His Eminence Menri Pönlop Yangtön Trinley Nyima Rinpoche was born on the full moon day of the 1st Tibetan month of the Water Rabbit Year. In 2026, this date coincides with March 3rd. This is also the date that was traditionally celebrated as the birth anniversary of Buddha Tönpa Shenrap until research by His Eminence Menri Yongdzin Rinpoche corrected the date according to the ancient Zhang Zhung calendrical system which placed it one month earlier.
H.E. Menri Pönlop Yangtön Trinley Nyima Rinpoche is currently the pönlop, or headmaster, of the dialectic school within Pal Shenten Menri Monastery in Dolanji, India. He is a descendant of the renowned Gyal Shen Ya Ngal lineage that originated in a divine realm of clear light and predates the coming of Buddha Tönpa Shenrap 18,043 years ago. The Bön priests of this family lineage were the spiritual advisors and ritual masters for the Bönpo Zhang Zhung and Tibetan kings as well as being accomplished scholars. Among the many distinguished members of this family lineage, Yangtön Sherap Gyaltsen, who was born during the Fire Snake year of 1077 C.E., devoted himself to study and meditation such that there were no Buddhists who could defeat him in a debate. He became known as “Yangtön Chenpo,” “The Great Yangtön.” From this time forward, the lineage and all successive lineage holders were known as “Yangtön.” (For more about Yangtön Chenpo, see previous article: https://ravencypresswood.com/2017/05/27/yangton-sherap-gyaltsen/)
His Eminence, the Lord of Refuge, Menri Pönlop Trinley Nyima Rinpoche was born in northwestern Nepal, in the Dolpo village of Tsarka on the full moon, 15th day of the 1st month of the Water Rabbit year of the 16th rabjung cycle. This date coincides with March 10, 1963 on the Western calendar. His parents were Yangtön Tenzin Samdrup and Tenzin Chödrön. Beginning in 1975, under the guidance of his uncle Pema Wangdu he easily learned to read, write, and practice calligraphy very quickly. Around this time, he began his stay at the Yangtön Gompa of Yanggön Thongdrol Phüntsok Ling for a traditional three year retreat. He practiced the five supreme deities and the outer, inner, and secret tantric practices. In 1979 at the age of 16, he traveled to India with his elder cousin Lama Tashi Gyaltsen and received monk vows from the crown jewel of the Bön tradition, His Holiness the 33rd Menri Trizin Lungtok Tenpé Nyima Rinpoche, and the All-Knowing Tutor Yongdzin Tenzin Namdak Rinpoche. At that time, he was given the name Trinley Nyima.
H.E. Menri Pönlop Rinpoche with Lama Tashi Gyaltsen in Dolpo, Nepal
In that year, he entered the ranks of the Yungdrung Bon’s Teaching and Practice Assembly and received the transmission of the three main teachings of Bön: the outer, inner, and secret, including the scriptures, commentaries, and practical instructions. He also obtained the transmission of most of the teachings of the Jalupa Shardza Tashi Gyaltsen Rinpoche from the great dzogchen yogi of Dzogchen and abbot of Tsédruk, Tsondru Gyaltsen Rinpoche. Under the guidance of Geshe Yungdrung Namgyal, also known as Geshe Tsöndru Gongpel, he also studied the philosophical texts of other traditions which greatly enhanced his understanding of Bön’s own scriptures. As a result, he became an expert in explaining, debating, and composing on both the scriptures of Bön as well as other traditions.
H.E. Menri Pönlop Rinpoche handing out gifts to the children at The Dolpo Bön School in Dunai, Nepal
On February 21, 1989 after presenting oral and written examinations on the vast classical texts in the great temple of Menri Monastery, he received the title of Gewé Shé Nyen, often shortened to Geshe, the equivalent of a Doctorate of Divinity and Science. For three years after that, he served as the senior professor of the Department of Philosophy and Buddhist Studies at the Shen Institute of Medicine at Menri.
In 1992, both His Holiness the 33rd Menri Trizin and Menri Yongdzin Tenzin Namdak Rinpoche bestowed upon him the sacred obligation of assuming the position of Menri Pönlop, which was accepted by him on the 5th day of the 1st Tibetan month, coinciding with the birthday celebration of the Great Master and founder of Menri, Nyammé Sherap Gyaltsen. From that time forward, he has been fully responsible for the activities of the Yungdrung Bön Academy, providing extensive teachings and conferring the title of Geshe upon students who complete their doctorate studies.
H.E. Menri Pönlop overseeing exams at Menri Monastery
Because His Eminence works tirelessly to fulfill his role as Menri Pönlop, to support lamas and disciples, travels the world to offer teachings, transmissions, empowerments, and scholarly knowledge to any interested persons regardless of their status or affiliation, it is impossible to list but a few examples here.
His Eminence has traveled widely to give teachings and empowerments, to speak at universities and conferences, acted as an executive member of Dolpo and Himalayan organizations, been interviewed worldwide for television and radio, filmed for documentaries, and acted as a consultant for books and other projects involving Bön religion and culture. In spite of his ongoing busy schedule, in 2004 he underwent a forty-nine day solitary retreat. This is an example of how he is a master of both knowledge and experience.
Also in 2004, he established a Bön center named Dzogchen Samten Ling in the southern part of France. In September of that same year, upon returning to Menri Monastery, he presided over discussions about modernizing the examination system for the Menri students. As a result of those discussions, the groundwork for an updated examination system was put into place. He has been instrumental in the planning and establishment of bestowing full ordination on the nuns of Radna Menling, establishing a dialectic school for them that bestows the title of Geshe, and organizing a student exchange between the medical colleges of Menri Monastery and Triten Norbutsé Monastery in Nepal. In 2009, he established Khyungdzong Wödsel Ling in California in order to support Bön teaching, as well as cultural, humanitarian, and charitable activities in a variety of ways.
