Images of the Wildman Inside and Outside Europe

By | Jun 17, 2012 | Views: 756

By Forth, Gregory | December 27, 2007

Abstract Originally a figure of folklore, the European wildman gained prominence as a literary and artistic figure in the late Middle Ages, and in this form has commonly been interpreted as exercising a definite influence on later European representations of non-western peoples, non-human primates, and pre-sapiens hominids. Comparing the European image with wildman images encountered among indigenous peoples outside of Europe, this essay comprises a critical review of such arguments. Focusing on physical and behavioural attributes, consideration is first given to similarities and differences between European and non-European wildmen, paying particular attention to images recorded among small-scale societies in Asia. Turning to the reconstructions of paleoanthropology and the objects of cryptozoology, it is then shown how reducing representations of ancient humans and modern wildmen to a discursive survival of the European mediaeval figure obscures both the radical transformation of the European image in later centuries and the independent existence of comparable non-western images.

 

Introduction:

In 2004, palaeoanthropologists working on the island of Flores announced the discovery of hominid remains they interpreted as a new species, Homo floresiensis. Dating to as recently as twelve thousand years ago, the creature was apparently contemporary with modern humans in this part of Indonesia (Brown et al. 2004; Morwood et al. 2004). One effect of this startling find was a refocusing of anthropological attention on the figure of the “wildman”-a reference to physically primitive and characteristically hairy hominoids reputed to lead a cultureless existence in deep forests and mountain caves. More particularly, it was claimed that Homo floresiensis bears a significant resemblance to such figures, and especially to the “ebu gogo,” sub-human creatures that the Nage people of central Flores claim were exterminated by their ancestors about two centuries ago (see Forth 1998; 2005). [1]

Although more directly derived from cryptozoology (the investigation of putative animal species not recognised by western zoology), the use of “wildman” (or “wild man”) for creatures like the Nage ebu gogo recalls a far older usage. For this was the name given to a figure of European folklore that, from the thirteenth to the fifteenth centuries, developed as a prominent allegorical device in late mediaeval literature and art. Not long before the discovery of Homo floresiensis, the European wildman had received anthropological attention in another context, as a figure that has influenced, perhaps unduly, palaeoanthropological theories of pre- sapiens hominids (see Corbey and Theunissen 1995; Stoczkowski 2002). Corresponding to these two interests, the present essay has two objectives. The first is to review features of the European wildman and consider how far these correspond to features of similar figures in other parts of the world, paying particular attention to categories recognised by small-scale rural societies in Asia and elsewhere. Although these non-western categories obviously cannot be treated comprehensively in a single paper, it should be emphasised that the images to which they refer are indeed indigenous, and not a simple product of contact with Europeans. While historians and others have treated figures such as the Himalayan “yeti,” the North American “sasquatch” (or “bigfoot”), and the Sumatran “orang pendek” as artefacts of western imagination and products of European colonial history, reputed sightings by westerners of all these figures have counterparts in the putative local experience and folk zoology of nonwestern peoples.

Concerning the broader question of how far the image has been a continuous factor of European cultural experience since the Middle Ages, my second objective is to consider critically the hypothetical influence of the wildman on earlier western understandings of non- western peoples and non-human primates, and ultimately on modern palaeoanthropological reconstruction and on cryptozoology. In this connection I argue that the image of the wildman has influenced palaeoanthropological models only indirectly, by way of ethnographic and primatological analogies and earlier understandings of primates and “primitives” more directly influenced by the mediaeval figure. As will become apparent, western and non-western images of the wildman share many features, thereby suggesting variants of a pan- human archetype likely to find expression independently of individual cultures and histories. In so far as both may be traced to the same source in human cognition, such apparent universality challenges historical continuity as an explanation of similarities between late mediaeval wildman imagery and, for example, the imagery of human palaeontology or figures occasionally reported in modern ethnographies. Notwithstanding the resemblances, however, European and non-European wildmen differ in important ways, as do non- western images among themselves. Also, whatever the force of a culturally undetermined proclivity to construct essentially identical images, similar representations encountered in culturally diverse places could be attributed to their reflecting similar empirical referents-if not surviving or recently surviving hominids, then experience of non-human animals, including monkeys and apes. I do not expect to resolve all of these issues in the present paper. Nevertheless, it should become clear how cross-cultural evidence and several methodological problems need to be addressed if these resemblances are to be explained.

 

The Wildman Within and Without Europe

There is now a considerable canon devoted to the European wildman (for example, Dudley and Novak 1972; White 1978; Husband 1980; Bartra 1994). Most useful for comparative purposes, however, is the art historian Richard Bernheimer’s comprehensive review (1952) of physical and behavioural attributes of the wildman, particularly as a figure of both European folklore and late mediaeval art and literature. As Bernheimer notes, if there is one definitive feature of wildmen beside their generally hominoid form, it is a hirsute body (1952, 1). Indeed, a hominoid form combined with a hairy body defines wildmen everywhere. However, an important difference between European wildmen and their counterparts in other parts of the world may be registered straightaway. Informing and in a sense constituting Asian, African, and American hominoids are reports of reputed sightings-by local people or Europeans-either of the creatures themselves or their traces (for example, footprints and hair). In the case of the Florenese ebu gogo (Forth 1998, 2005) and the “nittaewo” of Sri Lanka (Nevill 1886), one has quasi-historical traditions of the creatures existing in the not-too-distant past. By contrast, few if any European wildmen were the subject of contemporary observations; as Shackley has remarked, if any wildmen were sighted during the Middle Ages, “verbatim descriptions have not survived” (1983, 27). [2]

Consistent with this apparent paucity of phenomenological evidence, the wildman of late mediaeval Europe has so far been investigated almost entirely by humanists, mostly historians and students of art or literature, who have treated the figure as mythical, or entirely imaginary. Archaeologist and cryptozoologist Myra Shackley shares this view, asserting that “until proved otherwise the European wild man … remains a creature of legend” (Shackley 1983,27). Indeed, the image has a long lineage in European literary tradition, drawing on a variety of sources, including depictions of hairy wild creatures from classical antiquity (some of them emanating from Asia, as for example in the Alexander Romance), the Bible, Greek and Roman divinities (such as Pan and the satyrs), and even contemporary reports of primates reaching Europe (Bernheimer 1952, 91-7). It is therefore difficult to disagree with a view of the European wildman as an artefact constructed from a plurality of mostly ancient images. Nevertheless, as Bernheimer (1952) has demonstrated, the wildman of late mediaeval urban and court culture finds a more direct precedent, and a more immediate source, in the lore of European rural folk. In fact, as a category existing independently of literary and artistic fashion, the wildman of folklore survived as a character of local tales and village performances until the nineteenth century and even into the twentieth century.

This older wildman has sometimes been interpreted as a religious category, a divinity of local pre-Christian religion genetically also connected with “figures in the Roman pantheon” (Bernheimer 1952,21 and 41-4). [3] Yet some image of hairy manlike beings living a rough, uncultured existence in desolate places has considerable antiquity also in more northerly and westerly parts of Europe. The image underwent a significant reconstruction in the hands of late mediaeval Christianity, when the wildman became reinterpreted as a feral man, whose condition resulted from separation from Christian civilisation and God’s grace. If the pre-Christian, or folkloristic, wildman was conceived as being much like a natural species-and possibly also a supernatural being, but in any case as a creature whose nature was determined by God-the mediaeval wildman was a degenerate, the model of a lost soul, for whom it was also possible to forsake wildness and regain the civilised, human condition. In the mediaeval view, this degeneration could result from a “loss of mind,””upbringing among wild beasts,” or “outrageous hardships” (Bernheimer 1952, 9-10). Even the wildman’s coat of hair was represented as a result of an acquired state of wildness, not a natural inheritance (ibid. 17). As this should suggest, both in mediaeval and earlier folk representations, wildmen were associated with wild places beyond areas of normal human habitation, most notably forests and mountainous regions, where they are frequently depicted as inhabiting caves. During the Middle Ages, vast stretches of forest were “alive with unfortunates,” including “lunatics, eccentric recluses, criminals, and organised maquis.” At this time, wildness and insanity were almost interchangeable terms, so that forest-dwelling social outcasts could be regarded as “a kind of wild man” (Bernheimer 1952, 12 and 16). Discernible in these circumstances is a kind of empirical support for the image in contemporary experience. The observation also suggests parallels with non-European representations. For example, a hairy hominoid recognised on the eastern Indonesian island of Sumba is named “makatoba” (“demented person”) or “makatoba omangu” (“forest madman”). In various parts of Asia, the existence of putative hominoids also draws regular support from reputed observations by local people venturing into mountains and jungles. In southern Sumatra, twentieth-century sightings by local cultivators of the orang pendek (“short person”), a short hairy bipedal hominoid, have sometimes been interpreted as reflecting encounters with food- collecting forest peoples, such as the Kubu (Brasser 1926; De Wals 1937). Others have attributed the sightings to experience of known or unknown primates, unusual encounters with ground-dwelling orangutans (Pongo pygmaeus), or an undiscovered, largely bipedal ape perhaps related to gibbons and siamangs (Rijksen and Meijaard 1999; Martyr et al. n.d.). At the same time, it is virtually certain that most footprints attributed by Sumatrans to orang pendek actually belong to the Malayan sun-bear (Helarctos malayanus; see Dammerman 1924).

In view of the evident antiquity of the mediaeval image of the wildman, however, and the variety of other sources on which it has drawn, one can hardly trace the origin of the European figure solely to insane, criminal, or eccentric denizens of mediaeval forests-or, in other words, to an aspect of contemporary society. One must further question whether European consumers of artistic and literary representations of wildmen were convinced of their local existence. As Bernheimer suggests, if wildmen had a contemporary existence it was not in Europe, but in lands far away, including, perhaps significantly, Asia (1952, ch. 4). Whether illiterate peasants, of the Middle Ages or earlier, ever reported encounters with hairy hominoids can no longer be known. Although wildmen may have survived as “the subject of credulous peasant belief” until the nineteenth century (ibid. 22), owing to a paucity of records documenting rural experience it is difficult to determine the ontological status of the wildman in rural culture, for example, as a sort of spirit or as a kind of mundane animal.

Paralleling non-western traditions identifying wildmen with specific regions, the wildman of rural European folklore has maintained a definite geographical aspect into the twentieth century. In mediaeval literature and graphic art, wildmen were depicted as quite widely distributed, inhabiting lowlands as well as highlands, including places close to human habitations. By contrast, the wildmen of folklore inhabit relatively well-defined mountainous areas. Their centre is the mountains of central Europe, especially the Alps, “the remotest and least accessible parts of Europe” (Bernheimer 1952, 23). Legendary non-European hominoids inhabit precisely the same sorts of environments. Apart from the obvious examples of the yeti and sasquatch, the orang pendek is best known from the Barisan range of southwestern Sumatra, including the area about Mount Kerinci. Similarly, hominoidal creatures from Flores, including the now extinct ebu gogo, reputedly occur, or occurred, in the remotest and least settled parts of this generally rugged and mountainous island (Forth 1998).

In terms of physical and behavioural features as well, it is particularly the wildman of European folklore-a genre that is probably “closer … to the sources of wild man mythology than much that is preserved in the more sophisticated literature and art of the Middle Ages” (Bernheimer 1952, 22)-that bears comparison with non-European wildmen. While the European figures are frequently depicted as huge, they are sometimes “conceived as possessed of moderate physical proportions,” even occurring as dwarfs (ibid. 23 and 45). Hairy hominoids from other parts of the world also display the same bimodal variation. A review of literature on the yeti, sasquatch, and wildman of China reveals that all include varieties that are respectively larger and smaller than local humans. It is of course the larger varieties of yeti and sasquatch (or “bigfoot”) that are familiar to the western public. Yet even the giant sasquatch has far smaller cousins, for example in the shape of hairy hominoids known to the Bella Coola Indians as “boqs” (Mcllwraith 1992). In addition, while the Sumatran orang pendek and the ebu gogo and similar hominoids of Flores are smaller than local humans, a larger variety of eastern Indonesian wildman is encountered on the island of Sumba (Forth 1981,111-13).

Generally, the European wildman is depicted as a naked creature covered in hair, with only the face, feet and hands (and in some cases the knees, elbows, or breasts) remaining bare (Bernheimer 1952,1 and 23). In mediaeval art, European wild folk are commonly shown with head hair much longer than body hair. This feature is also common elsewhere, although non-Europeans sometimes describe wildmen as possessing head and body hair of the same length, much like nonhuman primates. Hairy hominoids reported from Southeast Asia are sometimes described as lighter skinned than local humans, but are more often darker. “Zana,” a Caucasian female wildman reputedly captured in the nineteenth century, possessed a very dark complexion (Tchernine 1971,155-9). Mediaeval romances similarly depict the European wildman as dark-skinned, but more specifically as turned “black” in consequence of the wild state (apparently by the agency of the sun and wind; Bernheimer 1952,15). On the other hand, whether wild characters of European folklore typically possessed a dark skin, either as a natural or acquired trait, remains unclear.

