Wind Horse
Encyclopedia
The wind horse is an allegory for the human soul in the shamanistic
tradition of Central Asia
. In Tibetan Buddhism
, it was included as the pivotal element in the center of the four animals symbolizing the cardinal directions and a symbol of the idea of well-being or good fortune. It has also given the name to a type of prayer flag that has the five animals printed on it.
Depending on the language, the symbol has slightly different names.
, Tibetan
for wind horse, Mongolian
literally for "gas horse," semantically "wind horse," colloquial meaning soul.
In Tibet, a distinction was made between Buddhism (Lha-cho, wylie: lha chos, literally "religion of the gods") and folk religion (Mi-cho, wylie: mi chos, literally "religion of humans"). Windhorse was predominantly a feature of the folk culture, a "mundane notion of the layman rather than a Buddhist religious ideal," as Tibetan scholar Samten G. Karmay explains.
However, while "the original concept of rlung ta bears no relation to Buddhism," over the centuries it became more common for Buddhist elements to be incorporated. In particular, in the nineteenth century lamas of the Rime
movement, particularly the great scholar Ju Mipham, began to "create a systematic interweaving of native shamanism, oral epic, and Buddhist tantra, alchemical Taoism, Dzogchen, and the strange, vast Kalachakra tantra," and windhorse was increasingly given Buddhist undertones and used in Buddhist contexts.
Windhorse has several meanings in the Tibetan context. As Karmay notes, "the word[ windhorse] is still and often mistakenly taken to mean only the actual flag planted on the roof of a house or on a high place near a village. In fact, it is a symbol of the idea of well-being or good fortune. This idea is clear in such expressions as rlung rta dar ba, the 'increase of the windhorse,' when things go well with someone; rlung rta rgud pa, the 'decline of windhorse,' when the opposite happens. The colloquial equivalent for this is lam ’gro, which also means luck."
Karmay suggests that "river horse" (klung rta) was actually the original concept, as found in the Tibetan nag rtsis system of astrology imported from China. The nag rtsis system has four basic elements: srog (vital force), lu (wylie: lus, body), wangtang (wylie: dbang thang, "field of power"), and lungta (wylie: klung rta, river horse). Karmey suggests that klung rta in turn derives from the Chinese idea of the lung ma, "dragon horse," because in Chinese mythology dragons often arise out of rivers (although druk is the Tibetan for dragon, in some cases they would render the Chinese lung phonetically). Thus, in his proposed etymology the Chinese lung ma became klung rta which in turn became rlung rta. Samtay further reasons that the drift in understanding from "river horse" to "wind horse" would have been reinforced by associations in Tibet of the "ideal horse" (rta chogs) with swiftness and wind.
or kyung, and dragon in the upper corners, and tiger
and snow lion in the lower corners. In this context, the wind horse is typically shown without wings, but carries the Three Jewels
, or the wish fulfilling jewel
. Its appearance is supposed to bring peace, wealth, and harmony. The ritual invocation of the wind horse usually happens in the morning and during the growing moon. The flags themselves are commonly known as windhorse. They flutter in the wind, and carry the prayers to heaven like the horse flying in the wind.
The garuda and the dragon have their origin in Indian
and Chinese mythology
, respectively. However, regarding the origin of the animals as a tetrad, "neither written nor oral explanations exist anywhere" with the exception of a thirteenth century manuscript called "The Appearance of the Little Black-Headed Man" (dBu nag mi'u dra chag), and in that case a yak is substituted for the snow lion, which had not yet emerged as the national symbol of Tibet. In the text, a nyen (wylie: gNyan, mountain spirit) kills his son-in-law, Khri-to, who is the primeval human man, in a misguided attempt to avenge his daughter. The nyen then is made to see his mistake by a mediator and compensates Khri-to's six sons with the gift of the tiger, yak, garuda, dragon, goat, and dog. The first four brothers then launch an exhibition to kill robbers who were also involved with their mothers death, and each of their four animals then becomes a personal drala (wylie: dgra bla, "protective warrior spirit") to one of the four brothers. The brothers who received the goat and dog choose not to participate, and their animals therefore do not become drala. Each of the brothers represents one of the six primitive Tibetan clans (bod mi'u gdung drug), with which their respective animals also become associated.
