Uling Dharma Tours

[tab name=”Places to visit”]

Bhutan is not an ordinary place. It has one foot in the past and one in the future. It is a country of rolling hills and towering crags, with small patches of cultivation and very little deforestation. Bhutan is often compared to Switzerland, not only because their sizes are similar, but also because many parts of Bhutan are like Swiss Alps, with green hills, houses that look like chalets and snow peaks, sticking out of nowhere.

Basic understanding of Bhutan’s Buddhism is essential to understanding the Bhutanese. Our description of religion is presented in lay terms, and is not intended as a scholarly treatise. Finally, travel to Bhutan can often be difficult and frustrating. It is always an adventure, because the unexpected continually happens. Other times the surprises are the joy of friendship, understanding or unsurpassed beauty that will bring you back again and again.

Bumthang

Bumthang

Haa

Haa

Paro

Paro

Punakha

Punakha

Thimphu

Thimphu

Trongsa

Trongsa

Wangdue Phodrang

Wangdue Phodrang

Buddhism and Healing

Holy Places

[/tab]

[tab name=”Spiritual Monasteries”]

[restabs alignment=”osc-tabs-left” responsive=”false” seltabcolor=”#eeee22″ tabcolor=”#1e73be” tabhovercolor=”#dd3333″]
[restab title=”Thowa Drak Gonpa” active=”active”]

Thowa Drak Gonpa

Tang Valley, Bumthang

Local Name: Thowadra

Date of Construction: 1238

Category: Heritage sites – Temple

Geographical Location: At the northern tip of the valley, Thowadra is nestled into a cliff that appears to block the Tang valley. Thowadra, meaning ‘the highest rock’, is at an altitude of 3,400 meters (11,155 feet). The feeder road stops at the foot of the cliff and it is a two hour climb.

Description: Thowadra ‘s position is spectacular and similar to Taktsang in the Paro valley. It is made of a main building with overhanging wooden balconies and several smaller buildings as well as in the mountain caves higher up still. 

History: According to local tradition, Thowadra was an isolate place for Gelongma Pelmo, the daughter of the Kashmir King Triten gyalpo who had leprosy and was cured there. It was also blessed by the presence of Guru Rinpoche who came there to meditate.

This is where Guru Rinpoche is said to have left behind a wooden bird which he used to expel the king Kyikharatoe from the Khenpajong valley north of Bumthang. Thowadra is also one of the ‘gates’ leading into this secret valley, which was sealed up by Guru Rinpoche after he drove out the king.

The story surrounding Thowadra and the King Kyikharatoe is sad. It is said that Kyikharatoe came from Jelikhar in Choekhor where he had finally settled just to have a look at his beloved Khenpalung from the top of Thowadra mountain. He saw only desolation and out of grief cut down a bamboo to make a flute and played a nostalgic tune. Many places in Tang are associated with this tragic figure.

Thowadra was founded in 1238 by Lorepa (1187-1250), the Drukpa Kagyupa lama who had established Choedrak monastery at another of Guru Rinpoche’s meditation places in the Chume valley of Bumthang. Pema Trinley (1564-1642), the grandson of Pema Lingpa and first Gantey lineage holder meditated at this place.

A Nyingmapa monastic community was established here at the end of the 18th century by Changchub Gyeltsen (alias Jigme Kundrel), a disciple of the great Tibetan Dzogchen master, Jigme Lingpa (1730-1798). After his death the temple was not looked after but was restored by the Drukpa hierarch Choeje Ngawang Trinley who stayed there in meditation. Choeje Ngawang Trinley also restored Choedrak in Chume, also founded by Lorepa.

However one problem is that there are two lamas of the same name in this lineage. The 1st Ngawang Thinley lived 1712-1770 and the 2nd Ngawang Thinley’s dates were 1916-1950, and both were Je Khenpo of Bhutan. It might be the second who restored the temple but this has to be confirmed.

Architectural style school and related art works: Thowadra is made of a main temple and several small houses scattered above the rock as well as the holy spring of Gelongma Pelmo and the stone throne of Guru Rinpoche.

Social cultural function: Thowadra is a highly regarded pilgrimage place, a place of meditation and also has a small monastic school under the Thowadra Lam; it follows the Longchen Nyinthik tradition of the Nyingma school.

A spring blessed by Guru Rinpoche and Gelongma Pelmo comes out of the rock and is revered by the pilgrims as well as the stones believed to be dakinis’ bath and Guru Rinpoche’s throne.

The bamboos around Thowadra are said to be holy as they would have been brought initially from the great pilgrimage place of Tsari is south-east Tibet. Pilgrims take bamboos from Thowadra as protection.

* * *

[/restab]
[restab title=”Kunzang Drak Gonpa”]

Kunzang Drak Gonpa

Tang Valley, Bumthang

Local Name: Kunzangdra

Date of Construction: 1488

Category: Heritage sites – Temple

Geographical Location: This monastery, at 3,350 meters (10,990 feet), is located in the Tang valley about 12 kms on the Tang road from the Jakar-Ura-Mongar highway. It is above the great saint Pama Lingpa ‘s birthplace of Chel and in the hollow of a cliff which rises above the valley floor and visible from the road. One needs about one hour to reach it on foot and a road should reach the monastery soon. 

Description:  Apart from Pema Lingpa’s living quarters which are now the gonkhang, the temple of the protective deity Gonpo Maning, the monastery consists of four temples: the main temple with a wooden gallery contains images of Pema Lingpa, Guru Rinpoche and Namkhai Nyingpo, the last two attributed to Pema Lingpa himself; the Wangkhang, in which the principal statue is Avalokiteshvara with a thousand eyes and a thousand hands made by Pema Lingpa; Oezerphug, the meditation cave of Pema Lingpa’s son, Thugse Dawa Gyeltsen (1499-1586) with a holy spring (grubchu) supposed to cure epilepsy and stroke.

Higher up from the main buildings is the Khandroma Lhakhang, which contains a gilded copper statue of Pema Lingpa and a copy of the prajanaparamita sutra. It is built at the place where Yeshe Tshogyel, the enlighted consort of Guru has meditated. Nearby is a wooden post embued with the life force of thousands of dakinis, and a chorten built by Thugse Dawa Gyeltsen. Below the main temple is Pama Lingpa’s meditation cave with a life like statue of himself and his gilded footprint, and besides a stone throne.

History: It is one of the places where Guru Rinpoche meditated, as did his disciple Namkhe Nyingpo, and a little temple is said to have been established there at the end of the eighth century. However, the present site was founded in 1488 by the saint Pema Lingpa who was born close by at Chel, and he made it one of his residences.

Architectural style school and related art works: There are several stone buildings scattered through the mountain and on the rock face. They are small and look like houses. Kunzangdra has a beautiful collection of woodblocks and several footprints on stones. It also contains superb images in clay and copper (see description above). The chorten containing the remains of Pema Lingpa ‘s mother is also near the cliff.

Social cultural function: The monastery is now under the care of the Gantey Tulku and has a small monastic school. It is a revered place of pilgrimage and also houses meditation practitioners.

* * *

[/restab]
[restab title=”Chendebji Chorten”]

Chendebji Chorten

Tangsibi Gewog, Trongsa

Local Name: Chendebji Chorten

Date of Construction: 18th century

Category: Heritage sites – stupa/chorten

Geographical Location: Chendebji, Tangsibi Gewog, Trongsa Dzongkhag 

Description: The chorten is situated at the point believed to be where the three ridges and the three edges of the sky meet. It is an important chorten in Bhutan, and is recognizable by its roundish shape and the eyes painted on its sides, which bears similarity to the Jarung Khashor (Bodhanath) stupa in Nepal. 

History: According to the story of the second Gangtey Trulku, Tenzin Lekpai Dhundrup (1645-1726), Lama NgesupTshering Wangchuk constructed the Chendebji stupa. Lama Ngesup Tshering Wangchuk was a descendent of the Bemji Choeje in Trongsa, whose ancestor is said to have been a Tibetan King named Trisong Detsen.

Lama Ngesup Tshering Wangchuk brought a model of the Chendebji stupa from Nepal, and this model is still kept in Gangtey Gonpa, which is located in Wangdue district. It is similar to the Jarung Khashor/Bodhanath stupa of Nepal, which was built by a woman named Yum Jazinma (which translates to “the poultry lady”), who was actually the incarnation of a Dakini, and her four sons, one of whom being reincarnated as the Tibetan King, Trisong Detsen.

The Chendebji chorten was built in order to subdue Ngala dudm, the dreaded demoness of the Chendibji area, and bring peace to the valley. The relics inside the chorten were all provided by the Bemji Choeji. The skull of the second Gangtey Trulku Tenzin Lekpai Dhundrup was also put inside the chorten as a relic.

Architectural Style: The main chorten is similar in structure to Jarung Khashor/ Bodhanath stupa, which is an important pilgrimage site in the Kathmandu valley of Nepal. A traditional Bhutanese chorten was built by the Royal grand-mother Ashi Kesang Choden Wangchuck in 1982. A large prayer wall can also be seen beside the main chorten.

Social and Cultural Function: The site is important for religious practices. The Dangla lama initiated prayers on the fifth month of the Bhutanese calendar, constituting the origin of a tshechu (tshes bcu). His students and people living nearby continued this tradition until 2009. From 2009, a committee called ‘Sampalhendrup Tshogpa’, headed by the Gangtey trulku, looks after theSampalhendrup moenlam (bsam pa lhun grub smon lam), wish fulfilling prayer, and the Baza Guru Dungdrup prayers which are conducted annually at the Chendebji chorten, on the ninth month of the Bhutanese calendar on the Descending Day of Lord Buddha.

In 2012, the prayer was performed by total of 500 monks, lay-practitioners from Gangtey, Dangla, and Ngala in the Black mountains, and nuns from the Tang Pema Choeling nunnery. The preparation of the moenlam is done on a rotation base, with the 2012 prayer having been organized by Tangsibi Gewog. In 2013, it was organized by Sephu Gewog. The chorten, which is located in a picturesque gorge, is also an important stop for guests and tourists alike. It is commonly used as a picnic stop, and a restaurant has been established nearby.

* * *

[/restab]
[restab title=”Tamshing Lhundrup Choling”]

Tamshing Lhundrup Choling

Choekhor, Bumthang

Local Name: Tamshing Lhundrup Choling

Date of Construction: 1501

Category: Heritage sites – Temple

Geographical Location: Chhoekhor, Bumthang Dzongkhag 

Description: Tamshing is a small one-storey temple surrounded by monastic and village dwellings. From Tamshing monastery there is an excellent view of the Kurje complex on the other side of the river. A little bit north of Tamshing, a footbridge crosses the river and from there, it is only a ten-minute walk to Kurje.

Today, the monastery suffers from precarious conditions of conservation. Amongst other problems, due to roof leakages, the wall paintings are now becoming detached from the mud plaster of the walls and require urgent restoration.

