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The Time to Practice the Deity Tséwang Rikdzin 

Mural of Lama Tséwang Rikdzin inside Yanggön Thongdrol Phüntsok Ling temple in Dolpo, Nepal

On the 10th lunar day of the Horse month (3rd lunar month) of the Fire Horse year of 914 BCE, the Great Lama Drenpa Namkha was born in the kingdom of Zhang Zhung. (For more information about Drenpa Namkha, see previous article: https://ravencypresswood.com/2016/05/06/practice-of-the-great-lama-drenpa-namkha/ ) On the 10th lunar day of the Monkey month (5th lunar month) in the Water Monkey year of 888 BCE in the kingdom of Zhang Zhung, his twin sons Tséwang Rikdzin and Pema Tongdrol were born. For this reason, the 10th lunar day of each month is designated for the practice of the Great Lama Drenpa Namkha and his two sons, Tséwang Rikdzin and Pema Tongdrol. For the remainder of 2024, the 10th lunar day of each month coincides with July 16th, August 14th, September 13th, October 12th, November 11th, and December 10th. On these days, it is especially auspicious to recite prayers, supplicate, and make offerings to Lama Drenpa Namkha, Tséwang Rikdzin, and/or Pema Tongdrol.

Bhutanese mural of Zhang Zhung Drenpa Namkha

The mother of the twins was the daughter of an Indian Brahmin, Khandro Öden Barma. It is said that Tséwang Rikdzin, named Yungdrung Dönsal at birth, was firstborn from the right side of her womb and had a peaceful, light-colored complexion with the mark of a yungdrung in the center of his forehead. While Pema Tongdrol was born from the left side of her womb and had a more wrathful, dark-colored complexion. As youths, Tséwang Rikdzin had a naturally peaceful disposition and his brother was more active and excitable. However, although they appeared like ordinary human beings to those with impure vision, both brothers were emanations of realized beings. Pema Tongdrol was an emanation of the yogi Takla Mébar and Tséwang Rikdzin was an emanation of Sangwa Düpa. Some years later, Öden Barma wanted to return to her birthplace in India and Drenpa Namkha wanted to stay in Zhang Zhung. Thus, due to various circumstances, the parents separated for a time. Pema Tongdrol went with his mother to India and Tséwang Rikdzin stayed with his father is Zhang Zhung. 

Tséwang Rikdzin’s hagiography in four volumes was discovered as a treasure text by Sang Ngak Lingpa. It details how, like his father, Tséwang Rikdzin remembered the teachings and practices of his previous 500 lifetimes. He attracted his own disciples, traveled to many sacred places in order to teach, meditate, and subdue harmful spirits. He practiced with six different khandro who had devoted their lives to religious practice and who attained their own realization and became lineage holders of Tséwang Rikdzin’s teachings. Although he could appear in any form necessary to help sentient beings, he is described as primarily having six different manifestations corresponding to the six different mountain retreats where he practiced and performed miracles. Because he transcended cyclic existence, purified all obscurations, and perfected all positive qualities, he is practiced as a yidam deity.

Tséwang Rikdzin depiction according to the Tséwang Jarima

The Tséwang Jarima, Tséwang’s Cycle of Teachings Given at Bird Mountain, is a cycle of practices primarily focused on longevity, restoring and supporting the vital life force, and practices to pacify negative spirits endangering the health or lifespan. This cycle was established during his time practicing near Mt. Tisé (a.k.a Mt. Kailash.) At that time, a nyulé demoness and other evil-minded nyulé spirits were attacking the fertility of individuals and also cutting the lifespan of young children. Moved by compassion, Khandro Tukjé Kündrol appeared to Tséwang Rikdzin and transmitted a method for both protecting and restoring the lifespan. This practice for longevity and healing is widely practiced to this day. (For more about the longevity practice of Tséwang Rikdzin, see Indestructible ) 

“How wonderful! In the supreme place upon the summit of Jari, the great Tséwang Rikdzin was surrounded by a retinue of thousands of male and female rikdzin.  At that time, the great mother, Tukjé Kündrol, in order to benefit sentient beings who had an exhausted or damaged lifespan, she spoke this secret long life mantra which is the source of all wish-fulfilling things.” -Extract from the Tséwang Jarima

Tséwang Rikdzin siting atop a white elephant in the longevity temple on Mt. Emei in China. Photo credit: Khedup Gyatso

The Tséwang Böd Yulma, Tséwang’s Cycle of Teachings Given in Tibet, is a tantric text whose view is closely aligned with that of dzogchen. The main body of the scripture is divided into the Ten Scrolls that provide instructions for various practices such as extracting the essence, transference of consciousness, and pointing out naked awareness. This text was found as a treasure text by the tertön Bön Zhig Yungdrung Lingpa. The volume also contains additional and complimentary practices such as Tséwang’s Precious Mala of Beneficial Aspiration Prayers. The final act of outer religious practice performed by Shardza Tashi Gyaltsen before he entered his tent and attained the rainbow body at the time of his passing into nirvana, was to perform the feast offering of the Tséwang Böd Yulma.

