Digital Tibetan Buddhist Altar

Daily Tibetan Astrology: November 28, 2009

noreply@blogger.com (TENPA) — Fri, 27 Nov 2009 16:01:00 +0000

Chinese 12th, M-T-K 11th. Horse, Li, Black 2. Today is a Horse day, so I'm going to go trot around -- enjoying what is left of autumn before the first snows arrive. I have a little camping trip and archaeological adventure that begins today and runs into next week, so I apologize in advance for any service interruptions. The astrology from now until December 2nd favors social activity, getting out and around, and of course, getting ready to face the holiday season. Enjoy!

Published every day at 00:01 香港時間 but written in advance and auto-posted. See our Introduction to Daily Tibetan Astrology for background information. If you know the symbolic animal of your birth year, you can get information about your positive and negative days by clicking here. If you don't know the symbolic animal of your birth year, you can obtain that information by clicking here. For specific information about the astrology of 2009, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here. The Ox Year baden senpo (bad days to raise prayer flags) this year (2009) are: December 5, 20, and next year (2010) are: January 1, 12, 16, 28; February 8. Click here for Hong Kong Observatory conversion tables. Daily Tibetan Astrology copyright (c) 2009. All rights reserved.

Buddhist Christmas

noreply@blogger.com (TENPA) — Thu, 26 Nov 2009 16:03:00 +0000

Over at the seanrobsville blog, where they successfully deconstructed Halloween last month, they have now deconstructed Christmas with equal success, and provided something I never thought I would see: A Christmas Carol as Dickens could have written it, were he a Buddhist --

"Marley's miserliness has resulted in him becoming a Preta (ghost) after death. His attachment in life was to money, and in the Preta realm his attachment manifests as fetters to chains of money-boxes, keys, ledgers and heavy purses.

"In order to help purify his karma, Marley sets out to warn Scrooge that the same destiny awaits him. Marley is assisted in his task by two peaceful Buddhas (Christmas Past and Christmas Present - Buddhas can manifest in any form that is beneficial to sentient beings), and one wrathful Buddha ('Ghost of the Future!' I fear you more than any spectre I have seen').

"The Buddhas take Scrooge through a sort of mini-Bardo experience, where he reviews his life from the perspective of what he has done to others, or not done for others, rather than what he has done for himself. He awakens into a state of mind transformed by compassion and generosity."

I really enjoyed that, and I really approve of the entire approach.

Since we live in America, I do not see anything wrong with incorporating culturally specific symbols into our offerings. For example: at Halloween and Thanksgiving, I like to make a traditional cornucopia, with gourds, Indian corn, and so forth, and then offer that. For Christmas, I like to offer pine wreaths. A Christmas tree is a kind of mandala, if you stop and think about it, and I don't see anything wrong with that. Similarly, it is always fun to give gifts to people, and practice material generosity.

In the West, I recognize that there are some people who became Buddhists primarily because they detest Christianity. Their Buddhism is a sort of conversion reaction to something they find absolutely distasteful; yet, in the process, they become as extreme as the brand of Christianity they despise. At Christmas, they can even break with their Christian family members, and refuse to participate in friendly celebrations.

I have seen people do this.

However, from a broader perspective, one really should try to make Christian family members or friends happy by attending events with them, even if these events have Christian themes or take place in churches, and so forth.

A midnight Mass here or there never killed anybody that I know of, and if you can't manage that, you can always task NetFlix to send Life of Brian, then pop some corn, or roast some chestnuts, and sit around feeling smug.

Chasing Time in Garuda Valley

noreply@blogger.com (TENPA) — Thu, 26 Nov 2009 16:02:00 +0000

German adventurer Bruno Baumann believes he has found the fabled silver palaces of the Shang Shung kings -- and the cradle of Tibetan civilization -- near the village of Kyunglung, in southwestern Tibet.

The German discoveries pre-date the recent American cave discoveries in Mustang by three years, but taken collectively, this news makes one want to pack a bag -- and some climbing gear -- and head off for the border regions.

Baumann published a book about his expedition, The Silver Palace of Garuda: The Discovery of Tibet's Last Secret, which is available from Amazon (in German). If you want to read more about the story (in English), you can check Der Spiegel's online coverage by clicking here.

Daily Tibetan Astrology: November 27, 2009

noreply@blogger.com (TENPA) — Thu, 26 Nov 2009 16:01:00 +0000

Chinese 11th, M-T-K 10th. Snake, Zon, White 1. Today is Guru Rinpoche Day. Apart from that, today is also the second Chinese 10th month, 10th day, for a double-double ten!

Explain Thanksgiving to the Lama

noreply@blogger.com (TENPA) — Thu, 26 Nov 2009 14:00:00 +0000

In the early 17th century, the members of a dangerous cult religion sailed across the ocean to establish a commune in America. Since most of them were emotionally disturbed, they had trouble surviving in the new land, and by the time November rolled around, they were left destitute, starving to death.

The native peoples felt compassion for the cultists, so they came out of the forest to share food with them, and taught them how to care for themselves.

As soon as the cultists regained their strength, they rewarded the native peoples by stripping them of all their worldly goods, giving them venereal disease, and killing as many of them as they could possibly find.

To celebrate this triumph, every year at this time, people in America sacrifice millions of turkeys, watch violent contact sports, and suffer from acid reflux.

Nevertheless, through karmic consequence, the native peoples came to own and operate many gambling casinos, which systematically strip the descendants of the cultists of all their worldly goods, leaving them destitute, and starving to death.

And this time, nobody is coming out of the forest to share a god damn thing.

Blitter

noreply@blogger.com (TENPA) — Thu, 26 Nov 2009 10:47:00 +0000

Recognizing that the holiday season has now officially begun in America -- I am getting calls from my small daughter, demanding that I go buy "designer" T-shirts that cost more than T-shirts have a right to cost -- and recognizing that it is traditional (and probably bad form) to send around holiday newsletters to recount all that has happened in the year now passing, I wondered how best to wind down 2009.

I gave "social media" a fair trial, but have concluded it is not for me. I do not care much at all for Twitter or Facebook, although quite obviously, millions of people do.

Whenever I look at these things, I think of karaoke. There is a simple secret behind the success of karaoke, which is this: drunks like to sing.

The same sort of thing applies to Twitter. People like to engage in idle speech. I don't understand Facebook very well -- I still haven't figured out what it is or why it seems necessary -- but I rather suspect it is just idle speech on steroids.

I prefer "blitter," which is idle speech on a blog -- take this as an example -- much in the vein of the idle speech one sees on Twitter or Facebook, except one can use illustrations and hypertext, and the blog doesn't pop open screens demanding access to your operating system.

So, herewith... some non-commercial, family-oriented blittering:

[1] I did a great deal of traveling in 2009, and I am tired.

[2] While it seems that many things were accomplished in 2009, actually, nothing whatsoever was accomplished.

[3] Traveling around, accomplishing nothing, is a lot of fun, but did I mention that I am tired?

[4] The rabbits are fine, and send all their love.

[5] Here is a pithy quote: "The world around you is a reflection of your reaction to the world around you." Redacted for social media: "World round U reflects yr reaction 2 world round U -- Dalai Lama."

[6] Will probably try to spend most of 2010 working on The Big Book of Fake Dalai Lama Quotes: A Treasury for Credulous Collectors, to be followed by Embracing the Banal: Buddha Never Said This.

Cast iron, flying rabbit motif bird feeder.

Better get ten... make that twenty of them.

[7] "When U 4get 2 give U 4get 2 live -- Ramses IX" Well, as long as we're making up improbable stuff...

[8] When I was in the 3rd grade, the fun thing to do was to hand somebody a piece of paper. On one side, it said, "The statement on the other side of this paper is true." Then, on the other side, it said, "The statement on the other side of this paper is false."

[9] Jean Paul Sartre also did that as a kid. He would hand somebody a piece of paper. On one side it said, "Being." The other side was blank.

[10] Buddhists try to do something they call "meditation" instead, but that's only because they can't find three-sided paper.

[11] Malfunctioning emotions are simple thoughts to which magical properties have been ascribed.

[12] Malfunctioning magic is simple thought to which emotion has been applied.

Is that a wand in your pocket, or are you just glad to see me?

[13] Idle speech is defined by (a) speech motivated by defilement, (b) a straying mind, and (c) the actual occurrence of talk leading to attachment or aversion.

[14] The types of idle speech are described as (a) meaningless incantations, (b) speech to no purpose, such as storytelling, (c) common gossip, and (d) explaining doctrine to beings incapable of grasping its meaning.

[15] The completely developed result of idle speech is rebirth as an animal; if born as a human, one will like to chatter but no one else will like to listen. One will not be trusted. Nothing will be gained from one’s efforts, and one will experience a series of failures. The environment is unstable, with confused seasons.

[16] Oh yeah.. did I remember to tell you that it snowed last July?

Shop Black Friday at Wal-Mart!

Ganapati’s Exalted Heart-Dharani

noreply@blogger.com (TENPA) — Wed, 25 Nov 2009 18:32:00 +0000

In the Indian Language [Sanskrit]: Arya Ganapati Hridaya
In the Tibetan Language: Phakpa Tsokdakpo’i Zung
In the English Language: Ganapati’s Exalted Heart-Dharani

HOMAGE TO ALL THE BUDDHAS AND BODHISATTVAS!

