Bön Deities

Discussion of the fifth religious tradition of Tibet.
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kalden yungdrung
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Bön Deities

Post by kalden yungdrung » Fri Apr 06, 2018 12:11 pm

Kunsang Gyalwa Dupa - 00.jpg
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Tibetan: Kunzang Gyalwa Dupa

His consort: Yum Tugje Chamma

Kunzang Gyalwa Dupa, the All-good Collection of Conquerors, a combined deity representing the Bon version of the 5 Families of Conquerors.

He is a peaceful deity who also represents the powers and strengths of all the great Bön deities. He is also regarded as the peaceful form of 3 of the fiercest deities:

- Walse Ngampa,
- Trowo Tsochog Kagying
- Lago Topa.

He is often depicted with 2 consorts Tugje Chamma and Namkai Lhamo.
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Re: Bön Deities

Post by kalden yungdrung » Sun Apr 29, 2018 9:21 am

Tashi delek,

Below an explanation of the Dakini of Dreams, Salgye Du Dalma.
It is further explained in Tenzin Wangyal´s book Tibetan Yoga of Dream and Sleep.
For me is this the best book TW wrote, very clear and to the point.
Its a Mother Tantra and remarkable is the remaining in one´s Natural State during the Dream.

====================



By:
Tenzin Wangyal / Spiritual Master of Ligmincha USA etc.

Salgye Du Dalma - 00.jpg
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1. The Dakini, Salgye Du Dalma

The Mother Tantra / Ma Gyud, teaches that there is a Dakini who is the protector and guardian of sacred sleep. It is helpful to make a connection with her essence, which is also the nature of the practice, so that she can guide and bless the transition from unconscious to conscious sleep. Her name is Salgye Du Dalma (gsal-byed-gdos-bral-ma). This translates as "She Who Clarifies Beyond Conception."

She is the luminosity hidden inside the darkness of normal sleep.
She is formless in sleep practice itself, but as we are falling asleep she is visualized as a luminous sphere of light, a tiglé. Light is visualized, rather than a form like the syllables used in dream yoga, because we are working on the level of energy, beyond form.

We are trying to dissolve all distinctions such as inside and outside, self and other.

When visualizing a form, it is the habit of the mind to think of that form as something other than itself, and we must go beyond dualism. The dakini is the representation of the clear light. She is what we already are in our pure state: clear and luminous. We become her in sleep practice.

When we develop a relationship with Salgye Du Dalma, we connect to our own deepest nature. We can further this connection by remembering her as
much as possible. During the day she can be visualized in samboghakaya* form: pure white, luminous, and beautiful. Her translucent body is made wholly of light. In her right hand she holds a curved knife, and in her left hand a bowl made from the top of a skull. She abides in the heart center, sitting upon a white moon disc, which rests on a golden sun disk, which in turn rests upon a beautiful blue, four-petaled lotus. As in guru yoga, imagine yourself dissolving into her, and she into you, mixing your essence until it is one.

Wherever you are, she is with you, residing in your heart. When you eat, offer her food. When you drink, offer her what you drink. You can talk to her. If you are in a space in which you can listen, let her talk to you. This does not mean you should go crazy, but you can use your imagination. If you have read books on dharma and listened to talks on these topics, imagine her giving you the teachings that you already know. Let her remind you to remain in presence, to cut through ignorance, to act compassionately, to be mindful, and to resist distractions.

Your teacher may not always be available, nor your friends, but the dakini is. Make her your constant companion and the guide of your practice.
You will find that eventually the communication will start to feel real; she will embody your own understanding of the dharma and reflect it back to you.

When you remember her presence, the room you are in will seem more luminous and your mind will become lucid; she is teaching you that the luminosity and lucidity you experience is the clear light that you really are.

Train yourself so that even feelings of disconnection and the arising of negative emotions automatically remind you of her; then confusion and emotional snares will serve to bring you back to awareness like the bell of a temple that marks the beginning of practice.

In this relationship with the dakini sounds too foreign or fanciful, you may wish to psychologize it. That is all right. You can think of her as a separate
being or as a symbol that you use to guide your intention and your mind. In either case, devotion and consistency are powerful assets on the spiritual
journey. You may also do this practice with your yidam,

if you do yidam practice, or with any deity or enlightened being; it is your efforts that make a difference in your practice, not the form. But it is also good to recognize that Salgye Du Dalma is especially associated with this practice in the Mother Tantra. There is a long history of practitioners working with her form and her energy, and making a connection with the power of the lineage can be a great support.

Imagination is very powerful, strong enough to bind one to the sufferings of samsara for an entire life, and strong enough to make the dialog with the dakini real. Often practitioners act toward the dharma as if it is rigid, but it is not.

The dharma is flexible and the mind should be flexible with it. It is your responsibility to find how to use the dharma to support your realization. Rather than imagining how the day will go tomorrow, or the fight you had with the boss, or the evening ahead with your partner, it may be more helpful to create the presence of this beautiful dakini who embodies the highest goal of practice.