The Dolpo Tsaga Welfare Healthcare Clinic in the village of Tsarka in upper Dolpo, Nepal
In 2012, after much planning and organizing, His Eminence was able to open a free healthcare clinic in his home village of Tsarka in Upper Dolpo, Nepal. Upper Dolpo is the most remote and least developed district in Nepal and is cut off from the rest of Nepal by a series of high mountain passes. Because of this, it is isolated from the rest of the world by snow for many months of the year. At the request of the local villagers and nomads, H.E. Menri Pönlop Rinpoche, with the help of many generous donors, built the medical clinic and continues to provide for its supplies and staffing year round. The Dolpo Tsaga Welfare Healthcare Clinic provides free healthcare and health education to any resident of Upper Dolpo regardless of religion or status. Prior to the availability of healthcare, infant mortality was over 50%, maternal mortality was over 25%, and simple cuts and fractures could easily lead to sepsis and death. (For more about the clinic or to support their mission, go to KWLing.ORG )
Menri Lopön Rinpoche at work on his Encyclopedia of the Bön Religion.
Although His Eminence reminds students and disciples of the ample literature already available by previous masters, he has also written many articles and essays relating to Bön religion and culture when requested or needed. A collection of these writings in Tibetan was published in 2013 by Gyalshen Institute entitled Selected Writings of Menri Lopön Yangtön Trinley Nyima Rinpoche. Around this same time, His Eminence was deeply involved in writing an Encyclopedia of the Bön Religion. Feeling that a great deal of Bönpo language, history, culture, and concepts were in danger of being lost due to the influence of the modern world on younger generations, he began the enormous task of documenting everything in a Bön specific encyclopedia. Pönlop Rinpoche’s new encyclopedia contains more than twelve thousand different entries, which include comprehensive articles and definitions. Entries include:
Tibetan and Zhang Zhung words and terminology specific to the Bön religion
Biographies of Bönpo scholars and practitioners, both historical and contemporary
Descriptions of significant places in Bön history
Descriptions of Bön religious symbols, images, and objects
Names and descriptions of Bön deities
Scholars of Tibetan culture regularly have problems correctly understanding the language in Bönpo texts because such texts use different words, or familiar words that have different meanings than the terminology used by Tibetan Buddhists. A work of this scope on Bön has never been published before. Although the BönEncyclopedia is in the Tibetan language, after the initial publication Lopön Rinpoche hopes to have it translated into English. Currently, the encyclopedia is undergoing a final edit.
Considering the tireless activity of His Eminence, this is but a sample of his extraordinary works and wisdom. It is truly beyond measure or description. On this auspicious day of the anniversary of his birth, it is especially powerful to engage in acts of virtue and to refrain from acts of nonvirtue, and to practice according to the advice and teachings of His Eminence and to dedicate for the benefit of his long and indestructible lifespan.
é ma ho, khyen tsé yön ten kün dzok ngo wo nyi, la mé tek pé dzö dzin ya ngal wa,
trin lé nam zhi nyi ma rap trö té, zhi dé ta shi ten drö sal jé shok
Amazing!
You have the essential nature of the completely perfected qualities of knowledge and kindness. A member of the Ya Ngal lineage, you hold the treasury of the unsurpassed vehicle.
May the bright sun which radiates your four kinds of activities illuminate both beings and the teachings with the auspiciousness of peace and happiness!
(Written by the supreme 33rd Menri Trizin Rinpoché, Western date 11/23/2012)
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The 5th day of the 1st lunar month is the birth anniversary of the founder of Menri Monastery, the Mother monastery of Yungdrung Bön, Nyammé Sherap Gyaltsen Rinpoche. He is also known as The Second Buddha in the Yungdrung Bön religious tradition. In 2026, this lunar date coincides with February 22nd on the Western calendar.The unrivaled Nyammé Sherap Gyaltsen Rinpoché was a reincarnation of Yikyi Khye’u Chung, one of Buddha Tönpa Shenrap Miwoche’s sons. He reunited the three transmission lineages of sutra, tantra, and dzogchen that had become widely dispersed without any single person having the transmissions for all three lineages.
Each year on the 29th lunar day of the 12th month, the large, main prayer flag at Yungdrung Bön monasteries is taken down. From that time until the birth celebration of Nyammé Sherap Gyaltsen, the rules of monastic discipline are slightly relaxed. Then, early on the morning of the birth celebration, accompanied by a fumigation offering, a new prayer flag is raised whose color corresponds to the elemental color of the New Year. For the Year of the Fire Horse, the color of the flag will be red.
On this day, Bönpos will spend the day with their eyes looking skyward. If they are lucky enough to be visited by a vulture on this day, it is said to be an auspicious sign of having directly received the blessings of the one known as the Second Buddha, the Unequaled One, Nyammé Sherap Gyaltsen Rinpoché.
Cloak belonging to the precious lord Nyammé Sherap Gyaltsen Rinpoche. Photo credit: Unknown
Born in 1356 C.E. in the region of Gyalrong into the esteemed Dru lineage, as a child, he could recite mantra and read scripture without having studied. At the age of ten, he decided to become a monk. In 1387 C.E. at the age of 31, he entered the prestigious Yeru Wensaka monastery and eventually became its abbot. While he was traveling in Eastern Tibet, Yeru Wensaka was destroyed by flooding and mudslides. Upon returning, he searched the ruins of the monastery for any salvageable artifacts. With these precious objects, he established Tashi Menri Monastery on higher ground within the same valley. It was 1405 C.E. and he was 50 years old.
In 1415 C.E. at the age of 60, he left the container of his physical body. His body began levitating high into the air, but due to the fervent prayers of his disciples, it returned to the earth. During the cremation ceremony, rainbows appeared and a large bird circled three times around the cremation area before disappearing into the West.
Supplication to Nyammé Sherap Gyaltsen
“You are a king of great bliss and the embodiment of Künzang Gyalwa Düpa.
You are like the wisdom deity Mawé Sengé, never forgetting what you have perceived.
You are the unequaled crown ornament of the Bönpo world.
At the feet of Sherap Gyaltsen, I supplicate!”
