Magyal Pomra & Shenlha Okar

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Amnye Machen: a mountain god of the Amdo region of north eastern Tibet.

Tibetan: Ma chen pom ra

Magyal Pomra (Wyl. rma rgyal spom ra), also known as Machen Pomra or Amnye Machen (a myes rma chen), is a mountain range in the Golok area of Eastern Tibet and the protector deity associated with it.

Handsome in appearance with one face and two hands he holds upraised in the right a long spear with a fluttering pendent. The left holds to the side a golden treasure vase. Attired in the garb of a warrior, a helmet crowns the head and armor protects the torso, arms and legs. Bright coloured garments loosely worn are caught by the wind and unfurl upward. A bow and full quiver of arrows hang at the waist. Riding on the back of a white snow lion with a green mane, atop a leopard skin mat, he sits surrounded by a circle of rainbow light - also enclosing the mountain named Machen Pomra above.

At the top center is the primordial deity Shenlha Okar, peaceful, white, with the hands in meditation posture. At the left is a figure wearing monastic robes and a hat. At the right is a white Kandroma (Sky Goer) holding a curved knife and skullcup, standing in a dancing posture. At the right and left corners sit deity figures.

Directly below are two main attendant figures similarly enclosed in spheres of rainbow light. Mounted on horses, attendants numbering twenty-eight stand at the sides and below, also a monk with a yellow hat riding a bird, four figures in red cloaks standing at the bottom and numerous wild animals.

Worldly Protector (Buddhist) - Machen Pomra

http://www.himalayanart.org/image.cfm/70133.html

http://www.himalayanart.org/search/set.cfm?setID=682

"Mountain Gods and Goddesses of Tibet and the Himalayan regions are spirits indigenous to a specific geographic region and considered worthy of worship by the local populace. The gods can be considered Bon, Buddhist or regional - equally worshiped by all. The more famous of the gods have been incorporated into religious traditions, losing their local flavour, and worshiped throughout Tibet and the Himalayas.

It can be difficult to classify Mountain Gods and Local Deities as to their status as living beings or entities. They are certainly not human and they don't readily fit into the Buddhist description of the Wheel of Life concept coming from the Abhidharma. They are not gods of the Gods Realm, nor are they animals or hell beings. They seem to fit closest to the Ghost Realm, although not exactly hungry ghosts living in a vast empty, dusty, wind swept expanse.

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Email....okarresearch@gmail.com

October 2012

John Hopkins....Northern New Mexico

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Protector & Snow Lion

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Worldly Protector (Buddhist) - Machen Pomra

http://www.himalayanart.org/image.cfm/70133.html

http://www.himalayanart.org/search/set.cfm?setID=682

"Mountain Gods and Goddesses of Tibet and the Himalayan regions are spirits indigenous to a specific geographic region and considered worthy of worship by the local populace. The gods can be considered Bon, Buddhist or regional - equally worshiped by all. The more famous of the gods have been incorporated into religious traditions, losing their local flavour, and worshiped throughout Tibet and the Himalayas.

It can be difficult to classify Mountain Gods and Local Deities as to their status as living beings or entities. They are certainly not human and they don't readily fit into the Buddhist description of the Wheel of Life concept coming from the Abhidharma. They are not gods of the Gods Realm, nor are they animals or hell beings. They seem to fit closest to the Ghost Realm, although not exactly hungry ghosts living in a vast empty, dusty, wind swept expanse.

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Email....okarresearch@gmail.com

October 2012

John Hopkins....Northern New Mexico

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Mounted Protector

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Worldly Protector (Buddhist) - Machen Pomra

http://www.himalayanart.org/image.cfm/70133.html

http://www.himalayanart.org/search/set.cfm?setID=682

"Mountain Gods and Goddesses of Tibet and the Himalayan regions are spirits indigenous to a specific geographic region and considered worthy of worship by the local populace. The gods can be considered Bon, Buddhist or regional - equally worshiped by all. The more famous of the gods have been incorporated into religious traditions, losing their local flavour, and worshiped throughout Tibet and the Himalayas.

It can be difficult to classify Mountain Gods and Local Deities as to their status as living beings or entities. They are certainly not human and they don't readily fit into the Buddhist description of the Wheel of Life concept coming from the Abhidharma. They are not gods of the Gods Realm, nor are they animals or hell beings. They seem to fit closest to the Ghost Realm, although not exactly hungry ghosts living in a vast empty, dusty, wind swept expanse.