Thus have I heard: at one time, the Transcendent and Accomplished Conqueror was in Rajagriha, on Vulture’s Peak Mountain, together with an enormous Sangha of fully-ordained monks, who were all abiding together as one skillful expedient device.

Then, the Transcendent Conqueror said to the Venerable Ananda:
“Retain this, the Heart of Ganapati! Those people who read this will accomplish all of their endeavors. All of the aspirations they hold in their minds will be accomplished, as well. They will accomplish all of the secret mantras, too. All of their wealth and resources will become auspiciously abundant. Without asking or searching, whatever food and riches that they themselves want will be found. For this, you must recite this mantra!”

TADYATHA: NAMO TUDDHE GANAPATI KATA KATA KITI KITI KUTA KUTA MATRA MATRA DARA DARA DHAHA DHAHA GHRINA GHRINA DABA DABA JAMBHA JAMBHA SAMAYA MANUSMARANA TUDDE TUDTRA BACHANAYE SVAHA/ ABUTE BHIDUKSHABANCHA TANABASAMA GARACHHA THAMA HABHAYA MAHABAYA MAHETETA KSHINIYA PRAKOM PAYASI/ TADYATHA: OM KURU KURU MURU MURU CHURU CHURU NAMA NAMA SVAHA

“Ananda! If any son or daughter of noble spiritual lineage, fully-ordained monk, fully-ordained nun, novice monk, or novice nun, or anyone else should intone this Heart-Essence of the Powerful Lord of Gatherings [Ganapati] every day, that person will become endowed with bliss and happiness in this life. They will become endowed with riches and resources. The sufferings of poverty and destitution will not occur. They will be pleasing and delightful to all people. They will accomplish all of their endeavors, no matter what they are, and their aspirations, as well. Both in this life, and in their next life, too, they will not lack wealth and resources.”

“Waking up early every morning in one’s home, if this dharani is chanted three or seven times, one will retain what one has heard. All yakshas, rakshasas, goblins, and dakinis will not snatch away one’s radiance and luster, and they will guard and protect the person who chants this dharani.”

The Transcendent Conqueror spoke those sacred words thus, and the entire retinue: the whole world, with its gods, humans, demi-gods, and gandharvas, rejoiced; they vividly praised what had been spoken by the Bhagavan, the Transcendent and Accomplished Conqueror.

THE NOBLE DHARANI OF GANAPATI, THE LORD OF GATHERINGS, IS COMPLETE.

Translated by Eric Tsiknopoulos (Sherab Zangpo).

\o/*\o/*\o/*\o/*\o/

Earlier, we posted something about Eric Sherab Zangpo, who is sitting over in India, studying Tibetan and translating up a storm. We asked you to donate some money to help the kid along, and maybe one or two of you managed to scrape up some pocket change.

Sorry, but here it comes... on the arm....

Maybe you have never had the experience of sitting in India, studying Dharma, and watching the money dwindle down to a few bucks until you are flat broke. We have, and we remember what it feels like when you haven''t eaten in a week, and the landlord is knocking on the door.

Eric is a kid in his twenties, giving it his best. We don't know him and have never met him -- but, because he reminds us of going hungry in Asia whilst writing poetry in the glorious 'Sixties, we have adopted his cause.

Here is how it works -- you go to your PayPal account, and send the kid some money to emptyelephant [at] yahoo.com

I am really counting on you for this one, so don't go Cheap Charlie on me. You know you got it... you just don't want to give it up for some poor kid studying Tibetan in India. You're sitting there on Thanksgiving, eating turkey until it comes out your nose, while the kid is sitting on some cold floor, eating watery lentils if he's lucky.

And you call yourself a fan of DTBA....

Wait until I tell the rabbits.

Tibetan 2012, Prophecy, Annotated Translation

noreply@blogger.com (TENPA) — Wed, 25 Nov 2009 16:02:00 +0000

You will recall our Stunning Mystery Lotsawa recently favored us with notes from the future past. Subsequently, this annotated revision was forwarded along, for the benefit of all sentient beings:

A prophecy of bLo gros rab 'phel,
an emanation of 'Jam mgon kon sprul blo gros mtha' yas

In the expanse of space, the realm of great space
A thousand lights blaze in the dot of great joy
In the spacious expanse of pure virtual reality
Resonate sounds of vision and void undivided.
The hidden facts of the future,
As vajra chains of empty awareness --
Chains of words everywhere --
Shine forth, vajra signs.

A blazing mass of flame is destroyed
By the saliva of a blue dragon.
Fiercely dancing on a mountain peak,
It is good to use golden ornaments. [1]

[If] on the seventeenth's stairs to be counted [2]
There is happiness at a restful place.
If in the West and Northwest flowers rain down
If held as an adornment above that is good.
Dark poison pounded in a deep hole billows, bringing darkness.

At the black castle's [2a] root six serpents coil;
The jewel [at their] head[s] has a ray shooting out.[2a.i]
The Candala envelops the great golden dome.[2b]
The ray-spikes could also be of clear light.[2b.i]

The neck of dharma-havens will wither and
[something] yellow that causes an increase of hunger[3],[3a]
Might be hit by the light from crystal that produces light.[4]

The rotten smell of an ocean of blood
Would be dried up by the point of a Kila, perhaps.

The rainbow-tiger[s] will fade in the sky. [4a]
The glorious vase will be consumed with poison.[5]
The edge of the fangs of an angry monster
Could strike the head of a lord. [6]

The eastern forests will be consumed by fire [7]
And a glorous flower could be born.

The Western Water-God's snake lasso, if placed
On a high throne of red lights, will dispel the darkness. [8]

The forests of Kong [po] will be destroyed by blades;
The hairy genital knots are surrounded by metal; [9]
Mountain boulders collect on the earth of Bon.

The stone enclosures are disturbed from within.
Leaves grow on the wishfulfilling tree.
If the ocean is struck by a golden ray,
Thirteen light phenomena could rise in the sky.

If the emissary dressed in a monkey-skin
Stays during the seventeen enumerated,
On the great snowy plains of the earth
The excellent Sal tree will reach for the heavens.
The ocean waves will mix with the clouds
The King of Mountains' peak will be stuck under the earth.
If one knows well how to plant spikes underground,
The white snows of the King of Mountains will blaze with light.
The Yaksha holding a wheel of iron
Grows in the great lotus garden to the South.
A rain of honey falls on the Naga Realm to the west.
In the south the tune of emptiness-Dharma resounds.

If the compassionate light Kalachakra finds good circumstances
It will remain for three hundred years,
Or at least for one-hundred eighty.

The sharpness of the teeth of the iron Wealth-Protector
With a poisonous breath -- how terrible!
The manifestations of compassionate light of Orgyen
Shall not deceive -- EMAHO.

The Queen of space Varahi has spoken
These secret signs of circumstance.

[1] Or, 'destroys [the fire] with its saliva'

[2] bgrang gya bcu bdun them skas. 'Seventeenth' is used here with the assumption that seventeen is not the number of the stairs to be counted, but of the seventeenth cycle of 60 years according to the Tibetan calendar (beginning with fire-hare in 1987).

[2a] 'Black Castle' (mkhar nag) may not be, as I recently suggested, a reference to India and China. According to the Rangjung Yeshe Dictionary, "mkhar nag rdo rje rgyal po - the vajra king of Karnak [local deity of Tsurphu]". This is obviously significant.

[2a.i] {mgo yi nor bu zer shig 'phro} 'The jewel of the head {mgo yi nor bu} emits {'phro} a {shig} ray {[g]zer} [of light]' On the other hand {mgo} means 'head'; {yi nor} could mean {yid bzhin nor bu} or HHDL; or perhaps a reference to the previous Karmapa. {bu} means 'boy'; {shig} means among many other things a unit of weight, so {bu shig} could mean 'consideration of the boy' or also, "destroy the boy!"; one meaning of {zer} is 'rumor' or 'emphatic statement' or 'expression of discontent or disapproval' 'gossip' or 'rumour'. {'phro} means 'radiate' {'tser ba} when juxtaposed to {zer} or {'od zer} but it also means by implication 'to speak, broadcast, shout' {'tser ba=zer ba}. The word {shig} here is possibly juxtaposed to the previous word {gzhig} 'to analyze' or 'be destroyed', e.g. the blue dragon. {shig} could easily be construed colloquially as the imperative of {gzhig} 'to investigate'. So {bu shig zer 'phro} has the sense of 'go and investigate/find the boy, alright already!'

[2b] Maybe not a reference to Islam after all. {g.yung po ba gam ser chen 'dril}, it says here. g.Yung po means, among other things, 'servants' or 'followers'. {ba gam} means 'dome' or 'multitiered palace'. {Ser chen} could mean 'large hail' but in context it easily suggests a gold-leaved chorten. {'dril} could mean to surround, etc., but also to "make round" or "bring together". Now I think it refers to the construction of a stupa.

[2b.i] {zer ma me 'od gsal yang srid} has a totally new sense taking {zer} as 'speech' and not as 'light[rays]', etc. Taking {zer} as 'statement', {ma me} as Sanskrit for 'mine' (surely the previous Kongtrul knew some sanskrit!) {'od gsal} simply as 'clear as day' and {yang srid} in its usual sense as "tulku", the line means something completely different than it would just reading it according to meter. It means, basically, 'A statement -clear as day-of my tulku'.

