In Sanskrit the phurba is called the kilaya or the kila, and in Tibetan it is called the phurba, phurpa. The phurba is also called ‘the magic dagger’ and it is a ritual dagger used in ceremonies. ‘Phur’ is translated from the Sanskrit ‘kila’ and it means peg or nail. Padmasambhava is thought to have invented the phurba. Padmasambhava used the phurpa to consecrate the ground when he established the Samye monastery in the 8th century. The phurba is a three-sided stake used in Buddhist rituals. Because Tibet has always been a nomadic culture, the tent is an important part of Tibetan lives, and placing the tent pegs into the ground is always seen as making the ground into a sacrifice. The shape of the phurpa may have come from shape of the stake used to hold down tents.

The three-sided style of the phurba may also come from an ancient vedic tool used to pin down sacrifices. The phurba has three segments on its blade. These energies are known as the ‘three poisons.’ The three poisons are attachment, ignorance, and aversion or fear. The three sides of the phurba also represent the three spirit worlds, and the phurba itself represents the axis of the three spirit worlds. The center of the phurba brings the three spirit worlds together. The handle of the phurba represents ‘wisdom’, while the blade represents ‘method’.

The phurba is often stabbed down into a bowl of rice or other types of grains in Tibetan rituals. Phurbas can be made from wood, bone, or metals such as copper and brass. If more than one metal is used to make a phurba, it is done in a combination of three or nine metals. The numbers three and nine are both important numbers in Tibetan Buddhist ritual, three because it refers to the three worlds or the three realms of existence, the desire realm, the form realm, and the formless realm.

There are usually designs carved on the top of phurpas. Some popular images are skull heads or Buddha heads. Sometimes the Buddha heads come in threes to mirror the blade, so that each way the blade is turned, there is always a Buddha’s head facing you. Ganesh is also popular on phurbas, though mainly in Hinduism.

The phurba is a symbol of stability, and it is often used during ceremonies. The phurba is often used by Tantric practitioners. The phurba also holds demons in place. Only those who are empowered to use the phurpa may use it in these rituals. The phurba can be used to tether negative energies during ceremonies, or as a stabilizer. The blade on a phurba is never sharp, it is only used as a ritual dagger, never as an actual weapon.

The phurpa is also used by Dorje Phurba a.k.a. Vajrakilaya, the wrathful form of Vajrapani (one of the wrathful deities). Vajrakilaya is often seen holding the phurba on Buddhist statues and thangkas (Buddhist paintings). Vajrakilaya is a wrathful deity and a remover of obstacles. Vajrakilaya’s consort is Khorlo Gyedunma, a manifestation of the Green Tara.

Phurpas are only to be used ritualistically by Shamans or those who have been taught how to correctly use a phurba in ceremonies. To use the phurba, practitioners first meditate, then they recite the sadhana of the phurba, and invite the deity to enter the phurba. They then stab the phurba into the ground, or into a bowl of rice or grain, and imagine that the evil spirits or negative energies are caught beneath the blade. Phurpas can also be used as decoration in temples, meditation rooms, or as decoration in homes.

Tibetan religious literature can be separated into two kinds of books: those that contain Buddhism teachings written in technical and analytical manner which are meant for those who have proper training in logic and philosophy while the other kind of books contain the Dharma and written in a way that most people would understand. It also includes Tibetan poetry, which consists of songs and spiritual insights.

One of the most celebrated Tibetan poets in the field of spiritual insight is Shabkar Tsogdruk Rangdrol. Shabkar is considered as the greatest yogi master after Milarepa. Just like Milarepa, Shabkar also spent most of his life as wandering pilgrim using his spiritual songs as medium for teachings. His spiritual songs were among the most treasured in Tibetan poetry.

Life of the Wandering Pilgrim

Shabkar was born and raised in Amdo, Northeast Tibet. He showed fondness to meditative life at an early age. Even the games he played were related to Buddha teachings. He also manifested interest in Tibetan poetry at the age of seven. By the time he turned twenty-one years old, he completed a retreat. Here, he recited the mantra of Manjushri ten millions times. This brought him to experience auspicious dream and signs to continue his meditative life.

