The Three Thousandfold Universe

Within Yungdrung Bön cosmological literature, descriptions of the phenomenal universe are detailed and precise. Essentially, a collective of one billion individual world systems comprise one three thousandfold universe. For every three thousandfold universe there are four periods of time. First, there is the eon of coming into existence that begins with the movement of the primordial wind. The movement of wind creates friction and heat that creates moisture. The moisture thickens and eventually becomes form. Second, there is the eon of enduring in a steady state that begins when the first sentient being is born. Our universe is currently in the latter part of this eon. Third, there is the eon of dissolution when, due to negativity and extreme wrongdoing, the human lifespan has diminished to be only ten years long, food has lost most of its nourishment and taste. During this eon very little morality exists, violence is commonplace, and those in power are deprived and without concern for others. Eventually, the three thousandfold universe, with the exception of the highest realms, is destroyed by either a great fire, great water, or a great wind. After this is the fourth eon, the eon of emptiness. After this eon, the cycle begins again with the eon of coming into existence.

Scholars continue to comment upon whether the Bön and Buddhist cosmological details are literally real, metaphorically real, or unreal. Regardless, from the perspective and concern of a Yundgrung Bön practitioner, the scope of these details gives an opportunity to expand understanding and awareness. The practitioner is instructed to develop the four immeasurable qualities of equanimity, loving kindness, compassion, and joy towards all sentient beings throughout the three thousandfold universe. When practicing with a yidam deity, the text often advises a visualization that fills the entire three thousandfold universe, and/or to send out lights that purify all beings and all environments within the three thousandfold universe, etc. Therefore, having a general understanding of this concept can give more depth to spiritual practice. Reference to the three thousandfold universe occurs throughout Yungdrung Bön liturgies and visualization practices. One of the principal enlightened protectors, Sipé Gyalmo, is depicted as having three faces which represents her clairvoyance of past, present, and future events throughout the three thousandfold universe. This characteristic is reflected in the title of the divination text that relies upon her for information. It is entitled, Sidpé Gyalmo of the Six Times’ Clairvoyance of the Three Thousand fold Universe which is like a Clear Mirror. There are many other examples.

“You have a majestic posture upon a dragon throne, and your victorious sound is known throughout the entire three thousandfold universe.

“Extract from An Offering of Praise for the Supreme Wisdom Deity Sherab Mawé Sengé

And,

“When my mind becomes free from the body and dissolves into the brain,

visions will appear to fill the three thousandfold universe.”

Extract from The Most Excellent Wisdom Windhorse Powa 

And,

“Emaho!

Within a palace of beautiful treasure that pervades the three thousandfold universe,

displaying the perfected Body of Bön, is the manifested body of the Teacher, the principal of enlightened refuge.

I supplicate to the Lord who has loving kindness for migrating beings and who has established the blissful path of liberation for sentient beings throughout the three thousandfold universe!

“Extract from Supplication Prayer of the Lineage Lamas of the Sublime Precious Lamp, Tantra of the MA TRI

A Single World System

The layout of one world system within the three thousandfold universe is depicted two dimensionally as a vertical arrangement of phenomenal existence. However, the limitations of this kind of representation should be kept in mind. For example, the uppermost four levels of a world system are the four formless realms. These realms and their inhabitants do not have actual, physical form or precise location. So, to represent the formless with a form can be misleading unless it is understood simply as a reminder of the of their actual characteristics. And although each categorized element of the universe has detailed subcategories within subcategories, a general description is sufficient to relay the scope and overall idea.

In the very center of the world system is Mt. Meru. Above are the form and formless realms, at its base are the continents, subcontinents, mountains and oceans, and below are the realms of the hungry ghosts and the hell beings. In general, a collective of 1,000 of these world systems is considered as a minor world system. A collective of 1,000 minor world systems is considered a middling world system. A collective of 1,000 middling world systems is then a three thousandfold universe that contains one billion world systems. Each buddha has as his sphere of influence, a three thousandfold universe.

