Customer Reviews

Vajrayogini: Her Visualization, Rituals, and Forms (Studies in Indian and Tibetan Buddhism)

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This is a fine - and beautifully produced and illustrated - study in the Indian (i.e. pre-Tibetan Buddhist) origins of the Vajrayogini cult. It examines the forms and practices associated with Vajrayogini in India, and introduces readers to recent academic thinking and research on this area. Academic specialists will have their own responses to the book, but practitioners and devotees of Vajrayogini, as well as anyone with an interest in the development of Buddhist tantra, will find much of interest and value in this study.

In this context, a response to Findlay Clark's contribution on this page is unavoidable. "Intellectual obscurantism" is a fine self-description of Clark 's 'review', given that - for a start - it relates to a mere 4 page section of a 563 page book as if this were the entire work! The misrepresentations indulged (clear to anyone who actually reads the book) and the loud noise of axes being ground speak for themselves.

English (p.37) quotes her Oxford supervisor Alexis Sanderson to the effect that 'long sections' of the root text of the Cakrasamvara tradition have been 'redacted' (not 'reduced', despite Clark's - disingenuous? - use of 'sic') from Saiva originals. Sanderson's work on this area may be controversial and some of it not yet published, but its credentials as academic research are unimpeachable. Papers by Sanderson that I've read make a strong research-led case for his claims, based on textual analysis. Disinterested questioning of these findings, based on research and objective evidence, would be of interest. Polemic based on sectarian assumptions is not. 'Buddhist practitioners' who really do find themselves 'offended' by academic research that challenges their assumptions might well reflect on whether 'taking offence' (i.e. anger) is recommended in Buddhist teaching as a helpful state of mind to be cultivated, or not.

On the issue of English having supposedly 'nowhere' discussed the opinions of B. Bhattacharya, see, e.g., p 427 where the point is made that the Saiva tradition developed 'its own tradition of Chinnamasta , borrowing and adapting from the [Buddhist] Trikayavajrayogini cult.' This alone shows that English does not adopt the simplistic position with regard to Saiva-Buddhist influence that Clark purports. As regards Dasgupta's comment, however able a scholar he may have been, it has to be noted that this was published 45 years ago (reprinted in 1974). In the interim - nearly half a century - scholars in Buddhist studies have continued to research this and related areas. A great deal of material has been made available and scrutinised - indeed, the area has flourished. Academic perspectives on Buddhist tantra have thus been greatly clarified, making more definite assertions possible.

The issue of 'authorisation' to translate also needs to be addressed. Surely, this is a (deliberate?) category error on Clark's part. English's book is an academic thesis, not a work of spiritual guidance or teaching. No spiritual tradition 'provided her with authorization to "translate" and publish these texts'. Academics have never considered such authorisation necessary, and nor should it be. This is quite different from the issue of academics having a sensitivity to the subjects of their study. On this issue, English has taken care - despite the fact that these are previously obscure Indian Buddhist sadhana texts which in most cases almost certainly have no living tradition in Tibetan Buddhism - to consult a number of Tibetan Buddhist teachers regarding the propriety of writing about what have traditionally been 'esoteric' teachings (e.g. Lama Jampa Thaye, pp. 106, 385 n.9). This also belies Clark's unpleasant sectarian point-scoring - a complete non sequitur - regarding what he calls the 'cultural arrogance' of the Buddhist order to which English belongs. Perhaps this explains the vituperative nature of the whole review. Let readers of this excellent and highly recommended book judge where the arrogance, if any, is to be found.

I was initiated into Vajrayogini by Sakya Trizen. I recommend anyone that has been initiated into the "Yogini" systems -- Chakrasamvara, Vajrayogini, Hevajra, etc, obtain this book. It is better than any of the other Vajrayogini books that have been printed so far (not mentioning names) -- most of which just re-iterate the Tibetan monastic tradition. Because this book dissects and discusses the original Sanskrit texts --It is essential reading to understand the background of the practices, the nuances of the ritual, and the overal scheme of Buddhist tantra. Whether you believe that Buddhism took over "Saivite rituals" as Ms.English and her Prof Sanderson at Oxford believe, the book goes well beyond the historical backdrop to discuss in detail the ritual "moments". Many well put together graphs and tables break down the deities, correspondences, and practice elements in a helpful and explicative way. She also discusses the elements of sexual yoga in a frank, honest and accurate way throughout the book, something which few Tibetan monastics dare to do. In short, this is not a book that can be missing from your shelf !

This book surveys forms of Vajrayogini and Varjravarahi in India, summarizes the Vajrayogini practices to be found in the Guhyasamayasadhanamala collection of sadhanas, and prints one sadhana from this collection,examining it in detail. English throughout discusses the philosophical assumptions of the sadhana within the larger context of Buddhist philosophical traditions. Scholarly, but at least for me, hard to put down - I learned so much from this book, which elucidated several details of tantric practice that I had been confused about. I found this book very helpful.

This is an excellent book: erudite, thourough and clear. It is written to extremely high standards of scholarship, a welcome alternative to the obscurantist fantasies that subjects such as this have sometimes attracted. Highly recommended - but perhaps quite demanding for those without academic training.

Heavy going, as it should be, I guess. As with any book of this type, it is only for initiates (if you don't know what this last sentence means, don't buy the book), this is a very academic approach to tantra. I should have ready the sleeve more carefully before purchase, as if I had realised that the book is a re-print of the author's PhD thesis on one particular sadana which I am not and don't need to be familiar with, I wouldn't have bought it. In saying that though, the introductory pages (which make up about half the book) are well written and do prove interesting to read about the subject when it is written from such an academic perspective. Lots of intellectual rumination, but no heart. Goes to show why the it is Wisdom AND Method that really matters if you are on the path...