Shabkar’s mother wanted him to get married. Although he respected and loved his parents, he defied their request and followed his religious desire. He left home and pursued his religious calling. At the age of twenty-one he received a full monastic ordination and began his pilgrimage at the age of twenty-five. He wondered like a homeless yogi, seizing opportunity to teach every people he met – from bandits to animals. Eventually, he returned to his homeland where he spent his remaining years promoting peace, teaching his disciples and meditating.

His aspirations were still alive in the collection of great Tibetan poetry. His autobiography and his spiritual songs were translated in different languages.

Shabkar’s Share on Tibetan Poetry

His contribution to Tibetan poetry is widely popular. His “life” and “songs” highlights humor, joy, self-discipline, kindness and wisdom. Thus, they were written in simple words that can easily be understood by average Tibetans. This made his songs even more popular. His kindness created an impact to his followers. He was said to have fed hundreds of beggars and would only comply to teaching invitations if the benefactor would promise to feed the beggars who would accompanied him. He became an inspiration to many Tibetans. Although there were two noted incarnations of Shabkar, no one matched his great spiritual charisma. A great poet indeed.

Have you ever heard of the 5 Tibetan Rites? If you have, you’re either a skeptic or a believer. If you haven’t and are interested in a very different (and free) method of staying young, you just may want to read this article.

According to legend, a secret lies hidden in the Himalayan mountains, that when applied regularly, can yield astonishing, almost unbelievable anti-aging results.

According to the book “Secrets Of The Fountain Of Youth”, generations of Tibetan monks have passed down a series of exercises with mystical, age-reversing properties. Known as the 5 rites, or the Five Tibetan Rites, these once-secret exercises are now available to Westerners in Peter Kelder’s fascinating book.

The book starts with an account of Kelder’s own introduction to the 5 rites, by a mysterious retired British army officer who learned the secret while journeying in the Himalayas around the turn of the century. The book then offers practical instructions for each of the five rites, which are similar to yoga postures. They take just a few minutes a day to perform, and the benefits for practitioners have included weight loss, increased energy, improved memory, new hair growth, improved digestion, pain relief, and just plain feeling younger.

I have personally practiced the 5 rites for almost a month now, and I have to admit that I do feel better. I’m more flexible, stronger and I have better overall energy. Now, I’m only up to 13 repetitions per day (which takes just 5 minutes out of my day), with the goal being 21, so I’m pretty sure I still haven’t reaped the major benefits of the 5 rites.

Whether or not the 5 Tibetan Rites will keep me feeling and looking young through my 70s’s, 80’s, 90’s, 100’s and beyond remains to be seen. For now, I am very happy with the results I have gotten from it.

Peter Kelder’s book can be found in major book stores and on amazon.com. If you just can’t wait to get the book, I did find a free resource online. It is a site that offers a short summary of the five rites, as well as an explanation how to perform them, so if nothing else, it’ll get you cracking until you get Kelder’s book. That address is: http://www.mkprojects.com/pf_TibetanRites.htm. At the time of writing this article, that site was active, but I can’t guarantee how long it will stay that way. If you can’t find it, you can simply pick up the book.

Have fun with the Five Rites and happy Anti Aging to you!

My two favorite raw organic superfoods would have to be Cordyceps and Tibetan Goji Berries. Why these tow? For by combining the benefits of these two raw organic superfoods. I would really achieve and maintain the health that I want to have.

Just look at what Cordyceps is all about. It is a superfood that has un-paralleled broad spectrum with very desirable effects on the entire mind-body complex. It can strengthen the immune system, increase libido and sexual performance, support a healthy strong heart and cardiovascular system, increase cellular energy, increase stamina and endurance, support healthy lungs and respiratory system, cellular detoxification, improve memory, increase nutrient absorption, build resistance to stress and anxiety and promote restful productive sleep.