Vertically from top to bottom, each world system consists of:

• The Four Formless Realms-These realms are without actual location and the inhabitants have only subtle mental ‘bodies.’ For example, the uppermost realm is the realm of infinite space.
• The Seventeen Form Realms-These realms and inhabitants have a kind of physical form and location although they remain invisible to our perception. These seventeen realms are furthered grouped into the five pure places, and then four groups each containing three levels.
• The Desire Realm-The inhabitants of the desire realm, to a greater or lesser degree, are governed by their sensory perceptions of pleasure and pain. The desire realm is further divided into:
• The Six Desire Realms of the Gods- Four of these realms are above Mt. Meru.
• Mt. Meru-At the center of the world system is Mt. Meru. Some compare Mt. Meru to Gang Tisé a.k.a Mt. Kailash. They share similarities, for example, Mt. Kailash has four sides and is the source of four great rivers. However, Mt. Meru is not a physical place as such and cannot be visited or perceived by ordinary beings whose pure perception is obscured by the five poisons. At the very center of Mt. Meru is the palace of Nampar Gyalwa. The mountain is equally above and below the surface of the ocean.
• Heaven of the Thirty-three Gods-This heaven is located at the very peak of Mt. Meru. It is said that one hundred human years equals one day in this realm.
• Heaven of the Four Great Kings and their retinues in each of the four directions. It is said the sun, moon, and stars are located in this heavenly expanse.
• Seven Encircling Ranges of Golden Mountains, Seven Gentle lakes, and Seven Flowing Rivers- These all surround Mt. Meru at its base.
• The Four Continents and Eight Subcontinents-Beyond the encircling golden mountains is a massive ocean containing the four continents and eight subcontinents that are the abode of human beings. Each continent contains an animal-shaped rock from which water flows. These are the four sources of water.
  • East-Lus Pakpo, the continent of those with a sublime tall body. Upon this continent is an elephant shaped rock from which water flows.
  • North-Dra Mi Nyen, the continent of unpleasant sound. Upon this continent is a lion shaped rock from which water flows.
  • West-Ba Lang Chö, continent of those who use cows. Upon this continent is a horse shaped rock from which water flows.
  • South-Dzambuling, continent of the dzambu tree. This is the place where buddhas appear and is considered the most supreme place to be born as a human being. Upon this continent is a peacock shaped rock from which water flows. This is the continent where we have been reborn.

From The Sutra, “For those on the outer continents, there is no virtue to support going to a higher realm. There is no wrongdoing to cause rebirth in a lower realm. The teachings of Tönpa are not developed in those places. The purpose of their lifetime is to exhaust the power of their karma. Therefore, make the aspirational request for the southern continent of Dzambu.” 

Extract from Shardza Tashi Gyaltsen’s advice and instructions for the preliminary practices

The outer perimeter of the great ocean containing the continents and subcontinents is ringed with an iron fence which is surrounded by a great, blazing fire. Beneath the underground part of Mt. Meru is a column of water, and below that is a great wind. Below that are:

• The Hungry Ghost Realm-The beings of this realm experience extreme agony related to insatiable hunger and thirst. Although depicted as below, in general hungry ghosts occupy the same areas as human beings although they mostly inhabit deserts and wastelands. Also, their perception of the environment is very different from human beings. Where a human being would see a river of fresh water, a hungry ghost would see a repulsive river of pus and filth.
• The Eight Hot Hells-Each level of hot hell has greater suffering that the previous along with a lifespan eight times longer than the previous hell.
• The Eight Cold Hells-Each level of cold hell has greater suffering that the previous along with a lifespan twenty times longer than the previous hell.

This constitutes one world system. As stated above, a collective of one billion of these constitutes one three thousandfold universe.

