WERMA THANGKA.......There is a thangka of the Warrior God .....Werma Nyi-nya..... in the Musec Guimet in Paris.....however this depiction does not have the elephant trunk.......horns of a garuda, lion's head, lynx ears, fearful face, crocodile mouth, tiger's teeth, feet and wings in the form of swords.....

WERMA......."From the inner essence of the egg a miraculous man was born with a lion's head and lynx's ears, a fierce face with an elephant's trunk, the mouth of a chusin, and tiger's fangs. His feet were swords and his wings sabres, and between the flaming horns (rwa dbal) on the great Khyung's head he had the diadem of the wish-fulfilling jewell as an ornament. He was called 'heroic' WERMA NYINYA and was the fount of four distince ritual traditions. In fact from the union of the Werma with the Lha were born the 'Werma of the Lha that Subjugate the Dud'.......from the union with the Nyen, the 'Werma of the Nyen that Subjugate Enemies'......from the union with the Khyung, the 'Werma of the Khyung that Subjugate the Lu'....from the unioon with the divine Lions (seng) the 'Three Werma Brothers that Subjugate Heroes'.....From these four divine manifestations, which in turn emanated armed hordes of nine hundred and ninety thousand various Werma, originated the four systems of ritual practice devoted to the class of the Werma that, as is written in the Zijid, "all arose from the Lha, descended from the Se and are similar to the Wal.....and appeared in order to subjugate all hostile entities causing obstacles and disturbances." (Drung, Deu and Bon....1995..... page 55)

"The werma deities are extremely important because they are the special protectors who always accompany and protect the masters and practitioners. From an ancient ritual text called...The General Do of Existence....

To the masters the Werma are important. The Werma whirl like snow-storms, those they escort are the practitioners, those they assist are the practitioners, those they protect are the practitioners. We proffer the well-prepared offerings and confess errors if we have mingled with evil!" (Drung, Deu and Bon....1995..... page 55)

"The Tibetans have very complicated linkages and overlappings among the protector gods of the person, the protectors gods of lineages (male, female, maternal uncle) and the different masters of the place or territory." (Blondeau: 1996..pg ix)...

"It is difficult to relate to enlightened energies if they have no form or ground for personal communications. One should remember that the mind that perceives the deity and the deity itself are not separate."....(Sogyal: 1992...pg 285)...

"In Shinto, the fact that the gods are so numerous means that the world is that much richer."...(Jinja: 1958...pg 15)

JINN in Islam: "Beings of airy bodies, intelligent, imperceptible, capable of appearing under different forms and of carrying out heavy labours. They were created of smokeless flame, while mankind and the angels (the other two classes of intelligent beings) were created of clay and light."
"The caravan... came at last, at the fall of a certain night, to a column of stone to which a strange being was chained, one half of whose body was visible and the other half deeply hidden in the ground. The upper half seemed to be that of something of monstrous birth imprisoned there by some infernal powers. It was black and large as the trunk of an old and naked palm-tree; it had two great black wings and four hands, of which two were like the taloned feet of lions. A shaggy covering of rude onager-tail hairs moved savagely upon the terrible head, while under the roofs of the sockets flamed two red eyes, and a third shone immovable green like that of a tiger or a panther, between the twin horns of the bull-like brow."

"In the non-theistic discipline of Buddhism, we do not glorify 'that' because we want to confirm 'this'...We are not denying God, but we are simply trying to approach reality as simply as possible."..(Trungpa: 1996..pg 33)....

"In Shinto, people recognize that there is an innate relationship between themselves and a certain deity, and that they are by heredity the worshipper of it. Belief is not compulsory, rather the elements of pride and joy enter into it."...(Jinja: 1958...pg 28)...

"Let us believe that such things do exist."...(Trungpa: Poem in First Thought, Best Thought...1983..pg 125)...

