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Feb. 18, 2026: Significance of the Year of the Male Fire Horse Collectively and for Individuals

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.)

  • ཚེ་སྒྲུབ་འདོན་པ།
  • ཁམ་ཆེན་འདོན་པ།
    • 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.
  • གཙུག་ཏོར་གདུགས་དཀར།
  • འབུམ་འདོན་པ། 
    • 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.
Detail of Yungdrung Bön astrology thangkha. Private collection Raven Cypress Wood.

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.
  • ཚྭ་ཚྭ་གདབ་པ། 
  • ལམ་བཅོས། 
    • 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 SignTibetan Age in 2026Western Age in 2026
2018ཁྱི། Dog98
2009གླང་། Ox/Elephant1817
2000འབྲུག Dragon2726
1991ལུག། Sheep3635
1982ཁྱི། Dog4544
1973གླང་། Ox/Elephant5453
1964འབྲུག Dragon6362
1955ལུག། Sheep7271
1946ཁྱི། Dog8180
1937གླང་། Ox/Elephant9089
1928འབྲུག Dragon9998

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!”

Extract of Supplication to the Sacred Place of Bönri where Blessings are Quickly Attained written by Khandro Dechen Wangmo and included in the book A Blazing Mala of Wish-fulfilling Jewels by Raven Cypress Wood

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.

Bring Meaning & Benefit to 2026 by Taking a Vow of Nonviolence for 1 Day, Multiple Days, or a Full Year

The auspicious day of March 3, 2026 is the first full moon of the Year of the Fire Horse and marks the birth anniversary of His Eminence Menri Pönlop Yangtön Trinley Nyima Rinpoche. This is an especially auspicious time to perform virtue and receive vows because the power of the activity is greatly multiplied. By taking a vow of nonviolence to abstain from eating meat from compassionate loving kindness during this time, unimaginable spiritual merit and benefit for both self and others is generated. One can accept this vow for a single day, multiple days, or for the entire Fire Horse year. The names of all those who take the vow will be offered to His Eminence Menri Pönlop Rinpoche on February 27th for the benefit of his long life and indestructible good health. Follow this link for more information and to fill out and submit the form for your personal vow of nonviolence. https://ravencypresswood.com/2026/01/24/bringing-meaning-benefit-to-2026-by-taking-a-vow-of-nonviolence-for-1-day-multiple-days-or-a-full-year/

In this short video, Raven Cypress Wood talks about how taking the vow, even for a single day, can bring meaning to your life and develop the Four Immeasurable Qualities: https://youtu.be/8jQlrNXFmvU

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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Birth Anniversary of Karu Drupwang Tenzin Rinchen: Pilgrim, Sage, & Champion of Yungdrung Bön

Yungdrung Phüntsok Ling in the village of Lubrak

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.

The Southern side of Mount Tisé

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.

First pages of the Autobiography of Karu Drupwang Tenzin Rinchen

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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Pilgrimage to the Center of the World: Gang Tise

mt tise landscape view(Southern Face of Mount Tisé, also known as Mount Kailash)

It is the seat of Shiva according to Hindus.  Many Jains believe it to be the holy site where the founder of the Jain religion, Lord Rishabhdev, attained liberation.  It is the place where Milarepa lived and practiced according to Buddhists who call the mountain Gang Rinpoche, Precious Snow Mountain.  And according to the Bönpos, it is Mount Tisé, sacred dwelling place of deities, the place where Buddha Tönpa Shenrap Miwoché taught and meditated, and where many sages after him, such as the great lama Drenpa Namkha, Choza Bönmo and Lishu Taring, practiced the teachings of the Yungdrung Bön.  For all of them, to make a pilgrimage to this place and to circumambulate the mountain has great spiritual significance.  “Whoever visits Gang Tisé will achieve liberation after three lifetimes.” And, “If you cleanse with the purification waters of the four directions (of the mountain), you will be reborn in a pure realm.”

In Sanskrit and on most English language maps, it is called Mount Kailash.  It is located in far Western Tibet in the Ngari region which is a remote and arid landscape only spotted with vegetation.  With no source of wood, campfires are fueled with goat and horse dung.  Reaching the area through a pass of over 16,000 feet in altitude, the air is thin and the light intensely reflects upon every object in the landscape.  Until recent history, there were no roads in to this region.  The mountain has a 22,028 foot peak that is topped with snow year round.  Each of the four sides of the mountain are distinctively different. It has never been climbed.   For the devout, that would be an unthinkable desecration.  In 1980, Reinhold Messner was given permission to climb it by the Chinese.  However, he declined.  In 2001, a Spanish team led by Jesus Martinez Novas was given permission to climb the mountain.  However, due to international disapproval, the Chinese reversed their decision and banned all attempts to ever climb the mountain.