While the wildman of the Middle Ages is given a generally human form, and females especially are often rendered “distinctly human, even moderately attractive” (Bernheimer 1952, 39), the facial features of folkloristic wildmen are less clearly discerned. A giant female figure from the Tyrol and Bavarian Alps named “faengge” is, however, characterised as a “colossal ogre of great strength” demonstrating “appalling ugliness.” Similarly, festival masks depicting wildmen were made “as ugly as possible” (ibid. 39 and 82). Smaller wild women of Bavaria and central and northern Germany, further distinguished from the Alpine ogresses as “modest” and “retiring,” are described as having “creased and oldish faces” (ibid. 33), while yet another female wild figure from tJiirteenth- century Germany possesses, in addition to a hunchback, a “huge black head,” a flat nose, and big teeth (ibid. 38). Arguably, these several descriptions mostly closely approach something resembling a non-human primate or an archaic hominid. Yet in the absence of further specifics, such likeness is difficult to confirm.

A physical attribute of the European wildman deserving special mention is quite specifically feminine. These are long or pendulous breasts, described by Bernheimer in a language also commonly encountered in local descriptions of Asian figures as “so long they can be thrown over her shoulders” (1952,33,38,39, 131 and 157; see also Mazur 1980, 8-9). Asian representations that incorporate prominent breasts include the yeti (Oppitz 1968), Chinese wildman (Zhou 1982, 20), wildmen of Central Asia (Tchernine 1971, 58), and the Florenese ebu gogo (Forth 1998). Some accounts of the North American sasquatch have also described the females as heavy breasted. Not surprisingly, among European exemplars the appendages appear to be associated with larger female figures rather than smaller wild women. As Bernheimer indicates, such breasts contribute to the female creature’s ugliness, a point not always clear from representations of wildmen elsewhere, but which is obviously contrary to any interpretation of large-breasted females as symbols of fertility.

Other widely attested attributes of the wildmen of European folklore include an inability to speak. The creature’s aforementioned strength is not simply extreme; it is “supernatural,” enabling them to uproot trees and conquer large animals. And combined with such power is a “savage temper” (Bernheimer 1952, 23). European wildmen are often depicted as carrying a heavy club or mace. Folklore also credits them with knowledge of medicinal plants, and of the ways of animals. Coupled with their tremendous strength, this knowledge, as well as their “sympathy” and “kinship” with wild beasts, makes the wildman a “master of animals” (ibid. 23, 24, 25 and 26). Similarly consistent with their association with raw nature (and evidently paralleling their violent tempers), wildmen rejoice when storms and thunder occur but disdain fine weather (ibid. 24 and 31-2).

European wildmen are characteristically anthropophagous, with a special liking for the flesh of children (Bernheimer 1952, 23 and 33). A similar habit is attributed to some Asian wildmen. However, in Southeast Asian instances, the notion of catching and eating infants is explicitly linked with a use of wildmen as bogeys. This may equally apply to the European representation, since parents employed stories of wildmen as “pedagogical functions to frighten obstreperous children into obedience” (ibid. 24). According to a belief found in the Italian Tyrol and Switzerland, wildmen will abduct infants and replace them with their own wild offspring (ibid. 23). The idea strongly recalls practices attributed to fairies in the British Isles (Silver 1999); it is also comparable with the reputed habit of hairy hominoids recognised in parts of Flores, on Sumba, and also in Madagascar (Decary 1950, 207). Adult women, too, can be the objects of abduction for European wildmen (Bernheimer 1952,23), as apparently can Amerindian women for the sasquatch (or at any rate, possible Amerindian prototypes of the current Euro- American figure). Conversely, European wild women are depicted as attempting to entrap, or “captivate,” human males (ibid. 34), just as counterparts on Sumba (eastern Indonesia) might occasionally try to take a human mate. However, only European wild women, like European witches, employ an ability to change shape in order to satisfy their lusts, appearing to men as a beautiful young woman but later changing back into a “libidinous hag” (ibid. 34 and 35-7). This erotic prochvity, moreover, appears to be a development peculiar to the mediaeval representation, in contrast to wild figures of European folklore. If wildmen are often depicted as capturing humans, the reverse also applies. A common theme in both mediaeval iconography and seasonal dramatic performances is the hunting and capture of a wildman, or a person impersonating such a figure (Bernheimer 1952,50-6). Similarly, European folk traditions describe the pursuit and capture of a wild woman (ibid. 27). These representations, too, reveal intriguing parallels with non-European figures. In various parts of Asia, one encounters stories, often quite specific with regard to time and place, of the capture of single specimens, with some even finding their way into local newspapers (Forth 2006, 345).

 

Differences and Similarities

In several respects, the European wildman bears an obvious resemblance to hairy hominoids reported from other parts of the world; however, so striking are some similarities that differences can too easily be overlooked. For example, owing to an absence of detail in folkloristic representations, it is difficult to say whether the European wildman corresponds to any of the Asian exemplars in terms of morphologically primitive features (particularly of the face, feet, and limbs). As regards the pendulous breasts (a feature that is not at all primitive), the wildman of Europe resembles a number of non-European figures quite precisely. But the feature’s distribution is actually discontinuous. In Southeast Asia, the breasts are mentioned only for some wildmen of Flores and Sumba (neighbouring islands of eastern Indonesia) and are absent from African, Oceanic, and Australian representations. Also, the breasts are not always reported for the sasquatch or the yeti, in the second instance featuring more in folktales than mundane descriptions of the creatures (Oppitz 1968).

Other resemblances require similar qualification. The European idea that wildmen will attempt to abduct humans for sexual or marital purposes recalls Sherpa tales about yeti (Oppitz 1968), the “umang” of northern Sumatra (Steedly 1993), and the Sumbanese wildman (under the name of “meu rumba”; Wielenga 1913,264). Yet it is not prominent in other non-western representations. [4] In fact, while certain aspects of the mediaeval wild figure reveal distinctly erotic overtones (to which Bernheimer devotes an entire chapter), most Asian and African images appear to lack these altogether, as do modern accounts of the North American sasquatch. Similarly, while the European wildman is anthropophagous, the characteristic of man- eating is attributed only to the “almas” of Mongolia (Tchernine 1971, 58), the yeti (Oppitz 1968, 140), and some eastern Indonesian figures (Forth 1981, 111; 1998,103). In these Asian cases, moreover, the attribution is irregular or confined to folktales, and is often contradicted in mundane accounts of the same categories. Eastern Indonesians thus qualify the idea that wildmen eat people as a fiction linked with their present deployment as bogeys. The indigenous North American figure called “zonokwa” is described as capturing and consuming human children; yet the sasquatch, a mostly Euro-American derivative of zonokwa and other native figures, is not. The nittaewo, reputedly extinct hairy hominoids of Sri Lanka, also did not eat humans, even though they were given to killing them (Nevill 1886).

The mediaeval theme of hunting and capturing wild folk may find an echo in the reputed capture of hairy hominoids elsewhere, for example in Central Asia (Tchernine 1971, 43) and the Caucasus. Nevertheless, Asian stories of wildman capture mostly concern single incidents involving specimens incidentally encountered, or accidentally caught in traps set for other animals. Exemplified by legends from Flores and Sri Lanka, and Himilayan tales featuring yeti, other non-European traditions incorporate the theme of exterminating wildmen entirely or in large numbers. But, while mock killing may be included in dramatic performances, extermination forms no obvious part of the European representation.

Other resemblances between European and non-European wildmen are either more specific or less widespread. For example, like apparent counterparts in the Himalayas, Central Asia, China, and possibly eastern Indonesia, European wildmen evidently have a liking for alcoholic beverages, and so can be captured by first being made drunk (Bernheimer 1952,25). Yet the European figure differs in more general ways from otherwise comparable Asian figures. Whereas the mediaeval image concerns a human being made wild by separation from civilisation, interpretations of wildmen as feral humans are elsewhere uncommon. Also, while the European figure lacks speech, some Asian exemplars are credited with linguistic ability (see, for example, Colarusso 1980; Forth 1981), albeit of a rudimentary or imperfect kind. Being less naturaUstically represented, wildmen of both European folklore and late mediaeval culture possess a greater number of fantastic, or seemingly “spiritual,” attributes than do most Asian counterparts. Their strength is unearthly and, like spirits everywhere, they are able to change shape. Paralleling the European wildman’s power over animals are Sumatran and central African beliefs according to which local hominoids herd wild pigs (Westenenk 1932; Heuvelmans 1980). Nevertheless, in this respect the European figure is equally reminiscent of Indonesian nature spirits, like the “nitu” of Flores, represented as the owners of wild animals (Forth 1998). The European wildman’s violent temper signals another difference from both the hairy hominoids of Asia and the sasquatch of North America, mostly described as shy, reclusive, and unaggressive.

One respect in which European wild folk appear less fantastically conceived than non-European figures concerns the inverted feet attributed to the Sumatran orang pendek, the Malagasy “kalanoro” (Decary 1950,207) and, according to one account, the Australian “yahoo” or “yowie” (Groves 1988, 124), but not to European counterparts. Such inversion, however, is by no means exclusive to wildman images, being associated with a broad class of spirits (including witches) the world over. In some instances where such feet are attributed to wildmen, the attribution may moreover have an empirical basis in footprints of animal or human origin. For example, primatologists have linked the supposedly inverted feet of the orang pendek with tracks of orang-utans (Rijksen and Meijaard 1999, 62-3) or sun-bears (MacKinnon 1974,114-15).

On the whole, then, European and non-European wildmen differ considerably. Contrary to expectation, the European figure reveals no greater resemblance to hominoids of the Caucasus and Central Asia than it does to wildmen elsewhere in Asia or on other continents, even though the former occurred as a character in village festivities in proximate parts of eastern Europe and Turkey at least until the mid-twentieth century (Bernheimer 1952, 73-4). This discontinuity seems consistent with the absence of reported sightings of wildmen in Europe (at least for hundreds of years) as compared with the continuity of claimed sightings of Caucasian hominoids well into the twentieth century. It might even be thought to point to a real difference in the experiential bases of the two representations, such that only the Caucasian figure is grounded in recent experience of some zoological reality. Otherwise, what might account for the difference is unclear.

While European and non-European wildmen are comparable in general outline, the dissimilarities, both substantive and circumstantial, counter attempts to reduce indigenous non-European categories to an artefact of colonialist or other western ideology (for example, orang pendek according to Gouda 1995; or the yeti according to Dudley and Novak 1972). The wildman might be deemed an archetype; yet its expression from place to place varies considerably. The core image comprises a generally human physical form combined with a hairy body and lack of clothing or other material technology, but particular instances incorporate other, rather more variable features. By the same token, the archetype can be called “synthetic” (Needham 1978). Whatever other elements may locally accrete to it, the core image is certainly widespread, and universal in regard to its occurrence in many very different and historically unrelated cultures. As a figure to which human thought naturally tends but does not invariably or continuously represent, the image of the wildman is likely to be triggered by a range of empirical experiences, some of which will correspond closely to the archetype (perhaps an unfamiliar ape, for example) or will correspond to this partly or minimally (for example, a bear or even a physically indistinguishable member of a disparaged ethnic group). There can be little doubt that a hypothetical encounter with an Australopithecine or Homo erectus, say, would (unless the observer was educated in paleoanthropology) evoke a representation identifiable as an instance of the wildman image. The representation would not need to be a completely accurate description; it could even be fantastically elaborated in one or more particulars and still remain fundamentally true to the universal image. The Metamorphosis of the European Wildman

As should by now be clear, speaking of the wildman in the singular, whether with reference to European or non-European images, is mostly an expository convenience. If the mediaeval figure represents a transformation of a preChristian folk image, since the Middle Ages the concept has undergone further metamorphoses. Following a common interpretation, the literary and artistic figure was appropriated by an emerging scientific cosmology, reappearing as the “caveman”-and eventually (and more exactly) as “prehistoric man”- and also as contemporary “primitive man.” The first stage in this hypothetical “naturalisation,” as it may be called, was a Renaissance revision of the wildman as an extinct creature identifiable with past populations, and more specifically with the aboriginal inhabitants of various European countries (Bernheimer 1952, 120). Not much later, “wild men” were discovered outside of Europe, including the New World, when an equation of non-European “savages” with the European figure resulted in misattribution of certain physical traits to the former. Thereafter, the wildman achieved another partial reincarnation as a contemporary natural species in Linnaeus’s classification of 1735, where “homo ferus” is listed as a subdivision of Homo sapiens (Hodgen 1964: 424-5). About the same time, the figure came to be identified, or conflated, with anthropoid apes.

