The hidden treasures of the guru

Bhutan | Anno 2014

 

Monday, April 14 | Thimpu – Do Chhu La – Sopsokha – Punakha

Tuesday, April 15 | Punakha – Nobding – Chen dep Chi – Chhumey – Bumthang

Wednesday, April 16 | Bumthang – Jakar

 

 

Monday, April 14 | Thimpu – Do Chhu La – Sopsokha – Punakha

It’s not far from Thimphu to Punakha – a mere 65 km – but roadblocks can become quite a hassle if we're not careful. There is only one road that winds its way through Bhutan from west to east. Diverting traffic when work needs to be done on that road is not an option – there is no alternative route. Allowing both traffic flows to pass alternately is also not a solution – the road is far too narrow to work on while vehicles are constantly passing by.

So, the only option is to not allow any vehicles through during the construction work

So, the only option is to not allow any vehicles through during the construction work. Only a few times a day, at pre-announced times, is the roadblock lifted for a brief period, allowing traffic to flow in both directions. For us, this means we must time our arrival perfectly at the roadblock, along with dozens of other vehicles, of course.

It's a quarter to eleven when we climb out of Thimphu, not without casting a glance at Simtokha Dzong across the valley. On the other side of the valley, the Great Buddha watches from the mists.

 

Hongtsho

Apple blossoms

The Tibetan refugees who settled in Hongtsho in 1953 have now integrated excellently and even marry locals, Karma emphasises. At stalls along the road, they try to sell their goods. Apple trees are in full bloom, and we recognise the blossoms. A bit further along, a prayer wheel has been built above a mountain stream. The flowing water is supposed to drive the prayer wheel, allowing prayers to rise continuously to the heavens. However, the worn-out mechanism has failed.

 

Prayer wheel powered by flowing water

Do Chhu La – Men in traditional gho

At twenty to twelve, we hit the tail end of the traffic jam at the roadblock. Exactly at noon, all the engines start simultaneously, and all vehicles jerk into motion across the full width of the road. The cars swiftly weave their way between the buses and trucks.

Barely ten minutes later, we reach the top of Do Chhu La, which stands at an elevation of 3 116 meters – our highest point for today. The pass (la) is named after the water (chhu) that comes from a rock (do).

The moral of the story: we will sleep well tonight because there are no dogs in Punakha

Once, Do Chhu La was terrorised by three demons. You couldn't cross the pass without encountering them, according to Karma. Drukpa Kunley, wildly popular in Bhutan as the divine madman, resolved to put an end to this and went after the demons. Two demons were cunning enough to hide in the third. That one fled to Punakha. When Drukpa Kunley arrived in Punakha, he saw a dog walking there. But everyone knows there are no dogs in Punakha. So that demon must have been foolish enough to take the form of a dog. Drukpa killed the dog, thus freeing Do Chhu La from the demons. The moral of the story: we will sleep well tonight because there are no dogs in Punakha.

 

The 108 chortens of Do Chhu La

At the very top of the pass, one hundred and eight square white stupas rise up. They were established in 2005 in memory of those who lost their lives when the Bhutanese and Indian armies launched a joint operation in 2003 to drive out rebels from the neighbouring Indian state of Assam. These rebels had taken refuge in the southern part of Bhutan.

A profound serenity emanates from the area, creating a strong connection with nature

Do Chhu La

They are quite large stupas, arranged in three ovals around the hill, with an even larger stupa at the centre. A white wall encircles the entire complex. In the adjacent forest, tens of thousands of colourful prayer pennants flutter in the breeze.

 

Prayer pennants in the forest

Chortens

Gradually, the sun dissolves the delicate mists, bathing the place in a warm glow. A profound serenity emanates from the area, creating a strong connection with nature. The higher temple across the street offers us a beautiful view of the complex's geometry.

 

 

We descend to the nearby Do Chhu La restaurant for lunch. Further along, they are widening the road, which means we have a second roadblock ahead of us. A free massage, Karma grins, as we are jostled around on the seats of the Toyota Cruiser. Clouds draw a grey curtain across the blue sky.

 

 

Although Thimphu is located on the same latitude as Cairo, Bhutan can easily be called the Switzerland of the East, Karma remarks. Rivers carve deep valleys through the land, draining water into the Indian lowlands. The lowest point is 240 meters, while the highest mountain, Gangkhar Puensum, on the border between Bhutan and China, rises to 7 570 meters. It is also the highest mountain in the world that has never been and never will be climbed, as no one is granted permission to ascend this sacred peak.

Gangkhar Puensum is the highest mountain in the world that has never been and never will be climbed

Sixty percent of the country is covered by protected forests, 20 % consists of protected parks, 8 % is agricultural land, and 12 % is permanent snow. Biodiversity is one of Bhutan's proud achievements. Fishing and logging are prohibited.

 

Yaks

Karma’s story is interrupted by a herd of yaks grazing by the roadside, which warrants a photo stop. Further along, hundreds of tsatsas catch our attention, perched on ledges in the rocks. These small figurines contain the ashes of the deceased. Alongside a bubbling stream, a white stupa stands proudly. The adjacent prayer wheel spins cheerfully, powered by the flowing water.

 

Prayer wheel powered by flowing water

Politically, Karma continues his story, Bhutan has been a constitutional monarchy since 1907. Since then, the country has seen its fifth king, after the fourth voluntarily abdicated the throne on December 14, 2006, in favour of his eldest son. However, it would take until December 6, 2008, for the fifth king to be formally crowned – only then were the astrological conditions deemed very favourable.

Only then were the astrological conditions deemed very favourable

Tsatsas

Jigme Singye crowns his eldest son Jigme Khesar Namgyel as king (2006)

Bhutan consists of twenty dzongkhags, or districts. Not every dzongkhag originally had its own dzong, or fortress-monastery. To address this, a catch-up operation was launched in the last century. These more recent dzongs were constructed in the same style as the historical dzongs but are much smaller due to economic reasons.

 

Terraces

Each dzongkhag sends one member to the National Council. Additionally, the king appoints five members. Furthermore, the National Assembly consists of 47 members who are directly elected every five years. The party that wins the elections forms the government, while the second party becomes the opposition. The remaining parties have no political role to play.

