The Magic of Secret Gnosis : A Theoretical Analysis of a Tibetan Buddhist “Grimoire”
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The rituals and doctrines of Tantric Buddhism have historically been significantly, if not primarily, geared toward the practitioner’s attainment of supernormal powers, both in the form of spontaneous abilities and as the fruits of specific ritual actions. Such powers are emically referred to with a range of terms, from the Sanskrit “siddhi” and “abhicara” to the Tibetan “'phrul” and “mthu,” which can be reasonably and heuristically, for the interests of cross-cultural understanding, collected under the umbrella term “magic.” While there have been some studies of Indian magical practices and literature generally, which influenced and were influenced by Vajrayana Buddhism, the way such literature was transmitted, adapted, and used in Tibet is very poorly researched and understood. While tantric scholarship has largely focused on the philosophy and meditation techniques believed to be a necessary prerequisite to magic power, the detailed literature on the ritual techniques — put simply, the magic spells — that tantric adepts are believed to be able to execute once they have achieved a certain level of meditative realization has been barely touched by scholars, with some important exceptions. Magic power in Buddhism has been studied more from the perspective of a literary trope than as practical ritual that is a critical part of the tantric techniques of self-transformation. This paper seeks to examine such magical techniques in several grimoires 3) of spells found in the tantric cycle of Gsang ba ye shes mkha' 'gro (Secret Gnosis Dakini, henceforth the “GYCK”) compiled and edited from earlier sources by the Rnying ma pa / Dge lugs pa adept and reincarnate lama Sle lung Bzhad pa'i rdo rje (1697-1740) in the 1730s.
Abstract
The rituals and doctrines of Tantric Buddhism have historically been significantly, if not primarily, geared toward the practitioner’s attainment of supernormal powers, both in the form of spontaneous abilities and as the fruits of specific ritual actions. Such powers are emically referred to with a range of terms, from the Sanskrit “siddhi” and “abhicara” to the Tibetan “'phrul” and “mthu,” which can be reasonably and heuristically, for the interests of cross-cultural understanding, collected under the umbrella term “magic.” While there have been some studies of Indian magical practices and literature generally, which influenced and were influenced by Vajrayana Buddhism, the way such literature was transmitted, adapted, and used in Tibet is very poorly researched and understood. While tantric scholarship has largely focused on the philosophy and meditation techniques believed to be a necessary prerequisite to magic power, the detailed literature on the ritual techniques — put simply, the magic spells — that tantric adepts are believed to be able to execute once they have achieved a certain level of meditative realization has been barely touched by scholars, with some important exceptions. Magic power in Buddhism has been studied more from the perspective of a literary trope than as practical ritual that is a critical part of the tantric techniques of self-transformation. This paper seeks to examine such magical techniques in several grimoires 3) of spells found in the tantric cycle of Gsang ba ye shes mkha' 'gro (Secret Gnosis Dakini, henceforth the “GYCK”) compiled and edited from earlier sources by the Rnying ma pa / Dge lugs pa adept and reincarnate lama Sle lung Bzhad pa'i rdo rje (1697-1740) in the 1730s.
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