In 1884, employees of the Canadian Pacific Railway working near the town of Yale in southwestern British Columbia encountered, and subsequently captured, a hairy humanlike creature with a height of 1.4 metres. According to the newspaper report, their captive resembled a gorilla. Dubbed “Jacko,” an epithet ultimately derived from a West African name for the chimpanzee, the evidently ape-like creature’s actual identity remains a mystery to the present day. Initially, the railwaymen thought the hirsute creature might be a “demented Indian” (The Daily Colonist, Victoria, B.C., 4 July 1884). Although proposed in the late nineteenth century, this hypothetical identification, rejected after the specimen was inspected at close range, reflects a far older attribution to North American Indians of hairy bodies, as well as practices of eating raw meat and cannibalism (Dickason 1980). (Interestingly enough, it was recommended that Jacko not be fed “raw meats” lest these make him “savage.”) An even more recent echo of this representation is discernible in the twentieth-century designation of large, hairy bipedal creatures reputedly encountered in the interior of the large eastern Canadian island of Newfoundland, as “wild Indians” (Taft 1980). Jacko subsequently became incorporated into sasquatch lore, as a supposedly young specimen of this category. In fact, he is the one instance interpreted as a real animal by bigfoot debunker David Daegling (2004), although Daegling dismisses the creature, somewhat disingenuously, as an escaped chimpanzee.

As pernicious as the identification of American natives with hairy wildmen may have been, the late mediaeval humanisation of the pre-Christian wildman as a feral man nevertheless capable of civilisation and redemption had a more beneficial effect. Not only did it facilitate a view of Amerindians as similarly human, but it paved the way for their alternate representation as “noble savages,” free of the ills of civilised society (compare White 1978,168 and 183ff). A positive evaluation of wild folk, however, involving as its converse a critique of civilisation, has a long history in Europe, going back to the Greeks and Romans (Bernheimer 1952, 102- 4). It therefore does not reflect a specifically mediaeval development. At the same time, the critical attitude towards human society arguably reflects an individualistic and even anti-social impulse that would barely be intelligible to many non-Europeans. Accordingly, while the wildman of Europe might in certain respects be construed as a symbolic expression of a facet of western individualism, the construction can scarcely apply to comparable hairy figures in other parts of the world, and least of all to ones recognised by villagers in places like Nepal, rural China, southern Sumatra, or eastern Indonesia.

Not just in North America, but also in Australia and Africa, expanding Europeans construed non-western peoples they encountered as wild, sometimes explicitly designating them for example as “wild tribes.” They also described them as hairy. Australian aborigines and Central African pygmies may, inadvertently, have lent some credence to this evaluation by being noticeably hirsute, even by European standards (Birdsell 1993)-in contrast to the typically glabrous Amerindians. Smith (1989) has made a good case for the yahoo, a hairy hominoid reputedly encountered by rural Euro- Australians in the late nineteenth and twentieth centuries, as a partial reflection of relatively hirsute Australian aborigines (Smith 1989). In the sixteenth and seventeenth centuries, thus about the same time as Europeans were constructing an image of non- western peoples as “wild” humans, they also began acquiring more direct familiarity with anthropoid apes-animals they initially perceived as wild creatures with exaggerated human qualities. The ironic result was that apes were effectively humanised in a similar degree to that in which non-western peoples were de-humanised. The extent of primate humanisation can be judged by a series of eighteenth-century illustrations reproduced in Yerkes and Yerkes (1929,18-23) that show anthropoid apes holding staves or clubs, a technology earlier attributed to the wildman and later to the “caveman.” In fact, this graphic provision of wooden accessories to the animals continued until well into the nineteenth century-see the illustration of a male orang-utan from Mivart (1873), reproduced as Figures 1-6 in Maple 1980-just as a perception of some non- westerners as “ape-like” continued into the twentieth century (see for example, Johnston 1902). [5]

As a further irony, it may be recalled how ancient literary images-found for example in the accounts of Pliny, Hanno and Agatharchides, and interpreted as precedents of the mediaeval wildman-were themselves likely based on apes (Bernheimer 1952, 87- 8). [6] Just as probable, however, other images reflected “primitive” humans, such as African pygmies. For his part, Edward Tyson, in his monograph on the dissection of a “pygmie”-the name he applied to a chimpanzee-endeavoured to prove that the “pygmies” of classical antiquity (like the satyrs, cynocepheli, and other fabulous entities) were themselves derived from ancient experience of primates (Tyson 1699). Buffon, on the other hand, thought the existence of pygmies was “founded in error or in fable,” and that people of diminutive stature were found “only by accident, among men of the ordinary size” (1870,147). He was of course proved quite wrong by the European discovery of African pygmies in the nineteenth century. [7]

If the European wildman does not explicitly appear in Tyson’s treatise, this is because, by the end of the seventeenth century, the figure had all but disappeared from literary and popular discourse. Nevertheless, Tyson’s “pygmie” (a chimpanzee) was depicted as standing erect and supported by a stick. Recently, such representations have been construed as indicative of continuity in European wildman imagery, and as a “projection” of the mediaeval figure onto non-western peoples and non-human primates (Stoczkowski 2002, 81). However, advancing knowledge of apes-initially conceived as kinds of humans, albeit wild onesrevised previous conceptions of the wildman beyond recognition. Culminating in a late-eighteenth century perception of apes and humans as radically different kinds of beings (Wahrman 2004, 130-53), increasing European familiarity with primates from the sixteenth century to the present sealed the fate of the late mediaeval figure once and for all. Recent reappraisals of the intellectual and technological abilities of apes, resulting in a view of chimpanzees, especially, as bearers of culture, and even as a variety of human being (Cavalieri and Singer 1993; McGrew 2004), might seem to challenge this conclusion. [8] For in regard to the hairiness and great physical strength of these new- found “humans,” this recent, implicitly postmodern, understanding brings some great apes very much closer to both European and non- European conceptions of the wildman. Yet, as a reasonable inference from the latest scientific evidence, interpreting such views as a survival, or revival, of the older figure of European folklore and late mediaeval culture would be quite unwarranted.

A less equivocal persistence of wildman imagery may be discernible in modern paleoanthropology. Stoczowski (2002, 78-82) traces several features of the “caveman,” the earliest modern conception of prehistoric hominids, directly to the European image. One feature, of course, is the cave itself; that is, the view of ancient humans-like the stereotypical wildman-inhabiting caves. Another is the club, an implement that, as just shown, was also credited to seemingly bipedal apes; recently, the implement has turned up in the ubiquitous illustration depicting the newly minted chrono-species, Homo floresiensis (created in 2004 by Peter Schouten) as a male equipped with what appears to be a cudgel or club. The hairy body might be another feature the caveman owes to the wildman. Yet, one can reasonably infer hairiness from the evolutionary fact that ancient hominids were closer to apes, which are incontrovertibly hairy. And further qualification is required in regard to nineteenth-century romantic views of ancient cave- dwelling humans as glabrous and generally resembling fair-skinned and fully modern Europeans (Leakey and Slikkerveer 1993, 113; and see also 119, which shows Emile Bayard’s 1870 painting “Primitive man”). Not only in the nineteenth and twentieth centuries, but in classical antiquity as well, extinct peoples of the distant past were conceived as hairy humans lacking in civilisation (Bernheimer 1952, 85-6). So too were “fabulous races” inhabiting faraway lands and, closer to home, certain spiritual beings or divinities. Evidently, then, this is another idea with a long western lineage. Yet modern views of human prehistory are fundamentally different from these earlier representations, particularly as they include beings that are not fully human (namely, pre-sapiens hominids) and, more importantly, because of their grounding in a theory of evolution. In both respects, it is worth recalling that the mediaeval wildman, for all his deficiencies, was still a man, who, although combining human and animal traits, never sank “to the level of an ape” (Bernheimer 1952,1). As Bernheimer has argued, owing to the absence of an evolutionary framework, this figure could not really be conceived as a “missing link.” Christian belief in the “unique metaphysical dignity of man,””the purity of all created species,” and the Great Chain of Being (ibid. 7) also excluded any modern conception of zoologically transitional forms.

These points obviously challenge Stoczkowski’s characterisation of the mediaeval wildman as a “missing link” (2002, 81). By the same token, they qualify his suggestion that the intermediate character of the wildman facilitated the “projection” of this image onto prehistoric man and contemporary “primitives.” Precisely because the mediaeval figure was ambiguous in relation to prevailing definitions of humanity and animality, the wildman was an object of ambivalence in mediaeval thought (see Bernheimer 1952, 5-6 and 7). In this respect, the figure differed, for example, from the current representation of Homo erectus, a species that is decidedly not ambiguous in the context of modern palaeoanthropological theory. [9] In fairness to Stoczkowski, it should be noted that his critique of palaeoanthropological research, as overly influenced by non- scientific and often ancient ideas concerning early humans, focuses primarily on causes and processes-for example, of the evolution of bipedalism and tool manufacture. Certainly, he does not deny palaeontological evidence for primitive cranial and skeletal morphology. Nevertheless, the extent to which the physical image of the European wildman continues to be reflected in scientific discourse on ancient hominids, if not negligible, is far less than this author seems to suggest.

Confirming the completeness of the wildman’s modern transformation into something like a natural species are reactions to the discovery of Neanderthal man in 1856. Had the Neanderthal remains been unearthed five hundred years earlier, say, they might have been attributed to a wildman. Yet, for contemporary interpreters, including the anthropologist Rudolf Virchow, they were the relicts of a pathological modern individual, a rickety saddle- weary Mongolian Cossack who had died pursuing Napoleon’s army in 1814 (Trinkhaus and Shipman 1993, 58-9). [10] It is true that Schaafhausen and Fuhlrott, who described the original skeleton in 1857, speculated that the remains may have belonged to “one of the wild races of North-western Europe, spoken of by Latin writers,” or to autochthones who preceded German immigrants (ibid. 50); but these categories are at best historical derivatives of the wildman of the Middle Ages, and not the mediaeval figure itself that, in a sense, was contemporaneous with its mediaeval propagators. In a purely hypothetical scenario, if modern Germans were somehow to encounter a Neanderthal, it is unlikely, to say the least, that they would associate it with the earlier figure of the wildman. In all probability, our hypothetical observers would identify it as a “caveman” or, indeed, a “Neanderthal man.”

 

The Wildman and Cryptozoology

The last speculation nicely introduces another field of modern enquiry, the marginal science of cryptozoology. As an enterprise closely bound up with a largely popular belief in crypto-species, including ones consumable as “ape-men,” cryptozoology might appear a more promising arena for the persistence of European wildman imagery. But in this case too, the influence has been neither simple nor direct. For one thing, the majority of hominoids investigated by cryptozoologists are ultimately folk categories maintained, as we have seen, by non-European peoples. To be sure, the North American sasquatch and Australian yahoo have reputedly been observed by Europeans, and mostly it would seem by people of British rather than continental European extraction. But it is to say the least unlikely that many of these are familiar with the wildmen of European folklore or of mediaeval literature and iconography. Nor, typically, do such people possess a scientific background. Although many probably subscribe to popular versions of scientific ideas, such as “humans evolving from apes” and “missing links,” there is also the question of how far these vernacular notions might affect the perception of people who claim actually to have seen a sasquatch. Obviously, exposure to the ideas cannot by itself produce experiences of encountering a creature. Hence some authors have sought further explanation in disorientation in lonely places or, in regard to nineteenth-century reports, exposure to novel environments (Halpin 1980a, 18-20), sometimes combined with misinterpreted encounters with temporarily upstanding animals (such as bears).

Whatever one thinks of these explanations, none relies decisively on the European wildman. Rather, a more probable source of the modern New World and antipodean images is vulgarisations of palaeoanthropology and evolutionary theory. One source of the sasquatch-the Euro-American representation that mostly developed during the late nineteenth and early twentieth centuries-may have been popularised knowledge and images, including photographs and other graphic depictions, of great apes. Especially during the twentieth century, however, an equally likely source has been images, appearing in school textbooks and other print media, of ancient hominids. It is conceivable that western visual images of apes have also affected non-western conceptions of wildmen (for example, local depictions of the yeti or the Sumatran orang pendek); local people, it should be recalled, mostly describe these as more simian than the European figure (see Halpin 1980b, 212). However, palaeoanthropological images are much less likely to have informed Asian and African categories of wildmen. Only in the past few decades have such images become available, in any medium, to nonEuropeans, and then far less to the rural exponents of local hominoidal images than to urban people.

It is not only archaic hominids that cryptozoologists have proposed as the referents of unidentified hominoids reported by non- western peoples. As noted, primatologists-who in this context have been de facto cryptozoologists-have interpreted the Sumatran orang pendek as a non-human primate, known or unknown. The yeti, too, has been interpreted as reflecting an orang-utan or an unknown species of large ape. Other writers have explained putative wildmen as misidentifications of culturally or phenotypically distinctive modern humans; for example, the forest-dwelling Kubu in the case of the orang pendek, and Australian aboriginals in the case of the yahoo. Nevertheless, cryptozoological interpretations of such figures focus more commonly on supposedly extinct hominids. Primate biologists John Napier (1972) and W. C. Osman Hill (1945) have thus proposed Gigantopithecus and Homo erectus, respectively, as empirical referents for the sasquatch and Sri Lankan nittaewo, and Vernon Reynolds (1967,102) suspects the yeti may be Gigantopithecus. Similarly, cryptozoologist Heuvelmans (1980, 1995) construes a series of mysterious African hominoids mostly as reflections of surviving Australopithecines. He takes other African exemplars to be Neanderthals, an interpretation that Shackley (1983) proposes for Central Asian wildmen.