 

Terraces

Since 1998, the National Assembly even has the power to depose the king, although this requires a two-thirds majority. It was the king himself who initiated the introduction of this rule.

 

Lobesa Valley with Chimi Lakhang (far left on the hill)

Picturesque rice terraces slide past the window. This is the valley of Lobesa. The beautiful view compels us to take a short walk. We stroll along the road for about fifteen minutes, soaking in the landscape. The green hills descend in terraces, dotted with a few farms and farmers at work.

 

Constructing a traditional house

Stomping the clay down with wooden tampers

Lower down the slope, they are constructing a traditional house. About ten women are working under the supervision of a man. The clay walls being built are framed between wooden planks. Apparently, they are over half a meter thick. The women stand on the wall, stomping the clay down with wooden tampers, while the man gives instructions using hand gestures.

 

Sopsokha – Thematic facade decorations

It is half past three when we reach Sopsokha, a village that may not be more deserving than the other villages in the valley. Yet, it has managed to attract tourist attention in a more than ordinary way. It is the penises that are the focus here. Everywhere in the interior, you might recognise erected phalluses among the many images on the facades of houses. But in Sopsokha the weenies burst forth from the facades with an enthusiasm that knows no equal.

This fascination with the male member is largely thanks to Drukpa Kunley, the famous divine madman

This fascination with the male member is largely thanks to Drukpa Kunley, the famous divine madman. Unorthodox may be the kindest word you can use to describe this bizarre monk. He taught Buddhism while singing, and his fixed ingredients were humour and outrageous behaviour, usually with sexual implications as provocation was his trademark. It goes without saying that he is still extremely popular with such discourse.

 

Sopsokha – Thematic facade decorations

However, other explanations are offered for the frivolous decorations on the facades of the houses. The sturdy penises are said to ward off witches and evil spirits or, more logically, serve as a fertility symbol. The more children in the family, the more labour power for working in the fields.

Down in the valley, on a hill, Karma points out the Chimi Lakhang. Originally, there was a small stupa built by Drukpa Kunley. According to legend, he buried the dog he killed beneath that stupa. Today, the temple is a popular destination for women with fertility issues. Drukpa Kunley must be laughing to himself.

In his state photo, Ugyen Wangchuk, the first king of Bhutan, is still barefoot

Punakha, our destination for today, is situated at an altitude of over 1 300 m in a wide, fertile valley, renowned for its rice production. Here, you can harvest four times a year – twice rice and twice another crop. However, most farmers stick to one rice harvest and one other crop per year. If you want to harvest rice twice a year, you must irrigate, which is quite a task.

Until 1955, Punakha was the capital of Bhutan. In 1907, Ugyen Wangchuk was crowned the first king of Bhutan there. In his state photo, he is still barefoot. Today, the town has about 15 000 inhabitants.

For now, we leave the town behind. It is the dzong we’re interested in. Historically, it is the most important one in Bhutan. Guru Rinpoche had already predicted in the 8th century that a dzong would rise here. In the 13th century, his prophecy came true, but it was Shabdrung who, in 1637, took action to create the current impressive fortress monastery.

The wave was so powerful that the water from the Pho Chhu surged upstream into the Mo Chhu

Punakha – Pungtang Dechen Phodrang Dzong at the confluence of the Pho Chhu (right) and the Mo Chhu (left)

Such a display of power did not sit well with the Tibetans. In 1639, they descended into the fertile valley and attacked the dzong. However, the Shabdrung was able to fend them off. To celebrate his victory, he had the dzong expanded into a building with 21 temples, covering an area of 180 meters by 72 meters – more than a hectare (2,5 acres).

 

Punakha Dzong

Upstream, we follow the Puna Tsang Chhu until, suddenly, after a bend in the road, the Pungtang Dechen Phodrang Dzong, the Palace of Great Bliss, appears in all its glory. The scenery can hardly be surpassed. Majestically, the dzong rises from the alluvial plain at the confluence of two rivers – on the left, the mother river, the muddy, slow-flowing Mo Chhu, and on the right, the father river, the clear, fast-flowing Pho Chhu. The site is surrounded by green, densely forested mountains.

However, this phenomenal location also has its downside. High in the mountains, the natural dam of a glacial lake occasionally gives way. The last time this happened was in 1994, about 150 km upstream along the Pho Chhu. A tsunami of water and ice rushed down the valley, flooding the dzong. The wave was so powerful that the water from the Pho Chhu surged upstream into the Mo Chhu.

As if such disasters weren't enough, the dzong has also faced six fires, two floods, and one earthquake throughout its existence. Yet, despite all this, today the building still stands in all its splendour.

 

Punakha Dzong

A covered wooden bridge between two white towers leads us over the Mo Chhu to the imposing fortified monastery. To the left, Karma points out the Dzong Chung, marking the spot where the historic 13th-century temple once stood and where the Shabdrung himself resided. To the right, a steep white stone staircase, followed by an even steeper wooden one, ascends to the vestibule. That wooden staircase could be pulled up in times of danger. As always, vibrant frescoes of the Four Heavenly Kings greet us in the vestibule, each guarding one of the four cardinal directions.

 

Vestibule with steep wooden staircase

A giant bodhi tree greets us in the first of the three paved courtyards, or docheys. This is the administrative quarter of the dzong, where the annual Domchoe festival takes place, commemorating the victory over the Tibetans in 1639.

 

Dochey (courtyard) with bodhi tree

A low, narrow corridor takes us through a white tunnel to the second courtyard, where we find ourselves in the religious section of the dzong.

 

Monks' quarters

Another white tunnel leads us to the third and final courtyard. This is a very special place, as it houses the Machey Lakhang, where the embalmed body of the Shabdrung is kept. Only the Je Khenpo, the religious leader of Bhutan, and the male members of the royal family are permitted to enter this sacred temple.

Only the Je Khenpo, the religious leader of Bhutan, and the male members of the royal family are permitted to enter this sacred temple

Machey Lakhang

 

In the kunre, however, our presence is tolerated, provided we remove our shoes. This is the famous Hall of the Hundred Pillars, where traditionally the king's coronation and wedding take place. The sandalwood pillars are entirely covered with richly decorated copper plates, creating the illusion of a forest of golden trees. The nitpicker in us cannot but notice that there are actually only 54 pillars.