The Writings of His Holiness Nyammé Sherap Gyaltsen Rinpoche*
Cycle of Supplication and Aspiration Prayers
Praise of the Four Supreme Places of Refuge
Offering and Praise to Mawé Sengé
Supplication Prayer to the Mawé Sengé Lineage
Praise of Venerable Essence of [the] Dru [Family Lineage]
Eight Characteristics of Tséwang’s Eight Sacred Places
Stages of Chanted Supplications
Eight-branched Aspiration Prayer, A Ladder to Freedom
Homage to the Charactristics of the Aural Transmission Shenraps
The Gift of the Physical Body
Condensed Peaceful Chö of Gifting the Body
Command for the Gods and Demons
Cycle of Fumigation and Fulfillment
Stages of Preliminary Practices for a Completely Pure Fumigation Offering
A Small Collection Regarding the Medicine Deity Generation Stage
Supplication and Requesting Consideration from the Marvelous Ones
Invocation of the Practice Lineage
Special Fulfillment
A Completely Pure River of Requesting Consideration and Supplication
Burnt Offerings of the Treasury of Precious Terma
General Fulfillment from a Bundle of Precious Terma
A Precious Mala of Fumigation Offerings
Fumigation Offering to the Powerful Ones
Fumigation Offering to Sigyal
Fumigation Offering to Black Mule Sigyal from the Precious Terma
Sigyal’s Manifested Realization
Sigyal’s Threadcross Practice
A Brief Paper on Sigyal’s Threadcross
A Brief Paper on Black Mule Sigyal’s Feast Offering
Short Fulfillment Practice of Black Mule Sigyal
Practice of the Black Net Threadcross
The Shining Lamp of Realization of the Red and Black Threadcross
Commandments for the Avowed Guardians of the Teachings
Important Points regarding the Fulfillment of Midü Jampa
Fumigation Offering to Midü
Offering and Fulfillment to Drak Tsen
Fumigation Offering to Drak Tsen
Invocation of Nyipangsé
Command for Nyipangsé
Command for the Queen of the Drala
Gyalpo Sheltrap Torma Offering and Fulfillment
A Brief Invocation of Sheltrap
Praise in Appreciation of the Fumigation Offering
Supplement to the Fumigation Offering
Generation Stage for the Fulfillment Torma
Celebration of Nyammé Sherap Gyaltsen Rinpoche. Photo credit: Unknown
Cycle of Supplementary Texts for the Practices of Accomplishment
Destroying the Doors to Negative Rebirths
Realization of the Completely Pure Lotus of the Vast Expanse
Mantric Accomplishment of Shenrap Nampar Gyalwa
Fire Offerings of Nampar Gyalwa
Realization of the Yungdrung Sutra of the Vast Expanse
Going for Refuge according to the Vast Expanse
Practice of Künzang’s Luminous AH
Stages of Meditative Stabilization
Text for Künzang’s Luminous AH
Stages of Realization for Walsé
Accomplishing the Essential Through the Realization of Walsé
Purification and Increase of Torma
Accomplishment of Sending Out and Gathering Back with Mantra Accumulation
Practice of the Secret Mantra Lineage
Realization of Black Garuda Walsé
Clarifying the Realization of Black Garuda Walsé
Expanding the Realization of the Amazing Trowo
Secret Quintessential Instructions for the General Practice of the Amazing Trowo
Invitation, Homage, and Confession of Wrongdoing for the Reversal Practice of the Great Red Trowo
Inviting the Wisdom Zema
Aspiration Prayer for Threadcross Practice
A Lamp that Clarifies the Meditative Focus of Secret, Greatly Wrathful Gekhö
Supplication to the Gekhö Lineage
Complete Supplication, A Rainshower of Blessings
Practice of the Secret Wrathful Lineage
The Irreversible Mantra of Gekhö, A Golden Razor
Supplement to Presenting Offerings to the Gekhö Deities
Realization of Walpur, Ornaments of Fire
Fulfillment of the Walpur Lineage
Outline for the Empowerment and Teachings of Walpur, A Rainshower of Blessings
Empowerment and Teachings of Walpur, A Rainshower of Blessings
Realization of Tséwang Tartuk
Accomplishment of Tséwang Tartuk
Fire Offerings to Tséwang
Introduction for Empowerments
Musical Notations for Festivals
Cycle of Science
Tikles and Channels of Relics and the Physical Body of Those Gone to Bliss
Clarification regarding the characteristics of colored powders, A Magical Mirror
Cycle of Authoritative Commentaries
Analyzing the Characteristics of The Magical Lamp Text
Analyzing the Characteristics of The Magical Lamp Autocommentary
Clarification of the Limits of All Knowable Things
Commentary Regarding the Sutric and Tantric Explanations of the Stages of the Vehicles
Text of the Grounds and the Paths
Autocommentary of Text of the grounds and the paths
A Clear Lamp for the Path of Liberation
Commentary Regarding the Clear Explanation of the Abridged Kham Gyé
Commentary Regarding the Two Truths in the Middle Way, A Magical Lamp
A Commentary of Clear Advice Regarding Monastic Discipline
Commentary of Condensed Discipline
Renewing Monastic Discipline
Commentary Regarding Cosmology
Clarifying Secret Points
Detailed Analysis of the Secret Vows
Hidden Commentary on the Mind of Enlightenment, Mandala of the Sun
* Although this list is extensive, it is not the complete list of compositions
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May you live long, be free of illness, and have happiness and joy! May your wealth, power, and resources increase! May you possess bravery and strength, and be victorious over everything! May this new year bring you good fortune and every wish come true, just as you wish them to be!