The main problem with this book is its lack of scope - translating a single sadhana from an Indian collection. Sadhanas are a type of text that are largely generic in format and content, and the present case is no exception. Therefore, English's study offers very little new material to either the academic or religious forums. With her confessed lack of knowledge of the Tibetan vajrayana tradition, English is unable to consult any of the vast array of primary sources on Vajrayogini, relying instead principally on correspondence with those learned in the Tibetan tradition.

Despite polite comments on the back of the book by Janet Gyatso, its hard to see how this would be of real use to academics, since there is very little contained within that has not been previously translated from texts within the Tibetan tradition, except perhaps a few previously unknown forms of the deity, which is really only of minor significance to academia.

She justifies her lack of scope by saying the academic community needs in-depth studies focussing on specialist areas. However, if we are to have a 500 page book on every sadhana in the Indian and Tibetan tradition, there will be a lot of wasted paper.

A large section on the book - the controversial claims about the influence of Saivism - is simply reiteration of her tutor Sanderson's earlier work and presents no new insights.

What would have been of interest is a discussion about the Vajrayogini 'byin-rlabs' or blessing, the initiation ceremony unique to that tradition. English barely mentions this, avoiding it on the grounds that it is rather complicated. Similarly, there is little discussion of the Tilopa lineage of Vajravarahi or Gamapopa's subsequent modification of it, again one of the areas of the Vajrayogini tradition not so far widely discussed in the West.

It is hard to see how Buddhists will benefit from this book which, whilst written for academics, is clearly being marketed towards Western Buddhists by the publisher. If they seek teachings on Vajrayogini from academic books ordered from Amazon.com, its clear they are pursuing one set of teachings whilst ignoring others from the Vajrayogini corpus (esp. the Vajradaka explanatory tantra) which explain all practices must be received from a qualified vajra master, i.e. lama.

English suggests a better name for this sadhana collection would be Vajrayogini-sadhana-mala. I would suggest the original title, Guyha-samaya-sadhana-mala (i.e. secret commitment), was more than adequate; its a shame she didn't consider what the compiler was clearly recommending!

I'm not sure which is sadder - the fact that there is another book selling the secrets of the esoteric vajrayana tradition, or that Oxford University is now issuing doctorates for such guff.

The Tibetan Buddhist powermongers and fearmongers tell you; 'Bow down to the master, or achieve nothing'.

They tell you that only by succumbing to an authoritarian fear-based lineage out of warring Tibet, can you hope to become enlightened. What utter nonsense!
LinJi and Hakuin and Nan chuan would laugh uproariously at such presumption, at Tibetan powermongers putting the dharma up for sale, and scaring practititioners who would seek their enlightenment on their own, by peddling fear.

You must find your own light, and be, as Shakyamuni Buddha himself proclaimed: "a light unto yourself".

What most masters of this lineage teach nowadays is nothing valuable. There are no real masters in the USA for certain, and few in the Dharamsala "Enlightenment for Money" crowd, either.
Consider the case of Trungpa, a drunk who appointed as his successor an HIV-positive predator who knowingly infected his own students with AIDS.
Or Kalu Rinpoche, who subjected his translator June Campbell, a former Kagyu nun, to an abusive sexual relationship which he told her was tantric spiritual practice.

Please embrace this book and enter it with all your Heart. And please ignore the fearmongers that tell you that you will require the services of "a qualified vajra master, i.e. lama" to guide you in a reading of these holy practices. There is only One Holy Practice, and one qualified Vajra Master or Mistress, and they reside in your Heart, and are always available for guidance and counsel. Read this book, live this practice, and trust to the guidance of the Vajra Mistress/Master within you open the Gates of your Heart. Follow your heart, and never fear, or feel compelled to seek the guidance of those who would seek to control you.

Elizabeth English's new book on Vajrayogini claims that the Buddhist tantras of Vajrayogini have been "reduced" (sic) from Hindu Saivite tantras. She provides no new historical evidence to support this theory. Instead, she claims that the similarities between the two types of Tantras prove that the Hindu tantras must predate the Buddhist tantras.

This disingenuous bias is sure to offend the informed Buddhist practitioner. The question of the origins of either Hindu or Buddhist tantra is a controversial one. There has been much speculation and interest over the years about the similarities between Hindu and Buddhist tantra, but no real historical evidence has yet come to light. Unfortunately, English attempts to prove her case using largely unpublished material from her Oxford "mentor" who claims that Buddhist tantras are "pious plagiarism."

Nowhere in her book does she discuss the opinions of more able scholars such as B. Bhattacharya who, in his book Indian Buddhist Iconography (1963), claimed specifically that Chinnamasta Vajrayogini predated the Saivite form of Chinnamasta. She also ignores the cautious approach of S.B. Dasgupta who, in his Introduction to Tantric Buddhism (1974), commented, "It is indeed very hazardous to postulate on the basis of the similarity of form in the Buddhist and Hindu tantras any theory concerning the priority of one to the other."

English's incoherent handling of the whole issue of Vajrayogini tantra invites suspicions as to which spiritual tradition provided her with authorization to "translate" and publish these texts. She exhibits unwillingness to credit the living Tibetan Vajrayogini traditions that are the acknowledged experts in this field. Instead, it appears that she has relied on both the academic obscurantism of her Oxford don and the cultural arrogance of the Western Buddhist Order.

THis book puts into a common students hands/veiwing every nesscary point essintial to practice for a practioner of Vajrayogini. the order conforms to a practiioner of waking meditation and throughout the day . in short i applaude you my dear, for a great work and effort to bring about a fruitful practice. may the blessed practice continue to ripen sentient beings..