At the back of the prayer hall, the central figure is Sakyamuni, the historical Buddha, flanked by his two most important disciples. Behind him, forming a kind of halo, the 16 arhats are depicted on the wall. These are beings who have advanced significantly on their path to enlightenment.

To the left of him stands Guru Rinpoche, accompanied by two of his five wives. There is some confusion about their identity, until Karma clarifies – these are his Chinese and his Nepali wife. The halo surrounding the head of the lama is formed by his eight manifestations. The most recognisable to us is the one where he rides a tigress, his preferred mode of transport whenever he visited Bhutan. In his left hand, he holds a trident with three heads on it. These symbolise both the past, present, and future, as well as the three poisons that hinder the path to enlightenment – ignorance, desire, and anger. After the 1994 flood, the statues had to be remade, larger than before.

These symbolise the three poisons that hinder the path to enlightenment – ignorance, desire, and anger

To the right, Shabdrung Rinpoche completes the triad. Karma points out a small bronze Maitreya – the Buddha of the future – and the somewhat peculiar figure of a river god. On the altar, there are some beautiful tormas, sophisticated butter sculptures made from butter, sugar, and tsampa (barley flour), coloured with natural minerals. A photograph of Trulku Jigme Chhoedra, the current Je Khenpo, is also displayed. He is the 70th in a long line of religious leaders that traces back to the 17th century.

Exceptionally fine murals depict the life of the Buddha. Eight displays, each containing a dozen cabinets with various deities behind dusty glass, give a somewhat old-fashioned impression. Each display presents a specific theme. Karma points out the divine madman Drukpa Kunley, recognisable by his attributes – a bow, an arrow, and... a dog.

 

Utse (tower building)

The central utse towers six stories above us. This is where the treasures of the dzong are kept. Access to the utse is via a steep, retractable wooden staircase, but for us, this area is strictly off-limits.

 

 

It's nearing five o'clock. A guard reminds us that we need to make a swift exit, as the place will close in five minutes. As we stroll toward the gate, monks emerge from their quarters here and there, hurrying to the kunre for their mantra recitations. We leave the dzong, which many – and rightly so – consider the most beautiful in Bhutan.

The white sanctuary is of Nepalese design, noticeable by the eyes on the tower, intensely watching the surroundings

Khurutang – Large Nepalese stupa

We take one last glance at the large stupa in Khurutang, standing by the banks of the Puna Tsang Chhu. The white sanctuary is of Nepalese design, noticeable by the eyes on the tower, intensely watching the surroundings. The adjacent temple was built on the orders of Yab Ugyen Dorji – better known as the father of the four queens, the father of the four sisters who were all married to the fourth king. Adolescents in traditional attire are deep in conversation as they return from school.

 

Khurutang – School going youth

It's half past five when we arrive at Hotel Zangto Pelri in Walakha, situated higher up on the hillside. Later in the evening, there is a brief flash of lightning, but only a handful of raindrops fall from the sky.

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Tuesday, April 15 | Punakha – Nobding – Chen dep Chi – Chhumey – Bumthang

In Punakha, there are indeed dogs, whatever Drukpa Kunley may claim. We were able to confirm this with our own ears throughout the night. However, in the morning, it is the birds that wake us up, led by the cuckoo.

 

Grey-chinned minivet		Redstart
Punakha – Terraces		School children waiting for transport

Above a hazy blue sky, the sun shines brightly. It's an ideal day to admire the views, as we have a journey of over 200 km ahead to Bumthang, a fertile valley in the centre of Bhutan and also the historical heartland of this nation. The journey will take us over three passes – twice at 3 400 m and once at 2 800 m high. The route will not be complicated, as there is only one road running from west to east through Bhutan. However, it will be winding.

Higher up against the mountainside is what Karma calls the oldest village in the region

Tibetan style mud brick houses

It's half past seven when Kuenzang sets his bus in motion. Schoolchildren, neatly dressed like mini adults in gho and kira, are waiting for the school bus. A small market gradually comes to life.

 

Ruins of the dzong of Wangdi Phodrang (on the hill, left)

With half-closed eyes, right against the light of the rising sun, we distinguish across the river the ruins of the dzong of Wangdi Phodrang. This was the third oldest dzong in the country, built by the Shabdrung. Was, not is. Because today, only its stone foundations remain. They stretch out along a narrow ridge. It must have been a gigantic building, as long as the dzong of Thimphu but narrower.

It was not a natural disaster that destroyed the dzong in June 2012, but a banal short circuit. The building burned down almost completely. Extinguishing the fire was impossible, as there was no road to the dzong. Therefore, the fire department could not reach it. Ironically, the monks were in the process of renovating their dzong. About 40 % of the work was completed. Only the most beautiful statues could be saved. They are now housed in another temple.

 

The road surface being in poor condition no longer surprises us. What does surprise us is that Karma suddenly provides an explanation for it

Southward, the Puna Tsang Chhu is called the Sankosh and flows into the Brahmaputra. However, our destination lies to the east. Gradually, we climb out of the valley. Below, in a bend of the river, eight white stupas stand out. They refer to the eight main stages in the life of the Buddha. Higher up against the mountainside is what Karma calls the oldest village in the region. All the houses there are built in Tibetan style, entirely made of mud.

Upstream, we follow the valley of the Tang Chhu eastward. The road is poor, according to Karma, because there is a quarry further on. Stones need to be transported for the construction of a hydroelectric power station on the Puna Tsang Chhu. Heavily loaded trucks grind the roadway into a crater landscape full of holes and stones. The road surface being in poor condition no longer surprises us. What does surprise us is that Karma suddenly provides an explanation for it.

 

Tang Chhu Valley with prayer pennants in the foreground

Of the hydroelectric energy produced in Bhutan, 30 % is intended for domestic use and 70 % for export. No less than 31 % of the national income comes from hydropower, just under 30 % from tourism, and the rest from taxes.

Eighty percent of Bhutanese people depend on agriculture, Karma continues his story. Until the 1980s, potatoes were grown exclusively for personal use, especially in Chapcha and Bumthang. This changed with the construction of what Karma conveniently refers to as a road network. From then on, export became a possibility. Annually, a family could earn up to 50 000 ngultrum – around 640 euros. In the tropical south, oranges, bananas, and pineapples are even cultivated. These are exported to India and Bangladesh.