The four animals (with the snow lion replacing the yak) also recur frequently in the Gesar epic, and sometimes Gesar and his horse are depicted with the dignities in place of the windhorse. In this context the snow lion, garuda and dragon represent the Ling (wylie: Gling) community from which Gesar comes, while the tiger represents the family of the Tagrong (wylie: sTag rong), Gesar's paternal uncle.
The windhorse ceremonies are usually conducted in conjunction with the lhasang (wylie: lha bsang, literally "smoke offering to the gods") ritual, in which juniper branches are burned to create thick and fragrant smoke. This is believed to increase the strength in the supplicator of the four nag rtsis elements mentioned above. Often the ritual is called the risang lungta, (wylie: ri bsang rlung ta), the "fumigation offering and (the throwing into the wind or planting) of the rlung ta high in the mountains." The ritual is traditionally "primarily a secular ritual" and "requires no presence of any special officiant whether public or private." The layperson entreats a mountain deity to "increase his fortune like the galloping of a horse and expand his prosperity like the boiling over of milk (rlung ta ta rgyug/ kha rje 'o ma 'phyur 'phyur/).
incorporated variants of many of the elements above, particularly windhorse, drala, the four animals (which he called "dignities"), wangtang, lha, nyen and lu, into a secular system of teachings he called Shambhala Training
. It is through Shambhala Training that many of the ideas above have become familiar to westerners.
. It is shown as a strongly stylized flying horse with wings. The most common example is the coat of arms of Mongolia
. In Europe, the equivalent symbol is the Pegasus
.
Shamanism
Shamanism is an anthropological term referencing a range of beliefs and practices regarding communication with the spiritual world. To quote Eliade: "A first definition of this complex phenomenon, and perhaps the least hazardous, will be: shamanism = technique of ecstasy." Shamanism encompasses the...
tradition of Central Asia
Central Asia
Central Asia is a core region of the Asian continent from the Caspian Sea in the west, China in the east, Afghanistan in the south, and Russia in the north...
. In Tibetan Buddhism
Tibetan Buddhism
Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet and certain regions of the Himalayas, including northern Nepal, Bhutan, and India . It is the state religion of Bhutan...
, it was included as the pivotal element in the center of the four animals symbolizing the cardinal directions and a symbol of the idea of well-being or good fortune. It has also given the name to a type of prayer flag that has the five animals printed on it.
Depending on the language, the symbol has slightly different names.
, Tibetan
Tibetan language
The Tibetan languages are a cluster of mutually-unintelligible Tibeto-Burman languages spoken primarily by Tibetan peoples who live across a wide area of eastern Central Asia bordering the Indian subcontinent, including the Tibetan Plateau and the northern Indian subcontinent in Baltistan, Ladakh,...
for wind horse, Mongolian
Mongolian language
The Mongolian language is the official language of Mongolia and the best-known member of the Mongolic language family. The number of speakers across all its dialects may be 5.2 million, including the vast majority of the residents of Mongolia and many of the Mongolian residents of the Inner...
literally for "gas horse," semantically "wind horse," colloquial meaning soul.
- Rüzgar Tayi, old Turkic for foal of the wind.
In Tibetan Usage
However, while "the original concept of rlung ta bears no relation to Buddhism," over the centuries it became more common for Buddhist elements to be incorporated. In particular, in the nineteenth century lamas of the Rime
Rime
Rime is a coating of ice:*Hard rime, white ice that forms when water droplets in fog freeze to the outer surfaces of objects, such as trees*Soft rime, similar to hard rime, but feathery and milky in appearance...
movement, particularly the great scholar Ju Mipham, began to "create a systematic interweaving of native shamanism, oral epic, and Buddhist tantra, alchemical Taoism, Dzogchen, and the strange, vast Kalachakra tantra," and windhorse was increasingly given Buddhist undertones and used in Buddhist contexts.
