2024: Year of the Male Wood Dragon
The Tibetan lunar new year of 2024 corresponds with February 10th on the Western calendar and is the start of the Year of the Male Wood Dragon. The Year of the Male Wood Dragon continues until February 27, 2025.
According to Tibetan astrology, there is a twelve year cycle with each year being characterized by a specific animal and associated with one of the five elements. A complete cycle of the twelve animals in association with each of the five elements takes sixty years. These twelve animals according to Yungdrung Bön astrological texts are the Rat, Elephant, Tiger, Rabbit, Dragon, Horse, Snake, Sheep, Garuda, Monkey, Dog, and Pig. Each animal is associated with a specific element for its life-force as well as a specific direction which is determined by the life-force element. Not only are these twelve animals associated with a particular year, they are also associated with particular months, days and hours.
For those born during a previous year of the Dragon, this year as well as all other Dragon years are considered a time when there is a great possibility of obstacles, illness, financial troubles, accidents, or harm to the reputation through scandal or gossip. This same astrological principal applies for all of the other eleven animal signs during their associated years. Therefore, it is recommended to be proactive in order to dispel or avert the obstacles. It is advised that Dragon people engage in practices that support vitality, good fortune, and spiritual merit such as hanging prayer flags, saving or protecting the life of other living beings, making sa tsa, repairing any deterioration or violation of one’s spiritual commitments or any damaged relationship with one’s spiritual brothers and sisters, and/or performing prayers and rituals to remove obstacles. Reciting the mantras of Duk Kar, Jamma, or the Medicine Buddha as well as invoking and making offerings to the protectors is of great benefit in providing protection and blessing.
Those people born during a Dog year also have the possibility of a significant obstacle during the Wood Dragon year. Legal difficulties, problems with business competitors, or other adversarial relationships could arise. Therefore, they are also advised to recite the mantras of Duk Kar, Jamma, or the Medicine Buddha and/or to repair roads or paths, make sa tsa, and perform rituals to reverse misfortune.
Those born under the sign of the Ox or the Sheep may experience accidents or illness. Reciting the Medicine Buddha mantra, caring for the physical health, being mindful to especially avoid contagious illness during the Wood Dragon year, and/or performing a ritual of ransom to reinforce the life force are all methods to avert the potential obstacle. To a much lesser degree, those born under the sign of the Mouse and the Monkey might also encounter obstacles, illness, or problems during the Wood Dragon year.
In general, making an effort to engage more with virtuous activities of body, speech and mind and endeavoring to engage less with non-virtuous activities increases merit, removes obstacles, and supports all the forces of our vitality, health, and good fortune. According to the words of Buddha Tönpa Shenrap Miwoché, the practice of developing sincere, unbiased and unlimited compassion is the greatest of all protections.
A common prayer within the Yungdrung Bön tradition that is used to remove obstacles is the Bar Che Lam Sel, The Spontaneous Wish-fulfillment of Removing Obstacles from the Path. The English, Spanish and Portuguese translations of this prayer are offered free for the personal use of any sincere practitioner. Click on the Publications tab above and scroll down to the download links for the prayer.
People born during Dragon years will have an emphasis of the specific qualities associated with the Dragon. The element which governs the life-force of the Dragon is Earth and its direction is Southeast. Therefore, if a Dragon person wanted to strengthen their life-force, they would focus upon strengthening the element of Earth internally and externally. The positive direction is Southeast. Facing this direction while meditating, doing healing rituals, or just relaxing and taking deep breaths is beneficial for those with the Dragon as their natal animal..
In general, the Dragon is flamboyant and impulsive. It has a fiery disposition whose energy and drive seem endless. Convinced of its superiority of destiny and vision, it wants to live life to its fullest and is often frustrated and impatient with the perceived limitations of others and circumstances. The Dragon always wants more. It has lots of charisma, wit, and enthusiasm that is admired by others and are thus often placed in leadership roles. The Dragon can also be unrealistic in its demands and can become angry to the point of deeply wounding others due to its lack of tact. However, the Dragon easily forgives, and is sincere and generous in its relationships. The Dragon‘s intentions are clear since it is difficult for it to conceal whatever it is feeling.