With all it benefits, one thing that really attract me to Cordyceps is its power to dramatically increase stamina. This benefit has even grab the attention of the western world as Cordyceps was the supplements taken by the 1993 Chinese national running team during the Olympics. They achieved 9 new world records that year. That is very impressive for a dark, blade shaped mushroom. Tibet history even tells of the story where local herdsmen fed their cattle and sheep Cordyceps so they can become stronger and increase their natural vigor and vitality.

Then with Tibetan Goji Berries, it is also a raw organic superfood packed with many benefits. They can strengthen the immune system, increase energy, reduce fatigue, reduce the effects of free radicals, engender a sense of well-being and optimism and help curb appetite and over-eating. It can also help the body with strength-building, sexual potency and contains powerful probiotics.

But like Cordyceps one very attractive benefit that stands out for Tibetan Goji Berries is that it is regarded in Tibet as the fruit of longevity. The story goes that a doctor discovered an ancient study who lived in the remote areas of Himalayas who had members living longer over 100 years. These old members did not look old for they were still in great health and strength. They had no grey hair and still had their teeth intact. Their secret was Tibetan Goji Berries.

Now imagine this, if I combine Cordyceps stamina and the longevity benefit of Tibetan Goji Berries. Then I would definitely live longer and stronger. Imagine that. That would definitely be awesome, right?

Then if I still wanted other benefits then I would just simply add more raw organic superfoods to my diet. Island Fire, ImmuneDetox, Sacred Chocolate and Marine Phytoplanktons would be good additions. That would simply be awesome!

Now, who wants to live forever? Well, maybe not forever but at least a little longer. See you in the future, Bye!

Among all the animals in the world, it is the faithful dog that evokes the most positive emotions in people. Being pack animals, dogs are known for their loyalty and allegiance to their masters. These animals can also prove to be faithful companions when times are tough. As such, there is a bond that grows between humans and dogs that expand into multitudes of cultures. This is what gives way to the symbolism of dogs in Tibetan Buddhism. In this mode of Buddhism, dogs rise far above being mere pets. Instead, they take on many components of religious symbolism. This is why the imagery of dogs in Tibetan Buddhism deserves a closer examination. Such an exploration will reveal much of the somewhat hidden symbolism these four legged creatures represent.

One of the common questions people will ponder is the notion of what does it mean to be a human being. The response commonly given in some circles of Tibetan Buddhism will be “What is the meaning of being a dog?” Such a riddle can definitely take people aback because it does raise a number of interesting philosophical and humanist points. In particular, it shows that the answer to what it is to be any type of living creature is not easy to arrive at. In an expansion of this symbolic koan, many Tibetan monks have taken to become breeders and caretakers of dogs. They will then integrate the care of the dogs into their daily spiritual practice. This allows them to look at the animals. From this, they can make comparisons between the animals and the humans who care for them. This opens the door to a deeper understanding of the human condition and human nature. Or at least that is the common plan….

However, to call the process in which monks will raise the dogs mere breeding would be to downplay the great effectiveness that they perform with their tasks. The process is more than just breeding the dogs and finding them a home. It is also about raising the dogs and being more in tune to the needs of the animals. Dogs, obviously, will communicate differently than humans will. As such, it becomes necessary for the Tibetan monks to pay close attention to the dog’s body language, behavior, and actions. This enhances the ability to effectively train the dog can prove possible. It also enhances the potential to understand human behavior during this process.

By having to pay close attention to the dog’s behavior and communications, the monks develop a sense of being in tune with the reactions of living beings. This makes them more aware of others and such skills can certainly enhance the potential to work, live, and co-exist with others. This can lead to a more harmonious life which can enhance the quality of human life to a great degree.

