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


Tantra as Religion, Tantra as Medicine, Tantra as Technique: Reflections on the Globalization of Tibetan Buddhist Esotericism

A few weeks ago I travelled to Washington D.C. for the first time to attend the American Anthropological Association annual meeting, which is one of the largest conferences for anthropologists in the U.S. and maybe the world (that said, while the conference is decidedly more international than the title might imply, it’s also a lot less international than some attendees seem to think, so let’s just go with that there were over 7000 attendees there, presenting and networking over five days from sunrise to sundown, and more gaudy scarves crammed into a single hotel space than you could shake a Margaret Mead wizard staff at)


(Famous American anthropologist Margaret Mead might not have worn colourful scarves at conferences as all genuine cultural anthropologists are known to do today, but she sure knew how to hold – and shake – a stick)

For the conference this year (which was christened ‘Anthropology Matters’) I organized a panel titled ‘Reframing Ritual and Ritualizing Return: Where, When, and How Religion Matters’. Theorizing religious difference has been a concern of anthropology since the very beginnings of the discipline, but it’s still quite rare to find whole panels devoted to ‘religion’ at the AAA. 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

nyingma yogi chapman








(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


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

black lodge

(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.

i killed laura.jpg

(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


(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


(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


For the Religion and the Race: Words of Praise for Tibetan Non-Celibate Tantrikas

(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.

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Interview with Dr Nida Chenagtsang on Tibetan Tantra and Medicine


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