Topic: Tibetan Culture

[Jennifer-]

Due to a series of recent dream encounters Im going to dig into some Tibetan culture for my own interest and to honor theirs. Thought Id share some of that here.. 



ART

    There are many different types of Tibetan art, but the two most common forms are Thangka paintings and sand mandalas.

    Thangkas are very elaborate and detailed paintings that are used for religious purposes. Sometimes Thangkas show images of deities (gods and goddesses) in different forms, and sometimes thangkas are of mandalas. Mandalas have geometric shapes like circles and rectangles that start from the center and spread there ways to the edges. Mandalas are believed to be powerful sacred objects and tools that can be used in meditation.

 Sand Mandalas

    Sand Mandalas are a Tibetan Buddhist tradition which represents how everything in life changes. A lot of time is given to make Mandalas. Once a Mandalas is made, they have a ceremony and then they destroy it. It shows that nothing lasts forever. First the monks sketch out the pattern, and then they fill the pattern with colored sand. In the old days, monks would use crushed colored stone, but now they usually use dyed sand. A team of many monks will work together on a mandala project, and it will take several weeks to build. The sand mandala is destroyed in a specific way and in a specific order. Then the grains of sand are collected into jars that are wrapped in silk and then they bring it to a river to be put back into nature. The sand is never used again for another mandala. Below is a picture of a sand madala before it was destroyed.

[Jennifer-]

Ceremonial music

    Tibetan music is sometimes used in ceremonies to scare away demons and monsters and to get the attention of the gods. During these ceremonies, the instruments used are a horn called the "dungchen"which are really long, sometimes more than 15 feet long, and made of metal. Other instruments used for this purpose are conch shells that monks blow into and gongs that they bang together. Another instrument that is used in Tibetan ceremonies is actually a horn made from a human leg bone! These are hard to find these days, but it's true. These horns made from human bones are meant to calm down angry gods and demons.

[Jennifer-]

Tibetan language is derived from (comes from) the ancient Sanskrit language of India.

 

This is the Tibetan alphabet:



Tibetan Vowels:

[Jennifer-]

Who is the Dalai Lama?



 The Dalai Lama is considered the political ruler and the spiritual leader of Tibet. The Panchen Lama is another high spiritual leader. Both the Dalai Lama and Panchen Lama are thought to have power to be reincarnated, into another body that they choose. Tibetans believe that when the Dalai Lama or the Panchen Lama dies, he changes into a woman and is reincarnated with all his powers in the person of a child some where in Tibet. The first Dalai Lama was Gendun Drup,he was born in 1391. The thirteenth Dalai Lama died in 1933, and the current Dalai Lama (who is in the picture above) is the fourteenth Dalai Lama. The Dalai Lama was born in Lhasa and ruled Tibet from the Potala (the palace in Lhasa) until 1959 when he was forced out of the country by the Chinese occupying forces. He lives and is the leader of the Tibetan government in exile in Dharamsala, India. He won the Nobel Peace Prize in 1989 for his commitment to nonviolence. How was the 14th Dalai Lama chosen?

Some monks in Lhasa (the capital of Tibet) had a dream that the 13th Dalai Lama had been reincarnated into the body of a little peasant boy in small village. Two monks went to the small village in the Amdo region of Northeastern Tibet to a peasant family to to observe their two year old son. The little boy recognized a certain hidden item that had belonged to the thirteenth Dalai Lama. He picked it out from among many other items that did not belong to him. Two years later the kid was accepted as the fourteenth reincarnation of the Dalai Lama. The kid was enthroned in 1940 at the age of five. To relearn the knowledge accumulated in his previous lives, he was taught by the most learned masters in Tibet. The Panchen Lama,after fifteen year in Chinese Prisons, said that he wished Tibet would unite with China. This was not a very popular opinion with the Tibetan people, and people thought that maybe he was forced to say that by the Chinese. He died in the Tashilhunpo monastery in 1989.

[Jennifer-]

Tibetan prayer wheel is a device for spreading spiritual blessings and well being. Rolls of thin paper, imprinted with many, many copies of the mantra (prayer) Om Mani Padme Hum, printed in an ancient Indian script or in Tibetan script, are wound around an axle in a protective container, and spun around and around.

Tibetan Buddhists believe that saying this mantra, out loud or silently to oneself, invokes the powerfully benign attention and blessings of Chenrezig, the embodiment of compassion. Spinning the written form of the mantra around in a prayer wheel is said to have the same effect, and including many copies of the mantra multiplies the benefit.