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February 18, 2026 begins the Tibetan lunar year of the Male Fire Horse. In general according to Tibetan astrology, it is believed that this will be a year where the common people will be happier, have more influence over their own lives, and will act more from a motivation of virtue. Although there is a risk of drought because of less rainfall, there will be less illness and hunger overall. For those individuals born during this Year of the Fire Horse, their vitality will be governed by the element of FIRE, their physical health will be governed by the element of WATER, their charisma or personal power will be governed by the element of FIRE, their lungta, or element of good luck, will be governed by the element of METAL or SPACE, and their soul will be governed by the element of WOOD or WIND. Everyone has these same five natal energies governed by one of the five elements. Each year, these natal energies are in relation to the elemental energies of that specific year. There are five different possible kinds of relationships between the elements that are symbolically described as mother, son, friend, neutral, or enemy. The calculation of these relationships determines an overall potential for how the energetic forces of the year might be experienced by the individual.
For anyone born during a previous year of the Horse who thus has the natal sign of Horse, this year, as well as other Horse years, is considered a time of vulnerability to obstacles. This same astrological principle applies for each of the other eleven animal signs. Therefore, it is recommended to make an effort to engage more with virtuous activities of body, speech, and mind and to engage less with non-virtuous activities as a method to avert obstacles. According to the words of Buddha Tönpa Shenrap Miwoché, the practice of developing sincere unbiased and unlimited compassion is the greatest of all protections. Additionally, each year specific prayers and rituals are suggested in accordance with specific obstacles that have a potential to arise.
Natal Animal Signs and Recommendations to Avert Obstacles
During the year of the Fire Horse of 2026, the following natal signs have varying possibilities for obstacles during the year. They are listed below from most likely to least likely. In order to avert obstacles and challenges, the astrological text gives corresponding recommendations. Often it is recommended to avoid certain activities or environments, and to engage in activities that avert the risk and/or strengthen qualities that might be challenged or weakened. These prayers and rituals can be performed by the individual practitioner or they can be sponsored to be performed by another qualified practitioner such as by monks or nuns. For this reason, the names of the specific prayers and rituals in Tibetan are included below to make it easier for Western practitioners to make these requests. Anyone needing help in making arrangements with the nuns at Radna Menling can contact Raven Cypress Wood at RCW@Gmail.com. It is also possible to sponsor prayers and rituals with monks at either Menri Monastery or Triten Norbutse. H.E. Menri Pönlop Rinpoche’s center in the United States, Khyungdzong Wödsel Ling is assisting with this in collaboration with the monks at Menri Monastery.
What Natal Tibetan Astrological Animal Sign are You?
Because the date of the Tibetan New Year is calculated according to a lunar calendar, the date changes each year. Additionally, this date is vastly different from the Western New Year that is based upon a solar calendar. Therefore, one must know the date of Losar during the birth year in order to ascertain the natal sign. For the aid of the reader, Nine Ways is providing a link to a Tibetan Calendar Converter. Simply type the birth year into the search box at the top and click “Make Calendar.” This will render a Tibetan lunar calendar for that year. If you were born before the beginning date of the rendered calendar, type in the previous year and scroll to the bottom. This is applicable especially to those born in January and February. Calendar link: https://www.lotsawahouse.org/Static/tools/phugpa.html
For those natal animal signs that are under the influence of adverse indications for the Year of the Fire Horse, the Yungdrung Bön religious tradition is rich in methods to reverse, neutralize, or balance these conditions and to strengthen positive conditions. Some natal signs are given multiple suggestions to avert obstacles, but it is not necessary to complete each activity. These suggested prayers and rituals can be performed by the practitioner, another qualified practitioner or lama, or by a renunciate group of monks or nuns.
For those with the natal sign of Horse born after the Tibetan New Year of 1930, 1942, 1954, 1966, 1978, 1990, 2002, or 2014, it is important to avoid sick people and also to not to begin new construction on homes or other construction projects that are for personal use. However, if it must be done or if one has to be near those who are ill, it is important to perform prayers and rituals to avert obstacles. Performing a longevity practice, receiving a longevity empowerment, or reciting a longevity mantra is strongly recommended in order to support the lifespan and the vitality. Recommended prayers and rituals to avert obstacles: (It is not necessary to do every recommendation.)
Recitation of the Kham Chen Dönpa. The Kham Chen is the Perfection of Wisdom, or [Sanskrit: Prajnaparamita] scriptures in the Yungdrung Bön. These scriptures are comprised of sixteen volumes. The source and embodiment of the scriptures is the female Buddha Sherap Lopelma, an emanation of Sherap Jamma. She has given us The Heartdrop of Jamma and stated that reciting this short text with faith and devotion is the same as reciting the entire Ka section of the Yungdrung Bön canon which is the collection of the teachings given by the buddhas and is comprised by hundreds of volumes. The English, Spanish, and French language translations are available here: https://www.lulu.com/search?sortBy=RELEVANCE&page=1&q=raven+cypress+wood&pageSize=10&adult_audience_rating=00
བརྒྱ་བཞི།
Four Hundred Offerings, Gya Zhi. This is a ritual that includes an offering of one hundred butter lamps, one hundred tsa tsa, one hundred food offering torma, and one hundred ransom effigies. It can be performed by the individual or sponsored.
Hundred Thousand Recitations, Bum Dönpa. There are a number of scriptures included in this category. This recitation can be performed by the individual or sponsored.
ལྡོག་གཟུངས།
Reversing Mantras, Dok Zung. This is a text filled with mantras that have the power to reverse or repel obstacles and negative energies. It can be performed by the individual or sponsored.
གེགས་ལྡོག
Reversing Obstacles, Gek Dok. This ritual is specifically for reversing or repelling obstacles. This recitation can be performed by the individual or sponsored.
དགེ་སློང་བཞི་སྡེ་ལ་དྲོ་དྲངས་བ།
Offering Four Renunciates a Meal, Gé Long Zhidé la Dro Drangwa. Here, a meal is provided for four monks or nuns as a way to remove obstacles.
