Some Dos and Don’ts of Mantric or Tantric Healing

nyingma yogi chapman

 

 

 

 

 

 

 

(A photograph of an itinerant Nyingmapa yogi with prominently displayed trengwa or Buddhist prayer beads, one of the central tools of mantra healing, taken in 1936 in Lhasa by British army officer Frederick Spencer Chapman, 1907-1971. Chapman visited the Tibetan capitol between 1936 and 1937, where he served as personal secretary to Basil Gould, the British Raj Political Officer to Sikkim, Bhutan and Tibet. Gould went to Tibet in the hopes of persuading the then 9th Panchen Lama to return to Tibet from China, to where he had fled after the 13th Dalai Lama had clamped down on his power and holding due to political differences) 

In the post that follows I offer yet another translation of a chapter from Tibetan tantric yogi and traditional doctor Dr Nida Chenagtsang’s book on Tibetan Mantra Healing (I’ve already provided translations of a number of chapters from this book, called rten ‘brel sngags bcos rig pa in Tibetan, here on my blog – you can find these posts by searching under the tags ‘dr nyida chenaktsang’ and ‘mantra healing’). In this short chapter Dr Nida provides an overview of ‘things to avoid and things to take up’ (spang blang) when doing mantra healing, using a traditional Buddhist turn of phrase which I’ve rendered more colloquially and chattily here as ‘dos and don’ts’. In the sections that follow, Dr Nida outlines suggested everyday behaviour and dietary prohibitions for tantrikas and mantrins and describes common ritual taboos connected with mantra healing practice as well as the optimal times and locations to do different kinds of tantric or mantric rituals.

Central to Dr Nida’s explanations is the concept of ngaki nüpa (sngags kyi nus pa) or ‘mantric/tantric power’ or ‘efficacy’. Anyone can recite the syllables of a mantra, but according to Tibetan cultural understanding there are a number of factors which contribute to whether or not a mantra will actually produce tangible results Continue reading

The White-Robed, Dreadlocked Community: Dr Nida Chenagtsang’s Introduction to and Defense of the Ngakpa Tradition

rigzin rabpel ling

(Ngakpa or non-celibate tantric yogis from the Rebkong ngakmang or tantric community performing rituals at Rigzin Rabpel Ling in July 2016)

Existing readers of this blog will know that my PhD research is concerned with ngakpa and ngakma (sngags pa/ma, the name for make and female long-haired, non-celibate tantric Buddhist vow-holders, ritual specialists and yogis). Ngakpa have been a crucial part of Buddhism in Tibet since the point of its very inception in that country, yet there continues to be a lot of misunderstanding about who ngakpa and ngakma are, what they do, what vows they hold and what role they have had or should have in Tibetan communities.

Dr Nida Chenagtsang is a ngakpa, traditional Tibetan doctor, scholar and teacher who hails from Malho in Amdo, North-Eastern Tibet. As I have mentioned elsewhere, for many years, he and his brother have committed themselves to preserving and promoting the Ngakpa tradition of non-celibate tantric practice both in Tibet and beyond. Continue reading

Evil Dukpas, ‘Woke’ TV Reboots, and Dreams of Tibet: On the Blavatskyisms of Twin Peaks

black lodge

(Agent Cooper with the dwarf-spirit or ‘Man from Another Place’ in the Black Lodge, in Twin Peaks)

The twenty-five-year-in-the-making third season of cult series Twin Peaks has just piloted and sue me, but I have not yet watched all of the first two seasons of the show – my Dad who, aside from having worms was also into gimmick tees before they were like, even a thing, was a major fan of the series though, and he used to wear a shirt that said ‘I killed Laura Palmer’ when the show was running, so I recognize that I have very little excuse here.

i killed laura.jpg

(I guess my Dad’s t-shirt was cool, but clearly not as cool as this bro’s ‘I Killed Laura Palmer’ HOODIE. If you’re going to publicly confess to murder, I guess it makes sense to wear a hoodie?)

