Thimphu Bhutan

Why Thimphu is unique?

The answers are, Thimphu is one of the youngest capital cities in the world. It has the reputation of being the only capital city with no traffic lights. It has only one long street and two half streets and most people are still foreign to the street names. And it has only one commercial swimming pool.

Thimphu has grown since 1950s when the third king decided to move the capital permanently here. It has grown from few buildings to the most populated city in Bhutan and currently it houses over 80000 people. It has become the dream of the most of the rural Bhutanese people to settle there. It is the home to the richest people in Bhutan. Most of the people living here are civil servants, business people and students.

There are lots of interesting things to do in Thimphu.

Walk down to the national stadium and witness the archery match. Be careful, if you are watching this game for the first time, you will wonder where they are shooting at if you are at one end and if you are at the other end you will wonder to whom they are shouting at.

Drive little bit towards the west and meet the takins, the national animal of Bhutan, with its unique features, it is an animal unique to Bhutan.

It is also interesting to visit the painting school or called as the school of thirteen arts and crafts. Bhutanese houses are decorated with beautiful paintings, and the dzongs or fortress are the most beautiful architecture wonders of the country. Dzongs are the best places to see all those thirteen arts and crafts. Painting school is the best place to learn about those architectural wonders.

Do not miss the Tashichoedzong, headquarter of the country. It is the biggest building in Thimphu. It houses the office of the King, some ministers and also the residence of the chef spiritual leader and the monks in summer.

It is also interesting to stall around the town and visit some shops. Almost all the shops sell the same thing, but I think the businesses are done based on relationships.

There lots of restaurants in the town. They serve all kinds of food, Chinese, Indians, Thai, Japanese and Bhutanese.

If you want to try Bhutanese, be careful what you are ordering, do not except to eat Bhutanese food without chilies. By the way, chilies cheese is the national dish.

For the nocturnals, there are few night clubs which are opened on Wednesdays and week days. Most of bars and restaurants are open till 11pm.

There are lots of day hikes in and around Thimphu.

Hike to Phajoding and to the lake of Dungtsho. It is quit challenging as it is steep uphill, but it is an opportunity to go above tree level in a short period of time. The round trip will take about 10 hours.

Drive for about 17km and hike to the Buddhist University at Tango. It has the most beautiful paintings and wood carvings. Or hike to the meditation centre at Cheri. The Shabdruing Ngawang Namgyel, the lama who founded Bhutan started his first monastic school in this place with 60 monks in 1623.

Thimphu with the construction boon, it has become the fastest growing city in the world.

Phajoding Temple

Archery

Myth and memory

When the world has dismissed the yeti as a myth, many in Bhutan still believe in its existence. Our folk tales are loaded with stories of this hairy animal and the elders can recount numerous anecdotes with such consistency and conviction that it is hard not to believe in it.

Like the myth of the yeti, our country is filled with similar myths and half of our lives are immersed in it. Our oral stories are packed with legends of speaking statues, folklores injected with stories of airborne daggers and flying tigress. Many of these myths have become part of our lives, shaping our minds and the belief systems.

Some Bhutanese believe that epileptic seizure occurs only on auspicious days, such as the full moon while majority of us know that this is a myth.

So, what is myth? We know it is imagined reality or subjective truth.

If that is the case, why do people believe in it? The Bhutanese psychologist gives two reasons. For example, if we take the case of the epileptic seizure, people have been convinced through stories and their memory has recorded this subjective truth. The second likely reason is that they have drawn conclusion from their own analysis or arrived at one based on their experience allowing their minds to believe that auspicious days trigger epileptic seizure and when it does the memory will selectively store it and remember this one incident. It is normal for majority of the people to select what they like to believe in. So no matter how absurd a belief is, it is hard for anyone to convince otherwise.

Myth and memory

Memory helps reinforce myth. For example, many of us will remember eating a delicious meal as a child. To a certain extent this is a myth – it was just an experience. If you eat this same meal again, it will not be half as delicious as the one in the memory. It is hard to re-create the same pleasure.

It is also like a drug addict, who enjoyed the first rush, which has been stuck in his head forever. To re-experience the rush, he takes increasing doses only to find that it is not possible to create that first kick. He knows that he will never be able to experience the initial pleasure, yet will continue to do so with the hope of re-living that first experience. Memory lets the abuser chase the experience not realizing that the first time experience was a myth because there is nothing like that outside the memory helping reinforce myths.

