LotusLakes & Mountain

GodsA Sacred Journey to Nepal with

shaman Bhola Nath Banstola

Evelyn C. Rysdyk& C. Allie Knowlton

Above: BholaNath Banstola

in ceremony(Photo © Evelyn Rysdyk)

Main photo:Boudhanath Stupa

Inset: Rudraksha seeds,strung together to form

a mala (prayer beads)

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Bhola Nath Banstola is atraditional Nepalese jhankri(shaman) who is the product oftwenty-seven consecutivegenerations of Himalayan healershamans in his family. We havebeen hosting Bhola’s visits to NewEngland in the United States forsix years, and over that time wehave grown fond of him as aperson, and learned to trust him asa teacher and healer.

While he had been leading tripsfrom Europe to Asia for manyyears, Bhola hadn’t everconsidered taking a group fromNorth America as it was toodifficult to organise. Since Bholadivides his time between Italy andNepal he would have had to do theorganisational and promotionalwork in absentia. So after somediscussion, we agreed to arrangethe states-side aspects of the tripif he led the journey in Nepal, andso the first excursion from NorthAmerica was born!

We flew into Kathmandu onOctober 14th, 2012, a group of 20in all. After shuffling through theairport and obtaining ourvisas, we went out to getour luggage, and oncewe had our bags in ourhand, we exited theairport into an enormousbustling crowd of shoutingcab drivers! Amidst the

chaos, Bhola stoodsmiling and

waving to us.We walked

over andwere

met with hugsand flower

garlands.After

two-

days of air travel, it was good to beout in the sunlight again andwelcomed so warmly!

SHAMANIC ASPECTS OF DURGAOur visit to Nepal coincided withthe Dashain festival. This is afifteen-day festival of which ninedays are dedicated to honoring theGoddess Durga.

Nepal is a Hindu country, andso follows much of the religiouscalendar of India, however thereare differences. Since Nepal alsoretains a strong shamanic culture,it is possible to see the blending ofolder, nature honouring traditions inthe country’s Dashain celebrations.In addition, the honouring of thefeminine principles of creation,nurturance and destruction are avery clear in the shamanic versionsof the rituals.

Each of the nine days of thefestival honor a differentmanifestation of Durga, who can beequated with Mahadevi or Shaktithe Supreme Great Mother

Goddess. Her othermanifestations include

Shailputi,Brahmachaarini,Chandraghantaa,Kushmaandaa,Skandmaataa,Kaatyaayani,Kaalaraatri,

Mahagauri, andSiddhidaatri. Thesedifferent aspectscelebrate differentfacets of Durga’s

powers. We could certainly see theshamanic elements of Dashain inthe first aspect of Durga, theGoddess Shailputri. Shailputri isconsidered the goddess of natureand the daughter of the Himalayas.Everything on Earth is a part ofShailputri, she exhorts humans tomaintain balance with nature and tolive in harmony. In her hands shecarries a trident and a lotus. Sheand Shiva - who is the primary deityand first shaman - are not separatebut one being. She bestowsgood health.

The second aspect ofDurga is Brahmachaariniwho never deviates fromthe spiritual path. She isthe spiritual strength ofthe shaman thatincreases all that isgood in the world.

The aspectChandraghantaa providesextreme peace, ultimategood and reward, which arethe benefits a shaman receives andbrings to their patients by workingwith the helpful healing spirits.

Kushmaandaa has the capacityto heal and eliminate sorrow, andthis aspect may be seen as therole shamans have as healersthrough their relationship with thespirits - discerning what spiritualenergies need to be released andthat which needs to be increased.

Skandmaataa, who is like theSun, bestows divine light on theearth. She is the radiant protectionshamans attain while inspirited.

Right: TheGoddess DurgaInsets: aspectsof the Godddess

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Kaatyaayani grants protectionfrom negativity in the same waythat shamans are kept safethrough the protection of theirtutelary spirits and power animals.

Kaalaraatri carries an iron thornlike a phurba (ritual dagger). Shedestroys evil spirits, protects fromwild beasts and removes fear. Shealso offers rebirth. This can beseen as the action performed whilea shaman is doing healing work.