Clearly, then, palaeoanthropology is the most usual source of cryptozoological theorising in respect of putative hominoids, just as it is one probable source of partly European constructions like the sasquatch. In as much as primatology and ethnology have played a supplementary part, this is only because their subjects, at least in the earliest development of these disciplines, have been represented similarly to palaeoanthropological ones. If the European wildman has inspired modern interpretations of wildmen encountered outside of Europe-in North America, Australia, or even in Sumatra (in the case of Dutch colonial reports of the orang pendek)-its influence has been indirect. In the first place, the mediaeval figure informed pre- palaeontological representations of ancient peoples (including the “caveman”). These in turn have left traces-although perhaps not so many as some authors have supposed-in more recent theories concerning the evolution of the Hominidae. And, finally, these theories, with their attendant graphic reconstructions, have facilitated cryptozoological interpretations of various putative hairy hominoids as relict populations of pre-sapiens Homo, Australopithecines, or Gigantopithecus. This complex relationship clearly contradicts a simpler view, exemplified by a characterisation of the “abominable snowman” as a creature of “modern journalism” and a “debased survival” of the wildman of early European literature transformed by the writings of philosophers and early scientific writers (including Linnaeus) into a natural, but equally imaginary category (Dudley and Novak 1972, x). This view not only overlooks the role of evolutionary theory and palaeontology in more serious forms of cryptozoology (among whose practitioners may be counted established scientists like Hill and Napier). It also betrays ignorance of the fact that figures like the Himalayan yeti- the aforementioned “snowman”-are ultimately not European creations, but the categories of non-western peoples. Some of these categories, moreover, are less reminiscent of the wildman of the Middle Ages than they are of the hominids of palaeoanthropology. To be sure, the modern sasquatch is largely the product of a European-derived culture, as possibly to an even greater extent is the Australian yahoo; accordingly, traces of the European wildman are discernible in both figures. Yet the sasquatch is partly rooted in Amerindian representations of hairy hominoids, even though the relationship between these, which are often described as small, and the giant sasquatch of the popular Canadian and American imagination is hardly straightforward (Suttles 1972).

 

Conclusion

Virtually all scientific concepts are partly derivative of non- scientific ideas. Representing modern crypto-species, or for that matter the categories of palaeoanthropology, as a simple survival of the European wildman obscures both the radical transformation of the mediaeval figure and the emergence of approaches that, engaging with evolutionary biology and other scientific disciplines, provide evidence against the existence of crypto-species, as well as evidence in support. The view also overlooks the fact that most wildman images are non-European. For this reason, it will undoubtedly require the efforts of folk zoologists and cultural anthropologists to explain the often quite remarkable resemblances found among non-western representations of hairy hominoids. These resemblances obviously count against an interpretation of the images as by-products of values or institutions of particular cultures and social systems. So too might the close correspondence between claimed European sightings of the Sumatran orang pendek (Van Herwaarden 1924; Westenenk 1932) and pre-existing native images and putative experience. The sociological interpretation, which derives images of all sorts from social interests, institutions, and relationships, probably represents the view of most anthropologists. Yet, in so far as anthropologists have addressed the question of wildman figures at all, this dominant position, which tends to identify wildmen from the outset as “spiritual beings,” has typically been assumed rather than advanced or defended. Accordingly, precious little attempt has been made to show how exactly particular hominoidal images are formed or the sorts of purposes they might serve in non-western societies. This is not to say that such essentially functionalist interpretations have no validity, only that they remain undeveloped.

A concomitant suggestion, that hominoids everywhere are as fantastical (or, perhaps, “spiritual”) as the mediaeval wildman, also takes no account of the revelation that hominids very similar to modern humans, yet morphologically and behaviourally distinct from Homo sapiens, have certainly existed, and-as in the case of Neanderthals-have at times been contemporaneous with our own species. In this respect, one could even argue that modern science attests to the reality of wildmen, although it has for the most part situated them in a distant past. To return to my point of departure, one significance of Homo floresiensis is the way its interpretation as a new chrono-species has, as it were, made this past appear much less distant. Indeed, some have gone so far as to construe the subfossil remains so labelled as the first real evidence for the grounding of a wildman image, one maintained by the indigenous people of Flores, in human experience of a contemporary non-sapiens hominid (see, for example, Gee 2004). But while this can be deemed a possibility, how probable it is, and what alternative explanations might be ranged against it, are much larger issues that must await separate treatment elsewhere. [11]

 

Acknowledgements

Fieldwork concerning eastern Indonesian wildman images has formed part of more general ethnographic investigations conducted by the author between 1984 and 2005 and sponsored by the Indonesian Institute of Sciences (LIPI) and Nusa Cendana and Artha Wacana Universities in Kupang. Library research was facilitated by a McCalla Research Professorship (2004-5) awarded by the University of Alberta and a sabbatical appointment (2005-6) as Senior Fellow at the International Institute of Asian Studies in Leiden, The Netherlands. Funding has been provided from grants awarded by the Social Science and Humanities Research Council of Canada and the British Academy. The author is grateful to all of these bodies for their considerable support and assistance. Some of the ideas presented here were explored in a paper delivered in October 2005 at the University of Kent at Canterbury where the author was British Academy Visiting Professor in the Department of Anthropology, and in a “Masterclass” conference entitled “Images of the Wildman in Southeast Asia,” which the author convened at the International Institute of Asian Studies in February 2006.

 

Notes

[1] In zoological usage, “hominoid” denotes a super-family that includes humans and apes (chimpanzees, gorillas, orang-utans, and gibbons). In this paper, I use “hominoid” to refer to putative humanlike creatures not currently recognised by modern science, thus essentially as a synonym of “wildman.””Hominid,” by contrast, denotes recognised species of the genera Homo, Australopithecus, and Paranthropus. In a recently proposed taxonomy, it further includes the great apes (chimpanzees, gorillas, and orang-utans), Homo, then, being more exclusively assigned to the “hominini” (or “hominins”). In regard to Homo floresiensis, the type skeleton-the only individual for which complete cranial evidence exists-has been interpreted by, among others, the Indonesian palaeoanthropologist Teuku Jacob Jacob et al. 2006), as the remains of a microcephalic modern human. Published between 2005 and 2007, other analyses of the remains, comprising as many as nine individuals, appear to support the interpretation of a new species. However, as is common in palaeoanthropology, it will probably be a long time before the matter is fully resolved.

[2] Possibly qualifying this assessment are literary accounts seemingly describing particular encounters in northern Europe mostly in later centuries. Citing Pierre Boaistuau (Histories of Wonderfull Secrets in Nature. Translated from the French by Edward Fenton. London: Henry Bynneman [printer], 1569, 110 and 111), Jeffrey refers to two reports dating to 1409 and 1531, respectively, of the sighting and in one case the killing and capture of wildmen in Norway and Saxony (1980,60-2). Other than a human face, however, these accounts include few details of the creatures concerned; and in one case where a hirsute body is indicated, the creature is further described as possessing a tail and reptilian or birdlike feet.

[3] A connection with Roman divinities is suggested by names for wildmen in European languages. Referring more specifically to a wild woman, one name is “fangge” or “faengge,” which Bernheimer (1952, 41- 4) associates with the Latin “faunus” (compare the Greek “Pan”).

[4] The hairy hominoids called “boqs” by the Bella Coola Indians of British Columbia are supposed to have long penises; these they employ to engage unsuspecting women at a distance (Mcllwraith 1992, 60-3), a mythological theme encountered the world over. With regard to the Chinese wildman, the possibility of mating with humans is implicit in the notion that deformed infants, called “monkey babies,” result from the rape of a human female by a male wildman (Poirier and Greenwall 1992, 72).

[5] According to a complementary interpretation, depicting apes holding on to lengths of wood reflects an eighteenth-century view of these creatures as bipedal, but imperfectly so; hence the wooden implements shown in the illustrations may be understood simply as props (Spencer 1995, 15 and 17). At the same time, recent studies of what has been called “chimpanzee culture” have documented the extent to which chimpanzees do indeed employ lengths of wood as tools (see McGrew 2004, 111-14).

[6] As Janson has shown, in late mediaeval iconography wildmen were sometimes opposed to “apes,” as when the latter, depicted as chivalrous knights, were shown rescuing a human damsel abducted by the wild figure. These “apes,” however, were not anthropoid apes, but monkeys (the tails make this clear), creatures far more familiar to Europeans, as captive animals, since classical antiquity. Underscoring the contrast, Janson suggests that an anthropoid ape finding its way into mediaeval Europe might have been construed in several ways, one of which is “a wild man covered with hair” (1952, 261-2, 332 and 349 note 25).

[7] Somewhat paralleling what I have called the “naturalisation” of the European wildman, the nineteenth-century discovery of pygmies gave rise to interpretations of European fairies as empirical beings descended from small humans comparable to the diminutive Africans (Silver 1999). [8] Geneticists Watson, Eastall and Penny (2001) have proposed that chimpanzees and gorillas be placed in the same genus as humans.

[9] The palaeoanthropological comparison may require qualification. Homo erectus could be considered “ambiguous” in regard to the contrast of “human” and “animal,” or the question of whether members of this species were “fully human.” But these questions are ultimately philosophical, not palaeoanthropological. Taxonomically, erectus is securely assigned to both the genus Homo and to a species other than sapiens. As the distinction illustrates, “human” is not a fully scientific category

[10] It is interesting how this opinion parallels Teuku Jacob’s counter-interpretation of the type specimen of Homo floresiensis as a microcephalic modern human (see note [1]). Jacob, however, appears no longer to contest the date for this individual of eighteen thousand years before present, proposed by the discovery team (Jacob et al. 2006).

[11] Possible connections between the Flores hominid and local representations like the ebu gogo form the point of departure for a book project I am currently completing which comprises a comparative study of Southeast Asian wildman categories.

Source: http://www.redorbit.com/news/science/1195650/images_of_the_wildman_inside_and_outside_europe/

 

 


 

National Geographic American Paranormal – Bigfoot


This documentary contains an excellent explanation on the Patterson-Gimlin footage of Bigfoot dubbed Patty. It goes through scientific methods to prove the image on the film is authentic. Please watch and be convinced finally. I’ve always believed the footage was genuine. Mr. Gimlin in all the interviews I’ve watched seemed very genuine and suffered tremendously as a result of the footage.

 

For more interesting information:

 

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The humble student and devoted Personal Assistant to H.E. Tsem Rinpoche, Seng Piow considers himself extremely fortunate to live a life witnessing all the things a Bodhisattva does for mankind which the world does not see.

Not only does Seng Piow bring his experience and skills as an engineer to support his Lama's work in furthering the growth of Dharma, but he also writes on his Lama's blog to share his incredible experiences with Rinpoche, both on and off the throne, with others.
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5 Responses to Images of the Wildman Inside and Outside Europe

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  1. Pastor Adeline on Nov 28, 2018 at 8:30 am

    Curious about the legendary Yeti? Not sure what to believe? Here is an article that explores a range of sources, from folktales to newspaper reports, detailing sightings and encounters with the elusive creature, who has been a part of the very fabric of various Himalayan communities for thousands of years. Read about religious beliefs, myths, fables and stories by scholars and travellers alike, and realise that there is more to the Yeti than you previously thought.

    Imagining-the-Wild-Man-Yeti-Sightings-in-Folktales-and-Newspapers.pdf

  2. Samfoonheei on Jul 31, 2018 at 10:49 am

    Interesting …..something new to me I have not heard or read of any European wildman before. The European Wildman is said to be the traditions of hairy bipedal animals . Whether it is inside or outside of Europe, is all depend on how people thinks , see and describe in a way. Still plenty to learn and understand about this Wildman.
    Thank you Rinpoche and Pastor Loh for this sharing.

  3. Pastor Shin Tan on Jul 30, 2018 at 8:39 am

    This is a real awesome documentary on bigfoot. One of the best – https://www.youtube.com/watch?v=Cp5eV9nIEjk&feature=youtu.be

  4. Beatrix Ooi on Mar 10, 2018 at 5:03 pm

    In 1967, Bob Gimlin and Roger Patterson stumbled across an incredible sight whilst out in Bluff Creek, in the California wilderness. At a creek which had been freshly washed-out by recent floods, they witnessed a female Bigfoot swiftly traverse the rugged landscape. Since their filmed encounter with the Bigfoot, who has since been nicknamed Patty, many have disputed the authenticity of their recording but no one has been able to successfully prove that it is a fake.