FRAVASHIS...."In the Persian tradition, fravashis were powerful supernatural beings able to protect their descendants if duly worshipped. Yast 13." (Boyce: 1984...pg 10)

"The belief in a double of the living and dead, animate or inanimate things, which influences the persons involved....The fravashis are a class of higher intelligences playing a prominent part in the world of humanity. (fravashi or fravarti:the Persian King Phraortes in 647 BC). The last ten days of the year are especially set aside for their cult. The 19th day is consecrated to their memory and the first month of the Iranian calendar receives its name after them. The Fravashis resemble the Vedic Pitrs, the Roman Manes, of the Platonic Ideas. The Fravashis constitute the internal essence of things, as opposed to the contingent and accidental. They are not mere abstractions of thought but have objective existence and work as spiritual entities. They are immanent in the particular bodies that come into this world after their divine images.Every object which has a name is endowed with a Fravashi. Some Fravashi are wise, beautiful, courageous, efficacious, etc. From the greatest god down to the tiniest shrub, every object has this divine element implanted in it. During the lifetime of every individual, his Fravashi accompanies him to earth...they render great help to those who invoke them...They rush down in the thick of battle to crush the foes...They are eager to communicate with the living...loving when propitiated, dreadful when offended...(Dhalla: 1963..pg 234)...

FRAVASHIS...."A class of higher intelligences...guardian spirits and prototypes of mankind in its purest creation. The Persian name of the Median King Phraortes (647 BC), and also the Median rebel mentioned in the Behistan inscription to Darius is derived from the word fravashi or fravarti. One of the longest of the Yashts is dedicated to the fravashi. The nineteenth day of every month is consecrated to them. They resemble the Vedic Pitrs, the Roman Manes, or the Platonic Ideas, though they are wholly the same. The multifarious objects of this world are so many terrestial duplicates of these celestial originals. They are the manifestations of energy...They are eager to communicate with the living and seek their invocation...They bless those who make offerings and become dreadful to those who offend them....they come down to the rituals on the days consecrated to them...They are not all of equal rank..." (Dhalla: 1963..pg 233+)

FRAVASHIS ......"A class of higher intelligence that are ancient Persian guardian warrior spirits. The 19th day of every month is consecrated to them. King Phraortes' (647 BC) Persian name is derived from the term."(Dhalla:1963..pg 235)..... "Hence Finite Time and Finite Space control man's destiny from the cradle to the grave. Yet the whole of the macrocosm is kept in being by the Fravashis (Dralas ??), the spiritual powers that are indissolubly linked with each human being and with humanity as a whole. Finite time-space, then, is not a kenoma, an empty nothingness, but a pleroma, a 'full' and vital organism...."...(Zaehner..1961..pg 150)...

* * * * * * *

When the snow begins to melt and the rivers begin to flow and the trees begin to grow and the birds begin to fly, the august, glorious and efficacious Fravashis, the Guardian Spirits of the righteous dead, wing their flight earthward from the heavenly regions. Eager and solicitous are they to know who among the living remember them and think of them, and love them and invoke them by their names and pray for their blessings.

The Fravashis represent Asura Mazda, and keep the living united with the dead. The dead are past our company, they are not past our remembrance. The Fravashis bring to us from heaven the united blessing of the dead and take our thanksgivings heavenward in turn. They live with thee and thy heavenly denizens. They want us to be righteous like them and to be one with them in the life of goodness. We commemorate the Fravashis of the righteous dead from the time of Gaya Maretan, the first man, to the time of Saoshyant, the last man. We commemorate the fravashis of men and women of all times, who, in their days, have worked for the furtherance of righteousness and have fought against wickedness.

In the ancient Persian language of the Zoroastrian Magi, the FRAVARTI are guardians of the world of light. .....One aspect of the spiritual path is the opportunity to go through this enlightening experience regularly; to Die Before Death as the ancient Sufi's expressed the concept.

Finite Time and Finite Space control man's destiny from the cradle to the grave. The whole of the macrocosm is kept in being by the Fravashis, the spiritual powers that are indissolubly linked with each and every human being and humanity as a whole. Finite time-space is not a kenoma, an empty nothingness, but a pleroma, a full and vital organism which is the prototype of man....(Zaehner: 1961..pg 151+)...

DRALA

DRALA....There are two different Tibetan terms: Drala (sGra bla) and Dralha (dgra lha)... Whereas "la" is translated variously as "life force, spirit, soul, vital essence" and lha as "god". ..

