NECHUNG THE TIBETAN STATE ORACLE Rita Kuzder PhD Tibet takes a special position in the world in certain respect: even nowadays the Tibetan Government employs an oracle and it regularly consults him on governmental, political issues as well as on personal matters concerning the Dalai Lama. The person of oracle-medium with Tibetan word kuten (sku rten) is double. On one hand he is a simple monk (the current and the previous one were chosen from among the monks of the Nechung monastery), on the other hand he is chosen from the time to time to be the state oracle. He has got a minister rank as well as minister salary. But who is this Nechung? How has he got to Tibet? Since when has he given prophecies through human oracles? Since when has he been used as a state oracle? He is a very complex phenomenon, regarding his origin, his all the prediction methods what he uses, and as well as his appearance. There are several explanations about his origin in the Tibetan public consciousness. Some of them are recorded in writing, while others are preserved in the oral tradition to the present. In the oldest texts he is mentioned as Pehar, he got the name Nechung (gnas chung) later in the time of the 5th Dalai Lama (1617-1682), and from that time he is mentioned in the text by this name. Basically the relevant texts could be classified into two types by the opinions of the researchers: Pehar has a foreign origin, or Pehar is a Tibetan god. Pehar’s place in the Tibetan pantheon First of all because of the close relationship between Nechung and Pehar we need to investigate accurately what we know about Pehar, if he is really the same person like Nechung. This issue has already deeply been dealt by René de Nebesky-Wojkowitz 1, and by this in the gelugpa lineage’s (dge lugs pa) conception among the worldly protector deities (jig rten pa’i srung ma) Pehar takes the main place as a dharma protector deity2. At the same time 1 Nebesky-Wojkowitz, René de: Pe har and companions. In.: Oracles and Demons of Tibet. The Hague 1956, pp. 94-134 2 In Sanskrit: dharmap la 1 the clergy of the nyingmapa (rnying ma pa) lineage lists him to the fifth place with the group of the five deities (sku lnga) among the nine groups of most important protective deities. The name of Pehar The spelling of Pehar’s name3 is not unified, frequently given as dpe kar, pe dkar, spe dkar, dpe dkar, be dkar, dpe hara, dphar, pe ha ra4. His name had given rise to etymological discussions, which was divided the researchers about the question whether Pehar was of foreign origin or not. We can read in the article of Karmay5 a part of a Tibetan text by that his temple or chapel was built in Rasa (later called Lhasa). This is an important detail because by one opinion the spelling of Pehar’s name originally bi har, and this suggests Indian, Bengali origin6. Not precluded by the fact that they named the temple or the chapel by this word bi har/bi ha ra (this is the Tibetan transcript of the Sanskrit word vih ra), and from this the resident deity got this name. This phenomenon is not unique, the same happened later when Pehar had been known in the Nechung monastery as Nechung deity. However from this idea follows that Pehar not necessarily has foreign extraction. But then those who conclude foreign extraction by his name they do not form a unified opinion. Tucci describes Thomas’ notion that the name of Pehar came from the Chinese pai 3 His other names: chos skyong ba’i rgyal po, chos skyong chen mo/po, phrin las rgyal po, dkor bdag rgyal po; from the time that he took his place in Samye (bsam yas): srog bdag dkar po, skye bo yongs kyi dgra lha, zhal gsum stod kyi mi bo che; like rgyal po demon: pe dkar chen po; like chos rgyal: dgra lha chen po; like srog bdag: tshangs pa dkar po. He is the chief of all rgyal po demon which could be divided into two groups: into the groups of rgyal chen and rgyal phran , both contain 360-360 members. By the bon belief Pehar is zhang zhung gi srung pa. In Indian language: raja shel ging dkar po; in the language of d ki s: raja chen po; in Marpa language: g.ya’ spang mtshams kyi skyes gcig po; int he land of r k asas: glang gi raja; in Mi nyang: raja zla ba; in Nepal: sa yi raja; in China: ’dun raja ha; in Hor language: raja shing bya dkar po; the secret name given by Padmasambhava (during the tantric initiation): dbang phyug ye shes mgon. These names were collected by René de Nebesky-Wojkowitz from different texts which titles could be found int he bibliography of his above mentioned book. 4 rgyal mdos dkar po drug mdos kyi gzhung gshes gsol dang bcas pa bzhugs pa’i dbu phyogs legs so, wooden print, folio 3a in the volume of pi of rin chen gter mdzod. This is a gter ma text what was found by nyi ma ’od zer gter ston in Samye. 5 Karmay Samten G.: The Man and the Ox: a Ritual Offering the glud. In.: The Arrow and the Spindle. Kathmandu. 1998 p. 360. (he citied from Stein: „they have invited him to stay in the dpe dkar (vihara) in Rasa” (ra sa dpe dkar du bzhugs su gsol te). Furthermore this text dosn’t contain that campaign what the others do without exceptions with some little differences. 6 Its meaning is temple (lha khang) 2 word which means white, and the pai di term means ‘white emperor’7. But Tucci himself has the opinion that the name is rather derived the Turkish b g word8. Transferring Pehar to Bhata Hor The history of Pehar’s acceptance into the pantheon of Tibetan Buddhism is probably the most complex story. In the text what I read before and from some circumstantial language sources we know that Pehar was taken to Tibet from Bhata Hor after a campaign. But how did he get to Bhata Hor? There are different explanations about this, as well as about his origin. The deity had resided originally at Zahor (za hor)9 in Bengal from where he reached to Tibet. After residing at Zahor, he transferred his seat to a meditation school (sgrom grva) to Uyghur (yu gur), more precisely to Bhata Hor or Bhandahor – as Stein explained – to northern Mi nyang10. The dharma protector (dharmap la) exercises his power as a tutelary deity of the Hor tribes, and he has the name: Pholha Namtheb Karpo (pho lha gnam theb dkar po)11. By one of the oral traditions not Pehar but one of his main ministers Dorje Dagden (rdo rje grags ldan) was who is identified as the deity (gnam the dkar po) and both residences were in Bhata Hor before came to Tibet12. In the Chronicle of the 5th Dalai Lama claims that three royal demons (‘dre rgyal) of a white, black and yellow color existed in the country of Uyghur out of whom the white one was eventually transferred to Tibet under the name Pe har or Pe dkar13. According to the Tibetan conception in the past Pehar resided in the height of the blu sky, and at that time he was known as Br ! 7 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 106. Giuseppe Tucci: Tibetan Painted Scrolls I-II. Kyoto 1980, II./p. 736. 9 There was a debate about the geographical location of Zahor too. One says it is in Bengal, the other says in China. All this prove the foreign origin of Pehar. 10 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 97. 11 This name also has lots of variants: gnam thib dkar po, gnam rde’u dkar po, gnam sde dkar po, gnam thel dkar po, gnam the dkar po, gnam the’u dkar po. 12 They believe that Pehar is the embodiment of rdo rje grags ldan 13 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 98. 14 It is in Sanskrit. 15 It is a giant world era in the Buddhism. 8 3 " $ ! # % &' ' % &' " ( By another text17 out of the union of the god Namgyi Karpo (gnam gyi dkar po) with the goddess Shungcam Gyalmo (shug lcam rgyal mo) a son was born called Gyajin Karpo (brgya byin dkar po), who went to the eastern country of Hor, where he became known as the Namlha Karpo (gnam lha dkar po). After having taken his residence in the meditation school of Bhata Hor, he received the name Sogdag Karpo (srog bdag dkar po). Then, when the numerous shrines, stupas and the Samye monastery were erected by king Trisong Detsen (khri srong lde’u btsan) and the master Padmasambhava, he became – after the meditation school of Bhata Hor had been conquered – a guardian of the monastery’s treasures and scriptures18. Transferring Pehar from Bhata Hor to Samye In all of the resources which were available for me, could find that a Tibetan army attacked Bhata Hor and after conquering it carried with or without tweak its guarding deity to Tibet and made him guardian deity of Samye monastery19. Regarding the identity of the army leader prince the texts are not so unified. That is sure that one of king Trisong Detsen’s sons led the campaign and carried Pehar to Tibet20. In more sources we can read Muni Tsenpo (mu ni btsan po) or Mune Tsenpo (mu ne btsan po), but we can find also Murug Tsenpo (mu rug btsan po), Murub Tsepo (mu rub btsad po) or Murug Tsepo (mu rug btsad po). We could think that these names belong to the same person as with the Tibetan sources it is not surprising that one man has more names. However we can read the following in the text ‘The shining mirror of the Kingdom’: “Trisong Detsen had five 16 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 99. srog bdag rgyal po dkar po drug mdos ra shag gter byon gying ya ’don khrigs su brdebs pa bzhugs so, woodprint, folio 7, which is in the volume pi of rin chen gter mdzod. 18 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 99. 19 Shakabpa: History of Tibet. p. 45/footnote: Eric Haahr’s researchings prove that the constructing of Samye was finished in 766 the consecration was in 767. See: Acta Orientalica 25/1-2, 1963. 