[3] /chos mtshams ske 'bri skem spel ser/ /'od byung me shel 'od 'phog srid/ Note that ser_ske is a type of yellow fly that is attracted to feces during monsoon acc. to TDC.

[3a] {chos mtshams ske 'bri skems 'phel ser} like the previous line should be read out of meter to make sense of it, with the first syllable being medium voiced and second emphasized, instead of the first strong and the second weak as would be customary. {chos} could refer to a lot of things, but it doesn't really matter here, it's a placeholder term anyway. Let us make it mean {chos gos} 'dharma robe' for the sake of argument. {mtshams ske} would then mean '[that which is in] the gap [mtshams] between the neck [ske] and the robe'. In other words, the [in]famous letter. {'bri} means 'female yak' or 'declined, damaged' but also 'to write'. {'bri skem} means 'withered writing', 'damaged letter', or 'dried-out letter'. It's not a big stretch to make it out. {'phel} means 'increase' or here, 'incite'. {'phel ser} suggests increased envy {ser sna} or 'monks {ser, 'yellow' [robed people] incited to action {'phel}. We all know the story.

[4] {'od 'byung me shel 'od 'phog srid } Light {'od} of the element {'byung me} - passed through a lense or magnifying glass --normally called {me shel} 'fire crystal', but here simply as {shel 'od} preceded by {'od 'byung me}-could strike {'phog} or ignite it. The point is, close or forensic examination of the letter could ignite a whole host of additional conflict.

[4a] /stag gi 'ja' ris mkha' la yal/ Note that _'ja' ris_ is possibly synonymous with _rnam 'gyur_ ('display, transformation') which names the Metal-Tiger year (2010).

[5] /dpal gyi bum pa dug gis zin/ Referring perhaps to the poisoning of oceans and/or ground water; or to rain clouds. Also, _bum pa_ refers to the sign of Aquarius.

[6] /srin po khros pa'i mche ba'i zur/ /dbang po'i mgo la theb kyang srid/. _srin po_ or 'rakshasa' is the Wood-Hare (2035); _dbang phyug_ or 'Ishvara', 'Lord' is 1997. Cf. the similarity of these lines to the imagery of the Bhagavadgita: [ insert reference].

[7] /shar gyi nags tshal me yi zin/ possibly a reference to the Fire-Rat year (='dzin byed').

[8] /'od dmar khri 'phangs 'khod na thang/ Here is possibly a refrence to _'phang thang_, an ancient name of a former Tibetan capital at sne gdong rdzong.

[9] /spu yi sba bdud lcags kyi bskor/. 'spu yi sba mdud' or 'hairy genital knots' could be a reference to one of the monkey years, and 'metal' to metal years before and after, e.g., the Metal-Snake [2001] precedes Wood Monkey year [2004], after which the next metal year is Metal Tiger (2010).

Daily Tibetan Astrology: November 26, 2009

noreply@blogger.com (TENPA) — Wed, 25 Nov 2009 16:01:00 +0000

Chinese 10th, M-T-K 9th. Snake, Zon, White 1. Today is zin phung. Today is also Thanksgiving, when many folks in America will be home, praying for all sentient beings, and arguing with their relatives. Apart from that, today is also Chinese 10th month, 10th day.

Thinley Norbu Rinpoche Tour Continues

noreply@blogger.com (TENPA) — Tue, 24 Nov 2009 16:03:00 +0000

His Holiness Thinley Norbu Rinpoche has left Bhutan (above) and traveled to Nepal, where he continues to draw massive crowds. There is an amusing eye-witness account of his visit to the stupa at B'nath this past Friday that you really must read.

While in Bhutan, His Holiness visited with His Majesty the King. It is inspiring to consider that Thinley Norbu Rinpoche is 79 years old at present, yet despite some reported health issues, still manages to keep a schedule that would tire someone half his age.

We hope His Holiness will quickly return to the United States, where it is anticipated he will spend some time in Southern California's desert region, before traveling on to his home in New York.

Sometimes, we make the mistake of remembering people as they appear in photographs, frozen in time. We forget that they age, and the precious opportunity they represent is slipping away like sand through an hour-glass. Indeed, we forget that we are aging the same way.

Mercy for the Blind

noreply@blogger.com (TENPA) — Tue, 24 Nov 2009 16:02:00 +0000

Tibetan Volunteers for Animals (TVA) are reporting that Nepali followers of the goddess Gadhimai will sacrifice half a million animals on November 24th and 25th. You can get full details on this by visiting the TVA web site.

Apparently, this event could not be prevented. One shudders to think what will befall the region in result.

When people hear of this, of course the first thing one thinks is "What can I do?" The site has some suggestions, and to these I would like to add the idea that we -- each of us -- could double our efforts to be of benefit to all sentient beings in every meaningful way possible, and in particular, say prayers for the people who are committing this outrage.

The animals will achieve fortunate rebirth, but the murderers... ?

With this thought in mind, I now wish to comment that killing 500,000 animals in Nepal is nothing compared to the seventy or eighty million turkeys that American followers of the Thanksgiving holiday will cause to be slaughtered this week.

I suppose it is easy to send off letters of protest to Nepali officials, and then sit down to roast turkey with all the trimmings.

Daily Tibetan Astrology: November 25, 2009

noreply@blogger.com (TENPA) — Tue, 24 Nov 2009 16:01:00 +0000

Chinese 9th, M-T-K 8th. Dragon, Zin, Red 9. Today is for Tara and the Medicine Buddha. Unfortunately the slaughter of animals in Nepal continues today, with the most horrific possible consequences for all those involved. If I were in Nepal, I would invest in steel shutters for the doors and windows. The divinations indicate rioting in the future.

Makes Scents

noreply@blogger.com (TENPA) — Mon, 23 Nov 2009 16:03:00 +0000

I've been spending some time up at the mountain property, and may well decide to do another "Herb Camp" this coming spring. The one we did in the Angeles National Forest in 2004 was seemingly successful. I am thinking another one might be a good idea, if only to inventory what is nearby.

Lately, I am particularly interested in plants that are steam distilled for essential oils and hydrosols.

Many years ago, I lived in New York City. Over on the East Side, somewhere in the high eighties or low nineties, there was an interesting firm that specialized in the raw materials for perfumery and cosmetics. No doubt it is long gone.

When you walked in, it was like stepping back in time. There were all sorts of exotic things, presided over by a man who was ninety if he was a day. I liked this place, and I liked him, so I stopped in every day to pester him. He gave me a lovely book, which I still have: George William Askinson's Perfumes and Their Preparation (1900). Thus began a lifelong interest in the subject -- a rather odd hobby of mine, I admit.

Traditional perfumery is a dying art. This seems a strange thing to say when one observes that hundreds of perfumes are available, but these mostly employ synthetics. There is a very close historical relationship between perfume and medicine, so people who fancy the study of traditional medicine often study traditional perfumery, as well.

In places like Grasse, in the old days, they used to have the rather civilized custom of putting alembic stills out in the middle of lavender fields, and steam distilling the fresh lavender right then and there. What a lovely thing to do. In California, which has a substantial commercial lavender industry, they are now trying to revive the practice.

In Grasse they also had huge workrooms dedicated to an extraction technique called enfleurage. If you thoroughly understand enfleurage -- how it works and why it works -- then you have achieved some degree of mastery in certain, subtle aspects of the Unani pharmacy that eventually crept into the Tibetan pharmacy.

In enfleurage, one uses glass trays, called chassis, of cold fat, called the corps, which consist of one part purified tallow and two parts lard. One next painstakingly inserts fresh flower petals in the fat, and then places another tray on top, so that the delicate scent from the petals permeates the layer of fat above. This would go on for about seventy days, with the flower petals being changed every day, and the trays being rotated. They used this technique for essences of jasmine, or gardenia, or mimosa. This is because distillation of such flowers yields no oils. At the end of the process, the result would be pomades, and these were dissolved into extraits, by means of alcohol.

So, the interesting thing is how the fat captured the scent, you know?

This little mystery is at the heart of some of the world's earliest medicines, which were administered transdermally. This is a secret we really owe to Alexander, with his famous, captured chest of pomades. If you want to delve into it a bit, you can look up in Dioscorides, De Materia Medica, and study the chapters in Book One.

There are other aspects to this story -- chiefly having to do with bees -- but, I will restrain the temptation. I am often criticized for discussing Buddhism that isn't clearly labeled as such. Very highly credentialed people might say, "Oh! Now the old fool is writing about perfume of all things!"

Anyway... I have to go fix the offerings on the altar. I always forget how, you know? Let me think... it starts out water, water, flowers, incense, light... and something else...

It will come to me.

Shangrila

noreply@blogger.com (TENPA) — Mon, 23 Nov 2009 16:02:00 +0000

I have this idea that anywhere you are is Shangrila, or Shambala, or any other idealized postulate of place, because I have this idea that everywhere you are is a buddhafield -- or, to say it another way, that buddhafields are ubiquitous, so what we are really invoking with our Shangrilas or Shambalas is the quality of buddhafields. You wake up one day, and look around, and you realize you have been in perfect circumstance all along.

