I realized that I forgot to post a link to the interview I did with Gordon White for his Rune Soup podcast a few months ago here on the blog. Gordon and I had some trouble finding a strong enough internet connection when I was in South Africa to do the interview and I eventually ended up having to sneak into an empty lecture theatre late at night at the University of Cape Town with the help of an old friend and plug my laptop into a stray Ethernet cable to get good enough wifi to proceed (my thanks to said friend for the help and for getting a bemused pizza guy to show up at one point halfway through the interview).
It’s been months since I’ve posted here, something quite regrettable. So to get back into the swing of things following my return to the U.S., I decided to whip up this quick translation of a long-distance interview that Dr Nida Chenagtsang, a Tibetan ngakpa or non-celibate tantric ritual specialist and Tibetan traditional doctor gave in Tibetan in 2014. Given its rich biographical and technical details, I thought that readers of this blog and students of Dr Nida would appreciate having access to an English language version.
The interview – conducted by astute interviewer Lu Nyön or ‘Crazy Snake Spirit’ – deals with Dr Nida’s two primary areas of expertise: Sowa Rigpa and Sang Ngak, that is, Tibetan Traditional Medicine and ‘Secret Mantra’ or Tibetan tantra. Lu Nyön and Nida la touch briefly on everything from Tibetan alchemical longevity practices, dream clairvoyance, traditional techniques of tantric sexual yoga, to contemporary near-death experiences with impressive clarity and directness. Dr Nida provides clarifications about the proper practice of advanced tantric yogas and gives useful introductions to both the Yuthok Nyingthik, the special esoteric Buddhist teachings aimed specifically at traditional doctors, and the Gyüshi, or ‘Four Tantras’ which together comprise the core exoteric textbook of Tibetan medicine. Continue reading
Elaborate ritual procedures are a hallmark of Indo-Tibetan tantra. Tantric rites are often long and complex. Ceremonies typically involve multiple parts or stages, replete with lengthy chanted liturgies, extensive visualizations and gestures, and the making of both physical and imagined offerings. The ability to memorize such procedures, and to properly and elegantly execute the intricate choreographies of body posture and movement, recited mantras, and imagined forms which they require, is crucial to tantric expertise. Large-scale and extended rituals which involve a lot of people, ritual trappings, and processes are important in Tibetan Buddhist contexts and are conducted frequently. Yet the prevalence of externally elaborate ritual performances should not be taken to mean that smaller, quicker and more ‘internal’ rites are not also a vital part of Tibetan ritual specialists’ work. Continue reading
A month or two ago I did an interview with Matthew O’Connell for his ‘Imperfect Buddha’ podcast, where I talked about doing research on Western esotericism as an anthropologist and scholar-practitioner, and about some of the more ‘fringe’ dimensions of global Tibetan Buddhism today. I ended up talking a lot about myself and not that much about the specific details of my research, and Matthew barely got a word in edgeways, but it is what it is. Many of the posts and articles on this blog get a mention. I no doubt said a lot of things that would benefit from further qualification and which I would probably take issue with if I heard myself saying them now. The thought of listening to my voice drone on for that long curdles my juices and fills me with acute horror though, so I’m can’t be sure – you’ll just have to listen to the interview yourselves and tell me how it makes you feel instead.
Shout out to Matt for arranging things, and thinking I was interesting enough to have on the show. Let me know what you think!