[Jennifer-]

Prayer Flags



Tibetans have an age-old tradition of printing prayers from hand-carved wood blocks onto colored squares of cotton. These flags are then strung together and hung at mountain passes, over homes and temples, or anywhere the wind will blow their prayers to the universe, to appease the local spirit powers and grant the wishes of the person who hung the flags. (The most fervent wish of nearly all Tibetans is that every being of any sort, in whatever realms of existence they Windhorsemay reside, should be happy and free from suffering, and that the individual making the wish should have the good fortune to be allowed to assist in the liberation of all beings, without exception.) It is said that hanging prayer flags is certain to yield greater peace, happiness, and health for oneself, for ones loved ones and neighbors, for strangers in the area, and even for ones enemies.

"Due to the compassionate intention of those who create and those who hang the flags, and the movement of the wind itself, the blessings of the prayers are carried throughout all realms, pervading the minds of beings with peace and well-being."

-=-=-

This is Om Mani Padme Hum,Om Mani Padme Hum in Tibetan Script the famous mantra of Chenrezig, written in Tibetan script. It is said that all the teachings of the Buddha are contained in this mantra. Tibetan Buddhists believe that saying the mantra (prayer), out loud or silently to oneself, invokes his powerful benevolent attention. Viewing the written form of the mantra is said to have the same effect, and it is often carved into stones, placed where people can see them.

[Jennifer-]

Death

by Carol S. Hyman
Knot of Eternity

   
"If we learn to let go into uncertainty, to trust that our basic nature and that of the world are not different, then the fact that things are not solid and fixed becomes, rather than a threat, a liberating opportunity. Then we are free to savor what life offers, to taste the texture of each moment fully, whether the moment is one of sadness or joy."


-=-

Excessive fear of death distorts (and shortens) lives, and seems to be responsible for many of the more bizarre and inhumane excesses of our American medical system. In our search for sustainable, effective, respectful health care practices, ideas that could contribute to a sane and compassionate integrated health care system, we've found nothing as simple, basic, workable and cost effective as coming to terms with death and the process of dying -- something we can do as individuals, as families, as communities and as a culture.

[Jennifer-]

Divination Practices Unique to the Bon Religion and Related Rituals

RENQEN WANGGYI

People living in the remote mountainous areas in east Tibet still practice divination for good weather, with lettered masters called "Awu Gungba" and unlettered ones "Shiba". With the skills passed on orally from one generation to the next, they are very powerful.

"They are good enough to invite wind and rain, and disperse hail," locals say.

"A mere wave of the hand will cause ferocious dogs to flee and a locked door to open."

Practicing Divination by Examining Burnt Sheep Bones

Leg bones of goat, sheep and such wild animals as river deer, deer, rock sheep and argali are used in divination. The bone should not bear even the faintest streak of flesh. Generally, such bones have to be kept at the home of the sorcerers, who practice divination for prolonged periods of time.

"Flint grass", growing in mountains dotted with pine trees above 2,000 meters elevation, are used as the wick. Such grass is green on the front and white on the back. Sorcerers smoke the grass over a fire. Local people use such smoked "flint grass" as flint, and some others use them in moxibustion along with acupuncture needles in medical treatment.

The sorcerer practices divination generally when all the stars have shown up in the sky for accuracy. People who need to ask questions must give their names and birth date.

With animal bones in his left hand, the sorcerer makes a ball of "flint grass". He rubs the grass ball against his teeth and sticks it onto the bone. He lights the grass ball with a burning piece of fire wood or charcoal, and says: "Ready, begin."

At this point of time, the bone is burnt. Putting the burnt bone in front of him, the sorcerer adds: "Should I make any mistake, it is not my fault. It is you who have not seen and listened to me carefully". "You" here means the sorcerer's forefathers.

Divination is not practiced until the burnt bone has cooled. The sorcerer turns it over. Holding the bone in his left hand, he puts his right thumb into his mouth and then cleans off the burnt "flint grass" to reveal the lines made by the burning, on which he makes his judgment.

Practicing Divination by Examining Chicken Head

In remote mountainous areas, many people can tell the future according by looking at a chicken head. Amateurs can tell whether there is something evil about a happen or a theft that is going to occur in the days ahead. Professionals, however, can detect 108 problems.

Visitors to village families that worship the Bon religion will be entertained with a chicken. Divination is practiced during the period from catching the chicken to slaughtering it. Both the hosts and guests can see auspicious or evil signs from the color of chicken blood and the direction in which it flows.

Intestines and liver and eggs will be examined before beginning to examine the chicken head.

Heads of cocks or hens, which should not be cut, are boiled in clean water. No salt should be added otherwise the bones will turn black, a bane for divination.

When the boiled chicken head is put in an empty bowl and brought out, the guests will first be invited to examine it. Humble guests, however, will tend to invite the oldest one present on the occasion to examine first.