Everywhere we go, we are surrounded by that which we consider precious and rare. What we ordinarily "see" is only a fraction of this perfection.

The mistake comes when we turn Shangrila or Shambala into a hope, or a dream we have to "find," instead of a perfection that we can just relax into.

Nevertheless...

Sunday, I watched the PBS broadcasts of the National Geographic documentaries treating the Bon and Buddhist caves and cave temples in Mustang. I know many people watched these, and if you missed them I am sure they will be re-broadcast. Actually, you can pre-order a DVD by clicking here.

What can one say? To go technical climbing up near the Tibetan border and rescue an ancient library... this is a purpose worth a lifetime. To walk in Padmasambhava's footprints? Really... what can one say?

Pete Athans : a guy with a big, big heart.

Tremendously inspiring and uplifting... watching the films almost irresistibly makes one wish to head off for hidden valleys.

I also watched Michael Wood's PBS documentary on the In Search of Myths and Heroes program, "Search for Shangri-La," or some such, and I do admire the man's fortitude. We are roughly the same age, so it does me good to watch him negotiating some of the trails I visited when I was much younger. I began following his career with the thing he did on Alexander of Macedonia, and then the thing he did on India. This latest adventure is quite simply remarkable, and I do recommend it to you very highly.

Daily Tibetan Astrology: November 24, 2009

noreply@blogger.com (TENPA) — Mon, 23 Nov 2009 16:01:00 +0000

Chinese 8th, M-T-K 7th. Rabbit, Gin, White 8. Today is baden: no prayer flags today. Today is a doubled 7th day in Tibetan practice, so the 8th day indications for Tara and Medicine Buddha are properly for tomorrow.

Gentle Hearts, Valiant Spirits

noreply@blogger.com (TENPA) — Sun, 22 Nov 2009 18:25:00 +0000

The cover blurb reads, "This remarkable book will make you look at rabbits differently - they are powerful teachers." Indeed they are, and this book is an excellent introduction to what they have to teach.

Rabbits: Gentle Hearts, Valiant Spirits has been named as Finalist in the 2008 Benjamin Franklin Awards, Best New Voice (Nonfiction) category, from PMA, the Independent Book Publishers Association.

The author has given us twenty inspiring stories based on actual events. The stories are about rabbits originally rescued by the House Rabbit Society, Best Friends Animal Society, Brambley Hedge Rabbit Rescue, or the Rabbit Sanctuary. Although the stories begin with rescues from traumatic situations, the happy endings of these true accounts are what give this book distinction. You will learn that rabbits have resilient natures, and how their personalities flourish when coupled with compassionate human care.

Of course, when I read this book to my rabbits, I got all sorts of remarks. They are really sarcastic sometimes, so I kept hearing, "You think that's interesting? That's a big deal to you? Well, you should hear what happened to my uncle!".... but for humans, I think it is very good.

Animal rescue stuff is always so negative, so it is nice to see positive stories --- this makes people want to participate by adopting, and so forth.

Thinley Norbu On Vajrasattva

noreply@blogger.com (TENPA) — Sun, 22 Nov 2009 16:02:00 +0000

“The Daily Yogic Method for the Accomplishment of Lama Vajrasattva,

the Vajra Warrior”

Excerpt from a commentary by Thinley Norbu Rinpoche

Vajrasattva is white, radiant like a diamond, and possessing the nine peaceful
qualities:
1) A subtle body (the sign that pride has
been purified).
2) A perfectly proportioned body (the sign
that hatred has been purified) .
3) A well-toned body (the sign that desire
has been purified).
4) A pliant body (the sign that ignorance
has been purified).
5) Youthful appearance of the body (the
sign that jealousy or envy has been purified.
6) A clear body (the sign that the defect of
stains has been purified).
7) A radiant body (the sign of containing all
Excellent qualities) .
8) An attractive body (the sign of having the perfection
of all the 32 excellent marks and the 80 minor signs).
9) Splendor and blessing of the body (the
signs of vanquishing all things).
These qualities are not possessed by oneself
as Vajrasattva alone. All beings of peaceful, illusory,
enlightened awareness possess these qualities. Thus one
should meditate.

There are also nine wrathful qualities possessed by the illusory beings of enlightened awareness. Wrathful deities show:
1) lustful, coquettish, flirtatious, demure aspects (in
order to lead those beings who have desire out of
samsara);
2) wrathful, brave aspects (in order to lead those
beings who have hatred);
3) awful, repulsive aspects (in order to lead those
beings who have ignorance);
4) coquettish, demure laughing sounds (in order to lead
those beings who have desire);
5) harsh, threatening sounds (in order to lead those
beings who have hatred);
6) wrathful sounds like thunder (in order to lead those
beings who have ignorance);
7) compassion (in order to lead those beings who have
desire);
8) magnificence (in order to lead those beings who
have hatred);
9) equanimity and peace (in order to lead those beings
who have ignorance).

If all these qualities are even slightly understood, the symbolic meaning of these beings will be understood. If western students understand the meaning of the peaceful and wrathful ones, then whether they are painting thankas or creating any other Dharma imagery, they will understand the meaning of what they are doing, and it will be of benefit to their spiritual practice. All of this is clearly explained in my book, The Small Golden Key. Western students have great pride. But don't be too prideful-please read this book. Although I am a poor person and writer, if students have the right, pure intention and read my book, then although I have no qualities to speak of, they might possibly be benefited. The Small Golden Key is very brief and concise because if there were too many details, it would have too many pages. Yet, though it is very brief, it is clear and can be of great benefit for some readers. For others, however, the fact that it is concise might make it difficult to understand; for others, if it were extensive, it would be too difficult. Although it is very brief, it was written to give the essence.

Not only Vajrasattva, but all peaceful deities possess the nine peaceful characteristics. Similarly, all wrathful deities possess the nine wrathful characteristics. The teaching on these characteristics can be found in my book. Check there without having great pride. Great, prideful people look down on others who are humble and lowly. No matter how kind one is to those with great pride, it makes no difference. They think they are like great, high lamas or famous people. Even though they don't have the ability to teach the Dharma in a deep way, they lie about their qualities. People like this really love power and fame. Even if a teacher teaches something very minor, these people think it is the deepest, most profound teaching they ever heard. Except when trying to steal your pure awareness or qualities, they would never think that you had been kind to them. Even if they have a bit of interest, they do nothing but ridicule.

Those of you who have some sense of humility, do not ridicule your teacher. You have very great pride. If your pride becomes too great, then great obstacles will arise for you. No harm will come to your teacher. When your pride is great and swollen, you can only see the sky. However, to be as great as you think you are, you need qualities. Yet, you cannot even see good qualities in others. When those who ridicule others and are prideful are not able to see the good qualities of others, they will be unable to have good qualities themselves. So check very carefully in my book and review the nine characteristics of the peaceful and wrathful ones. The wrathful characteristics do not need to be applied in this practice because the deity is peaceful.

Since the peaceful characteristics do apply here, check their meaning carefully. The deity also possesses the 32 major and 80 minor marks of a buddha. A detailed explanation of these marks would amount to many pages. If you want an extensive understanding of these marks, you should consult the mNgon.rtog.rGyen or the mKas.pa.la jug. pa. In fact, these major and minor marks are explained in my book. They are taught in both the Mahayana and Vajrayana traditions. The major and minor marks are a sign of the Sambhogakaya Buddha. Most people think that these marks are the signs of the full Nirmanakaya Buddha. In actuality, however, these marks are the signs of the Sambhogakaya Buddha of the two qualities of separation and maturation, the quality of separation is the Dharmakaya and the quality of maturation is the Rupakaya. The 32 major and 80 minor marks belong to the Rupakaya. Thus, concerning the explanation of these marks, if one wishes to follow the Hinayana or Mahayana traditions, one can find the teachings in the mnGgon rtog rGyen. If one wishes to follow the Vajrayana tradition, the teachings can be found in the Sang wa'i Nying po. In the Sang wa'i Nying po, the 32 major and 80 minor marks relate to the main deity and the entourage of deities gathered in his/her mandala. There is ac ommentary to the Sang wa'i Nying po known as the Chokchu Minpa Selwa, in which this is explained extensively. One can follow either the Sutrayana or the Vajrayana tradition regarding these marks.

The deity is adorned beautifully with the five silken garments the silken scarves, upper robe, sleeves, and so forth, as well as the eight jewelled ornaments of the crown, earrings, necklace, shoulder armlets, and so forth. His hair is in a knot at the crown and is clasped by a precious blue jewel. In his right hand he holds a vajra to his heart; in his left he holds a bell at his hip. Hig legs are in the vajra asana. He is embracing his consort,Nyema Karmo. Nyema Karmo is sixteen years of age, endowed with the qualities of youth. The youthful Sambbogakaya beings in general are endowed with the fine qualities of health, pleasing disposition, passion and purity. (But I do not know if all 16-year old women are like this.) In addition to possessing all the fine qualities, she is extremely pleased and passionately smiling. She is wearing the ornaments of the five mudras, such as the wheel at the crown, the necklace, the bracelets, the anklets, and so forth. In her right hand she holds a vajra blade which is around the neck of her consort and in her left she holds a skull cup filled with nectar which she offers to him. Her two legs encircle her consort's waist.