20 Shakabpa: History of Tibet. p.50. – By certain Tibetan sources king Trisong Detsen launched a war for religious reasons against Bedehor, which aim was to get the statue of Pehar – who is the guardian of the Tibetan Buddhism. After the war the statue was set up in the Samye monastery. [The author doesn’t allude in his book to any concrete source.] 17 4 wives […] from his Tibetan wife Tsheyangsa Metogdon (tshe yang bza’ me tog sgron) had three sons: Mune Tsenpo (mu ne btsan po), Murug Tsenpo (mu rug btsan po) and Mirug Tsepo (mi rug btsad po)21.” After constructed the Samye monastery Padmasambhava decided to constitute a deity to guardian of the monastery’s treasury. He addressed himself first he thought of the king of the klu22, named Surpu Ngapa (zur phud lnga pa)23 but he refused it, however for his suggestion Padmasambhava went to Bhata Hor with an army to bring Pehar with them to Tibet24. The tradition claims that Namthose (rnam thos sras)25 had lent his support to Prince Murug Tsenpo who conquered with the help of this deity China, Bhata Hor and Gru gu26. In these war expeditions Pehar tried to escape having changed his body into a vulture but he was brought down by an arrow released by a demon (gnod byin)27, and later conveyed to Samye. Tucci mentioned that probably this scene (Namthose’s victory over Pehar) has painted on a fresco in Turfan28. According another story Pehar had acted at one time as the personal protective deity of the king Satham (sa tham) of Jang (ljang), who was defeated by the legendary hero king Gesar (ge sar) of Ling (gling). In order not to displease Pehar by reminding him of the defeat he had suffered, it is forbidden to sing the Gesar epos at Nechung (gnas chung) monastery, Pehar’s present main seat, and also not at the neighboring Drepung (‘bras spungs dgon pa)29. Tucci gives another version of Pehar’s transfer to Tibet. Padmasambhava compelled Pehar by means of supernatural power to leave his abode and come to Tibet. The god accepted and, seating a wooden bird studded with jewels, travelled to the Snowy Land in the company of numerous other supernatural beings. After Pehar had reached his new seat, Padmasambhava placed a thunderbolt on the crown of his head, thus turning Pehar into a dharmap la. 21 tshe yang bza’ me tog sgron la sras gsum ’khrungs te/mu ni btsan po/mu rug bsan po/mi rug btsad po na legs dang gsum yod pa’i yab. In.: sa skya bsod rnams rgyal mtsan: rgyal rabs gsal ba’i me long. Bejing 1981. pp. 212-213. 22 In Sanskrit: n ga, in English snake. 23 This king of the snakes can find in the Bon text named gtsang ma klu ’bum at the folio 73b. 24 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 100. 25 In Sanskrit: Vaisravana; he is the king of the gnod byin demons or mountain gods, who are the guardians of the western areas. 26 Turkestan. Tucci: Tibetan Painted Scrolls I-II./p. 736. 27 One type of demons in Tibet, they live int he mountains and passes, and dangerous for the travellers, their king is Namthose. 28 Tucci: Tibetan Painted Scrolls I-II./p. 735. 29 By Karma Dorje’s oral notification – Tibetan lector at ELTE University of Budapest, Hungary – not because of this cannot sing and listen to the Gesar epoch in the monastery, but because of the length of the epoch will take time from the useful duties like praying, ceremony etc. 5 According to another version, Padmasambhava subdued Pehar in a meditation before carrying him to Tibet, this method is named ar gtad30. Pehar was originally called Bihar Gyelpo (bi har rgyal po), and he was born from one of the thirteen eggs31 which had been produced by a white klu mo inhabiting lake Manasarovar (ma dros mtsho). He had human body, but had the head of a Garuda bird (‘khyung). Later he came to stay in Bhata Hor, and after his arrival to Samye he was called the Kordag Gyelchen Bihara (dkor bdang rgyal chen bi ha ra); where he was the guardian of this holy place and treasures (gnas dang nor srung)32. Lastly text which is contained in the introduction to the Narthang (snar thang) edition of the Kanjur (bka’ ‘gyur) claims that after the destruction of the meditation school of Bhata Hor by Tibetan armies, Pehar – or rather a medium of the dharmap la residing at his seat – was taken to Tibet. They carried away with him a number of sacred objects from his shrine’s treasures33. Transferring Pehar from Samye to Nechung It is believed that after 700 years staying in Samye Pehar moved to the place of Nechung monastery during the 5th Dalai Lama’s reign (1617-1682). 1. After residing at Samye for many centuries Pehar is supposed to have moved to the monastery of Tshalgungthang (tshal gung thang chos ‘khor gling) or shortly Gungthang (gung thang), an establishment of the nyingmapa sect lying on the bank of the Kyichu (skyid chu) river, to the east of Lhasa (lha sa). During his stay at Tshalgungthang, Pehar began to quarrel with Lama Zhangtselva (bla ma zhang tshal ba), and the lama had also strong antipathy towards the dharma protector. It thus happened that, when a new monastery was built under the direction of Lama Zhang, the latter ordered the painters, who were designing the frescoes inside the new shrine, not to paint a single picture of Pehar. The god decided to take revenge and assuming the form of a boy, began to assist the painter in their work in a most obliging way. The 30 ar gtad uses to subdue devil spirits in meditation. The the’u rang demons also were born from eggs. 32 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 102. 33 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 102. 31 6 artists were very pleased with their young helpmate, and when their work almost completed, they asked the boy how they could reward him for his help. The boy replied that his only wish would be that they should paint somewhere on the wall of the shrine the small figure of a monkey holding a burning incense-stick in its hand. The painters complied with this strange request. One night, after all the work in the temple had been finished, Pehar slipped into the shape of the painted monkey, and with the burning incense-stick he set the whole sanctuary on fire. After this Lama Zhang performed a special magic rite and thus succeeded in bringing Pehar into his power. He compelled then the dharma protector to enter a demon-trap, gyeldo (rgyal mdos), which is a thread-cross made for deities of the king (rgyal po) class. Having caught the deity in this contraption, the lama locked the thread-cross in a box, which he threw into the Kyichu river. The box was quickly swept away, and when reaching to the Drepung (‘bras spungs) monastery, one of the four abbots of his greatest Tibetan monastery espied the casket. As he recognized by means of his supernatural powers that Pehar had been imprisoned in this box, he ordered a priest to pull it out of the water and to bring it immediately into the monastery. The lama while was carrying the casket it became overwhelmed by curiosity and lifted its lid. At once the dharma protector escaped, and assuming the shape of a beautiful white dove flew to a nearby birch, which is the tree of life (gro ba shing), where he vanished. Later the Nechung (gnas chung) monastery was built around this tree. Pehar began to manifest himself from that time at that place, assuming possession of the body of a priest34. 2. By the other source – the 5th Dalai Lama himself while staying one day at Drepung saw from the window of his room the box in which Pehar was imprisoned drifting down the Kyichu river. He ordered the abbot of the Deyang (bde yangs) college of Drepung to run down to the river to pull the casket out of the water and bring it into his presence, but he strictly prohibited the abbot from opening the box. The priest while carrying the box towards the monastery his load grew gradually heavier and heavier. Becoming curious, the abbot lifted the lid of the box a little, but at this moment a pigeon flew out of the casket and headed for a nearby tree. The abbot ran back to the monastery to report his mishap to the Dalai Lama. Then the Dalai Lama himself ordered a shrine to be built around that tree and out of this first edifice in the course of time a whole monastery developed35. 34 35 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 104-105. Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 105. 7 3. According to the third text Pehar moved to his present residence to fulfil a promise he had made to one of the chief disciples of Tsongkhapa (tsong kha pa) and the first abbot of Drepung, Jamyang Choje Tashi (‘jam dbyangs chos rje bkra shis) (13791449), whom Pehar is supposed to have assure that he would protect this great monastery which at that time was being built (1416)36. 4. By the official version from the Tibetan Government what claimed to be correct version about the origin of the Nechung monastery, relates that not Pehar personally moved from Samye to Tshalgungthang, but only his chief minister Dorje Dagden (rdo rje grags ldan), hoping to become an important an honoured protective deity of this monastery, and he began therefore to manifest himself, causing various apparitions before the eyes of the lamas. But the monks instead of inviting him to take up his residence at their monastery, they abused him calling him dengan (‘dre ngan)37, an evil spirit. They forced him to enter a wooden box which they threw then into the river. After the box had been opened by a lama, Dorje Dagden escaped and vanished in a tree, around which later on the Nechung shrine was built38. The origin of the name of Nechung The Samye monastery was established by king Trisong Detsen (755-798) in the 8th century, in 767, later on this became nechen (gnas chen), a very “important/holy place”. After the shrine was built up around the life-tree of Pehar because of the Samye monastery, it started to call Nechung (gnas chung), “small place”. And from the name of the monastery Pehar inherited the name, so after all started to name him as Nechung. 