For those with the natal sign of Rat born after the Tibetan New Year in 1936, 1948, 1960, 1972, 1984, 1996, 2008, and 2020: these people have less of a chance for a significant obstacle than those with a Horse sign, but it is still significant. Therefore, it is recommended to avoid legal issues if possible, to engage in practices to raise the lungta such as raising prayer flags, and to invoke their personal protectors known as Drala. Dra La translates as warrior or guardian deity for the enemy or opponent. They are an ancient class of powerful guardians. Each individual has their own personal drala that protects them. It is also very effective and beneficial to repair or construct roads or trails especially between a community and a temple or hermitage. For example, the nuns of Radna Menling are now raising funds to repair and fortify the road to their nunnery. Supporting this endeavor is a way to avert obstacles. (This is a link to the GOFUNDME page created by Sandrine Perkins to support the road construction for the nuns: https://www.gofundme.com/f/road-from-menri-monastery-to-ratna-menling-nunnery) Recommended prayers and rituals to avert obstacles:
མདོ་མང།
Many Sutras Recitation, Do Mang. This is recitation of a text that is a compilation of supplications, invocations, Praises, and Aspirational Prayers. Recitation of this text can be done by the individual or sponsored.
སྒྲ་བླ་གསོལ་བ།
Supplication of the Drala, Drala Solwa. See above paragraph for description. Recitation of this text can be done by the individual or sponsored.
རྒྱལ་མཚན་རྩེ་མོ།
Raising a Victory Banner on the Summit, Gyaltsen Tsémo. In general, this is a ritual for raising the lungta, or force of good luck. It includes raising prayer flags and/or invoking the deities of good luck and prosperity. For more about the energetic force of lungta, see previous article: https://ravencypresswood.com/2022/04/16/what-is-lungta/. Recitation of this text can be done by the individual or sponsored.
Constructing or Repairing Roads, Lam Chö. See above paragraph for description and opportunity to engage in this practice.
སྲོག་བསླུ་ཚེ་ཐར།
Life Force Ransom and Rescuing Life, Sok Lu Tsé Thar. This is a ransom offering and rescue of animals that are destined to be slaughtered. These animals are given consecrations and empowerments and marked so that it is known that they are forever not to be harmed or killed. When animals are released, they should be released in a supportive environment and in conditions that provide for their needs. Saving the life of a human being who has been sentenced to death is the greatest tsé thar. For more about the Tsé Thar ritual, see previous article: https://ravencypresswood.com/2020/04/15/how-to-restore-the-lifespan-by-saving-the-life-of-other-beings/
Depiction of the Dra la
For those with the natal sign of Tiger or Dog born after the Tibetan New Year in 1938, 1950, 1974, 1986, 1998, 2010, and 2022 (For Tiger) and 1934, 1946, 1958,1970, 1982, 1994, 2006, and 2018 (For Dog): They have a lesser chance of encountering a significant obstacle than Rat signs, but it is recommended to make offerings to accumulate merit, especially through the Gya Zhi, The Four Hundred Offerings. In this ritual ceremony a total of four hundred offerings are made: one hundred butter lamps, one hundred food offering torma, one hundred tsa tsa, and one hundred ransom effigies. It is also recommend to invoke one’s drala as described above. Recommended prayers and rituals to avert obstacles:
བརྒྱ་བཞི།
Four Hundred Offerings, Gya Zhi. This is a ritual that includes an offering of one hundred butter lamps, one hundred tsa tsa, one hundred food offering torma, and one hundred ransom effigies in order to accumulate merit.
སྒྲ་བླ་གསོལ་བ།
Supplication of the Drala, Drala Solwa. See above for description. Recitation of this text can be done by the individual or sponsored.
For those with the natal sign of Garuda or Rabbit born after the Tibetan New year in 1933, 1945, 1957, 1969, 1981, 1993, 2005, or 2017 (for Garuda) or 1927, 1939, 1951, 1963, 1975, 1987, 1999, 2011, or 2023 (for Rabbit): it is recommended to avoid starting a personal business, to limit long distance travel, to recite the Medicine Buddha mantra or sutra, and to not take risks with one’s health. It is also recommended to perform or sponsor a Tsé Thar, Life Release. Recommended prayers and rituals to avert obstacles:
སྲོག་བསླུ་ཚེ་ཐར།
Life Force Ransom and Releasing the Life, Sok Lu Tsé Thar. See above for description. This can be done by the individual or sponsored.
སྨེན་ལྷའི་འདོན་པ།
Menla Dönpa, Medicine Buddha recitation of sutra or mantra. This can be done by the individual.
Life Force Ransom and Releasing the Life, Sok Lu Tsé Thar.
For males with the natal sign of Dog (years are above) and females with the natal sign of Dragon born after the New Year in1928, 1940, 1952, 1988, 1964, 1976, 1988, 2000, 2012, or 2024: During this year, the “sky door is open towards them.” Thus, if they are having construction done on their home, the roof should not be put on this year. This will block the sky door and can create obstacles. Recommended prayers and rituals to avert obstacles:
གནམ་མཁའི་སྙིང་པོ།་
Essence of the Sky, Namké Nyingpo. Recitation of this text can be done by the individual or sponsored.
གནམ་སྒོ་གཅོད་པ།
Destroying the Sky Door, Nam Go Chöpa. Recitation of this text can be done by the individual or sponsored.
For males with the natal sign of Pig and females with the natal sign of Snake: During this year, the “earth door is open towards them.”Thus, it is recommended to not dig into the earth such as for construction and to recite or sponsor the recitation of the Sa’i Nyingpo, Essence of the Earth or Destroying the Earth Door.
ས་ཡི་སྙིང་པོ།
Essence of the Earth, Sayi Nyingpo. Recitation of this text can be done by the individual or sponsored.
ས་སྒོ་གཅོད་པ།
Destroying the Earth Door, Sa Go Chöpa. Recitation of this text can be done by the individual or sponsored.
Gu Mik, Nine Eyes: According to Tibetan astrology, there is also a calculation known as Gu Mik, Nine Eyes. This applies to anyone whose age is a multiple of nine during the Year of the Fire Horse, i.e. in 2026, anyone aged nine, eighteen, twenty-seven, and so on. For these ages, it is recommended to perform the Gu Mik Choka, The Nine Eyes Correcting Ritual. However, it is very important to note that when someone is born, Tibetan Astrology considers them to be one year old and at their subsequent birthday, they are two years old. According to Western calculation, they are only one year old at their subsequent birthday. Therefore, from a Western calculation, these individuals are one year younger. For accuracy, it is important to always confirm the animal sign rather than the listed age when referencing astrological texts or information. This calculation has been done for 2026 and is given below.