Self-fulfilling prophesy

It is a common tradition for Bhutanese to perform rituals when one gets sick. Now the first question the scientific mind will ask is, “How can a monk help you get well?” But, the bigger question is if we get well then what? Psychologists call this Self-fulfilling Prophesy.

To make the point clearer, let us take another example. When we embark on a long journey, it is common tradition in Bhutan to toss a coin from the first bridge we cross. This is done with the hope that it will ensure safe passage and help you get to the destination safely.

Now, the question is, “Does it works?” Well most of the time it does. We know throwing a coin to reach a destination safely is a myth so the critical mind may ask, “Then how come?”

In the words of the Bhutanese psychologist, throwing the coin gives you confidence that all will be well. This is again an example of Self-fulfilling Prophesy, which helps reinforce the belief system, and it is not necessarily based on science and data.

Origin of myths

Myths flourish in societies where literacy rate is low or in places where realities of life are difficult and imposing. For example, in mountainous country like ours, natural environment is formidable and often harsh that it makes it difficult to appreciate nature, so myths are created to give us that power to help us survive, and cope with the formidability or adversities.

Role of myths

In a mountainous country, myths play an important role in the culture. According to psychologist, it reinforces the belief system of a society, assists a community to believe in natural causes and imbibes inspiration to live meaningful lives. Myths and memory help us survive so we create them making our lives more secure, content and fulfilling.

Significance of myths

The biggest advantage of myth and memory is the way it shapes our mind and defines our lives.

For example, Bhutanese revere the 8th century mystic, Guru Padmasambhava. To many of us, although the mystique is long gone, we live our lives as if he is with us. Most of us start our days making daily offerings to him and wherever we go we see images of him and it is hard to escape his presence. Many follow his instructions and they have a direct impact on our lives.

For example, the recent act on tobacco that stirred many souls is the direct result of Guru’s teaching. He was one of the first to oppose the abuse of substances that influence the consciousness. In a block print dating back to around 800 A.D., he strongly protests against the vice of alcohol consumption and the ills of smoking. The foreign word “tobacco” is mentioned in his protest. In later times, tobacco was mixed with rhubarb leaves before smoking.

Let us take the example of Guru Rinpoche where he is put on the back of a tigress and flown to Taktshang monastery. This is an example of subjective truth or imagined reality, depending on who perceives the story.

Impossible events like this un-natural incident is what you call a miracle or in a deeper sense wisdom which is equated to something bigger than man.

World leading mythologist, Devdutt, who was recently in the country, said, “the Tigress represents nature and Guru is the wisdom. Nature willingly bows to wisdom, which is often not the case, as normally humans try and control nature.”

Important for culture

Belief system is important not only for an individual but also for the culture. If it is lost then people become shallow and society’s belief becomes hollow. This is when people start looking outside spirits and beyond themselves and the community for inspiration and excitement. The risk is that people will indulge in mind-altering substance more; we are already seeing more abuse of alcohol and drugs as people try to get that kick.

Myths help keep us under a spell and certain subjugation and confine us within some boundary.

There is no argument that myth is subjective truth or imagined reality yet our Himalayan kingdom is replete with it. With a natural environment so formidable, yet so surreal, we need myths to help us survive, face the wrath of nature more gracefully and appreciate its beauty in its full splendor.

Myths help reinforce the culture and empower individuals and instill confidence in the community to provide the sense of security and fulfillment. It is for this that we should allow yetis to prowl in our mountains, let statues to speak and believe that Guru rode on the back of a tigress. After all, what is the harm?

Source: Bhutan observer

The wild Lunana Snowman Trek

The most exceptional Snowman Trek, with its reputation as being the most difficult trek in the world. It goes through the chains of Himalayan Mountains with the distance covering about 350kms. In average of about 4000m of altitude and you will be crossing not less than 12 high passes and about four of them over 5000m. You will be thrilled to by the panoramas which are offered in front of your eyes and meeting with the villages and semi- nomads. You will be crossing several lost villages in the Himalayas and the dzongs isolated built on the top of rocky cliffs of the most inaccessible places in the world.

Departure from Paro, you will reach Jangothang at the base of Jomolhari (7325m) and Jichu Drakey (7000m). Here you will be penetrating through the country of Semi- nomads which goes as high as the level of snow with their yaks. After Lingshi village, you will continue crossing the mountains till Laya where the people are known for their clothes made out of yak hairs and pointed hats made out of bamboos. The women keep their hairs long and put on the necklaces of turquoises and jade. Continue towards the east, you will be crossing the charming villages of Woche and Thanza and proceed till the base of Gangkar Punsum (7541m) highest mountain of Bhutan. After crossing several passes, you will arrive in the enchanting valley of Bumthang.