This is the end result of a lifetime of developing intuitive skills deriving from caring for their beloved dogs. Such skills are integrated into many other areas and aspects of life and this is certainly a good thing. So, you could consider the dog breeding of the Tibetan monks to be a gateway into their soul. In many ways, there is an integration of all living beings since they must be harmonious and co-exist. If not then it would be next to impossible for anyone to live a life that was worth living. Rather, they would be living in conflict with others which are certainly not a means that is helpful. The concept of breeding dogs in Tibetan monasteries plays a large role in this regard.

In Tibetan monasteries every five years the ‘Room of 1000 Demons’ is made available to the monks in training. In order to gain enlightenment (nirvana), all they have to do is to walk into the room and out the other side. However, once in the room, the entrance door cannot be opened from the inside and they have to walk across the room and leave it by the exit door.

The problem is that inside the room are 1000 demons, each of whom know what your worse fear is. For example, if you hate spiders, once in the room you’ll find yourself among 1000 of the worst kind of spiders imaginable.

Once this is explained to them, most of the monks decide not to go through this process. They are bid farewell by the elders and advised to go back to the monastery to study some more and in another five years they will have the opportunity to go through the room.

To the monks who are left, and admittedly it is a small number, the elders congratulate them for their courage and are taken to one side. The chief monk advises them as follows:

“You know that to achieve everything you have studied and meditated for you must go through the Room of 1000 Demons. You have been told why the room is so called. I congratulate you for your courage and suggest that you keep two things in mind once the door closes behind you in the room:

(1) None of the demons are real,

and,

(2) Keep moving your feet.”

These Tibetan beads, known as the Dzi variety, are a beautiful type that is archaic and look amazing. In Tibetan, Dzi means purity, dignity, and perfection, matching up with these choices. They look great with jewelry crafts, and are highly sought after to a variety of collectors. The most highly sought after type of Dzi bead, is the pure variety. These pieces are also found in the neighboring countries of India and Nepal. Many of them are still held in the Boston historical museum, and have been dated from 1959 and earlier.

Chung

While not as desirable as the pure pieces, these Tibetan artworks are a fantastic example of the areas style. These are made from the agate stone, which is what makes them not recognized as the pure variety. Some common styles of the Chung Dzi beads are the “Eye” design, known as dzi mig inga pa, or a series of stripes down the entirety of the bead. Like all Dzi beads, Chungs come in two general shapes, the tube and the circular dot. Colors include black, white, and varying colors of brown, from tan to dark.

Pure

Pure beads are difficult to come by, and are no longer made. This means that any found today are likely to be dirty and slightly faded. There are a few ways you can identify a pure dzi over an imitation or chung. The cinnabar lines around the outside edge is the most important mark to look for. The size of the Dzi also changes the value, the larger the more expensive. The “Dragon Marks” on the dzi run all the way around the bead, and are signs of personal craftsmanship on the piece. As the Tibetan beads age, the white areas are become a deeper brown with dust and grime. This is often how the pure bead is aged, and the older the piece, the more collectable and desirable.

Imitation

While they may be used to trick potential customers, there are many gorgeous beads sold as replicas. These are most often made with glass or plastic. The easiest way to check if the bead is an imitation, is if a light behind the bead shines through easily. You can also tell by the absence of dragon marks, that the bead is a replica. Replica pieces look great with jewelry pieces where you would not want to use a real pure dzi.

Turquoise

Turquoise has been commonly used in dzi jewelry since the beginning of their creation. This is not only because they accent the colors of the Tibetan beads, but because they are spiritual stones in the religious aspects of the area. Some beads are actually made from these stones, but they are uncommon and are not worth as much as the pure ones. They are more for aesthetic purposes than collectability.

Conclusion

These gorgeous Tibetan beads are still a mystery to modern collectors, as the beauty and majesty is unmatched in other crafts. If you are a crafter then these are a product you don’t want to miss out on.

If you’ve not heard of the Tibetan eye chart, it is one of the more powerful ways to improve your vision. Here is a look at how you can use this to improve your vision naturally.

In order to improve eyesight we will have many methods that can be used. Out of all, one has managed to gain a lot of attention lately. We are referring to techniques that were used by Tibetan monks. They created a special chart that was used in order to improve vision. It was called the Tibetan eye chart.