Understanding of the three thousandfold universe is the foundation for practice of the mandala offering to the places of refuge. This is a widespread practice among both lay and ordained practitioners.

One of the common preliminary practices for purification and generation of positive merit in order to support spiritual development is the mandala offering of the three thousandfold universe. Either using mandala rings or a hand mudra, the entire universe of continents, subcontinents, mountains, oceans, etc. is imagined as an offering to the places of refuge. The traditional Yungdrung Bön mandala is topped with the square palace of Nampar Gyalwa.

“How wonderful!

Based upon the five elements is Mt. Meru, the seven mountain ranges, the four continents, and the subcontinents together with their external and internal desirable objects.

These billion universes ornamented with suns and moons, I offer from the core of my heart.

Please accept it!

Mandala offering prayer from The Aural Transmission of Zhang Zhung

“With devotion and non-attachment, and for their complete satisfaction,

I offer to the four supreme places a golden mandala of the three thousandfold universe containing mountains, continents, and clouds of offerings filled with the riches of gods and humans.

May the abundant wealth and success of all migrating beings be established!”

Mandala offering prayer within The Heartdrop of Jamma

“Having imagined that these inconceivable offerings that satisfy desire completely fill the entire three thousandfold universe, I present them as an offering.” 

Mandala offering from The Accomplishment of the Ultimate Secret Mind of the Concentrated Elixir of the External, Internal, and Secret Sipé Gyalmo

“I offer to the assembly of enlightened Medicine Deities this mandala of the precious and ornamented three thousandfold universe. Having perfected the accumulations and actually manifested enlightenment, may I and others attain the fruit of being born into an enlightened realm!” 

Extract from The Summarized Sutra of the Medicine Deity, A Mala of Glorious Jewels

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

Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”

Want to join the mandala of Nine Ways supporters? Follow this link https://ravencypresswood.com/donate/ It’s easy through Paypal and Zelle.

In 1842, His Holiness the 23rd Menri Trizen Nyima Tenzin Rinpoche [1813-1875 C.E.] composed The Chronology of the Buddha, A Necklace of Amazing Jewels. The chronology begins at the start of the current eon when the lifespan of human beings was 100,000 years and Buddha Nangwa Rangjung Tükjé had appeared in order to guide sentient beings. Moving forward in time, he details the appearance of each buddha until reaching Buddha Tönpa Shenrap who was born in the land of Tazik when the human lifespan had deteriorated to be only 100 years long. The chronology then lists his major life events and teachings. Such as,

“For three hundred years after taking monastic vows until the Wood Dragon year of his 34th shen year, he performed the three kinds of hardships in order to set an example for his disciples. Through meditative stabilization which is like the sky, he demonstrated the way to actualize buddhahood.”

Excerpt from The Chronology of the Buddha, A Necklace of Amazing Jewels

According to Nyima Tenzin Rinpoche’s calculation, 6,731 years after the parinirvana of Buddha Tönpa Shenrap in the Wood Rat Year of 1136 B.C.E, the otherworldly being of Nyatri Tsenpo is chosen to be Tibet’s first king in order to unify the minor kingdoms into a single principality. During this time, the teachings of Yungdrung Bön flourish. Elsewhere in 1136 B.C.E. and during the 12th century B.C.E., the ten-year-long Trojan war occurs, Babylonia is a newly established sovereign state, and the Olmec civilization of Mesoamerica begins to flourish. (For more information about the kings of Tibet, see previous article: https://ravencypresswood.com/2016/12/11/tibetan-kings-of-the-yarlung-dynasty-the-yungdrung-bon/)

In the Wood Dragon Year of 1076 B.C.E., the great yogi, scholar, and translator Tongyung Tüchen is born in the ancient land of Zhang Zhung. He is known as one of the four scholars. The son of the 8th Tibetan king who suppressed Bön ascends the throne as the 10th Tibetan king and requests the help of Tongyung Tüchen to perform the necessary rites in order to restore harmony in Tibet and reestablish the Yungdrung Bön religious tradition. Tongyung Tüchen translates over 10,000 texts from the language of Zhang Zhung into Tibetan, and spreads many of these teachings throughout Tibet. Some sources state his lifespan was 537 years. Other sources state that it was much longer. Elsewhere in 1076 B.C.E. and during the 11th century B.C.E, the Zhou Dynasty rules China, and the Phoenician alphabet is developed.