(A regal-looking Dilgo Khyentse Rinpoche (1910-1991), with tantric ritual bell or dril bu, seated behind a sbyin sreg or ‘burnt offering’ fire)
As a follow-up to my recent translation of Dr Nida Chenagtang’s chapter on how mantras work, I decided to translate a subsequent chapter in Dr Nida’s Mantra Healing book which deals with the ritual tools and substances most commonly used by ngakpa/ma. Dr Nida la gives a brief summary of some of the most salient ritual implements and objects used by mantra-healers and tantric wizards, and describes their functions, rationale, and construction, along with rules for their proper handling and use. The subject of ritual tools necessarily ties in which more general, theoretical reflections I have made on this blog about the role of materiality in magic and religion. How ought we to understand the status of magical, blessed or powerful objects or materials, in a Buddhist context where nothing that exists has any innate or enduring substantiality on the ultimate level, or for that matter where subtle, ‘imagined forms’ may be just as ontologically real, agentive, and efficacious as gross, material ones? As we saw in Dr Nida’s earlier chapter about mantras’ efficacy, the ultimate emptiness of phenomena is in fact directly related to their functionality or agency – it is precisely because material things are impermanent, compounded and conditional, that they are able to be transformed, and to transform in kind. Buddhist notions of dependent-origination and emptiness are wholesale dispensations that apply across divides of body-and-mind, real-and-representational, which are themselves also categories that operate quite differently in Buddhist philosophical contexts versus non-Buddhist ones. Continue reading
(Guru Rinpoche, the Precious Guru Padmasambhava surrounded by his own mantra, and the mantra of Dependent Origination)
In an earlier post, I mentioned Dr Nida Chenagtsang’s new book on the subject of mantra healing, which was written with Yeshe Drolma and published in December of last year by the Beijing People’s Press. The book, whose full title is “The Science of Interdependent Connection Mantra Healing’ (rten ‘brel sngags bcos thabs kyi rig pa), is a significant achievement. While there is no small number of mantra collections (sngags ‘bum) and tantric grimoires (sngags kyi be’u bum) within Tibetan literary tradition, these are, by and large, books of mantras and magical rituals, and not books about them. Dr Nida’s 339 page volume is thus ground-breaking. It represents one of the first Tibetan language treatments of its kind, in which a native practitioner and scholar of Tibetan traditional medicine and tantric ritual provides a general overview of mantra healing in theory and practice, and supplies a fuller range of interpretive frameworks and historical context for Tibetan approaches to mantra use. Continue reading
The following is a quick translation into English from French that I made of what seems like an excerpt of a longer interview that Le Point.fr did with anthropologist and Tibetologist Katia Buffetrille. Although it is short, it covers important ground, so I thought non-readers of French might appreciate a version in English. The focus of the interview is the topic of Han Chinese Sincization of Tibet and Tibetans. In a very nice and concise way Katia, describes the little everyday ways – particularly in relation to naming – that Tibetan cultural and lived, embodied realities are erased and suppressed to make way for the steam-rolling priorities of Chinese settler-occupiers. Continue reading
(Tibetan self-immolater Sonam Tso)
Today is Mother’s Day. The day before yesterday, on Friday, the 6th of May, news broke about yet another Tibetan self-immolation protest that took place inside Tibet. This was delayed news, however. The self-immolation took place some two months ago, but Tibetan exile media organizations had only now been able to even verify that it had happened. The woman who self-immolated was a mother of five. I had got up from being asleep and saw the news on Facebook. I shared this link, after quickly making a rough translation of the initial written information in the article: Continue reading
FOR THE INTERNET IS DARK AND FULL OF SPOILERS! GAME OF THRONES AND TIBETAN BUDDDHIST SPOILERS AHEAD FOR THOSE WHO HAVE NOT WATCHED THE MOST RECENT EPISODE OF THE SERIES OR HAVE NOT ACHIEVED ENLIGHTENMENT!
Last week’s episode of Game of Thrones, the second in this current season, saw fans’ questions about whether we’d be seeing more of a moving version of the Lord Commander of the Night’s Watch Jon Snow put to rest. Continue reading
I was recently reminded of an old entry from the annals of Shangri-La La Land: the apparently Tibetan fermented drink known as ‘Jun’. Jun is a relative of the classic fermented health-drink Kombucha. Whereas Kombucha is born from the alchemy of adding a kombucha culture or ‘scoby’ to black tea and sugar, Jun is made from Jun cultures mixed with green tea and honey. According to popular legend, besides being more obscure and more magical than Kombucha, Jun also hails from Tibet.
On August 4th, 2010, Emma Blue penned an article for The Elephant Journal which she, mincing no words, called ‘Jun: Nobody Wants us to Know About it’. The Elephant Journal claims to be committed to a more thoughtful, ‘non-New Agey’ brand of spirituality, but you could be forgiven for not quite believing this after reading Blue’s article. Continue reading