36 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 106. It is the general name for the demons. 38 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 106. 37 8 The do, thread-cross (mdos) and the lu (glud) ceremonies. In the texts in more times and forms can read about these. The do or thread-cross a demon trap, which has many forms. Whereas Pehar belongs to gyelpo, the king class (rgyal po) deity or demon therefore can catch only with gyeldo, king class demon trap (rgyal mdos)39. For example it was necessary when Pehar with anger set fire to the shrine, and the Lama Zhang with his special magic power with a do could catch the deity, closed to a wooden box and threw into the river. Karmay describes a gyeldo text what was made by Padmasambhava for Pehar. The text doesn’t have historical value, only could find it in mythical time which is characteristics of the gyeldo text. I have to mention also that so-called thread-cross is used in various parts of the world, and number of treatises has already been published on this subject. We can find them In South Africa, in Peru, in Australia, in Mongolia, as well as in Sweden. The use of thread-crosses in Tibet dates already from pre-Buddhist times, and a section of the Bon called tulshen (‘phrul gshen) was mainly concerned with the do (mdos)40. In other cases the do (mdos) fulfills the same purpose as a torma (gtor ma): it provides a temporary abode for a deity41. The lu (glud) is a ransom what is made from straw, seeds, grass, food and different wealth (like gold, silver, coins), and they throw to the direction from where the demon has come. The lu could be plant, branch, stone, animal or in rare cases human also (this happened in Mongolia when whole community was in danger, and they used human-lu42 to save the people. It is also important in healing in Mongolia. The shaman is making the image of the sick person, and asks the causer of the illness to move to the jolig from the sick person’s body. After he moved they will throw away the jolig43. 39 The gyeldo looks like the following: a thread-cross with a white centre and a rainbow coloured brim bearing the feathers of a white hen. Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 374. 40 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 370. 41 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 370. 42 In Halha language it is jorig. 43 Bumochir Dulam: Mongol Shamanic Ritual. pp. 87-88. 9 From this I tried to interpret the Tibetan word luyar (lus g.yar) what unfortunately, I know from a very fragmentary text44. It is so difficult to find its exact meaning. Its literary meaning is “lending body”, so first I thought that it was synonym of the medium, with Tibetan word kuten (sku rten). But it also has the meaning that not the imprisoned Pehar was put into the wooden box but a human who was a lu (glud) at that time. Maybe its reason was, Pehar not to 44 gling dpon padma skal bzang: dbang drag rol pa’i dga’ tshal gnas chung rdo rje sgra dbyangs gling gi dkar chag bskyar sgrig, in.: bod ljongs gnas brjed, Lhasa, 1988/1, p. 35. 10 11 go back to the monastery, where he made trouble before. Also it could mean that sacrificing the medium, like a do (mdos) (when was possessed by Pehar), closed him into the wooden box, and throw into the river before the deity leaves his body. A more accurate interpretation of the word would be necessary to know the full text. The personality of the medium A complex issue has to be investigated again. Primary importance is that the medium has to have a blameless life, always respectful, honest, trusty, true believer. Only this type of man would be chosen by the deity for his “mouthpiece”. But at the same time it is not an easy task to be a medium of a deity. To be in trance also means big physical burden, could have some consequences like his hair loss, but also this could be one of the reasons why many oracles lived a short life. I have to mention the epilepsy45, too, because more researchers thought that the people who are doing something in trance they are maybe insane or epileptic. By Nebesky-Wojkowitz checking the different cases, fallings into trance, ie. the seizures probably are not the simple cases of the epilepsy. The Tibetans can distinguish very well who has epilepsy and who is “possessed”46. If it happens they call there more lamas to examine which spirit has possessed the person or future medium. But even Eliade notes that however the shamans are similar on the face of epileptics and hysterics, yet they have very strong neurological structure stronger than the average people have. They can concentrate with inaccessible intensity to the profane, resist to the toilsome afflictions, keep under control their ecstatically movements, etc. Their memory and self-control ability involve far above the average47. 45 Nebesky-Wojkowitz: Oracles and Demons of Tibet pp. 416-417.; Mircea Eliade: Shamanism: Archaic Techniques of Ecstasy, 1951. Pp. 37-45. 46 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 420. 47 Mircea Eliade: Shamanism p. 42. 12 The relationship of the deity and the oracle Tibetans for different reasons turn to oracle, and of course through him or her to the deity. They are not praying to him only for to know the future but the same way request him to protect them, and sometimes to heal them as well. The deities’ primary task is to protect Buddha, dharma and the practitioners. The Tibetan name of the deity also refers to this: chokyong (chos skyong), choje (chos rje), chogyel (chos rgyal)48. The word kuten (sku rten) refers to the deity, who possesses the medium’s body, and through the medium answer to the people. It means these oracles are like trancemitters between the natural and spiritual worlds. The word kuten originally means “physical base”, which clearly explains the position of the medium. The oracles Since I do not have data how the deity used to give prophecies before 1544 (from this time human plays the role of the medium), or answered to the questions, so I can rely on my own ideas. Probably there were holding ceremonies for requesting prophecies in the monastery, and the deity answered with certain, special actions, or in some strange dreams, etc. And these answers were explained by scholars and experienced lamas. This is likely so, because at the beginnings they did follow the above procedure in case of prophecies, difficult to understand. Sometimes oracles were not needed at all. From more source texts are known that Padmasambhava directly could talk to Pehar. Only from the 16th century in 1544 gave prophecy the deity through a human medium. Thus Datsang Dova Lobsang Pelden (grva tshang ‘gro ba blo bzang dpal ldan) became the first Nechung oracle medium. Unfortunately we don’t know how the deity chose him for his medium, which he was before this position, etc. Even we have less information regarding the identity of the second and third kuten. The fourth Nechung kuten, Gangkyipa Tshevang Pelbar (gangs skyid pa tshe dbang dpal ‘bar) functioned during the time of the 5th Dalai 48 Prince Peter of Greece and Denmark: Tibetan Oracles in Dharamsala. In.: Proceedings of the Csoma de K rös Memorial Symposium, editor: Louis Ligeti, Budapest, 1978, pp. 327-335. 13 Lama, Ngavang Lobsang Gyatsho (ngag dbang blo bzang rgya mtsho) (1617-1682). After the Great Fifth passed away, the regent, Sangye Gyatsho (sangs rgyas rgya mtsho) (1653-1705) governed Tibet, at that time the fifth Nechung kuten, Kongpo Lobsang Gyatsho (kong po blo bzang rgya mtsho) gave prophecies. The sixth medium was, Ngavang Gyatsho (ngag dbang rgya mstho), the seventh medium was, Tshangyang Tamdin (tshang dbyangs rta mgrin) or by his other name, Lobsang Tashi (blo bzang bkra shis). The eighth one was Nechung kuten, Lhalungpa Shakya Yarphel (lha lung pa shakya yar phel) he became the oracle during the ruling time of the 10th Dalai Lama, Tshultrim Gyatsho (tshul khrims rgya mtsho) (1816-1837). And he filled this position till the beginning of reign of the 13th Dalai Lama, Thubten Gyatsho (thub bstan rgya mtsho) (1875-1933). The ninth kuten was, Lobsang Sonam (blo bzang bsod nams) of Kham, and the tenth one was Lhalungpa Gyeltsen Tharchin (lha lung pa rgyal mtshan mthar phyin). Though it is not written in my source text, but it seems like the ninth kuten was deposed, because the text continues like this: he was set back to the eleventh kuten’s place, and he was praying the 13th Dalai Lama for quick rebirth during his trance. After the 13th Dalai Lama’s death, the twelfth kuten, Lobsang Namgyel (blo bzang rnam rgyal) of Derbag passed away, too. In 1945 it was publicly announced that Lobsang Jigme (blo bzang ‘jigs med) was the thirteenth Nechung oracle. He was the first one among the Nechung oracles who was chosen from among the Nechung monastery’s monks. All other Nechung oracles before him came from some other places. We already know more about his prophecies. He served and helped the Tibetan Government and the Dalai Lama until his death in 26th of April 1984 in Dharamsala (India). The present Nechung medium, venerable Thubten Ngodup (thub bstan dngos grub) (b. 1957 in Phari) was chosen by the deity also from among the Nechung monastery’s monks. He has been the oracle since 1987. Selection of the oracles Anyhow we should compare how it happens in case of shamans, because several researchers draw parallel between the Tibetan oracle and the shamanism, especially with the Siberian shamanism. Using Nebesky-Wojkowitz’s statements I resembled with the report of the present Nechung kuten, the following can be noted: 1. The oracle doesn’t born with physical disorder (for example: with teeth or more fingers, etc.) like generally the shamans does. 14 2. The deity selects the medium, a man who is blameless in all aspects of living. 