The Dragon’s soul day is Sunday and its life-force day is Wednesday. These are the best days for beginning new projects and activities. The obstacle day is Thursday. This day is best for cleansing and letting things go and for not taking risks or speaking mindlessly. It is not a favorable day for beginning new things such as starting a fundraising effort, signing contracts, groundbreaking for construction, and so on.
Dragon years include: 1940, 1952, 1964, 1976, 1988, 2000, & 2012
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Anniversary of the Passing Away of Kyabgön Dawa Gyaltsen Rinpoche
The anniversary of the passing away of Kyabgön Dawa Gyaltsen Rinpoche is the 7th and 8th lunar days of the 11th month. In 2023, these dates coincide with December 19th & 20th on the Western calendar. He was born during the Fire Dragon year of 1796 and founded Ralak Yungdrung Ling Monastery on the bank of the Yarlung Tsangpo River in 1834. This monastery developed into one of the largest and most prestigious centers for learning within the Yungdrung Bön tradition. It was renowned for its extensive library and the fact that it had its own woodblocks to print texts. The monastery contained many golden statues including a gilt-copper image of Nampar Gyalwa that was two-stories high. It also contained reliquary stupas enshrining the remains of previous abbots. In 1965 during the cultural revolution, the monastery was burned to the ground. In 1982, two monks who had been in residence at the monastery prior to its destruction began the process of reconstruction.
Supplication Prayer to the Lord of Refuge Dawa Gyaltsen
“You, a teacher born into the Amdo family lineage of Nangzhik, you spread the unrivaled Bön teachings of the White AH throughout your homeland.
You embody the essence of all buddhas by having having perfected the exalted qualities of the major and minor characteristics.
I pay homage to the Buddha who manifested in human form!”
— Translated from the Tibetan by Raven Cypress Wood
At the age of sixty-seven during the water dog year of 1862 on the auspicious 8th lunar day of the middle winter month at mid-day, the warmth of his body and his consciousness concentrated at the center of his heart. His eyes looked straight ahead, unmoving. After the third sounding of the syllable “Pé!” related to the transference of consciousness practice, he left the shell of his physical body for the great bliss space of absolute reality.
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Birth Anniversary of Karu Drupwang Tenzin Rinchen: Pilgrim, Sage, & Champion of Yungdrung Bön
The 8th day of the 10th lunar month is the birth anniversary of the intrepid scholar and spiritual master Karu Drupwang Tenzin Rinchen Gyaltsen Dechen Nyingpo, better known as Karu Drupwang Rinpoche. In 2023, this lunar date corresponds with November 20th. Born at sunrise in 1801 C.E. to a wealthy family in Kham, Tibet, his birth was precipitated by miraculous signs and his autobiography recounts that he was urged to take rebirth by a group of deities so that he could benefit beings through his manifestation. Throughout his life, he traveled extensively on lengthy pilgrimages and was a strong advocate for maintaining the authentic history of Yungdrung Bön sacred sites while maintaining a nonsectarian view and having meaningful interactions with a wide range of people from kings to outcastes. Throughout Tibet and Nepal, he became well known for both his intellect and his magical power.
An emanation of the 8th century B.C.E. yogi Lishu Taring, the first of his many visionary encounters occurred at the young age of two years old when he was visited by this sage and given extensive, detailed spiritual instructions. At the age of six, he took monastic ordination and began his studies at the nearby Nor Ling Monastery. He was an excellent student and was highly praised by his teachers for his achievements. However, upon the death of his father when he was thirteen, the family’s wealth, status, and influence quickly began to decline. As such, his position within the monastery also declined and the previous jealousy of his peers turned to outright hostility. After a few years of suffering from insults and ill treatment, he left the monastery in order to undergo a lengthy, solitary retreat. This retreat was interrupted however due to unforeseen circumstances that required him to fulfill his monastic responsibilities at Nor Ling. Again experiencing abuse from his peers, he made the decision to begin a lengthy pilgrimage. This began his lifetime of travel, visionary encounters, and his lasting impact on the the spiritual life and culture of the people of Dolpo and Lubrak in Nepal.