The Tséwang Gya Garma, Tséwang’s Cycle of Teachings Given in India, includes works focused on fire ritual, fumigation offering, healing from various maladies, tsa lung, and practices for the khandros Tukjé Kündrol and Kalpa Zangmo, among others.

Some texts record Lama Tséwang Rikdzin’s lifespan as being 800 years, others record it as 500 years. However, there is no record of his passing away in any text. In fact, during the time of the emanation of Drenpa Namkha of Tibet who lived the 8th century, Tséwang Rikdzin actually attended his dzogchen teachings. He was then known as Ritropa, The Hermit. For this reason, it is said that he gained power over life and death in order to continue working for the vast benefit of sentient beings.

In the Tséwang Gya Garma, Tséwang Rikdzin is depicted with a body that is dark-red and with a consort. His hand objects differ according to specific practices.

Supplication Prayer to Tséwang Rikdzin

How wonderful!

Supreme son of The Great Lama, Tséwang, you are a protector of migrating beings who activated the flow of karma and met with the Yungdrung Bön. First, you trained in the study and contemplation of inner and outer Bön. Then, meditating upon the ultimate meaning, you reached the level of a rikdzin. You traveled to sacred places high and low throughout the world such as India, China, Zhang Zhung, Tazik, Orgyen, Drusha, Gilgit, Ménak, and so on. Together with the khandro, you reveled in the ordinary and supreme accomplishments. You attained power over the mind and brought the four elements under your control. You bound with oaths the male and female non-human gods and demons. You greatly increased vast benefit for migrating beings. At this current time, bestow accomplishment upon your faithful children!

“I will proclaim my speech and show my face to those with a karmic connection. Those followers in the 500 years of the dark time, listening steadfastly without distraction and supplicate! I will quickly catch you with my iron hook of compassion!”

If the time has come to keep you promise, reveal your face and bestow the profound oral instructions!

“Because of doubtlessly practicing recitation practice to me, I will certainly reveal my face.”

If the time has come to keep you promise, reveal your face and teach the profound oral instructions!

“Without miserliness, make offerings to me and I will rain down a shower of both the ordinary and the supreme attainments.”

If the time has come to keep you promise, bestow the attainments without exception!

“Without biased nonattachment, wander the mountain hermitages and I will point out the infallible path of liberation.”

If the time has come to keep you promise, show the correct and supreme path of liberation!

“Act effortlessly without hypocritical nonattachment and I will act as a special companion providing supportive circumstances.”

If the time has come to keep you promise, act as my companion and establish the supreme path of the Great Vehicle!

“By extracting the essence of earth and stones and eating that as food, I will bestow inexhaustible great, precious treasure.”

If the time has come to keep you promise, completely supply all necessities!

“Without being covered by the stain of wrongdoing, practice the path of skillful means of tsa lung and meditation and I will ignite the blissful heat of meditative stability.”

If the time has come to keep you promise, provide completely perfect supportive circumstances!

“I am deathless, with an indestructible lifespan. During the 500 years of the dark time, I will send forth a multitude of emanations.”

If the time has come to keep your promise, please come as a multitude of supreme holders of the doctrine!

All translations from the Tibetan 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.

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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

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.”

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The Time to Practice The Greatly Fierce, Secret Gekhö

Walchen Gekho with his consort, Queen of the Drala

Each year from the 22nd-29th lunar days of the Eighth Tibetan month, Menri Monastery in Dolanji, India holds an intensive retreat for the fierce yidam Walchen Gekhö. Specifically, they perform the practice from the text compiled by the Second Buddha Nyammé Sherap Gyaltsen Rinpoche, “Gekhö Sangwa Drakchen, The Greatly Fierce, Secret Gekhö.” In 2023, these lunar dates correspond with October 6th-13th on the Western calendar.

The tantric cycle of Gekhö contains 360 deities. Within the cycle of the Father Tantras, Walchen Gekhö is the manifestation of enlightened quality among the Five Supreme Embodiments. (See previous post: https://ravencypresswood.com/2016/06/05/the-five-supreme-embodiments/

Gekhö is a deity associated with the ancient land of Zhang Zhung, and his tantric practice was widespread throughout the kingdom. In the Zhang Zhung language, “Gekhö” means “demon tamer.” It is said that he originally descended upon the sacred mountain of Gang Tisé (also known as Mount Kailash), and that he and his retinue dwell there. However, even though there is a close association with an earthly abode, he is not a worldly guardian. Rather, he is the embodiment of enlightened quality that manifests as a meditational deity who protects Yungdrung Bön practitioners.