3. That kind of initiation ritual as the shamans have – who has to go through his or her own death and rebirth during the initiation ritual – they do not go through. 4. The Tibetan medium doesn’t travel between the lower and upper worlds during the prophetical ceremony; however the shaman does bring the answer or the cure. 5. The Tibetan kuten is the mouthpiece of the deity for the reason that the people better could understand his answer for their questions, in this case the medium’s identity isn’t important; he is only kuten, ie. physical basis. The deity not without antecedent selects his or her medium; several signs, strange dreams, sickness and other unusual behavior precede the trance. In this point we can explore some similarity with the shamanism, as the researchers also mention a kind of “shaman sickness”49. Sometimes these unique treats do not mean more than selection by the deity, only preparing the selected person for new annunciation. However, most of the time the sickness, dreams and ecstasy are themselves the initiation. This is not exactly a sickness, but rather a gradual change in behavior. The selected one becomes thoughtful, searches the solitude, sleeps a lot, looks like a scatter-brain, sometimes they have prophetical dreams sometimes seizures50. When there is no medium, ceremonies are still performing in the Nechung monastery, offerings are made, prayings are recited to incite the deity to show himself/herself and select the medium. This is necessary because the next medium is selected by reincarnation, but the deity will choose the right person for this position. Sometimes years pass by without any sign. This happened after the death of the 13th Nechung kuten. Lobsang Jigme passed away in 1984 and Nechung deity did not give any sign trough anybody until 1988. They know well that the invocation ceremonies are going to bring the long-awaited result sooner or later. Relationship of the Dalai Lamas and Nechung The first really close relationship can date back to the time of the 2nd Dalai Lama, Gedun Gyatsho (dge ‘dun rgya mstho) (1475-1542). At that time he was marked out for the personal protection of the all-time Dalai Lama. The 5th Dalai Lama, Ngavang Lobsang Gyatsho (161749 50 We can read more about the shaman sickness here: Mircea Eliade: Shamanism, pp. 37-45. Mircea Eliade: Shamanism, p. 46. 15 1682) ordered the Tibetan Government to the Drepung monastery, and at the same time he entrusted Nechung with protection of the Tibetan State Treasury and the Government. With this he institutionalized Nechung, and made him to the state oracle. During his and the regent’s ruling was built the Nechung monastery, and carried his personal objects to there. From that time there was a close relationship between Nechung and the all-time Dalai Lama and the Panchen Lama. By Nebesky-Wojkowitz twice happened – he did not give examples that Pehar’s chief medium became the playball of political intrigues. Nechung medium got punishment or dismissed from his office in case that his prediction did not prove true. Once in the time of the 5th Dalai Lama the oracle saved the population of the Tibetan capital from death. By means of his clairvoyant powers he discovered that members of the Nepalese community intended to kill the inhabitants of Lhasa by poisoning the public wells, and frustrated in time the execution of the plot51. Nechung kuten played a major role in finding the incarnation of the 13th Dalai Lama (presumably the previous ones also). The medium could tell the names of the parents of the next Dalai Lama, led the lamas who were searching the incarnation. The present Dalai Lama also wrote about a close relationship with the kuten in his biography. In some respects Nechung and the Dalai Lama have the same responsibility for Tibet, just in different way. My task is the leading: peaceful. His one as the protector: wrathful. Our positions have similar dignity, but our relationship is more like a commander: I never bow in front of him; he has to bow in front of me. […]. I remember very well the case what happened when I was fourteen years old. Nechung was asked about China for this the kuten did not answer directly but turning to east started to bow and scrape towards it. We were horrified at this because knew that with this moving he can break his own neck under his very heavy crown. At least he repeated this fifty times what was clear for everybody where the danger is52. The trance Unfortunately we have only a few data, how the trance for giving prophecy was used in the early Bon, even before the cult of the Tibetan Buddhist oracle. This divine revelation is called 51 52 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 449. H. H. The Dalai Lama: Freedom in Exile, New York 1991. 16 lhaka (lha bka’) or besengam (sbas gsas rngam) in the Bon. The spirit of a dead man spoke mostly through a female medium. Two kinds of trance are known: thogpheb (thog phebs) the spontaneous trance and the invocated trance, lhazhug (lha bzhugs), made for order. The spontaneous trance Actually this is the first sign of the deity through the medium. In this case after the first trance soon should invocate the deity again for showing himself and at that time will investigate “the deity’s identity”. Need to make sure of which deity possessed the medium53. During the trance the medium’s face strains to similar how the deity is depicted, from this can know whether the deity is a peaceful or a wrathful one. If the deity who possessed the medium a dharma protector he will tell himself this during the trance. In presence of the Tibetan Government and the Dalai Lama make this investigation. A candidate who is taken into consideration to fill the seat of the chief choje, dharma teacher (chos rje) of Pehar is submitted to a special test which are said to have been designed and codified by the 5th Dalai Lama. Upon the death of the old choje, Pehar is supposed to taken possession after an undetermined period of time of a monk from one of the Central Tibetan monasteries, preferably from Nechung or from Drepung. The newly-chosen medium often is a man who had never before become possessed. In other cases the man is predestined by Pehar to become in future his choje, and he will become possessed by his dharma protector already while the other choje is still alive; or the choje holding the office might announce in the course of one of the prophetic sessions the name of his successor. Both these events occurred in the case of the former state oracle (10th medium), Lhalungpa Gyeltsen Tharchin (lha lung pa rgyal mtshan mthar phyin), whose activity will be discussed later on and who, according to a statement which he later made, had once been visited by Pehar in his dream, who had announced to him that he would become his medium. Sometimes it seems to happen that there are several candidates for the office of Nechung oracle-priest, all of them claiming in their trances to have become possessed by Pehar. The investigation which each candidate will be submitted are so rigorous that, as Tibetans believe, only the true medium of Pehar will be able to pass the test. The candidate has first to give proof of an unusual physical strength. At the height of a trance he is handed a big sword with a blade of best steel which, as one of a Tibetan informant put it: “not even the joint forces of eighteen men would be able to bend”. The candidate has to twist the blade with his bare hands 53 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 420. 17 into a spiral. Various other signs of the true medium which may be observed at the time of a trance are: - If the saliva flowing out of the mouth of the medium at the beginning of a fit contains blood - If the candidate keeps the tongue, when not speaking, rolled backwards and pressed with its tip against the upper palate. - If the outline of the thunderbolt with which Padmasambhava has subdued Pehar becomes visible on the scalp of his cleanly-shaven head. - At the end of the test the candidate has to answer three different questions concerning the past, the present and the future. The successful candidate for the office of a prophetic advisor to the government is later invested into his position in the course of a ceremony called tendel (rten ‘brel). On this occasion he is presented with gifts from the Tibetan Government, and one of the titles reserved for monk-officials is conferred upon him. He is usually given first the title of a kenchung (mkhan chung) after several years of successful activity, he may receive the title ta la ma. In the everyday life the choje, the dharma master (chos rje) wears therefore the usual monastic garments and the kinds of hat reserved for the use of officials belonging to the two above-named ranks (go gnas). He also allowed using his own official seal bearing the design of two crossed thunderbolts. The Nechung oracle enjoys further the privilege of being allowed to use a sedan-chair (phebs ‘phyang)54. The invocated trance In fact, this is the medium’s actual function. The Tibetan Government or the Dalai Lama officially asks the kuten when he should fall in trance or when he needs advice. After this, the monks of the Nechung monastery make the preparing practices with praying and offerings for the requested day. The sacrificial altar must be rich and the preparing ceremony has to be perfect so that the deity wasn’t angry with the ceremony performers. Nonetheless still there are cases for the spontaneous trances. For example in the time of the 13th Dalai Lama it happened that while the medium was having a bath in the middle of the river he became possessed by Pehar. 