Born After Losar in:
Natal Sign
Tibetan Age in 2026
Western Age in 2026
2018
ཁྱི། Dog
9
8
2009
གླང་། Ox/Elephant
18
17
2000
འབྲུག Dragon
27
26
1991
ལུག། Sheep
36
35
1982
ཁྱི། Dog
45
44
1973
གླང་། Ox/Elephant
54
53
1964
འབྲུག Dragon
63
62
1955
ལུག། Sheep
72
71
1946
ཁྱི། Dog
81
80
1937
གླང་། Ox/Elephant
90
89
1928
འབྲུག Dragon
99
98
Those born after Tibetan New year in 2018, 2010, 2002, 1994, 1986, 1978, 1970, 1962, 1954, 1946, 1938, and 1930, and before the following Tibetan New year; it is important to avoid funerals and especially keep a distance from dead bodies, to limit construction of personal projects, and to keep the place in the home where food is cooked clean and free of defilements during the year of the Fire Horse. If these things do happen, it is important to cleanse by means of cleansing rituals using water. For example, the practice of Nampar Jompa is commonly used to empower water that is then used for cleansing contamination in these kinds of situations.
For any other natal signs, it is generally considered either a good or neutral year although looking in detail at each of the five natal, elemental relationships mentioned above will provide more detailed information.
Qualities of the Horse as a Natal Astrological Birth Sign
In general, the Horse is very energetic with an active mind. It is inspired, motivated and charming. It wants adventure and exploration rather than to stay at home. It is always on the move and in excess this can become a kind of instability or an inability to stick with things long enough to complete them. This life of excitement can sometimes give way to impatience. The Horse can be quite charming, likes to talk, and therefore finds it difficult to keep secrets. Although it appears independent, because of the fear of failure the Horse relies upon the validation and support of friends and family.
The Horse’s positive direction is South. The Horse’s soul day is Tuesday and the life-force day is Friday. These are the best days for beginning new projects and activities that are meant to grow and increase. The obstacle day is Wednesday. This day is best for cleansing and letting things go. It is not a favorable day for beginning new things.
The Southern face of Mount Tisé
Gangkar Tisé
Every sacred site has its own special year when pilgrimage to it is considered especially auspicious. Horse years are especially auspicious times for pilgrimage to the sacred sites of Mount Tisé and Kongpo Bönri.
Although Mount Tisé, or Gang Tisé, is commonly known as Mt. Kailash, it was given the name of Gangkar Tisé by Buddha Tönpa Shenrap himself. In ancient times it was known as Gang Nyen Yabak Shara in reference to a mountain god that resided there. During his time at the mountain teachings and performing miracles, Buddha Tönpa Shenrap renamed it Gangkar Tisé. Gangkar meaning white snow, Ti meaning water, and Sé meaning protector.
Mount Tisé is located in the western part of the Tibetan Plateau. It rises to an altitude of 21,778 feet and is the source of four rivers: the Indus, the Sutlej, the Brahmaputra, and the Ghaghara. Nearby is the sacred Lake Manasarovar and the texts speak of their interwoven relationship.
In 1844 C.E., the Yungdrung Bön sage Karu Drupwang Tenzin Rinchen Gyaltsen, also known simply as Karu Drupwang Rinpoche, wrote a pilgrimage guide to Mount Tisé entitled, An Index of Gang Tisé. This pilgrimage guidebook has become the definitive guide to this sacred mountain and the surrounding area. In H.E. Yongdzin Rinpoche’s pilgrimage guide to Tisé, he frequently quotes from Karu Drupwang Rinpoche’s guidebook. In it, Karu Rinpoche gives detailed descriptions of the mountain’s attributes and the deities and protectors that gather and abide there.
“Especially from the depths of its body, a single, white syllable AH radiates light into the sky which dissolves into this sacred place, blessing it. Therefore, this place is indistinguishable from the enlightened body Künzang. The four corners are like heaps of jewels, and is where all rikdzin and khandro gather on auspicious days to turn the wheel of tsok offerings that increase attainments, clear obstacles, and bestow both the supreme and common accomplishments.”
“Moreover, there are thirteen hidden secret caves, thirteen divine bathing pools, thirteen chortens of sacred relics, and thirteen unchanging landmarks. There are three sites of enlightened body, speech, and mind, three sites of the three protectors, and four manifestations of wisdom and miracles.”
Buddha Tönpa Shenrap traveled to this mountain on his way to Tibet in order to introduce the Yungdrung Bön teachings to the Tibetan population under the guise of retrieving his stolen horses from a group of demons that were trying to provoke him. During his time at Mount Tisé, he was joined by five hundred sempa [Sanskrit: bodhisattvas] and divine, human, and lu [Sankrit: naga] disciples. At the mouth of each of the four rivers that originate here, he taught a specific scripture and left the print of his divine feet in the rocks.
The Northern face of Mount Tisé
Throughout history countless yogis and yoginis such as Tonggyung Tuchen, Lishu Taring, Choza Bönmo, Drenpa Namkha, and Tséwang Rikdzin, to name only a few, practiced and performed miracles here. The warmth and energy of their blessings remain and can be felt. The mountain has many cave, bathing pools, self-appearing syllables, and countless miraculous signs. As for the benefits of this great sacred site, Karu Rinpoche writes this:
“Regarding the benefits of this great mountain, if elaborated, it would be beyond comprehension. But if a few essential points are summarized, this great mountain of snow is known as The Mountain of Enlightenment. It is said that if one takes a step here, even if one tries to go to the lower realms after dying, one will not be able to. If one meditates, practices, circumambulates, frees lives, performs rituals, accumulates merit, gives generously, raises prayer flags, builds stone mounds, or performs any good deeds whether large, medium, or small, all are multiplied by eighteen billion. On auspicious days, this number is even greater. In particular, during the Year of the Horse, the multiplication is beyond imagining.”
