Mo: Tibetan Divination System – Jamgon Mipham, translated and edited by Jay Goldberg
Snow Lion. 1990. 156pp. 9781559391474.
While a lot of has been written on Tibetan Buddhism there is still a lot more to be translated and written about in English. This book covers one such area, Mo –which just means divination– in this case refers to a system of dice divination. This text is based on the version put forth by Jamgon Mipham (1846-1912), a renowned master from the Nyingma school, based upon his study of the Kalachakra Tantra and The Ocean of Dakinis, along with other texts and his own insight.
This system is deceptively simple, you role a die twice, and that gives you one of thirty-six possible answers. The die is rolled to make a pair, twice, the second two rolls being used to indicate how strong or weak the answer is, or how fixed or changeable it is. Each answer is split into eleven categories so that instead of a blanket statement you get information that is specific to family, money, enemies, spiritual practice, health, and the like.
One thing I really enjoy with this system (and there is a lot I enjoy) is that it is eminently practical. It is part of a religious system so when it says something is wrong it sometimes tells you what caused it, but it also recommends what sutras to read, or Boddhisattvas to work with, or what rituals to perform in order to increase your chances of success. I like having that answer right there, you may have to work out the physical side but this gives you the spiritual work to undertake. Of course the advice is specific to Buddhism, and some is specifically Tibetan Buddhist, which can limit the usefulness to non-Buddhists. Though some of the advice is simple enough that even someone without familiarity with Buddhism would be able to undertake, such as reading the Prajnaparamita.
Traditionally the die has six Tibetan letters on it, but you can substitute a numeric die or order a proper Mo die from the Snow Lion website. (This is where I felt a touch let down, as far as I can tell they don’t sell the die and book together, which I think is a mistake, and inconvenient). Also each letter has various attributes: directions, body parts, Buddha families, elements, and so on. These attributes can be used to give you more insight into the answers, and Goldberg mentions this but doesn’t explain how. While I’ve been cobbling together my own system of finding increased meaning it would have been nice to see more of it.
Also the nature of the advice/answers doesn’t allow for the same freedom of form in your questions that you would get with something like tarot. It took me a while to learn how to ask the right type of questions, which in many cases is just “Tell me about my health” “What’s going on with Frank’s job?” and so on. It’s a small thing but it wasn’t addressed and I wish it had been as I believe knowing how to ask the right questions is an important part of getting a relevant divinatory answer.
Regardless of my few quibbles I think this is an excellent book and essentially unique in topic, and as such I highly recommend it to anyone who has an interest in adding a bit more depth to their study of Tibetan Buddhism, or varying divination systems in general. I’ve experimented with the system many times in the last month and I’ve found the results very insightful as well as practical and synchronicistic to a degree that surprised me.
buddhism
Review: Chöd Practice in the Bön Tradition – Alejandro Chaoul
Chöd Practice in the Bön Tradition: Tracing the origins of chöd (gcod) in the Bön tradition, a dialogic approach cutting through sectarian boundaries – Alejandro Chaoul, Forewards by Yongdzin Lopon Tenzin Namdak and Tenzin Wangyal Rinpoche
Snow Lion. 2009. 116 pp. with appendices. 9781559392921.
Chöd is a fairly obscure practice from Tibetan Buddhism and it also appears within Bön, the pre-Buddhist “shamanic” religion of Tibet. It is generally conceived as a Buddhist practice, framed in Buddhist imagery and philosophy, and the mythology places it firmly within the realm of Buddhism by use of its founder Machik Labdron, a Tibetan Buddhist saint. Yet in Bön the philosophy and mythology are a bit different though the practice is largely similar. So where did chöd come from?