“In order to lead those who have not gained realization, Walchen Gekhö possesses the Five Bodies and the Five Primordial Wisdoms. Through the truth of pacification, and through these forceful, wrathful means, those who are untamed will be tamed!”

From the Essence Practice of the Fierce Champion, Zhang Zhung Meri

One manifestation of Walchen Gekhö is Zhang Zhung Meri. This yidam deity is closely associated with the dzogchen practice of the Zhang Zhung Nyen Gyü, The Aural Transmission of Zhang Zhung. The view of dzogchen is, by definition, perfected and beyond needing to apply any methods to develop or perfect it. However, because the practitioners of dzogchen have not yet fully realized this primordial perfection, the deity Zhang Zhung Meri offers protection and support while they are on the path of realization.

“É AH

Namo!

Buddhas of the three times, please listen and pay heed to me!

Having ignorance and a body of flesh, because of the influence of the material body and the afflictive emotions, I am not connected with the five wisdom bodies but are connected with deluded thoughts and afflictive emotions. I offer this open admission of wrongdoing to the buddhas of the three times. Please bestow the vivid accomplishment of the Five Enlightened Bodies to me!

Without the activities of compassionate, skillful means, and because of the afflictive emotion of pride that grasps at an identity, I have committed wrongdoing by elevating myself and lowering others, and I have acted from wrong views. I request tolerance from Ati Muwér! Please bestow the accomplishment of being equal to the changeless state!

Not equal with the state of powerful compassion, and overcome with the contamination of the cumulative actions of ignorance and hatred such as causing killing and condemnation, I openly admit my wrongdoing to the state of Walchen Gékhö. Please bestow the accomplishment of uninterrupted compassion! 

Because of anger and hatred that are produced, and not having a mind of loving kindness, I have been involved in killing and cutting the life force. I openly admit my wrongdoing to the gathering of Gékhö deities. Please bestow the accomplishment of being endowed with compassion and a mind of loving kindness!

Because of not being endowed with a state of clear wisdom, I have been lazy and acted from a clouded mind and delusion. I have improperly exploited and taken advantage of others. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a state of all-clear wisdom!

Because of having a hateful mind and not speaking truthfully, through pride and meaningless words, I have accumulated anguish [for others]. Because of the activity of deluded speech, I could become mute [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a pleasant voice of truthful words!

Not having a mind of supreme generosity and devotion, I have been overcome by attachment, desire, and aggression. Because of the karma of improper, aggressive desire, I could become a cannibal-like spirit [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a great rainfall of generosity!

Without a suitable intellect and not being broadminded, and because of the influence of jealousy, I have exalted myself and lowered others. Because of that, I could always be born as a human in an outlying, savage place [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of an easygoing, greatly broad mind! 

Not endowed with the compassionate state of the four elements, and with an imperfect nature in respect to the four times, I grasp the illusory body. I openly admit my wrongdoing to the state of the four mothers who are doorkeepers of the four times. Please bestow the accomplishment of overcoming phenomenal appearances!

From compassion, the four emanated sons display a spectacular form and perform wrathful activity. Enemies and obstructers are their servants who are entrusted to act. I openly admit my wrongdoing to the four youths who are emanations. Please bestow the accomplishment of attaining generosity and the two accomplishments! 

Not connected with the skillfulness of the primordial nature where there is no duality of true or untrue words, whatever is in contradiction to the enlightened mind of Kuji Mangké, I openly admit to the state that is equal with the natural mind. Please bestow the accomplishment of attaining the fulfillment of compassionate activities!” 

From The Irreversible Golden Razor, Scripture for the Accomplishment of the Secret, Greatly Fierce Demon Subduer, Walchen Gékhö

All translations from the Tibetan by Raven Cypress Wood ©All Rights Reserved

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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Walchen Gekhö and consort statue. Photo credit: Raven Cypress Wood

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Annual Retreat of the Peaceful & Wrathful Walsé Ngampa

The Yidam Walsé Ngampa and the Great Mother Ngammo Yumchen Tröpe Taktenma

Each year on the 23rd-29th lunar days of the 2nd lunar month, Menri Monastery performs a week-long retreat of the yidam Walsé Ngampa. In 2023, these dates correspond to April 13th-19th on the Western calendar. The retreat includes recitation of the complete yidam text along with accumulation of the mantra, one hundred feast offerings to the yidam and his retinue, as well as a ritual of protection to turn away malevolent forces as well as the causes for illness, accidents, conflicts, and other types of harm and danger.