    Credits for this video goes to entirely to windvale for the original footage. ?

  5. Sean Wang on Sep 22, 2013 at 10:44 pm

    Wow! The wildman seems interesting. I think I will look into him further as the vocabulary is rather heavy by the writer. Thank you for sharing this wonderful article, Rinpoche.

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  • Samfoonheei
    Saturday, May 30. 2020 02:54 PM
    Stunning Lady Vajrayogini looks so beautiful with all these ornament offerings. Fortunate able to see such a beautiful Lady Vajrayogini. Its take a lot of time and hard work for the team . Rejoice to all. It is indeed very meritorious offering beautiful things to the Buddhas.
    A good teachings from Rinpoche explaining of why its important for us to offer beautiful ornaments to the Buddhas.
    Thank you Rinpoche .

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dont-miss-this-offering-onto-vajra-yogini.html
  • Samfoonheei
    Saturday, May 30. 2020 02:52 PM
    The Mahabodhi temple is a UNESCO World heritage site, and been one of the 7 wonders of the Buddhist world has attracted hundred thousands of pilgrims yearly. It is the place where Gautama Buddha attained Enlightenment and under the Bodhi Tree. Its sad as it was targeted by terrorist, a series of ten bombs exploded in and around the Mahabodhi Temple complex. That was in 2013, early morning serial explosions rocked the Mahabodhi Temple injuring 2 monks and
    destroying certain parts in the pond of the Mahabodhi Temple. Windows were shattered at one of the buildings, while a wooden door at a small temple was destroyed. Luckily the temple inside was intact. The security of the temple was then tightened after this incident ever since . Some metal detectors and more cops and checkpoints were put in place. Attacks on Buddhists are rare in India, but these unfortunate incident somehow did happen.
    Thank you Rinpoche for this sharing .

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/mahabodhi-temple-attacked.html
  • Samfoonheei
    Saturday, May 30. 2020 02:50 PM
    Tajikistan is a country in Central Asia surrounded by Afghanistan, China, Kyrgyzstan and Uzbekistan. It’s known for rugged mountains, popular for hiking and climbing. Sunni Islam is, by far, the most widely practiced religion in Tajikistan. Religious liberty might be supposed to mean that everybody is free to discuss religion. Beliefs are a choice. We have the power to choose our beliefs. Our beliefs become our reality Everyone shall have the right to freedom of thought, conscience and religion. The status of respect for religious freedom eroded during recent years. Government policies reflected a concern about Islamic extremism .Tajikistan is unique in the world because it is illegal for people under age 18 to practice religion publicly, which includes attending mosques. Women are not allowed by the government to enter certain mosques and wearing black hijabs. Shops are not allowed to sell too and women are to wear traditional Tajik colours. Not only that additionally to it, the government places strictly limits on pilgrimage visits. As reportedly they harassed devotees by forcibly shaving their beards which are not allowed. Hundreds of thousands of men even children as young as seven years old in Tajikistan arrested in recent years for wearing a beard. Banning beards and dresses is really odd. It’s the government campaign against the adoption of Islamic cultural practices. Sad human rights within Tajikistan were been violated and basic human rights remains limited . Tajikistan continues to struggle with human rights till today.Interesting read of government’s fear leading to problems further.
    Thank you Rinpoche for this sharing.

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/tajikistans-battle-against-beards-to-fight-radicalisation.html
  • sarassitham
    Friday, May 29. 2020 11:30 PM
    Thanks for the interesting topic sharing where most people have great interest and
    curiosity about. Whether we choose to believe in the paranormal or not, we all have to realize that there are many strange things that has happened to all of us that are unexplainable.

    To me paranormal activities are considered as something close to religion too because in every single religion they always talk about spirits and etc. It’s whether you believe in the spiritual world or not sometimes it’s eerie and fascinating to read about all the things that go bump in the night.
  • S.Prathap
    Friday, May 29. 2020 03:38 PM
    I like herbal remedies as they work gently and is not as harmful to the body as the pharmaceutical medication. However, I would say that they are more effective as preventive due to their slow nature.
    I used to hear people say food is the best remedy for sickness prevention, when we have proper intake of food, we can stay healthy for long term.Really a informative article.Thank you very much .
  • Samfoonheei
    Friday, May 29. 2020 03:35 PM
    A Mongolian highly respected lama Kensur Rinpoche Jetsun Ngawang Nyima of Drepung Gomang Monastic Institution in South India was truly a great teacher of our time. He was a great teacher of the Buddhist doctrine, preserving all the teachings of Tsongkapa’s golden lineage. He was such a kind and warm lama who had invited our lama to stay in Drepung Gomang Monastery. But Rinpoche turned down as Rinpoche had promised to be at Gaden. Rinpoche was touched by his affection, and has invited Rinpoche at any time come to Drepung and update him always. Before going back to Gaden , he even blessed Rinpoche. Amazingly and beautifully of such a meeting of a highly known lama, teacher and well respected by everyone , Rinpoche met. Merely by listening to the teachings of a GREAT lama from the video is a blessing.
    Thank you Rinpoche for this sharing.

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/drepung-gomang-monasterys-kensur-rinpoche-jetsun-ngawang-nyima.html
  • Samfoonheei
    Friday, May 29. 2020 03:33 PM
    The White Temple of Thailand also known as Wat Rong Khun, which is outside Chiang Rai city. It is one of the most recognizable temple, attracting thousands of locals and tourist yearly. It is beautiful temple where everything in white colour, even the fishes reared in the ponds also white in colour. Well this temple is very unique as it stands out through the white colour. With the use of pieces of glass in the plaster, looks sparkling in the sun. The white colour signifies the purity of the Buddha, while the glass symbolizes the Buddha’s wisdom and the Dhamma, the Buddhist teachings.
    I have visited this amazing White Temple a few years back. Simply amazing. This bizarre-looking white temple located is the brainchild of Chiang Rai-born visual artist and painter Chalermchai Kositpipat. The temple is filled with Buddhist symbolisms, beautiful layout, architecture, all the way to the ornate reliefs and mirror decorations. Worthy visiting.
    Thank you Rinpoche for this sharing.

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-white-temple-in-thailand.html
  • S.Prathap
    Thursday, May 28. 2020 04:47 PM
    Kyabje Yongyal Rinpoche is a very learned scholar, master of tantra whom were respected by many.Thank you Rinpoche for sharing with us,the wonderful meeting with Kyabje Yonyal Rinpoche in New York.
    It is wonderful and inspiring to see the demonstration of great respect among two great Masters.Thank you very much for the good article.
  • Samfoonheei
    Thursday, May 28. 2020 01:41 PM
    Wow what a great day …..the historic first Kalachakra initiation been held publicly in Tibet, China in the last 50 years. For most by H H the 11th Panchen Lama Bainqen Erdini Qoigyijabu. Many highly attained masters and incarnated lamas and teachers and more than hundred thousand over monks and nuns attended this auspicious event. Looking at those beautiful pictures tells us all. So many of them it’s a blessing for them. With so many attending this event has proves that he is indeed the unmistaken incarnation as he is claimed by some as false and a fake Panchen Lama.
    With Panchen Lama as a spiritual leader, his influence made a huge impact on the Tibetans which is on the rise, this would be wonderful. In no time they might accept Dorje Shugden’s practice. Interesting read and blessing been able to see those beautiful pictures.
    Thank You Pastor David Lai for sharing.

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/historic-first-kalachakra-initiation-by-the-11th-panchen-lama.html
  • Samfoonheei
    Thursday, May 28. 2020 01:38 PM
    Arjia Rinpoche, one of the most important religious leaders to escape Tibet since the Dalai Lama fled into exile. A close friend of HH Dalai Lama and 10th Panchen Lama . At the age of two, he was recognized by the 10th Panchen Lama as the reincarnation of the father of Tsongkhapa who is the founder of the Gelug sect of Tibetan Buddhism. Rinpoche has spoken openly about unity and harmony in the community during the 30th Anniversary Commemoration of HH the 10th Panchen Lama’s Maha-Parinirvana. He has advised the Tibetans to stop discriminating against Dorje Shugden practitioners. No one should be discriminated just because of differences basis of their religious and spiritual faiths. Dorje Shugden as made a scapegoat by the Tibetan leadership for too long . Its time someone like Arjia Rinpoche or more people to speck up for the sake of world peace and harmony. Wonderful and simple speech yet clearly he spoke bravely on fulfilling the Panchen Lama’s wishes.
    Thank you Rinpoche for this sharing of Arjia Rinpoche.

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/arjia-rinpoche-says-dont-discriminate-against-dorje-shugden-people.html
  • S.Prathap
    Wednesday, May 27. 2020 03:27 PM
    To be living in such a beautiful house and nice surrounding would be really really nice! Looking at the pictures above, it makes me think of Enchanted Forest in KFR. Nature gives us all. This harmonious balance makes our souls happy.
    Houses like this are not only good for living in but working in as well. I would love to work in a environment like this. I’m sure I will be able to think better and work better.Thank you for the good article.

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/art-architecture/natural-instinct.html?fbclid=IwAR3z999kypzMkJHpfG0UW6A8Wet-CXYsA3NbP8Dn-kVwoh7rbc1ToEF2Cm4
  • Samfoonheei
    Wednesday, May 27. 2020 01:30 PM
    American basketball legend Stephon Marbury has played 13 years in the NBA . Been professional basketball the former NBA superstar , looked to the world of Chinese basketball. Having migrated there he brought the Chinese team to national victory, winning three Chinese Basketball Association (CBA) championships. Marbury applied for and received a Chinese “green card”, as he been popular inspiring players ,bringing the whole team a positive and fighting spirit to victory. He is the fifth American basketball player to receive a green card in China. After all not easy to apply one as a foreigner . He also earned the nickname Commissar Ma for his role as a mentor to the teammates and younger players while playing in China. Wow…China immortalised Marbury with an arena statue, and got him a postage stamp of him. That’s wonderful, as they appreciate of what he has done for China.
    Thank you for this sharing.

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/stephon-marbury-embraces-china.html
  • Samfoonheei
    Wednesday, May 27. 2020 01:29 PM
    All religions share a similar message of peace and tolerance despite their differences. In the history of faith, there are so many beautiful and inspiring thoughts about creating peace and harmony among communities. We should help out to the poor or homeless regardless of race and of religion. Those Buddhist monks at Dhammarajika Monastery in Dhaka did a good job, in accord to Buddhist teachings. They gave out foods to the poor Muslims during Ramadan the Muslim fasting months. Looking at the pictures tells all. A wonderful way helping the hundreds poor people in the streets . That’s should be the way , well a rare example of religious harmony . Helping and giving are human strengths and weapons against the many arbitrary and malevolent dark forces that plague human existence.
    Thank you Rinpoche for this sharing.

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/bangladeshi-buddhist-monks-feed-hundreds-of-poor-muslims-during-ramadan.html
  • Samfoonheei
    Tuesday, May 26. 2020 02:07 PM
    Came across this old post. Inspiring…with worthy words from our Lama to HH Dalai Lama, all Gurus and the world. A New Year of 2011, wishing all guru’s works and supreme aspirations be fulfilled swiftly. Inspiring blessings for 2011,may our Lama ‘s wish be materialized and his teachings flourished to the ten direction. Even our Lama not with us yet the spiritual spirit will always be with all of us. Our Lama will be back soon.