It is the itinerary for the people who are passionate about Himalayas and for the great trekkers who wants to go out of the bitten trails. It is the unforgettable tour in the country which is less known in the planet and the snowman trek is above all of your reach.

25 days of trekking: Level of trekking

The level of this itinerary is very less frequented and challenging. The average altitude above 4000m and crossing lots of passes needs excellent physical conditions. You will be crossing the region which is the most difficult to access in the country. It is because of that, you need very good esprit before the starting of this trek.

The baggage will be transported by the horses, mules, yaks and sometimes by the people. Solid and unforgettably experienced local team will be accompanying you. The participants should be extraordinarily adventurous with good physical conditions and great experience in trekking.

The Royal Wedding

His Majesty the King announced to the nation at the opening of the 7^th session of parliament today that he will marry in October this year. “As King, it is time for me to marry. After much thought I have decided that the wedding shall be later this year,” His Majesty announced.

Before revealing the name of the future Queen of Bhutan, His Majesty said, “Now, many will have their own idea of what a Queen should be like – that she should be uniquely beautiful, intelligent and graceful. I think with experience and time, one can grow into a dynamic person in any walk of life with the right effort.” What is most important for Queen, His Majesty said, is that at all times, as an individual, she must be a good human being, and as Queen, she must be unwavering in her commitment to serve the people and country.

“As my queen, I have found such a person and her name is Jetsun Pema,” His Majesty announced. “While she is young, she is warm and kind in heart and character. These qualities together with the wisdom that will come with age and experience will make her a great servant to the nation.”

Jetsun Pema, the future Queen of Bhutan, was born in Thimphu on June 4, 1990. She received her education from Regents College in London, the UK; the Lawrence School, Sanawar, in Himachal Pradesh and St. Joseph’s Convent in Kalimpong, India; and Changangkha Lower Secondary School and Lungtenzampa Middle Secondary School in Thimphu, Bhutan.

Jetsun Pema’s father, Dhondup Gyaltshen, is the grandson of Trashigang Dzongpon Dopola. Her mother, Sonam Chuki, comes from the family of Bumthang Pangtey. Jetsun Pema has two brothers and two sisters. She is the second eldest.

His Majesty said that his wedding with Jetsun Pema did not mean that he was starting his own family. “From the very day I received the Dhar Ngay-Nga [five-coloured scarves] from the sacred Machhen, the people of the 20 Dzongkhags became my family,” His Majesty said, adding that such is the duty and privilege of all Kings of Bhutan.

“It is through this union that I shall have a Queen who will support, and work with me, as I serve the People and Country,” His Majesty said.

His Majesty announced that the wedding will be in accordance with age-old tradition, to seek the blessings of the guardian deities. He, however, said, “I ask the government not to make any plans for a grand celebration. The happiness of my beloved father and the blessings of our People will give me the greatest joy and happiness.”

In recent times, Jetsun Pema has begun to accompany His Majesty on royal tours around the country.

In the parliament hall, Prime Minister Jigmi Y Thinley and the members of parliament expressed their happiness on the announcement of the royal wedding and highlighted the pivotal role of the Throne in Bhutanese nationhood. They offered good wishes to the future queen of Bhutan.

Outside the parliament hall, a wave of excitement and joy swept across the country as the people of 20 dzongkhags watched His Majesty announce his wedding on live television. The feeling of joy at the news is palpable on every faces.

In the capital, the news of royal wedding is a talking point wherever – in the offices, on the streets, in hotels, bars and restaurants.

Source: Bhutan observer

Of unearthly powers in archery

A tsip(astrologer) works hard from a shady room in a secret location. Colourful flags gently swayed in the autumn breeze and the Lingkana archery range looked resplendent in the glorious morning sun.

The playfield stood ready to witness history: a clash of the titans, between 13-sided royal team of dashos and the Royal Body Guard sharpshooters of the day.

The year was 1968. And the match had unique stakes.

Three most powerful tsips (oracles, of sorts) of the time — Geshe Dotey from Haa, Jagathang from Paro, and Tsing Tsing from Shaa — were summoned to support the royal team. The RBG team had none; they were also not allowed to perform rituals.

The match, presided over by the four Lopens of Zhung Dratshang, was set to test the practicality and the power of tsips during the archery match.