54 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 419-421. 18 The Tibetan kuten not allowed to use any toxicant for inducing the trance (cheaters will be punished). If someone wants to cheat he will use hashish. The actual ceremony starts after and under the offerings with the reciting of the invocation praying, which is started with a detailed description of his residence. The praying lists and praises the different activities of the protector, tributes to the oath what he pledged for protection of the Buddhism. During this time placing his dresses and properties around his throne; on the altar an inner offering (nang mchod), several cake offerings (gtor ma) for the dharma protector, and different ritual properties; bell, vajra (together: dzamdze – dam rdzas), cups filled with tea; all of these will sanctify with six mantras and six mudras. The monks who make the preparing will dress up the kuten into the dress of the oracle-priest. When the deity starts to possess the medium, his eyes and head become red, his breathing is getting difficult, and his face changes into wrathful. When the trance reaches a deeper stage, the monks place the very heavy crown on his head and fix it strongly with a leather strap. With big leaps he starts to dance, incredible how easily he can do it in the heavy dresses. Stepping in front of the Dalai Lama, he pays reverence to him with deep bowing from waist or completed prostrations. After the medium makes spiritual offerings to His Holiness the Dalai Lama can ask his questions, then so do the members of the government. Before giving his answers, he will dance, flourishing with his sword. His assistant writes his answers with special shorthand (unfortunately these documents are not available to read). Before the end of the trance, ordinary people are also let into the temple to receive the blessing of the deity. The assistant monks distribute to the people orange colored seeds, chagne (phyag nas) and silk ribbon – red ones to the men, white ones to the women and children. At the end of the trance when the deity leaves the body of the medium he unconsciously collapses, his assistants quickly open the leather of his crown and carry him out from the ceremonial room. The other monks make a thanksgiving ceremony to the deity for he gave his answers. The question arises: whether the medium remembers anything from the ceremony? In the report with him he says about this that the trance is like a dream. He doesn’t remember anything when he wakes up. In what language and how does the dharma protector give the prophecy? Up to now Nechung gave prophecy only in Tibetan. By the old monks, long time ago the predictions were very difficult to understand as they were mighty poetical, then gradually became clearer. However he speaks sometimes in verses and in prose, too. The language in a 19 certain sense not exactly the same as in everyday use. Specialty of Nechung that he speaks very vocally55. Iconographic representation of Nechung Describing text56 of Nechung deity I couldn’t get, but I have a thangkha and I will describe it by that one. Nechung is depicted in a wrathful form. He has three faces, nine eyes (3-3 in every faces), six arms and six legs. He rides on a snow lion. His left face is red, right one is blue, and the middle one is white as his body. There is a mirror on his chest, a hat on his head, the tshangzha (tshang zhva), made of bamboo and reed which is typical for the dharma protectors. In his neck a string from freshly cut heads, around his waist tiger skin. In his right upper hand he holds an axe, in the middle one a double-edged blazing sword. In the left upper hand he holds a curved sword, in the lower one a phurbu (phur bu), a magical dagger, and with the right lower one and left middle one he stretches out a bow. The snow lien taps on a dead body which is on a sun disk in a red lotus. He is surrounded by a ring of flames. 55 56 http://www.3worlds.co.uk/Articles/Tibetan-Oracle.pdf In Sanskrit: s dhana. 20 21 The clothes of the medium The clothes of the medium can be seen in the next picture, and there is a very good description at Nebesky-Wojkowitz, who used the collection of Ohlmark. Ohlmark drew a parallel, and brought together the shaman dresses of some people and the dress of the Tibetan oracle-priest. The robes which the medium dons as well as the other paraphernalia it carries should make it appear similar to the traditional picture of the deity who is going to assume possession of its body. Form and colour of the garments and also the style of the corresponding headdress depend therefore on the nature of this deity or on characteristics of the particular class of supernatural beings to which it is supposed to belong57. Gyelche (rgyal chas) the outfit worn by oracle-priests who are being visited by the members of the gyelpo (rgyal po), the king class. These robes are worn by several of the chief oraclepriest of Tibet who are believed to be mouthpieces of one or the other prominent representative of this particular class of deities: the choje (chos rje) of Nechung, who is the chief medium of Pehar, the oracle-priest of Kamashar (skar ma shar) shrine in Lhasa, and the medium of the Gandong (dga’ dong) monastery. A voluminous long-sleeved garment reaching down to the ankles belongs to the gyelche; this garment, which bears the name shago (sha gos), is mostly yellow in colour, and it should be made of heavy brocade. The shoulders and part of the breast and back are covered by a kind of short cloak, made of many-coloured brocade. This cloak is known as the toyog (stod g.yog) or tole (stod le): it has in its centre a circular opening to put the head through, and its brim is symmetrically cut in, thus giving to the spread-out toyog the appearance of a blossom with four broad petals. A few white fluffy feathers of a vulture are fastened to the toyog; sometimes pieces of white cotton are used instead. The shago is bound together above the hips by a sash of silk or a girdle, and over this is tied an apron, pangkheb (pang khebs) of brocade, mostly beautifully embroidered, bearing rainbow-coloured fringes of silk on its lower part. The breast and part of the lower portion of the body are covered in addition to it by a long piece of brocade of a conical shape, which is worn atop the toyog and the apron. This piece of the attire is called the japang (‘ja’ pang), and it bears the colours of the rainbow. The japang is fastened with the help of two strings around the neck of the oracle-priest, so that its shortest side rests a little below the chin. On the middle of the breast, on top of the japang, the medium wears a huge circular shield of metal, called the thugkyi melong (thugs kyi me long), the “mirror of mind”, or simply melong, 57 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 410. 22 “mirror”. Its black-coloured centre is usually concave; the broad and richly ornamented brim is made of silver which is often heavily gilt. The centre of the shield bears in golden Tibetan letters a magic syllable, mostly spells H)M, HR*, or KYAI. One or the other of these spells is supposed to be the “seed syllable”, sabon (sa bon), out of which he deity taking possession of the oracle-priest is believed or originate; this is, however, not being strictly observed, and even if several deities which are supposed to take their origin from different “seed syllables” assume possession of the medium one after the other, the oracle-priest will continue to wear throughout the ceremony the same thugkyi melong. This shield is mostly worn suspended from the neck, but sometimes it is connected with the japang, which in this case, however, is considerably smaller than usual. On his feet the oracle wears a pair of high, heavy boots with thick broad soles which are turned upward in front. These shoes are usually made of tiger skin. One of the most characteristic parts of the outfit is the peculiar heavy helmet, the umog (dbu rmog), especially that worn by the chief medium of Pehar. The helmet belongs to the gyelche (rgyal chas) is also called the gyelzha (rgyal zhva). The umog worn by the state magician is said to weigh some sixty English pounds (around 22 kg) and is claimed to be of great value since it consists to its greater part of precious metals and gems. This helmet is placed by two assistants on the head of the medium only after the latter has fallen into the trance, as otherwise the oracle-priest, when in his normal state, would be unable to support the weight of this strange headgear. Afterwards, the helmet is firmly fastened to the head of the medium by a system of leather-belts. The umog bears in front a diadem decorated with five human skulls, the so-called thovo rignga (khro bo rigs lnga). The central one of the ornaments bears a huge piece of red glass, which is supposed to start gleaming as soon as Pehar has entered the body of the priest. Behind these ornaments are fastened bunches of long tail feathers of vultures, and the back-part of the helmet is decorated with four or five uprightstanding triangular flags, the gyablag (rgyab lag) made of brocade. A few long, broad ribbons of silk are suspended in the back from the brim of the helmet. On the thumb of the right hand a tick, hollow ring of silver called thebkhor (mtheb ‘khor) - or, more colloquially, tekhor (bkras ‘khor) – bearing inside a few grains of metal which produce a rattling sound if the medium moves its hand. On the wrist of the left hand a thick bracelet, the dogdung (sgrog gdung) or lagdub (lag gdub) made of cloth and decorated with pictures of torn-out human eyes58. 