.."Drala could almost be called an entity. It is not quite on the level of a gods or gods, but it is an individual strength that does exist. Therefore, we not only speak of drala principle, but we speak of meeting the dralas. The dralas are the elements of reality...anything that reminds you of the depth of perception." (Trungpa:1984..pg 105)... drala (god of war and patron of warlords and warriors) Trungpa:1978...

sGra ....sgra: sound, voice, cry....sgra'i lha: sound deity...bso sgra: war cries....seng ge'i sgra: the lion's roar..... ku bswo cha sgra: war cry...sgra od zer: sounds, lights, rays...See Bibliography: A. Clemente: "The sGra bla, Gods of the Ancestors of gShen rab mi bo according to the sGra bla go bsang from gZi brjid" in "Tibetan Studies, Proceedings of the 6th Seminar of Tibetan Studies", Fagerness: 1992...."Drala spelt sgra bla, which means la of sound, where la (soul or vitality) stands for a type of individual energy that is endowed with protective functions" [Norbu:1995]....

sGra-la...."the spelling sgra-la (la of sound) is based on a very deep principle. Although not visible, sound is perceived through the sense of hearing and is linked to the Cha (the individual's positive force, the base of prosperity), and wangthang (ascendancy-capacity, both aspects related with the protective deities and entities since birth. Sound is considered the foremost connection between the individual and his la. This is the meaning of the word sgra-la." (Norbu: 1995...pg 62)...

dGra ...dgra: enemy, foe, adversary, opponent...."He is the drala (dgra bla) who extended the power of Shang Shung"..(Mipham text in Norbu: 1995, pg 58)...dgra lha: "foe-god" (Hoffman: 1975..pg 97)... dgra lha: protective warrior god..(Lopez: 1997..pg 4)...dgra-lha (enemy god): "the enemy who prevents man from being potent" [Paul:1982].... dgra-lha (warrior gods) [Stein:1972].... dgra-lha (enemy god): King Gesar is called "the King Gesar, the dgra lha of Zhang Zhung." [Nebesky:1956..pg 318]....dgra lha (war gods) [Kornman:1997]....drala (dgra bla) literally "above the enemy" Beyond aggression. Divine principle that protect against attack or enemies. [Nalanda Translation Committee:1997]...dgra dul: to vanquish the opponents, enemies...dgra lha: war god, deity of war....dgra bla: warrior spirit...norbu dgra'dul: Gesar......Zhang Zhung Gi Dgra Lha: war goddess of Shangshung. "Great Glacier Lady of Invincible Turquois Mist"...

"Jamgong Kongtrul the Great made things more curious by writing in his work: 'dgra-bla'."..(Karmay: 1975..pg 218)...

Other spellings and meanings found: drabla (enemy god) [Samuel:1993].... drapla, (sgra bla: enemy god) Kvaerne in Lopez:1997....

Trungpa Question 1979: " Jehovah is a mighty drala, a mighty man of war....what does that have to do with Shambhala?"

Trungpa Response....."Well we are going to visit him. Jehovah is a local deity who abides on Mount Sanai.............we would like to make a pilgrimage.........what we will do with Jehovah is what Padmasambhava did..........we are not going to destroy Jehovah. He is going to be one of our friends.........Jehovah is a "very gentle person".....He will be subjugated as the local deity of Mt Sanai. We have to look for the site.......We have to perform the appropriate ceremonies for him to come along......Subjugating Jehovah is conquering both the Christian and Islamic traditions at the same time.....

"Subjugation is bringing the gods around so that they begin to realize some basic understanding. They can't be purely "I am what I am" which they have to give up ......they have to be willing to relate and be willing to work with the other world altogether...they have to work for the sake of others rather than creating their own kingdoms......"

LHA DEITIES

LHA..."lha is a term used to designate any type of deity in general, and also as the name of a specific class. The lha dominate higher celestial space."..(Norbu: 1995..pg 242)...

PHUG LHA..."Tibetan deities of the home. Reside with the family and protect all the members. Govern the cha and yang of the home and defend them against damage. They may be disturbed if a tantric Buddhist or Bon practitioner comes into the kitchen, as their protective deities usually belong to the class of rGyal po or bTsan, which can easily conflict with the Phug lha. Then it is necessary to perform a bSang rite to restore harmony." (Norbu: 1995..pg 251)...

LHA DEITIES..."the lha is about to enter the subject's body and wants to communicate through this vessel. The body is the medium for the deity. In order for the lha to settle in the human body, the mind of the subject must be completely void. Once in the lha-state, the human becomes a lha, the deity himself. Since modern Western culture does not believe in spirits and deities, this bodily expression of a spiritual manifestation is regarded as a 'psycho-physical transformation of consciousness'. (Brauen: 1993..Schenk)...