The chicken head is skinned to see whether the top is smooth or has red or black spots, with red spots showing evil times ahead and black spots predicting death; whether the line on the head spreads smoothly, with the part to the left of the line foretelling the future of the hosts and the part to the right that of the guests. Whether disasters can be avoided depends on the magical power of the sorcerer.

Following the examination of the chicken head, the hosts and the guests examine the tongue to determine their position and financial power.

Eyes are the next to be examined to predict wealth or losses.

Chicken bills are also examined to determine whether the house foundations are good, and whether the house is in an auspicious place.

Telling Bone Fracture by Examining Live Chicken's Bones

Villagers may suffer from a bone fracture while working in the mountains. To tell how serious the hurt is, the hosts will invite a sorcerer. For this purpose, a red cock is caught. The sorcerer sprays water over the cock, lights a cypress branch or a piece of sandalwood, and holds the cock over the smoke for a while. Having chanted spells, the sorcerer opens the cock's bill directing its breath at the injured person. Then he breaks its neck and takes off the flesh along the bones. Strangely enough, where the bone is damaged in the cock will be exactly the same place in the injured person.

Dispelling the Evil by Beating Chicken

This is very common with mountain people who believe in the Bon religion. It takes place generally at the beginning or at the end of a year, and all family members have to be present. Evils here refer to pains, illness, nightmares and inauspicious events.

Masters who are good at beating a chicken will be invited to worship the deity. Facing the open door, he grasps the chicken's feet and begins to chant spells for half an hour.

A professional will do this at dusk when all have returned home. He holds the chicken and examines it to see whether it is healthy and whether its claws are sharp. The chicken is then bathed in a bowl of water. Bon believers hold that both the animals and human beings carry invisible filthy things that are ghosts, or spirits in the shape of dirt, wood, water or stone. Smoking or spreading water over it will help dispel the evil. This takes place before or after attending a wedding party or funeral.

The sorcerer then holds the chicken' s feet in his left hand and spreads a handful of qingke barley or rice in the direction of the worshipped deities. Having told the deities his name and the year he was born, the sorcerer will say: "I may not be capable enough. I will depend on the magic power of my forefathers and all deities". At this point, the hosts present him with a bowl of wine. Dipping his ring finger into the wine and spreading it over his head and shoulders, he also takes several mouthfuls of wine before undertaking the second round of rituals.

Having both feet of the cock in his left hand, the sorcerer holds high a knife in the right hand. He beats the cock with the knife 50 cm long, which is normally hanging from his waist. The cock cries and the sorcerer will say:

"Though I am not powerful enough, I have God's support. You should not be an ordinary cock. You come from Heaven to divide day and night with crows. Your sharp bill should peck all enemies and demons, and your sharp claws should scratch all enemies and demons, too. In the past year, the host family failed to worship the deities properly, with the result that there are demons and problems present. Tonight, you should punish these spirits for me."

He keeps beating and repeating the words until the cock dies. At this point, the sorcerer will say:

"I have the magic power to wipe you out. What I have done is a warning to you. If you continue to harass the host family, I will give you more serious punishment."

Saying this, he throws the dead cock and knife toward the door. If the blade of the knife faces the outside and the body of the dead cock lies horizontally and its head and feet face the outside, too, this means the ritual has been successful. The hosts will cook the cock and everybody present on the occasion will be entertained with "the flesh of the spirits."

Heart, liver, head and wings of the cock will be burnt and used as sacrificial objects for the deities. The sorcerer eats them and gives judgment on the family fortunes in the year ahead according to what is seen in the leftover bones. At this point, the "flesh of the spirits" has been cooked and the party can begin to end the rituals.

[Jennifer-]

Monastery Life

There used to be thousands of monasteries in Tibet. Every family was expected to send at least one boy to a monastery. Usually, boys would be ordained at the age of seven; girls, a bit older. The monastery life used to be the only access to education and improved social status. People went to monasteries to get educated, to merit their family and to pursue religious fulfillment. Although educational and economic conditions in Tibet have improved, many Tibetans are still drawn to the monasteries.

The monastery life is rigorous. Monks are involved in all kinds of religious services and administrative tasks, on behalf of individual study and the monastery community. Daily life starts in the early morning and ends in the late night. The whole day is occupied with communal or individual religious services and the management of the monastery. Older monks, learned lamas, hold greater responsibilities such as maintaining discipline and leading the group prayers. Younger monks help by running the kitchen, shopping and serving food and tea.

