Some Dos and Don’ts of Mantric or Tantric Healing

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(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

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

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(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.

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(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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To See is to Call: Tantric Visualization, Summoning Spirits and the Mind as Petting Zoo

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(Crushed marble sculptural installation ‘Flying Dakini’ 2014, by artist Agnes Arellano)

The other day I got sucked into a Facebook comment thread which got me thinking about the connection between translation strategies and the ways that practitioners think about and actually practice religious texts. To give you a little context, the thread was about spirit conjuration procedures and offering practices as found in Western magical traditions, and as the discussion unfolded I found myself reflecting upon the way that certain key technical terms often found in Tibetan sadhanas or tantric ritual manuals have been translated into English.

Translation is a double-edged process – to translate a thing involves both drawing it near and holding it apart. Depending on the circumstances, understanding can arise as much from domesticating a term in a target language as it can from choosing to hold onto a word’s strangeness through a literal translation. What is lost and gained, for example, when we translate the Sanskrit Dakini/Tibetan Khandroma – a tantric goddess – with a loaded Judeo-Christian-Islamic term like angel, and what is obscured, what is illuminated when we opt for say, a literal translation of the Tibetan term (khandroma, mkha’ ‘gro ma) ‘female sky-goer’? Continue reading

New Book of Translated Commentaries on Yuthok’s Ati Yoga

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Some happy news. Recently, I produced some English translations of commentaries written in Tibetan by Dr Nida Chenagtsang on the special Ati Yoga (Dzogchen) instructions of the Yuthok Nyingthig, the cycle of comprehensive tantric Buddhist teachings associated with Tibetan medicine and connected with Yuthok, the father and chief systematizer of Tibetan medicine who is said to have achieved full liberation in one life and to have dissolved into rainbow light at his death. These translations have now been combined with supplementary material to create a new book, ‘Mirror of Light: A Commentary on Yuthok’s Ati Yoga’ which will be published by SKY Press on the 9th of November 2016.

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Signs of Sinicization: Katia Buffetrille on Road Signs and Cultural Erasure in Tibet

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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

“If You Don’t Wear Them, We Will”: Preservation, Appropriation, and the Importance of Role-models in Tibetan Cultural Life

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I came across this Tibetan meme on Facebook a few months ago. In true meme style, pithy as it is, it manages to encapsulate and gesture towards a great deal. The image shows an assortment of beaming non-Tibetan foreigners wearing traditional Tibetan dress. The top speech bubble says:

“We will learn spoken and written Tibetan and then we will teach it to you” Continue reading