Kongpo Bonri
There is one sacred mountain in Tibet that both Buddhists and Bönpo circumambulate counter-clockwise, the Bön way. That mountain is Kongpo Bönri, the Bön Mountain. Located in Southeastern Tibet on the Northern bank of the Yarlung River, Bönri rises to over 14,700 feet in altitude. In general, it is heavily forested and circumambulation of the mountain takes three to seven days. Tourists generally begin their pilgrimage from the Eastern slope.
The demon Khyappa having stolen seven of Buddha Tönpa Shenrap’s horses, took them to the Kongpo valley in Southeastern Tibet and hid them beneath the castle of the king of Kongpo. Seeing this as an opportunity to introduce the Yungdrung Bön teachings into Tibet, Tönpa Shenrap followed him. Reaching the Kongpo valley, the demon tried to block the Buddha’s approach with a mountain. Pushing this demon mountain down with the power of his mind, Lord Tönpa Shenrap manifested another mountain in its place in the shape of a spearhead that would be for the benefit of his followers. This was Kongpo Bönri.
Kongpo Bönri, the sacred Bön Mountain
As time passed, visits and pilgrimages to this sacred site became quite rare. However, in the Iron Horse year of 1330 C.E., Togden Ripa Druksé, at the age of 41, opened a sacred door to Bönri. He had been prophesied as an emanation of Takla Mebar that would have such realization that whoever touched his lotus feet would attain liberation within three lifetimes. He spent many years at Bönri practicing and performing miracles. Since that time during Horse Years, the Great Horse Pilgrimage takes place. This is a pilgrimage to Bönri from the faithful around the world regardless of their religious affiliation.
The famed Tulku Loden Nyingpo, born in 1360 C.E., visited Kongpo Bönri and wrote five songs praising the wonderful qualities of the sacred mountain and the incredible events that took place there. However, it was the Tertön Sangye Lingpa, born in 1705 C.E., that wrote the much cited pilgrimage guide entitled A Mala of Wish-Fulfilling Trees, A Guide to Bönri. It is said that whoever encounters the great sacred mountain of Bonri which embodies the mind of enlightenment, will have the obscurations of their past lives purified. Even those who merely pray to it with their minds will have their obscurations washed away.
Path of circumambulation on Kongpo Bönri. Photo credit: The Thousand Stars Foundation
“At its crown, a host of lamas, rikdzin, and deities reside. At its throat, groups of peaceful and wrathful yidams brilliantly shine. At its heart, is a luminous assembly of mother and sister khandro. At its belly, Bön guardians and religious protectors gather. At its secret place, are perfectly established, sacred burial grounds. In the surrounding area, are assemblies of guardians, lords of terma, nyen, medicine goddesses, local earth goddesses, gods, and lu. I supplicate to the supremely sacred place, the great Bönri!”
Other historically significant Horse Year events for the Bönpo include:
In the Fire Horse year of 914 B.C.E, the great lama Drenpa Namkha and Öden Barma are born.
In the Fire Horse year of 1486 C.E., the treasure discoverer Patön Lundrup Palzang discovered a portion of the Mother Tantra scripture.
In the Iron Horse year of 1810 C.E., Kündun Sonam Lodrö ascended the golden throne of Menri Monastery, becoming its 22nd abbot.
In the Wood Horse year of 1834 C.E., as a result of strong encouragement by the 22nd Menri Trizin Kündun Sonam Lodrö, Nangtön Dawa Gyaltsen founded the esteemed Ralak Yungdrung Ling Monastery on the banks of the Yarlung Tsangpo River.
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A chemar bo with wheat, tsampa, salt, and auspicious symbols. Photo credit: Raven Cypress Wood
The Royal Tibetan New Year, known as Losar, is the 1st lunar day of the 1st lunar month. In 2026, this date coincides with February 18th on the Western calendar. This year, the worldwide New Year’s celebrations for Bönpos will be minimized in recognition of the parinirvana of His Eminence Yongdzin Tenzin Namdak Rinpoche in 2025. Religious prayers and rituals will be performed but the usual recreational celebrations, dances, and recreational gatherings will not held.
In the weeks leading up to Losar, both monasteries and households are busy with preparations such as deep cleaning, buying new clothes, and clearing old debts. During this time, it is customary to make many fried Tibetan treats known as khapsé that are used both for offerings to the deities and as festive snacks for the many New Year’s guests. These special treats have traditionally been reserved for special occasions and are a symbol of the Tibetan New Year. Dough is kneaded and then rolled to the desired thickness according to the type of khapsé being made which is most often long strips that look like simple braids but can also take the shape of elaborate flowers and knots. Sometimes food coloring is added to the dough to make it more colorful and festive. However, the first shapes that are made from the dough are not treats to be eaten, but are offerings for the god of the hearth. This scorpion-shaped being together with long twisted offerings and are placed on a clean place on the hearth in order to avert any accidents that might occur while cooking with the boiling hot oil for many hours. This offering remains in place until the full moon.
Khapsé offerings to the hearth to avert accidents and bad luck. Photo credit: Raven Cypress Wood
Although each region of Tibet makes their own unique style of khapsé, it is always a communal event because the amount of labor and many hours involved in producing the quantity of khapsé needed to ensure that there will be enough to distribute to family and friends during the first two weeks of New Year’s celebrations. The khapsé that are offered to the Losar shrine and to respected lamas in the monasteries and nunneries are shaped like a two-headed ladle and stacked one upon the other. This stack of ladle-shaped khapsé is called a derga. Some traditions place the khapsé so that the “ladle” is facing up and can be filled with candies and smaller, ornate khapsé. Other traditions believe that it is important to place the “ladle” facing down so that the good luck for the New Year does not escape. However, even these downward facing khapsé are decorated with candies before they are offered.
