(A geomancer or sand diviner from Mali traces geomantic figures in a prepared bed of sand)
A few days ago a member of a Geomancy study group that I am a part of on Facebook posted some interesting links to 19th century material that mentions geomancy. Many of the links this person posted included accounts of geomantic procedures that European colonial explorers like Sir Richard Burton had observed during their travels through parts of Africa. One of the links was a little different however: it was a facsimile of Voyage au Darfour (Journey to Darfur), the 1845 translation into French of a travelogue written in Arabic by Sheikh Mohammed Ibn Omar El-Tounsy (Al-Tunisi), who served as chief reviewer of translations of medical texts translated from European languages into Arabic at the School of Medicine in Cairo. This particular source thus jumped out at me, not only for its content but because rather than yet another white colonist’s account of native culture, it represented the reflections of a colonized non-white foreigner observing cultural practices that were both different from and cognate with his own.
As I’ve mentioned before on this blog, I have performed divinatory services for clients since I was about eleven years old. As both a scholar and a practitioner, I am deeply fascinated by the incredible range of – but also significant similarities between – forms of divination as practiced across the centuries and the globe, and I know that readers of this blog – many of whom also practice some kind of divination – are too. With that in mind, I thought I’d offer some casual thoughts and a few original rough translations relating to Tibetan divination practices here, with a focus on one type of prognostication in particular: ‘phreng mo (pronounced treng moh), or divination through the use of a prayer beads or rosaries (‘phreng ba). Continue reading →
A day or two ago I was looking through a compilation of simple Tibetan healing rituals when I came across a short entry on a genre of Tibetan magic that I find quite lovely and interesting: vulture summoning spells. I thought I would share these spells here and offer some reflections on why I found them significant. Continue reading →
A week or few ago, Sky Press’s newest publication, The Weapon of Light: Introduction to Ati Yoga Meditation by Tibetan traditional doctor and tantric yogi Dr Nida Chenagtsang was released for sale. Since I helped with editing and translation for this book, you would think I would have thought to mention it on this blog, but distracted by other things as I was, I forgot to make an announcement. So, since ‘The Weapon of Light’ is actually quite a special little book, I thought I’d make a post about it now. Continue reading →
(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 →
(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 →
(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) ‘femalesky-goer’? Continue reading →
(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.
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.