Religious study and services are the main theme of the monastery life. The newly ordained monks start from basic Tibetan language, grammar, literature, sutra chanting and prayers. Then time will be spent on Buddhist canons such as Abhidharma (Higher Knowledge), Prajnya Paramita (The Perfection of Wisdom), Pramana (Logic), and Madhyamika (The Middle Way). Generally the study process will last for 18 years or more. Monks study sutras and tantras and read Buddhist texts. Crafts, astrology and medicine are also the subjects they need to learn. In addition, Monks retreat for hours to reflect and meditate on teh meaning and implications of Buddhist philosophy. Sutra debate is important to help master and deepen Buddhist theology. These debates are also a method of examination: high lamas debate with the applicant monks. Those who pass the examinations held in their own monasteries will be qualified to participate the Monlam (The Great Prayer Festival) Debate. A Geshe Lharampa Degree, which represents the highest degree in Tibetan Buddhism theology, will be conferred on those who win. A Geshe Lharampa who wants to advance to a higher religious and scholarly fulfillment needs to attend one of the tantra colleges to get the Geshe Ngarampa Degree (Tantra Master). Only a few talented monks can enter a scholarly religious life and advance to religious fulfillment. Many others fall into more secular jobs such as craftsmen, builders, artists and cooks.

Nuns live a life similar to that of monks, in a more invisible manner. Their religious practice mainly focuses on meditation and prayer rather than advanced philosophical studies in less structured nunneries, although there have been a few great female scholars in Tibetan history.

[Jennifer-]

Bon

Bon was the indigenous religion of Tibet that, when partly absorbed by the Buddhist traditions introduced from India in the 8th century, gave Tibetan Buddhism much of its distinctive character.

Little was known to the outside world of this once flourishing religion until recently due to the fact that its followers were subject to severe persecution. With the growth in the popularity of Tibet as a tourist destination and an increasing interest in the region's history, studies have been carried out into the traditions of Bon.

Shamanistic in nature, in as much as it is based on the concept of a world pervaded by good and evil spirits, it is believed to have originated in the land of Olmo Lungring. It was introduced into the ancient Kingdom of Shang Shung, which once covered much of today's Tibetan territory by Tonpa Shenrab Miwo. He was born a prince and had experiences similar to those of Sakyamuni, his Buddhist counterpart and was said to have subdued a number of demons. A fundamental belief of the followers of Bon was that in their heaven, to which they referred as 'Sridpa Yesang', there were three deities who controlled the world. These were Dagpa, Salba and Shepa, one of whom controlled the past, another the present and the third controlled the future. It was they who held the key to Bon doctrines and Tonpa Shenrab Miwo claimed to be their earthly incarnation endowed with the power to control the current time. In the eighth century, Songtsen Gampo conquered Shang Shung and established a unified Tibet, introducing Buddhism as the chosen religion. As the Bon priests tried to exercise influence in royal and political affairs by claiming supernatural powers, the ruling Tubo family encouraged Buddhism while banning the practice of Bon. It was during the reign of Lang Darma that the followers of Bon endeavoured to eradicate Buddhism but this was to fail following the assassination of Lang Darma. Buddhism rose in popularity while Bon went into decline.

In order that their faith should not be entirely wiped out, the followers of the Bon doctrines introduced reforms and adopted aspects of Buddhism. Despite its suppression, Bon traditions survived under difficult conditions and continued to develop aspects of metaphysics, cosmology, philosophy and an extensive written canon. In 1998 a Tibetan Tibetologist produced statistics which showed that some 90 monasteries in the Tibet Autonomous Region, the majority being in Dengchen (a county in Chambo) had a population of some 3000 monks, about 90 reincarnated high monks and over 130 thousand Bon followers. In the main, there are now three Bon sects, these being the Old Bon, The Yungdrung Bon and the New Bon.

[Jennifer-]

In its earlier forms Bön doctrine was a dualistic theism, teaching that the creation of the world was brought about by coexistent good and evil principles, but the philosophy of modern Bön is generally in accord with Buddhist non-theistic tenets. 9

However, Bön ritual includes worship, iconography, and meditation on peaceful and wrathful deities (as in Tibetan Buddhism). In addition to peaceful and wrathful deities, Bön distinguishes between "enlightened" deities and those who are still "of this world," or not fully enlightened. There are four principal peaceful deities, known as the Four Transcendent Lords. These are led by a goddess, Yum, "the Mother," followed by three male deities known as Lha, "the God," Sipa, "the Procreator," and Tönpa, "the Teacher." 10

The main Bön rituals center around the wrathful or tutelary deities (yidam), divided into Mother Tantras and Father Tantras. They are depicted with fierce expressions, many arms and legs wielding frightening weapons, and trampling enemies under their feet. As in Tibetan Buddhism, meditation on the wrathful deities is a means of understanding reality and attaining enlightenment. 11