History: Tamshing, is one of the most historically, spiritually and culturally significant monasteries in Bhutan. Built in the early sixteenth century, it has maintained living Vajrayana Buddhist traditions for over five hundred years.

The founder of Tamshing, Pema Lingpa (1450 – 1521), is considered a great saint and spiritual master in both the Bhutanese and Tibetan Vajrayana Buddhist traditions. Moreover, Tamshing is also a great centre of Bhutanese sacred masked dance, and Pema Lingpa himself introduced many of the sacred dances that remain a vibrant part of the monastic dance repertory throughout the region.

Tamshing Lhakhang, founded in 1501 (completed in 1505) by Pema Lingpa, contains paintings of fundamental interest for the history of painting in this region. It is also, along with Gangtey Gonpa in the Black Mountains and Drametse Gonpa in the East, one of the only places where Pema Lingpa’s tradition of religious teachings still continues today.

The temple was restored at the end of the 19th century, probably at the time of the 8th reincarnation of Pema Lingpa, by Kunzang Tenpe Nyima (1843–1891), since he is the last historical personage to figure in the paintings. He was the first king’s uncle. The temple itself is made up of a vestibule and two sanctuaries, one above the other, with a path for circumambulation running around the sanctuaries.

In the 1990s a building and toilet facilities have been built with the help of a European donor, thus allowing the children and the monks to live in healthier conditions and from 2000, more buildings were restored through other Bhutanese donors. The temple is owned by the Tamshing family descending from Pema Lingpa, but the monastic school residing there functions independently and Tamshing is the seat of two incarnations of Pema Lingpa lineages, the Sungtrul and the Thuksey.

Architectural style school and related art works: Built in stones with a circumambulation path around the sanctuaries, Tamshing is typical of the architectural style pre-17th century. Ground Floor: The 36 paintings in the vestibule on the ground floor date from the same period as the construction of the temple (early 16th century) and are still in relatively good condition.

Since they are probably the oldest extant paintings in Bhutan, they are of enormous interest for the history of both art and religion, and by some miracle they have escaped the repainting which is so frequently sponsored by the faithful as acts of piety. Each painting consists of a central figure surrounded by smaller personages who form his entourage and are placed on either side in small horizontal compartments.

The colors are evenly applied and the lines are drawn firmly and clearly. All the figures conform to the iconographic canons laid down by Pema Lingpa. In the circumambulation path itself, the paintings cannot be accurately dated. On the interior wall they represent Pema Lingpa’s lineage and on the exterior wall the Sixteen Arhats separated by the Buddha of Medicine.

The sanctuary on the lower floor is dedicated to Guru Rinpoche and his Eight Manifestations. The right-hand wall displays paintings of the Norbu Gyamtsho, a lineage of Guru Rinpoche particular to Pema Lingpa. The left-hand wall has the lineage of Pema Lingpa himself, ending with this eighth incarnation, Kunzang Tenpe Nyima (1843–1891). These paintings were restored at the initiative of the senior wife of the Second King, Ashi Phuntsho Chogron (1911–2003).

Upper Floor: The ceiling of the upper floor is extremely low. It is said that Pema Lingpa was a short man and that his measurements were used as the gauge for the temple. The upper floor would thus have been scaled to his size. The first paintings in the left-hand gallery are of the Thousand Buddhas followed by the Twenty-One Taras, feminine emanations of Avalokiteshvara.

The outside wall of the circumambulation path is covered with pictures of the Three Bodies of Buddha (Amitabha, Avalokiteshvara and Padmasambhava). They are simple figures elegantly drawn in yellow on a red background. On the inner wall are paintings of the religious cycle called Sampa Lhundrup, very popular with the Nyingmapas, in which 13 protecting forms of Guru Rinpoche are represented.

Next, the Eighty-Four Mahasiddhas are painted in a landscape of green hills. The right side of the gallery is taken up by a continuation of the Thousand Buddha images. The western part of the gallery over the entrance is occupied by the Gonkhang, the temple of fearsome deities.

The main temple of the upper floor is dedicated to Buddha Amitayus whose statue graces the inner sanctuary. The right hand wall is decorated with a painting of the primordial Buddha Samantabhadra, coloured dark blue. He is surrounded by the Four Bodhisattvas and several eminent Nyingmapa lamas, among them Jamyang Khyentse Wangpo (1820–92) and Kongtrul Lodroe Thaye (1813–99).

The left-hand wall has a painting of Buddha Vajrasattva coloured white, holding a diamond-thunderbolt and a bell; he is surrounded by the other Four Bodhisattvas. Like the paintings in the sanctuary below, these date from the end of the 19th century.
In the vestibule in front of the ground floor sanctuary there is a coat of mail attributed to Pema Lingpa, who had knowledge of metallurgy. Tradition says that if a person walks three times around the sanctuary wearing this heavy coat of mail, a part of his sins will be wiped away. 

Social cultural function: A small monastic community from the Pema Lingpa religious lineage which came from the mother-monastery of Lhalung in Lhodrak (southern Tibet) in 1959 settled at Tamshing. Today, the religious community of Tamshing consists of approximately 100 monks who provide training to the novices and members of the local community receiving schooling at the monastery and nearby Konchogsum Shedra.

In the 8th Bhutanese month, a festival called Phala choedpa takes place in the courtyard and unique ritual dances which follow the tradition established by Pemalingpa himself, are performed for 3 days. Tamshing is also a place of daily worship for villagers and many personal rituals are performed in the temples.

 

* * *

[/restab]
[restab title=”Kurje Lhakhang”]

Kurje Lhakhang

Choekhor, Bumthang

Local Name: Kurje Lhakhang

Date of Construction: 8th century

Category: Heritage sites – Temple

Geographical Location: Chhoekhor, Bumthang Dzongkhag

Description: 5 kms north of the district headquarter and 1 km from Jampa Lhakhang, this majestic complex is located on the right bank of the Chamkhar river opposite Tamshing and Khonchogsum lhakhang. The Kurje complex is made up of three buildings facing south surrounded by an enclosure made of 108 chortens. 

History: Kurje is one of the most sacred sites in Bhutan as Guru Rinpoche meditated here and left the imprint (je) of his body (ku) on a rock. In the 8th century, Bumthang was under the rule of a king named Sendhaka (alias Sintu Raja) whose home was the ‘iron castle’, Chakhar. This king was at war with his southern neighbour, King Na’oche. The latter killed the son of King Sendhaka, who became so distraught that he forgot to worship his personal deity, Shelging Karpo.

The angry god withdrew the king’s vital principle and as a result he fell gravely ill. As a last resort, his ministers decided to call Guru Rinpoche, whose supernatural powers were well-known throughout the Himalayas. When Guru Rinpoche arrived in Bumthang, he went to a place a short distance north of Chakhar where there was a large rock resembling a diamond-thunderbolt on the summit.

Here lived the deity Shelging Karpo. Guru Rinpoche meditated there for a while, leaving the imprint of his body on the rock. Then he asked the King’s daughter, whom he had taken as his consort, to go and fetch some water in a golden ewer. While she was away, he changed into his Eight Manifestations and began to dance in the meadow. So amazing was this spectacle that all the local divinities, except Shelging Karpo, came to watch.

When the king’s daughter came back, Guru Rinpoche transformed her into five princesses, each holding a golden ewer in her hand. The ewers reflected the sun’s rays directly at Shelging Karpo’s rock. Curious about this unusual flashing, Shelging Karpo decided to take the form of a white lion and come out to see what was going on. This was the moment Guru Rinpoche had been waiting for.

Turning himself into a holy griffon, (garuda/jachung), he swooped down, seized Shelging Karpo and forced him to give back the King’s vital principle. At the same time he made him promise not to cause any trouble for Buddhism and to become a protective deity. Guru Rinpoche planted his pilgrim staff in the ground where it grew into a cypress tree which has a descendant said to stand to this day in front of Kurje Lhakhang. As for Shelging Karpo, he is still the deity of Kurje.

King Sendhaka recovered his health and converted to Buddhism. Guru Rinpoche compelled the two kings to meet each other and make peace at a place in the Black Mountains called Nabji, where a stone pillar commemorates this meeting. This episode constitutes the first conversion to Buddhism of Bumthang. The actual Kurje complex is made up of three buildings facing south.

The first building on the right (east) is the oldest and was built on the rock where Guru Rinpoche meditated by King Sendha of Bumthang after his conversion to Buddhism. Its structure was rebuilt by Minjur Tenpa in 1652 while he was Trongsa Penlop and before he became the 3rd Desi of Bhutan.

The second building called the Sampa lhundrup temple was built in 1900 by Ugyen Wangchuck, the First King, while he was still the Penlop of Trongsa. The temple was built to house a monumental statue of Guru Rinpoche which was modelled after the advice of the great Nyingmapa lama, the Bakha Trulku, Rigzin Khamsum Yondrol.

A third building, the Ka Gon Phur sum lhakhang, was consecrated in June 1990 by the great master Dilgo Khyentse Rinpoche (d.1991). The construction of the new Lhakhang at Kurje was undertaken by Mayum Chonying Wangmo Dorji and the then Queen Mother, now the Royal Grand-mother Ashi Kesang Choeden Wangchuck in keeping with the 4th King’s wishes to build a sacred image of the deity Palchen Heruka while her mother Mayum Chonying Wangmo Dorji had also wished to construct a similar big image of Dorji Phurpa (Vajrakila) at this holy spot.

Dilgo Khyentse Rinpoche then advised the then Queen Mother, now the Royal Grand-mother to build a temple of Ka-Gong-Phur-Sum (three esoteric teachings of Kagye, Gongdue and Phurpa) on this sacred place. Thus the construction started in1984 in dedication to all the past Kings of Bhutan, and to Gongzim Ugyen Dorji, Gongzim Sonam Tobgye Dorji and Lyonchen Jigme Palden Dorji, and with deepest prayers for the long life and successful reign of the 4th Druk Gyalpo Jigme Singye Wangchuck, and for the eternal happiness and well-being of the Kingdom of Bhutan in particular and all sentient beings in general.

It is the biggest and most elaborate Ka-Gong-Phur-Sum Temple of the Terma Nyingma tradition. Ka-Gong-Phur-Sum literally means Three Mystic Revelations of The Eight Pronouncements (Kagye), Abhipraya Samaja (Gongdue) and Vajra Kilaya (Phurpa).

The Royal Grandmother, Ashi Kesang Choeden Wangchuck, also commissioned 108 chortens carved out of stones and placed at regular intervals on the top of the enclosure.

These Chortens are known as Duduel or Jangchub Chortens and represent the Mind of all the Buddhas, and the steps towards spiritual enlightenment. They are symbols that commemorate Buddha’s victory over evil forces and the absolute purity of his enlightenment. They enclose the Kurje complex, transforming it into a three-dimensional mandala along a pattern set by the Samye Monastery in Tibet.

