The Conqueror of Time and Space: Ju Mipam’s Prayer to Yuthok

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(The great scholar-adept Ju Mipam Namgyal Gyatso)

Ju Mipam (1846 – 1912) is remembered as a giant of Tibetan intellectual and cultural history. A monk scholar-practitioner born into an aristocratic family, Mipam Rinpoche was an influential and brilliant exponent and revitalizer of the Nyingma or Old Translation school who nonetheless studied and supported teachings from all schools of Tibetan Buddhism. Mipam wrote voluminously on philosophy, history, meditation, medicine, astrology, ritual practice and much else besides, and also invested special effort in preserving oral and folk divinatory and magical practices from across Tibet. He is one of the few great religious authorities in Tibetan history who was not recognized as a reincarnated lama or tulku.

Mipam Rinpoche is somewhat remarkable as a Nyingma luminary for the extent to which he did not emphasize the body of revealed or ‘treasure’ (terma) texts which form such an important part of Nyingma teachings. Mipam’s stress on the kama or orally-transmitted-as-opposed-to-revealed portion of the Nyingma canon notwithstanding, he was nonetheless versed in and deeply appreciative of terma teachings. The prayer below is one small example that points to Mipam’s familiarity and respect for revealed traditions. Mipam possessed considerable medical learning and was acquainted with the cycle of revealed teachings known as the Yuthok Nyingthig, the ‘Heart-essence of Yuthok’. This terma cycle refers to a comprehensive collection of teachings on Tibetan Tantric Buddhism which were transmitted via ‘pure vision’ in the twelfth century to Yuthok Yonten Gonpo the Younger, the father of Tibetan traditional medicine. These teachings comprise a unique corpus of instructions on esoteric Tantric Buddhist yoga and alchemy, meditation and ritual practices which are specifically geared towards physicians Continue reading

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‘The Yoga of Bliss’: A Foreword to Dr Nida Chenagtsang’s New Book on Tibetan Buddhist Sexual Yoga

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On this Easter Sunday, I am very happy to announce formally here on this blog the completion of a new book by Dr Nida Chenagtsang and Sky Press, Karmamudra: The Yoga of Bliss (Sexuality in Tibetan Medicine and Buddhism).

As some of you may know, I have been working as editor and translator for this project since 2016. In so many ways, it has been unlike anything I have worked on before. Dr Nida will be presenting the book at the 6th annual Tibetan Traditional Medicine Sorig Congress in Pisa, Italy in three weeks and it will be launched worldwide on April 25th. Here is the blurb for the book from Sky Press’ website:


“Karmamudra refers to the ancient Buddhist practice of partnered sexual yoga. Also known as ‘The Path of Skillful Means’ or ‘The Path of Great Bliss’, Karmamudra uses powerful meditation techniques to transform ordinary pleasure, worldly desire, and orgasm into vehicles for spiritual transformation and liberation. In this ground-breaking book, Dr Nida Chenagtsang draws on his extensive training in Tibetan medicine and yoga to clarify major misconceptions relating to Tibetan Buddhist Tantra in general and Tibetan Buddhist sexual yoga practices in particular. Demystifying sexual yoga without depreciating it, Dr Nida provides an overview of the relationship between Sutric and Tantric orientations in Tibetan Buddhism, offers explanations of Tantric vows, initiations, and subtle anatomy, and explores both bio-medical and traditional Tibetan ideas about sexual health and well-being.

 

Speaking in a colloquial style as a physician, teacher, yogi, and parent, he addresses issues of sexual abuse, well-being and empowerment in a learned, down-to-earth and compassionate way. Aiming to inform and empower, this book offers vital context and instructions through which beginner and advanced students of any gender or sexual orientation can learn to engage with typically destructive and distracting emotions in a skillful way. Drawing on special Karmamudra teachings found in the Yuthok Nyingthig tradition that are aimed at practitioners without any prior training in Tantric yoga, it offers safe and simple methods through which students can work with the raw energy of their desire and transform it into a source of blessings and benefit in their everyday lives.

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Absent Fathers and Missing Camels: Notes on Sudanese Sand Divination

Mali geomancer

(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.

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Telling the Future: Some Thoughts on Fortune, Fingers and Tibetan Rosary Divination

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

Tibetan Spells for Calling Vultures to a Corpse: On Human-Bird Relations and Practicing Magic

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(A Himalayan vulture coming in for landing)

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

Meditation Made Easy: Announcing Dr Nida Chenagtsang’s New Book ‘The Weapon of Light’

weapon of light cover

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

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

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

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

A Banquet of Nectar: Dilgo Khyentse Rinpoche’s Advice for the Rebgong Tantric Community

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(His Holiness, Dilgo Khyentse Rinpoche)

Following on from an earlier post where I offered a rough translation of a Tibetan praise-poem to the long-haired, white-robed community of non-celibate tantric Buddhist ngakpa and ngakma, I thought I would share an equally rough translation of another ཞལ་གདམས (zhal gdams, pronounced something like shaldahm/jaldahm) or ‘oral advice’ text for ngakpa – this time, one given by the great tantric yogi, scholar, treasure revealer and Dzogchen meditation master His Holiness Dilgo Khyentse Rinpoche. Continue reading