 

In this majestic landscape, insignificant snow peaks like these don’t even have a name of their own

Around a quarter past nine, we reach the entrance of the quarry. Immediately, the road significantly improves. At least in some places. Shortly after, the first snow peaks make their appearance. Karma refers to them as the foothills of the Himalayas. In this majestic landscape, insignificant snow peaks like these don’t even have a name of their own.

 

Nobding – Thematic facade decoration

We can't resist the penises of Nobding. We stroll through the village and take the obligatory photos. Even Karma and Kuenzang are having fun. Kuenzang poses for a photo as if one of those giant phalluses is rising from his pants.

 

Nobding

But Nobding has more to offer. Traditional houses line the unpaved street. In a front yard, they are weaving a scarf several meters long. Beef and pork hang drying in preparation for the warm monsoon months. In perfect hygienic conditions, of course.

 

Drying meat

Weaving a long scarf

As Kuenzang continues his winding and bumpy route, Karma enriches our knowledge of the dzongs. When the Shabdrung began building dzongs, his motivations were primarily military. If you held a dzong, you had authority over the corresponding dzongkhag.

Withstanding a siege was the main concern when constructing a dzong

Withstanding a siege was the main concern when constructing a dzong. They were often located on a ridge and could shelter the entire population of the valley. An underground tunnel led to a water source or water supply. From the ta dzong or watchtower, you could see the enemy approaching from afar. Access to the fortress was only possible via a wooden ladder that could be pulled up. Behind it was a passage with twists and turns to make it more difficult for enemy intruders. However, dzongs also had religious and administrative functions from the start.

Traditionally, a dzong is constructed of natural stone and clay, with a roof made of wooden slate tiles. These had to be replaced every two to three years, with local residents contributing to the effort. Nowadays, these slates are typically replaced by red corrugated iron sheets.

The most important building in the dzong is the utse, the central tower. Large flat stones cover the docheys or inner courtyards. Surrounding the docheys are wings with small rooms, usually one story high. In the religious section, monks reside, while the secular section houses more mundane institutions such as a courthouse, a tax office, and other offices. Entering a dzong without wearing traditional clothing – including an intricately tied scarf – is strictly prohibited for Bhutanese people.

 

Tsugas or hemlocks

Outside, Karma points out several tsugas or Himalayan hemlocks, trees that resemble cedar but have fewer leaves. There are also coral trees, bare and currently without their leaves and beautiful blossoms. Cows graze on the steep slopes, almost as agile as goats.

Altitude measurements in Bhutan can vary considerably depending on the source, with differences of 100 to 150 meters not being uncommon

Just before eleven, we reach the top of the Pele La, 3 390 meters above sea level. It is sunny and not very windy, but still quite cool. On the other side of the pass, a herd of yaks grazes. This is not actually the top of the mountain but the top of the pass, Karma clarifies. He adds that altitude measurements in Bhutan can vary considerably depending on the source, with differences of 100 to 150 meters not being uncommon.

 

Pele La

Rukhubji – Potato and rice fields

From now on, we follow the Chandiji Chhu downstream. Yaks graze on the sloping hillsides, feeding on the tender, bright green leaves of dwarf bamboo. This plant, with its hollow stems, does not grow taller than 20 to 30 cm.

Down in the valley, on a long stretch of alluvial sediment lies the village of Rukhubji. The soil there is fertile, allowing them to grow potatoes and wheat. In winter, they switch to barley, buckwheat, and radishes. Viewed from above, the sediment takes the shape of a snake. For safety, they have built a temple at the head of the snake. You never know.

 

Chen Dep Chi

Bend after bend, the road winds its way further down. Until suddenly, around one of those bends, a surprising gem appears. We look down at Chen Dep Chi, a pure white stupa from the 18th century on the bank of the fast-flowing river. In the stunning backdrop of the densely forested V-shaped valley, it enticingly sparkles under the sun. The stupa is in Nepalese style, from the four sides of the tower the spiritual eyes look at us penetratingly.

 

Chen Dep Chi – Nepalese style stupa

Pilgrims walk clockwise around the mani

A group of elderly pilgrims rests in the grass, led by a lama on their pilgrimage journey.

Without hesitation, the king gave him both of his eyes

The stupa reminds us of the legend of a kind-hearted king who was willing to give everything for his people. One day, a god decided to test him. Disguised as a blind man, the god approached the unsuspecting king and asked what he desired. Your eyes, was the bold request. Without hesitation, the king gave him both of his eyes. Impressed by such selflessness, the god returned the king's sight. Hence the name Chen Dep Chi – Giving Two Eyes.

 

 

Parallel to the river stands a long mani, a wall two meters wide and three meters high, stretching over 40 meters in length. A few elderly women, prayer beads in hand, circle the wall clockwise, as prescribed by Buddhist teachings, keeping the sacred site to their pure right side. Every stone on the wall bears the inscription of the mantra Om mani padme hum – the most famous of all Buddhist mantras. This is an invocation of the jewel in the lotus flower, referring to Avalokiteshvara, the embodiment of compassion.

 

Om mani padme hum

Avalokiteshvara

The sun is still shining, but clouds are advancing from the south. In a tree, a group of about ten golden langurs are busily munching on leaves. This surprises Karma, as these monkeys are usually found further to the south. It's the first time he's seen them in this area.

 

Golden langur

The elder trees along the road are known for their strong roots, which prevent the erosion of the mountain slopes by water. That is a bonus in a country where landslides are a daily occurrence.

We gradually approach Trongsa, a picturesque cluster of traditional homes perched on the steep slopes high above the Mangdi Chhu River. The town seems within easy reach – barely a kilometre as the crow flies – but a deep V-shaped valley separates us. The view is postcard-perfect, with the town, the river, the dzong, and, higher up on the slope, the obligatory ta dzong or watchtower. Somewhere below, in the shadows of the forested slopes, must be the traditional bridge over the Mangdi Chhu. For centuries, this was the only way to cross the river. Anyone travelling through Bhutan from west to east, or vice versa, had to pass over this bridge. And, of course, pay the local toll.

Anyone travelling through Bhutan from west to east, or vice versa, had to pass over this bridge. And, of course, pay the local toll

Trongsa – Dzong and ta dzong

Down in the valley, yet another dam is under construction. Once completed, this hydroelectric project is expected to generate 1 500 MW of power. From our vantage point, there isn't much to see, though we can just make out the entrance to the water tunnels.