Windhorse has several meanings in the Tibetan context. As Karmay notes, "the word
Origination
In his 1998 study The Arrow and the Spindle, Karmay traces several antecedents for the windhorse tradition in Tibet. First, he notes that there has long been confusion over the spelling because the sound produced by the word can be spelt either klung rta (river horse) or rlung rta (wind horse). In the early twentieth century the great scholar Ju Mipham felt compelled to clarify that in his view rlung rta was preferable to klung rta, indicating that some degree of ambiguity must have persisted at least up to his time.Karmay suggests that "river horse" (klung rta) was actually the original concept, as found in the Tibetan nag rtsis system of astrology imported from China. The nag rtsis system has four basic elements: srog (vital force), lu (wylie: lus, body), wangtang (wylie: dbang thang, "field of power"), and lungta (wylie: klung rta, river horse). Karmey suggests that klung rta in turn derives from the Chinese idea of the lung ma, "dragon horse," because in Chinese mythology dragons often arise out of rivers (although druk is the Tibetan for dragon, in some cases they would render the Chinese lung phonetically). Thus, in his proposed etymology the Chinese lung ma became klung rta which in turn became rlung rta. Samtay further reasons that the drift in understanding from "river horse" to "wind horse" would have been reinforced by associations in Tibet of the "ideal horse" (rta chogs) with swiftness and wind.
Symbolism and Usage: Tiger, Snow Lion, Garuda, Dragon and the Lhasang ritual
On prayer flags and paper prints, windhorses usually appear in the company of the four animals of the cardinal directions, which are "an integral part of the rlung ta composition": garudaGaruda
The Garuda is a large mythical bird or bird-like creature that appears in both Hindu and Buddhist mythology.From an Indian perspective, Garuda is the Hindu name for the constellation Aquila and...
or kyung, and dragon in the upper corners, and tiger
White Tiger (Chinese constellation)
The White Tiger is one of the Four Symbols of the Chinese constellations. It is sometimes called the White Tiger of the West , and is known as Baihu in Chinese, Byakko in Japanese, Baekho in Korean and Bạch Hổ in Vietnamese...
and snow lion in the lower corners. In this context, the wind horse is typically shown without wings, but carries the Three Jewels
Three Jewels
The Three Jewels, also called the Three Treasures, the Siemese Triples, Three Refuges, or the Triple Gem , are the three things that Buddhists take refuge in, and look toward for guidance, in the process known as taking refuge.The Three Jewels are:* BuddhaTaking refuge in the Three Jewels is...
, or the wish fulfilling jewel
Cintamani
Cintamani also spelled as Chintamani is a wish-fulfilling jewel within both Hindu and Buddhist traditions, equivalent to the philosopher's stone in Western alchemy....
. Its appearance is supposed to bring peace, wealth, and harmony. The ritual invocation of the wind horse usually happens in the morning and during the growing moon. The flags themselves are commonly known as windhorse. They flutter in the wind, and carry the prayers to heaven like the horse flying in the wind.
The garuda and the dragon have their origin in Indian
Indian mythology
Indian mythology may refer to:*Indian epic poetry*Vedic mythology*Hindu mythology*Buddhist mythology*Native American mythology...
and Chinese mythology
Chinese mythology
Chinese mythology is a collection of cultural history, folktales, and religions that have been passed down in oral or written tradition. These include creation myths and legends and myths concerning the founding of Chinese culture and the Chinese state...