58 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 410-412. 23 24 Properties of Nechung medium Nechung kuten during the trance can sit on his throne, zhugtri (bzhugs khri) or tri (khri) which is richly decorated with wood curving and luxuriously decorated with metal work. If a oraclepriest has a very strong relation with a monastery his throne will be store in the gonkhang (mgon khang), in a special shrine. The Tibetan oracle-priest’s most important property is the sword, reldi (ral gri) what is used in the ceremony or at healing. Those swords are very useful against the harmful demons, which curve during the trance. Same important the predictive arrow, the dadar (mda’ dar). At the Tibetan New Year ceremony the state oracle lama shoots arrows out to chase away the harmful beings. One of the most sacred and priceless properties is the sebag mugpo (bse ‘bag smug po), “the purple brown leather mask” or the sipe mugchung (srid pa’i smug chung), the mask. Probably this has brought from India to Tibet by Padmasambhava, anyhow it is very old. Some written sources speak about a leather-mask. On the other hand a popular tradition claims that coagulated blood was used to make this mask. The strong magic power which the masks is supposed to possess make it sometimes appear that its features become alive, the eyes suddenly beginning to roll, and drops of blood becoming visible on its surface. Nechung kuten and the Dalai Lama can see it only once in their lives. At present it is kept apart in a small wooden chest in the Nechung monastery’s special shrine in Dharamsala (in India), carefully wrapped in several textile. The abbot of the Nechung monastery, Acharya Thubten Phuntsog (thub bstan phun tshogs) rescued with himself from Tibet. The chest is said to have been opened for the last time when Reting Rinpoche (rva sgreng rin po che) paid visit to Samye. On that day the chest was unlocked and the mask was shown to the regent and his suite. One of the Tibetan officials who saw the mask on this occasion gave to NebeskyWojkowitz the following description: the mask has the normal size of the masks used by the lamas in their religious dances. It has a rather old appearance, it shows the face of a ferocious demon, with three eyes and widely opened mouth. The mask was made of strips of cloth, which had been covered with glue and then pressed together, a technique sometimes applied for the manufacture of Tibetan masks59. 59 Nebesky-Wojkowitz: Oracles and Demons of Tibet p. 103-104. 25 His personal properties are even the turquoise Buddha statue believed to be able to speak, a crystal stick and a crystal lion60. 60 gling dpon Padma skal bzang: dbang drag rol pa’i dga’ tshal gnas chung rdo rje sgra dbyangs gling gi dkar chag bskyar sgrig. In.: bod ljongs gnas brjed, Lhasa, 1988/1. pp. 36-68. 26 Appendix61 The following interview with the Nechung Kuten, Venerable Thupten Ngodup (Medium of the State Oracle), took place at Nechung monastery in Dharamsala on August 14, and was jointly done by Lotsawa Tsepak Rinzin and Tsering Tashi. ............... Q: Would you tell us something about your background and childhood? NK: I was born in Tibet on July 13, 1958 in Phari bordering Bhutan. My parents come from a peasant's family. In 1959, following Chinese occupation of Tibet, my parents having lost their freedom also experienced the same kind of hardship under the Chinese rule. Then in 1966, during the so-called Cultural Revolution, my parents escaped Tibet with me to Bhutan. I am the only child in the family but have a half-brother who is now living in Dharamsala. In Bhutan, we were temporarily resettled in a Tibetan refugee camp. My father was a descendant of a well-known Ngagpa (tantric practitioner) family which belonged to the Khon lineage of the Sakya tradition of Tibetan Buddhism. My mother comes from the Nanying district of Gyantse, and later got settled in Phari, where I was born. Unfortunately, both of them have passed away. My father was a good Chod (Cut-ritual) practitioner, and after our arrival in Bhutan, he always told us about his personal interest to go to India to receive His Holiness the Dalai Lama's blessings and then leave this worldly life to become a hermit. Later, along with other Tibetan refugees, we left Bhutan for India to seek our second asylum in exile and arrived in Dharamsala in early 1969. My family found a home near the Tibetan Children's Village (TCV School). As the previous batches of Tibetan refugees had already reached Dharamsala since 1959, we were like the present-day new arrivals from Tibet. The Tibetan government in exile, therefore, organised a new camp for our group and we worked as road construction labourers to earn our living. The road, above TCV, leading to the Indian village was constructed by us. Our camp leader was Gyagpon Tachoe-la. During the summer we moved to Kulu-Manali and Rothang to construct roads. I also worked. At that time I was around l0-years-old. Actually, 61 http://www.3worlds.co.uk/Articles/Tibetan-Oracle.pdf 27 education opportunity was given to all Tibetan refugee children, but TCV accepted only orphans and my parents were reluctant to send me to a faraway place. So for two years I worked as a coolie with my parents. Q: "What about your early education and monastic training? NK: As a child I had a natural inclination to do anything religious. 1 even told my parents of my desire to become a monk. They too said it would be worthwhile to lead a life to be a monk. So in 1969, after our return to Dharamsala from Kulu, I was initially admitted to Gadong monastery and remained there for a year. At that time, I knew nothing about Nechung monastery which was then temporarily located at Nazara Kothi (1 km below Gangchen Kyishong, the seat of the Tibetan government in exile). Every day I had to go to Nechung for pujas and study, and return to Gadong the same evening. This is how I spent about a year at Gadong. But to be frank, deep down in my heart I started feeling closer to Nechung, and my father knowing the trouble of my having to daily walk between Gadong and Nechung, suggested that it would be better for me to join Nechung as there is technically no difference between the two monasteries. So this is how I joined Nechung in 1971. Since 1971 Nechung admitted more boys and I received all the basic religious training at the monastery. After completion of the basic training at Nechung, a monk could choose either of the two lines Sung Zang (the chant master's line) or Chod Zheng Ba (the ritual master's line). Since I had a natural interest in the skills of creative arts and crafts, I joined the second group, and gradually was upgraded to the highest rank. Since 1981, I became chopon (the ritual leader). Q: How and when were you recognised as the Nechung Kuten or the Medium of the State Oracle? NK: In 1984, after the passing away of the previous medium Venerable Lobsang Jigme, for about three years there was no medium for the Nechung Oracle. His Holiness the Dalai Lama wrote a prayer for the speedy return of the medium and commissioned Nechung monastery and the Drepung monastery, with whom the oracle has a special relationship, to recite the prayer. 28 Then on March 31, 1987, corresponding to the second day of the second Tibetan month, Drepung Lhatze (Day of Drepung's Summoning of the Oracle) was requested at Nechung monastery. In Tibet, Drepung observed this day every month. But in exile, since Drepung is far away in South India, they observed the day by offering an invocation rite in front of Nechung's thanka (scroll painting) at their monastery. But occasionally Drepung would send their representatives to Dharamsala during the annual teaching programme of His Holiness the Dalai Lama at the main Theckchen Choeling temple and performed Drepung Lhatse at Nechung monastery when the previous medium of Nechung was alive. Thus on March 31, 1987, a number of Lamas, Geshes and monks from Drepung came to Dharamsala to receive teachings from His Holiness and later, sought Nechung's blessings at Nechung monastery, as if, there was a trance going on, although there was no medium of the oracle. I was amongst the attendants holding incense pot in the hall. As the monks started reciting the text of the invocation, at an appropriate point and all of a sudden, I happened to be possessed by the spirit. This was the first time I was seized by the spirit of the Nechung. This incident of the day was immediately brought to the notice of His Holiness the Dalai Lama by the abbots, officials and representatives of Drepung through the Department of Religion and Culture. After two days I was summoned by His Holiness and 1 went to Him with our Lopon (Vajra Acharya Venerable Thupten Phuntsok). His Holiness asked many questions to us and, particularly to me concerning various signs I had, such as in dreams and others. I reported every single incident from the beginning. His Holiness then asked me to carry out a retreat on Hayagriva Khamsum Zilnon, and accordingly, I fulfilled the commitment. Q: Briefly tell us about the dreams and other signs you experienced before being recognised as Nechung Kuten or the medium of the State Oracle? NK: I personally consider that to become a medium is definitely a result of one's past karmic connections and prayers. Also, as a child I used to have very strong feeling of closeness with the Dharma protector, and I had a special faith and devotion in him. After the passing away of the previous medium, I dreamt of the Dharma protector in trance on several occasions. In 29 those dreams, the person in trance was not me. It was somewhat like the previous medium and sometimes, it was even not clearly recognisable. In 