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/happy-2011-to-hh-dalai-lama-all-gurus-world.html
  • Samfoonheei
    Tuesday, May 26. 2020 01:58 PM
    Religion and politics are two of the hardest things to talk about. Living in a country , we should be given religious freedom to choose what we want to pray. But it not mean we are spy of that country. Disappointed the Central Tibetan Administration (CTA) accuses Dorje Shugden practitioners as Chinese agents just because they practice Dorje Shugden. Rinpoche has been accused by the CTA . They said that said Rinpoche was a spy and an agent paid by China. All these were definite not true at all. Rinpoche had received the Dorje Shugden’s practice 30 years ago, been passed down from Rinpoche’s Guru. Many high lamas have been practising Dorje Shugden for the last 400 years, it is ridiculous to say they were Chinese spies too. All major religious traditions carry basically the same message, that is love, compassion and forgiveness. But sad the CTA ,having a fuss over it , and has created disharmony among Buddhist practitioners. It’s a matter of choice we choose to pray nothing political related to China. Just because we are Chinese , we are paid by the China , we are Chinese spies, that’s does not made sense at all. Regardless of our race or religion, we all want and need harmony. Hatred and conflict are often rooted in differences between people of different races and religions. We all need to respect people of different races as well as people of different faiths and religions.
    Thank you Rinpoche for this sharing

    https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/tsem-rinpoche-and-china.html

1 · 2 · 3 · 4 · 5 · »

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The Unknown

The Known and unknown are both feared,
Known is being comfortable and stagnant,
The unknown may be growth and opportunities,
One shall never know if one fears the unknown more than the known.
Who says the unknown would be worse than the known?
But then again, the unknown is sometimes worse than the known. In the end nothing is known unless we endeavour,
So go pursue all the way with the unknown,
because all unknown with familiarity becomes the known.
~Tsem Rinpoche

Photos On The Go

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According to legend, Shambhala is a place where wisdom and love reign, and there is no crime. Doesn\'t this sound like the kind of place all of us would love to live in? https://www.tsemrinpoche.com/?p=204874
4 months ago
According to legend, Shambhala is a place where wisdom and love reign, and there is no crime. Doesn't this sound like the kind of place all of us would love to live in? https://www.tsemrinpoche.com/?p=204874
108 candles and sang (incense) offered at our Wish-Fulfilling Grotto, invoking Dorje Shugden\'s blessings for friends, sponsors and supporters, wonderful!
4 months ago
108 candles and sang (incense) offered at our Wish-Fulfilling Grotto, invoking Dorje Shugden's blessings for friends, sponsors and supporters, wonderful!
Dharmapalas are not exclusive to Tibetan culture and their practice is widespread throughout the Buddhist world - https://www.tsemrinpoche.com/?p=193645
4 months ago
Dharmapalas are not exclusive to Tibetan culture and their practice is widespread throughout the Buddhist world - https://www.tsemrinpoche.com/?p=193645
One of our adorable Kechara Forest Retreat\'s doggies, Tara, happy and safe, and enjoying herself in front of Wisdom Hall which has been decorated for Chinese New Year
4 months ago
One of our adorable Kechara Forest Retreat's doggies, Tara, happy and safe, and enjoying herself in front of Wisdom Hall which has been decorated for Chinese New Year
Fragrant organic Thai basil harvested from our very own Kechara Forest Retreat farm!
4 months ago
Fragrant organic Thai basil harvested from our very own Kechara Forest Retreat farm!
On behalf of our Puja House team, Pastor Tat Ming receives food and drinks from Rinpoche. Rinpoche wanted to make sure the hardworking Puja House team are always taken care of.
4 months ago
On behalf of our Puja House team, Pastor Tat Ming receives food and drinks from Rinpoche. Rinpoche wanted to make sure the hardworking Puja House team are always taken care of.
By the time I heard about Luang Phor Thong, he was already very old, in his late 80s. When I heard about him, I immediately wanted to go and pay my respects to him. - http://bit.ly/LuangPhorThong
5 months ago
By the time I heard about Luang Phor Thong, he was already very old, in his late 80s. When I heard about him, I immediately wanted to go and pay my respects to him. - http://bit.ly/LuangPhorThong
It\'s very nice to see volunteers helping maintain holy sites in Kechara Forest Retreat, it\'s very good for them. Cleaning Buddha statues is a very powerful and effective way of purifying body karma.
5 months ago
It's very nice to see volunteers helping maintain holy sites in Kechara Forest Retreat, it's very good for them. Cleaning Buddha statues is a very powerful and effective way of purifying body karma.
Kechara Forest Retreat is preparing for the upcoming Chinese New Year celebrations. This is our holy Vajra Yogini stupa which is now surrounded by beautiful lanterns organised by our students.
5 months ago
Kechara Forest Retreat is preparing for the upcoming Chinese New Year celebrations. This is our holy Vajra Yogini stupa which is now surrounded by beautiful lanterns organised by our students.
One of the most recent harvests from our Kechara Forest Retreat land. It was grown free of chemicals and pesticides, wonderful!
5 months ago
One of the most recent harvests from our Kechara Forest Retreat land. It was grown free of chemicals and pesticides, wonderful!
Third picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal.
Height: 33ft (10m)
10 months ago
Third picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal. Height: 33ft (10m)
Second picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal.
Height: 33ft (10m)
10 months ago
Second picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal. Height: 33ft (10m)
First picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal.
Height: 33ft (10m)
10 months ago
First picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal. Height: 33ft (10m)
The first title published by Kechara Comics is Karuna Finds A Way. It tells the tale of high-school sweethearts Karuna and Adam who had what some would call the dream life. Everything was going great for them until one day when reality came knocking on their door. Caught in a surprise swindle, this loving family who never harmed anyone found themselves out of luck and down on their fortune. Determined to save her family, Karuna goes all out to find a solution. See what she does- https://bit.ly/2LSKuWo
11 months ago
The first title published by Kechara Comics is Karuna Finds A Way. It tells the tale of high-school sweethearts Karuna and Adam who had what some would call the dream life. Everything was going great for them until one day when reality came knocking on their door. Caught in a surprise swindle, this loving family who never harmed anyone found themselves out of luck and down on their fortune. Determined to save her family, Karuna goes all out to find a solution. See what she does- https://bit.ly/2LSKuWo
Very powerful story! Tibetan Resistance group Chushi Gangdruk reveals how Dalai Lama escaped in 1959- https://bit.ly/2S9VMGX
11 months ago
Very powerful story! Tibetan Resistance group Chushi Gangdruk reveals how Dalai Lama escaped in 1959- https://bit.ly/2S9VMGX
At Kechara Forest Retreat land we have nice fresh spinach growing free of chemicals and pesticides. Yes!
11 months ago
At Kechara Forest Retreat land we have nice fresh spinach growing free of chemicals and pesticides. Yes!
See beautiful pictures of Manjushri Guest House here- https://bit.ly/2WGo0ti
12 months ago
See beautiful pictures of Manjushri Guest House here- https://bit.ly/2WGo0ti
Beginner’s Introduction to Dorje Shugden~Very good overview https://bit.ly/2QQNfYv
12 months ago
Beginner’s Introduction to Dorje Shugden~Very good overview https://bit.ly/2QQNfYv
Fresh eggplants grown on Kechara Forest Retreat\'s land here in Malaysia
12 months ago
Fresh eggplants grown on Kechara Forest Retreat's land here in Malaysia
Most Venerable Uppalavanna – The Chief Female Disciple of Buddha Shakyamuni - She exhibited many supernatural abilities gained from meditation and proved to the world females and males are equal in spirituality- https://bit.ly/31d9Rat
12 months ago
Most Venerable Uppalavanna – The Chief Female Disciple of Buddha Shakyamuni - She exhibited many supernatural abilities gained from meditation and proved to the world females and males are equal in spirituality- https://bit.ly/31d9Rat
Thailand’s ‘Renegade’ Yet Powerful Buddhist Nuns~ https://bit.ly/2Z1C02m
12 months ago
Thailand’s ‘Renegade’ Yet Powerful Buddhist Nuns~ https://bit.ly/2Z1C02m
Mahapajapati Gotami – the first Buddhist nun ordained by Lord Buddha- https://bit.ly/2IjD8ru
12 months ago
Mahapajapati Gotami – the first Buddhist nun ordained by Lord Buddha- https://bit.ly/2IjD8ru
The Largest Buddha Shakyamuni in Russia | 俄罗斯最大的释迦牟尼佛画像- https://bit.ly/2Wpclni
12 months ago
The Largest Buddha Shakyamuni in Russia | 俄罗斯最大的释迦牟尼佛画像- https://bit.ly/2Wpclni
Sacred Vajra Yogini
12 months ago
Sacred Vajra Yogini
Dorje Shugden works & archives - a labour of commitment - https://bit.ly/30Tp2p8
12 months ago
Dorje Shugden works & archives - a labour of commitment - https://bit.ly/30Tp2p8
Mahapajapati Gotami, who was the first nun ordained by Lord Buddha.
1 years ago
Mahapajapati Gotami, who was the first nun ordained by Lord Buddha.
Mahapajapati Gotami, who was the first nun ordained by Lord Buddha. She was his step-mother and aunt. Buddha\'s mother had passed away at his birth so he was raised by Gotami.
1 years ago
Mahapajapati Gotami, who was the first nun ordained by Lord Buddha. She was his step-mother and aunt. Buddha's mother had passed away at his birth so he was raised by Gotami.
Another nun disciple of Lord Buddha\'s. She had achieved great spiritual abilities and high attainments. She would be a proper object of refuge. This image of the eminent bhikkhuni (nun) disciple of the Buddha, Uppalavanna Theri.
1 years ago
Another nun disciple of Lord Buddha's. She had achieved great spiritual abilities and high attainments. She would be a proper object of refuge. This image of the eminent bhikkhuni (nun) disciple of the Buddha, Uppalavanna Theri.
Wandering Ascetic Painting by Nirdesha Munasinghe
1 years ago
Wandering Ascetic Painting by Nirdesha Munasinghe
High Sri Lankan monks visit Kechara to bless our land, temple, Buddha and Dorje Shugden images. They were very kind-see pictures- https://bit.ly/2HQie2M
1 years ago
High Sri Lankan monks visit Kechara to bless our land, temple, Buddha and Dorje Shugden images. They were very kind-see pictures- https://bit.ly/2HQie2M
This is pretty amazing!

First Sri Lankan Buddhist temple opened in Dubai!!!
1 years ago
This is pretty amazing! First Sri Lankan Buddhist temple opened in Dubai!!!
My Dharma boy (left) and Oser girl loves to laze around on the veranda in the mornings. They enjoy all the trees, grass and relaxing under the hot sun. Sunbathing is a favorite daily activity. I care about these two doggies of mine very much and I enjoy seeing them happy. They are with me always. Tsem Rinpoche