Chaoul makes, what he believes, to be the first real study of chöd within Bön tradition. The book based upon his MA thesis at the University of Virginia, where he tried to find the interconnection between the two chöd practices. He did not focus on trying to find an origin for chöd but instead focused on how the practice has been shared and exchanged and developed between the two traditions. One tradition was not viewed as more legitimate or superior, instead Chaoul states “that the beauty of this rich, intricate, and often misunderstood practice, is to be found in the coexistence of many different views, which can expand beyond the traditional horizons delimited by social, academic, and sectarian boundaries.” (4)
I find this a curious and interesting case; as a perfect example of what he was studying Chaoul included in the book the sadhana called in English “The Laughter of the Dakinis” which is a sadhana within my lineage as well, even though his source is Bön and my lineage is Buddhist. So there I find not just the general sharing, but a specific ritual within both traditions. Personally it was a great book to read because of my lineage, my lama taught me (and understands this) through the Buddhist perspective and it was great to see the other, less common, perspective.
In fact in my initial chöd training I learnt that chöd had incorporated aspects from Bön, as it had from tantra and sutra traditions and even Hinduism, but I was unaware that there was a full chöd tradition within Bön. Most of this book made sense, and I could see the exchanges and changes, and some parts had me really wondering. For example when describing the tools the damaru (drum) is described as being made from two skulls (53) whereas I was taught, quite emphatically, that the damaru is to be acacia wood and the skull drums are from an unrelated tradition but due to similar appearance get associated with chöd, but should never be used for chöd. (Sidenote: The damaru shown on the cover is quite clearly not made from skulls) Things like this intrigue me, I want to learn is this a difference between Bön and Buddhist chöd, or is this lineage specific and my lama was speaking from his bias?
This book is highly academic, as mentioned it was based upon an MA thesis, it has 299 endnotes (to help make the point), so if you’re looking for an easy read, this isn’t it. This book is not appropriate for someone curious about chöd or looking to learn it, too much of the knowledge, history, mythology, and philosophy is chöd specific. For those studying chöd the complete sadhana of “The Laughter of the Dakinis” is included and “intended for use by those who have received transmission and explanation from an authentic lineage holder” (69) and if you are a chödpa (Buddhist or Bönpo) with an academic or bookworm leaning, this book is an excellent read and resource.
Review: Hundred Thousand Rays of the Sun – H. E. Lama Tsering Wangdu
Hundred Thousand Rays of the Sun: The Sublime Life and Teachings of a Chöd Master – H. E. Lama Tsering Wangdu, translated and edited by Joshua Waldman & Lama Jinpa
Lulu. 2008. 213pp. 9780557004096.
Finding and reading this book was an unusual and humorous event for me, my lama would probably read into it more -that I’m on the right path- I’ll just say it happened. So I saw the cover of this book from a distance and my first thought was that it looked like the various covers and handouts created by Lama Jinpa, only when I looked closer did I realize it was about our Lama and Lama Jinpa himself had helped with the book. That is all I needed to decide to get the book.
This book is an autohagiography of H.E. Lama Tsering Wangdu, a beautiful and gentle soul, as well as a wise and forceful chödpa. This tale follows him from the events of his crazy wisdom life from birth to the present day, including a meta-story section about being approached by Joshua Waldman to write the text.
Now as someone recognized as a master of his tradition it should not be surprising that parts of his story seem pulled straight from the tales of the Boddhisattvas and great yogis of the past. Born with a caul on his face and teaching his mother the mantra of Buddha Amitabha when first learning to talk (9) you can expect he would lead an interesting life.
In his youth he was transferred to a monastery and in his tale you see the political side of power in a temple that one might not expect. He came to age balanced between his family life and his religious life during the time of the Chinese invasion. Though lucky enough to be out of Tibet at the time you can read of the pain this caused him and his family.
Much of the book is focused on his wanderings as a chödpa performing chöd in the wilderness of Tibet, Bhutan, and India. The miracles, visions, and events he experienced were fascinating, if at times hard to believe. This section of the book proved to me very insightful because it showed me the role that chöd has in the life of the master I’m studying under; it takes it out of realm of the “classroom” and into his life.