Mahagauri helps to keep thethoughts of her devotees on thepath of virtue, destroys illusion andanything that interrupts with theflow of creation. This representsthe shaman’s task of clearing awayanything that interferes withharmony and health. This actionallows for primordial balance andgood health to be reborn.

The final aspect of Durga isSiddhidaatri who grantssupernatural powers. Some believethat Shiva attained his shamanicabilities through her. She alsorepresents fulfillment and success- the shaman’s victory overnegative energies and chaos.

While the namesof these goddesses

seemed foreign, the energiescertainly felt completely alignedwith the way we alreadyunderstood our shamanic practice.

BEGINNING OUR WORKWe were all staying in Hotel Vajra,and each day began early whenthe neighborhood band wouldbegin playing. This music was toraise the spirits of the people andannounce the arrival of the day’sGoddess. The first morning wevisited the Swayambhunathreligious complex, reached by wayof a long stairway of 365 stepsculminating at an enormous vajra(dorje in Tibetan). This objectsymbolises the incorruptible energyof the enlightened mind, or thelightning bolt-like radiance ofspiritual illumination. Standing as itdoes above the long stairway, itrepresents both the fruit of theBuddhist path and the treasure ofspiritual wisdom that may be foundon the shaman’s journey.

The next two days weimmersed ourselves in Bhola’sworkshop and he provided each of

us with a shoulder pouch ofsacred objects that we used

Siddhidaatri grants supernaturalpowers. Some believe that Shivaattained his shamanic abilitiesthrough her. She also representsthe shaman’s victory overnegative energies and chaos

Inset: vajra(Tibetan: dorje), theindustructable diamondthunderbolt. It represents themale principal and is used by Buddhistsin combination with a bell, whichrepresents female principals

The templecomplex atSwayambhunath

Above left:shaligram (fossilammonite) usedto represent the

God Vishnu

Above: groupaltar made

during Bhola’sworkshop inHotal Vajra

during ceremonies. We received amala (prayer beads) of rudrakshaseeds, drilled and made intobeads, a red cloth bandana, aquartz crystal, a coin, a shaligramfossil (ammonite), an extractionbroom (a sanctified version ofsmall, hand held broom used inNepali homes) a plate and vase forofferings, rice, a candle and somecotton cloth streamers. These daysof teaching, shamanic journeysand rituals set the stage for all thatwe would experience during therest of our visit.

The workshop was held in anamazing rooftop space at the HotelVajra with 360˚ views of theKathmandu valley. From thismarvelous perch, we had a clearview of Swayambhunath, theenormous temple complex that sitsatop a hill. It is believed that thissacred site created itself.According to the mythic stories ofthe region, the hill stands in theplace that was once a great lotusgrowing in the lake that is now theKathmandu valley. Once the greatlake drained, the temple sprangfrom what was the lotus flower.

A HEALING WITH EGGSAs part of our time we set out tomeet a shaman in Durwakot, arural village in the Bhaktapurdistrict of Nepal. This man wasHari Bahadur Khadka, who didn’tbegin his shamanic career until hewas fifty-eight years old.

While he began his spiritualtraining with his father at the ageof eleven, Mr. Khadka did notinitially pursue a shamanic calling,instead serving in the military,becoming a police officer andworking as an administrator for theMinistry of Finance. It wasn’t untilhis father died that the ‘eggshaman’ of Nepal finally began hisshamanic practice.

He is known all overthat country for hisability as a spiritualhealer and diviner. Hisform of shamanichealing was passeddown in his family forseveral generations. Hismethod has been proveneffective for a variety ofmental and physicaldiseases and conditions.He has helped peoplesuffering from AIDS,cancer, paralysis,tuberculosis, infertilityand ulcers.

Each of uson the visitbrought himthree eggs,three limes anda half a kilo ofrice, along with asmall monetary offering. While therest of our group waited in a frontparlor, one person at a time wouldbe escorted into a hallway to beseated in a plastic garden chair. Theshaman would begin by asking whywe sought healing, after which hebegan his work. Mr. Khadka rubbedeggs over our body very vigorously.While he did this he would whistlesharp calls to the spirits.