Vajrasattva and Nyema Karmo are united in the unfailing, exhaustless great bliss. In speaking of exhaustless bliss, I am not referring to our own exhaustible worldly desire, such as intoxication, game playing, or acts of sexual desire which arises from holding onto conceptualization, desire, and attachment. Worldly bliss is happiness which is exhaustible. Exhaustless bliss is without conception, without attraction or attachment; it is beyond suffering and is liberated from ordinary bliss. Thus it is called the exhaustless great bliss. Vajrasattva and consort are united in this kind of exhaustless great bliss. This is the union of the male and female principles, the union of bliss and emptiness. The true nature of bliss is emptiness. This emptiness is not nihilistic emptiness: It is not just empty like the sky, with no substance whatsoever. This bliss is the bliss of intrinsic awareness; It is extremely expansive. Vajrasattva and consort are joined in the union of this exhaustless bliss and emptiness. Their aggregates and their sensory elements are enriched with the peaceful and wrathful conquerors.

To illustrate this further, the five aggregates represent the five Buddhas. The five Buddhas represent the five buddha families: the Buddha family, the Vajra family, the Ratna family, the Padma family, and the Karma family. The five elements-earth, water, fire, air, and spacerepresent the consorts: Sangye Chenma (earth); Mamaki (water); Gur Karmo (fire); Damtsig Drolma (wind); Ying Chukma (space). Thus, the five elements are the five Consorts of the five Buddhas from each of the respective five families. Similarly, all of the sensory elements represent the eight male bodhisattvas. The sense organs represent the eight mind beings. Each organ has an object (i.e., the hearing organ has its particular object, the taste organ has its particular object, etc.). The eight objects of the eight sense organs are the eight female bodhisattvas. Allof the branch sensory elements represent the wrathful male and female deities. All of the aggregates and sensory elements that make up the human form are in essence the vast assembly of the mandala and entourage of the various peaceful and wrathful conquerors who are all spontaneously and naturally residing there.

From within the pure, clear, spontaneous appearance of Vajrasattva and his heavenly realm (the vast mandala as well as the forms that are present within it, together with the realization that all of this pure appearance is spontaneously born), limitless blazing light rays spring forth through the vast expanse of phenomena. The blazing light rays naturally fill up the mandala. Not just one mandala but all mandalas from all of the buddha families are filled so that there is no boundary or limit. The great one, Vajrasattva, thus pervades the widest reaches of all deities and all mandalas. He is the being endowed with limitless compassion. His compassion is measureless, without limit, and beyond definition. These are Vajrasattva's qualities. His appearance, and the emptiness of his appearance, is seen clearly as the illusory being of enlightened awareness. His emptiness is naturally unobstructed. His appearance is not impure but is fully purified. His appearance is like a rainbow of light and not gross like ordinary substances. His form is emptiness and appearance in union-the illusory form.

Daily Tibetan Astrology: November 23, 2009

noreply@blogger.com (TENPA) — Sun, 22 Nov 2009 16:01:00 +0000

Chinese 7th, M-T-K 7th. Tiger, Kham, Red 7. Today is baden: no prayer flags today. Same-same tomorrow. You can journey east or west, no worries, as long as it isn't to go stealing. Avoid arguments today, as they are likely to turn ugly. Take a deep breath and let go.

Published every day at 00:01 香港時間 but written in advance and auto-posted. See our Introduction to Daily Tibetan Astrology for background information. If you know the symbolic animal of your birth year, you can get information about your positive and negative days by clicking here. If you don't know the symbolic animal of your birth year, you can obtain that information by clicking here. For specific information about the astrology of 2009, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here. The Ox Year baden senpo (bad days to raise prayer flags) this year (2009) are: November 23, 24; December 5, 20, and next year (2010) are: January 1, 12, 16, 28; February 8. Click here for Hong Kong Observatory conversion tables. Daily Tibetan Astrology copyright (c) 2009. All rights reserved.

The Circle of Life?

noreply@blogger.com (TENPA) — Sun, 22 Nov 2009 08:00:00 +0000

The Tibet issue is not one of “human rights.” It is a defining issue of our age. It is about the fundamental right of human beings to live unfettered. Millions upon millions of people died in the second world war so that our global community could unite on a simple principle: everyone has the right to freedom. Freedom to think, express, congregate, build, elect, share, move…. And now — because of our short term ignorance, greed, and hubris, the emerging world superpower is one that honors none of these freedoms. To say that this bodes darkly for humanity is a massive understatement. We have sold the sacrifice of our grandparents down the river. Sold it. And that sir, is an utter abomination. No nation should be allowed China’s violations of freedom. It is utterly unacceptable. And President Obama, you must take them to task for it, while anyone still can.

That is a quote from a strong, strong statement by Josh Schrei (of Schreiwire) and I earnestly suggest you give it a read -- if only to see what could be done, if we could manage the political will. Ever since reading the International Commission of Jurists' report on genocide in Tibet, way, way back in 1959, as a class project of all things, I have been struck by the apathy that attends this issue. Five years after the Nuremberg war trials, genocide was again committed in our world, and nobody did anything about it!

Devil's Bible?

noreply@blogger.com (TENPA) — Sat, 21 Nov 2009 16:02:00 +0000

The "Devil's Bible" or Codex Giga, is a thirteenth century Christian manuscript, now held in Sweden, that is famed for its depiction of a devil, as seen above. In America, and presumably elsewhere, the National Geographic channel has done a rather lurid documentary concerning this manuscript, which I just briefly watched, before switching to the infinitely more satisfying Robot vs Aztec Mummy (1958).

This Christian "devil" has horns, a snake in his mouth, bird legs and claws.

Now, that's what I call ironic, that is ...

Have a wonderful Sunday.

Daily Tibetan Astrology: November 22, 2009

noreply@blogger.com (TENPA) — Sat, 21 Nov 2009 16:01:00 +0000

Chinese 6th, M-T-K 6th. Ox, Khen, White 6. Good day to commence a journey, however, I would always caution you to bow to the Buddha of the direction in which you intend to travel. For example: if you are fundamentally traveling West, you would prostrate to Khondang Gyagpa Nampar Nonpa, and just go without distraction. You can find out these things by reading the Chogchu Munsel.

Published every day at 00:01 香港時間 but written in advance and auto-posted. See our Introduction to Daily Tibetan Astrology for background information. If you know the symbolic animal of your birth year, you can get information about your positive and negative days by clicking here. If you don't know the symbolic animal of your birth year, you can obtain that information by clicking here. For specific information about the astrology of 2009, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here. The Ox Year baden senpo (bad days to raise prayer flags) this year (2009) are: November 23, 24; December 5, 20, and next year (2010) are: January 1, 12, 16, 28; February 8. Click here for Hong Kong Observatory conversion tables. Daily Tibetan Astrology copyright (c) 2009. All rights reserved.

Tibetan Medical Material In Context

noreply@blogger.com (TENPA) — Fri, 20 Nov 2009 16:03:00 +0000

Well, we promised some coverage of medicine the other day -- not medical coverage, because we're in America -- but coverage of the topic of Tibetan medicine.

I don't know very much about the subject, but I am willing to give it a try.

I tried once before, in November 2004, when I gave a series of five lectures on the subject of Tibetan medical compounds. This was done in Southern California, through the kind auspices of some indulgent friends in the medical profession, and took place over a period of five days: one lecture each day. The conditions were ideal -- we were at the Los Angeles County Arboretum, surrounded by unimaginable richness and beauty. Only five years ago, but it seems a million miles away.

We have already published the first lecture herein, this past June, under the title Tibetan Medicine: All History Is Speculative, and if you like, you can find it by clicking here.

Now, we are going to inflict the second lecture upon you, as follows. To avoid re-typing, I have done a cut and paste from the annotated transcript that was published in 2005, and caution you that the formatting may not be all that smooth depending upon your viewing platform.

-o-o-0-o-o-

Unfortunately, I have to begin our discussion today on a sad note. I mention this unpleasantness only to underscore the sense of urgency we should bring to our study of Tibetan medical material.

Before the Chinese invasion of Tibet in 1950, the Tibetan environment was unsullied. Medicinal plants were plentiful; their propagation intelligently assured. Within the past fifty years, the situation has changed dramatically. Chinese heavy industry—the hallmark of their “modernization of feudal Tibet”—has polluted much of the Tibetan habitat. Many important medicinal plant species have been collected to extinction by the Chinese bioprospectors, including white sedum, fritillaria, codonopsis nervosa, angelica, and ginseng. There is also near extinction of wild cordyceps sinensis—this is the little deceased caterpillar of the moth hepilus fabricius, with the mushroom horn growing from its forehead—from the area around Lake Lhamo.[1] The Chinese government exported tons of this, and also phlomis, heracleum root, and several other plants. They were just torn up by the roots, with no replanting.

You must understand this was being done at the same time China was systematically destroying Tibetan medicine. Artillery shells obliterated Chagpori (“Iron Hill”), the principal medical college, and its priceless xylographs—the recorded history of Tibetan medicine, dating back a thousand years—burned to ash. PLA soldiers—many of them ignorant teenagers who could neither read nor write—destroyed tons of precious medicinal substances and compounds held underground at the Potala and elsewhere. Some of these substances and compounds dated back centuries. When you look at this sort of conduct, you quickly realize it is the conduct of fundamentally uncivilized people.