Always be kind to animals and eat vegetarian- https://bit.ly/2Psp8h2
1 years ago
My Dharma boy (left) and Oser girl loves to laze around on the veranda in the mornings. They enjoy all the trees, grass and relaxing under the hot sun. Sunbathing is a favorite daily activity. I care about these two doggies of mine very much and I enjoy seeing them happy. They are with me always. Tsem Rinpoche Always be kind to animals and eat vegetarian- https://bit.ly/2Psp8h2
After you left me Mumu, I was alone. I have no family or kin. You were my family. I can\'t stop thinking of you and I can\'t forget you. My bond and connection with you is so strong. I wish you were by my side. Tsem Rinpoche
1 years ago
After you left me Mumu, I was alone. I have no family or kin. You were my family. I can't stop thinking of you and I can't forget you. My bond and connection with you is so strong. I wish you were by my side. Tsem Rinpoche
This story is a life-changer. Learn about the incredible Forest Man of India | 印度“森林之子”- https://bit.ly/2Eh4vRS
1 years ago
This story is a life-changer. Learn about the incredible Forest Man of India | 印度“森林之子”- https://bit.ly/2Eh4vRS
Part 2-Beautiful billboard in Malaysia of a powerful Tibetan hero whose life serves as a great inspiration- https://bit.ly/2UltNE4
1 years ago
Part 2-Beautiful billboard in Malaysia of a powerful Tibetan hero whose life serves as a great inspiration- https://bit.ly/2UltNE4
Part 1-Beautiful billboard in Malaysia of a powerful Tibetan hero whose life serves as a great inspiration- https://bit.ly/2UltNE4
1 years ago
Part 1-Beautiful billboard in Malaysia of a powerful Tibetan hero whose life serves as a great inspiration- https://bit.ly/2UltNE4
The great Protector Manjushri Dorje Shugden depicted in the beautiful Mongolian style. To download a high resolution file: https://bit.ly/2Nt3FHz
1 years ago
The great Protector Manjushri Dorje Shugden depicted in the beautiful Mongolian style. To download a high resolution file: https://bit.ly/2Nt3FHz
The Mystical land of Shambhala is finally ready for everyone to feast their eyes and be blessed. A beautiful post with information, art work, history, spirituality and a beautiful book composed by His Holiness the 6th Panchen Rinpoche. ~ https://bit.ly/309MHBi
1 years ago
The Mystical land of Shambhala is finally ready for everyone to feast their eyes and be blessed. A beautiful post with information, art work, history, spirituality and a beautiful book composed by His Holiness the 6th Panchen Rinpoche. ~ https://bit.ly/309MHBi
Beautiful pictures of the huge Buddha in Longkou Nanshan- https://bit.ly/2LsBxVb
1 years ago
Beautiful pictures of the huge Buddha in Longkou Nanshan- https://bit.ly/2LsBxVb
The reason-Very interesting thought- https://bit.ly/2V7VT5r
1 years ago
The reason-Very interesting thought- https://bit.ly/2V7VT5r
NEW Bigfoot cafe in Malaysia! Food is delicious!- https://bit.ly/2VxdGau
1 years ago
NEW Bigfoot cafe in Malaysia! Food is delicious!- https://bit.ly/2VxdGau
DON\'T MISS THIS!~How brave Bonnie survived by living with a herd of deer~ https://bit.ly/2Lre2eY
1 years ago
DON'T MISS THIS!~How brave Bonnie survived by living with a herd of deer~ https://bit.ly/2Lre2eY
Global Superpower China Will Cut Meat Consumption by 50%! Very interesting, find out more- https://bit.ly/2V1sJFh
1 years ago
Global Superpower China Will Cut Meat Consumption by 50%! Very interesting, find out more- https://bit.ly/2V1sJFh
You can download this beautiful Egyptian style Dorje Shugden Free- https://bit.ly/2Nt3FHz
1 years ago
You can download this beautiful Egyptian style Dorje Shugden Free- https://bit.ly/2Nt3FHz
Beautiful high file for print of Lord Manjushri. May you be blessed- https://bit.ly/2V8mwZe
1 years ago
Beautiful high file for print of Lord Manjushri. May you be blessed- https://bit.ly/2V8mwZe
Mongolian (Oymiakon) Shaman in Siberia, Russia. That is his real outfit he wears. Very unique. TR
1 years ago
Mongolian (Oymiakon) Shaman in Siberia, Russia. That is his real outfit he wears. Very unique. TR
Find one of the most beautiful temples in the world in Nara, Japan. It is the 1,267 year old Todai-ji temple that houses a 15 meter Buddha Vairocana statue who is a cosmic and timeless Buddha. Emperor Shomu who sponsored this beautiful temple eventually abdicated and ordained as a Buddhist monk. Very interesting history and story. One of the places everyone should visit- https://bit.ly/2VgsHhK
1 years ago
Find one of the most beautiful temples in the world in Nara, Japan. It is the 1,267 year old Todai-ji temple that houses a 15 meter Buddha Vairocana statue who is a cosmic and timeless Buddha. Emperor Shomu who sponsored this beautiful temple eventually abdicated and ordained as a Buddhist monk. Very interesting history and story. One of the places everyone should visit- https://bit.ly/2VgsHhK
Manjusri Kumara (bodhisattva of wisdom), India, Pala dynesty, 9th century, stone, Honolulu Academy of Arts
1 years ago
Manjusri Kumara (bodhisattva of wisdom), India, Pala dynesty, 9th century, stone, Honolulu Academy of Arts
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    Bodha stupa July 2019-
    Rainy period
  • Cute Tara girl having a snack. She is one of Kechara Forest Retreat’s resident doggies.
    11 months ago
    Cute Tara girl having a snack. She is one of Kechara Forest Retreat’s resident doggies.
  • Your Next Meal!
    12 months ago
    Your Next Meal!
    Yummy? Tasty? Behind the scenes of the meat on your plates. Meat is a killing industry.
  • This is Daw
    12 months ago
    This is Daw
    This is what they do to get meat on tables, and to produce belts and jackets. Think twice before your next purchase.
  • Don’t Take My Mummy Away!
    12 months ago
    Don’t Take My Mummy Away!
    Look at the poor baby chasing after the mother. Why do we do that to them? It's time to seriously think about our choices in life and how they affect others. Be kind. Don't break up families.
  • They do this every day!
    12 months ago
    They do this every day!
    This is how they are being treated every day of their lives. Please do something to stop the brutality. Listen to their cries for help!
  • What happened at Fair Oaks Farm?
    12 months ago
    What happened at Fair Oaks Farm?
    The largest undercover dairy investigation of all time. See what they found out at Fair Oaks Farm.
  • She’s going to spend her whole life here without being able to move correctly. Like a machine. They are the slaves of the people and are viewed as a product. It’s immoral. Billions of terrestrial animals die annually. Billions. You can’t even imagine it. And all that because people don’t want to give up meat, even though there are so many alternatives. ~ Gabriel Azimov
    12 months ago
    She’s going to spend her whole life here without being able to move correctly. Like a machine. They are the slaves of the people and are viewed as a product. It’s immoral. Billions of terrestrial animals die annually. Billions. You can’t even imagine it. And all that because people don’t want to give up meat, even though there are so many alternatives. ~ Gabriel Azimov
  • Our Malaysian Prime Minister Dr. Mahathir speaks so well, logically and regarding our country’s collaboration with China for growth. It is refreshing to listen to Dr. Mahathir’s thoughts. He said our country can look to China for many more things such as technology and so on. Tsem Rinpoche
    1 years ago
    Our Malaysian Prime Minister Dr. Mahathir speaks so well, logically and regarding our country’s collaboration with China for growth. It is refreshing to listen to Dr. Mahathir’s thoughts. He said our country can look to China for many more things such as technology and so on. Tsem Rinpoche
  • This is the first time His Holiness Dalai Lama mentions he had some very serious illness. Very worrying. This video is captured April 2019.
    1 years ago
    This is the first time His Holiness Dalai Lama mentions he had some very serious illness. Very worrying. This video is captured April 2019.
  • Beautiful Monastery in Hong Kong
    1 years ago
    Beautiful Monastery in Hong Kong
  • This dog thanks his hero in such a touching way. Tsem Rinpoche
    1 years ago
    This dog thanks his hero in such a touching way. Tsem Rinpoche
  • Join Tsem Rinpoche in prayer for H.H. Dalai Lama’s long life~ https://www.youtube.com/watch?v=gYy7JcveikU&feature=youtu.be
    1 years ago
    Join Tsem Rinpoche in prayer for H.H. Dalai Lama’s long life~ https://www.youtube.com/watch?v=gYy7JcveikU&feature=youtu.be
  • These people going on pilgrimage to a holy mountain and prostrating out of devotion and for pilgrimage in Tibet. Such determination for spiritual practice. Tsem Rinpoche
    1 years ago
    These people going on pilgrimage to a holy mountain and prostrating out of devotion and for pilgrimage in Tibet. Such determination for spiritual practice. Tsem Rinpoche
  • Beautiful new casing in Kechara for Vajra Yogini. Tsem Rinpoche
    1 years ago
    Beautiful new casing in Kechara for Vajra Yogini. Tsem Rinpoche
  • Get ready to laugh real hard. This is Kechara’s version of “Whatever Happened to Baby Jane!” We have some real talents in this video clip.
    1 years ago
    Get ready to laugh real hard. This is Kechara’s version of “Whatever Happened to Baby Jane!” We have some real talents in this video clip.
  • Recitation of Dorje Dermo‘s mantra or the Dharani of Glorious Vajra Claws. This powerful mantra is meant to destroy all obstacles that come in our way. Beneficial to play this mantra in our environments.
    1 years ago
    Recitation of Dorje Dermo‘s mantra or the Dharani of Glorious Vajra Claws. This powerful mantra is meant to destroy all obstacles that come in our way. Beneficial to play this mantra in our environments.
  • Beautiful
    1 years ago
    Beautiful
    Beautiful sacred Severed Head Vajra Yogini from Tsem Rinpoche's personal shrine.
  • My little monster cute babies Dharma and Oser. Take a look and get a cute attack for the day! Tsem Rinpoche
    1 years ago
    My little monster cute babies Dharma and Oser. Take a look and get a cute attack for the day! Tsem Rinpoche
  • Plse watch this short video and see how all sentient beings are capable of tenderness and love. We should never hurt animals nor should we eat them. Tsem Rinpoche
    1 years ago
    Plse watch this short video and see how all sentient beings are capable of tenderness and love. We should never hurt animals nor should we eat them. Tsem Rinpoche
  • Cruelty of some people have no limits and it’s heartbreaking. Being kind cost nothing. Tsem Rinpoche
    1 years ago
    Cruelty of some people have no limits and it’s heartbreaking. Being kind cost nothing. Tsem Rinpoche
  • SUPER ADORABLE and must see
    1 years ago
    SUPER ADORABLE and must see
    Tsem Rinpoche's dog Oser girl enjoying her snack in her play pen.
  • Cute!
    1 years ago
    Cute!
    Oser girl loves the balcony so much. - https://www.youtube.com/watch?v=RTcoWpKJm2c
  • Uncle Wong
    1 years ago
    Uncle Wong
    We were told by Uncle Wong he is very faithful toward Dorje Shugden. Dorje Shugden has extended help to him on several occasions and now Uncle Wong comes daily to make incense offerings to Dorje Shugden. He is grateful towards the help he was given.
  • Tsem Rinpoche’s Schnauzer Dharma boy fights Robot sphere from Arkonide!
    1 years ago
    Tsem Rinpoche’s Schnauzer Dharma boy fights Robot sphere from Arkonide!
  • Cute baby owl found and rescued
    1 years ago
    Cute baby owl found and rescued
    We rescued a lost baby owl in Kechara Forest Retreat.
  • Nice cups from Kechara!!
    1 years ago
    Nice cups from Kechara!!
    Dorje Shugden people's lives matter!
  • Enjoy a peaceful morning at Kechara Forest Retreat
    1 years ago
    Enjoy a peaceful morning at Kechara Forest Retreat
    Chirping birds and other forest animals create a joyful melody at the Vajrayogini stupa in Kechara Forest Retreat (Bentong, Malaysia).
  • This topic is so hot in many circles right now.
    3 yearss ago
    This topic is so hot in many circles right now.
    This video is thought-provoking and very interesting. Watch! Thanks so much to our friends at LIVEKINDLY.
  • Chiropractic CHANGES LIFE for teenager with acute PAIN & DEAD LEG.
    3 yearss ago
    Chiropractic CHANGES LIFE for teenager with acute PAIN & DEAD LEG.
  • BEAUTIFUL PLACE IN NEW YORK STATE-AMAZING.
    3 yearss ago
    BEAUTIFUL PLACE IN NEW YORK STATE-AMAZING.
  • Leonardo DiCaprio takes on the meat Industry with real action.
    3 yearss ago
    Leonardo DiCaprio takes on the meat Industry with real action.
  • Do psychic mediums have messages from beyond?
    3 yearss ago
    Do psychic mediums have messages from beyond?
  • Lovely gift for my 52nd Birthday. Tsem Rinpoche
    3 yearss ago
    Lovely gift for my 52nd Birthday. Tsem Rinpoche
  • This 59-year-old chimpanzee was refusing food and ready to die until...
    3 yearss ago
    This 59-year-old chimpanzee was refusing food and ready to die until...
    she received “one last visit from an old friend” 💔💔
  • Bigfoot sighted again and made it to the news.
    3 yearss ago
    Bigfoot sighted again and made it to the news.
  • Casper is such a cute and adorable. I like him.
    3 yearss ago
    Casper is such a cute and adorable. I like him.
  • Dorje Shugden Monastery Amarbayasgalant  Mongolia's Ancient Hidden Gem
    3 yearss ago
    Dorje Shugden Monastery Amarbayasgalant Mongolia's Ancient Hidden Gem
  • Don't you love Hamburgers? See how 'delicious' it is here!
    3 yearss ago
    Don't you love Hamburgers? See how 'delicious' it is here!
  • Such a beautiful and powerful message from a person who knows the meaning of life. Tsem Rinpoche
    3 yearss ago
    Such a beautiful and powerful message from a person who knows the meaning of life. Tsem Rinpoche
  • What the meat industry figured out is that you don't need healthy animals to make a profit.
    3 yearss ago
    What the meat industry figured out is that you don't need healthy animals to make a profit.
    Sick animals are more profitable... farms calculate how close to death they can keep animals without killing them. That's the business model. How quickly they can be made to grow, how tightly they can be packed, how much or how little can they eat, how sick they can get without dying... We live in a world in which it's conventional to treat an animal like a block of wood. ~ Jonathan Safran Foer
  • This video went viral and it's a must watch!!
    3 yearss ago
    This video went viral and it's a must watch!!
  • SEE HOW THIS ANIMAL SERIAL KILLER HAS NO ISSUE BLUDGEONING THIS DEFENSELESS BEING.
    3 yearss ago
    SEE HOW THIS ANIMAL SERIAL KILLER HAS NO ISSUE BLUDGEONING THIS DEFENSELESS BEING.
    This happens daily in slaughterhouse so you can get your pork and Bak ku teh. Stop eating meat.

ASK A PASTOR


Ask the Pastors

A section for you to clarify your Dharma questions with Kechara’s esteemed pastors.

Just post your name and your question below and one of our pastors will provide you with an answer.

Scroll down and click on "View All Questions" to view archived questions.