In front of the buildings there are three large chortens, one of them made up of a heap of stones which are dedicated to the three Kings of Bhutan. A little away from the main complex but facing it and on the footpath to Jampa Lhakhang, the Royal Grandmother Ashi Kesang Choeden Wangchuck, commissioned yet another beautiful temple which was consecrated in the summer 2008.

The temple was inspired and designed in 1988 by Dilgo Khyentse Rinpoche according to the Zangdopelri, Guru Rinpoche’s paradise, and Mayum Choying Wangmo Dorji (d.1994) had offered to be the patron. Unfortunately both passed away and Ashi Kesang Choeden Wangchuck decided to take over the merituous task.

The temple was built in memory of Ashi Kesang Choeden Wangchuck’s Grandfather, Gongzim Ugyen Dorji, of her grand aunt Ani Thukten Wangmo and her parents, Gongzim Sonam Tobgye Dorji and Mayum Choying Wangmo Dorji (d.1994). The construction was carried out under the supervision of Geylong Nyabji Thinley Gyeltshen. 

Architectural style school and related art works: The oldest building to the east has two sanctuaries. Below the roof there is a carving of Guru Rinpoche as Garuda subduing the white lion. The upper temple is dedicated to the Past, Present and Future Buddhas, whose images stand in the sanctuary. On the wall to the right are painted the Twenty-One Taras and on the left are various deities associated with riches.

The lower temple is the holiest because this is the site of a cave containing a rock with the imprint of Guru Rinpoche’s body. The cave cannot be seen as it is concealed by a large statue of Guru Rinpoche. His Eight Manifestations are displayed on the altar. Just to the left of the entrance is the figure of Shelging Karpo and an altar dedicated to him.

On the right of the door, a thousand statues of Guru Rinpoche are lined up against the wall accompanied by three large statues: of the white Tara, the Goddess of Compassion; Guru Rinpoche; and either Pema Lingpa or Dorje Lingpa—the identity of this image is uncertain.

The wall opposite the door, on the right of the altar, is covered with clay, high reliefs commissioned by the senior wife of the Second King, Ashi Phuntsho Chodgron, in the 1930s. They represent Guru Rinpoche and his Twenty-Five Disciples, his Eight Manifestations and various other forms accounted for in the tradition of Pema Lingpa. The ceiling is decorated with a magnificent mandala dedicated to the teaching of the esoteric text Gondu.

There are two holes in the rock to the left of the entrance. They offer a way to purify sins. The sinner is supposed to enter on one side, worm his way as best he can through the rock and come out the other side. If he gets stuck it is because he has committed too many sins and will only be able to free himself by saying prayers. (Just in front of the steps leading to the temples there is a fairly small rock with a hole which has the same purpose).

The second buiding was built in 1900 by Ugyen Wangchuck, the First King, while he was still the Penlop of Trongsa. The temple was built to house a monumental statue of Guru Rinpoche. It was modelled under the advice of the great Nyingmapa lama, the Bakha Trulku, Rigzin Khamsum Yondrol who said that the blessings brought about by the presence of this image would contribute to the prosperity and stability of the whole country.

The image of Guru Rinpoche is about ten metres (over 32 feet) high and is surrounded by his Manifestations as they appear in the Sampa Lhundrup text. An image of the historical Buddha sits on the left side of the altar and Zangdopelri, the paradise of Guru Rinpoche, is on the right.

Facing the entrance, a second, smaller statue of Guru Rinpoche was commissioned by Tamshing Jagar, in the early 1960s. To the left of the window there is a large painting of the 4th reincarnation of Pema Lingpa, Ngawang Kunzang Dorje (1680–1723), and on the right is a painting of Shabdrung Ngawang Namgyal with on his right the Umze Tenzin Drugye (First Desi of Bhutan from I651 to 1656), and on his left Pekar Juney (the First Je Khenpo).

The porch forming the entrance to this temple contains particularly fine paintings of the Guardians of the Four Directions and various indigenous deities who were subdued by Guru Rinpoche and transformed into protectors of Buddhism: Dorje Legpa red in colour, holding a diamond-thunderbolt and riding on a goat; Ekajati, dark red, with one tooth and one eye; Yakdu Nagpo, the guardian deity of the valley, colored black and mounted on a black yak; Kyebu Lungten, the guardian deity of the Four Valleys of Bumthang, red, wearing armour and mounted on a red horse; and of course Shelging Karpo, Kurje’s deity, colored white and riding a white horse.

The temple of Ka-Gong-Phur-Sum to the West has three storey’s with the main image of Palchen Chemchog Heruka (Mahasri Parama Heruka) in wrathful form or in short form “Mahasri Heruka of Palchen Duepa”, with his mystic consort standing imposingly from the first to the third floor.

Though there are different forms of Palchen Heruka in various traditions of Vajrayana Buddhism, this particular one installed in the new Temple of Kurjey is the Chief of all Mahasri Heruka, and this sacred image has been made in accordance with the Longchen Nyingthig (The Heart Essence of Vast Openness) tradition. The image of Palchen Heruka has the beneficial effect of averting all undesirable elements like war, internal strife, natural calamities, misfortune, epidemics and bringing peace and happiness to the county.

On the right of Palchen Heruka stands the 17 feet image of Drangsong Throepa Lama Gondue with 3 heads, 6 hands and 4 legs while his consort has one head with two hands and two legs. On the left side of Palchen Heruka stands 17 feet image of Sinbu Throepa Palchen Dorji Phurpa or Vajrakila with 3 heads, 6 hands and 4 legs with his consort who has one face with two hands and two legs.

Life size statues on the top floor on the right of Palchen Heruka are Kken Lop Choi Sum or Khenchen Bodhisattava (Shantaraksita) on the right, Lopon (Guru) Rinpoche in the centre and Choegyal Thrisong Detsen on the left. Images of the lineage of Nyingmapa Lamas adorn the top portion of the altar.

On the side of Palchen Heruka on the top floor are statues of Drogoen Tsangpa Gyare Yeshe Dorji (12th c.), founder of the Drukpa Kargyu tradition with Zhabdrung Ngawang Namgyel (17th c.) and Gyalse Tenzin Rabgye (17th c.), the fourth Desi of Bhutan on the right and left respectively. Images of the lineage of Drukpa Kargyu Lamas are beautifully placed in a row above the three statues.

Statues in the middle floor are Kagye (The Eight Pronouncements), Gongdue (Abhipraya Samaja) and Phurpa (Vajra Kilaya). They are the Chief Tutelary Deities (Yidam) of the Terma tradition of Buddhism in the Kingdom. Statues on the ground floor are BuddhaSakyamuni which is the main image on this floor with Sariputra and Moggallana standing on his right and left, the sixteen Arhats (Neten Chudrug), Hashang, Upasaka Dhamata, and the four guardian kings of the Four Directions (Digpalas).

Social cultural function: Kurje is a very important place of pilgrimage for the Bhutanese as well as the Buddhist from all over the world. The caretakers of the temples are usually from the Trongsa monastic community. Some of the monks from Trongsa dzong spend the summer at Kurje and perform numerous rituals including a Tsechu festival on the 10th day of the 5th Bhutanese month when a thangka is unfurled.

* * *

[/restab]
[restab title=”Jampa Lhakhang”]

Jampa/Jampey Lhakhang

Choekhor, Bumthang

Local Name: Jampey/Jampa Lhakhang “Temple of Maitreya, the future Buddha”

Date of Construction: Like Kyichu Lhakhang in the Paro valley of Bhutan, this temple is said to be the first that King Songtsen Gampo of Tibet constructed in Bhutan in the seventh century.

Category: Heritage sites – Temple

Geographical Location: Chhoekhor, Bumthang Dzongkhag 

Description: Jampa lhakhang is a walled one-storey low complex built on a plateau above the river Chamkhar. It is one km south of Kuje monastic complex and four kilometers north of the district headquarter. Like any ancient temple in the Tibetan cultural area, the main sanctuary consisted of a small central shrine with a circumambulation path.

It was enclosed and surrounded by other temples which were built at the turn of the 20th century forming an inner courtyard. Four chortens (stupa), each of a different color are built at the corners of the enclosure. 

History: Like Kyichu Lhakhang in the Paro valley (see page 131), this temple is said to be the first that King Songtsen Gampo of Tibet constructed in Bhutan in the seventhCentury. It is one of the 108 temples built by him throughout Tibet and theHimalayas to overcome a giant demoness.

While Kyichu Lhakhang was erected on the demoness’s left foot, and was one of the temples built ‘to subjugate regions beyond the frontiers’, Jampa Lhakhang was placed on the left knee and was one of the temples built ‘to subjugate the frontiers’.

When Guru Rinpoche came to Bhutan, it is said that he preached the teachings of the Kagye cycle to King Sendhaka and his court from the roof of the temple. In addition to the main sanctuary containing the statue of Jampa, four more sanctuaries were added after the middle of the 19th century, creating a closed courtyard in front of the main sanctuary.

The exact dates of the founding and restoration of the different sanctuaries arenot clear, except that the whole complex was partially restored by Ugyen Wangchuk’s brother-in-law, the Jakar Dzongpon, Chime Dorje, in 1905. Outside the temple, a long building was erected in 1999 to serve as an assembly place during the great annual prayer (Monlam  Chenmo) instituted that year, and it is in front of this building that, in the autumn,  the Jampa lhakhang festival (Grub/Drup) takes place. More buildings were added in 2005. 

Architectural style school and related art works: The central shrine contains an inner sanctum with a large statue of Maitreya, framed on either side by Four Bodhisattvas. These clay statues are makeable and probably very ancient. On one side of the doorway leading into the main shrine there is a painting of the historical Buddha and, on the other, a painting of the Eight Manifestations of Guru Rinpoche. The circumambulation path walls are covered with paintings of the Thousand Buddhas and ornate by a long row of prayer wheels.

The sanctuary of Duki khorlo, or Dukhor (Kalacakra), is on the right of the main Sanctuary forming the right side of the courtyard (north). It was built by Jigme Namgyal or his son Ugyen Wangchuk at the end of the 19th century. Kalacakra, the Wheel of Time, is considered to be the most complex of the cycles of Tantric teachings, and is the one most recently propagated. According to Himalayan tradition, it was preached by Buddha and then kept secret for several centuries in the fabled kingdom of Shambala.

After reappearing in India around AD 966, it was introduced into Tibet in 1026. The deity who symbolizes Kalacakra is colored dark blue, with 32 arms, one yellow leg and one red leg. He is in sexual embrace with his consort, who is orange.

The temple’s main image represents this deity and the smaller statues represent his entourage. The splendid paintings devoted to the Karling Shitro cycle are of ‘the peaceful and terrifying deities according to Karma Lingpa’ who appear in the intermediary state between death and rebirth.