This shamanic technique witheggs is different to the limpiapracticed in Latin America, here inNepal these eggs didn’t justfunction as diagnostic devices, butrather actually took on theenergies of the spiritual illnesspresent in the patient’s body.

Once the eggs were deemed tobe full, the shaman wouldforcefully crack the eggs on thetop of the head of his patient!Fortunately, rather than raw egg,what came out of the shells werelong streamers of colored cloth.These streamers were thecaptured illness.

Once the three eggs hadcompleted their work, the patientwas asked to take the shells andstreamers and put them into aflowing stream or river to be takenaway. While releasing the remains,the patient was told to completelylet go of any thoughts of theillness to complete the healing.

The next day we visited thetemple Pashupatinath (Lord of theAnimals) who is the guardian deityof Nepal. This complex of severalsacred sites and temples sits alongthe banks of the sacred BagmatiRiver. There, we experienced the

religious diversity of Nepal. Hinduworshippers walked barefoot andbearing offerings to the templededicated to Shiva, sadhus satpraying in shady niches, a mandressed as Hanuman the MonkeyGod danced and played thetambourine, and at the same timea cremation ceremony unfoldedacross the river. A strange mix ofcelebration, joy and sadness, theexperience of being there wasmoving beyond measure.

we experienced the diversityof Nepal, a man dressed

as Hanuman the MonkeyGod danced at the same

time a cremation ceremonyunfolded; a strange mix of

celebration, joy and sadness

THE LAST OF THE LHAPAThe next day we flew to the city ofPokhara. After we had landed, thedrive to our hotel wound along thestreets until the view began toopen up. We rounded a turn andthere we began to see theAnnapurna range of theHimalayas! We were able to stopin an area without obstructions totake pictures and say prayers tothe mountain spirits.

After a while we boarded thebus again to our hotel, FishtailLodge, situated on a peninsula withthe Fewa Lake on one side and aforest-covered hill on the other.The hotel offered spectacular viewsof the Himalayas, especially thepeak named Machapuchare or‘Fishtail,’ which is consideredsacred to Shiva.

In the morning we journeyed tothe nearby Tarshi Palkhiel TibetanRefugee Settlement, and there wewere able to meet with the lastliving Tibetan shaman or lhapa inNepal, Pau Nyima Dhondup.

Pau Nyima, now in his early70’s, was born in the Bungpa,Kepyand part of Tibet. Hepractices a shamanic tradition thathas been passed down through hismaternal bloodline from grandfatherto grandson, or from uncle tonephew. When Pau Nyima enteredpuberty, he was spontaneouslychosen by the spirits to continuehis family’s healing tradition. At thattime, the powerful mountain deity,Nyenchen Thanglha entered hisbody and the young lhapa beganhaving the visual and auditoryinitiatory experiences that signaledhis calling.

Unfortunately, this critical time inPau Nyima’s initiation occurredduring the period when China was

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invading Tibet, and as a result, hespent the next ten years havingspiritual experiences with no one toguide him. At the age of twenty-five his gift was recognised by theBuddhist lama, Sakya TrizinGongma Rinpoche. The lamarecognised that Nyima was ashaman with the power ofNyenchen Thanglha, the mountainspirit. Finally, when Pau Nyima wasin his late twenties, he was able toapprentice with two other lhapas.

Like many other Tibetanpeople, Nyima was forced to fleehis homeland, and since that time,he has resided in this settlementon the outskirts of Pokhara wherehe performs healings in hismodest home.

When working with his patients,his first act was to set up his altaron a small table, and there wereplaced three bowls, piled high withrice. The center bowl representedMount Kailash a mountain sacredto Tibetan Buddhists, Hindus, Bönpractitioners and Nepali shamansalike, and against this center ricemound was sat a large melong orshaman’s mirror.