The Dalai Lama said to Lama Wangdu “Padampa Sangye has no community of practitioners. It’s important that you establish one for the tradition” (164) and this book is part of that process as well as detailing the amazing events that led to Lama Wangdu founding his temple and then seeking out students to train in the dying practice of chöd. What surprised me is this book contains some basics on performing chöd, which in personal correspondence was warned against attempting without having received the blessing of Machik. None the less I will trust that the bare basics revealed in the text are nothing that could harm a practitioner if they did not have the blessing and that Lama Wangdu knew what he was doing.
While the story itself is quite engaging Lama Wangdu is not an author and the book doesn’t read like a story. In fact the best analogy I have is the type of rambling tale your grandparents tell you. It’s interesting, has lots of information in it, but doesn’t always follow a coherent narrative and occasionally a detail is lost. For example at one point Lama Wangdu mentions meeting his wife in a specific town, but we never hear of her or their relationship again. It took me a bit of time to get used to this style but once I did I found the cadence almost endearing.
For students of chöd and chödpas this is a great look into the life of one of the masters of our practice, but students of Buddhism in general it is still a great tale of a wandering yogi and his spiritual journey.
Review: Bardo Teachings – Venerable Lama Lodo
Bardo Teachings: The Way of Death and Rebirth – Venerable Lama Lödo
Snow Lion. 1982. 73pp. 0937938602.
I believe no religion has put as much thought and study into death, dying, and rebirth as Tibetan Buddhism has. The Bardo Thodol, or The Great Liberation through Hearing in the Between is the well-known (if poorly understood) Tibetan text on the process of dying, what is seen after death, and what happens to the consciousness. This book represents an expansion of the thoughts from the Bardo Thodol from an oral lineage granted by the Very Venerable Kalu Rinpoche.
While there are six Bardos, or Between States, only three of them relate to death; the Chikai Bardo, the Chonyi Bardo, and the Sipai Bardo. The Chonyi Bardo is the Bardo after death, and receives most of the focus in the Bardo Thodol, and as such is glazed over in this text. The Chikai Bardo, the Bardo of dying, and the Sipai Bardo, the Bardo of preparing and searching for the next rebirth, on the other hand are the main focus of the text. This book is not for people without a grounding in Tibetan Buddhism, it assumes a basic understanding exists of Buddhist principles, the Bardo Thodol and of the esoteric Buddhist symbolism used in Tibetan Buddhism.
There is little about the core of the teachings that can be easily explained, it is simply a detailed look at the process of dying and the state of the mind during death, and then an exploration of the experiences and processes that lead to rebirth. For those interested in the tradition, it is definitely an intriguing and insightful read. Lama Lödo finishes each chapter with a Question-Answer section, which contain many interesting points. The ones I found most interesting included that being under medication while dying is detrimental to rebirth because of the confusion it creates (16) which as someone with my medical history has often been a concern of mine, and that the experiences of the Bardos will be different without the religious background of Tibetan Buddhism (17). He says simply that the figures, deities, and images of the Bardo will be just colours and forms that will frighten and confuse people who aren’t Buddhist, where as I feel, considering the system, that without the background it would still be a relevant religious experience, instead of just a confusing light show.
Either way this is an interesting text, if you’ve read the Bardo Thodol and would like to see some aspects explained clearly and discussed this is probably a good place to start.
Kundun
On Friday I woke up to an interesting encounter with one of my Yidams, and in a moment of peaceful clarity I decided to skip my courses that day and instead go see the Dalai Lama. When I went to buy my ticket I got one of the last five available, so my Yidam woke me up just in time it seems.
Originally I had decided not to see the Dalai Lama. I was unable (unwilling) to afford tickets to his Dharma teaching, where as the event I ended up going to was His Holiness as a public speaker on world peace and human rights. While he is in good health for the most part, he is still 75 so I realized I should see him now, as I may not have the chance later. Especially as he is still unsure if there will be a 15th Dalai Lama, or what the role may look like for the next incarnation.