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Email....okarresearch@gmail.com

October 2012

John Hopkins....Northern New Mexico

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Werma Deity Nyinya

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Tibetan: Werma Nyinya (war ma nyi nya).

Werma Nyinya: a worldly deity arising from the Bon 'Treasure Tradition' and specifically the Chang Sen Tagdu text unearthed by Terton Ponse Khyung Gotsal (12th century).

Dynamic in appearance with one face and two hands, white in colour, he has the head of a lion - snarling and gaping. The right hand holds aloft a sword ready to strike and the left stretched to the side a trident on a long shaft. Wearing a flower and jewel crown the head is topped with a green bird. Adorned with a necklace, bracelets and anklets, a pink and green scarf is worn around the shoulders and the lower body is draped in a tiger skin skirt. Sharp blue wings extend from the back as he stands in a wrathful posture atop a raging tiger above two red figures, a sun disc and multi-coloured lotus seat. Six attendants in similar appearance stand at the right and left. (Textually there are 13 retinue figures).

http://www.himalayanart.org/search/set.cfm?setID=682

"Mountain Gods and Goddesses of Tibet and the Himalayan regions are spirits indigenous to a specific geographic region and considered worthy of worship by the local populace. The gods can be considered Bon, Buddhist or regional - equally worshiped by all. The more famous of the gods have been incorporated into religious traditions, losing their local flavour, and worshiped throughout Tibet and the Himalayas.

It can be difficult to classify Mountain Gods and Local Deities as to their status as living beings or entities. They are certainly not human and they don't readily fit into the Buddhist description of the Wheel of Life concept coming from the Abhidharma. They are not gods of the Gods Realm, nor are they animals or hell beings. They seem to fit closest to the Ghost Realm, although not exactly hungry ghosts living in a vast empty, dusty, wind swept expanse.

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Email....okarresearch@gmail.com

October 2012

John Hopkins....Northern New Mexico

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Werma Deity

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Worldly Protector (Buddhist) - Machen Pomra

http://www.himalayanart.org/image.cfm/70133.html

http://www.himalayanart.org/search/set.cfm?setID=682

Tibetan: Werma Nyinya (war ma nyi nya).

Werma Nyinya: a worldly deity arising from the Bon 'Treasure Tradition' and specifically the Chang Sen Tagdu text unearthed by Terton Ponse Khyung Gotsal (12th century).

Dynamic in appearance with one face and two hands, white in colour, he has the head of a lion - snarling and gaping. The right hand holds aloft a sword ready to strike and the left stretched to the side a trident on a long shaft. Wearing a flower and jewel crown the head is topped with a green bird. Adorned with a necklace, bracelets and anklets, a pink and green scarf is worn around the shoulders and the lower body is draped in a tiger skin skirt. Sharp blue wings extend from the back as he stands in a wrathful posture atop a raging tiger above two red figures, a sun disc and multi-coloured lotus seat. Six attendants in similar appearance stand at the right and left. (Textually there are 13 retinue figures).

It can be difficult to classify Mountain Gods and Local Deities as to their status as living beings or entities. They are certainly not human and they don't readily fit into the Buddhist description of the Wheel of Life concept coming from the Abhidharma. They are not gods of the Gods Realm, nor are they animals or hell beings. They seem to fit closest to the Ghost Realm, although not exactly hungry ghosts living in a vast empty, dusty, wind swept expanse.

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Email....okarresearch@gmail.com

October 2012

John Hopkins....Northern New Mexico

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Tibetan: Werma Nyinya

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Tibetan: Werma Nyinya (war ma nyi nya).

Werma Nyinya: a worldly deity arising from the Bon 'Treasure Tradition' and specifically the Chang Sen Tagdu text unearthed by Terton Ponse Khyung Gotsal (12th century).

Dynamic in appearance with one face and two hands, white in colour, he has the head of a lion - snarling and gaping. The right hand holds aloft a sword ready to strike and the left stretched to the side a trident on a long shaft. Wearing a flower and jewel crown the head is topped with a green bird. Adorned with a necklace, bracelets and anklets, a pink and green scarf is worn around the shoulders and the lower body is draped in a tiger skin skirt. Sharp blue wings extend from the back as he stands in a wrathful posture atop a raging tiger above two red figures, a sun disc and multi-coloured lotus seat. Six attendants in similar appearance stand at the right and left. (Textually there are 13 retinue figures).

