(The One Born From A Lotus, the Precious tantric Buddhist Guru, Padmasambhava)
One of my favourite genres of Tibetan Buddhist literature is so-called ‘words or songs of advice’ texts, known as gtam or zhal gdams in Tibetan.These sorts of texts are great for a number of reasons. For one, they tend to be both pithy and poetic, which makes them a pleasure to read. They often have quite a colloquial flavour, which makes them interesting in terms of style and register. And they are also uniquely practical. While their ethical orientation means that they are focused on ideals and best case-scenarios, the fact that they are intended to be useful as guides means that they are forced to point out faults realistically, to take stock of where their target audience may actually be in their lives or religious practice. After all, the only thing worse than unsolicited advice is advice that has no bearing on the realities of one’s life.
I previously translated and shared a ‘words of advice’ text aimed at ngakpa or non-celibate, tantric vow-holder yogi-householders on this blog. You can read that text by famous 20th century ngakpa Dilgo Khyentse Rinpoche, and some stray thoughts on it here. Today I was taking a read of a much older text of advice for ngakpa than Dilgo Khyentse’s text: the ‘final words’ or parting testament (zhal chems) of the legendary ON (‘Original Ngakpa’) Padmasambhava (‘The Lotus Born one’) a.k.a. Guru Rinpoche, the ‘Precious Guru’, as found in a biography of this Great Tantric Master who secured the spread of Buddhism in Tibet which was revealed by the tantric visionary-saint Orgyen Lingpa in the fourteenth century. Despite a gap of six centuries, I was struck by the similarities between Dilgo Khyentse’s words of advice for ngakpa and the testament of the eighth century Padmasambhava as reported in Orgyen Lingpa’s fourteenth century revelation (Dilgo Khyentse is directly inspired by it), 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 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 →
(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.
Elaborate ritual procedures are a hallmark of Indo-Tibetan tantra. Tantric rites are often long and complex. Ceremonies typically involve multiple parts or stages, replete with lengthy chanted liturgies, extensive visualizations and gestures, and the making of both physical and imagined offerings. The ability to memorize such procedures, and to properly and elegantly execute the intricate choreographies of body posture and movement, recited mantras, and imagined forms which they require, is crucial to tantric expertise. Large-scale and extended rituals which involve a lot of people, ritual trappings, and processes are important in Tibetan Buddhist contexts and are conducted frequently. Yet the prevalence of externally elaborate ritual performances should not be taken to mean that smaller, quicker and more ‘internal’ rites are not also a vital part of Tibetan ritual specialists’ work. Continue reading →
(A regal-looking Dilgo Khyentse Rinpoche (1910-1991), with tantric ritual bell or dril bu, seated behind a sbyin sreg or ‘burnt offering’ fire)
As a follow-up to my recent translation of Dr Nida Chenagtang’s chapter on how mantras work, I decided to translate a subsequent chapter in Dr Nida’s Mantra Healing book which deals with the ritual tools and substances most commonly used by ngakpa/ma. Dr Nida la gives a brief summary of some of the most salient ritual implements and objects used by mantra-healers and tantric wizards, and describes their functions, rationale, and construction, along with rules for their proper handling and use. The subject of ritual tools necessarily ties in which more general, theoretical reflections I have made on this blog about the role of materiality in magic and religion. How ought we to understand the status of magical, blessed or powerful objects or materials, in a Buddhist context where nothing that exists has any innate or enduring substantiality on the ultimate level, or for that matter where subtle, ‘imagined forms’ may be just as ontologically real, agentive, and efficacious as gross, material ones? As we saw in Dr Nida’s earlier chapter about mantras’ efficacy, the ultimate emptiness of phenomena is in fact directly related to their functionality or agency – it is precisely because material things are impermanent, compounded and conditional, that they are able to be transformed, and to transform in kind. Buddhist notions of dependent-origination and emptiness are wholesale dispensations that apply across divides of body-and-mind, real-and-representational, which are themselves also categories that operate quite differently in Buddhist philosophical contexts versus non-Buddhist ones. 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 →
(An image of a blue the’u rang or tebrang spirit from a Tibetan manuscript. Scanned images from this manuscript of many Tibetan worldly spirits described in the post that follows can be found here at himalayanart.org but unfortunately the name and date of the source-text is not given. If anyone knows these details, please do let me know!)
I came across the following condensed directory of worldly spirits, gods, demons and other non-human Tibetan persons that go bump in the night in a book of essays which deal with the history and controversies surrounding the Tibetan protector-spirit Dolgyal, which I briefly discussed here. The book, whose short title is ‘The Impurity-Dispelling Mirror – An Investigation into the Origination and Controversy of Dolgyal’ was compiled by the Office of the Central Executive Committee of Dhomay (Amdo) Province in exile. The Committee spent some four odd years conducting research into the contentious spirit’s origins and nature and has penned a series of excellent essays explaining the role of spirit-protectors in Tibetan Buddhism and the development of the controversial sectarian issues associated with this spirit in particular. The essays in the book provide much needed context for a very complex issue, part of which revolves around divided opinions on the theological status of the spirit in question. Supporters of the spirit claim that it is a legitimate protector that is upholding its vows and deserving of propitiation; whereas His Holiness the Dalai Lama and numerous other authorities consider the being to be a harmful and demonic presence, a difficult to control hyper-zealous (and hyper-sectarian) force of violence and evil that should be avoided altogether. Continue reading →
In my previous post on the life of 18th century monk turned non-celibate sexual-yogi Lelung Jedrung Zhepai Dorje, I noted how historically, debates in Tibet about the practice of tantric Buddhism have often revolved around whether or not practitioners should implement instructions and embody imagery included in the Highest Yoga Tantras ‘in the flesh’ or in more figurative or symbolic ways ‘in the imagination’. In the post, I proposed that some Western neo-tantric practitioners had perhaps projected overly rigid distinctions of ‘symbolic/actual’ onto indigenous tantric phenomena. I pointed out how in native Tibetan contexts, the lines between ‘actual’ and ‘imaginary’ in tantric practice could be quite blurry. Continue reading →