The important point is to develop the powerful intention needed to accomplish the practice and a strong relationship to your true nature, which the dakini represents. As often as possible, pray to her for the sleep of clear light. Your intention will be strengthened each time you do.

Ultimately, you are to become one with the dakini, which does not mean assuming her form as in tantric practice.
It means remaining in the Nature of Mind, being rigpa in every moment.
Remaining in the natural state is both the best preliminary and the best practice.
The best meditation is no meditation

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Re: Bön Deities

Post by kalden yungdrung » Sat May 05, 2018 6:42 pm

The best meditation is no meditation

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Re: Bön Deities

Post by kalden yungdrung » Thu May 17, 2018 8:17 am

SIDPA GYALMO
Sidpa Gyalmo - 02.jpg
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See also:
viewtopic.php?f=78&t=22074
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Re: Bön Deities

Post by kalden yungdrung » Mon May 21, 2018 8:35 pm

Sidpa Gyalmo - Cham Dance.

1st blessing (Sidpa Gyalmo) on the day of Cham, mask dance ceremony in modern terms happening now in Triten Norbutse Bön Monastery in Kathmandu.

Sidpa Gyalmo - Cham Dance - 00.jpg
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Re: Bön Deities

Post by kalden yungdrung » Sat Aug 18, 2018 12:05 pm

The Father Tantras are not classifed like in the Nyingma tradition. They form a basic group which is collectively known as the “5 Supreme Citadels” (gSas mkhar mchog lnga) and count the following Yidams :

1. Welse Ngampa associated with the Body (sku)
2. Lhagö Thokpa associated with the Speech (gsung)
3. Tsochok Khagying associated with the Mind (thugs)
4. Welchen Gekhö associated with the Qualities (yon tan)
5. Drukse Chempa associated with the Activities (phrin las).

Each Yidam is depicted in his wrathful form and appears in union with his consort. The central one is Tsochok Khagying. Whatever Yidam you practice, you are gradually reaching the four levels of Knowledge Holders of Vidyadharas. For reasons which have been discussed by S.G. Karmay somewhere in his research works, the practice of Lhagö Thokpa is not really widespread.

Father Tantras are mostly concerned with the Development Stage (bskyed rim), they also have Perfection Stage (rdzogs rim) instructions but not as developed as in the Magyü. For this reason the Tsalung are quite limited.

Why are people attracted to a given Yidam? It depends on many things. The main reason is the clanic affinity (rigs) one has when receiving some initiation like the Zhitros. If you throw your flower or pebble on the central figure, then you are of course karmically connected with this deity. Remember that your eyes are folded at the time, so it’s really karma that decides, not you.


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Re: Bön Deities

Post by kalden yungdrung » Fri Aug 31, 2018 8:59 am

His Holiness the 34th Menri Trizin Rinpoche - 018.jpg
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SIDPE GYALMO THE MAIN PROTECTOR OF THE TIBETAN YUNDRUNG BÖN TRADITION:

See also here:
viewtopic.php?f=78&t=22074
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Re: Bön Deities

Post by kalden yungdrung » Fri Jan 04, 2019 12:28 am

Tashi delek,

By TenGelek Gehsela:

Introduction of The principal and retinue of Khandro Kalpa Zangmo.

She is significant to the Chöd practice.

Here image is very important to become familiar with in order to engage in reducing obstacles, cutting the emotional affliction of ego, and gaining the true nature of experience.


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Re: Bön Deities

Post by kalden yungdrung » Wed Jan 16, 2019 1:38 pm

IN ADDITION:

Tashi delek,

Above was explained Zhang Zhung Meri, but the Thanka was missing.

Here then the related Thankas.

======================

By: Tom Maroshegyi
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Re: Bön Deities

Post by kalden yungdrung » Fri Jan 25, 2019 9:43 am

Tashi delek,


Invocation of Bön Protector Sidpe Gyalmo

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Re: Bön Deities

Post by kalden yungdrung » Tue Jan 29, 2019 9:31 am

Tashi delek,

Invocation of the Bön Protector Yeshe Walmo


By: The Triten Norbutse Monks

.

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Re: Bön Deities

Post by kalden yungdrung » Mon Feb 04, 2019 3:35 pm

Tashi delek,

Chamma Dance in honor of Losar.
Remarkable the pattern on the floor, a dubbel triangle........


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Re: Bön Deities

Post by lelopa » Mon Feb 04, 2019 8:17 pm

I know this as Yeshe Walmo-Dance
हूं हूं हूं
फट् फट् फट्

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Re: Bön Deities

Post by kalden yungdrung » Mon Feb 04, 2019 9:44 pm

lelopa wrote:
Mon Feb 04, 2019 8:17 pm
I know this as Yeshe Walmo-Dance
Tashi delek L,

First happy Losar 2019 !