In the Fire Garuda Year of 683 B.C.E., the 8th king of Tibet, Drigum Tsenpo, begins the first suppression of the Yungdrung Bön religion. Elsewhere in 683 B.C.E. and the 7th century B.C.E, Athens holds the 24th Olympic Games, the empire of Japan is established, and Babylon becomes the largest city in the world.

In the Earth Monkey Year of 552 B.C.E, the great yogi and scholar Lishu Taring brings over 10,000 Yungdrung Bön texts from Tazik to Tibet. He accomplishes this by using his magical powers to enlist the help of birds such as vultures and cranes to carry the texts. At that time, he is 1,200 years old. He passes away at the age of 2,500 years. Elsewhere in 551 B.C.E. and the 6th century B.C.E., the Chinese philosopher Confucius is born, Cyrus the Great establishes the Persian Empire and goes on to conquer Babylon, and Shakyamuni attains enlightenment and establishes Buddhism in India.

In the Earth Ox Year of 749 C.E., King Trisong Detsun begins persecution of Yungdrung Bön. Scriptures and images are destroyed. Yungdrung Bön practitioners are given the choice of execution, suicide, exile, or conversion to Buddhism. In order to protect the teachings, scriptures and sacred objects are either hidden or sent to outlying regions. Elsewhere in 749 C.E. and the 8th century C.E., vikings from Scandinavia are raiding the European coasts, and the Maya Civilization begins to decline. Japan is in the midst of the Nara period characterized by the common people following the Shinto religion while the upper classes aspire to emulate Chinese culture and are therefore adhering to Chinese Buddhism.

In the Iron Garuda Year of 913 C.E., three Nepali acharyas who have traveled to Tibet in search of gold find a heavy box in the temple of Samyé and carry it away. Discovering it is not gold and instead filled with Yungdrung Bön texts, they trade the box for food. Eventually, the box finds its way to Bönpo lamas. The box is said to contain 340 different Bön texts. Because these texts were found and distributed in the Northern regions, they became known as the Northern Treasures. This discovery and distribution of texts begins a widespread revival of Bön and rediscovery of texts during a time when Buddhism’s influence was declining. Elsewhere in 913 C.E. and during the 10th century, Byzantine forces capture Crete, vikings settle in northern France, and lions become extinct in Europe.

In the Fire Monkey year of 996 C.E., the renowned tertön Shenchen Luga is born into the Mu Shen lineage of Buddha Tönpa Shenrap. He was prophesied as being an emanation of Tongyung Tüchen. He becomes the main revealer of hidden texts in the Yungdrung Bön tradition. He passes away in 1035 C.E. Elsewhere in 996 and during the early 11th century, the Norse colonize Greenland and Newfoundland, France invades Burgundy, and the Normans conquer England.

In the Fire Monkey year of 1356 C.E., Nyammé Sherap Gyaltsen is born in Gyalrong, Tibet. He became abbot of the famed Yeru Wensaka Monastery and later established Tashi Menri Monastery becoming its first abbot. He united the lineages of sutra, tantra, and dzogchen and is known as the second buddha. (For more information about Nyammé Sherap Gyaltsen, see previous article: https://ravencypresswood.com/2022/03/06/666th-birth-celebration-of-the-second-buddha-h-h-the-1st-menri-trizin-nyamme-sherap-gyaltsen-rinpoche/) Elsewhere in 1356 C.E. and during the 14th century, the Holy Roman Empire establishes an electoral college, and the bubonic plague kills almost a third of the European population.