Bön shares with the Nyingma schools of Buddhism the structure of the nine yanas (ways or vehicles), which climax in the meditation of "the great perfection." This Bönpos claim was transmitted first by Shenrab and only later entered the Nyingma tradition. 12 The Nine Ways of Bön are:

   1. Way of Prediction (Phyva-gshen Theg-pa) - astrology, ritual and prognostication
   2. Way of the Visual World (sNang-shen theg-pa) - explains the psychophysical universe
   3. Way of Illusion ('Phrul-gshen theg-pa) - rites for dispersing adverse forces
   4. Way of Existence (Srid-gshen theg-pa) - funeral and death rituals
   5. Way of a Lay Follower (dGe-bsnyen theg-pa) - ten principles for wholesome activity
   6. Way of a Monk (Drnag-srnng theg-pa) - monastic rules and regulations
   7. Way of Primordial Sound (Adkar theg-pa) - integration of an exalted practitioner into the mandala of highest enlightenment
   8. Way of Primordial Shen (Ye-gshen theg-pa) - seeking a true tantric master and the spiritual commitments that binds a disciple to his tantric master
   9. Way of Supreme Doctrine (Bla-med theg-pa) - the doctrine of great perfection. 13

Practices

Bön practices are similar in many ways to those of Tibetan Buddhism, including the use of thangkas, mandalas, and meditation on various deities as means to enlightenment. The monastic life is heavily emphasized. As in original Bön, astrology and medicine remain important.

[tangerine dream]

Divination Practices Unique to the Bon Religion and Related Rituals

RENQEN WANGGYI

People living in the remote mountainous areas in east Tibet still practice divination for good weather, with lettered masters called "Awu Gungba" and unlettered ones "Shiba". With the skills passed on orally from one generation to the next, they are very powerful.

"They are good enough to invite wind and rain, and disperse hail," locals say.

"A mere wave of the hand will cause ferocious dogs to flee and a locked door to open."

Practicing Divination by Examining Burnt Sheep Bones

Leg bones of goat, sheep and such wild animals as river deer, deer, rock sheep and argali are used in divination. The bone should not bear even the faintest streak of flesh. Generally, such bones have to be kept at the home of the sorcerers, who practice divination for prolonged periods of time.

"Flint grass", growing in mountains dotted with pine trees above 2,000 meters elevation, are used as the wick. Such grass is green on the front and white on the back. Sorcerers smoke the grass over a fire. Local people use such smoked "flint grass" as flint, and some others use them in moxibustion along with acupuncture needles in medical treatment.

The sorcerer practices divination generally when all the stars have shown up in the sky for accuracy. People who need to ask questions must give their names and birth date.

With animal bones in his left hand, the sorcerer makes a ball of "flint grass". He rubs the grass ball against his teeth and sticks it onto the bone. He lights the grass ball with a burning piece of fire wood or charcoal, and says: "Ready, begin."

At this point of time, the bone is burnt. Putting the burnt bone in front of him, the sorcerer adds: "Should I make any mistake, it is not my fault. It is you who have not seen and listened to me carefully". "You" here means the sorcerer's forefathers.

Divination is not practiced until the burnt bone has cooled. The sorcerer turns it over. Holding the bone in his left hand, he puts his right thumb into his mouth and then cleans off the burnt "flint grass" to reveal the lines made by the burning, on which he makes his judgment.

Practicing Divination by Examining Chicken Head

In remote mountainous areas, many people can tell the future according by looking at a chicken head. Amateurs can tell whether there is something evil about a happen or a theft that is going to occur in the days ahead. Professionals, however, can detect 108 problems.

Visitors to village families that worship the Bon religion will be entertained with a chicken. Divination is practiced during the period from catching the chicken to slaughtering it. Both the hosts and guests can see auspicious or evil signs from the color of chicken blood and the direction in which it flows.

Intestines and liver and eggs will be examined before beginning to examine the chicken head.

Heads of cocks or hens, which should not be cut, are boiled in clean water. No salt should be added otherwise the bones will turn black, a bane for divination.

When the boiled chicken head is put in an empty bowl and brought out, the guests will first be invited to examine it. Humble guests, however, will tend to invite the oldest one present on the occasion to examine first.

The chicken head is skinned to see whether the top is smooth or has red or black spots, with red spots showing evil times ahead and black spots predicting death; whether the line on the head spreads smoothly, with the part to the left of the line foretelling the future of the hosts and the part to the right that of the guests. Whether disasters can be avoided depends on the magical power of the sorcerer.