Though the restaurant for lunch is a mere two kilometres away – again, as the crow flies – it will take us a full 45 minutes to reach it on the opposite side of the valley. Impressive viaducts that span deep V-shaped valleys are nonexistent here. Instead, the road dutifully winds along the mountain slopes, dipping in and out of valleys.

At a recent Japanese-built bridge that crosses the Mangdi Chhu, a strategically positioned police checkpoint is set up to examine our papers. At a quarter to two, we finally arrive at the windy Yangkhil Resort. From the terrace, we enjoy a beautiful view of the dzong of Trongsa. In the garden, a prayer wheel spins rapidly, powered by a fast-flowing stream, with a bell chiming with every rotation.

For now, we pass by Trongsa and also Karma's family home. His parents still live here, but Karma himself now resides in Thimphu. He studied there and got married two years ago. We manage to coax a promise from him that on our return journey to Thimphu the day after tomorrow, we'll make a brief stop at his family home.

 

Rhododendron

Hundreds of rhododendron bushes are blooming along the road. These aren't just any small shrubs, but massive specimens the size of large trees. It's no coincidence that this particular species is called Rhododendron arboreum, the tree-like rhododendron. Typically, they reach heights of about 12 meters, though they can sometimes grow as tall as 20 meters. In Bhutan alone, this genus boasts 46 species, each thriving somewhere between 2 500 and 4 000 meters in elevation. In the grass between the trees, primroses or primulas show off their purple-blue flowers.

 

Magnolia

A beautiful magnolia charms us with its abundance of white blossoms, while tame yaks stand nearby, seemingly wondering whether they can trust us. There are also juniper bushes, whose berries are ground into powder and used as incense. Towering above the surrounding landscape are some monumental trees. Karma identifies them as Cappadocian maples, a species endemic to the slopes of the Himalayas. Interestingly, they also grow in Turkish Anatolia.

 

Yak

Gradually, a dense cloud cover has formed and the valley is filled with mist. A ceremonial gate and a white stupa welcome us to the 3 425 m high Yotong La. The pale prayer pennants flutter abundantly. A large sign does not mince its words: Welcome to Bhutan. Let’s all work together to fight against hiv/aids.

 

Prayer pennants in the five Buddhist colours

Ceremonial gate ande white stupa at Yotong La

But it is windy and cold here. We soon decide to move on and descend through the valley of the Chhumey Chhu towards Jakar. This is the main trading centre of Bumthang, the historical heartland of Bhutan. Bumthang actually encompasses four valleys: Chokhor, Tang, Ura, and Chhumey. However, the region is usually referred to simply as the Bumthang Valley.

Pale green strands of beard lichen hang abundantly from the tree branches. They thrive well in this humid atmosphere, indicating that the air quality here is excellent, as they are extremely sensitive to air pollution. Like all lichens, they consist of a symbiosis between a fungus and an algae. Beard lichen can yield an antibiotic, but it has many other common pharmaceutical, medical, and cosmetic applications.

The pitch-black sky portends bad news. An occasional flash of lightning confirms that suspicion

The pines we see here are blue pines or Bhutan pines. Their blue-grey needles can grow up to 20 cm long and hang limply downwards. Dwarf bamboo also grows along the road.

It is getting darker and darker, the pitch-black sky portends bad news. An occasional flash of lightning confirms that suspicion.

 

Chhumey – Traditional house

Just before half past five, Chhumey appears – a handful of houses along a straight stretch of road measuring an impressive five hundred meters. Nowhere else in Bhutan will you find such a long straight stretch, chuckles Karma. To be on the safe side, they have installed a series of speed bumps, because drivers might get carried away out of frustration here. Several large buildings along the road house schools with lower, middle, and higher secondary education – comparable to our three levels in secondary education.

Nowhere else in this valley is yathra produced, hand-spun and woven from sheep’s wool. Karma had mentioned a visit to a handicraft weaving workshop, but the Thokmed Yeshey Handicraft & Yatra Production Centre has already packed away its looms. While we browse through the textiles in the shop, we hear the rumbling of thunder outside.

 

Chhumey – Traditional house

In the dim light and pouring rain, we leave Chhumey behind. Kuenzang has turned on the headlights of his Toyota Cruiser. Raindrops splatter on the wet road in the yellow glow, while trees slide by like black shadows. Just before six, we cross over the Kiki La, which is 2 860 meters high. No one feels the need to get out of the car. Thunder and lightning accompany us further down.

Around half past six, we reach the Jakar View Hotel in Jalikhar, just over two kilometres southeast of Jakar. It’s pitch dark there; the electricity is temporarily out, thanks to the thunder and lightning. The manager, Tandyn, along with his wife, daughter, and staff, warmly welcomes us with tea, coffee, and homemade popcorn. They built the hotel entirely by hand, including the wooden furniture. The dining room is filled with the cosy warmth of a wood-burning stove.

But the staff here are prepared for clumsy guests like us

In the pitch dark, we navigate our way to our room, walking up the outside stairs with our flashlights. Inside, the warm glow of a wood-burning stove greets us. A solid supply of thick logs is on hand to stoke the fire regularly. Opening the scalding hot door and manoeuvring a log into the flames without getting sparks flying isn’t really our forte. But the staff here are prepared for clumsy guests like us – there's a stone slab to shield the wooden wall.

With a candle and a flashlight, we make the best of it under the shower. When the electricity finally comes back on around a quarter past seven, we don’t even notice, as all the switches in the room are still off.

Intensely charmed by the rustic simplicity, we climb into our heavy wooden beds. If the dam of a melting water lake were to give way high in the mountains tonight, these beds would surely withstand that deluge.

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Wednesday, April 16 | Bumthang – Jakar

As the rays of the morning sun gradually reach into the valley, we get our first glimpse of our overnight accommodation. The richly crafted balconies, the floors, and the interior walls are entirely made of wood, while the basic structure is built in stone.

 

Bumthang – Hotel Jakar View

Giant red wooden penises dangle from the four corners of the roof, cut sideways with a sword – as if they were a tasty morsel to be devoured. Karma calls them Bhutanese helicopters, because of their rotor-shaped silhouette.