FIVE DEITIES OF THE INDIVIDUAL...The Tibetan text: "Offering to the Five Deities of the Individual" by the Fifth Dalai Lama (1617-1682) A text discussing the five deities of the individual that live with each person, including the dralha that resides on the right shoulder...."the personal protective deity of dGra lha occupies the right shoulder." (Nebesky: 1956..Pg 318)...."the gowe lha are a standard set of five gods born at the same time as a child: Sog-lha (god of life with its seat in the heart)...Pho-lha (male god in the right armpit)...Mo-lha (female god in the left armpit)...Dralha (enemy god at the right shoulder)...and Yul-lha (locality god at the crown of the head." (Samuel: 1993..pg 187)..."the srog-lha resides on the head...the pho-lha mi-rdzi on the right shoulder...the ma-lha bu-rdzi on the left shoulder....the sGra-bla in front of the head...the zhang-lha at the back of the head"..(Karmay: 1975...pg 193)...

SHENLHA OKAR...Pictorial descriptions and information on the Tibetan deity Shenlha Okar as appears in the recent book by Per Kvaerne, "The Bon Religion of Tibet" (Shambhala Publications, 1996) "From the white pure light arises the deity Shenlha Okar at the center of the mandala."(Wangyal:1993 p147)..."Kungtuzangpo gave the teachings to Shenlha Okar who passed them to Shenrab Miwo who taught them in Zhang Zhung. (Wangyal:1993 pg 210)..."The colour of his body is like the essence of crystal." (Paul:1982) (Hoffman:1979,pg 105) (Kvaerne:1996, pg 26)

PHO LHA..."God of the male lineage"..(Blondeau: 1996..pg viii)...."The Male (tutelary) God, Pho Lha, is the personal protective deity of a single given descent line. As long as there is only one clan living in an area, a Pho Lha cannot be distinguished from a Yul Lha in his actions." (Blondeau: 1996..pg 123)...

YUL LHA..."The most intriguing case of transfer is at Mont-Blanc in Switzerland with the new abode of a local Tibetan god which has followed the Tibetan community." (Blondeau: 1996...pg x)...."The Yul Lha is responsible for all the lines of descent. The question of transition from pho lha to yul lha..." (Blondeau: 1996..pg 123)..."the mountain deities known as 'owner of the base' (gzhi bdag) or 'deity of the local territory' (yul lha)...(Blondeau: 1996..pg 59)...

KYE LHA...(skyes lha)...the god(s) of birth....

TSHONG LHA...the deity of trade, has an elephants head and resembles the Indian god Ganesa." (Nebesky: 1956..pg 331)...

"dGe LHA: the god of happiness"..(Nebesky: 1956..pg 333)...

CANG SENG..."a group of lam lha, 8 males and 1 female."..(Nebesky: 1956..pg 334)...

FRAVASHI

The Saka peoples appear North East of Iran as mounted nomads in 530 BC. Mounted nomadism first appeared around 1000 B.C. in Central Asia." (Phillips: 1965..pg 129)..."The mounted deities of Tibet have a striking resemblance to the Iranian 'Fravashi'." (Hoffman: 1975..pg 95)... ..."The ancient Persian conception of the sun (hvar) was that of a ruling power." (Campbell: 1968..pg 209)...