Currently, the Chinese government is opening medical schools and building medicine factories in Tibet, but this is all being done in a Chinese cultural and economic context rather than a Tibetan cultural and economic context. The Chinese seem to feel they can copy the old formulae out of books, pull up the plants, grind them to dust, and churn out millions of pills in modern factories.

They do not do this to serve their fellow man. They do this to serve themselves. For example: the annual production of the primary medicine factory in Lhasa is 60 million units. Only a fraction of this output is consumed within the borders of the Tibetan Autonomous Region. This factory is Chinese-owned. Do you understand why the Chinese are now building medical schools and factories? They are reinventing Tibetan medicine in their own image, in order to exploit it without mercy.

The Chinese are an obsessively health-conscious race. You can drive down any commercial thoroughfare in San Gabriel Valley—or Chinatowns anywhere in America—and you will see dozens of herb shops, vitamin shops, and health food stores. The preoccupation is with longevity and this to the point of immortality. Chinese people popularly believe that Tibetan medicine holds the key to longevity, and they are quite correct. I have interviewed several military medical people who were assigned to Occupied Tibet in the 1950s and 1960s. One woman, a former colonel in the medical corps who now lives here in Southern California, told me that soldiers were tasked to locate the Tibetan “immortality medicines,” on a direct order from Chairman Mao.[2]

She said they were unsuccessful.

I had to tell her that the medicines she was looking for were all destroyed by the Peoples’ Liberation Army.

So were the raw materials.

So were the books that told how to make them.

So were the doctors who knew how to read the books.

So were the schools that taught the doctors.

Do you know? Only twelve doctors survived the Tibetan Holocaust, only three reached freedom, and not a single medical school was left intact. Really, the authors of this barbarism must stand in shame before the entire world.

We are not here to belabor genocide or geopolitics, but we do not live in isolation from these things. We have to face reality. The greatest single challenge faced by Tibetan medicine today is the extinction of its materia medica and the adulteration of its teachings at the hands of Communist Chinese carpetbaggers who illegally occupy Tibet by force majeure. If we do not do something to counteract this, who will?

* * *

Human bodies are a collection of spaces. Some of these spaces are immediately tangible while others are not. Different systems of categorization describe, define, and delimit such tangibles and intangibles. For example: we can speak of organs and skeletal structures, or energy centers and pathways. How we name these constituents is culturally specific or peculiar to belief, and changes with the age or circumstance in which we live.

Airs and fluids are an important essence of the collective space and are a kind of space themselves. The whole of these spaces is porously enclosed, and exposed to yet another space: the space around us. Thus, we can say the human body is an aggregate transparency, seemingly regulated by subtle natural laws that affect the intersection of the space around us and the space within us.

The ancient medical systems of India, China, and Tibet use different words but the concepts they communicate are the same. Human beings are created, sustain for a while, decline, and then pass away. Human beings want to remain free from pain and disease, and we want to live as long as possible, so how life sustains becomes an important study.

The Five Courses

Over several thousand years, philosophers in Asia began to understand that we are created and sustained by evolutionary courses or principles of natural existence, sometimes referred to as the “five elements.”[3]

In India, these are named ether, air, fire, water, and earth. In China, these are named wood, fire, earth, metal, and water.

There is a tremendous corpus of information surrounding the five courses, in both the Indian and Chinese natural philosophies. Much of this is also readily available in the West, and is being incorporated into modern Western thinking. This information explains the great variety encompassed by nature, and is exquisite in detail. For the moment, we need not examine such detail. We only need to observe that both systems recognize five principles, and putting aside cultural constructs, both systems describe the same thing.

What they describe is the relationship and interaction between the subtle and the gross, between space and density. Wellness is perfectly balanced interaction. Disease is either excess or deficiency that places interaction out of balance.

Because we are oxygen-breathing terrestrials possessed of the complex notion of volition, excess and deficiency arise synergistically within, and with our relationship to the environment. There is a profound connection with how we think, how we act, where we are, what time it is—and how we feel.

Tibetan medicine works when we remember three things:

(1) The five courses devolve into three basic physical states of being, together with their sub-types.

(2) There must be harmony of the courses within such types.

(3) We can alternately stimulate and soothe to correct imbalance and restore harmony.

The Three States of Being

The primary physical states of being—the three somatotypes—suggested in Tibetan Ayurvedic theory are in the Sanskrit language called: Vata (sometimes Vayu), Pitta, and Kapha.[4] In the Tibetan language, we translate these as rLüng [pronounced “lhuoong”], mKhris-pa [pronounced “tripa”], and bad-kan [pronounced “bekan”].[5] In English, we translate these as air, bile, and phlegm. Collectively, these are known as nad, or humors; alternately, when considered in their morbid state, they are called nyes pa, or afflictions.

Singular properties are assigned to each of the three somatotypes: rLüng corresponds to ether and air,[6] and metabolic process; mKhris-pa to fire, and catabolic process; bad-kan to water and earth, and anabolic process. Imbalance or disturbance of said elements is reckoned as the root cause of the various and sundry disorders afflicting the human body and mind. Thus, we speak of rLüng conditions, mKhris-pa conditions, and so forth.

Cultivated knowledge of the three somatotypes is the single most important tool available to Tibetan physicians. Accordingly, I will discuss each type in detail. You may feel such detail excessive until I explain a complete exposition would require volumes of considerable size. As it is, I will try to impart the classic fundamentals, as taken directly from the Four Treatises. I invite you to consider the information concerning each type carefully, and as you do so, try to apply what you read to various acquaintances you have. This is the best way to begin training your eye.

Over the past, a few books have been published that describe the states of being in modern terms deemed suitable for Westerners.[7] For example: I have seen attempts to correspond the three somatotypes to ectomorph (rLüng), mesomorph (mKhris-pa), and endomorph (bad-kan), but these are not precisely on point. Interpretation becomes necessary because literal translation from the Tibetan and Sanskrit originals, while philosophically precise, is difficult to appreciate when one habitually uses subjective or relative phrases to describe human behaviors. For example: if I say, “her actions fail her views,” you might not understand that she is what you call frustrated, and you will likely miss the deeper implication of her inability to put acquired knowledge into meaningful practice. I thus have no exception with modernization, as it is useful. Still, I believe there is enduring benefit in the classical exposition.

[a]. Pattern recognition of rLüng.

The rlüng Somatotype

The rLüng somatotype arises in worldly passion: desire, attachment, and lust. rLüng’s locus is the pelvic and lumbar regions, where it remains and regulates the lower third of the body. Like the other two conditions, it worsens or lessens in response to time or season, diet, conduct, and the influence of spirits. rLüng is aggravated by cold or windy climates; old age; late summer; the afternoon, and the late night: specifically, diseases form in spring, break out in summer, and subside in autumn. The best times are in the afternoon, between 1200 to 1500, and again at night, between 2400 to 0200. The worst times are in the early morning, before 0700, and again in the evening, between 1700 to 2000. Indulgence in light foods, or an insufficiency of oils is contraindicated.

Manifestations[8]

The five rLüng manifestations are Srog-’dzin, the life sustaining wind, resides in the heart; Gyen-rgyu, the ascending wind, resides in the chest; Khab-byed, the pervasive wind, resides in the head; Me-mnyam, the fire accompanying wind, resides in the abdomen; Thur-sel, the descending wind, resides in the genital area.

Morbidity

rLüng, like the other two nyes pa, once morbid permeates through the skin; courses through the muscles; is transported through the vessels; adheres to the bones; attacks the solid viscera, and then falls upon the hollow viscera.

rLüng morbidity is indicated by yawning; contraction of the muscles; shivering with cold; pain in the pelvic region, the lumbar region, and in the joints and bones; vague and shifting pain; dry heaving; diminished senses; unclear thought; pain after digestion, and hunger pain. It is recognized by observing a red, dry, and rough tongue, and water-like urine with excessive bubbles. Palpation discloses an empty pulse that skips beats.

Alleviation

The condition is relieved by residence in a hot climate, and the company of agreeable friends. Diet should include heavy meats, marrow soups, oils, aged butter, garlic and onion. Light alcoholic drinks are helpful.

[b]. Pattern recognition of mKhris-pa.

The mKhris-pa Somatotype

The mKhris-pa somatotype arises in anger and hatred. mKhris-pa resides in the liver and gall bladder, where it remains and regulates the middle third of the body. mKhris-pa is aggravated by deserts and dry climates; adulthood; autumn; midday and midnight: specifically, diseases form in summer, break out in autumn, and subside in winter. The best times are in the morning, between 0800 to 1100, and again in the evening, between 2000 to 2400. The worst times are in the afternoon, between 1200 to 1500, and again in the night between 2400 to 0200. Indulgence in hot or spicy foods is contraindicated.

Manifestations

The five mKhris-pa manifestations are ’Ju-byed, the digestive, residing in the small intestine; mDangs-sgyur, the color transforming, residing in the liver; sGrub-byed, the accomplishing, residing in the heart; mThong-byed, the sight giving, residing in the eyes; mDog-gsal, the complexion clearing, residing in the skin.