 

Bhutanese helicopter

Hoopoe

Not only in the architecture, but also in the kitchen, the artisanal diligence of this family-run business truly shines. Homemade strawberry jelly graces the breakfast table, alongside cheese and buckwheat pancakes. Last night, there were also homemade buckwheat noodles on offer.

Foreign airlines have no business in Bhutan

It’s half-past eight when we set out. Jakar even has an airstrip, as it turns out. Only two flights a week land here, Karma explains, with a maximum of 40 passengers on board. Until recently, international flights to and from Bhutan were the monopoly of the national airline, Druk Air. Since December 2011, the private company Tashi Air, better known as Bhutan Airlines, has also entered the market. Foreign airlines have no business in Bhutan.

Druk Air operates five aircraft, including two ATR propeller planes. Bhutan Airlines, on the other hand, proudly owns exactly one Airbus 319. That unique aircraft will fly us to Kolkata, India, this coming Sunday. International flights are only allowed to land and take off from Paro. This airport was built in 1983, about fifty kilometres west of the capital, Thimphu. Tourists are required to either arrive by plane and leave overland or vice versa, as we are doing.

Tamshing Lakhang brings us back down to earth. It is the most important monastery of the Nyingma, or Red Hat, sect in Bhutan. A man named Pema Lingpa built it in 1501. A man small in stature, Karma adds. That detail wouldn’t matter much to us, except for the fact that he built the monastery to fit his own size. So, there’s a lot of stooping involved.

These hidden writings are called the terma, or the treasures of Guru Rinpoche

Guru Rinpoche appeared in Bhutan three times in the past. Each time, he left behind writings, in rather obvious places like deep inside a cave or at the bottom of a river. These hidden writings are called the terma, or the treasures of Guru Rinpoche. If you discover such a treasure, you are known as a terton. Very few are granted this honour.

Though Pema Lingpa was initially just a simple shepherd, by the age of fifteen, he began discovering terma. This sudden turn of events earned him the title of terton. He soon became a monk, founded this monastery, and became its first abbot. The current abbot is the 11th incarnation of Pema Lingpa.

 

Bumthang – Tamshing Lakhang

Maybe, the monks' hygiene is not very good, because at the entrance to the monastery two posters from Unicef explain some basic rules – how to pee, how to poop, how to flush the toilet afterward, and how to wash your hands. The instructions are very visual – even we can understand the cartoons featuring blushing little monks.

 

Devotion interrupted

Hygiene rules for the monks

But the temple itself turns out to be closed. While Karma makes a phone call to the monk with the key, we enter the courtyard. About twenty young monks are there, praying – orphans or children from families too poor to send them to school. It's quite a noisy group; serenity is hard to find, and the sounds they make sometimes resemble bickering more than prayers. Add tourists with cameras to the mix, and any sense of quiet devotion quickly fades away.

 

Praying novice

Mantras

The stone floor is ice-cold, but we still have to remove our shoes before we can enter the hallway around the sanctuary. That discomfort disappears like snow in the sun as soon as we lay eyes on the fabulous frescoes. These are genuine murals, said to have been painted directly onto the walls by Pema Lingpa himself in 1509. Soon, the monastery will be renovated, and these centuries-old murals will be replaced by modern copies. Completely incomprehensible to us.

 

Heavenly King North (yellow, with mongoose)

Heavenly King East (white, with lute)

Bumthang – Tamshing Lakhang

Heavenly King West (red, with chorten and viper)

Heavenly King South (blue, with sword)

Curiously, the main chapel is sectioned off from the rest, as if it were a small, separate room in the middle of the prayer hall. Guru Rinpoche stands at the centre, with Sakyamuni on the left and Maitreya, the Buddha of the future, on the right. Along the left and right walls stand four important bodhisattvas – beings who can reach enlightenment but instead dedicate themselves to helping others on the path to enlightenment, much like saints in Catholicism.

In both corners, Karma points out the black statues of Vajrapani, the bodhisattva symbolising the power of the Buddha. A stone wrapped in a silk scarf serves as a reminder of Pema Lingpa’s activity as a terton.

Karma explains, with great conviction, that all these statues were crafted in one night by khandromas, energetic female beings who gracefully fly through the air. However, as soon as the first rays of sunlight appeared at dawn, they had to flee. Unfortunately, Guru Rinpoche’s crown wasn’t fully completed in time, and Pema Lingpa had to finish it afterward. To this day, Guru Rinpoche’s gaze is slightly upward, as if still watching the khandromas fly back to the heavens before finishing their work.

Girdled in Pema Lingpa’s original chainmail, an elderly pilgrim walks through the hallway. That thing is said to weigh twenty five kilograms, Karma notes. The man knows that if he completes three circuits around the central chapel dressed this way, he will be absolved of all his sins.

 

Bumthang – Kurjey Lakhang

The temple's first floor is built like a kind of balcony, from where you can look down into the prayer hall. Paintings of Sakyamuni adorn the walls. There are 100 000 of them, according to Karma.

 

Golden roof stupa

Bumthang River

Outside, the sun has broken through the clouds. Across the river, Karma points out the Kurjey Lakhang. We walk upstream for a while along the river, cross over via a suspension bridge, and then climb up to the temple complex.

 

Suspension bridge with prayer pennants

The temple complex would not have existed if two kings had not constantly been at odds with each other in the past – Sindhu Raja and Noacche. The situation escalated when Noacche killed Sindhu Raja's son one day. Sindhu Raja was so heartbroken that he stopped making offerings to the demon Shelging Kharpo.

 

 

A king can afford many things, but he should never trifle with a demon. That was when the trouble began. The demon cast an inky darkness over the earth and drained almost all of Sindhu Raja’s life force away.

A king can afford many things, but he should never trifle with a demon

One of his servants could no longer bear the suffering and called upon Guru Rinpoche for help. This was the very first time Guru Rinpoche performed in Bhutan – but not the last, as we know. He came, saw, and conquered, purely through meditation. His meditation was so intense that the demon Shelging Kharpo saw no other option but to submit. This meditation lasted so long that he left an imprint (jey) of his body (kur) in the rock face. The monastery took its name from this, becoming Kurjey Lakhang.