Mt Tise map

Mount Tisé was at the center of the ancient kingdom of Zhang Zhung.  Tisé is a Zhang Zhung word referencing the mountain as the source of many waters.  It was the soul mountain of both the Zhang Zhung king and the kingdom and was considered the center of the world.  The Zhang Zhung deity, Walchen Gekho and his 360 emanations,  reside at its summit.   It is described in many historical Yungdrung Bön texts in great detail.  “In the center of the phenomenal world is Mount Tisé, the Nine-storied Yungdrung Mountain.  From it, four rivers flow towards the four directions.”  These four great rivers which originate in the area surrounding the mountain are the Karnali, also known as the Ganges which flows Southward, the Sutlej also known as the Punjabi which flows Westward, the Brahmaputra which generally flows Eastward, and the Indus which generally flows to the Northwest from the area.  The texts say that Mount Tisé will survive the fires that will destroy the world at the end of the current eon.  The texts describe it further:  “It looks like a crystal chorten.  It’s four sides are like four equal squares in the four directions.”  And, “It has the four kinds of qualities: peaceful, expansive, powerful and wrathful.  It is an immeasurable shrine with great blessings”

Tise North side edited(Northern face of Mount Tisé)

Pilgrimage season is generally May-September.  The circumambulation, or korwa, begins at Tarchen, a small settlement on the South-side of the mountain.  Until the Chinese invasion, it was a major center for the region’s trade.  Now, although the summer continues to be the busy trade season, it is much diminished from the past.  By the time a pilgrim reaches this starting point, it is possible that they have spent years getting here, often prostrating the entire journey.  Once here, if a pilgrim is unable to undergo the hardship of the korwa, here at Tarchen someone can be found to be sponsored to go in their place.  In that case, the merit generated by the virtuous activity is shared between the sponsor and the one actually doing the korwa. For the Bönpo and the Jain, the korwa is counter-clockwise.  For Buddhists and Hindus, it is clockwise.  The path is marked by many sacred places of veneration where great sages meditated or where the power and blessings of deities reside.  There are also four places designated for prostrations along the way.  These are areas large enough for the pilgrims to stop and spend time prostrating and paying homage to the sacred mountain.  However, there are those practitioners who choose to perform full prostrations the entire length of the thirty-two mile circuit around the mountain.  Doing this, a single circuit takes about two weeks.  These pilgrims must carry their provisions with them and wear thick, leather aprons and mittens to protect their body from the stoney ground.  For those who walk around the mountain, most choose to finish within three days.  Others choose to begin hours before dawn so that they can complete the journey in a single 13-15 hour day.  The pilgrim’s path rises in the thin air to an altitude of 18,500 feet at the Dolma la Pass, the highest point of the route.


Pilgrims Prostrating Themselves(Pilgrims prostrating around the mountain.)

In general, pilgrims perform three circumabulations of the mountain.  If the pilgrim is completing the circuit in a single day, they will take a day of rest in between the three korwa of the mountain.  Some make a commitment to complete 1o8 circuits.  This takes two pilgrimage seasons.  From the starting point at Tarchen, there is also an inner korwa.   Several miles North of Tarchen past a couple of monasteries, there is a smaller mountain, called Nandi, whose korwa brings the pilgrim close to the very face of Mount Tisé.  This inner korwa is forbidden until one has completed at least thirteen circumambulations of the outer korwa.

Mt Tise outer and inner korwa edited

Just seeing the mountain is a blessing.  And undergoing the arduous task of its korwa is said to purify one’s negativity.  It is vitally important in the history of Yungdrung Bön.  According to the text, “Mount Tisé, the crystal chorten, soul mountain of Yungdrung Bön, is like nine stacked yungdrungs.  Externally, it is like a chorten made of crystal snow.  Internally, it is like the palace of the three tutelary deities.  Secretly, it is the vast and profound gathering place for the mother and sister khandro.”  “Having washed away karmic traces by purifying oneself with the healing waters, you will be reborn in a joyous realm of the gods.  Having reversed obstacles and adverse circumstances by performing the korwa through prostrating, you will be able to live out the full extent of your lifespan.”  Thus it is said.

Mt Tise East face by Rikdzin lama(Eastern Face of Mt. Tisè.  Photo by Rikzin Lama)

To read more about Mount Tisé see Sacred Landscape and Pilgrimage in Tibet by Geshe Gelek Jinpa and Charles Ramble.  The Light of Kailash by Chogyal Namkhai Norbu Rinpoche.  Or The Sacred Mountain of Tibet by Russell Johnson and Kerry Moran. And in Tibetan, Gangs Tise’i sKor by HE Menri Yongdzin Tenzin Namdak Rinpoche.

 

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