The Gonkhang is situated near the Dukhor sanctuary is never open for visits. The Chorten Lhakhang (north) is in an extension of the Dukikhorlo Lhakhang. It was built by Ashi Wangmo, the present King’s great grand-aunt, who became a nun of the Karmapa School.

This temple is dedicated to the 1st Benchey Lama, a reincarnation of the Karmapa school who died around 1940 and was one of the Wangchuck family’s chaplains. His chorten is in the middle of the temple. On the right-hand wall there is a painting of the lineage of the Karmapas, and the left wall depicts the Thirty-Five Buddhas of Confession.

The Guru Lhakhang forms the left side of the courtyard (south). It was founded by the Jakar Dzongpon, Tsondru Gyeltsen, in the middle of the 19th century. The main statue is of Guru Rinpoche flanked by images of Avalokiteshvara and Amitayus, the Buddha of long life. On the wall to the right are the Twenty-One Taras.

On the left-hand wall are Avalokiteshvara with a thousand eyes and a thousand hands, and Sukhavati—the Western Heaven of the Buddha of infinite light Amitabha. On the right of the window there is a painting of the great master Pema Lingpa and, on the left, the protective deity Gonpo Maning (one aspect of Mahakala).

The Sangye Lhakhang is above the complex main entrance (east). This ‘temple of Buddhas’ was founded by the 2nd King, Jigme Wangchuck. The main statues represent the Buddhas of the Seven Ages. The wall on the right depicts the esoteric cycle of the Gondu. On the left are Guru Rinpoche and his Eight Manifestations, Avalokiteshvara and the Medicine Buddhas whose principal figure is dark blue, holding a myrobolan fruit (Terminalia Chebula) in his hand.

Social cultural function: A caretaker from the state monastic community of Trongsa dzong looks after the temple, usually for a period of three to five years. The temple is an important pilgrimage place for the Bhutanese and people from all over the Buddhist Himalayas.

It is also a daily place of worship for the villagers in its vicinity. The great prayer  Monlam chenmo is an important date in the calendar of Bumthang and see hundreds of people gathering every day for one week. The high point of the year is the festival Drup/grub which takes place from the 15th to the 19th of the 9th Bhutanese month. Thousands of people from all over Bumthang and beyond come to watch the religious dances and buy all kinds of things at the fair. Numerous tourists now join them.

* * *

[/restab]
[restab title=”Pedselling Gonpa”]

Pedselling Gonpa

Choekhor, Bumthang 

Local Name: Pedselling Gonpa

Date of Construction: 18th century

Category: Heritage sites – monastery

Geographical Location: Chhoekhor, Bumthang Dzongkhag. 

Description: Pedselling “The lotus grove” is in the mountain high up above the Swiss farm and Bapalathang. It takes 3 hours on foot and one good hour with a 4X drive car on a 11 km long rough road. It is not advisable to drive to the monastery if it rains.

History: The monastery was established in 1769 by the first Pedselling lama, Drubthob Namgyel Lhendup (1718-1786) who came from Chapcha, south of Thimphu and spent part of his life in Tibet. There he became accomplished in subduing evil spirits and repelling enemies. He also received teachings from the famous Nyingma masters Drime Lingpa (1700-1775) and his disciple Jigme Lingpa (1729–1798).

When he came back to Bhutan, he established his seat in Pedselling according to a prophecy of the Jowo statue in Lhasa. His successive reincarnations mostly stayed in Pedselling but established temples in Eastern Bhutan and North of Trongsa. This private monastery was completely renovated and enlarged in 2000-2010 by the present 5th Incarnation, Pema Kunzang Tenzin Gyamtsho born in 1960 in Tang valley from Dorji Lingpa’s descendants and recognized by the 16th Karmapa.

He studied in the Drukpa monk-body in Punakha and Thimphu and also received many teachings from great Nyingma and non-sectarian masters. When he was 29, he went to live at Pedselling and revived his monastery with the help of generous contributors. He established a monastic school and repaired the old temple.

Architectural style/school and related art works: The monastery has a temple now surrounded by recent constructions to house monks. Most of the paintings and statues date from the mid 18th c. when it was built and has an exquisite statue of the monastery founder as well as a beautiful 11-headed Avalokiteshvara, and statues of the masters of different lineages. However most of the paintings were renovated in the 2000 when the temple underwent extensive restoration. 

Social cultural function: Seat of the Pedselling Tulku, an incarnated lama, who is very active in socio-religious works. The Monastic School has around 70 monks. A festival called the Petsheling Kuchoe & Tshechu is held on the 20th-21st days of the 4th month and dances such as Drametse nga cham, Pacham, Ging, and Zhacham are performed.

On the 1st day large banners of the Buddha Shakyamuni, Avalokiteshvara and Guru Rinpoche are displayed On the 2nd day, the Phurpa’i wang, a blessing with a magical dagger kept in a box in the temple and which belonged to the monastery founder, draws large crowds from all over Bumthang.

* * *

[/restab][/restabs]

[/tab]

[tab name=”Therapy Modules”]

[restabs alignment=”osc-tabs-left” responsive=”false” seltabcolor=”#eeee22″ tabcolor=”#1e73be” tabhovercolor=”#dd3333″]
[restab title=”Massage Therapy” active=”active”]

Uling Dharma Healers

Traditional Bhutanese Art of Healing

Therapy Training Module TBAH/HST: No. 1

Hot Stone Body Massage Therapy: Hot stones are used for a deep relaxation, thermotherapy, grounding, and getting connected to earth energy. A hot stone body massage session includes the full body. This technique will use specific mineral stones identified and collected from the high altitude river streams of the Himalayas to massage the body, and work out the “knots”, as well as place the stones for heat therapy. Hot stone massage therapy is not a deep pressure massage, but the heat from the stones penetrates to relax the muscles.

The rediscovered mineral stone therapy healing is the type of healing combined with meditation is a very powerful experience. This therapy is a subtle healing modality using gentle touch to facilitate the body’s inner healing process. This type of therapy works with the Craniofacial System, and the body’s inherent rhythms, releasing restrictions throughout the spine, joints, and cranial bones, and creating a deeply relaxing, and profoundly healing experience.


 

Therapy Training Module TBAH/DTM: No. 2

Deep Tissue Massage: This massage will address a specific pathology or target area through a series of muscle specific treatments. This can include acute or chronic problems (low back pain, carpal tunnel, thoracic outlet syndrome, whiplash injury, neck pain, tension headaches, etc).

Massage treatment sessions can involve postural and range-of-motion assessment, client education, and “homework” (stretching, body awareness, posture, ice, heat, etc.) and some include special tests for certain conditions. The client must make a commitment to their wellness for the treatment to be effective. The client will often, but not always, need to return for the same continuous sessions to help restrain their muscles back to its natural state.


 

Therapy Training Module TBAH/DTSOM: No. 3

Deep Tissue Singsay Oil Massage: The indigenous oil extracted from a wild tree’s fruit called “Singsay” is heated thoroughly with domestically grown garlic in most of Bhutanese kitchen gardens around the country. For optimal end result, it is best to procure the garlic leaves and roots grown in some of the alpine wilderness. It is basically applied to all the stiff portions of the body’s muscled areas by hand and are rubbed mildly on the surface of the affected body until the stiff muscles becomes more and more tender. It is an effective and proven oil massage therapy for all types of stiff and painful neck, shoulder, back spinal column, arm wrists, fingers, leg ankles and knee areas.


 

Therapy Training Module TBAH/KM: No. 4

Khempa Massage: Khempa massage is used and applied on any part of the body affected by joint pains, muscle contraction, chronic itching portions and chronic wounds or irritating old scar marks. Khempa massage session may include the full body or a specific portion of the body. This technique will use boiled khempa leaves heated in water to a maximum of 45 degrees centigrade to massage the body and work out the “knots”, as well as rub the khempa knots mildly on the effected parts of the body. The client is first applied with locally made indigenous massage oil called “Singsey”, extracted from a wild “Singsey” tree’s nut. It is not a deep pressure massage but the heat and medicinal herbal extraction from the khempa leaves penetrates to relax and heal the effected portion of the body.


 

Therapy Training Module TBAH/TBSMT: No. 22

Tantric Buddhism Sensual Massage Therapy. (Research in progress) Notwithstanding the fact that the Buddha essence is non popular, Buddhist iconographers use sexual difference to symbolize the twin concepts of insight and compassion. All goddesses are symbols of insight and the gods represent compassion. The union of compassion and insight symbolizes the non differential state of Bodhichitta (Jangchup Sempa), or the mind of enlightenment, which is represented visually by showing two deities engaged in sexual union.

Bhutanese practitioners characterize such images as Yab & Yum, which literally means father & mother. This sexual implicit comparison is also used for reverence to the highest stage of yoga in which there is no difference, no discrimination, and the truth is not separate able as the Vajra (Kuenjay) itself.

While such images, whether in the form of paintings or statues, are still boldly displayed in most of Bhutanese Lhakhangs and temples, they were always meant to be seen only by the initiated practitioners. Established Tantric masters, in particular the Ngangpa sect practitioners, seriously master their meditation by performing sexual union with their female partners. The rites and rituals associated with these images or practice are also difficult to understand and are not meant for lay practitioners to apply its techniques.

Tantric sex is explicitly associated with Buddhist meditation during the course of the preliminary “Ngyondro” meditation practice, whereby we are also taught to visualize Yab-Yum Dorji Sempa seated on our crown, and the milky amrita semen released from their sexual union are being absorbed through our navel holes throughout the internal parts of our body to cleanse all our defilements and all the existing incubated diseases, until all the cleansed residues are released out from our toes to be consumed by the illusionary sinful devilish red bull.


 

[/restab]
[restab title=”Bathing Therapy”]

Therapy Training Module TBAH/HSKB: No. 5

Hot Stone Khempa Bath: This kind of healing bath is still very popular in most parts of rural Bhutan. The stones, which are heated and burnt on hardwood, must contain some sulphur ingredients. After it is heated up to a range of 300 to 500 centigrade, the stones are immersed into a wooden tub filled with mineral water and fresh Khempa leaves. The client can then immerse in the hot water until he is perspired by sweating on his forehead. He can then come out of the wooden tub and expose himself for a while and repeat the session as much as he wish. He can then wash his head with the same water without applying any kind of soap or shampoo detergents.

After rinsing his body with the towel, he must immediately lie down on a mattress or bed with his body and head completely wrapped up by a light blanket for at least ten to fifteen minutes duration. The longer the duration of rest, more effective is its healing power. The client is then offered a choice locally brewed beverages, fried with butter and egg to activate the process of internal healings. He can then decide to immerse again several times but not exceeding four to five regimes at one session hot stone bath. After completing the last immersing session, he is offered a light dish containing rice, fresh cheese, egg or low fat meat, fried with butter and other edible medicinal spices prescribed by the master therapist.