MITHRAIC TRADITION....."As a mounted horseman armed with bow and arrows and accompanied by the lion, Mithra himself was the 'verethraghnem' bearer of invisible 'hvareno'. The arrow represents the radiant energy of invisible wind which brings the vital change. The mounted Mithra rides with the swiftness of the wind. According to tradition, a fiery form in the shape of a man riding a fiery horse would bring in the 'fraskart', or final restoration of the world....The 'xvarr' fire which gives character, or spirit, to man was the invisible fire located in the breast of kings. The Vedic Surya, denoted the gleam of the rising sun or stimulating force (pra-sava: pre-impulse) which was in all forms of life and the governor of their fortunes. The eastern order runs counter-clockwise and requires either a northern or eastern orientation on the part of the spectator. The western order runs clockwise. 'Asa' (Asha) is the law of the cosmic wheel. In Mithraic iconography, the Sky has an eye in the form of a long solar ray that penetrates the world-cave. The Sun was known in the Rig Veda as the eye of Mithra. The Indo-European words for king: (rig, rajan, rex, rix, ric) means not only to regulate and direct, but also to shine with luster. The divine right of the king was derived from the brilliance and sovereignty of the sky itself; therefore it was fitting that his palace should be the 'padak' of the sun. 'Thumos' was essentially heat in the breath and body. The spirited or courageous power (thumoeides) is located in the heart (kardia). 'Arya' means faithful, loyal friend, helper, and is the root of the name of Aryans. The rising sun marked one part of the day, which was divided into five parts. The arrow has to do with the bringing down of sky-potency. The Sanskrit root for arrow (isu) means to send for and is related to 'isa' which is strength or vigor. In modern Persian, the word 'tir' means not only an arrow but also power and strength. The horse is black by nature but the part exposed to the sun is brilliant and bright. The sky was formed of a more or less transparent crystalline substance. The Scorpion symbol is common throughout Mithraic symbolism... If the cosmic man joins in himself the highest power of the essence (xvarr) of sovereignity (sahr) with the highest power of the essence of the Good..."..(Campbell, L..."Mithraic Iconography and Ideology"...Leiden: 1968)...

MITHRA...(Middle Persian: Mihr)..."essentially a deity of light. He draws the sun with his horses and resides at the summit of Mt Hara. Has a clear significance as a warrior god. He is the guardian of Asha (truth and order)." (Eliade: 1987..Vol 9)..."Mithra was the Persian God of the Sun who had the same attributes as the Manichaen Deity of Light (Middle Persian: Pydr Rwsn) (Litvinsky: 1992..pg 413)...."Mithra is young. His eye is the sun. The rays of the sun are his arms. He wears glistening garments. His abode is golden. He is a king and a universal monarch. Mithra is ever waking and watches in darkness." (Gershevitch: 1959 pg 4, 31)...The Avestan Hymn to Mithra dates at least to the 5th century BC. He was worshipped as far back as the 14th century BC."(Gershvitch: 1959..pg 30)...Mithra was especially venerated by the Kushans...."Mithra looks at people without blinking, that is without closing his watchful eyes for the fraction of a moment. He overlooks the whole country...all that is between heaven and earth...even before the sun rises." (Acta: 1978)

KAMI

SHINTO: "Shinto teaches the innate goodness of the human heart. Follow the genuine impulses of your heart. Amaterasu Omi Kami is the main goddess or drala of the Japanese. She represents the sun. She is the giver of life. (Omi=limitless, way beyond...kami=god.....Amaterasu means heaven, space....terasu is shining, beams of light......Shining beams of light in limitless space)....Being saved is a foreign idea in Japan...When you look into the mirror you know who you are deeper. Knowing is important. Deeper knowledge is important." (Yamamoto Negi of the Tsubaki Grand Shrine at RMSC in 1992)....."Thirty three years after death, the Shiryo (spirit of the departed) is to become an ancestor god."..(Crump: 1990..pg 91)...."Although Shinto purists like to reserve the term Kami for Shinto (rather thatn Buddhist) use, most ordinary Japanese make no clear conceptual distinction between kami and Buddhist divinities."..(Bocking: 1995..pg 85)..

KAMI...."In Shinto, 'Kami' is a general term of respect for something holy and awesome, but it is not necessarily a word used specifically for a definite order of beings. Among the myriad things in the universe, sacred spirits and spiritual forces are recognized as existing and functioning, and these are termed specifically, 'kami'."...(Jinja: 1958..pg 15)...."Kami is a term best left untranslated. Kami may refer to the divine, sacred, spiritual and numinous quality or energy of places and things...deities of imperial and local mythology...spirits of nature and place...divine heroes, ancestors, rulers, and statesmen. Any object, place, or creature may embody or possess the quality or characteristic of kami."..(Bocking: 1995..pg 85)...

WEALTH DEITIES

WEALTH DEITIES...kordre (dkor 'dre) wealth spirits...

"The Zijid explains that when someone is afflicted by poverty it is necessary to increase the cha and the yang." Rituals are described to summon the cha and yang present in the universe. (Norbu: 1995..pg 72)....

"In many Tibetan houses, a white dgra lha mask is always hung to insure good luck and prosperity for the family. A thangka showing the nine dgra lha is also hung." (Nebesky: 1956..pg 335)...

"NOR LHA: the deity of wealth...dwells on a lotus; he accumulates jewels." (Nebesky:1956..p 332)....