View All Questions

CHAT PICTURES

Our team have been working extra hours for the past few weeks to deliver provisions and hamper goodies to the needy families before Hari Raya! Heart warming to see the smiling faces of our recipients upon receiving 3 bags full of food and daily used items. Thanks to everyone of you who have contributed to our foodbank enabling us to give all our recipients (especially those celebrating) a Raya to remember! - Vivian @ Kechara Soup Kitchen
2 days ago
Our team have been working extra hours for the past few weeks to deliver provisions and hamper goodies to the needy families before Hari Raya! Heart warming to see the smiling faces of our recipients upon receiving 3 bags full of food and daily used items. Thanks to everyone of you who have contributed to our foodbank enabling us to give all our recipients (especially those celebrating) a Raya to remember! - Vivian @ Kechara Soup Kitchen
Thankful to all donors and those who have been committed in contributing not just money but time over the past testing weeks to help us ease the work of our frontliners and also the livelihood of the needy, their struggles over this pandemic period seemed a little easier to bear with because of your contributions! - Vivian @Kechara Soup Kitchen
3 days ago
Thankful to all donors and those who have been committed in contributing not just money but time over the past testing weeks to help us ease the work of our frontliners and also the livelihood of the needy, their struggles over this pandemic period seemed a little easier to bear with because of your contributions! - Vivian @Kechara Soup Kitchen
KSDS Level 2 virtual class, Lin Mun KSDS
2 weeks ago
KSDS Level 2 virtual class, Lin Mun KSDS
KSDS Level 3 virtual class. Lin Mun KSDS
2 weeks ago
KSDS Level 3 virtual class. Lin Mun KSDS
Wesak 2020
3 weeks ago
Wesak 2020
Recycle today for a better tomorrow. KEP-Serena
3 months ago
Recycle today for a better tomorrow. KEP-Serena
Today we are having recycling at Kechara Soup Kitchen. Do drop by here if you would like to get ride of the recyclable items from home. KEP - Serena
3 months ago
Today we are having recycling at Kechara Soup Kitchen. Do drop by here if you would like to get ride of the recyclable items from home. KEP - Serena
Highlights from the Shize Peaceful Fire Puja: Seen here is Bam, Vajrayogini’s seed syllable and also Kechara's logo. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: Seen here is Bam, Vajrayogini’s seed syllable and also Kechara's logo. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: More melted butter was offered. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: More melted butter was offered. - shared by Pastor Antoinette
H.E. Zawa Rinpoche in deep concentration. - shared by Pastor Antoinette
3 months ago
H.E. Zawa Rinpoche in deep concentration. - shared by Pastor Antoinette
Geshela is seen here wearing ceremonial hat called tsoksha. - shared by Pastor Antoinette
3 months ago
Geshela is seen here wearing ceremonial hat called tsoksha. - shared by Pastor Antoinette
The Shize Fire Puja was performed according to scriptural sources. - shared by Pastor Antoinette
3 months ago
The Shize Fire Puja was performed according to scriptural sources. - shared by Pastor Antoinette
To find out more about the substances offered during jinsek/fire puja, have a read here: http://bit.ly/WhatIsFirePuja - shared by Pastor Antoinette
3 months ago
To find out more about the substances offered during jinsek/fire puja, have a read here: http://bit.ly/WhatIsFirePuja - shared by Pastor Antoinette
More about the symbolism of the offering items here: http://bit.ly/WhatIsFirePuja - shared by Pastor Antoinette
3 months ago
More about the symbolism of the offering items here: http://bit.ly/WhatIsFirePuja - shared by Pastor Antoinette
Amongst all pujas, the fire puja is considered the king of all Pujas. It is the most powerful of all pujas within Tibetan Buddhism and its purpose is basically to remove all obstacles and its stains to enlightenment.
3 months ago
Amongst all pujas, the fire puja is considered the king of all Pujas. It is the most powerful of all pujas within Tibetan Buddhism and its purpose is basically to remove all obstacles and its stains to enlightenment.
Highlights from the Shize Peaceful Fire Puja: Graceful hand mudras were also part of the ritual. - shared Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: Graceful hand mudras were also part of the ritual. - shared Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: One by one the offering substances were offered accompanied by traditional Tibetan recitations. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: One by one the offering substances were offered accompanied by traditional Tibetan recitations. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: JP Thong ensuring that Geshela's ritual items are within easy reach. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: JP Thong ensuring that Geshela's ritual items are within easy reach. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: Pastor David Lai & Frederick Law were also on hand to assist with the puja ritual substances. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: Pastor David Lai & Frederick Law were also on hand to assist with the puja ritual substances. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: Pastor Niral Patel assisting H.E. Zawa Rinpoche during the puja. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: Pastor Niral Patel assisting H.E. Zawa Rinpoche during the puja. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: Peaceful fire pujas are excellent to remove inauspiciousness, problems that might be coming to our lifespan, wisdom, wealth, growth of Dharma. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: Peaceful fire pujas are excellent to remove inauspiciousness, problems that might be coming to our lifespan, wisdom, wealth, growth of Dharma. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: Over 100 Kecharians & their loved ones spent the Sunday evening immersed in this obstacle pacifying puja. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: Over 100 Kecharians & their loved ones spent the Sunday evening immersed in this obstacle pacifying puja. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: H.E. Zawa Dakpa and Geshe Janchup Gyaltsen Lama inspecting the offering substances. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: H.E. Zawa Dakpa and Geshe Janchup Gyaltsen Lama inspecting the offering substances. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: H.E. Zawa Rinpoche & Geshe Janchup making last minute checks before the commencement of the Jinsek or Fire Puja. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: H.E. Zawa Rinpoche & Geshe Janchup making last minute checks before the commencement of the Jinsek or Fire Puja. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: The arrival of the Sangha conducting this sacred puja accompanied by Changtso Beng Kooi and Pastor Niral Patel - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: The arrival of the Sangha conducting this sacred puja accompanied by Changtso Beng Kooi and Pastor Niral Patel - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: The site of the Peaceful Fire Puja the calls upon the pacifying energies of Shize Shugden. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: The site of the Peaceful Fire Puja the calls upon the pacifying energies of Shize Shugden. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: A close-up of the ladle. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: A close-up of the ladle. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: Substances such as sticks, melted butter, kusha grass, lentils and barley were traditionally offered during the prayers to create the causes for merits, long life and to pacify obstacles. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: Substances such as sticks, melted butter, kusha grass, lentils and barley were traditionally offered during the prayers to create the causes for merits, long life and to pacify obstacles. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: Beautifully handcrafted torma or food offering to the Buddha. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: Beautifully handcrafted torma or food offering to the Buddha. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja: Some of the many offering items & substances used during this highly blessed Fire Puja. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja: Some of the many offering items & substances used during this highly blessed Fire Puja. - shared by Pastor Antoinette
Highlights from the Shize Peaceful Fire Puja in Kechara Forest Retreat: A special mandala at the base where the fire puja ritual was conducted. - shared by Pastor Antoinette
3 months ago
Highlights from the Shize Peaceful Fire Puja in Kechara Forest Retreat: A special mandala at the base where the fire puja ritual was conducted. - shared by Pastor Antoinette
Kechara Earth Project (KEP) 8/3/2020
3 months ago
Kechara Earth Project (KEP) 8/3/2020
Dear Kecharians and friends, We are pleased to announce that as part of the preparations for H.E. Tsem Rinpoche's reliquary stupas and incarnation chapel, mantra rolling sessions have begun in Kechara Forest Retreat. We are calling for volunteers to join us in this holy activity. DATE Daily starting 5th March 2020 until further notice TIME (1) Monday, Tuesday, Wednesday, Friday & Saturday - 10am to 10pm (2) Thursday & Sunday - 10am to 6pm VENUE Art Studio (Kechara Saraswati Arts) Kechara Forest Retreat If you're interested, kindly contact: Wong Yew Kien 012-3717896 or Karen Chong 012-7710289 We look forward to seeing you soon!
3 months ago
Dear Kecharians and friends, We are pleased to announce that as part of the preparations for H.E. Tsem Rinpoche's reliquary stupas and incarnation chapel, mantra rolling sessions have begun in Kechara Forest Retreat. We are calling for volunteers to join us in this holy activity. DATE Daily starting 5th March 2020 until further notice TIME (1) Monday, Tuesday, Wednesday, Friday & Saturday - 10am to 10pm (2) Thursday & Sunday - 10am to 6pm VENUE Art Studio (Kechara Saraswati Arts) Kechara Forest Retreat If you're interested, kindly contact: Wong Yew Kien 012-3717896 or Karen Chong 012-7710289 We look forward to seeing you soon!
Join us for a Peaceful Fire Puja based on Dorje Shugden’s pacifying form. This blessed puja will be conducted at the future site of H.E. Tsem Rinpoche’s outdoor reliquary stupa to pacify obstacles and for the success of the project. EVENT DETAILS • Date: Sunday, 8 March 2020 • Time: 6.00pm – 8.30pm • Venue: Kechara Forest Retreat, Bentong Admission is free, all are welcome. ADDITIONAL BENEFITS FOR SPONSORS AND ATTENDEES • Healing from illness and disease • Overcoming obstacles • Purifying past negative deeds and negative karma • Calming the environment, natural disasters and calamities • Helping the deceased to take a good rebirth • Accumulation of merits for spiritual realisations and attainments
3 months ago
Join us for a Peaceful Fire Puja based on Dorje Shugden’s pacifying form. This blessed puja will be conducted at the future site of H.E. Tsem Rinpoche’s outdoor reliquary stupa to pacify obstacles and for the success of the project. EVENT DETAILS • Date: Sunday, 8 March 2020 • Time: 6.00pm – 8.30pm • Venue: Kechara Forest Retreat, Bentong Admission is free, all are welcome. ADDITIONAL BENEFITS FOR SPONSORS AND ATTENDEES • Healing from illness and disease • Overcoming obstacles • Purifying past negative deeds and negative karma • Calming the environment, natural disasters and calamities • Helping the deceased to take a good rebirth • Accumulation of merits for spiritual realisations and attainments
Join us this weekend for Spiritual Saturday in Kechara Forest Retreat! SATURDAY, 7 MARCH 9.30 am: Polish Gyenze's wish-fulfilling lamps 11.15 am: Introduction to Ayurveda 1.00 pm: Lunch INTERESTED? WhatsApp us at +6017 672 0757 to RSVP your place (and your meal!) See all March activities: bit.ly/2vAGpjF
3 months ago
Join us this weekend for Spiritual Saturday in Kechara Forest Retreat! SATURDAY, 7 MARCH 9.30 am: Polish Gyenze's wish-fulfilling lamps 11.15 am: Introduction to Ayurveda 1.00 pm: Lunch INTERESTED? WhatsApp us at +6017 672 0757 to RSVP your place (and your meal!) See all March activities: bit.ly/2vAGpjF
Kechara Earth Project- new site at Damansara
3 months ago
Kechara Earth Project- new site at Damansara
For those who did not manage to join in for our Loma Gyonma mantra recitation, here's the prayer that you can do daily at home as a preventive measure to ward off unwanted infections and illnesses, especially contagious diseases such as Coronavirus & H1N1. - shared by Pastor Antoinette
3 months ago
For those who did not manage to join in for our Loma Gyonma mantra recitation, here's the prayer that you can do daily at home as a preventive measure to ward off unwanted infections and illnesses, especially contagious diseases such as Coronavirus & H1N1. - shared by Pastor Antoinette
Special prayer session in Kechara Forest Retreat where we will be collectively accumulating a minimum of 25,000 Loma Gyonma mantras, combined with circumambulations and 108 candle offerings each to Loma Gyonma and Dorje Shugden. To receive the blessings of Loma Gyonma, the Goddess of Healing and Epidemic Diseases, and to pray for all who are at risk from the novel coronavirus to be healed and protected. -photo credit Cynthia Ng - shared by Pastor Antoinette
3 months ago
Special prayer session in Kechara Forest Retreat where we will be collectively accumulating a minimum of 25,000 Loma Gyonma mantras, combined with circumambulations and 108 candle offerings each to Loma Gyonma and Dorje Shugden. To receive the blessings of Loma Gyonma, the Goddess of Healing and Epidemic Diseases, and to pray for all who are at risk from the novel coronavirus to be healed and protected. -photo credit Cynthia Ng - shared by Pastor Antoinette
Back during the H1N1 outbreak in 2009, Rinpoche advised everyone to quickly accumulate 25,000 recitations of Loma Gyonma’s essence mantra ASAP, combined with daily recitation of both Loma Gyonma and Shize’s mantra. In view of the current situation with the global spread of the novel coronavirus, you are invited to a special prayer session in Kechara Forest Retreat where we will be collectively accumulating a minimum of 25,000 Loma Gyonma mantras, combined with circumambulations and 108 candle offerings each to Loma Gyonma and Dorje Shugden. DATE: Saturday, 15 February 2020 TIME: 3.00pm - 6.30pm VENUE: Wisdom Hall, Kechara Forest Retreat
3 months ago
Back during the H1N1 outbreak in 2009, Rinpoche advised everyone to quickly accumulate 25,000 recitations of Loma Gyonma’s essence mantra ASAP, combined with daily recitation of both Loma Gyonma and Shize’s mantra. In view of the current situation with the global spread of the novel coronavirus, you are invited to a special prayer session in Kechara Forest Retreat where we will be collectively accumulating a minimum of 25,000 Loma Gyonma mantras, combined with circumambulations and 108 candle offerings each to Loma Gyonma and Dorje Shugden. DATE: Saturday, 15 February 2020 TIME: 3.00pm - 6.30pm VENUE: Wisdom Hall, Kechara Forest Retreat
Mr. Chan Weng Khong & Yee Mun released the birds after the mantra recitations. So Kin Hoe (KISG)
4 months ago
Mr. Chan Weng Khong & Yee Mun released the birds after the mantra recitations. So Kin Hoe (KISG)
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Dorje Shugden
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