His Holiness the 34th Menri Trizin with an offering of Losar khapsé known as derga. Photo credit: Unknown
In addition to the khapsé, it is important to prepare a chemar bo, an ornate, wooden, container with two inner compartments. The left side is filled with wheat topped with salt, and the right side is filled with roasted barley flour, known as tsampa, topped with a few slices of butter. It is further decorated a tsédro, a piece of wood that is carved and or painted with the eight auspicious symbols. This is an important symbol or wealth, prosperity, and good luck for the coming year. Other items for the Losar shrine include young wheat grass that has been planted in small pots that symbolize good harvest. This is known as lo pü, the first harvest. A sheep’s head made of butter, dough, clay, or ceramic is another symbol of prosperity and good fortune, especially for communities that continue to rely upon sheep and goat herds for their livelihood. Additionally, there are offerings of beer, sweet rice, fresh water, blocks of black tea, plates of butter, nuts, dried fruit, fresh flowers, and so on.
Tibetan khapsé. Photo credit: Raven Cypress Wood
In the monasteries and nunneries, Losar includes many end-of-year prayers and rituals including the sacred dances called cham. On the 25th lunar day of the 12th month, there is a test for the cham dancers and those chanting the melodies. On the 26th day, all of the offering torma are made. The extensive ritual of the wrathful yidam deity Phurba, known as the Tro Phur Gutor Chenmo, begins the ceremonial conclusion of the previous year. This ritual lasts for three days and includes many sacred dances as well as elaborate rituals for removing obstacles and negativity. This ritual begins on the 27th lunar day and concludes on the evening of the 29th lunar day with the removal of the main prayer flag from the courtyard. In 2026, these dates coincide with February 14th-February 16th. The main prayer flag for the New Year is raised on the 5th lunar day of the 1st month which is the celebration of Nyammé Sherap Gyaltsen Rinpoche, the founder of Menri Monastery and its first throne-holder. In 2026, this day coincides with February 22nd. During the time between removal of the old prayer flag and raising the new one, the rules of monastic discipline are slightly relaxed.
For householders, the 29th lunar day which is called nyi shu gu, is a time to clean their homes and clear their debts from the previous year. In 2026, this date coincides with February 16th. That evening, a dokpa ritual for sending away negativity is performed. The family shares a special stew of nine ingredients called gu tük. Although there can be regional variations, according to His Eminence Menri Pönlop Rinpoche, these nine ingredients are meat, wheat, barley, rice, cheese, corn, troma (a himalayan root vegetable), salt, and water. Cooked within the stew are balls of dough which contain items meant to be a playful divination that reveals the character of the family members who receive them in their bowl of stew. Alternatively, the name of these items can be written on a small piece of paper and placed inside the balls of dough. There can be variations of the specific items but in general they are:
A ball with cotton inside that means the recipient will have good health all year.
A ball with a dried chili inside means the recipient is sharp-tongued.
A ball with a white stone inside means the recipient is good-hearted.
A ball with a piece of charcoal inside means the recipient is black-hearted or has bad habits.
A ball with a piece of paper inside means the recipient is always trying to sneak something for themselves.
A ball with a piece of twisted string inside means the recipient has a strong and stable mind.
A ball with a dried pea inside means the recipient is cunning.
A ball with salt inside means that the recipient is a pleasant person.
A ball with onion inside means that the recipient has an unpleasant smell.
A ransom effigy surrounded by karmic debt tormas of handprinted dough that have been painted red. Photo credit: Raven Cypress Wood
Everyone saves a small amount of the last of their stew to be used as a ransom payment for the negative spirits of the previous year. This ritual payment settles any karmic debts that they might have with negative spirits so that they become satisfied and happy and have no reason to cause them harm. An effigy representing these spirits is made and must include each of the five senses. Along with the leftover stew, each person also makes a karmic debt torma known as a changbu. This is a small ball of roasted barley flour made into dough that has been rubbed over the body from head to toe in order to absorb all illness and negative energy. Then, the ball of dough is rolled into a thin strip the width of the hand and squeezed so that each of the fingers make an impression into the dough. Women make the impression with their left hands, and men use their right hands. This changbu is then placed with the other gifts around the effigy together with a piece of hair and a small string from the clothing of each family member. A small candle is placed in front of the effigy and then lit.
Before the effigy is carried out, a prayer is recited to formally present the gifts to the spirits and request that by accepting these gifts of ransom, they not cause any harm. The following prayer is from the dokpa ritual of the enlightened fierce deity Nampar Jompa.
The enlightened deity, Nampar Jompa
“OM
Come here, all you spirits who have a commitment to the teachings of the Buddha! Come all gods, humans, and demi-gods, all spirits that cause harm or disease, all male and female demons. Without excluding anyone, all you spirits, come! Accept this ransom torma which repays my karmic debts. Do not cause harm to this family or community and don’t create any obstacles to our spiritual practice! Now, each of you happily return to your homes and listen to the noble teachings of the Buddha. SO OM BA DZRA TRO TA SUM TRI GHA TSA YA GHA TSA YA NÖ JÉ JUNG PO A MU KHA RA YA HUNG PÉ”
Once the prayer is complete, a family member takes the effigy, facing forward and held below the waist, and leaves it at a crossroads, or an energetically rough place in the negative direction of the outgoing year. When returning home, this person must not look back. When they arrive, they must be ritually cleansed with water before they enter the house. For 2025, the outgoing Year of the Wood Snake, the negative direction for making the dokpa ransom is North.
Fumigation and offering ritual of sang at Menri Monastery. Photo credit: Unknown
The first spring water of the New Year is considered very auspicious, and it is common for people to go directly to the community well after midnight to try and be the first person to collect water and offer it on their shrine. On New Year’s Day, everyone stays at home or only leaves to go to the monastery in order to pray and make offerings. On the 2nd and 3rd days of the New Year, it is customary to spend time visiting friends and family in order to strengthen the positive energy and harmonious bonds for the coming year.
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