As the ritual progressed, thismirror became a great hall, intowhich the shaman’s deities arrive.To facilitate their arrival a dipa(butter lamp) was lit in front of thiscentral bowl. The two other bowlsheaped with rice were consideredshrines, and into these miniaturethangkas (paintings) were placed.These were images of theprotectors and deities who workedwith the lhapa.

Accompanying these bowls, therewere also bowls of water, milk andtea, as well as an incense burner.

While entering into hisdiagnostic trance, the lhapa playeda double headed damaru drum inhis right hand and rang a coneshaped Bön shang bell in his left.Once he received the informationabout his patient, he donned anelaborate headdress with widerainbow wings on either side, thenhe chanted, danced and played theinstruments wildly, until he wasdeeply inspirited.

While doing his work, the lhapamerged with Nyenchen Thanglhaand other spirits, including a fiercewild canine that bit and sucked outillness from the patients’ bodies.During these healings, theentranced shaman revealed actualobjects to show the patient thesources of their illness.

The healings areso powerful thatpeople fromaround the worldhave found theirway down the grassylane to his home toreceive blessings by his spirits.

Since the lhapa only works withten people at a time, we had theopportunity to visit his home overthe course of two days. At eachvisit, the entire group crammedinto Pau Nyima’s humble home tobare witness and support eachperson’s healing with their heartenergy. While the lhapa worked,his brother assisted him and hisdaughter provided languagetranslation for the group.

THE MOTHER SHAMANBack in Kathmandu again, we visitedthe famous Boudhanath stupacomplex. There, we circumnavigatedthe stupa, turned prayer wheel afterprayer wheel, witnessed monks andnuns in prayer and observeddevotees prostrating themselves orsitting in sacred spaces recitingmantras with their prayer beads. Itwas in this area we also met theTamang shaman Buddhi MayaLama, who is better known as AamaBombo or ‘Mother Shaman.’

Aama Bombo began life inNepal’s North-central hill country.Aama’s people are the indigenousinhabitants of the Himalayan regionsof Nepal, and are the largest ethnicgroup found there. They are aTibeto-Burmese speaking people,who trace their ancient ancestry tothe Tibetan plateau.

Aama wanted to be a shamanfrom as early as five-years-old,

sinceher belovedfather wasfamous for his gifts as ashamanic healer. Unfortunately,traditional Tamang cultureprohibits women from practicingshamanism, and so her fatherdiscouraged her desire to followin his footsteps.

When Aama was sixteen, shemoved with her husband to hismilitary residence in Kathmandu,and while she was in the city, herfather grew ill. Before she was ableto return home her father died.This was a terrible blow to her asshe lost both her father and herconnections to his spiritual world.

At the age of twenty-five, Aamasuddenly began shakinguncontrollably, and her family tookher to the hospital as she wasthought to be mentally unstable -however soon the convulsions ended.

A while later, her shaking beganagain and continued, off and on,for fourteen months. However, thistime Aama was fortunate to havebeen taken to a Buddhist lama whodetermined that her problem wasspiritual in nature as the lama toldher that the spirit of her late fatherwas trying to work through her.

Aama’s father had died withoutfinding a suitable person whocould receive his shamanic power,and his spirit believed that, in spiteof the Tamang cultural prohibitions,

Left: shang aritual bell used by

Tibetan shamans andpractitioners of Bön,Tibet’s pre-Buddhist

religion

Below: Lookingacross towards

Pokhara and thepeak of Fishtail(Machapuchare)

Opposite:Tibetan lhapa(shaman) Pau

Nyima Dhondup.He wears a fiveDhyani Buddha

crown whichrepresents manythings, includingthe elements ofearth, air, fire,

water and space.He wears a

melong (mirror)around his neck

and holds a sangbell in his one

hand a largedoubled headed

damaru drum(often called a

chod drum whenlarge like this)

in his other(Photos © Larry Peters)

it was only his daughter Aama whohad a pure enough heart to workwith the power of the gods and hisother healing spirits.

And so, Aama immediatelybegan to work with the spirit ofher father, as well as the GoddessKali, the monkey God Hanuman,and local deities of mountains,water, land and sky, as well asother spirits from nature.