The yidam Walsé Ngampa is one of the Five Supreme Embodiments, or literally the Five Supreme Citadels of the Father Tantra that are manifestations of the enlightened body, speech, mind, quality, and activity of Buddha Tönpa Shenrap Miwoché. Walsé Ngampa is the embodiment of Enlightened Body. He is dark blue with nine heads and eighteen arms with which he holds various weapons for subduing obstacles. He is the manifested form of the wisdom of emptiness. His consort has the nature of Buddha Satrik Érsang and is known as Ngammo Yumchen Tröpé Taktenma with a body color that is dark green with blue hair and eyebrows. In her right hand, she holds an amulet containing the earth and sky. In her left hand, she holds a vase of nectar. And she wears a necklace of the planets and stars.

The main ritual text for this deity is entitled, Stages of Practice for Walsé which was composed by the great sage Drenpa Namkha and rediscovered as a terma by Matön Drol Dzin in 1091 from a rock in Dangra Khyung-dzong. Reciting this text and performing the associated rituals has a profound benefit of blessing and protection. Menri Monastery will be performing this sacred activity or the benefit and welfare of all beings in support of their happiness and development of wisdom.

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The Twelve Animals of Tibetan Astrology: 2020 Year of the Metal Rat

According to Tibetan astrology, there is a repeating twelve-year cycle.  Each year is characterized by a different animal and associated with one of the five elements.  Therefore, a full cycle of the twelve animals being associated with each of the five elements is sixty years.  The twelve animals according to the Yungdrung Bön 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 specific years, they are also associated with specific months, days and hours that attributed the characteristics of that particular animal.

Monday February 24, 2020 is the Tibetan New Year and begins the year of the Metal Rat.  Therefore, people born during this year would be a Metal Rat and would have an emphasis of the specific qualities associated with the Rat.  (It is important to remember that this year corresponds with the Tibetan lunar calendar which begins somewhere between February and mid-March each year.) In both the Tibetan and Chinese languages, the words for ‘rat’ and ‘mouse’ are the same. Similarly, the words for ‘iron’ and ‘metal’ are the same. So, it could also be referred to as the year of the iron mouse. However, because of the inference of meaning in the English language for these terms compared with the specific characteristic qualities they are meant to convey, it will be referred to as the year of the metal rat in this article.

People born during a Rat year will have an emphasis of the specific qualities associated with the symbol of the Rat.  According to Tibetan astrology, the element which governs the life-force of the Rat is Water and its positive direction is North.  So, if a Rat person wanted to strengthen their life-force, they would focus upon strengthening the element of Water internally and externally.  Because the positive direction is North, facing this direction while meditating, engaging in healing practices or just relaxing and taking deep breaths is beneficial.

In general, the Rat symbolizes prosperity because of their propensity to accumulate wealth and enjoy success. They can be generous with their wealth but they can also become overly attached to their luxury which can manifest as selfishness. The Rat is adaptable and flexible and can use most circumstances to their advantage. Because of this, they are successful with many of their objectives.

The Rat is colorful, charismatic and enjoys being around others. They can be generous and engaging, although these interactions can be motivated by a need to reinforce the ego and pride. Once they trust someone, they are sentimental and generous within the relationship and can be a trusted intimate. They appear smart and relaxed. However, when a Rat feels frustrated or betrayed it is important for them to rely upon their calm due to the possible reflex of aggression and revenge.

The Rat‘s soul day is Wednesday and its life-force day is Tuesday.  These are the best days for beginning new projects and activities that are meant to increase or develop something.  The obstacle day is Saturday.  This day is best for purification and letting things go.  It is not a favorable day for beginning new activities or risky activities.

Rat years include: 1948, 1960, 1972, 1984, 1996, 2008, and 2020

If you were born during a previous year of the Rat, this year as well as other Rat years are considered a time of vulnerability to obstacles. This same astrological principal applies for all of the other eleven animal signs during their associated year. Therefore, it is recommended to engage in practices that support vitality, good fortune and spiritual merit such as hanging prayer flags, having a soul and life-force retrieval ritual performed, restoring 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. In general, making an effort to engage more with virtuous activities of body, speech and mind and committing to engage less with non-virtuous activities is supportive. 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 personal use on the Nine Ways Publications page. Click on the Publications tab above and scroll down to the download links for the prayer.

All translations and content by Raven Cypress Wood ©All Rights Reserved.

No content, in part or in whole, is allowed to be used without direct permission from the author.

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