“Lungta” is a compound of two words: “lung” and “ta.” To have a deeper understanding of lungta, it is necessary to look at its two variant spellings. Both words are pronounced exactly the same, but the different spellings have different meanings. The written form “lungta” is a standard phonetic rendering of the Tibetan. To illustrate the different Tibetan spellings for those unfamiliar with the Tibetan syllabary, the standard Wylie transliteration method of Romanizing the Tibetan language can be used. The spelling difference applies to the first syllable of the first word. Transliterated from the Tibetan, the original spelling is klung rta and begins with the syllable “ka.” The modern, changed spelling is rlung rta and begins with the syllable “ra.” Although these syllables are silent and do not change the pronunciation, they do influence the meaning of the word.

The modern spelling is rlung rta. By itself, the word “rlung” means “wind.” This refers to wind from its most subtle form of energy to the most gross manifestation as an external element. “Ta,” the main syllable of the second word transliterates as “rta,” and means “horse.” This spelling is the same for both words. “Horse” in this context refers to the supreme horse which is endowed with extraordinary qualities somewhat similar to the mythic horse Pegasus. Because the horse was the mode of traveling with the greatest speed in ancient times, it symbolizes the swift reversal of bad fortune to good fortune, illness to health, poverty to prosperity, ignorance to wisdom, and so on. Therefore, the compound “rlung rta” literally translates to “windhorse.” The symbol of this, also known as a windhorse, can be seen in the center of many prayer flags carrying a flaming, wish-fulfilling jewel. In modern Tibetan astrological texts, all references to lungta are spelled with “ra” as the first syllable.

In many Bön texts, especially the ancient texts, lungta is spelled with the syllable “ka” as “klung” which can be translated as “fortune,” and sometimes as “river.” Some Tibetan dictionaries list one of the meanings of “klung” as “the element of space.” For the Bönpo, every Tibetan syllable is associated with a specific elemental characteristic, and the syllable “ka” arises from the element of space. The syllable “ra” arises from the element of fire. More specifically, the syllable “ka” is related to the vast, pervasive quality of space. This understanding points to the function of the force of lungta [klung rta]. It is a pervasive, protective force. As one of the five natal energies, it acts to support the other four natal energies of health, personal power or wangtang, vitality, and soul to have a quality of pervasiveness and to support them from diminishing. The compound “klung rta” refers to an individual’s force of good fortune and field of protection. If an individual’s lungta is strong, it enlivens the other four natal energies and naturally protects from negativity. Lungta has the ability to pervade everywhere like the sun. And like the sun, it can be experienced as being diminished or blocked due to external circumstances.

In this way, an individual’s lungta can be experienced as being weaker or stronger, increasing or diminishing. For example, each year is astrologically associated with one of the five elements. Inevitably, some years will be in a conflicting relationship with an individual’s natal lungta element. The year 2022 is ruled by the element of water. For individuals whose lungta is ruled by the element of fire, the element of water is in an enemy relationship with the element of fire that governs their lungta. When this occurs, lungta can be experienced as becoming weaker or blocked and result in chronic bad luck, obstacles to success, disharmony in relationships, and so on. Within the Yungdrung Bön, there are many methods to remove what is blocking the flow of lungta and thereby restore and strengthen it. One of the easiest and most common methods is the raising of prayer flags. Particularly, raising prayer flags of the same color as the element associated with an individual’s lungta. The element/color associations of the five elements are: earth=yellow, water=blue, fire=red, wind/wood=green, and space/metal=white. Additional practices that are effective methods to increase lungta include practices that strengthen the element associated with the lungta, rituals such as the fumigation and offering of smoke, performing acts of virtue and devotion such as circumambulating chortens or making satsa, reciting mantra and/or prayers, and practicing with the internal winds are all effective methods to increase lungta. The specific method used depends upon the knowledge, circumstance, and capacity of the individual. When the force of the lungta is strong there is a feeling of ease and flow to life. There are auspicious circumstances, success, good fortune, harmony, and a general feeling of well-being and support. Any task that is undertaken is successful and supportive circumstances naturally occur.

For more information about raising prayer flags, see previous article: https://ravencypresswood.com/2020/02/15/the-immeasurable-benefit-of-raising-prayer-flags/ For more information about the ritual of fumigation and offering of smoke, see: https://ravencypresswood.com/2021/11/19/new-book-release-sacred-smoke-the-ritual-practice-of-fumigation-and-offering-in-the-yungdrung-bon-religious-tradition/

“May my life force and vitality increase! May the strength of my body increase! May my personal power increase! May my lungta be well developed! May my soul and prosperity increase! May all lungta, soul, and prosperity that have decreased become well developed! May external, internal, and secret obstacles be cleared! May these wishes bring the accomplishment of all goals and intentions!”  

