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Turquoise, Coral, and Pearl in Sowa Rigpa

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Turquoise, Coral, and Pearl in Sowa Rigpa HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies Volume 39 Number 1 Article 13 July 2019 The Potency of Tradition: Turquoise, Coral, and Pearl in Sowa Rigpa Barbara Gerke University of Vienna, [email protected] Follow this and additional works at: https://digitalcommons.macalester.edu/himalaya Recommended Citation Gerke, Barbara. 2019. The Potency of Tradition: Turquoise, Coral, and Pearl in Sowa Rigpa. HIMALAYA 39(1). Available at: https://digitalcommons.macalester.edu/himalaya/vol39/iss1/13 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Research Article is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. The Potency of Tradition: Turquoise, Coral, and Pearl in Sowa Rigpa Acknowledgements The research for this chapter was carried out during the Lise- Meitner senior research fellowship M1870, and the writing was completed during the FWF project P30804-G24, both funded by the Austrian Science Fund (FWF) through the University of Vienna. The author is indebted to the Men-Tsee-Khang in Dharamsala and especially the Tibetan physicians Dr. Choelothar, Dr. Tenzin Thaye, and Dr. Penpa Tsering for sharing their time and Sowa Rigpa expertise. The author thanks Florian Ploberger, Tawni Tidwell, Melanie Vandenhelsken, Jan van der Valk, and the anonymous reviewers for their discussions and useful suggestions. This research article is available in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies: https://digitalcommons.macalester.edu/himalaya/vol39/iss1/13 The Potency of Tradition: Turquoise, Coral, and Pearl in Sowa Rigpa Barbara Gerke Turquoise, coral, rubies, diamonds, amber, and oral transmission, since the direct senso- and pearls are among the potent substances experiential understanding of the stones’ nüpa used in Tibet’s medical traditions, specifically is limited compared to the more sensorial in ‘precious pills’ or rinchen rilbu (rin chen ril assessments of the nüpa of plants through bu). Tibetan physicians use precious stones smell and taste. Findings show that potency of as medicines only after processing, without precious stones emerges as a complex synergy which none of them are considered medically of interactions between substances and their beneficial. In this paper, I analyze three socio-historical, religious, economic, and precious substances—turquoise, coral, and political values, which are all encapsulated in pearl—which appear together in many precious ‘tradition.’ In line with Neveling and Klien (2010) pill formulas and are processed using the same and Scheid (2007), I look at tradition as a fluid techniques. Based on textual analysis and process of knowledge transmission over time, interviews with Tibetan physicians in India, and analyze what happens when practitioners I address the questions: What makes these try to explain the rationale behind processing substances particularly ‘potent,’ expressed practices they still meticulously follow, and how in the Tibetan term nüpa (nus pa)? How questioning, especially by foreign researchers, and why are these substances processed might influence practitioners to call on for use in medicines, and how is processing biomedical science to explain tradition. linked to nüpa? I argue that Tibetan medical Keywords: Sowa Rigpa, currents of tradition, invented practitioners authenticate their tradition of traditions, potency, precious pills. using precious stones as potent substances primarily through relying on authoritative texts HIMALAYA Volume 39, Number 1 | 91 Introduction: Knowing about the ‘Precious’ and is limited when applied to gems and precious stones. the ‘Potent’ Consequently, contemporary Tibetan physicians rely more on their texts when processing precious stones, attributing On the one hand we attribute the knowledge of potency to tradition, since they ‘cannot taste stones.’ precious substances to the ‘higher levels of mind’1 Moreover, socio-political, economic, and religious conno- by medical practitioners in the past, who were also tations of preciousness guide their assessment of these Buddhist practitioners, wrote the texts we rely on, stones’ nüpa. However, during interviews practitioners and created really good formulas. But on the other seem compelled to turn to biomedical science to explain hand, we have to understand the substances them- tradition (Adams 2002; Kloos 2011, 2015). A scientific hege- selves as having potency, since they were used in mony seems at play during such ethnographic encounters. medicine long before Buddhism came to Tibet. We I want to highlight that the physicians’ answers call for need to ask more questions to understand this. We reflexivity on part of the researcher, since practitioners take it as a given, that is our problem. (Dr. Tenzin might assume scientific research as the expected way to Thaye, Dharamsala, March 2018) explain the processing techniques that are mentioned in I received this answer from Dr. Tenzin Thaye, one of the the ancient texts they still rely on. In effect, they margin- visiting physicians of the Fourteenth Dalai Lama and a alize their own complex epistemology. senior physician at the Men-Tsee-Khang in Dharamsala, Nüpa as the Fundamental Capacity of Substances northwestern India,2 to my question of how he knew that precious stones were therapeutically potent and could be In the Tibetan language, complex notions of potency used as medicines. He explained that he could not taste are articulated under the umbrella term nüpa, which is them the way he tasted plants. Thus, he relied on those frequently translated into English as ‘potency,’ referring masters of the past who possessed ‘higher levels of mind,’ to a substance’s capacity to have an effect. Nüpa appears and whose texts passed down specialized knowledge on as a central and unifying concept of potency, around the potency of ‘precious substances,’ in Tibetan called which other terms and classifications are established. For rinpoché men (rin po che’i sman). example, Sowa Rigpa practitioners talk about the ‘potency of substances’ (rdzas kyi nus pa) as one of the three key In this paper, I explore three precious substances used in pillars of medicine making, called menjor (sman sbyor), Tibetan medicine (Sowa Rigpa) that are deemed powerful along with the ‘potency of mantras’ (sngags kyi nus pa), and potent: turquoise, or yu (g.yu), coral, or juru (byu ru), referring to consecration, and the ‘potency of dependent and pearl, or mutik (mu tig). My guiding questions are: arising’ (rten ’brel gyi nus pa), referring to the enhance- What makes these three substances particularly ‘potent,’ ment of nüpa through processing substances at auspicious as expressed in the Tibetan term nüpa (nus pa)? Why do times.3 In the Four Tantras (Rgyud bzhi), the principle Sowa they have to be pre-processed, using specific ‘taming Rigpa root text dating back to the twelfth century CE, the methods’ (’dul thabs), such as soaking, cooking, and eight nüpa (nus pa brgyad) are sensorial parameters (heavy, washing, and how is their processing linked to nüpa? oily, cool, blunt, light, coarse, hot, and sharp), linked to the My analysis focuses on the importance of ‘tradition’ for ‘six tastes’ (ro drug) and the ‘three postdigestive tastes’ (zhu contemporary Tibetan physicians and how they tend to rjes gsum) of substances.4 explain their traditional practices to foreign researchers. An early eighteenth century key pharmacopoeia text The interview quotes show how Sowa Rigpa experts in refers to a different set of eight nüpa, which considers India are exposed to an increasingly modern scientific substances’ morphological shapes and tastes along with discourse, which makes them question their own textual religious notions of potency, such as the ‘nüpa of aspira- knowledge and tradition, also in encounters with foreign tional prayers.’5 In Nyingma ritual contexts, nüpa may refer researchers. This might easily give the impression that to the powers inherent in deities and tantric practitioners, “they cannot explain what they are doing and why,” and often appears with tu (mthu), magical power, through while a careful reading of their responses implicitly which nüpa is conjured into substances in which it is not includes fundamental Sowa Rigpa epistemologies of nüpa innate. Tu also appears in medical texts, for example on that explain the logic behind basic principles of their the potency of gems. In the seventeenth century, Dési processing techniques. Sangyé Gyatso writes in his Blue Beryl commentary on the Talking with Sowa Rigpa professionals in India, I found Four Tantras, that gems combine “power and potency” that sensory engagement through smell and taste, more (mthu dang nus pa), enabling them to treat all kinds of typically used to assess the potency of plant material, diseases (Sangyé Gyatso 1982: 12/9-11). Nüpa in ritual 92 | HIMALAYA Spring 2019 contexts is also deeply linked to ideas of consecration Asking Questions, Authenticating Traditions through jinlap (byin rlabs), often translated as ‘bless- I place my discussion within the debates on ‘tradition’ ings,’ which are ritually evoked and meant to transform because my material raises questions on the status of
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