The Tibetan eye chart looks a lot like a geometric drawing of squares, triangles and circles. In order to improve eyesight you would need to go through a simple exercise routine. It was believed that if you simply move the eyes over this chart you are going to take them through a good workout. This should improve vision. The Tibetans also thought that the chart was going to help by relieving tension that is found in the area that surrounds the eyes. There were even some that though that the Tibetan eye chart will do wonders in helping by eliminating lipids while bringing in nutrients that were helpful.

The problem is that we have no real proof that this chart will work. It can seem unlikely that something like this would have still been in use if it did not work. Also, specialists agree that eye exercises help to improve eyesight. The Tibetan eye chart is basically just a series of eye exercises so we can say that there is a very strong chance that it can help.

To sum up, it is almost sure that the Tibetan eye chart can help but it will not bring in tremendous results. The main aim is to relieve tension stored in your eyes and to exercises the muscles. Also, you should exercise and rest your eyes regularly. By doing this you basically help the eye to work better.

Practice techniques like palming and distance focusing. These helps the eye relax as well as train the eyes and “push it” to see clearer and better. These are natural techniques you can do from home or the office. Do it regularly and you will see positive effects within weeks.

However, if you have medical problems you should mainly focus on what the doctor is telling you as exercises are definitely not going to help.

Tibetan Epic of King Gesar and 2012/13

Tibet holds the title for the longest myth in the world. It contains over a million words, and its origins are a mystery. The name of the myth is the Epic of King Gesar. Wikipedia’s article on the Epic of King Gesar states that many scholars believe the epic/myth to be an exaggeration of a real man that lived in the Tibetan region between the eleventh and twelfth centuries A.D. I think that they need to think again. It is clearly a very, very old myth. I relate it here, because I believe that we are about to experience a similar event in 2012 or 2013. Perhaps we can learn from history. Or is it history after all? Perhaps the Gesar Epic isn’t a myth; perhaps it is a prophecy-a prophesy that is coming true now!

The epic myth is set in a time when there were virtual gods, clearly a long, long time ago. The gods were called Tenger [sometimes spelled Tengri ]. Tenger literally means heaven, and it may etymologically be related to the Chinese word Tian, which also means heaven. The Tengers’ abode was in heaven on Mount Meru (or Mount Sumeru). While the abode of the gods was in heaven, there was interaction with the people on Earth, and the actions of the gods had great ramifications for the people living on the Earth at that time.

The main characters of the myth are as follows:

Etsegee Malaan: “All-caring Father”, the eldest and wisest of the gods;

Khormasta: “Master over Evil”, the leader of the 55 Western Tenger;

Atai Ulaan: “Red Envy”, the leader of the 44 Eastern Tenger;

Tsegeen Sevdeg: “White Freckled One”, the leader of a neutral group of Tenger right in the middle between the Western Tenger and the Eastern Tenger;

Tsetseg Nogoon: “Green Flower”, the beautiful daughter/princess of the White Freckled One;

Zasa Mergen Bataar: “State’s Wise Hero”, the eldest son of Master Over Evil;

Bukhe Beligte Bataar: “All-gifted Hero”, the second son of Master Over Evil;

Tsagaan Khasar: “White Cross”, the eldest son of Red Envy;

Shar Khasar: “Yellow Cross”, the second son of Red Envy; and

Khar Kasar: “Black Cross”, the youngest son of Red Envy.

So, there were basically three groups of gods: The Western Tenger, the Eastern Tenger, and the Middle Tenger. One day, the leader of the Western Tenger, Master Over Evil, got bored of just eating, drinking, and sitting around all day. He decided to go see the White Freckled One and his beautiful young daughter, Green Flower.