Still, even though I have not seen all of the show I AM well aware that the plot of Season 2 in particular is chock-full of references to Tibetan Buddhism and Native American religion as filtered through the muddy glass of Madame Blavatsky’s Theosophical imagination. It is well known that Twin Peaks’ writer Mark Frost is fascinated by Theosophy and the clips below from Season 2 offers a prime example of his Blavatsky fanboying. Appearing in a recording, Windom Earle, Agent Cooper’s former mentor, rants about the ‘evil sorcerers called Dukpas’ who tap into the sinister power of the ‘Black Lodge’ – the dark dimension out of time and almost out of space that is a key plot device in Twin Peaks – for their twisted enrichment. (As I will discuss at length below, the word ‘Dukpa’ ultimately derives from འབྲུག་པ or ‘brug pa which, meaning ‘Dragon’ in Tibetan, refers to both a particular sub-lineage of the Kagyu school of Tibetan Buddhism and the country of Bhutan).

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Interview with Scott Gosnell on Bottle Rocket Science

(Yuthok Yönten Gönpo the Younger, the King of Doctors. While he is typically remembered as one of the founding figures of Sowa Rigpa or Tibetan traditional medicine, he was also a great and accomplished non-celibate tantric yogi and ngakpa. Exquisite painting by Anna Artemyeva)

An interview I did two weeks ago with Giordiano Bruno translator Scott Gosnell for his Start-up Geometry podcast is now up for listening on Scott’s podcast website Bottle Rocket Science.

I feel deeply flattered and overrated considering that my interview follows that of far more accomplished scholar Alan Wallace, but I am nonetheless happy to be in good virtual company (do yourself a favour and listen to Alan as well!). In my interview I talked a bit about my research with Tibetan Buddhist non-celibate tantric specialists or ngakpa, and also delved a little into issues surrounding the globalization of Tibetan esotericism as well as the links between Tibetan tantra and Tibetan traditional medicine. I hope you find it interesting or useful and that the things I said weren’t too boring or stupid. As always I’m probably not going to listen to this edited version, so please do tell me your thoughts! དགེའོ།

http://bottlerocketscience.blogspot.com/2017/04/ep-030-ben-joffe.html?m=1

For the Religion and the Race: Words of Praise for Tibetan Non-Celibate Tantrikas

(A depiction of prominent 19th century poet, meditation master and promoter of the ‘white robed, dreadlocked community’ or ngakpa tradition, Shabkar Tsokdruk Rangdrol)

Recently, some non-Tibetan practitioners of Tibetan tantric Buddhism or Vajrayana were asking me about some informal advice texts or ‘speeches’ ༼གཏམ། tahm༽written in Tibetan by great ngakpa ༼སྔགས་པ།༽ or non-celibate tantric ritual specialists and whether these had been translated into English. In the course of looking into some of these older texts, I was reminded of a Tibetan blog post from 2009, which represents an interesting variation on the genre of advice speech for ngakpas, by ngakpas. So I thought I would translate it – very roughly! – and share it here.

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“You Can’t Watch Pornos in the Monastery”: Tibetan Tantra, Imagined Pleasure, and the Virtuality of Desire

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(Non-Tibetan Buddhist monks, ‘just watching’)

In my previous post on the life of 18th century monk turned non-celibate sexual-yogi Lelung Jedrung Zhepai Dorje, I noted how historically, debates in Tibet about the practice of tantric Buddhism have often revolved around whether or not practitioners should implement instructions and embody imagery included in the Highest Yoga Tantras ‘in the flesh’ or in more figurative or symbolic ways ‘in the imagination’. In the post, I proposed that some Western neo-tantric practitioners had perhaps projected overly rigid distinctions of ‘symbolic/actual’ onto indigenous tantric phenomena. I pointed out how in native Tibetan contexts, the lines between ‘actual’ and ‘imaginary’ in tantric practice could be quite blurry. Continue reading