In the Fire Monkey year of 1776 C.E., the esteemed scholar Sherap Wangyal Rinpoche becomes the 19th abbot of Menri Monastery. Elsewhere in 1776 C.E. and during the 18th century, the United States declares independence from the British Empire, the Russian and Swedish empires are at war, and the mercury thermometer is invented.

In the Iron Horse year of 1810 C.E., the esteemed scholar Sonam Lodro Rinpoche becomes the 22nd abbot of Menri Monastery. He is renowned for his knowledge, realization, and many compositions. He is the root lama of the author of this chronology, His Holiness the 23rd abbot of Menri, Nyima Tenzin Rinpoche. Elsewhere is 1810 C.E. and during the beginning of the 19th century, the Napoleonic wars begin, Mexico gains independence, and Andrew Jackson begins a military campaign against the Creek Nation in the Southeastern United States which leads to the Indian Removal Act and their forced relocation to Oklahoma.

Translations from Tibetan 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.

Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”

Want to join the mandala of Nine Ways supporters? It’s easy with Paypal, Zelle, or Venmo using Raven’s email address RCW108@gmail.com.

Or follow this link https://ravencypresswood.com/donate/

Recently, I have heard from many people who are curious about what translations and projects I am working on at the moment. So, I thought that it would be beneficial to post an update for everyone who is interested, especially for the many people who have offered donations of support. First, a few words about what has recently been completed. In November 2021, Sacred Smoke: The Ritual Practice of Fumigation and Offering in the Yungdrung Bön Religious Tradition was published by Sacred Sky Press. This book was close to publishing when Covid-19 arrived. So, it has been especially satisfying to see it become available. It is available both on Amazon and through LuLu. See the Publications page of this website for more information about this and other publications.

Due to the pandemic, my translation of the healing practice of Sigyal Drak Ngak entitled The Heartdrop of Si Gyal that is All-pervasive and Clears Away Afflictive Emotions and Illness was published and made available for purchase for those with the transmission. This healing practice is especially effective for protecting against contagious illnesses and primarily uses mantric water. This has also been translated into French and is currently being translated into Portuguese. These translations are now being used by lamas and practitioners worldwide. If you have the transmission for this practice and you would like to order a copy of the translation, contact me and I can provide the order link.

I continue to translate prayers and practice texts for both Yungdrung Bön lamas and individuals. For example, His Eminence Menri Pönlop Yangtön Thrinley Nyima Rinpoche will be teaching in Poland soon and I was happily able to provide him with translations for each of his events related to practices of the Medicine Buddha, Mawé Sengé, and the longevity practice of Tséwang Rikdzin.

Currently, I am working on two books. First, I am translating select chapters from The Precious Lamp that Shakes the Depths of Cyclic Existence. This is a tantric text associated with the MA TRI mantra of the Yungdrung Bön religious tradition. Some years ago When H.E. Menri Ponlöp Yangton Thrinley Nyima Rinpoche was giving the empowerment for the MA TRI, he suggested to me that it would be of great benefit to translate the chapter from this text entitled, The 32 Benefits of the Recitation Practice of the Precious Lamp. It begins with the story of how Buddha Tönpa Shenrap himself gave the MA TRI teachings and spoke about the special qualities of the mantra.

“For ordinary men and women, when their awareness becomes free from its physical container, if they remember this mantra when the four elements of their body disintegrate, that alone will keep them from falling into the condition of a lower rebirth and they will attain a blissful place of liberation.” 

Extract from The 32 Benefits of the Recitation Practice of the Precious Lamp

This book will contain information regarding the historical source and lineage of the MA TRI mantra, translations for the yidam retreat, the daily practice, the MA TRI longevity practice, and the MA TRI practices for the intermediate state after death, as well as illustrations of each of the syllables and deities. These practices are profound and direct. My goal is to have this book ready for copy editing by the Autumn of 2022.