After Master Over Evil arrived, White Freckled One invited Red-Envy to join them for a feast. The feast lasted for 11 days, until finally Master Over Evil, who was probably drunk, said, “Red-Envy, you and your 44 Tenger should join my Western Tenger, and I will be king.” Then, Red Envy said, “No, you and your 55 Tenger should join my Eastern Tenger, and I will be king.” White Freckled One contributed, “And which of you shall I join?”

To make a long story short, Master Over Evil and Red Envy began to fight over who would take White Freckled One and his Tenger. The battle lasted for a long time and the two gods became tired. They decided to go home and give up battling.

As time passed, Green Flower’s beauty became renowned amongst all the gods. Male gods were lining up to court the princess. Finally, Master Over Evil and Red-Envy heard about the suitors lining up to see the princess. They went to see the fiasco for themselves. Pretty much every single male body who was anybody was there seeking the hand of the princess in marriage. After some debate, it was decided (by the men) that the best from the West should battle the best from the East for the right to court the princess. Master Over Evil’s eldest son, State’s Wise Hero, claimed the title of the best in the West. He stood up and challenged someone from the East to battle him. Red Envy’s eldest son, White Cross, stood up and accepted the challenge.

Long story short, State’s Wise Hero killed White Cross. Then, Red Envy’s second son, Yellow Cross, challenged State’s Wise Hero. He lost his life too. Finally, Red Envy’s youngest son challenged State’s Wise Hero. He lost his life too.

Having lost all his sons, Red Envy declared war on the Western Tenger. An epic battle ensued; a virtual war of the gods. The war ended when Master Over Evil killed Red Envy. However, Master Over Evil was not satisfied with just killing his opponent. Oh, no! He had to cut his deceased opponent into nine parts.

First, he cut Red Envy’s head off. Red Envy’s head became the red dragon-demon Araatan Cheutgeur (Also Known As: Araakho). Araakho tried to devour the sun and the moon. It is said that whenever he catches one, and eclipse happens, and darkness covers the Earth.

Have we not had a bunch of eclipses in recent years?

Secondly, he cut Red Envy’s neck off. Red Envy’s neck became the “King of Fire and Ash”. It is said that the King of Fire and Ash could morph into 1003 shapes. He represented volcanism on planet Earth.

Have we not had an increase in volcanic activity in recent years?

Thirdly, he cut Red Envy’s right arm off. Red Envy’s right arm became the “Demon of Deforestation”. It is said that the Demon of Deforestation would devour whole forests. His appetite for trees was insatiable. The Demon of Deforestation represented a mass die-off of our planet’s trees from unknown causes.

Recent reports have come from David Milarch and Linda Moulton Howe that millions of trees are dying, and scientists do not know why.

Fourthly, he cut Red Envy’s left arm off. Red Envy’s left arm became the Demon of Evaporation. It is said that the Demon of Evaporation swallowed up whole rivers and lakes.

Recent reports have come out of whole lakes and reservoirs disappearing.

Fifthly, he cut Red Envy’s torso off. Red Envy’s torso became the demon called, “Gigantic Genius”. It is said that Gigantic Genius was a dragon with fifteen heads. Each head represented a different plague that attacked and killed off many people and animals.

Recent reports of flesh-eating bacteria, amoebic infections, brain-eating fungi, bird flu, SARS, H1N1 virus, and so on are all over the media.

Sixthly, he cut Red Envy’s belly off. Red Envy’s belly became the “Deceiving Dark Dragon Shape-Shifter” (DDDSS). It is said that DDDSS could shape-shift into any shape he wanted for the purposes of deception. It is said, that the Earth became full of corruption by deception.

Are we now not beginning to collectively realize the copious corruption and devious deception of our leaders?

Lastly, he severed Red Envy’s two legs. Red Envy’s two legs became the demons of “Leanness” and “Boniness”. It is said, that they went around the Earth creating famine. Many animals starved. Birds fell from the sky. Many fish went belly up.

Have we heard reports in recent year of mass die-offs; birds falling from the skies, and whole schools of fish going belly up? Are we not now on the cusp of a worldwide famine?