Once the demon was defeated, Buddhism could take root in the valley. Three temples were built at the foot of the rock face. The oldest temple, Guru Lakhang, dates back to 1652. The second, Sampa Lhundrup Lakhang, was constructed in 1900 by the first king. The third was only completed in 1984, thanks to the wife of the third king.

 

To Kurjey Lakhang

Kurjey Lakhang – Large stupa

Colourful prayer flags line the access road. Like a rosary, a white wall with 108 stupas surrounds the monastery grounds. In the courtyard stands the large stupa where the first three kings were cremated. Further along, a significant event seems to be taking place. Hundreds of attendees – mostly monks – are sitting in the grass, listening to the wise words of an important lama from Tibet. He descends to Bumthang for this special event once a year.

 

Pilgrims flock in

We enter the first temple in our stocking feet. A statue of Guru Rinpoche is prominently displayed, and each of his eight manifestations is depicted. There are said to be a thousand small statues of Guru Rinpoche in the glass cases, but we can only count 760. And indeed, as we look closely, we notice a slight bulge in the rock wall – the imprint of Guru Rinpoche’s back, Karma nods knowingly.

 

Kurjey Lakhang – Visit of an important lama from Tibet

Between the rocks on which the temple is built is a very narrow passage. Legend has it that anyone who crawls through this natural tunnel without getting stuck is free of sins. Karma demonstrates by wriggling through, apparently without sin. However, our self-awareness prevents us from following his lead.

 

Listening to the words of the lama

 

The second temple may be famous for its beautiful images housed within, but we won’t catch a glimpse of them. The temple is closed. The monks serving as attendants are sitting outside in the grass, listening to the wise words of the lama.

 

Raven pecks at the tormas

On the ledge of a stupa, a raven is pecking eagerly at some tormas. These butter sculptures, made from butter, sugar, and tsampa (barley flour), are not there by chance. The intention is for the birds to feast on them. What the monks did was ceremonially remove the tormas as a sign of detachment, to free themselves from evil.

With each temple, they intended to pin one of joints of the giant female demon to the ground

Bumthang – Jampa Lakhang

There is no shortage of monasteries in this valley, but Jampa Lakhang is truly special. It is undoubtedly the oldest monastery in Bhutan, built in 659. Even Guru Rinpoche once visited here. It’s quite an honour for us to literally walk in his footsteps – albeit in stocking feet.

One of the most famous Bhutanese legends teaches us that this temple was part of the monumental feat accomplished by the Tibetan king Songsten Gampo in 659. In just one day, he had 108 temples constructed across an area spanning Bhutan and large parts of Tibet. At the time, this drastic operation was seen as the only way to permanently neutralise a giant female demon, who was believed to be lying flat on the earth. With each temple, they intended to pin one of her joints to the ground. Two temples are located in present-day Bhutan – the Kyichu Lakhang in Paro holds down the demon's left foot, while this Jampa Lakhang immobilises her left knee. All the other temples are found in Tibet, with the famous Jokhang Temple in the Tibetan capital Lhasa standing directly over the demon’s navel.

 

Jampa Lakhang

Today, only the central building dates back to the 7th century; the rest has been built later. As we enter the building, Karma points out the sinking stones – a staircase with three steps leading down to the central chapel. The bottom step is completely hidden underground, referencing the Buddha of the past. The second step is at the same level as the ground floor, while the third is above it, representing the Buddhas of the present and the future.

 

Three Heavenly Kings (east, west and north)

In the prayer hall, it is the Buddhas of the past, present, and future who dominate the scene. Maitreya stands at the centre, after all, this is his temple – Jampa is the Tibetan name for Maitreya. The eight principal bodhisattvas are also present.

The side temple is dedicated to the Kalachakra, the Wheel of Time, with paintings of tantric deities adorning the walls. The union of the male element of compassion and the female element of wisdom is central here. Without the integration of these two elements, enlightenment cannot be attained.

When the first king set his sights on conquering western Bhutan – Punakha, Thimphu, Paro – he asked his spiritual advisor what he should do. The advisor suggested that he create a statue of the Kalachakra and face it toward the west. Thus, it was done, and the prophecy was fulfilled.

With cold feet, we step back onto Kuenzang's bus.

 

Bumthang – Jakar Dzong

Like every dzongkhag, Bumthang also has a beautiful dzong. When lamas in the 17th century planned to build a dzong, they pondered over a suitable location. Suddenly, a large white bird flew overhead and landed on a hill. What a good omen that was! In 1676, Jakar Dzong, the Dzong of the White Bird, was built on that hill.

That white bird was the protective deity Mahakali, Karma patiently explains to his sceptical Western audience. We wonder why Mahakali couldn’t just inform them directly where he wanted his dzong to be located. Karma shakes his head at such foolishness. As a deity, Mahakali is invisible to humans. He cannot communicate directly. Thus, he has no choice but to take on the form of a living being and provide signs.

Until the 1980s, Bhutanese people typically bathed only once a year, specifically before the festival

For centuries, no renovations have been made to the dzong, so it still exudes a great deal of authenticity. The religious section is located around the far dochey, where the annual festival also takes place. Unlike elsewhere, the utse rests on both sides of the rather narrow dzong. You cannot walk around it; you simply walk underneath.

 

Bumthang Dzong

Women in traditional khira

The underground tunnel that leads to the water supply, intended to provide relief during a siege, turns out to be nothing more than a staircase descending between two high walls to the riverbank. During a siege, water and fish could be transported through here. Water was carried up in bamboo pipes, holding 3 to 4 litres each. It was then stored in the Chhu Dzong, the water dzong.

This water was used exclusively for consumption. Until the 1980s, Bhutanese people typically bathed only once a year, specifically before the festival. For meals, it was customary not to wash hands with water but to rub them with rice, allowing the dirt to be absorbed. The unclean rice ball was then thrown away as dog food.

We exit the dzong through the administrative section and follow the path downwards. Countless schoolchildren in khira and gho are on their way to the Kurjey Lakhang to attend the lama’s prayers. Some are wearing a scarf, while others are not. Whether they wear a scarf with their traditional clothing is not determined by their age but by their height.