The second book that I am working on is about the process of dying and death as it relates to the philosophy and ritual practices of the Yungdrung Bön religious tradition. I am writing this for both Yungdrung Bön practitioners and also for ordinary people who want to support a loved one who is a Bön practitioner. It is being written as a support for those who want to prepare for death during life through spiritual practice, for those experiencing the dying process, and for their loved ones. This book began as a pamphlet after a dear sangha sister had passed away. Years later, that pamphlet has grown into many chapters, translations, and many, many hours of research. One of the texts that I am translating for this book is the yogi Lishu Taring’s A Small Lamp that Clarifies the Signs of Death. This text gives detailed information about the signs of death and how to extend the lifespan if possible in order to enable the practitioner to prepare for the final moment of dying.

“I respectfully bow and offer prostrations to the place of great bliss, Kuntu Zang!   

I, Lishu Taring, have written The Lamp that Clarifies the Signs of Death. Regarding that, there are two kinds of death. Untimely death and death from exhaustion of the elements. The examinations in order to know the time of death are of three kinds: (1) the examination regarding the external aggregates, (2) the examination regarding the internal winds, and (3) the examination regarding the secret awareness.”

Extract from A Small Lamp that Clarifies the Signs of Death

I have heard from many people, both religious practitioners and non-religious individuals, who are in need of guidance regarding the process of dying, and how to support both themselves and others. In this book, I plan to offer information regarding the physical, mental, and spiritual process of dying and death together with the associated translations of the prayers and ritual practices that can be performed by the dying person and their loved ones.

It is my hope that both of these books will be of far-reaching benefit. In order to be sure that the translations are as clear and accurate as possible, much time is spent in research, cross-referencing, and talking with scholar monks who are familiar with the material. After the initial translation, time is spent in editing and annotation in order to make the material both true to the original texts while also making it as clear as possible for an English-speaking audience. Then, there is the formatting and copy editing of the written material. So, this work takes a large commitment of time. Because this work is not funded by grants or trusts, I am able to continue devoting time to this work, including the continuation of the website, because of the continued kind generosity of donors. Therefore, from the depths of my heart, I would like to thank all of you for your continued support and interest in Nine Ways. I am committed to continuing this work for as long as possible. we are all so fortunate to have encountered these authenticate teachings of wisdom during this lifetime. may we all have abundant health, joy, and prosperity! And ultimately, may we all attain the fruit of our practices!

Raven Cypress Wood

Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”

Want to join the mandala of Nine Ways supporters? Follow this link https://ravencypresswood.com/donate/ It’s easy through Paypal and Zelle.

In the Yungdrung Bön tradition, the Queen of Existence Sipé Gyalmo is one of the primary protectors of the religious doctrine and its followers. She is an enlightened being who manifests in countless ways. In her Dzogku form, she manifests with a dark blue body, in a fierce stance with three faces, one hundred heads of various animals, thousands of arms holding weapons and other wrathful objects, hundreds of legs, and surrounded by unimaginable blazing flames.

Her body emanations are the six goddesses who watch over existence throughout the day and night. These manifestations are (1) the white goddess who watches over existence during dawn, (2) the golden goddess that watches during sunrise, (3) the red goddess that watches during midday, (4) the maroon goddess that watches during sunset, (5) the black goddess that watches during evening, and (6) the dark blue goddess that watches over existence during midnight.

“Especially, manifesting from the essence of space, the state of the unmoving nature of mind of Küntu Zangmo,

for the purpose of protecting the enlightened teachings of the Yungdrung Bön is the lord of the boundary between past and future, the Queen of Existence Sipé Gyalmo.

You are Dédro Sangwé Yum, the secret Mother who guides beings to bliss.

Your Body emanations are the wrathful goddesses of the six times.

Your Speech emanations are the four queens who rule over the four seasons.