Following the examination of the chicken head, the hosts and the guests examine the tongue to determine their position and financial power.

Eyes are the next to be examined to predict wealth or losses.

Chicken bills are also examined to determine whether the house foundations are good, and whether the house is in an auspicious place.

Telling Bone Fracture by Examining Live Chicken's Bones

Villagers may suffer from a bone fracture while working in the mountains. To tell how serious the hurt is, the hosts will invite a sorcerer. For this purpose, a red cock is caught. The sorcerer sprays water over the cock, lights a cypress branch or a piece of sandalwood, and holds the cock over the smoke for a while. Having chanted spells, the sorcerer opens the cock's bill directing its breath at the injured person. Then he breaks its neck and takes off the flesh along the bones. Strangely enough, where the bone is damaged in the cock will be exactly the same place in the injured person.

Dispelling the Evil by Beating Chicken

This is very common with mountain people who believe in the Bon religion. It takes place generally at the beginning or at the end of a year, and all family members have to be present. Evils here refer to pains, illness, nightmares and inauspicious events.

Masters who are good at beating a chicken will be invited to worship the deity. Facing the open door, he grasps the chicken's feet and begins to chant spells for half an hour.

A professional will do this at dusk when all have returned home. He holds the chicken and examines it to see whether it is healthy and whether its claws are sharp. The chicken is then bathed in a bowl of water. Bon believers hold that both the animals and human beings carry invisible filthy things that are ghosts, or spirits in the shape of dirt, wood, water or stone. Smoking or spreading water over it will help dispel the evil. This takes place before or after attending a wedding party or funeral.

The sorcerer then holds the chicken' s feet in his left hand and spreads a handful of qingke barley or rice in the direction of the worshipped deities. Having told the deities his name and the year he was born, the sorcerer will say: "I may not be capable enough. I will depend on the magic power of my forefathers and all deities". At this point, the hosts present him with a bowl of wine. Dipping his ring finger into the wine and spreading it over his head and shoulders, he also takes several mouthfuls of wine before undertaking the second round of rituals.

Having both feet of the cock in his left hand, the sorcerer holds high a knife in the right hand. He beats the cock with the knife 50 cm long, which is normally hanging from his waist. The cock cries and the sorcerer will say:

"Though I am not powerful enough, I have God's support. You should not be an ordinary cock. You come from Heaven to divide day and night with crows. Your sharp bill should peck all enemies and demons, and your sharp claws should scratch all enemies and demons, too. In the past year, the host family failed to worship the deities properly, with the result that there are demons and problems present. Tonight, you should punish these spirits for me."

He keeps beating and repeating the words until the cock dies. At this point, the sorcerer will say:

"I have the magic power to wipe you out. What I have done is a warning to you. If you continue to harass the host family, I will give you more serious punishment."

Saying this, he throws the dead cock and knife toward the door. If the blade of the knife faces the outside and the body of the dead cock lies horizontally and its head and feet face the outside, too, this means the ritual has been successful. The hosts will cook the cock and everybody present on the occasion will be entertained with "the flesh of the spirits."

Heart, liver, head and wings of the cock will be burnt and used as sacrificial objects for the deities. The sorcerer eats them and gives judgment on the family fortunes in the year ahead according to what is seen in the leftover bones. At this point, the "flesh of the spirits" has been cooked and the party can begin to end the rituals.

This is very intriguing.
 

[Jennifer-]

PRAYER FLAGS

    Prayerflags in TibetTypically found in Tibetan areas are the many Prayer Flags that decorate monasteries, houses and even mountain passes. It is believed that the special blessing power of the mantras printed on them is spread all over the world by the wind. The tradition stems from pre-Buddhist traditions in Tibet, just as the the so-called Wind horse which is often found on them. Traditionally, prayer flags have a combination of mantras, special prayers and auspicious symbols printed on them.
    Prayer flags are not only strung on ropes to hang between two poles, they can also be hung like a flag from one pole.
    Usually, the flags come in five different colors: blue corresponds with the sky, white with clouds, red with fire, green with water and yellow with earth. (This is different from the usual general symbolism of colors, which is related to the elements: black/blue for air, red for fire, white for water and yellow for earth.)
    There are many different types of prayer flags, you can find some descriptions at the Saraswati Bhawan website.

    Wind Horse prayer flagThe Wind Horse (Tib. Lung-ta), a mythical Tibetan creature from pre-Buddhist times, combines the speed of the wind and the strength of the horse to carry prayers from earth to the heavens. Not surprisingly in a country where the horse was used by the traditional nomads of Tibet. It is associated with success and the space element. The Wind Horse carrying the “Wish Fulfilling Jewel of Enlightenment” is the most prevalent symbol used on prayer flags. It represents good fortune; the uplifting life force energies and opportunities that make things go well. When one’s lung-ta is low obstacles constantly arise. When lung-ta is high good opportunities abound. Raising Wind Horse prayer flags is one of the best ways to raise one’s lung-ta energy.