Morbidity

mKhris-pa morbidity is indicated by a bitter taste in the mouth; headache; sensation of heat in the muscles; pain in the upper third of the body, and pain during digestion. It is recognized by observing a thick coat of pale yellow phlegm on the tongue, and steamy, reddish or yellowish urine of foul odor. Palpation reveals a rapid pulse.

Alleviation

The condition is relieved by residence in a cold place, and a stress-free lifestyle. Diet should include dairy products such as curds, buttermilk, and butter, meat of animals from an arid region, barley, spinach, and dandelion. Black tea and cold water are helpful.

[c]. Pattern recognition of bad-kan.

The bad-kan Somatotype

The bad-kan somatotype arises in illusion and ignorance. Bad-kan resides in the brain, where it regulates the upper third of the body. Bad-kan is aggravated by moist and humid climates; infancy; spring; the evening and early morning: specifically, diseases form in winter, break out in spring, and subside in summer. The best times are in the early morning, before 0700, and again in the evening, between 1700 to 2000. The worst times are in the morning, between 0800 to 1130, and again in the night between 2000 to 2400. Indulgence is heavy, oily food is contraindicated.

Manifestations

The bad-kan manifestations are rTen-byed, the supporting, residing in the chest; Myag-byed, the decomposing, residing in the stomach; Myong-byed, the experiencing, residing in the tongue; Tshim-byed, the satisfying, residing in the head; ’Byor-byed, the connecting, residing in the body joints

Morbidity

Bad-kan morbidity is indicated by anorexia; difficulty in digestion; vomiting; distaste in the mouth; flatulence; belching; a heavy sensation in mind and body; sensation of cold, and a feeling of discomfort after eating. It is recognized by observing a pale, thick, dull, soft and moist tongue, and clouded urine. Palpation discloses a weak, slow pulse.

Alleviation

The condition is relieved by residence in a hot place, and physical exercise. Diet should include lamb and the meat of carnivores, fish, honey, and roasted flour of old grains from dry lands. Curd, buttermilk, strong alcoholic drinks, and hot water are helpful.

So, here we have the philosophical foundation upon which Tibetan pharmacology rests. We now turn our attention to the ingredients of medicinal compounds, which we find in the vast treasury of the Tibetan materia medica.

Holistic well-being, or the absence thereof, is intimately related to one’s native habitat, or immediate environment. The Chinese knew this, as witness the Neijing Suwen (c. 300-100 bce), which assigns certain disorders to certain geographical locations. However, we humans have a natural tendency to think, “If it worked for him, it can work for me.” There is also the simple issue of falling ill in a foreign climate. Therefore, as travel and trade progressed, people started bringing in medical substances from far away places. If you think about it, this makes perfect sense.

The Tibetan materia medica consists in near entirety of natural substances indigenous to the Himalayan region, and the Central Asian plateau, with a few strategic components from elsewhere. The external components are an artifact of Tibet’s rich history of interaction with medical traditions of neighboring civilizations, and a feature of migration along the old Silk Route.

In seminal expression, a medical tradition allows people to maintain their health with the things near at hand. A medical system, which is something different, develops when people can treat more or less anything, anywhere.

It is a philosophically challenging exercise to pass from tradition to system. I know some master herbalists who only compound medicines with ingredients that originate where they will be used. For example: I know a Greek herbalist who refuses to export anything that he makes in Greece. He prefers to reformulate his medicines, using herbs indigenous to the area where they will be consumed. That is a very intelligent, almost divine approach but it runs contrary to human nature, and in the age of travel, pandemic necessity.

The principal materia medica of traditional Tibetan medicine includes less than 500 substances, about 200 of which are botanicals. These natural substances are divided into eight categories:

{1} precious: metals and gems, such as gold, silver, iron, copper, pearl, coral, turquoise, lapis lazuli, sapphire, diamond, ruby, or emerald.

{2} earth: such as saltpeter, yellow ochre, bitumen, suphur, vitriol, or lichen.

{3} stone: minerals such as realgar, stalactite, tourmaline, or limestone.

{4} wood: tree roots, trunks, branches, bark, sap, leaves, flowers.

{5} nectars: such as resins, exudates, and aromatics like saffron or nutmeg.

{6} shrubs: grown in the hot plains, or alternately, herbs with thin roots.

{7} herbs: the thick roots, stems, flowers, leaves, and fruits of all medicinal herbs.

{8} life sources: substances of sentient origin.

Therefore, we can say that Tibetan medical material comes from the earth, from things that grow in the earth, and from beings that inhabit the earth. This last category naturally includes beings of the sky and the waters.

All of these substances are traditionally classified according to tastes, of which there are six, post-digestive tastes, of which there are three, and inherent potencies, of which there are eight, devolving from a larger list of seventeen attributes. In Tibetan, we call this ro, zu-rjes, yon-tan, and nus-pa: tastes, post-digestive tastes, attributes, and potencies, respectively.

To this number we also add a fifth concept, which is called no-ba, or specific action. Usually we know what a therapeutic effect will be based on taste. Occasionally, taste will be overwhelmed by post-digestive taste, and similarly, post-digestive taste can be overwhelmed by potency. In other cases, an effect is produced which has nothing to do with taste, post-digestive taste, or potency; rather, this is the product of the substance’s enzymological action, or biochemical role. This is what we call no-ba.

We could simplify this a bit and say that natural medical substances have intrinsic characteristics, i.e. the raw, or coarse potency; extrinsic characteristics, i.e. the latency they assume upon processing, and synergistic characteristics, which are assumed when processed substances interact with the human body. It is also important to understand that natural medicinal substances have synergistic relationships with each other. If they did not, there would be limited purpose to compounding them into medicines.

Synergy is an important word. “Synergy,” is simply defined as the phenomenon in which the combined action of two or more things is greater than the sum of their effects individually. Many years ago, everyone who compounded medicines understood such things. However, in the West, pharmacologists began to lose sight of this wisdom circa the first half of the nineteenth century, with the overthrow of the so-called vital force theory.

Until about 1850, organic chemists still believed that carbon compounds and other products of plant and animal life could not be produced without a “vital force,” supplied by living cells. Yet, in 1828, the famed German chemist Friedrich Wöhler—famed, because he discovered aluminum the year previously—was able to synthesize ammonia. Before this achievement, all ammonia was manufactured by heating animal urine with lime.

Wöhler was able to evaporate an inorganic salt solution of ammonium cyanate, converting it to urea, which is the product of the metabolism of protein, and present in the urine of all mammals. Thus, he was able to produce an organic substance from a nonliving source. A few years later, Wöhler’s student, Adolf Kolbe, was able to synthesize acetic acid. By the 1850s, scientists no longer believed in the vital force theory. Synthetic medicinal agents are the product of these early developments and beliefs, traced exactly thus.

Regardless of what Western chemists choose to believe or disbelieve, traditional medical agents are superior to synthetic medical agents precisely because of vital force.

I will prove it to you.

Let us take the example of an otherwise toxic material, such as aconite. The aconitum species all contain the alkaloid aconitine, which is one of the most toxic plant products known. You can be poisoned just by handling these plants. Tibetan medicine recognizes aconite, or Bong dMar, under ten names, and describes four varieties: white, red, yellow, and black. In the hands of a Tibetan physician, detoxified white aconite neutralizes poison, and cures bile disorders. Detoxified white, yellow, and red aconites cure infectious fevers.

Tibetan pharmacists have been doing this for well over one thousand years. To detoxify the aconite, they employ cow’s urine and sunrays, because bovine-derived urea acts with synergistic effect upon aconitine, in the presence of solar heat. The same effect cannot be obtained with Herr Professor Wöhler’s synthetic urea, nor indeed, with the urine of any animal other than those of the bovine species. As a further demonstration of synergy at work, consider the particular diet and habitat of cows, and the way they metabolize protein. There is surely a difference between this and the test-tube or chemical retort. As an aside, I should probably mention that seeds of Strychnos nux-vomica, or strychnine, are also detoxified by means of bovine by-products; by boiling in milk and frying in butter.

***

While we are passing through the subject of aconite, I should probably interject that it is an ingredient in a substantial number of Tibetan prescriptions; generally, it is employed as an anti-inflammatory. It is also an ingredient in some of the Rin-chen Ril-bu, or “Precious Pills,” and I am thinking particularly of Coral 25 when I mention this. However, we have to be very specific about what sort of aconite we are using, as they all have different properties.

Fieldwork in Nepal identifies forty different aconitum species and subspecies, including two unknown and unnamed species. In 1994-1995, German and Swiss investigators acquired stocks of raw material in use by three different Tibetan manufacturers.[9] The stocks were analyzed, and were found to consist of a mixture of aconitum falconeri and aconitum spicatum. I do not know much about A. falconeri; I think it is like A. balfouri, very toxic, with the main alkaloid being pseudoaconitine. I do know that A. spicatum is considered one of the Napellus types, and has the main alkaloid bichaconitine. Nevertheless, the tested material was returned to the manufacturers, and made into pills. The pills were then sent to Switzerland, to visit the hplc/ms devices. The three manufacturers—and these are the top three outside Tibet—all achieved different results. All had successfully rendered the aconite harmless, but the exact composition was different in every case.