His first pilgrimage brought him to Kongpo Bönri where he had many extraordinary visionary encounters. He continued on to Tashi Menri and Kharna in Central Tibet, as well as many Zhang Zhung sacred sites as he made his way to Western Tibet. During these journeys, he would often discover that a Bönpo sacred site had been subsumed into Buddhist lore and history with no remaining Bönpo relevance. At this, he would fervently go about doing his best to correct the historical and religious record. One of his most well-known compositions is his detailed pilgrimage guide to Mount Tisé [a.k.a Mount Kailash], A Catalogue of Snowy Tisé which was written in 1844 C.E. This is the most detailed pilgrimage guide to this ancient sacred site and details its ancient connection with Yungdrung Bön.
He spent a great deal of time in the village of Lubrak and sponsored the construction of a village temple of Yungdrung Phüntsok Ling in 1846 C.E. During this time, he met an impoverished woman and her son. Being a widow, the mother was having great difficulty providing for her child. Moved with compassion and feeling a connection with the young boy, he took him under his care. This boy went on to become one of his main students and the renowned master Drogön Tenzin Nyima.
Karu Drupwang Rinpoche’s other well-known composition is the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons. He received this dzogchen text as a mind treasure when he was twenty-five years old. During one of his visits to Lubrak, he wrote this text down in order to support the spiritual needs of the community. These teachings continue to be a part of the annual ritual in Lubrak and Karu Drupwang’s original manuscript is still held in the village as one of its great treasures.
“As for mirror-like wisdom, externally, it is the wisdom of not grasping at the self-nature of appearances. Internally, it is the wisdom of not grasping at the self-nature of one’s own identity. Secretly, it is the wisdom of not grasping at one’s own natural mind. Most secretly, it is the wisdom of not grasping at one’s own essential nature.
Every appearance of ignorance and delusion that arises, is in actuality emptiness. This wisdom of knowing emptiness is the wisdom of absolute reality.”
From the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons
After spending long periods of time throughout Dolpo and Mustang, he made his way to Kathmandu, Nepal. There, he was often at the stupa of Swayambunath begging for alms. At this sacred site, Karu Rinpoche continued to have vivid, visionary encounters. He traveled throughout the Kathmandu valley encountering a variety of people and cultures. However, in 1852 C.E. he returned to Tibet and became a root lama to the esteemed 23rd Menri Trizin Künkhen Nyima Tenzin. During this time, he also became the Khenpo of his former monastery, Nor Ling.
Upon the insistent urging of a disciple, he wrote an autobiography that was completed in 1845 C.E. which can be found in the temple of Samling in Dolpo, Nepal. Although the exact date of his passing beyond this life is not known, it is generally understood to have occurred some time in 1861 C.E.
