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 →
(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 Great Fifth Lelung Jedrung Rinpoche, Zhepai Dorje)
Recently, Tibetan scholar, traditional physician and yogi Dr Nyida Chenaktsang told me about (and gave me permission to read) a short text by the 18th century Tibetan yogi and visionary saint or ‘treasure revealer’, Lelung Jedrung Zhepai Dorje (sle lung rje drung bzhad pa’i rdo rje, 1697-1740). This saint, whose name means something like ‘the Jedrung reincanation, the laughing/proclaiming tantric thunderbolt, or non-dual reality from the Lelung region’, is also known by the personal names Trinlay Wangpo and Lobsang Trinlay. He was born in Ölga/Ölkha, a region in Lhoka in South-Western Tibet, and was recognized as the Fifth Jedrung Rinpoche – that is to say, as the reincarnation of Drubchen Namkha Gyaltsen (1326-1401), the celebrated master who was one of Je Tsongkhapa (1357-1419), the founder of the Gelukpa lineage’s, principal gurus. Yet, despite being the re-embodiment of a celibate master – of one who played mentor to boot to a figure strongly associated with the monastic regulation and circumscription of tantra in Tibet, AND despite the fact that Lelung Zhepai Dorje had himself received monk’s ordination from the Sixth Dalai Lama at the age of seven, the text that Dr Nyida brought to my attention has nothing to do with either vows of celibacy or monasticism. Continue reading →
The following is a translation of Professor Gojo Wangdu’s preface to Dr Nida Chenagtsang’s new Tibetan-language volume on the ‘Interdependent/Auspicious Science of Mantra Healing’. In his preface, the Professor supplies a brief overview of Dr Nida’s upbringing, education, and achievements. He describes the important contributions that Dr Nida has made to re-invigorating Tibetan traditional medicine, like his efforts to preserve and revive lapsed oral lineage practices such as the ‘stick-therapy’ methods that were taught by Padampa Sangye and others centuries ago. The Professor makes a strong case for why Tibetan doctors today should practice as the founding lineage masters of Tibetan traditional medicine did, as ‘yogi or ngakpa doctors’, that is, as practitioners who seamlessly integrate mantra healing rituals, yogic practice, and medicine. He also responds to questions readers might have about the issue of secrecy, and of the pre-requisites – the transmissions and training – required to put mantra healing into practice to benefit beings. While the Professor follows the traditional Tibetan style of modestly talking-down his own achievements, he is a highly respected and learned scholar, and his endorsement of Dr Nida’s book speaks to its value.
Here’s my second piece for Savage Minds, and the first of the four-part guest-blogger series I did during October last year.
This essay offers a brief overview of my current dissertation research project on ngakpa and ngakpa lineages in exile and outside of Tibet. I tried to make this piece a useful summary of some of the dimensions of ngakpa/ma histories, orientations, practices, and lineages that I thought were of interest, especially for an anthropological audience perhaps less familiar with Tibetan societies and Vajrayana. Continue reading →
(The 11th century yogi Milarepa, in his retreat cave. He appears here in his iconic emaciated, green-tinged form that was brought about by subsisting on a diet of nettle soup)
I tend to read pop science pieces on neurological/psychiatric conditions with interest, as I’m sure most cultural and medical anthropologists do. I’m versed in neither neuro-anthropology nor neuro-theology but I do often find myself wondering about the broader social, historical, economic, and political landscapes through, in, and in spite of which specific bio-medical conditions emerge. It’s probably far too reductive and glib to characterize the cases below as merely examples of a contemporary willingness to ‘neurologize’ sicknesses of society. Still, while I’m not about to advocate for a hard-line social constructivist take on these kinds of ‘bizarre’ neurological conditions, I do think it can be interesting to reflect on contemporary psychiatric disorders and discourse in parallel to, and against religious vocabularies. Continue reading →
The following is a rough translation of a spooky Tibetan story that was shared on the popular Tibetan-medium site Khabdha. I hope you will read it and be careful the next time you are practicing yoga in the wilderness.
Besides being quite chilling and engaging, the story is also noteworthy for other reasons. It reminds us for one, how Tibetan Buddhist yoga is a lot more human thigh-bone trumpet and visions of demons than Lulu Lemon, coconut water and gym memberships, and points to the awe and fear with which the Tibetan practice of Chöd – particularly in its solitary, and itinerant iterations – continues to be held. On another level, with its descriptions of the three brothers’ divvying up of familial and religious duties it also provides insight somewhat more indirectly into ngakpas’ time-management strategies, and the everyday familial, socio-economic dimensions of Tibetan yogic practice. Enjoy!
A story of how three Chodpa exorcists tamed a female ‘Harm-Giver’ or local land spirit (gnod sbyin mo) – By Tenpai Nyima Continue reading →