However, our story does not end there. To continue, the humans were suffering greatly. They were hungry. They were suffering from all manner of disease. They were dying. Their prayers went up to the Tenger, “Please save us!” they pleaded. Eventually, their prayers reached the ears of All-caring Father. All-caring Father called a council of the gods. After much discussion, it was decided that since Master Over Evil had caused all the problems on Earth, he should have to fix them. Just them Master Over Evil’s second son, All-gifted Hero, stood up and begged the council not to send his father. “Please, send me instead.” So, it was decided to send All-gifted Hero to incarnate into a human’s body and save the human race.

All-gifted Hero was born to a virgin princess, by some magical immaculate insemination from the seed of Master Over Evil. All-gifted Hero’s Earthly name was Gesar. When he grew up, he became a great king, who preformed many great miracles and saved the human race from destruction.

Now that our story is over, I again pose the question: is this history? Or is it prophecy? Perhaps it is both.

Bön, or more precisely Yung Drung Bön, is the original religion and culture of Tibet. It emerged with ancient Tibetan kingdom called Zhang Zhung. The religion has its founder and uses counter-clockwise svastika. It has survived up to present days in Nepal in the Dolpo region, which historians consider to be the last resource of the original (animistic) Tibetan tradition preserved in the world. We can find here the proto pre-Buddhist Tibetan culture, which Buddhists suppressed in other areas of the Himalayas (Tibet). Bön is also referred to as Bonpo or Bon-po.

The culture (kingdom) of Zhang Zhung, Xang Xung, or Shang Shung had its center right near the Mount Kailash, and it expanded to the present near-Kashmir area in India (Ladak). Its capitol was Kyunglung, the silver Garuda. In about the year 800 AD the kingdom fell apart, albeit it had successfully dominated the region for centuries before Christ.

The founder of Bonpo (Yungdrung Bön) was Tonpa Shenrab mibo, who was born in this ancient kingdom – Zhang Zhung. Dolpo, too, was part of this kingdom. The founder is also known as Buddha Shenrab. Bonpo followers believe that their founder – the enlightened master like Buddha, was born in Shambala and visited Tibet from therein some 18,000 years ago. The mythical land of Shambala, also known as Olmo Lung Ring in the Bonpo religion, is difficult to trace physically and its origin remains rather a mystery. This mysterious land is also described as being dominated by a pyramid of nine svastikas – the Nine Ways of Bön.

Bonpo (Yungdrung Bön) is different from Buddhism. It consists of “nine Bonpo ways” or “thegpa gu”. The religion believes in karma and reincarnation like Buddhism, but instead of the Buddha’s Four Noble Truths the emphasis is put on thegpa gu. Yum Chen Sherab Chamma is the Goddess of Bonpo and Shenlha Wodkar is her counterpart.

Bonpo has three basic forms –

1) shamanism,

2) Yungdrung Bön – the nine-way svastika dharma (an elaborated system to achieving Total Completeness or Dzogchen), and

3) its more modern form which drew many of its present teachings from historical Buddhism. As a consequence, many scholars consider this third Bonpo school to be part of the Tibetan Buddhism.

In Yungdrung Bön, the Buddhas are not the Buddhist ones. The name “Buddha” simply implies that a person titled thus was enlightened. However, in the modern Bonpo school, which is a part of the Tibetan Buddhism, the Yungdrung Bon Buddhas are considered to be the previous enlightened forms of the Buddha. Buddhists have a legend that before Buddha first appeared as Gautama Buddha in about the year 563 BCE, he had manifested himself several times before. Yungdrung Bön has its lamas, its teachings, its literature, and it found its way to other countries, too.

Buddhism arrived to Tibet around the 7th century AD. On the Yeru Bon Center website you will learn that Buddhists destroyed much of the Bonpo culture in Tibet. They also persecuted followers of the Bonpo religion. This probably answers why following a religion alone does not suffice if the most important thing is overlooked: “Do not do things that make you a Buddhist, a Hindu or a Bonpo, but do things that make you the best in everything you choose to do.”