 

Membartsho, the Burning Lake

Since the 15th century, Membartsho, or the Burning Lake, has been a popular pilgrimage site high up in the mountains. The unique aspect of the Burning Lake is that it is neither a lake nor does it burn. To explain this, Karma recalls how Pema Lingpa was initially just an ordinary boy living as a shepherd. When the fifteen-year-old boy one day brought back a very special find from the mountains, no one believed he had discovered a terma – a hidden treasure of Guru Rinpoche – and that he was, in fact, a terton.

The unique aspect of the Burning Lake is that it is neither a lake nor does it burn

The penlop, the local governor, wanted to know what was going on. Pema Lingpa took the penlop, followed by a curious crowd, to a spot where the fast-flowing Tang Chhu glides almost ripple-free and soundlessly between the rocks, resembling a small lake.

There, the boy jumped into the river with a burning butter lamp in hand and disappeared underwater. Just when everyone thought the show-off had long since drowned, he emerged with a statue of Avalokiteshvara and a new terma. Moreover, he wasn’t even wet and still held the burning butter lamp in his hand. Thus, the legend was born.

 

Tsatsas

Prayer pennants in Buddhist colours

Via a narrow path, we climb upstream along the river in search of this special place. Pebbles are stacked on top of one another like tiny chortens along the trail. Hundreds of tsatsas, small statues made with the ashes of the deceased, are arranged on the rocky ledges. Tens of thousands of faded prayer flags in the five Buddhist colours flutter between the trees and above the river. It's clear that we are approaching a very sacred site. Eventually, we find ourselves on a massive rock in the middle of the river. As we do our best not to fall off, we let the Buddhist and animistic elements of the surrounding environment sink in.

 

Bumthang – Pema Shedrup Choeki Gatsheling Shedra (nunnery)

Higher up in the mountains along the same Tang Chhu is Pema Shedrup Choeki Gatsheling Shedra. It turns out to be a nunnery of the Nyingma tradition. One hundred sixty nuns reside there. For life, because unlike monks, nuns cannot leave the order. The only permanent male presence they have is their teacher.

 

Nuns

The private nunnery must provide for its own funding, and it seems to be doing quite well, as the buildings are in reasonable condition. Initially, very few nuns are visible. But we notice their presence by the slippers chaotically left at the doors of the rooms and the giggling voices coming from behind them. Typically, there are three nuns per room, based on our count of the slippers. Only one very old nun manages to attract our attention with her prayer wheel.

At first glance, it appears to be a simple family snapshot with lamas, but it is far from that

In the rather small prayer hall, Karma shows us a contemporary photo featuring three lamas. At first glance, it appears to be a simple family snapshot with lamas, but it is far from that. The unique Pema Lingpa was more than just a casual treasure hunter; he was so spiritually esteemed that he was allowed to marry, defying the rules of the monastic community. This union resulted in a son and even a grandson. Each of these three generations became the starting point of a long chain of reincarnations: the Sungtrul, the Thuksay, and the Gyalse. Thus, the three gentlemen in the photo are the current incarnations of Pema Lingpa, his son, and his grandson. They are often mistakenly referred to as the incarnations of the body, speech, and mind of Pema Lingpa.

Karma points to an ashtamangala on the wall. The eight traditional symbols of good fortune are depicted there: the parasol, which represents protection against evil; the lotus, symbolising purity; the two golden fish representing the life-giving Ganges and Yamuna rivers; the right-turning conch, which signifies the triumph of Buddhism; the wheel with eight spokes, representing the Eightfold Path of Buddhism; the banner symbolising victory of the teachings over darkness; the endless knot, which signifies a long life; and the vase with holy water, symbolising eternal life.

 

Nun with prayer wheel and prayer beads

While we descend toward the hotel, Karma revisits the subject of the penises in Bhutanese culture. He emphasises that such images should not be dismissed as mere vulgar representations, but rather understood as vajras. The vajra, shaped like a diamond, is a symbol of indestructibility and strength. With such an instrument, one can easily cut away the bad from the good and eradicate all ignorance, while the vajra itself remains invulnerable. Thus, these phallic symbols are intended to ward off evil spirits.

Additionally, the Bhutanese also hang representations of phallic symbols – often referred to as Bhutanese helicopters – at the four corners of a house for protection. This practice is part of an initiation rite that honours Drukpa Kunley, the divine madman, known for his unconventional teachings and his ability to dispel negativity through humour and irreverence.

 

Traditional Tibetan houses

Karma illustrates his point about Drukpa Kunley not being the madman he’s often depicted as through a rather amusing anecdote. One day, Drukpa Kunley’s mother decided that he was too old to live without a wife. Lacking better options, she even suggested that she herself would marry him. Drukpa Kunley wasn’t keen on that idea, so he went to the village and found an 84-year-old woman willing to marry him.

When he brought her home, his mother was not pleased and declared that she would take on all the responsibilities of a wife instead. As a result, Drukpa Kunley ended up sleeping with his mother, who eventually agreed to be intimate with him in the early morning hours. Drukpa Kunley was so bewildered by the situation that he rushed back to the village, proclaiming everywhere that his mother wanted to have sex with him. This revelation made his mother feel shy and humble, as Karma concludes.

In Karma’s view, Drukpa Kunley was certainly not as mad as he is often thought to be

We can't make head or tail of this confusing story. Karma patiently explains that the mother’s feeling of shyness and humility signifies that she has been freed from her sins, all thanks to Drukpa Kunley. So, in Karma’s view, Drukpa Kunley was certainly not as mad as he is often thought to be. But we are not so sure about that yet.

 

Strange scarecrow

Raindrops have started to appear on the windows, but the sun still manages to break through the clouds. Some fields are adorned with bizarre sticks on which three wooden penises are arranged in a cross shape at the top. Karma explains that these strange scarecrows are meant to ward off envy. When you have a rich harvest, it is a sign that things are going well for you. This can lead to gossiping from others, which can negatively affect your fortune. Therefore, it’s best to be prepared against this in advance.

Beaming with pride, the Tandyn family greets us upon our return to the hotel. Not because of our presence, but because of the high-profile visit that is expected tomorrow: the lama who is leading the event at Kurjey Lakhang will personally have lunch in their humble establishment. They have already transformed the elevated part of the dining room into a reception area, complete with a real throne. Thangkas of the triad – Guru Rinpoche, Sakyamuni, and the Shabdrung – are hung against the back wall. It feels as if we are having dinner in a genuine temple.

 

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