I understand now why he is called Kundun, Presence. Even in a crowd of 15,000 people, you couldn’t help but notice him. Such a huge little man, a figure just radiating compassion, joy, and attention. He spoke on World Peace and Human Rights, and while nothing new regarding that came up for me, it really was a pleasure to hear him speak.
I’m not here to wax adoringly about Kundun. While his peace talk wasn’t my ideal circumstance to encounter him, I went for it, and enjoyed it greatly. I passed up studying Old English poetry, to hear this great man speak. It just reminded me that sometimes the best experiences are when you step out of your routine. As a person and as a magickian I have to remember to do the unexpected. Sometimes it works out, sometimes it doesn’t, the only way to know is to experiment and try –and that is the path of the magickian.
Also, if you ever have the chance, go see this man speak. He is worth it.
Dissolution of the Elements and Dreaming
Lying on your back, take a few deep breaths and relax. See a yellow cube within your lowest chakra, it is the Earth within your body. Slowly the cube crumbles apart; as it breaks Earth leaves the body. Your joints grow stiff and your body feels heavy, and you feel as if you could not move if you tried. The cube crumbles apart completely leaving nothing behind. In the centre above the root see a white sphere, the Water within your body. Slowly the sphere evaporates, as it does so Water leaves the body. Your heart slows as the Water leaves, the blood slows, and the mouth relaxes and dries. The sphere evaporates until nothing is left. In the centre above see a red tetrahedron, the Fire within your body. The pyramid cracks, drifting apart like sparks from a fire, as it does the Fire leaves your body. The heart slows even more, and the internal heat of the body dissipates leaving a chill in the bones. The tetrahedron sparks until there is no trace of it. In the centre above see a green bowl, the Air within your body. Slowly the bowl wisps away like dry sand caught in the wind, as this happens Air leaves your body. As Air leaves your body your breathing slows down and grows shallow. The last vestige of the bowl is blown away.
The above is a really simple meditation I’ve been doing before bed for the last month and a bit. My Lama was discussing dream phenomena in passing a while back, which led to a conversation about dreams, dream yoga, magickal use of dreams, and lucid dreams. I mentioned that dreams have always been a challenge for me, little recall, and little control, not much of use for me. I had to make a construct a few years ago to help me finally remember my dreams, and she works wonders -as long as I remember to call her before I sleep.
My Lama suggested that I may be too attached to my body, not in the traditional Buddhist sense, but a physical grounding/attachment, and that my mind is trapped in the physical arena when I sleep. I agree, I’ve had personal experiences to confirm this, and my Traditional Chinese Medicine doctor told me the same thing years ago. Based on this advice my Lama gave me the above meditation to do before bed, I’ve been doing it for different reasons for probably two years now, but never before bed.
The basic theory behind the meditation is twofold. First off, the body is composed of, and contains the four elements, and these elements are rooted in the four lowest chakras. From the bottom up they contain Earth, Water, Fire, and Air; the order starts with the most solid to the least. Interestingly enough, this order is the same across most yoga traditions, even if the chakras are not, so in a tradition that has five centres for example Fire moves from the Solar Plexus to the Heart, same order just a different placement. Secondly, as the body goes to sleep it goes through the same process it goes through at death, but not to the same degree. That process is described most famously in the Bardo Thodol, and involves the elements dissolving in the body, like the meditation above.
Since I’ve been performing this meditation my dreams have been easier to recall, more vivid (even when they are boring dreams about analyzing poetry for meter, rhyme, feet, and rhythm), more numerous, and I even fall asleep quicker. It is too early to say what benefit I’m getting, but I am noticing results. Since the meditation is very simple and not based on an esoteric teaching I thought I’d share it here for other people to try out. It is a safe practice, the body goes through the dissolution and reintegration of the elements on a daily basis, just some of us need a bit more help. When you wake up in the morning the elements reconstitute within the body, you’re not in danger of loosening yourself too much through this. I just run through this meditation when I lay down for bed, and often drift off right afterwards, sometimes I repeat it, and if I still don’t fall asleep I just stay there, relaxed. It’s a simple practice but helpful.