Tantric Buddhism or vajrayāna, a Bhutanese specificity
Majestic mountain-top dzongs, XXL roadside prayer wheels, gigantic statues of Buddhas and deities worshipped everywhere... In Bhutan, religion is everywhere. It is part of the daily life of the Bhutanese, and is above all the fruit of a harmonious blend of Buddhism and more ancient beliefs. A typically Himalayan tradition, Tantric Buddhism, as practiced in Bhutan, seems to have been introduced in the 8thcentury before spreading in the 12thcentury. Also known as "Great Vehicle Buddhism" or Mahāyāna, this form of Buddhism, also called Lamaism, first appeared in Tibet, and is based on the belief that the consequences of actions performed in a previous life, karma, force beings to reincarnate. Buddhism perceives existence as a cycle of endless rebirths, during which beings "wander". The rebirth into a particular state of existence is determined by karma, which follows us from life to life... Based on this belief, mankind must strive for enlightenment, in order to reach Nirvana, which signifies the end of suffering.
In the course of its evolution, Buddhism was able to adapt, absorbing local beliefs and popular traditions while creating new currents of thought which, despite their differences, all shared the same faith in Buddha's original teachings. Nevertheless, two of them came to the fore: theravāda and mahāyāna. The former focused on the liberation of the individual, while the latter emphasized compassion and the liberation of all living beings. Around 600 A.D., some followers of mahāyāna Buddhism gave rise to a current called vajrayāna ("diamond vehicle"), whose fundamental principle is compassion. Vajrayāna is based on the same fundamental principles as the mahāyāna Buddhism from which it originated, notably the importance of compassion. But it has two distinctive features: it is based on the Tantras, a collection of esoteric texts that Shakyamuni, the historical Buddha, is said to have left to a few of his disciples during his lifetime, and which therefore remained secret. Tantric practice is also based on identification with a deity (an enlightened being), which is supposed to rapidly develop the "Buddha Nature" present in each individual through direct perception of this deity, chosen as the medium for meditation. Identification is achieved through visualization, via mandalas or yantras (meditation aids in the form of diagrams), the performance of certain ritual gestures or the recitation of mantras (formulas endowed with spiritual power). Vajrayāna Buddhism thus boasts a pantheon of deity-symbols and bodhisattvas, enlightened beings who have not yet attained Buddha's state of enlightenment, but who can help man to progress along this path. Unlike Buddha, bodhisattvas are often depicted wearing a bevy of jewels. Over the centuries, this particular form of Tantric Buddhism, which originated in Tibet, has become established in Bhutan.
The emblematic figures of Bhutanese Buddhism
Among the deities most venerated by the Bhutanese is Avalokiteshvara, the bodhisattva of compassion. He is recognized by his white body, represented with 2, 4 or 1,000 arms, to extend his benevolence over the world. There's also Manjushri, the master of wisdom with a yellow body, and Vajrapani, the deity of power with a wrathful face. His body is blue, and he's armed with a lightning bolt, one of the main symbols of Tantrism. Another key figure in Bhutanese temples is Guru Rinpoche (Padmasambhava), the precious master who is said to have introduced Buddhism to the country in the 8thcentury . Long-haired, wide-eyed and with a twisted moustache, he holds a dorji (lightning bolt) in his right hand and a stick in the crook of his left arm, surmounted by three severed heads to show the different stages of decomposition (fresh, decaying and dry)... He manifests himself in 8 (very) different forms, the most striking of which is that of Dorji Drolö, riding a pregnant tigress... Another historical figure to be found just about everywhere: Shabdrung Ngawang Namgyal, the founder of Bhutan, with a white beard and head covered in the ceremonial headgear of the Drukpa school. But the main figure is, of course, Shakyamuni, the Buddha of the present day, depicted seated cross-legged on a lotus flower, curly black hair, offering bowl in his left hand and right hand touching the ground, a halo around his head to signify enlightenment.
A highly codified monastic community
Even today, the religious community in Bhutan functions according to the system built by Shabdrung Ngawang Namgyal in the 17th century. While at the top of the original structure was the Shabdrung, now embodied by the Druk Gyalpo, the King of Bhutan, the dratshang (the entire monastic community) is still placed under the authority of the Je Khenpo, the supreme spiritual authority or Dharma Raja. He divides his time between Punakha Dzong, his winter residence, and Tashichho Dzong, his summer residence in Thimphu. His second-in-command is Dorje Lopen Ripoche, responsible for the most sacred rituals. He is one of the five great Lopens (masters) who have held the title of Rinpoche since 2013: the master of knowledge who supervises sacred dances, the master of monastic education, the master of the development of teachings and the master of religious services for the living and the dead. In addition to these five masters, who hold ministerial rank, there is the master of the arts and the master of astrology. In each dzong, there is a neten lama, in charge of the dzongkhag monastic community (there are 20 dzongkhags throughout the country), an umdze (choir master), a kundun (master of disciples), as well as clerics who teach liturgy and philosophy.
Ordained monks are called gelong. They live in monasteries and wear dark red robes. There are currently around 7,500 subsidized monks in Bhutan. They are usually placed by their parents from the age of 5 or 6. While some young Bhutanese continue to pursue a monastic career (they can be recognized by their brown tunics), most give up their vows as adults to start a family. Far from being singled out, some of these former monks, now laymen, even continue to perform prayers and ceremonies during religious festivities.
The practice of Buddhism in Bhutan today
In Bhutan, every home has its own choesum, a small altar usually topped by portraits of the Dalai Lama, the current king and, of course, statues of Buddha and Guru Rinpoche. Seven bowls are placed at the foot of the statues and filled with water every morning (from left to right). They symbolize the seven offerings that must be made to the deities: a bowl of fresh, clear water for quenching thirst; a bowl with water for washing; a bowl filled with rice and flowers (natural or silk); a bowl in which to stick a few incense sticks that will not be burned (incense to be burned is placed in another container in front of the altar); a bowl with water and a few drops of perfume or rose petals; a bowl filled with various foods, which are replaced when they are no longer edible; a bowl with rice on which to place a musical instrument such as a conch shell, cymbals or a small bell; and finally, a butter lamp in which to place a candle for light.
Although they devote little time to meditation, the Bhutanese prostrate themselves before altars and lamas. Prostrations are performed by first placing both hands on the ground, then both knees, and finally the forehead. You then stand up, bringing both hands together over your head, then your throat and finally your heart. The aim of these prostrations is to free oneself from the five poisons: desire, anger, pride, jealousy and ignorance. Numerous rituals punctuate the daily life of the Bhutanese on important occasions (birth, marriage, death...). They are performed in front of the domestic altar or outside, in front of an image of the enlightened Buddha (Buddha's body), a sacred text (Buddha's word) and a small chorten (Buddha's spirit). Tsheshus and religious festivals are also part of the rites that Bhutanese take part in, in the hope of acquiring merit and washing away their sins. Last but not least, prayer wheels can be seen everywhere in Bhutan, in monasteries and even on roadsides. Bhutanese devotees must turn them clockwise with their right hand. They endlessly broadcast the famous sacred formula: Om Mani Padme Hum, the mantra of the Buddha of Compassion, reputed to remove obstacles.
The art of good conduct in a monastery or a dzong
Rule number one before entering a Buddhist chapel: leave your shoes at the entrance. Inside, always move in a clockwise direction. Photos are forbidden. So is wearing a hat. In some parts of the chapels, only male visitors are allowed to enter. Finally, don't be surprised if a monk pours a little holy water into your hand. You can't refuse - it's an offering! Drink a few drops, then sprinkle what's left on the top of your head. It's said that this water is magical!