"rNAM THOS SRAS" rides on a white lion. He amasses gold and silver." (Nebesky: 1956..pg 332)...Vaisravana (rNam thos sras): the God of Wealth....."Namse (Rnam-thos-sras) a manifestation of Kuvera, the God of Wealth." (Paul: 1982..pg 111)....

"CHUGLHA: the god of wealth wears a golden per over golden armor. Carries a multicolored victory banner in his right hand. He vomits gems." (Trungpa: 1978...pg 224)....

"KLU BTSAN is the source of wealth and thriving of the country. He is one of the four ministers of sMug po rong." (Blondeau: 1996..pg 125)...

"The wrong way to take refuge involves seeking shelter--worshipping mountains, sun gods, moon gods, deities of any kind simply because they would seem to be greater than we."...(Trungpa: 1973..pg 27)...

GROGS LHA...deities that enhance income and the economy. Deities of grain.

KUBERA: "in the north is occupied by Kubera, the owner of treasures (gTer gyi bdag po), who commands the yaksas." (Nebesky: 1956..pg 333)..."Kuberas refer to a class of celestial beings. According to ancient mythology, they are the gods of wealth who reside on the base of Mt Sumeru. Their chief is Vaisravana. He is usually depicted wearing warrior's armor, seated on a lion, and is yellow in color." (Lhalungpa: "Mahamudra"...1986..pg 444)

The drala brotherhoods (Groups of 3, 5, 7, 9, 13, 21) (Nebesky: 1956..pg 319)..."13 dgra bla" (Norbu: 1995..pg 60)
"The origin and importance of the nine dgra lha." (Nebesky: 1956..pg 336)

WERMA...Published references to the Tibetan term Werma....."Werma: martial spirits...infuse the warrior with dignity and confidence." (Nalanda:Lopez:1997) "the 360 Werma, a Zhang-zhung term" (Hoffman:1975). "There are four different classes of divine manifestations: Drala, Werma, Changseng, and Shungon." (Norbu:1995) "Werma defined as 'furious ones'. (Ekvall:pg 78) "The 360 Werma deities who dwell on Mt Kailash in western Tibet." (Powers:1995) "The origin of the powerful Werma. A clear description of drala and werma." (Norbu 1995: pps 54-56)...."God Werma...Fury Werma...Khyung Werma...Werma Hero Subduers"...(Snellgrove:1967...pg 63)...."the werma is an important class of Bon deities. The werma are the angry, ferocious and fearless ones, the dgra lha of the arrows and lances. Two main groups of werma, one of 180 and the other of 360 members." (Nebesky:1956..pg 334)...."Nyi Nya is the lord of the Werma" (Norbu: 1995..pg 245)....the Shang Shung term for king is WER RO (Tibetan: rgyal po) (Kvaerne: 1996)....senkhar (gsas mkhar): a small temple to attract the werma deities..."the Werma, almighty and fearless, are the 'road gods' (lam lha) of many warriors." (Nebesky: 1956..pg 334)...

ZHIDAG....."Tibetan Buddhists believe that there are countless types of beings other than humans and animals. Some are more powerful, happier, and more intelligent than humans, and others less so. Usually if there is no common karma or karmic connection, beings of different types will not encounter each other. Spirits are not necessarily births of the ancestors from a particular locality, but may have come from any kind of birth or realm." (Hidden Teachings of Tibet)

FRAVASHIS......"A class of higher intelligence that are ancient Persian guardian warrior spirits. The 19th day of every month is consecrated to them. King Phraortes' (647 BC) Persian name is derived from the term."(Dhalla:1963..pg 235)..... "Hence Finite Time and Finite Space control man's destiny from the cradle to the grave. Yet the whole of the macrocosm is kept in being by the Fravashis (Dralas ??), the spiritual powers that are indissolubly linked with each human being and with humanity as a whole. Finite time-space, then, is not a kenoma, an empty nothingness, but a pleroma, a 'full' and vital organism...."...(Zaehner..1961..pg 150)...

"We are working with iconography as a journey, rather than as entertainment or excitement or cultural fascination. We are talking about personal experience, how we actually see this world. There is a basic iconographic pattern in the universe, like the existence of the seasons and the elements, but how we react to that is individual.""....(Trungpa: Dharma Art.:1996...pg 94)