Varis wrote: ↑Wed Jan 03, 2018 3:56 am
kalden yungdrung wrote: ↑Tue Jan 02, 2018 10:53 pm
So a Shaman can meet demons and more during his drum journey and the Shaman needs protectors and helpers on his journey. Subjugating demons is in the lower vehicles / ways of Bön, therefore a well known aspect, including the rituals how to catch them with traps. Nyingma knows it also very well.
If I understand this correctly, what you're saying is that drum journey practices and methods for working/attaining helper spirits do exist in the casual vehicles of Bön? Do you know if any Bön Lamas today teach them?
Tashi delek V,
Thanks for your replies.
There are in the first 4 Ways of Bön different approaches regarding the subduing of negative external forces.
Sure they are teached because they all belong to the world of Bön, but the Shen priests make more use of certain methods like the drum.
But the drum journey is for sure never / not the only way to help out of compassion suffering sentient beings.
Bön Monks do it different because they have already protectors like Yeshe Walmo etc. which is a very powerful method to control negative forces. Then we have the oath which the 5 demons sweared to Sangwa Dupa ( a previous emanation of Buddha Shakyamuni) and this oath is used by certain Bön priests as a method as well by other Shamans from other traditions.
So in Bön we can chose that method which we can handle or are able to use. All in all Bön has regarding the 4 ways everything in house / on stock to subdue negative forces, which are appreciated very much in the 4 other Tibetan Traditions, because they are effective.
Tenzin Wangyal from the USA.
Tibetan Shamanism is found in the first 4 causal ways. Shamans in Tibet take a very earthy and dualistic approach to life, healing the disturbances and illnesses in this life without being concerned about the next life.
These first 4 causal ways of the native Tibetan shamans’ paths, are called:
- Chashen (The way of the Shen of Prediction),
- Nangshen (The Way of the Shen of the Visible World),
- Trulshen (The Way of the Shen of ‘Magical’ Illusion), a
- Sichen ( The way of the Shen of Existence).
1. Chashen, the first way
comprises medical diagnosis and healing, as well as various ancient divination and astrological rites performed by the shaman to determine whether the person who needs to be healed has an energetic imbalance, or is being provoked by a demonic spirit, or negative energy (as mentioned above).
Nowadays these rites are still widely practised in Tibetan communities.
2. The second way, Nangshen,
comprises various rituals for purification to summon energy and enhance prosperity, to suppress and liberate negative forces, and to invoke and make offerings to powerful deities and pay ransoms to demonic spirits.
These practices are very widespread in Tibet. Families perform small ones, while large scale ones are usually performed collectively in towns, villages and monasteries. In ransom rites, an effigy is prepared which represents the beneficiary of the rite, or the shamanic practitioner who is performing it. I remember when my mother had been ill for a long time we tried to heal her by means of different medical treatments, but nothing helped. We then performed several minor rites, but these did not work either.
So finally we invited some shaman monks, who performed a big ransom rite, in which they prepared a large effigy of her (in fact, people often make life-size effigies) and we dressed it in her clothes, so that it was very lifelike and resembled her closely. Then we performed the ritual, offering the effigy in her place to repay her karmic debt to spirits. She was given a new name, Yehe Lhamo, in place of her old name, Drölma, as a kind of new birth into the world, and she recovered from her illness.
In giving new names to persons who have bad luck caused by demons etc. a new name causes that the demon attacker cannot see anymore the person.
3. Shamans of the 3rd way,
Trulshen, go where there is strong, wild energy, where they perform practices to conquer the spirits and demons that inhabit those places, subjugating them into their service.
One achieves this through practicing:
- mantra (words of magic power)
- mudra (meaningful hand gestures to communicate with gods and spirits)
- samadhi (meditation), while performing sadhanas (devotional practices) to engage various wrathful goddesses such as Walmo and Chenmo.
The aim of these wrathful practices, which are directed against enemies of the teaching, are to protect the practitioners and the teaching against danger and threats.
Here we see a more known way to protect, that what we normally practice. Like Yeshe Walmo practice......
It is very important to perform these actions with an attitude of love and compassion towards other beings, and should not be performed solely for the shaman’s benefit.
4. Working with the soul of the living and the dead is the most important feature of the 4th way,
Sichen, which contains a detailed explanation of the principle of the la (soul), yid (mind), and sem (thinking mind). “The la is the karmic trace, which is stored in the kunzhi namshe, (or base consciousness). The sem follows the karmic trace and produces blissful, painful and neutral experiences which are experienced by the yid.”
When a living person’s soul is lost, shattered, or disordered, there are practices to recall and reinforce its energy, such as soul retrieval. In relation to the dead, there are explanations of 81 different types of death, such as accidental death, suicide, murder, and sinister death.
Following these kinds of death, it is very important to perform appropriate rites, especially if the death occurs in a place which is energetically disturbed (for instance, a place where untoward events such as accidents regularly occur).
A particular specific method found in this way, is that of the ‘4 doors’, to vanquish negative spirits, using 360 different methods. There are also funeral rites to guide the soul immediately after death, communicating with the ghost of the deceased and feeding it until its next rebirth.
One of the most important practices performed by Tibetan shamans of the sichen path is soul retrieval – Lalu (literally redeeming, or buying back the soul), and Chilu, (redeeming the life-energy).
These practices are widespread in the Bön tradition and also in all Tibetan Buddhist schools. One could discuss the soul and life-energy philosophically at great length; but in brief, life energy is the force that keeps mind and body together and the soul is the vital energy of the person.
External negativities can cause these 2 forces to decline, be disturbed, or even lost. Through the lalu and chilu rites, these forces can be recalled, repaired and balanced.
To recall the life force in the chilu ritual, the shaman sends out energy as light rays, like a hook, to catch the blessings of the Buddhas;
- the power of all the protectors, protectresses and guardians;
- the magic power of all the spirits and 8 classes of beings;
- the vital energy of the life force of the beings of the 6 realms. He summons this powerful energy from all the corners of the universe and condenses it into syllables, which he introduces into the disturbed person’s heart through his crown chakra, reinforcing his life force.
As last is very specific the following oath.
In that moment the great Bön sage Sangwa Dupa (secret essence) manifested as the wrathful yidam deity Tsochog (Foremost Excellence) and vanquished the 5 demons. Through the vow the demons were forced by Sangwa Dupa to take on that occasion, his teaching still has the power to communicate with these negative forces.