-Prayers on a Yungdrung Bön lungta prayer flag

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Tibetan translation by Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.

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In order to have a stable foundation upon which to further develop spiritual practice, it is necessary to begin with the sincere practice of the preliminary practices. Among the external preliminary practices is the single-pointed reflection upon the Eight Freedoms and the Ten Fortunes that are difficult to obtain. In his An Ocean of Instructions for the Preliminary Practices of the A Tri, Shardza Tashi Gyaltsen Rinpoche explains the eight freedoms in his section on the external preliminary practices. Without these conditions of freedom, it is not possible to practice the Bön teachings. By deeply reflecting upon the truth of each of these freedoms, the practitioner realizes the importance of not wasting the opportunity to practice.

The Eight Freedoms that are Difficult to Obtain:

1. Freedom from Being Born a Hell-being

The cause of being born as a hell being is the negative karma of hatred and anger. The result is having to undergo the suffering and misery of heat and cold. The torment of heat and cold for the hell-beings is continuously unbearable and there is no freedom to act on the intention to practice Bön. 

2. Freedom from Being Born a Hungry Ghost

The cause of being born as a hungry ghost is the negative karma of desire and greed. The result is having to undergo the suffering and misery of hunger and thirst. The torment of hunger and thirst for the hungry ghosts is never-ending and there is no freedom to ever act on the intention to practice Bön.

3. Freedom from Being Born as an Animal or Beast of Burden

The cause of being born as an animal or a beast of burden is the negative karma of mental dullness. The result is having to undergo the suffering and misery of being stupid, mute, and being exploited for work.

From Shardza Rinpoche,

“When born as an animal, there is no opportunity to practice even a little bit of virtue. Even among the highest of the animals in the human world, such as horses and mules etc., even if you explain to them from a hundred different texts, apart from a little benefit from hearing, there isn’t the opportunity to understand even a single word. If they could recite the MA TRI a single time, they could have the opportunity to become enlightened. Because of having to experience the suffering and misery of stupidity and muteness, and never having an opportunity for any recitation, there is no freedom to ever act on the intention to practice Bön.”

From The Sutra of True Sincerity,

“Because there is no opportunity for study or listening during the time of having the body of a hell-being, hungry ghost, or animal along with their suffering and misery, there is no understanding. Because there is no understanding, there is no accomplishment. If there is no accomplishment, how can they attain enlightenment?” 

4. Freedom from Being Born as a Long-lived God

Again from Shardza Rinpoche,

“Being a so-called “long-lived god” is one part of the result of the gods that are in a state of sustained concentration. However, there is no concept of good or bad. From the time that they are born, except for the moment of their death, conceptual thought has stopped. They remain for many great eons until this karma has been exhausted and they are reborn in the lower realms.  Because there isn’t any teaching, listening, or meditation practice regarding Bön, there is no opportunity to progress towards enlightenment.

5. Freedom from Being Born as a Savage or in a Remote Place

“When one is born as a savage, such as those who believe that killing is a good activity, they will never experience even the mere sound of the word “Bön.” When killing, they experience intense negative emotions. Afterward, they see the act of killing human beings and taking life as good. They inherit this negative activity from their parents and all of this becomes a non-virtuous way of life. Because of that, there is no freedom to practice Bön. When one is born in a remote or outlying area where the teachings of Tönpa Shenrap have not spread, there is no opportunity to practice Bön.” 

6. Freedom from Being Born without the Five Senses or with Profound Mental Impairment

“If someone is born mute, even though they encounter the Buddha’s teachings, they are unable to perform mantra recitations. A blind person cannot see the images and objects of enlightenment that support faith and devotion. The deaf cannot hear the sound of Bön speech. Those with profound mental impairments can’t understand what to cultivate and what to abandon. Therefore, there is no freedom to practice Bön.”

7. Freedom from Having Wrong Views

When someone has mistaken concepts that are incompatible with Bön, such as having the view that actions have no result or believing that the teachings of enlightenment are not valid etc., this contaminates the mind-stream. Having contaminated the mind-stream, they are unable to generate devotion towards the completely pure teachings of Buddha Tönpa Shenrap. Therefore there is no freedom to practice Bön.

8. Freedom from Being Born During a Time When a Buddha has not Appeared

For those who will be born during a dark era devoid of the presence of a buddha, there will be no freedom to practice Bön. 

Reflecting again and again upon these freedoms brings the recognition of being in possession of a precious opportunity. By deeply appreciating the positive circumstances that support the opportunity to practice Bön, a lasting foundation for spiritual development and motivation is established.

Tibetan translation by Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.

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