Before we leave Aconite Alley, I want to mention that you all probably had some aconite today. Aconitic acid, which comes from the leaves and tubers of Aconitum napellus, is what the Food & Drug Administration calls a “GRAS,” or “generally recognized as safe” substance. You can get it during sugarcane processing, by precipitating a calcium salt from cane sugar or molasses, or you can synthesize it by sulfuric acid dehydration of citric acid. Aconitic acid turns up in baked goods, alcoholic beverages, frozen dairy products, soft candy, and just about everything else we eat in this country. The Food & Drug Administration is fine with that, but just try to bring up the subject of aconite in Tibetan medicinal compounds and see what happens. Millions of people have used Tibetan medicines, all over the world, and nobody died from aconitine poisoning, but the FDA will seize these medicines and prosecute you for dispensing them. While this is happening, scores of children will commit suicide because they take Prozac®, which the FDA happily considers safe.

Between Chinese hegemony and the FDA, we have our work cut out for us, do we not?

***

Tibetan natural medicines are divided into two broad potencies, i.e. warm medicines to alleviate cold disorders, and cool medicines to alleviate heat disorders. Thus, we speak of “cool” potencies, and “warm” potencies.

The two primary potencies are shaped by what we might call the five essentials:

1. The medicinal substances should be grown in their natural habitat, under pristine conditions, in environments that correspond to their inherent cool or warm potency. This is traditionally explained by reference to the mandala of the Medicine Buddha. The cool potency herbs grow on north-facing mountains, and warm potency herbs grow on south-facing mountains.

2. Each part of a medicinal plant has its own, optimal time of collection. Roots, branches, and stems should be collected in late autumn. Leaves, latex, and new shoots should be collected in late summer. Flowers can be collected when in bloom, while fruits should be collected in mid autumn. Bark, cortex, and resins should be collected in mid to late spring. There are also optimal times for collecting substances according to their intended use. For example: certain purgatives are collected in late autumn; certain emetics are collected in late spring. Finally, collection is ideally performed on auspicious days, at auspicious times, during the first fifteen days of the month, while reciting appropriate mantras.

3. The coarse potency of the medicinal plant must be removed. This is cleaning and detoxification, which sounds simple but is actually a very complex subject. Here we begin to approach the basic chemistry of Tibetan pharmacology.

4. Medicinal plants should be properly dried, according to their inherent natures. Thus, cool potency substances are dried in the shade, and warm potency substances are dried in the sun. In general, the substances should not be exposed to environmental factors that are antithetical to their potencies.

5. Raw herbs should be used within the year of their collection. This may come as a shock to Chinese herbalists—particularly those in the United States—but this admonition explains why Tibetan herbal remedies succeed where Chinese herbal remedies fail.

These are the basics. When this is explained in Tibetan medical schools, the list is seven—called the Seven Essential Limbs—not five as I have told you here. Because the topic under discussion is compounding, I am leaving the best for last. The remaining two limbs are the techniques of smoothing coarse potency by three methods, and compounding by three methods. We will take up these illustrious six matters in our next session. However, for the moment, I will pose a deceptively simple question: how do we know which is a hot substance and which is a cold substance? Indeed, how do we make the determination of what works where?

I have already given you the answer.

The answer lies in the five elements, the six tastes, three post-digestive tastes, seventeen attributes, and eight potencies that began our discussion.

Medicinals dominated by earth are heavy, stable, dull, smooth, unctuous, dry, hard, and nourishing.

Medicinals dominated by water are liquid, cold, heavy, dull, unctuous, soft, moist, and smooth.

Medicinals dominated by fire are hot, sharp, dry, rough, light, unctuous, and mobile.

Medicinals dominated by air are light, mobile, cold, rough, pale, dry, not unctuous, have movement, and are not slimy.

Medicinals dominated by space bear the attributes of earth, water, fire, and air, and are in addition porous and light.

The six tastes are used to sort out the five elements. The six tastes are sweet, sour, saline, bitter, pungent, and astringent. They interact with the five elements as follows: sweet taste is dominated by earth and water; sour taste is dominated by fire and earth; saline taste is dominated by water and fire; bitter taste is dominated by water and air; pungent taste is dominated by fire and air; astringent taste is dominated by earth and air.

All Tibetan doctors and pharmacists must learn to recognize these tastes, and there are unique identifiers for each. Sweet taste causes a sticky feeling in the mouth. Sour taste causes sensation in the teeth, and creates saliva. Saline taste causes a burning sensation. Bitter taste kills the appetite. Pungent taste irritates the mouth, causes salivation, and makes the eyes water. Astringent taste causes numbness, constriction, and dryness.

The tastes alleviate each of the three humors as follows: sweet, sour, saline, and pungent tastes alleviate rLüng; bitter, sweet, and astringent tastes alleviate mKhris-pa; pungent, sour, and saline tastes alleviate bad-kan.

The six tastes are also further refined by examination of their specific therapeutic effect when consumed appropriately, and their harmful effect when consumed excessively.

The three post-digestive properties are sweet, sour, and bitter, which occur while the substance is in the blood, upper stomah, and lower stomach, respectively. Sweet and sour tastes have a sweet post-digestive property that alleviates rLüng and mKhris-pa. Alternatively, sour taste can remain sour in post-digestion and alleviate bad-kan and rLüng. Bitter, pungent, and astringent tastes have a bitter post-digestive property that alleviates mKhris-pa and bad-kan.

The seventeen attributes are divided into three categories based on their relationship with earth, which alleviates rLüng, water, which alleviates mKhris-pa, and fire, which alleviates bad-kan. From these seventeen, eight become primary potencies: heavy—light, unctuous—not unctuous, cold—hot, dull—sharp. Of these eight, the hot—cold nexus is the most important.

Today I have described three corners of a square. I believe you are all wise enough to discover the fourth corner without further assistance.

[1] Cordyceps has now been successfully cultivated by an American firm, Aloha Medicinals.

[2] For Mao’s views on traditional medicine and his medical preoccupations see: Li Zhisui, The Private Life of Chairman Mao (New York: Random House, 1994). Li Zhisui was Mao’s personal physician. He was assassinated for writing this book.

[3] I translate the Chinese wu xing as five courses rather than five elements because I find xing corresponds to “courses” better than “elements” in the implicit sense of meaning.

[4] There are no indigenous equivalents in Chinese.

[5] In combination, they form an additional four types, for a total of seven. The four combination types are vata-pitta, pitta-kapha, kapha-vayu, and tridosha. They may be subdivided even further, based on the predominance of one element in any given combination.

[6] Often correlated, for convenience of Chinese practice, with wood.

[7] See: Clifford (1984), Rapgay (1997), Dunkenberger (2000), Sachs (2001).

[8] Each type has five sub-types. These are useful to know simply because specific medications are employed to alleviate vitiation of sub-types.

[9] Reported in Jurgen C. Aschoff and T.Y. Tashigang, Tibetan Precious Pills: A Tantric Healing System (Ulm: Fabri Verlag, 2001).

Act Normal

noreply@blogger.com (TENPA) — Fri, 20 Nov 2009 16:02:00 +0000

Here is one I am sorry I missed. This is a motion picture from Iceland, of all places. Shot over a period of twelve years, this film documents the odyssey of an Englishman in Thailand, who leaves off being a Buddhist monk to marry a Russian lady. The lady is quite wonderful, it seems true, but after four years they part amicably so he can take up robes again.

The title is Act Normal.

Time to visit Netflix.

Daily Tibetan Astrology: November 21, 2009

noreply@blogger.com (TENPA) — Fri, 20 Nov 2009 16:01:00 +0000

Chinese 5th, M-T-K 5th. Mouse, Dwa, Yellow 5. Grand day to buy a pickup truck. Don't get dragged into immorality. Not necessarily a good day to begin a journey, although travel in the East seems O.K.

Published every day at 00:01 香港時間 but written in advance and auto-posted. See our Introduction to Daily Tibetan Astrology for background information. If you know the symbolic animal of your birth year, you can get information about your positive and negative days by clicking here. If you don't know the symbolic animal of your birth year, you can obtain that information by clicking here. For specific information about the astrology of 2009, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here. The Ox Year baden senpo (bad days to raise prayer flags) this year (2009) are: November 23, 24; December 5, 20, and next year (2010) are: January 1, 12, 16, 28; February 8. Click here for Hong Kong Observatory conversion tables. Daily Tibetan Astrology copyright (c) 2009. All rights reserved.

The Real Deal

noreply@blogger.com (TENPA) — Fri, 20 Nov 2009 06:20:00 +0000

If you really want to study His Holiness Dudjom Rinpoche's New Treasures, you don't need to satisfy yourself with imitations, inventions, or downright bullshit from people who never even met His Holiness. Instead, here are three suggestions:

(1) Shenphen Dawa Norbu Rinpoche. He has centers in New York, Denver, France, Spain, and Switzerland.

(2) Thinley Norbu Rinpoche. People always complain that he is difficult to find, and constantly write in, asking for his address. If he wanted his address known, he would publish it himself. Nevertheless, he is easy to find if you have any sort of connection with him. Here is a hint: Delhi isn't always where it seems.

(3) Lama Tharchin Rinpoche. He lives in California, and often travels on request. If you are on the Left Coast, this is your best resource.

There are other possibilities, but these three should be enough to get you started in the right direction.

Be very wary of watered-down centers or dual operations where half the people are off on one tangent, and the other half are off on another.