 

Therapy Training Module TBAH/AHB: No. 6

Ahguroo Herbal Bath: This rare tree is grown in some parts of Trashiyangtsi Dzongkhag in the eastern Bhutan and is very effective to cure many skin diseases. Its leaf and bark are boiled until the water turns yellowish and is measured and mixed with the warm water in the bath tub to produce an aroma like smell. The longer the client remains in the heated water bath tub, the more effective is its healing power. The aroma smell from this herbal bath can be felt on our body for days after the first bath session.


 

Therapy Training Module TBAH/LGHB: No. 7

Lishing Gabur Herbal Bath: This herbal tree is also grown from a wild tree named Sengpangshing in Trashiyangtsi Dzonghag area. Its dried fruit is immersed in warm water in a bowl and kept overnight and its application is similar to Ahguroo herbal bath. It is effective for the treatment of chronic pains of the knees, ankles, buttock and shoulder.


 

Therapy Training Module TBAH/PMHB: No. 8

Pangserboo Meto Herbal Bath: This wild grass like flower is abundantly grown in most parts of the alpine ridges of western Bhutan and is harvested in autumn months. Apart from its strange aroma scent, it is believed to be very effective in energizing biological sexual enhancement. Application technique is similar to Ahguroo herbal bath. However, age limit factor of the client, proportion of the water level heating and immersing duration timing in the bath tub needs to be supervised and guided by a trained master therapist at all times to avoid severe side effects to certain people.

Medication: The herbal plant grows in the alpine areas all over Northern Bhutan. Its extracted bitter roots are dried and immersed in warm water and drank in the morning hours and is an effective treatment for chronic cough and cold ailments. It also relieves most of the body joint pains and urinal abnormalities.


 

[/restab]
[restab title=”Medication Therapy”]

Therapy Training Module TBAH/KHM: No. 12

Kheeru Herbal Medication: This herbal fruit is grown in the wilderness in most parts of sub tropical areas of Bhutan. Once it is harvested, it is orally consumed or soaked in warm water to treat indigestion, appetite and insomnia. It must however be cautioned that direct contact of its dried fruit with the tongue could result in losing any kind of food intake taste. It is therefore, recommended to consume the herbal fruit by soaking it in cold water and drinking its flavor with at an instant gulp.


 

Therapy Training Module TBAH/LHM: No. 13

Laningam Herbal Medication: This wild plant is grown in hidden thick bushes in several parts of tropical alpine areas of Bhutan and is effective for all kinds of skin related diseases and infected parts of internal body pains. Freshly extracted leaves and stems of this herbal plant are applied directly on the naked body by soaking it in cold water and rubbing it on the infected parts of the body. The rough leaves and its stem surface produces yellowish coloring on the body after its application. The rubbing therapy produces negligible scratch marks on the body’s skin, confirming that the medication from the herbal plant has been effective to treat the infected ailments. Wherever the scratch marks do not appear on the applied portion of the body, it is generally assumed that the treatment was ineffective. Two to three rounds of application are always recommended by master healer elders of the villages.


 

Therapy Training Module TBAH/HTHM: No. 14

Hair Tonic Herbal Medication: Hair tonic herbal application and healings was popular in some of the tribal communities of southern Tibet and northern Bhutan. With the advent of modern medicine, the tradition is almost instinct. The process of this healing technique is applied for those men and women, who usually maintain long hair throughout their life. It was discovered by some of these local healers that a majority of women with long hair possess chronic migraine types of headache.

The first step healing technique is applied by removing all the pigmy hair in phase-wise manner and applying a special herbal cleansing of the head in warm water. If the headache still persists after this treatment, the patient is given the option to shave her entire hair and undertake a regime of herbal medication for a week. It is effectively proven that the healing and treatment not only cures her migraine headache, but also enables her to grow a healthy natural hair.


 

Therapy Training Module TBAH/TBMT: No. 21

 

Tantric Buddhism Meditation Therapy. (Research in progress) It is believed that Guru Padmasambhawa was the main founder of Tantric Buddhism. It did not exist or was practiced during or after Buddha’s enlightenment. Tantric arose within Mahayana Buddhism known as Tantras and, while generally embracing the same aims, claimed to provide a rapid means to accomplish the goal of enlightenment by means of its distinctive techniques. Certain key features can be identified which serve to distinguish it from other forms of Indian Buddhism.

It offers an alternative path to enlightenment; its teachings are aimed at lay practitioners in particular, rather than monks and nuns. It recognizes mundane aims and attainments, and often deals with practices which are more magical in character than spiritual. It teaches special types of meditation as the path to realization, aimed at transforming the individual into an embodiment of the divine in this lifetime or after a short span of time.

Such kinds of meditation make extensive use of various kinds of Mantras as concrete expressions of the nature of reality. The formation of images of the various deities during meditation by means of creative imagination plays a key role in the process of realization. There is a proliferation in the number and types of Buddhas and other deities. Great stress is laid upon the importance of the Guru and the necessity of receiving the instructions and appropriate initiations for the teachings from him. It stresses the importance of the feminine and utilizes various forms of sexual yoga.


 

[/restab]
[restab title=”Healing Therapy”]

Therapy Training Module TBAH/PMHT: No. 15

Piles Medication Healing Therapy: This age old healing therapy technique to cure piles as been adopted from the primitive rural communities of Tawang in Arunachal Pradesh in far eastern Indian state by the people of Merak and Sakten of Bhutan. Medicine masters has to identify all the edible plants and grasses consumed by cows, yaks, sheep, goat and the grasses’ remaining stems and roots are collected carefully to be shredded into pieces, which are boiled thoroughly in water. Once the ingredients are well cooked, the patient suffering from piles immerse his buttock in the bowl containing the boiled ingredients until the water from the ingredients are cooled down and the process is repeated twice or thrice a day for one to two weeks, depending on the severity of his piles condition.


 

Therapy Training Module TBAH/JTMMH: No. 16

Jab Thrue Mantra Meditation Healing: It is also an alternative healing and ritual using a spiritual approach. It is an ancient Buddhist art of healing for those types of people, who may have undergone long period of illness, mental stress and any other related tensions of the mind that may have accrued from impurities: “Drib” through attending death or birth rituals. This technique is mainly focused to incite the recipients with a strong faith to avert all their accumulated ignorance, defilements and guilty possessions of their life time, are substantially cleansed by receiving Jab Thrue blessing. It is also administered to people, who may have served a long period of sentence in confinements like jail or prison. Jab Thrue therefore, is an art to heal such beings from mental torture and to revive them back into the streamline of their normal life.

Jab Thrue is usually administered by a learned Buddhist master or a qualified practitioner to an individual or to a group, consisting of not more than five to seven people. The recipients should attend the session by properly taking a bath or simply washing their head. Accompanied by Mantra recitation by the master, he would offer them aroma mixed water from the “Bumpa”: a ritual container and would ask them to drink the aroma water, stir it in their mouth and to throw it in a large bowl. This session is repeated three times. He would then pour the aroma water on the recipients head with the blessings of continuous mantra recitation.


 

Therapy Training Module TBAH/KMMH: No. 17

Kaago Mantra Meditation Healing:: It is similar to Jab Thrue ritual. This technique does not use aroma water. Here the master administers his blessings by reciting mantra and placing a Holy Scripture book on the recipients head. A special kind of incense: “Dhukzey” is burnt in a charcoal container and the recipients are also asked to inhale the incense smoke before the Kaago session begins. The result orientation is all similar to the Jab Thrue blessing.


 

Therapy Training Module TBAH/LGMMH: No. 18

Lung Gom Mantra Meditation Healing:  (Research in progress) It is one of the essential healing practices of an ancient Buddhism art. It is rigorously practiced by ascetics during the course of their long retreat and is orally transmitted to the common laymen. Lung Gom is one of the nine prominent yoga practices, which is derived from “Maha Yoga”. Since the  human body and soul are interdependent with “Jungwa Shee”: Sa, Chu, Mey, Lung, meaning – earth, water, fire and wind elements, the process of this training to identify and discover the affects and healings from these elements are tested through meditation practice and its results are gradually adopted to suite one’s own need on phase wise basis.


 

Therapy Training Module TBAH/BTMMH: No. 19

Baep Thruegor Mantra Meditation Healing: This art of healing to keep the idle body fit at all times is also derived from “Maha Yoga, Ati Yoga and Anu Yoga”. The process of this vigorous training is conducted in a spacious room, where several cushions wrapped by animal skins are placed two meters apart from each other. The practitioners are seated firmly on the cushions with their legs folded in Buddha posture and their toes firmly gripped by their fingers. Accompanied by reciting the mantra “Phet” and by inhaling their breathing as deep as possible into their lungs, they will attempt to jump on to the other cushion and land with the same posture by exhaling their breathing and so forth, until all the cushions in the room are attended to.


 

Therapy Training Module TBAH/MEMH: No. 20

Meditative Exercise Mantra Healing: This short exercise with the mind’s attention and view, focused onto a particular object is derived from “Ati Yoga” sessions to suite those individuals with busy schedules. It can be performed anywhere with a space enough to spread your arms across. The regimes consist of fifteen types movements of our body and must be completed vigorously without resting in between. Each regime is counted twenty times before switching on to the next regime.

During the regime session, one must focus his gaze on any particular object like a mountain, a tree, a rock boulder, a flower or even a dot on the wall. Once our gaze is fixed on a particularly selected object, our mind should not be distracted by any other feelings from within, other than our eyes constant focus on the vast emptiness in front of our direction. As and when, our mind is focused on the object, we must try to force our mind with the confidence that the regime we are contemplating is for our own good and benefit by sustaining our body and mind in healthy shape and by beginning the day with a positive accomplishment. The last, standing jogging is counted 25 times in each of the four directions, clockwise by counting 108 times and reciting the mantra “Om Ah Hung”, along with our jogging pace.


 

[/restab]
[restab title=”Course Package”]

Definitions of the course package:

1. Standard No. of the attending master Therapist:                                  One

2. No. of the attending assistant master Therapist:                                   One

3. Recommended No. of therapist trainees at one session:                       5 to 15 trainees

4. Recommended ages of trainee therapists:                                  Between 20 to 50 yrs.

5. Preferred sex of the fresh trainee therapists:                              Both male & female

6. Recommended minimum qualification of a trainee therapist: Grade X & above

7. Spoken language preference of the trainee therapists:              English

8. Minimum duration of the therapy training course:                   1 – 3 weeks

9. Tentative daily training timetable of the therapy course:

a) Morning sessions from 09.00 am to 12.00 pm

b) Afternoon sessions from 02.00 pm to 5.00 pm

10. Therapy training course provisions for the trainees to be provided by the sponsor:

a) Spacious, well ventilated room with accessible bathroom, toilet, bathtub, running hot/cold water, linens, comfortable cushions and towels.

b)Inspiring & harmonious surrounding atmosphere as prescribed by the master therapist course director.