1985, during the Kalachakra (Wheel of Life) initiation in Bodhgaya, I bled a lot from my nose and mouth. The blood I swallowed was vomited out. In between, I lost hope of survival, and started thinking that I have no special fear if I die. I also had a very special emotional experience, though I could not understand what it meant at that time. And as I began experiencing more and more unusual signs, I wondered what these emotional feelings could mean to me. But gradually, I recovered from the illness and, luckily, was able to attend the actual Kalachakra ceremony. Then one night during the same occasion in Bodhgaya, I dreamt of a long staircase where a lot of monkeys accorded a ceremonial welcome. The monkeys were holding fruits in their hands, and one of them held my hand and led me through the higher steps. Upon reaching a platform, I saw a big tree which had a hole into which I was lead. It is commonly believed that seeing monkeys in one's dream signifies connection to the Dharma protector. But at that time, I did not have such a thought. Nevertheless, when I had this dream, I really experienced a pleasant feeling, so peaceful and gentle, a very unusual feeling. I also had other significant dreams. These dreams, no doubt, gave me a very pleasant and an ecstatic feeling. I felt full of peace and serenity in my heart. However, a year later and a week or so before I was actually seized (March 31, 1987) by the spirit of the Dharma protector, I felt mentally very disturbed. At that time His Holiness the Dalai Lama was giving teachings on lam-rim (Graded Path) text. I involuntarily felt unpleasant to accompany the other Nechung monks to the temple for the teachings and stayed behind to go last and alone. Also I would leave the temple at the very end of all the fellowmonks. So this disturbed the state of my mind and it lingered in me for a few days and the unpleasant state of feeling started growing more intense as days passed by. When I knew that in a few days’ time the Drepung monks were to perform the Drepung Lhatse, I felt so insecure and intense fear gripped me. A day earlier (March 30, 1987), before the Drepung Lhatse was to be performed, I had a severe headache but took courage to bear it because His Holiness the Dalai Lama was giving a public teaching on Vipasana (Special Insight) section. It was not the kind of headache I would normally suffer and I felt like 30 walking closer towards His Holiness' presence, near His Holiness' throne. This feeling was so involuntarily overwhelming me. When everyone had a break, I still did not feel like taking a break but knew that I got up and stood in the corridor -almost in a lost thought. That day the emotional currents in me were extremely usual'. I wanted to move towards His Holiness' presence. When friends sitting around me noticed this unusual behaviour, they asked me, "What was the problem." I said, "No, nothing, just a little headache." I sat bending my head down. I simply wanted the teaching session to finish earlier. As soon as the session was over and His Holiness had left, I went inside the temple and prayed in the presence of Guru Rinpoche and Arya Avalokiteshvara. At that moment I had some doubt in my mind and was thinking if this meant I was going to be the medium of the Dharma protector. Hence, I prayed, "If I was going to be so, this would be a precious opportunity to be able to serve the Buddha Dharma. If it turns to be true, I shall serve the Dharma and Tibet to the best of my ability. May all the obstacles be removed?" I was really doubtful at the time and it grew stronger and stronger. Later I left the main temple behind the rest of the monks. When I reached our monastery, I found that Khamtrul Rinpoche had left a clay stupa for me to fix. The top-knot had fallen apart. So that night I spent quite some time fixing it to be able to return it to Khamtrul Rinpoche the next day. This done, I felt a bit more comfortable that night. But the same night in my dream I saw mushrooms everywhere on the lawn around Nechung monastery. It was early in the morning and the monks were about to perform the Drepung Lhatse. I saw myself walling on the roof of the temple from where I could see a rainbow wrapping the temple. I then happen to pluck mush-rooms and collect them in my monastic zan (the maroon shawl worn by monks). This could be an auspicious coincidence connected to the Dharma protector. Next morning (March 31) when I joined the religious gathering, everyone was busy. I felt extremely Unpleasant, emotionally disturbed and short- tempered. When Vajra Acharya'a Venerable Thupten Phuntsok asked me to prepare a black tea set to be offered to the Dharma protector, I got agitated and replied, "When there is no medium to possess the spirit of the Dharma protector, to who should we offer black tea?" The Acharya felt it was unnatural of me to respond in such a manner because normally I would never dare to answer him that way. I have always treated my elders with respect. 31 The Acharya, however, told me, "Well, you are right, but let us think that the Dharma protector is in trance and simply imagine we are offering the black-tea, so what." He further advised me to distribute Chag Ne (blessed grains) to the public. Normally, during Drepung Lhatse, the monks would first perform an ablution ceremony at the corridor of the temple before they entered the temple. So, when they were performing the ablution ceremony, I happened to go nearby and pick up the incense pot, though it was not necessary. I took it inside and left the pot near the Dharma protector's throne. I then turned to move out of the temple through the main door, but found it impossible. I felt as 'if there was some force that was dragging me to stay inside. My legs almost became numb and despite efforts, I felt I could not move. Finally, through the back door, I managed to go out and ran around the temple to join the monks at the corridor. By then the ablution ceremony was already over and the monks had assembled inside the temple for the invocation rite to be led by the Nechung monks. When the rite began I rushed inside and picked up 'the incense pot. But as soon as I entered with the pot inside the inner chapel of the Dharma protector, I felt a sudden electric current in me. Then instantly my vision went blurred, and my body started trembling wildly. I had no control of my own body. I looked around and saw Vajra Acharya Venerable Thupten Phuntsok. All I could remember was handing over the pot to him. Then, in a flip of a second, I was completely overwhelmed, as if caught in an electric shock. It was so swift that I could not remember anything that must have happened to me. Q: How was the official ceremony of your recognition as the medium of the State Oracle conducted? NK: The ceremony took place in the early hours of September 4, 1987, in Nechung monastery's hall. Tibetan government officials and Nechung monks greeted me with traditional scarves and offered the Three-fold Mandala. Then at 9 a.m., I went to receive blessings and advise from His Holiness the Dalai Lama. Later, I went to Ling Rinpoche's residence, Serkong Rinpoche's residence and the Theckchen Choeling temple 32 The abbot of Drepung and representatives of Nechung Dorji Drayang Ling Centre in Hawaii also attended the ceremony. Representatives of other monasteries, Tibetan government officials and the general public were also present to greet me. As soon as I was seated on the throne, the members of the Kashag (Tibetan Cabinet) greeted me first with scarves. They were followed by representatives from Departments of Central Tibetan Administration, Namgyal monastery, Gadong monastery, Institute of Buddhist Dialectics, and organisations. Q: What feelings did you have on being recognised as the Nechung Kuten and did this change your life? NK: To become Nechung's medium is not an ordinary duty. It is a responsibility of national importance. I feel that if it is able to render good service, especially to the Buddha dharma and Tibet, then my personal life is insignificant. After becoming the medium, I had to automatically resign from the post of the ritual master and, in accordance with our tradition, expected to look after the affairs of the monastery as its Head Lama, even though I am not a very learned person as I ought to be. I also have to study more and meet more people and attend official functions and ceremonies. Many people, including journalists, come to ask all sorts of questions regarding the Dharma protector and the medium. It is a tradition of Nechung monastery that once you become the medium you automatically become the abbot of the monastery as well. Taking this post is not merely a question of receiving the title, but being able to actually preside and lead the ritual ceremonies, many of which are of wrathful nature connected to the Dharma protector's cycle of ritual traditions. These are of extreme significance. In the past when we had Nechung Rinpoche, he would lead the ceremonies and the medium did not have to shoulder the responsibilities of leading the ceremonies. As I have been trained as a monk of this Sangha community since my childhood, I do not have much difficulty in joining the pujas and ceremonies. I may be lacking some qualifications by virtue of spiritual realisations, however, whenever I am bound to take the responsibility of leading a ritual 33 ceremony, I sincerely pray from the depth of my heart and express the power of the truth or the ultimate reality. On the other hand, since I became the medium, to some extent, I have lost my personal freedom of movement. When I want to go for a holiday, I should make sure that it coincides with the absence of His Holiness from