Your Mind emanations are the female demons who are the nyen queens of existence.”

Excerpt from The Complete Accomplishment of Golden Libations for the Assembly of Bön Guardians and Protectors within Sacred Smoke: The Ritual Practice of Fumigation and Offering in the Yungdrung Bön Religious Tradition by Raven Cypress Wood

Her tülku manifestations appear with a dark blue body with three faces, six arms and riding either a black mule or a red mule. She can manifest in whatever way is necessary to give her protection and support.

Beginning on May 11, 2022 and continuing for one week, Menri Monastery in India will perform the extensive ritual of One Hundred Thousand Offerings to the Queen of Existence, Sipé Gyalmo. (See previous post for details: https://ravencypresswood.com/2022/04/23/100000-offerings-for-the-queen-of-existence/ ) During this ritual, Sipé Gyalmo is requested to bestow her blessings of protection and to support the development of the spiritual practice of Bön disciples. There is still time to donate towards this profound and meaningful activity.

To make a donation towards the ritual for Sipé Gyalmo, follow this link: http://kwling.org/bon/bum-tsok-offering/ This is the North American center for His Eminence Menri Lopon Yangton Trinley Nyima Rinpoche. The full amount of every donation will be sent to Menri Monastery and designated for the ritual. This donation can be dedicated for those that are ill, in danger, have recently passed away, or for yourself. If you are unable to donate monetarily, by rejoicing in the donations of others and the performance of the ritual, you also receive merit. One can also participate by engaging in Sipé Gyalmo practice, mantra recitation, engaging in virtue and avoiding acts of non-virtue during the week-long ritual.

“EMAHO!

Mother of the vast expanse of the Bönku, which is primordially pure and free from elaboration,

in order to establish the Bön teachings in the Land of Snow, 

merely by calling out to you Single Mother Sipé Gyalmo, wherever you are, 

please come!”

Excerpt from The Alphabetical Praise of the Supreme Mother Sipé Gyalmo within Sacred Smoke: The Ritual Practice of Fumigation and Offering in the Yungdrung Bön Religious Tradition by Raven Cypress Wood

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

Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”

Want to join the mandala of Nine Ways supporters? Follow this link https://ravencypresswood.com/donate/ It’s easy through Paypal and Zelle.

“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 letter* of the first word. Transliterated from the Tibetan, the first spelling is klung rta and begins with the letter “k.” The second spelling is rlung rta and begins with the letter “r.” Although these letters are silent and do not change the pronunciation, they do change the meaning of the word.

The most commonly used 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,” transliterated as “rta,” 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 in ancient times, the horse was the mode of traveling with the greatest speed, it symbolizes the swift reversal of bad fortune to good fortune, illness to health, poverty to prosperity, ignorance to wisdom, etc. 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 “r” as the first letter.

In Bön texts as well as the ancient texts, lungta is spelled with a “k” 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, the letter “k” arises from the element of space. Whereas the letter “r” arises from the element of fire. Specifically, the letter “k” is related to the vast, pervasive quality of space. This understanding points to the function of 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. 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, even though its pervasiveness never decreases, 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. For example, astrologically, each year is associated with one of the five elements. Inevitably, certain 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 happens, lungta can be experienced as having become weaker or blocked and result in chronic bad luck, obstacles to success, disharmony in relationships, etc. There are many methods to remove what is blocking the flow of energy and to strengthen the lungta. 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 are: earth:yellow, water: blue, fire:red, wind a.k.a wood:green, and space a.k.a. metal:white. Also, 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 view of the individual.

When the force of the lungta is experienced as 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

*Although syllables rather than letters, Tibetan syllables are referred to as letters in this article in order to aid the understanding of those unfamiliar with the written Tibetan language.

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.

Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”

Want to join the mandala of Nine Ways supporters? https://ravencypresswood.com/donate/ Paypal and Zelle make it easy to donate.