11. Uling Therapist Healers applicable terms and conditions concerning the training of their therapist by their management or sponsorship arrangements.

a) As and when the deal of a specific therapy training course has been finalized and its venue fixed, the following expenses will be born by the management or the sponsoring agency.

1. To and fro economic airfare for one master therapist, visa arrangements, visa fees, airport transfer expenses, lodge & food expenses if any, during their transition from one place to another.

2. A decent lodge facility for the master therapists during their training course duration at the sponsors venue including food and refreshments.

3. Therapy training course contract fees to be paid to the master trainers as per the actual contract agreements signed and undertaken between the agents of both the parties.

 

Research & Compilation

Khaling Karma

Uling Dharma Healers

6/201, Lhaki Apartment, Chang Gedaphu, Thimphu, Bhutan

                       Phone & Fax: 02-335939 Mobile: 17612011/ 77612011 Email: uling@druknet.bt

[/restab][/restabs]

[/tab]
[tab name=”Tantra and Tantrism”]

[restabs alignment=”osc-tabs-left” responsive=”false” seltabcolor=”#eeee22″ tabcolor=”#1e73be” tabhovercolor=”#dd3333″]
[restab title=”Tantra and Tantrism” active=”active”]

Uling Dharma Healers

Traditional Bhutanese Art of Healing

Tantra and Trantrism

Any definition on Tantrism will be always limited and incomplete. Tantrism is eternal. Tantrism is a gift from spirit and a path leading back to spirit. Tantrism is a spiritual art of teaching and the practice was revealed thousands of years ago on the Indian subcontinent to Tibet, China, Mongolia, Japan, Korea, and to Southeast Asian subcontinent. Among other things, it is a practical method to clear the blockages in the body, mind & spirit and raise one’s energy level. The ultimate purpose is to transcend the physical limitations of our world and commune with spirit, thereby attaining enlightenment and a lasting state of peace & harmony. Tantrism is very helpful to discover who we really are and what our life’s purpose truly is.

The Divine Touch

Be a healer for your woman by becoming a more artful lover. Learn how your touch can be deeply healing as well as open her up to her full orgasmic potential.

The Art of Divine Touch is an opportunity for you to learn to give Eros’ touch to your beloved as she has so lovingly given to you.

In a temple setting, in a sacred way you will be re-trained in the art of sensual touch in a series of informative, experiential and fun sessions. Level One is required first to take any of the other sessions. You can however, after doing Level One and speaking with me, do any of the other levels in any order you would like.

Level One will teach you how to develop your touch both sensually and as a healer. You will learn how to become more present and in your body; how to ground your energy and how to be sensitive to your partner’s energy. In this initial session you will learn how to move you and your partner’s energy through breathing and how to create a safe and loving space for her. You will also learn how to give a well rounded massage and brush up on massage techniques.

Level Two will teach you how to connect even more with your healer-within and how to create a sacred setting both physically and energetically. Learn powerful communication techniques that will keep the energy between the two of you ever flowing. You will also learn how to read your beloved’s yoni, how to identify the type of yoni she has, (based on her physiology). You will be able to review what you have learned in the first session as well as learn how to give the Yoni Massage (outer genitalia) to your partner.

Level Three will teach you how to give your woman the 3000 year old Tantric Sacred Spot Healing Massage, (G-spot), opening her up to her full orgasmic potential. You will also have an opportunity to review the Yoni Massage as well if you have taken that session.

Level Four will teach you how to arouse your beloved to a heightened state of ecstasy and keep her there for an extended period of time. You will also learn how to read the arousal signs of a woman’s body. This session is available to couples or if you prefer to work with a co-teacher a double goddess session can be arranged. Each session is two hours in length and is a “hands-on” experience. You will work on one of the teachers or you may invite your beloved to participate with you. In fact, couples are encouraged to learn The Art of Divine Touch together.


 

[/restab]
[restab title=”Workshop and Class Session”]

Workshop and class sessions.

The main objectives of the workshops are mainly focused on basic healing sessions. A unique blend of Tantric energy healing, combined with a Tantric massage sessions. They activate, charge & balance the Chakras. They also nourish and strengthen our spirit in a very real, tangible way, enabling our spirit to enter our body and connect more fully with all parts of our self.

This is what enables and causes the healing process and most, if not all, the clients experience a profound healing on many different levels. All of the workshops & classes operate on this same principal. And it works very well for people! The more time and energy they put into it, the greater the results will be. Although people have been known to have life altering breakthroughs in just a one hour class, since all of the work is hands – on and experiential. Firstly a little explanation about energy, spirit & healing, and then we dive in and experience the magic!

The classes are typically one to two hours long. Workshops and classes can be offered that last anywhere from one day to an entire week! There are several different subjects to teach. At the core, they are all very healing & transformational, but the focus is different for each one:

  1. Introduction to Tantra – a brief overview of the insight into Tantrism. This includes some hands-on exercises and practice with the energetic principles.
  2. Tantric Healing & Transformation – an initiation into the healing path of Tantrism. Learning and practicing the fundamentals of Tantra.
  3. Tantric Massage – Learn how to work with your own healing powers to heal & transform yourself & others. We will learn how to give & receive a complete Tantric Massage.
  4. Tantric Sexuality – Use the power of sacred sexuality to help you heal and grow spiritually.
  5. Vision Questing – Connect with the spirits of creation (Jungwa Shee: the four elements, the six directions, our spirit guides & guardian angels, our own spirit) to receive the direction and assistance we need to continue our sacred journey on this earth with more clarity and power.

 

At the Workshop.

These are more than just workshops. It is an initiation into the amazing world of Tantrism!  A journey of fun and adventure to discover parts of our self that we may never have known of – our own personal energy, including our Meridians, Chakras, Aura and Kundalini. We learn many things about how to share this healing, sensual energy with others, but more importantly, we will have a wonderful time discovering our self.

The focus depends upon which one we can take, but in all we can be introduced to the broad range of Tantric arts. This includes Tantric yoga, meditations, breathing exercises and the general philosophy. The goal is to clear & awaken our inner powers, so that powerful Om Kundalini Hana Phet energy has a chance to emerge. The result is that we become more clear and healthy and able to discover our true self and what we’re capable of. Spiritual growth is always so much a fun!

The primary goals are to: 1) release physical and emotional stress; 2) clear energetic blockages in meridians, chakras & aura; 3) awaken, charge and balance the seven primary Chakras; 4) enable spirit to fully enter the body.

The results speak for themselves. When we achieve the above goals, we may be a completely different person. For one thing, our energy is raised & quickened so that we are operating at a much higher vibrating frequency.

  1. We can feel an immediate difference. Lighter, happy, joyful and free at peace.
  2. We are able to tap into other dimensions of reality and spirit.
  3. Our ego loses its grip on our heart and mind.
  4. We become more attuned to and in alignment with our own spirit and the source.
  5. We are more prepared for our  Om Kundalini to awaken – if we are ready.
  6. Our spiritual path of destiny & direction becomes more clear
  7. Solutions to life’s problems come to us effortlessly
  8. Our physical body will begin to heal itself on a very deep level.
  9. We can relax with certain knowledge that we are loved, guided and protected at all times.

From this space, the Tantric master can then teach the essential mantra syllables as to how to tap into the universal life force energy that exists all around us. We can then use this powerful energy to help and heal others, as well as heal and transform our own life.


 

[/restab]
[restab title=”Tantric Massage”]

 Tantric Massage

Tantric Massage is one small part of the wide ranging Tantric arts. Some of the other disciplines include Tantric Yoga, Tantric Meditation, Tantric Breathing, and of course, Tantric Sex.

Tantric Massage is a relatively new phenomenon. It is steadily gaining popularity in the east and west. But beyond those locations, it can still be difficult to find a renowned Tantric Massage Therapist.

It is also difficult to define Tantric Massage. Since there are no real standards, every therapist may do something different. So we can never be quite sure what we are getting when we hear the term “Tantric Massage”. Often it is used as a “buzz-word” for a simple sensual or sexual massage. That is not the case here.

One of the primary purposes of Tantra and Tantric Massage is to awaken the Om Kundalini. The Om Kundalini is a very powerful, intense and healing form of energy that for most people it is lying dormant at the base of the spine (the sacrum). To fully awaken this powerful energy can take years of devoted practice in the various disciplines of the Tantric arts.

Once awakened, the Om Kundalini will rise from its resting place under the sacrum and move up the spine, energizing and healing, eventually re-circulating throughout the entire body. The Om Kundalini is known to infuse a tremendous amount of energy into a person, and has an incredible ability to heal almost any affliction, be it physical, emotional or spiritual.

The reason that the Tantric arts are gaining such popularity recently is due to one of the more pleasurable side affects. When the Om Kundalini is awakened, or drawn out, it also awakens the sexual energy in the body. The Om Kundalini is different and distinct from the sexual energy, but the two are connected & intertwined. So as the Om Kundalini is awakened and drawn out of hibernation, so also is the sexual energy in the body. Along with the Om Kundalini, it is channeled and circulated throughout the entire body. Needless to say, this can be very pleasurable, but it is important to keep in mind that this is only a side effect, secondary to the healing power of the Om Kundalini.

Bodywork Therapy

This creation is a Dakini temple original ritual, that because of its powerful healing affect, has caught on with a magnitude of healers. This session is incredible for many reasons. On the surface, it’s an effective stress reliever, ideal for people with high tension jobs. It’s recommended as a first session if we are new to this type of healing work because we will learn the basic yogic breath, sound, and movement techniques that we will need to be a master of Tantric energy.

This therapy is a way to down shift into a slower more sensual space, out of the head and into the body. But it also has a very ancient symbolism and only those who have been properly trained and initiated will know and understand this.

In this a very loving therapy will be completely nurtured and pampered in the arms of a Dakini. It usually lasts for approximately an hour and a half. The bath therapy can also be combined with other rituals of all levels.

This is about how much energy we can allow our self to receive, we will be shown ways to run even higher levels of pleasure without fear of premature ejaculation, because we’ll be the moving orgasmic energy through our entire body. Some people describe it as feeling like the whole body were a lingam and energetic ejaculate streams out the top of the head. It takes the way people typically think about sexual energy and elevates it to a whole body experience which includes all chakras.

The session starts with a hot stone mineral bath. The warm water creates a safe “womb” like environment that is ideal for opening and balancing the chakras. Minerals from hot stone and hot water relax and open the body so we get more out of the massage itself. It’s incredibly rejuvenating as well as relaxing.

The bodywork is a combination of therapeutic and erotic massage, as well as specific Tantric bodywork. It is designed to clear any blockages in our body, due to emotional stress or physical tension, and open the Nadis (physical energy channels) so that nothing is limiting our potential for more full body ecstasy.