the town. Also I seek permission from the Office of His Holiness the Dalai and inform the Tibetan government of where I can be contacted. Then, in terms of my diet, I am required to observe certain dietary discipline. For instance, I am not supposed to eat fish, eggs and pork. But basically, not much has changed. Although many advise me not to do ordinary work, I still do things that have interested me, and sometimes lead young monks in undertaking mundane tasks, like painting the monastery. I believe in dignity of labour. Q: Before going into a trance, what levels of change do you experience? NK: It depends on who requests the trance. Sometimes my inner feelings gets disturbed a day or two before the trance and sometimes, only a few hours before. For instance, if His Holiness or the Kashag (cabinet) commissions the trance to take place, then, it comes a day before and gets stronger as the time for the trance draws closer. The following morning and especially after I have worn the costumes and been seated amidst the call for trance by the monks chanting, the inner feeling becomes so intense that sometimes it is hard to imagine. Q: Is the Nechung medium while in trance only possessed by Dorje Drak-den? NK: Normally when the invocation prayer is recited, it concerns the five forms of the Dharma King. But primarily, it is of Dorje Drakden. However, it is said that, "The manifestation of the Five Kings is not predetermined." Dorje Drakden manifests as the minister of the Dharma Kings. Hence, he is called Shung-Tan Dra-Lha (Principal State Oracle). So I consider and believe that it is usually Dorje Drak-den who comes through the medium. Q: The prophesies have so far been given in Tibetan. In future, will Nechung also give prophesies in other languages? NIC: Until now, Nechung has spoken only in Tibetan. As for the future, I have no comments. Our senior monks say that in the past, the prophesies were extremely poetic and difficult to 34 understand. Gradually, the prophesies became more and more clear, and during my predecessor's time, and now, Nechung's prophesies have become even clearer. But normally, it is spoken in the form of a poem in stanzas and prose style or a mixture of both. The language, however, is certainly not exactly like the common language. It is spoken with a tune, unique to Nechung. Q: Do you recollect what has been said during a trance? NK: No, certainly not. Just before the trance, I see and sense what is going around me. But gradually even my senses dissolve and then in a kind of sleep-state I become totally absorbed, and do not correctly remember what has happened and been said. Normally, when I am seated on the throne with my costumes on, I do my meditations while reciting the mantras of Hayagriva. Slowly, I get possessed through a deeper state of absorption, and then gradually feel distant from my own identity and surroundings. It is like having a dream and not remembering it the next morning. The same is the case with me before and after I come out of trance. Q: How often does the Nechung medium go into a trance, and who can request for it and under what circumstances? NK: In Tibet the Nechung is summoned to a trance on the tenth day of the first Tibetan month at old Meru monastery, near Tsuglag Khang (Central Cathedral) in Lhasa. This official celebration is presided over by the His Holiness the Dalai Lama and all the government officials. Besides this, a trance is performed occasionally at the request of the Office of His Holiness, the Kashag, the Grand Lama's Estates, and monasteries. In between, a trance is performed for emergency matters. After coming into exile, though there were trances of Nechung, they were not performed as often as it used to be in Tibet. But later, a schedule was observed. The trance on the 10th day of the first Tibetan month became a regular feature. Then, at times, Nechung monks were invited to Drepung in Mundgod, South India, for a special trance of the Dharma protector. In addition, there is the Summer Trance and the Winter Trance requested by the Kyabje Ling Rinpoche and other institutions. 35 In the past, except on the 10th of the first Tibetan month and the Drepung Lhatse at Mundgod, Gye Che (the grand costume) is not worn. Later, on the advice of His Holiness the Dalai Lama, some relaxation was brought. The public could view some of the trance, take photos and interview the medium. However, except for the Kashag, the monastery ensures that other requests for trance are approved by the Office of His Holiness the Dalai Lama. Q: A news agency recently reported you as the spiritual adviser to His Holiness the Dalai Lama. What is your reaction to this? NK: This is a misunderstanding on the part of the press. Perhaps, the reporter must have mentioned this to elevate the position of the Oracle or the medium. But unfortunately, he has made a mistake. I personally have not met any pressmen or others who raised this issue to me. His Holiness does not need spiritual advice from the protector. If so, what about the interim period. From 1984 until I was recognised, there was no medium. However, His Holiness never failed to lead the Tibetan government and its people. Also it must be understood, and I believe, that Nechung acts as a divine colleague in the conduct of His Holiness the Dalai Lama's spiritual and temporal responsibilities, and not as an adviser. Q: Are you possessed by Nechung only when you are officially requested to perform a trace? NK: No, not necessarily. There have been occasions, both in the past and present, when the Nechung medium went into a spontaneous trance. For instance, before I was officially recognized as the medium, I was possessed by the Dharma protector at Theckchen Choeling temple on one or two occasions. In the past, during the reign of the Thirteenth Dalai Lama, when the then medium went for a bath to the river blank, he was suddenly possessed by the spirit of the oracle. Q: What levels of prophesies does Nechung make direct or indirect, definitive or interpretative, secret or open? NK: I think various levels of prophesies are made in accordance with the weightage of the issues involved and the institution and person who requests for it, and so on. The general prophesies are not so uncommon. We all hear and read about them. But some prophesies of the State Oracle are so poetic and indirect that to understand then' would take quite an effort and investigation by wise and experienced people. 36 Q: Is the Nechung Oracle there to serve only the Tibetan government headed by His Holiness the Dalai Lama or will the Dharma protector be always available and under all circumstances? NK: Nechung is known as the Principal State Oracle. If you study the origin of the Dharma protector, he had connections with the Indian Religious King, Kunchok Bhang, and an emanation of Arya Avalokiteshvara. Later, in Tibet, during the time of King Tri Song DeuTsan in the eighth century, Samye was built with assistance from Guru Padmasambhava and Shanta Rakshita. At that time Guru Rinpoche (Padmasambhava) bound Nechung to oath to become the protector of Tibet's sovereignty and the Dharma. The rule of the Dalai Lama's began in 1642 during the Great Fifth Dalai Lama. This is the beginning of the formal connection between the Dharma protector and the Dalai Lamas. But being a protector of Tibet's sovereignty and Dharma, I think Nechung, to fulfil his commitments, and under all circumstances, will continue to serve Tibet's sovereignty and Dharma. Q: what advice do you have for the Tibetan people? NK: I would advise the Tibetans to realise that Arya Avalokiteshvara by virtue of his prayers has come in different manifestations to guide the Tibetan people. This is because of our karmic connections and prayers. His Holiness the Dalai Lama has always worked for our benefit and especially, since the Chinese invasion. The awareness of Tibet in the world is now growing. This does not merely come from political forces but from our religion, culture and people. They have appealed to a worldwide audience. We must not forget this, and every Tibetan, including government officials, must work hard and sincerely for our common cause. His Holiness and the Dharma protector have said that in a few years’ time, a bright chance lies ahead for the people of Tibet. So this is what we must all concentrate on. Giving and receiving freedom will take only a day, but running a government and a nation is not an easy task. Let us, therefore, all work together. The Dharma protector on a number of occasions has said, "The achievement of Tibet's goal is the joint responsibility of both the people of Tibet and the protectors." So if the people work hard and sincerely, the protectors will always be enthusiastically with us. 37 Bibliography Dulam Bumochir: Mongol Shamanic Ritual, Ulanbator 2002, pp. 87-88. gtsang ma klu ‘bum Sarat Chandra Das: A Tibetan-English Dictionary, Calcutta 1902 (reprint, 1998) Mircea Eliade: Shamanism: Archaic Techniques of Ecstasy, 1951. Pp. 37-45. H. R. H. Prince of Greece and Denmark: Tibetan Oracles, in.: The Tibet Journal 4., Summer/1979, No. 2, pp. 51-56. H. R. H. 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Dharamsala. 1984. rgyal mdos dkar po drug mdos kyi gzhung gshes gsol dang bcas pa bzhugs pa’i dbu phyogs legs so, wooden print, folio 3a in the volume of pi of rin chen gter mdzod. This is a gter ma text what was found by nyi ma ’od zer gter ston in Samye. H. H. The Dalai Lama: Freedom in Exile, New York 1991. Thomas F. W.: Tibetan literary texts and documents concerning Chinese Turkestan. London 1935. Tucci Giuseppe: Tibetan Painted Scrolls I-II. Kyoto 1980. http://www.3worlds.co.uk/Articles/Tibetan-Oracle.pdf 39