"Mountain Gods and Goddesses of Tibet and the Himalayan regions are spirits indigenous to a specific geographic region and considered worthy of worship by the local populace. The gods can be considered Bon, Buddhist or regional - equally worshiped by all. The more famous of the gods have been incorporated into religious traditions, losing their local flavour, and worshiped throughout Tibet and the Himalayas.

It can be difficult to classify Mountain Gods and Local Deities as to their status as living beings or entities. They are certainly not human and they don't readily fit into the Buddhist description of the Wheel of Life concept coming from the Abhidharma. They are not gods of the Gods Realm, nor are they animals or hell beings. They seem to fit closest to the Ghost Realm, although not exactly hungry ghosts living in a vast empty, dusty, wind swept expanse.

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Email....okarresearch@gmail.com

October 2012

John Hopkins....Northern New Mexico

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SHENLHA OKAR

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Shenlha Okar is usually depicted with a white body "like the essence of crystal"....

Pictorial descriptions and information on the Tibetan deity Shenlha Okar appear in the book by Per Kvaerne, "The Bon Religion of Tibet" (Shambhala Publications, 1996)

"From the white pure light arises the deity Shenlha Okar at the center of the mandala."(Tenzin Wangyal:1993 p147)...

"The body of Shenlha Wokar is white...his ontological status is that of bonku, 'unconditioned being' or 'supreme being', corresponding to the Buddhist category of dharmakaya...His association with light suggests Manichaean influences....The colour of his body is like the essence of crystal...his ornaments, attire, and palace are adorned by crystal light..." (Paul:1982) (Hoffman:1979,pg 105) (Kvaerne:1996, pg 26)

Shenlha Okar, (alt. Shenla Odker, Shenla Odkar, Shenla Wökar, Wylie: gShen lHa 'od dkar) or Shiwa Okar (Wylie: zhi ba 'od dkar)is the most important deity in the Yangdrung Bon tradition of Tibet.

Shenlha Okar is counted among the "Four Transcendent Lords" (Dewar Shekpa, Wylie: bde bar gshegs pa) along with Satrig Ersang (Sherab Chamma), Sangpo Bumtri, and Tonpa Shenrab Miwoche.

Description of the Thangka depicted above:

Shenlha Okar Tsog Shing: the field of deities for the accumulation of merit. The lineage of Accomplished Ones is seated above with monastic and ascetic lineage lamas at the top center, upper right and left. This composition was designed by Shardza Tashi Gyaltsen (1859 -1933), based on a personal visionary experience. (See the Bon Refuge Field Main Page and Shenlha Okar Main Page).

Located in the center is the great deity Shenlha Okar, white in colour with one face and two hands, peaceful in appearance. The two hands are placed in the lap in the gesture of meditation. Adorning the head is a crown of gold and jewels, red ribbons tied at the sides. The body is decorated with gold earrings, necklaces, bracelets and anklets. A green scarf is draped across the shoulders and unfurls at the sides and the lower body is covered with a skirt of multi-coloured silks. Atop a white moon disc and pink lotus blossom, above a snow lion supported throne, he sits surrounded by a dark blue nimbus and green aureole. The backdrop of white snow lions, golden dragons, pink makaras and a garuda with wings outstretched at the top prevent the arising of obstacles.

In the small rainbow sphere at the upper left is a central Enlightened Conqueror surrounded by eight others in the same appearance. This represents the refuge of Sanggye. Between the two spheres and beneath the chortens are colourful square books. This represents the refuge of Bon. In the small rainbow sphere at the upper right is a Conquering Hero surrounded by eight others. This is the refuge of Sempa.

http://www.himalayanart.org/image.cfm/200013.html

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Email....okarresearch@gmail.com

October 2012

John Hopkins....Northern New Mexico

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White Dzogchen Ngakpa

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Ngagpa

In Tibetan Buddhism and Bon, a Ngakpa (Tibetan: སྔགས་པ ; Wylie: sngags pa; IAST: mantrī; Sanskrit Devanagari: मन्त्री ) is a non-monastic practitioner of Vajrayana, shamanism, Tibetan medicine, Tantra and Dzogchen amongst other traditions, disciplines and arts. Ngakpa is an alternative phonetic transcription; the Wylie is sngags pa. These terms are grammatically masculine; the feminine equivalent is Ngakma or Ngakmo. Ngak'phang is a gender neutral word that covers ngakpa and ngakmo, though this word is obscure. It may either be archaic or of relatively recent construction.