    "The traditional Wind Horse Prayer Flags are ancient designs. In the center of the flag on the right, is the Wind Horse, the uplifting energy that carries good fortune to all beings. In the corners are the "Four Dignities": the Garuda (wisdom), the Dragon (gentle power) the Snow Lion (fearless joy), and the Tiger (confidence). The Eight Auspicious Symbols (See right) are depicted around the perimeter. Various prayers and mantras are included in the text.
    At the top center are the three main Bodhisattvas: Avalokiteshvara (Compassion), Manjushri (Wisdom), and Vajrapani (Power). At the bottom center are the figures called "the union of enemies" representing friendship. The two swastikas are symbols of eternal life. There are many prayers for health, prosperity and good fortune."

[Jennifer-]

Lungta (Wyl. rlung rta) - literally 'windhorse'. A mythical Tibetan creature symbolizing the inner air or wind of the body and related aspects of the Buddhist path.

The meaning of lungta (windhorse) can be described on several levels:

    * Outer – a mythical Tibetan creature
    * Inner – positive qualities such as ‘good luck’
    * Secret – the space element (one of the five elements)
    * Most secret – the inner air or wind within the body

[edit] Outer Level: Mythical Creature

On the outer level, the lungta is a mythical Tibetan creature from pre-Buddhist times that combines the speed of the wind and the strength of the horse to carry prayers from earth to the heavens.
[edit] Inner Level: Positive Qualities

Lungta is associated with positive energy or ‘life force’ and with ‘good luck’. It is both the subduer of evil and the vehicle of enlightenment.

The lungta symbol is often depicted on prayer flags, which are flown to generate merit and increase one's life force. Lungta prayer flags typically display a tiger, a snow lion, a garuda, and a dragon, (the four dignities) with a lungta in the center. Certain lungta prayers also refer to these four symbols.

The tiger, snow lion, garuda, and dragon are ancient symbols of the qualities of lungta that originate with pre-Buddhist Tibetan and Chinese astrological traditions. Generally, they symbolize the fearlessness and resilience of lungta. (See Shambhala: The Path of the Warrior.)
[edit] Secret Level: The Space Element

At a deeper level, the lungta and the four dignities symbolize the play of the five elements, out of which all phenomena are formed. The lungta symbolizes space, the ground of all manifestation; in fact, in astrological texts lung ta is sometimes spelt longta 'horse of space'. The tiger symbolizes the wind element; the snow lion earth; the garuda, fire; and the dragon, water.

Traditionally, they are set out in the same configuration as the five-part mandala used for the five buddha families, as can be seen in lungta prayer flags.
[edit] Most Secret Level: The Inner Air or Wind

In Tibetan Buddhism, the mind is seen as being dependent on, or mounted on, the subtle energy or inner air or wind within the body. This subtle energy is therefore called the ‘windhorse’, in Tibetan lungta. Whether the wind-horse is strong or weak determines whether positive or negative tendencies dominate the mind. On an everyday level, the windhorse is also very much linked to what is commonly known as ‘good luck’.

Orgyen Tobgyal Rinpoche explains:

    "All the experiences [of the six realms] are the result of karma, and it is mind that is responsible for the creation of karma, nothing else. Every experience of passing pleasure and pain and all the seemingly small and incidental occurrences of our lives arise because of the mind.

    However, we have no power or control over the mind at all. We may have in our mind the intention of doing something of a very virtuous and positive nature, but if something goes wrong our mind can change instantly and become very negative. We can also experience states in which we are motivated in a negative, non-virtuous way and then find that our motivation changes and becomes positive.

    What really controls the mind is lung [Tib.], the ‘wind’ or ‘subtle energy’ that determines the direction that the mind pursues. Thoughts arise in our minds and as they arise and we react to them, we create karma. The windhorse, the mount upon which the mind rides like a rider on a horse, controls or directs the thoughts arising in our minds.

    If we are confused about the essential nature of an arising thought, it may well be a cause for the perpetuation of samsara. If there is no confusion about the fundamental nature of the thought, the essence of that thought can free itself into dharmakaya. As the thought frees itself, the enlightened mind of buddhahood arises. The very same thought can lead to a state of freedom or to a state of confusion, and the direction it takes depends upon lung ta.

