Chod Practice in the Bon Tradition by Alejandro Chaoul & Yongdzin Lopon Tenzi Namdak & Tenzin Wangyal

Author:Alejandro Chaoul & Yongdzin Lopon Tenzi Namdak & Tenzin Wangyal
Language: eng
Format: azw3
Publisher: Snow Lion
Published: 2009-08-25T00:00:00+00:00

FIGURE 6. Damaru.

Illustration by Yongdzin Tenzin Namdak.

The skulls and their desired characteristics seem to be the most symbolic aspect of the damaru. They represent the state of union of method and insight, the nondual state of mind. Possibly the sign of the transference opening is important to help one expel the mind correctly when one transforms into the deity.

The shang or silnyen is made of a metal alloy251 that can produce a beautiful sound as part of the offering (see figure 7). It is round, flat, and has three concentric circles representing the three wheels of teaching: sutra, tantra, and dzogchen (I). Sometimes they are carved with the eight auspicious symbols. The metal represents the empty nature (z), and the wooden clapper represents clarity (3). The sound represents the union of clarity and emptiness. The precious jewels like dzi (gzi, Tibetan lucky stone), semiprecious stones, or corals that adorn the thread (4) which holds the clapper represent the spontaneous manifestation (lhun grub). The holder knot (an end less knot as one of the eight auspicious symbols) represents the pure teaching (5).252 A silk tail decoration, similar to that of the damaru, may be attached under the holder knot as well (6).

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