Yeh Serenity Ridge made the video clip possible.
Guess they have made here a mistake and imo, it is also Yeshe Walmo, i realise now.
Did not watch the video, until now.
Will write them to change that mistake.


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KY.
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Re: Bön Deities

Post by lelopa » Tue Feb 05, 2019 7:58 am

:smile:
Happy Losar!
हूं हूं हूं
फट् फट् फट्

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Re: Bön Deities

Post by kalden yungdrung » Tue Feb 05, 2019 9:31 am

lelopa wrote:
Tue Feb 05, 2019 7:58 am
:smile:
Happy Losar!

Tashi delek L,

Thanks !

Serenity Ridge changed the title of the Video into Yeshe Walmo Dance.
Thanks for your suggestion. :namaste:


.

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Re: Bön Deities

Post by kalden yungdrung » Mon Feb 11, 2019 6:10 pm

Tashi delek,

The Cham Dances are used in all Tibetan Traditions.

Below the 6 Manifestations of Sipe Gyalmo used in Bön Cham dances.

==========================

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Cham Dance - 6 Manifestations of Sipe Gyalmo  - 00a.jpg
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Re: Bön Deities

Post by kalden yungdrung » Mon Mar 11, 2019 3:58 pm

By: Yeshe Rabphel Ritrö

.
Tharthug Sangwa Yingrol  - 00aa.jpg
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མཐར་ཐུག་གསང་བ་དབྱིངས་རོལ།།
.
Tharthug Sangwa Yingrol
(mthar thug gsang ba dbyings rol)

Symphony of the Secret Dimension of the Ultimate State

Thartug Sangwa Yingrol, The Symphony of the Secret Dimension of the Ultimate State, often abbrivated as Sangwa Yingrol, The Symphony of the Secret Dimension, is a particular manifestation of the central manifestation of the Magyü, the Mother Tantra or Continuity of the Mother, where he is know as Sangwa Sangchog Tharthug Gyalpo (gsang ba gsang mchog mthar thug rgyal po), the Ultimate Sovereign of the Supreme Secret State. This refers to the Mother Tantra known as The Exceedingly Hidden Enlightened Mind of the Continuity of the Mother according The Tantra of the Mother Tantra, The Compassionate Energy of the Sun (ma rgyud thugs kyi yang gab thugs rje nyi ma’i rgyud).

This tantra originated from Kuntuzangpo (kun tu btang po/Samantabhadra), the manifestation of the Ever Excellent State and was transmitted to the great master Sene Gau (sad ne ga’u), who conceled it as a treasure text or terma (gter ma) at Dunphor Tashi at Tanag in the Tsang province of Central Tibet (gtsang dung phor bkra shis rta nag), guarded be the Six Guarding Dakinis of the Six Pathways of the Mother Tantra (lam gyi bya ra ma drug).

It was in the 12th century that the great treasure finder Tulku Guru Nötse (sprul sku guru rNon rtse, b 1136), the “Master of the Sharp Point”, know in Buddhist traditions as Aya Bönpo Lhabum (a ya bon po lha 'bum) revealed it together with The Threefold Tantras of the Completely Enlightened State of Buddhahood of the Continuity of the Mother (ma rgyud sangs rgyas rgyud gsum), i.e. The Mother Tantra, the Sun of Compassionate Energy, divided into the tantras of the base, path and fruit (ma rgyud thugs rje nyi ma'i gzhi lam bras bu ye sangs rgyas pa'i rgyud ). From then, both cycles have been continuously transmitted from one master to the next until the present day.

See the Bon gyi brten 'gyur chen mo (2nd ed.), vol. 103, pp. 256-258.
See the Theg chen g.yung drung bon gyi bka' 'gyur Bön Kangyur, vol 154, pp. 1-749
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Re: Bön Deities

Post by kalden yungdrung » Tue Apr 09, 2019 8:47 pm

Tashi delek,

Holy dance of "the Queen of Universe" (Sipe Gyalmo). She is the head protector of the Bon Doctrine.

SO MA MA RA YO DZA = mantra


This video is from Gamel monastery in Sharkhog, Amdo, Tibet.
Credit to Tsatsa Lama Rinchen.


མདོ་སྨད་ཤར་ཁོག་དགའ་མལ་དགོན་པའི་གར་འཆམ། འདི་ནི་བོན་སྐྱོང་སྲིད་པའི་རྒྱལ་མོའི་གཤེན་འཆམ་མོ། །

.
The best meditation is no meditation

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Re: Bön Deities

Post by Thomas Amundsen » Tue Apr 09, 2019 9:54 pm

kalden yungdrung wrote:
Mon Mar 11, 2019 3:58 pm
By: Yeshe Rabphel Ritrö

.

Tharthug Sangwa Yingrol - 00aa.jpg



མཐར་ཐུག་གསང་བ་དབྱིངས་རོལ།།
.
Tharthug Sangwa Yingrol
(mthar thug gsang ba dbyings rol)
That is a really beautiful thangka. Wow!

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