Traditionally, ngakpas wear uncut hair and white robes. From this they are referred to as gö kar chang loi de or "the white-robed and uncut-hair group" (gos dKar lCang lo'i sDe).

Ngakpas often marry and have children. Some work in the world, though they are required to devote significant time to retreat and practice and in enacting rituals when requested by, or on behalf of, members of the community. There are family lineages of Ngakpas, with the practice of a particular yidam being passed through family lineages. That said, a Ngakpa (inclusive of both sexes) may also be deemed as anyone thoroughly immersed and engaged in the practice of the teachings and under the guidance of a lineage-holder, and who has taken the appropriate vows or samaya and had the associated empowerments and transmissions. Significant lineage transmission is through oral lore.

While Ngakpas may perform many different rituals and energetic workings; these called multi-coloured ngakpas. The white ngakpas are Dzogchen practitioners who practise mainly the inner yogas. There are then the black ngakpasrites of passage, particularly known for performing birth rituals, weddings, funerals, divinations, and pacification of ghosts or nature spirits and exorcisms. Typically, Ngagpas live with their families in villages; but many Ngagpas also congregate in dratsangs, the Ngakpa equivalent of a monastery. Some Ngakpa are comparable in practice to the Mahasidda; indeed, the Mahasidda may be correctly referred to as Ngakpa.

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Email....okarresearch@gmail.com

October 2012

John Hopkins....Northern New Mexico

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Trulkor Exercises

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Click on the image to enlarge

Trulkor exercises from the lineage of Do Kheytnse Yeshe Dorje

Trul khor...
Wylie transliteration: rtsa-rlung 'khrul-'khor
literal meaning: magical movement instrument, channels and inner breath currents

Tsa lung Trul khor (lit. "magical movement instrument, channels and inner breath currents") known for brevity as Trul khor (lit. "magical instrument" or "magic circle;" Sanskrit: adhisāra) is a Vajrayana discipline which includes pranayama and body postures (asanas). From the perspective of Dzogchen, the mind is merely vāyu (wind, air) in the body. Thus working with vāyu and the body is considered superior to meditation. Chögyal Namkhai Norbu, a prominent exponent of Trul khor, prefers to use the Sanskrit equivalent term, Yantra Yoga, when writing in English. Trul khor derives from the instructions of the Indian Mahasiddhas who founded Vajrayana.

Trul khor traditionally consists of 108 movements, including bodily movements (or dynamic asana), incantations (or mantra), pranayama and visualizations. The flow or vinyasa (Sanskrit) of movements are enlikened to beads on a mala. Trul khor body postures (asanas) are depicted on the walls of the Dalai Lama's summer temple of Lukhang.

Namkhai Norbu et al. (2000, revised)[3] opened the English discourse on Trul Khor with his treatise on Yantra Yoga, essentially a commentary on a practical yoga manual by Vairotsana, 'phrul 'khor nyi zla kha sbyor gyi dgongs 'grel dri med nor bu'i me long (Wylie). Namkhai Norbu tilled the ground for the dissemination of Yantra Yoga through his practical teaching and esoteric transmission of this discipline within the International Dzogchen Community which he founded post 1975 from its seat in Italy, Merigar.

Chaoul (2006) has opened the discourse of Bon traditions of Trul Khor into Western scholarship in English with his thesis from Rice University. In his work, Chaoul makes reference to a commentary by the famed Bonpo Dzogchen master, Shardza Tashi Gyaltsen, byang zab nam mkha' mdzod chen las snyan rgyud rtsa rlung 'phrul 'khor (Wylie)....Chaoul, Alejandro (2006). Magical movements ('phrul 'khor): ancient yogic practices in the Bon religion and contemporary medical perspectives. Rice University.

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Email....okarresearch@gmail.com

October 2012

John Hopkins....Northern New Mexico

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