Tantra Healings for Daka & Dakinis

Whether we are single or already in relationship, we can take the first step toward healing and loving, so that we can create the highest relationship possible. Working together on this as a couple is a rewarding challenge and unique opportunity for emotional growth and self mastery as well as a way to inwardly harmonize our masculine and feminine as well as to our relationships and the world. It provides powerful healing and information to singles and couples.

There is a powerful intensified magic that occurs when couples learn and practice together. Amrita goddess specializes in teaching couples about emotional intimacy sexual and response female ejaculation and male erectile function.

A Trantric therapist working with a couple only takes one person to transform an entire relationship, supercharged transformation comes about when we go to the root of the problem. Core issues always seem to start with our first role models, our parents. Whether it was abandonment, abuse, addiction, or simply parents distracted by work, almost no one has had a perfect childhood. So, here’s a chance to get divine love and nurturing form both sexes at the same time and enjoying an exotic four handed massage, explore techniques and positions from the Kama Sutra, and discover how emotional release work and sound healing will help to heighten our pleasure and learn advanced Dakini spot massage or how to maximize our sexual energy.

Male Sexual Energy

The Multi Orgasmic Man

The classes are offered as a series over a period of 3 months. They are focused on assisting the clients in developing the ability to have control and mastery over their sexual energy and re-creating their erotic nervous system. They are not focused on immediate sexual gratification but rather on building sexual energy and learning how to circulate this energy throughout their entire body, eventually leading to full body orgasm(s) and orgasm without ejaculation.

Session I:

In this session we begin by teaching a basic breathing technique know as the Complete Breath. Clients will then have a chance to practice this breath until they feel comfortable with it. They will also learn how to do a self pleasuring practice which will teach them ejaculation control. In this practice, they will be expected to do at home by them self for the first month.

Session II:

The focus of this session is to increase the flow of energy in our body. We will learn this by doing a dynamic meditation designed specifically for this following with a breathing exercise. Breathing and learning how to draw your sexual energy up our spine and circulating it throughout our body is the key to becoming a “multi- orgasmic” man.

Session III:

In this session we will primarily be learning how to do the Energy Orgasm Breath, which when practiced will clear out old stuck energy from our chakra centres and open us to experiencing a full body orgasm through breathing. This session will be entirely devoted to this practice. We will also learn how to do the Heart Pleasuring Exercise and we will be expected to practice this at home.

Session IV:

In this session we will have the opportunity to receive a Lingum massage. This massage is focused on doing The Big Draw ( an exercise designed to give us a full body orgasm) at the end and not ejaculating. To really experience this we will have needed to do the homework over the past 3 months and developed the ability to master our sexual energy to some degree, to breathe continuously and to relax our body while aroused.

Empowerment and Private Sexual Healing for Women

Empowerment Classes & Private Sessions

Love and Intimacy Coaching for the evolution of love relations and the enchantment of love’s bliss.

  1. Reclaim your innocence
  2. Heal your wounded spirit
  3. Become desired, adored & honoured
  4. Stay young; reverse the aging process
  5. Integrate your sexuality with your spirit
  6. Open your body to more pleasurable feelings
  7. Open your heart to experience more love
  8. Evolve your relations to Higher Ground
  9. Learn to relax and find peace within
  10. Heighten awareness of your feminine essence
  11. Be empowered in your relationships

The whole earth is our temple. We are walking on sacred ground. Walk our life in gratitude, lovingly and respectfully Women’s Healing

As women we play a powerful role in both the education of our partner and beloved’s and transformative empowerment of ourselves. Any of the sessions can be tailored to the needs of women and couples.

The massage and bath therapy for women is the ultimate pampering and can include a facial, aromatherapy massage treatment. Enjoy loving, holistic skincare and fabulous full body massage. It’s a perfect first session and the ideal way to find a supportive healer who can assist you in more advanced sessions.

The most powerfully Transformative session is the Dakinis Spot Massage, which directly accesses the second chakra and can addresses any negative imprints caused by emotional, physical, sexual abuse or simply insensitive partners. This can help increase orgasmic sensation, and end the suffering of the past.

Sensual Tantric Massage

A Tantric massage is often the first step in learning to be a sexual being without going into fantasy or trancing out. It teaches you how to truly feel your body as it is being touched and aroused sexually, to be in the present moment, aroused and alive.

Start your Tantric massage by creating a safe and luxurious space to perform the massage. You can have soft music playing and candles lit to create an opulent space. Prepare some snacks and drinks to have ready during the massage.

The receiver’s only job is to stay present to the touch that is being offered, and to breathe. Make this a deep circular breath, in through the nose and out through the mouth. This breath helps keep you in the present moment and also helps move the sexual Om Kundalini energy through your whole body.

The giver’s only job is to connect and touch in a way that feels good to the giver, not to the person who is receiving the Tantric massage. This is one of the most important parts of giving anything. You want to touch your partner as if you are feeling a luxurious fur, and drinking in the sensations of how it feels to rub your hands along this fur. We do this for two reasons. First, if we touch from a place that feels good to us it will feel great to our partner. Second, when we wonder if our touch is feeling good then we are forced into our heads and out of our bodies. Tantra is the art of being sensually in our bodies not in our heads.

Begin the massage with your lover lying on his or her belly. Although there are many techniques on how to massage the most important thing is to touch more lightly and slowly than you are in the habit of doing. Bring your focus to the touch itself, and use the same circular breath that your partner is doing. Whenever you catch yourself holding your breath, gently pause the massage and hold your hands still on your partner’s body. Take a deep loud breath; this will remind both you and your partner to breath. Explore his or her whole body as if you have never touched a body before. Linger wherever your hands are called to, move wherever you want to. This is a loving full body massage so don’t forget about those places that don’t often get touched like the inner thighs, groin, and the buttocks.

The back massage will come to a natural conclusion if you let go of any goals or time frames. When this happens ask your partner to gently roll over. This is a good time to offer some of those snacks or drinks that you have prepared. Begin the next stage of the massage with your hand resting in stillness on your partner’s heart. Spend a few moments breathing together simply feeling your heart connection. As you feel called, begin to explore the front of your partner’s body.

If a woman is receiving, then going slowly is the key. Exposing her breasts and genitals can be a very scary thing, even if you have been intimate for a very long time. Taking your time and making sure that your partner feels safe is very important for her to be able to open to the Tantric massage. Begin by massaging her breasts. Use a slow and gentle touch that feels good to you. Don’t worry about arousing her that is not your job. You can try simply cupping her breasts with your hands and feeling them as she breathes. Imagine that love is poring out of her breasts and into your hands. The breasts are the seat of a woman’s sexuality and need to be loved and honored before any other part of her body will open up to you.

The breast massage will come to a natural conclusion and you can begin to explore the rest of her body, paying special attention to her belly from just below her rib cage to just above her pubic bone. Massage everything from her head to her toes. You can work around her yoni (vagina) massaging her inner thighs but do not actually touch her yoni until her body is completely open to you. Your hands will usually know when you are called to work on her yoni, but it is still important to check with her to make sure that she is ready to open to you. When you feel she is ready ask her verbally, “May I touch your yoni?” This is a very sacred place and must be treated as such.

If a man is receiving then they may be very eager to flip over and have a release from the lingam. Many people confuse a Tantric massage with an erotic massage and release. In a Tantric massage there are no goals, which mean we have no goals for a release or to withhold a release. Without goals we are able to experience new sensations that Spirit leads us to. In many cases these are more amazing than anything we have explored before.

If we force a goal, such as an ejaculation, we will have the exact same release that we always have. Men’s sexuality starts in their lingam (penis). So to begin you might place your hand over his penis and just feel it. There are no expectations that he will get erect or be flaccid. Whatever state he is in is perfect. From there begin to explore the rest of his body by using your hands to move his sexual charge from his penis out to his body. You can move back to his lingam as your hands are called to but don’t do it because that’s what you think he wants, do it because exploring his lingam feels good to you.

Whether a man or woman is receiving the massage it will come to a natural conclusion. The sexual energy may rise and fall during the massage. Allowing these peaks and valleys to happen without trying to control them is beautiful and very Tantric. When the massage comes to a conclusion offer: “The divine light in me salutes the divine light in you” by placing your hands in prayer on your heart. Staying and cuddling and nibbling on the food you set out for yourselves after the massage is a perfect way to close the ritual. Just breathe in the joy and bliss that you have created.

Tantric 4th Heart Chakra Exercise

Although advanced Tantric practices do require a fair amount of practice and training, anyone can do simple Tantra. Tantra is transformation and expansion – of energy, emotion, and consciousness, including powerful human drives like, sex, breath, and hunger. The following is a simple three minute Tantric Anahata (Heart) Chakra exercise appropriate for anyone.

1. Close your eyes and notice your current mental and emotional state good or bad,      up or down.

2. Then start instantly remembering any moment, memory, feeling, image, sound, or smell, that makes you profoundly feel profoundly good, happy and even makes you laugh.

3. Remain in that feeling and allow it to intensify until you can feel it throughout your body. Feel yourself smiling, and your eyes twinkling.

4. Now think of a loving, happy moment – anything that gives you a warm, wonderful feeling in the centre of your chest. Feel it and remain in it.

5. Let go of the memory and keep the feeling. Remain in the feeling. Even amplify it. That “warm fuzzy” feeling in your chest is caused by your thymus gland, which sits at the left side of your chest atop your physical heart. Notice how you feel now. Transforming, isn’t it? The thymus hormones not only give you that warm fuzzy feeling, but they also dissolve cortisol (the “stress” hormone released by your adrenals). Cortisol damages your organs in long-term exposure, and can kill – thymus hormones cause the body to destroy cortisol and relax again!

You’ve just performed an instant Tantric “de-stress,” using nothing but your own “mind” – your nervous and endocrine systems. And the good news is, the more you stimulate the good feelings, the easier it is for your body to have more. Modern science shows that your body builds new “neural networks” just to channel the peptides bringing you those good feelings!

6. Repeat the exercise several times daily to strengthen those positive neural networks, and you’ll feel so much better, so much faster!

Big hint: try this exercise with feelings of happiness, of deep love or gratitude, with pleasant excitement, with reverence or awe, even with orgasmic bliss! Do one at a time at first – when they get easy and powerful, then try blending them!

Tantric Massage is a ritual of receiving sensual Om Kundalini (sexual) energy. In this ritual, you are given time to explore your body without goals. Tantric massage adds energy healing and Tantric coaching to the ecstasy of receiving a nurturing and awakening sensual massage. It creates an environment in which you can release stress and feel more alive in your body while staying fully present to your sexual energy.


 

[/restab]
[restab title=”Dakinis Worship”]

Dakinis Worship

Dakinis worship is not a “scene” in a Dominate /Submissive sense. It is yoga, a science and system that teaches us to explore and discover our sexuality as our connection to the creative life forces within us. The practice of this system is a personal creation, designed to suit our interests and taste. We co-create together, based on what’s present, moment to moment.