, respectively. However, regarding the origin of the animals as a tetrad, "neither written nor oral explanations exist anywhere" with the exception of a thirteenth century manuscript called "The Appearance of the Little Black-Headed Man" (dBu nag mi'u dra chag), and in that case a yak is substituted for the snow lion, which had not yet emerged as the national symbol of Tibet. In the text, a nyen (wylie: gNyan, mountain spirit) kills his son-in-law, Khri-to, who is the primeval human man, in a misguided attempt to avenge his daughter. The nyen then is made to see his mistake by a mediator and compensates Khri-to's six sons with the gift of the tiger, yak, garuda, dragon, goat, and dog. The first four brothers then launch an exhibition to kill robbers who were also involved with their mothers death, and each of their four animals then becomes a personal drala (wylie: dgra bla, "protective warrior spirit") to one of the four brothers. The brothers who received the goat and dog choose not to participate, and their animals therefore do not become drala. Each of the brothers represents one of the six primitive Tibetan clans (bod mi'u gdung drug), with which their respective animals also become associated.
The four animals (with the snow lion replacing the yak) also recur frequently in the Gesar epic, and sometimes Gesar and his horse are depicted with the dignities in place of the windhorse. In this context the snow lion, garuda and dragon represent the Ling (wylie: Gling) community from which Gesar comes, while the tiger represents the family of the Tagrong (wylie: sTag rong), Gesar's paternal uncle.
The windhorse ceremonies are usually conducted in conjunction with the lhasang (wylie: lha bsang, literally "smoke offering to the gods") ritual, in which juniper branches are burned to create thick and fragrant smoke. This is believed to increase the strength in the supplicator of the four nag rtsis elements mentioned above. Often the ritual is called the risang lungta, (wylie: ri bsang rlung ta), the "fumigation offering and (the throwing into the wind or planting) of the rlung ta high in the mountains." The ritual is traditionally "primarily a secular ritual" and "requires no presence of any special officiant whether public or private." The layperson entreats a mountain deity to "increase his fortune like the galloping of a horse and expand his prosperity like the boiling over of milk (rlung ta ta rgyug/ kha rje 'o ma 'phyur 'phyur/).
In the Shambhala teachings of Chogyam Trungpa
The late 20th century Tibetan Buddhist master Chogyam TrungpaChögyam Trungpa
Chögyam Trungpa Rinpoche was a Buddhist meditation master and holder of both the Kagyu and Nyingma lineages, the eleventh Trungpa tülku, a tertön, supreme abbot of the Surmang monasteries, scholar, teacher, poet, artist, and originator of a radical re-presentation of Shambhala vision.Recognized...
incorporated variants of many of the elements above, particularly windhorse, drala, the four animals (which he called "dignities"), wangtang, lha, nyen and lu, into a secular system of teachings he called Shambhala Training
Shambhala Training
Shambhala Training is a secular approach to meditation developed by the late Tibetan Buddhist teacher Chogyam Trungpa and his students. It is based on what Trungpa calls Shambhala Vision, which sees enlightened society as not purely mythical, but as realizable by people of all faiths through...
. It is through Shambhala Training that many of the ideas above have become familiar to westerners.
Heraldry
The wind horse is a rare element in HeraldryHeraldry
Heraldry is the profession, study, or art of creating, granting, and blazoning arms and ruling on questions of rank or protocol, as exercised by an officer of arms. Heraldry comes from Anglo-Norman herald, from the Germanic compound harja-waldaz, "army commander"...
. It is shown as a strongly stylized flying horse with wings. The most common example is the coat of arms of Mongolia
Coat of arms of Mongolia
The state emblem of Mongolia is used by the government of Mongolia as its symbol of state. It is officially used for example on documents such as Mongolian passports, and government and embassy placards.- Description :...
. In Europe, the equivalent symbol is the Pegasus
Pegasus
Pegasus is one of the best known fantastical as well as mythological creatures in Greek mythology. He is a winged divine horse, usually white in color. He was sired by Poseidon, in his role as horse-god, and foaled by the Gorgon Medusa. He was the brother of Chrysaor, born at a single birthing...
.
Further reading
- Robert Beer: Die Symbole des tibetischen Buddhismus, Kreuzlingen 2003, ISBN 3720524779