    Lung ta is actually sem, ‘the ordinary, conceptual mind’. When lung ta is low, everything becomes a problem: our abilty to make progress with both our worldly projects and the Dharma will decrease. One of the signs of lung ta being low is not feeling well or being ill at ease. This is a common symptom in the present age; almost everybody’s mind is unhappy, unclear and dull.

    If lung ta flourishes and becomes more positive, then even former tendencies that brought about non-virtuous or negative karma—ordinary thoughts of the five poisons of attachment, aversion, ignorance, jealousy, and pride—can be transformed into a more positive manifestation. They arise in their true nature as the five aspects of yeshe, or 'primordial wisdom' of 'timeless awareness' (rigpa), through the power of lung ta.

    However, if our lung ta is neither flourishing nor nurtured, even if we are motivated to do something positive or virtuous, our motivation can change or be spoilt. For example, we might enter the path of Dharma and make attempts at establishing a regular practice, but find that our ordinary, negative thoughts drag us down and perpetuate samsara, because our lung ta is weak and our minds are continually weighed down by negativity. Even if people think they will practise the Dharma, do retreats or meditate on compassion and emptiness, unless their lung ta is stable the outcome will be the opposite of what they intended.

    From the outset the lung ta of beings throughout the three realms and of ordinary human individuals in this realm has been impaired and flawed. On top of that, in these times of spiritual degeneration, a continual degrading of our own and others’ lung ta is taking place. The mind becomes increasingly obscured and rigpa becomes increasingly hidden from the ordinary mind.

    When we pray to Guru Rinpoche and invoke his blessing, offer sang and engage in other practices that cause the flourishing of lung ta, we awaken the clarity aspect of mind. We awaken our rigpa, so that it is more perceptible to us. The ultimate point of such practice is to awaken the clarity aspect of our minds, to bring us into closer contact with our own rigpa. We may even discover the enlightened intent of kadak, or ‘primordial purity’, where neither suffering nor even the concept of suffering remain to be dealt with."

[Jennifer-]

Five poisons
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The five poisons (wyl. dug lnga) are the following disturbing emotions:

   1. desire,
   2. anger,
   3. delusion,
   4. pride,
   5. jealousy.

These five can be further condensed into the three poisons: pride is a combination of ignorance and desire (or attachment), and jealousy is a combination of attachment and aggression.

Five wisdoms
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The five wisdoms (Tib. ye shes lnga) are as follows:

   1. wisdom of dharmadhatu
   2. mirror-like wisdom
   3. wisdom of equality
   4. wisdom of discernment
   5. all-accomplishing wisdom

Wisdom
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Mañjushri, embodiment of all the buddhas' wisdom
Mañjushri, embodiment of all the buddhas' wisdom

Wisdom translates two different Sanskrit and Tibetan terms:

   1. (Skt. prajñā; Tib. sherab; Wyl. shes rab), the sixth of the six paramitas, defined as the precise discernment of all things and events.
   2. (Skt. jñāna; Tib. yeshe; Wyl. ye shes), which is sometimes translated as primordial wisdom. One of the two accumulations.

Etymology

Ringu Tulku Rinpoche says:

    "Sherab consists of the syllable shé, which means ‘knowing’ and rab which means ‘excellent’ or ‘best’. So it is the best knowledge, the best form of knowing. It is knowing correctly, clearly and fully."

[edit] Definition

Patrul Rinpoche says:

    "Wisdom is identified as the recognition during the formal meditation session that all phenomena are empty, and the knowledge during the post-meditation phase that all phenomena are unreal, like a magical illusion or a dream."

[edit] Subdivisions

Chökyi Drakpa says:

    "Through the wisdom that comes from hearing, you are able to recognize the disturbing emotions. Then, through the wisdom that comes from reflection, you are able to overcome the disturbing emotions temporarily. And finally, through the wisdom that comes through meditation, you conquer completely the enemy of negative emotions and obtain the confidence of knowing inexpressible and inconceivable reality with the wisdom of discriminating awareness."

[edit] Jñana/Yeshe

Ringu Tulku Rinpoche says:

    "In the word yeshe, yé is short for yé né, which means ‘right from the beginning’ or ‘primordially’. Some people translate it as ‘pristine’ or 'pure', meaning that it is untouched and unstained, and has been there all the time. It is the way it always was. So yeshe is discovered with sherab. Yeshe is understood by sherab, or approached by sherab."

[edit] The Difference Between Sherab and Yeshe

Ringu Tulku Rinpoche says:

    "The difference between sherab and yeshe is very subtle and slight. But I think we can say that yeshe is the most natural state of our awareness or consciousness, which is unstained, uncontrived and completely ordinary. It is there all the time, but we don’t recognize it. It is sherab that brings about the recognition, but of course they are not two separate things."