The Tantric master assists us in understanding our connection to life and how to deepen that connection through personal practices and union with the embodiment of the Dakinies in women. From a tantric perspective, every man and women holds a spark of divine essence within them. Therefore, by acknowledging the divinity in one another, we evoke that presence. Man and women are equal opposites of one another. We may willingly take turns serving one another, but neither is less than the other.

Serving the Daka and Dakinis in a Tantrism way stimulates the innate love and devotion to the Divine. The essence of this expression is available to anyone who we truly are able to perceive divine essence with. Thus the greeting, Kuzu Zang which means the divine being within me greets and recognizes the divine being within us. In Tantrism, a man learns to raise his consciousness along with his frequency by not ejaculating regularly. It is most empowering when this is practiced will fully and with conscious choice. The tantric evolved man understands that the longer he holds his seed within him, the more power and energy he gathers.

When serving Dakinis from a place of high personal power, he joins with her at high frequencies; becoming an equal counterpart to the Dakinis he serves. A Tantric union is a very real connection based on the true expression of souls. Each person gives offerings to one another. Since we are new to this, the Tantric master will guide us through the stages of calling forth and honouring the Dakinis, until we feel it naturally flowing as an out pour of our own true expressions. The master will teach us to awaken the Dakinis and ride along with her in the abundant range of pleasurable sensations in the multi-orgasmic, ecstatic realms.

Much of this is possible through manual and energetic stimulation. As we meet in high realms with the master, he grants us the blessings of more intimate connections. It is a journey that unfolds infinitely, mysteriously and more beautifully than either of us could ever imagine.

Dakinis Rituals

Offerings like these gained devotees passage to the wisdom, and desires of the Dakinis. Learn to tune into the subtle messages of her body and find out precisely how to dedicate our self to her pleasure.

  • Learn to give a sensual massage
  • Do nude chores
  • Participate in Ritual Body Worship
  • Worship her Lotus feet
  • Be mesmerized through erotic hypnosis
  • Learn ejaculatory control
  • Experience a Golden Blessing
  • Transmit sex energy through your eyes, lips, breath, and touch into the body of the Goddess

Anointing, toning and offerings like these gained devotees passage to the wisdom, and desires of the Dakinis.


 

[/restab]
[restab title=”Tantrism Sex Terms”]

Tantrism Sacred Sex Terms

Anja - 6th Chakra, the third eye
Asana – a physical posture, or yoga related position
Amrita-female ejaculate; The Nectar of the Goddess; Fountain of youth
Ananda- divine bliss, oneness with higher realms of holy peace
Anahata - 4th Chakra, the heart centre
Atman – the essence of perfection inherent to all creatures
Bandah – muscular lock, used to direct and intensify sacred energy.
Chakras – nerve centres of the subtle body; seven in number, base of spine, genitals, belly, heart, throat, forehead (third eye), top of head
Daka- Male Priest, healer can embody shiva and serve Shakti unconditionally
Dakini
– Female Tantrica or Yogini. An attendant or servant to Great Goddess by holding the intention to embody her highest will; Commonly used to describe a Priestess, healer, alchemist, or initiate skilled at high level arts.
Darma- Your soul’s purpose, a completion of karma through Divine servitude
Darshan – inner vision; to see a great or holy individual, either human or divine
Deva – A God, Deity; or cosmic power
Devi – Goddess; Deity; a holy creative power
Dharma – divine duty, or highest spiritual path
Durga – the warrior Goddess
Hatha – literally the “Sun joins the Moon” symbolically translates to the soul’s connection with the body
Kama- love
Karma
– the accumulated effect, in this life, of deeds and actions in past lives
Kriya – system of internal purification, cleansing process
Kundalini- latent energy located at the base of the spine. Kundalini is like coiled sleeping serpent. The yogi works to gently awaken this dormant energy to attain enlightenment.
Lakshmi- Goddess of abundance, wealth, happiness and prosperity. The consort of Lord Vishnu
Lingam – a man’s “wand of light” from  Linga, pillar of adoration and worship of Lord Shiva- cosmic masculine force, igniting destruction or creation, consort and Tantric lover to Shakti
Maha – Great, mighty one
Maithuna – Elaborate Tantric ritual with many parts, usually culminating in some form sacred sexual union.
Manipura – 3rd Chakra, the power center, located around the navel
Mantra – a sacred phrase of spiritual significance and power; verbal chant
Maya – illusion that one’s personality can use to limit or challenge the Soul
Mudra – sacred hand gestures to focus the body’s energy with intention
Muladhara – 1st Chakra, the root center, located at the anus or perineum
Nadis – subtle nerve channels related to physical body and energy healing
Nirvana – Ultimate spiritual peace, a place that transcends birth and death and absolute freedom from attachment is achieved. The Vedas say when you reach the attainment your soul no longer needs to incarnate on the earth plane
Ojas – subtle vital force within the body which can lower immunity and vitality through forced orgasm, excessive and/or genitally focused ejaculation
Prana – Energy, air, breath, life force; received by the body from pure food, nurturing, healing and self transformation
Pranayama – yogic breath techniques; consciously control of breathing patterns to quiet the mind and balance the body’s natural energies.
Puja – a specific ritual, or sacred circle of worship
Reiki - Japanese work which employs Universal Healing Energy
Sahasara - 7th Chakra, the crown center, located at the top of the head
Samadhi – deep meditative state
Sattva- blissful illumination, joy
Shakti- the divine mother; the power of consciousness and spiritual evolution
Shaman – American Indian name for a spiritual healer
Shaktipat – an transmission of spiritual energy usually given by a guru
Sky Dancing – a translated Tantric term used to describe transcendental love making where partners, overcome their differences and dance in cosmic space
Sutra- lesson
Swadhistana – 2nd Chakra, the sexual center, located at the genitals
Tejas
– fire element of the body which can burn out with excessive toxin intake, drug use, cigarette smoking and even everyday city life.
Upandishads – literally “secret teachings” the last portion of the Vedas
Vissuddi - 5th Chakra, the throat center, located at the throat
Yab-Yum – an asana in which woman sits astride facing her partner; chakras are aligned, alternate breath can accompany this posture, a.k.a. “yogananda” or  the position of the cosmic spiral.
Yang- active, quick, firm, masculine or technical energy
Yantra – mystic geometrical diagram used for healing meditation
Yin – receptive, gentle, soft sensuality, feminine or intuitive energy
Yoni- A woman’s sacred temple; ring like symbol of Shakti or female power
Yuga – era, epoch. This age is the end of the Kali Yuga

Research & Compilation

Khaling Karma

Uling Dharma Healers

6/201, Lhaki Apartment, Chang Gedaphu, Thimphu, Bhutan

                       Phone & Fax: 02-335939 Mobile: 17612011/ 77612011 Email: uling@druknet.bt

[/restab]
[restab title=”Appointments and Booking”]

Appointments & Bookings

When you have booked an appointment and agreed on the time and place, it should be someplace where you have sufficient privacy and feel comfortable. The room should be moderately warm and heated, so you don’t get chilled during the massage. It’s also a good idea to take a long hot bath or shower to get nice, relaxed and loosened up.

You can also decide on who you want to receive the Tantric massage from, either a male or female therapists. There are very good therapists who have a wonderful touch and good grasp of Tantric principals. You can have either a two or 4-hand massage from the therapists.

When the therapists arrive, you can spend some time getting to know each other a little bit, or just get right into the massage, whatever you prefer. Each person is different, so each massage is a little bit different, but the sessions usually start off with the client on their back, on the table, under a sheet. Then begin with a gentle foot massage. This is very relaxing and feels wonderful. From there up to the neck and shoulders, where some stretching and massage to work out the knots and tension from the muscles. Some energy balancing to clear out blockages and restore the flow and balance of your life force energy is also applied. These techniques are extremely powerful and effective. You will feel a noticeable difference immediately.

Then the client will turn over so the therapist can work on the back and work out all of the knots, tension and stress through gentle, deep tissue massage that is never too hard, but just deep enough and also work the muscles in the legs and buttocks until your entire body is completely relaxed and loose, like a wet noodle. This is the end of Phase I: to release the physical stress & tension and clear out the blockages in your energy.

Phase II is all about building up the energy in your body, and beginning to awaken the Om Kundalini. There are a number of techniques for this. One of them is very light tracing of the fingertips over the surface of your skin. Very gentle, very smooth and light, but not enough to be ticklish, covering the entire body, gradually focusing into the area where the Om Kundalini is resting (at the base of the spine).

This part of the massage can be arousing. That is OK, it is a part of the process and it will always remind every client that this treatment is for you, for your enjoyment. So if there is ever a moment where you feel uncomfortable, it is OK to let the therapist know, and he can stop or do something differently. You cannot enjoy your massage if you’re feeling uncomfortable. Professional Tantric massage therapists with years of experience will know how important it is for their clients to feel relaxed and comfortable.

Another energy building technique that is vital to the emergence of Om Kundalini is energizing and balancing of the Chakras. These are energy centers that run up and down the center of your body. Your Chakras have a very powerful impact on various aspects of your self, both physical and emotional. Many people can actually feel when certain Chakras are open & clear, closed & blocked. For example, when your Heart Chakra is clear, balanced and open, you will experience a great deal of love and trust towards the people in your life, as well as the world at large.

When this Chakra is closed & blocked you can feel how closed down your heart feels, inaccessible. Therapists will work on clearing, energizing and balancing all seven of the main Chakras. By this point, you will be feeling totally relaxed and comfortable. All of the blockages should be cleared and your body is primed for the emergence of the Om Kundalini.

Phase III is where the therapists will really switch on the energy as we awaken the Om Kundalini and draw it out into the rest of your body. They use several different techniques to accomplish this; it may be different for each person depending on what works for them. Some people are just not ready for the intensity of the full Om Kundalini experience, and that is fine. Everyone is different and each person will have their own experience. This phase will usually involve intense Tantric breathing exercises.

Those who experience the magic of Om Kundalini are not disappointed. The energy can be tremendous and the sensations incredible. Of course, it is different for everyone. By the end of the session you will feel both relaxed and energized, completely satisfied and at peace with yourself and the world. Most sessions will last between one to one and half hours.

[/restab][/restabs]

[/tab]

[end_tabset]


Uling Dharma Tours
City Mall, 5th Floor, Chubachu
P.O Box No. 900, Thimphu, Bhutan
Mobile: 975-17612011 / 77612011
Tel: 975-2-339631
E-mail: uling@druknet.bt/ ulingconsult@gmail.com

Mobile Numbers:
Mr. Khaling Karma +975-1761-2011

Office is opened from 9AM till 05PM
Bhutan Time is +6hrs GMT