At first, the transition to thisexperience was very difficult forher, as Aama found that it wasnearly impossible to control thespirits’ power. These spirits wouldoften strike her patients quitesharply, and behave in an erraticmanner, which frightened thosewho needed healing. Over time,Aama was able to resolve how sheand her spiritual guides could worktogether in a harmonious way.

Since that time, Aama hascontinued her work of healingpeople. Each morning, she startsher day with prayers to Shiva, thedeity that is most sacred toNepalese shamans, and thenproceeds back to her home nearthe Boudhanath stupa. There, shesees up to one hundred clients aday from all walks of life forhealing, divination and blessing.Now seventy-three years old,Aama is widely recognised as apowerful shaman, healer andmember of the Council of ThirteenIndigenous Grandmothers.

In herhealings, wewere seatedin a roomfilled withbeautifulthangkas, andeach of us inturn, took aseat in frontof her. Aamaconsulted herspirits, andthen shecleansed uswith a smallbroom, laidher hands onour heads andbody, sangsoftly, andthen offeredus water. To sanctify this water foreach healing, Aama poured asmall amount into a copper cupand used a slender knife to stir itwhile she chanted prayers - thishad the effect of imbuing thewater with healing energies.

THE MOTHER OF THE WORLDWe had all experienced so manymoving experiences on thisjourney, and they were all roundedout with a flight along the easternrange of the Himalayas.

Flying the aptly named ‘BuddhaAir,’ we were seated in a smallplane that afforded us each our

own window. Once themountains came into view,no one spoke a word, andat the half-way point in ourflight we were able to havea close encounter withMount Everest. Themountain is calledSagarmāthā in Nepali andChomolungma in Tibetan,which means ‘GoddessMother of the World,’ andthere, at the roof of theworld, we each said ourprayers for all our relationsand for Mother Earthherself.

On the final day of ourNepal adventure we had aceremony of thanksgivingand celebration. The eldestman and eldest woman ofour group blessed us withjamara (barley grass) thatwe had all sewn as seedson our first day in Nepal.This grass was placedabove our ear (men on their

right ear and women on their left).On our foreheads was placed a

vermillion tika, which is a mixtureof rice, yogurt and powderedpigment. This tika blesses thewearer with abundance for thecoming year. The red color alsosymbolises the blood ties thatunite us all. There could havebeen no better way to end ourjourney to Nepal. We had beenfilled with so many sights, sounds,healings and other extraordinaryexperiences on our journey--enough to fill many more pages.Like a wax seal on a letter, thetika felt like a way to hold themany blessings we receivedsnuggly inside of us.

Evelyn C. Rysdyk and C. Allie KnowltonLCSW, DCSW, are teachers of shamanismand healers in joint practice as ‘SpiritPassages,’ their training center foradvanced experiential shamanism.As founding members of ‘True North,’ anintegrated medical center in Falmouth,Maine, they also collaborate withphysicians, nurses, a psychiatrist,naturopath and other complementaryhealth practitioners.They are featured in the book ‘SpiritedMedicine: Shamanism in ContemporaryHealthcare’ (Society for ShamanicPractitioners, 2013).Evelyn’s latest book, ‘Spirit Walking, ACourse In Shamanic Power,’(RedWheel/Weiser, 2013) focuses uponthe pivotal role healthy and vibrantrelationships play in a shaman’s ability tobe effective in the world.Bhola Banstola will be teaching in Maineon June 8 & 9, 2013. Spirit Passages isalso organising another trip to Nepal withBhola for October.www.spiritpassages.com

Sacred Hoop wishes to thank LarryPeters for the use of the phtos ofAama Bombo and Pau Nyima Dhondup.www.lpshaman.com

We were able to have an encounterwith Mount Everest - Chomolungma

in Tibetan - ‘Goddess Mother ofthe World,’ and at the roof of theworld, we each said our prayers

for all our relations and forMother Earth herself

Below: Theshaman AamaBombo in aceremony withother Nepalishamans inKathmandu(Photo © Larry Peters)

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