Chapters within the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons:
- Teachings on the Opportunities and Good Fortunes that are Difficult to Obtain from the Systematic Guidance for the Preliminary Practices of the Essential Guidance on the Self Liberation of the Five Poisons
- Systematic Guidance Regarding the Difference Between Virtue and Wrongdoing, and Impermanence
- Systematic Guidance on Going for Refuge
- Systematic Guidance on Generating a Mind of Enlightenment
- Systematic Guidance on Purifying Wrongdoing through Admission of Wrongdoing and Purification
- Systematic Guidance on Completing the Accumulations through the Mandala Offering
- Systematic Guidance on Receiving Blessings and Self-empowerment through Supplication
- Teaching and Advice for Calm Abiding by Focusing on AH
- Teaching and Advice for Searching the Mind and Awareness
- Teaching and Advice for Introducing and Concentrating on the Mind
- Teaching and Advice on the Path of the Six Aggregates
- Teaching and Advice for Enhancing Gek Sel Practice
- Teaching and Advice for Dark Retreat and Clear Light
- Teaching and Advice for the Nourishment through Chulen [Extracting the Essence]
- Teaching and Advice on the Six Important Points of Practice
- Teaching and Advice for Abiding in the State of the Mind’s Essence
- Teaching and Advice for Fully Realizing the Bön Essence
- Teaching and Advice regarding the Result which is All-penetrating Wisdom
- Teaching and Advice on the Power to Work with Deathless Birth
- Teaching and Advice for Attaining Buddhahood with No Physical Aggregates Left Behind
- Practice of the Goddess [Jamma]
- The Clear Mirror of A Hundred Horoscopes of the Essential Instruction on the Self Liberation of the Five Poisons
- A Little Song About the Connection Between the Relative and the Absolute
- Abridged Preliminary Practices
- Supplication of the Root Lama Drupwang Tenzin Rinchen [Composition of a disciple]
- Expiation through Offering to the Lama
- A Letter to the Ghosts and Demons that Suppresses Phenomenal Existence with its Majestic Brilliance
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Anniversary of The Saint Gongdzö Ritro Chenpo Rinpoche
The Saint, Me’u Gongdzo Ritropa Rinpoche.
The 4th lunar day of the 10th lunar month is the celebration of the founder of the A TRI dzogchen lineage, Me’u Gongdzö Ritro Chenpo Rinpoche. In 2023, this date coincides with November 17th on the Western calendar. Born into the Me’u family in 1038 C.E., he is often referred to simply as “Dampa” meaning “The Saint.” The A TRI teachings are one of the three primary lineages of the Great Perfection teachings within the Yungdrung Bön religious tradition. In addition to material he collected from other sources for the A TRI scripture, he also added his own gong ter, or mind treasure, to the collection. He organized the practices of the A Tri into 80 meditation sessions. Later in the 13th century, other lamas condensed the practice into 30 sessions, and then later it was further condensed into 15 sessions of practice as it is taught today.
When Gongdzö Ritropa was very young, his parents arranged for him to be married. Later as a youth, he had some realization of impermanence and yearned to leave worldly life. He asked his wife if they could separate so that he could practice the spiritual life but she refused. Feeling despondent, he made a plan. He burned some brush and mixed the ash with poison and yogurt. He rubbed this mixture onto his hands and arms. Soon afterwards his skin reacted in such a way that it looked as though he had contracted leprosy. He then went to his wife and family and showed them. He told them that he was afraid that he would spread the disease and he asked his wife if he had permission to go away. Alarmed, the wife and the rest of the family agreed. He rejoiced that he was now free to follow the spiritual path.
He received teachings from nine different teachers including the founder of Yungdrung Ling Monastery, Dru Yungdrung Lama. Deciding that he would be of greater benefit as a monk rather than a scholar, he requested ordination. At first, he was refused but upon the positive dream of the lama, he was given the vows of a monk. The lama advised him to live as a hermit and to be diligent in his meditation practice. Therefore, at the age of twenty-four, he became a monk and began a life of living as a reclusive yogi.
He exhibited many signs of accomplishment such as flying through the sky and leaving his hand and foot prints in stone. Although his primary focus was upon his meditation, he also wrote a number of texts. The A Tri lineage of dzogchen teachings was closely associated with the Dru family. From the founder of Menri Monastery Nyammé Sherap Gyaltsen Rinpoche until His Holiness 4th Menri Trizin Kunzang Gyaltsen Rinpoche, the A TRI lineage was passed down through the abbots of Menri Monastery. However, after Künzang Gyaltsen Rinpoche the lineage split away from the line of Menri Abbots.
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