The tsips were seated close by the archery range with their crafts and tools. If they proved their supernatural prowess, a brand new jeep each and Nu 2,500 worth of coins awaited them. But then, alongside squatted a bucketful of boiling rice froth, rather ominously. If the tsips failed and the royal team was defeated, the hot froth would be poured down their heads.

Midway through the day, the RBG team sealed the fate of the tsips with a comprehensive thrashing of the royal team. And that’s the story of a bucketful of rice froth on the heads of three powerful tsips. From then on, tsips were not encouraged in the archery tournaments.

However, today, some three decades down the line, and despite the resolution passed by the National Council in 2010 banning motab-tsita-rimdo (astrological predictions and other rituals) during archery matches, the tradition of hiring tsips is still alive. Tsips still play an indispensable role during archery matches. But the whole affair is shrouded in secrecy.

Like any other archery tournament, the ongoing Jigme Dorji Wangchuck Memorial Archery Tournament is no stranger to the tradition of motab-tsita-rimdo.

Every morning, archers refuse to enter the range in fear that the rival archers will cross their entry path following a tsip’s instructions.

An eyewitness points out an instance during one of the semi-finals when a team amassed an unbelievable 20 points within an hour after their tsip showed up at the range in a drunken stupor.

The tradition of invoking protective deities from secluded monastic places while the archers sleep together with their bows and arrows at the altar is still ceremoniously followed.

Sleeping with women or letting them touch the archery equipment are avoided at all cost. The place of invocation is kept a secret to keep the rival tsip from counter invocation. Believe it or not, the fiercest rivalry in olden days went to the extent of serious physical injuries and often cost lives.

One Dendup Tshering believes his father’s poor eyesight and shaky fingers are the result of a tsip’s work. His father Rinchenla was a renowned sharpshooter while in the army.

“Involving tsips and unearthly powers during archery matches is part of our culture,” said 70-year-old Ap Dorji, who stopped plying the trade a decade ago. “The rituals also included warding off misfortunes and we were paid in grains contributed by all the villagers.”

He recollects the magnitude of a tsip’s work having its highs and lows. He says he has heard and witnessed the catastrophic anecdotes believed to be the result of tsips’ works. And yet, he also concedes it all probably could have been a coincidence.

Chodha between the two fiercest rivals used to be the chief battle of tsips during the olden days. Now it is the battle of riches, according to Ap Dorji.

Gyem Tshering, a sponsor and player in team Druk Chapcha Construction, one of the finalists of the ongoing Jigme Dorji Wangchuck Memorial Archery Tournament, said his team follows Khandugi Jhulam—the movement of the dakinis in specific direction which varies daily.

But every night in some part of Thimphu, archers remain awake the entire night performing rituals, hurling curses at the fire, and invoking the blessings of their deities. And this tradition of invoking unearthly powers for victory is said to be creeping into other games like football and basketball.

Bhutan Archery Federation prohibits such practice.

“If anything suspicious occurs on the range or if the opposing team complains with proof, then we act,” said Jurmin Wangdi, the assistant secretary general of traditional archery.

Source: Bhutan Observer.

Meet the people, the Festivals of Bhutan

The Paro Dzong and the town behind

Bhutan is the last living Mahayana Buddhist country in the world. The Buddhism was brought to Bhutan by the revered saint Guru Padmasamva, since than it had flourished in the country. The Tshechu festivals are to honor this great saint. It is the time when the dzongs and monasteries come to the live once in a year.
The Black hat dance

The dances are the mystical teachings and manifested mandalas of Buddhism in real life.

The Charming clown

For an individual to simply be present and see these sacred dances, and experience them with right mindset and pure intention is considered an auspicious opportunity.

The Devotees

It is the time, when people from all works of live leave behind their busy schedules and try to be the part of these great events. Being part of it is believed to gain spiritual merits. The festivals are Buddhist inspirations to the public in order to provide both teachings and direct experiences related to the path towards enlightenment.

The Durda Chham
Dancer in deep meditation

The colorful Machham

Blessing in a Box

As a young girl growing up in eastern Bhutan, Dema, 58, would see gomchens (lay monks) visit her village in Trashigang, carrying a decorated ceremonious box containing a sacred relic. Once the box was opened and the brocade drapes removed, it would show a miniature chorten with numerous small doors. The gomchens would pull out the corners of the chorten, like they would a door, and yet another multitude of miniature doors would unfold. The doors would open into a shape of a swastika, as if it would rotate clockwise if spun. The chorten would be mounted atop the box. Opening the miniature doors would reveal miniature statues of gods, goddesses and saints. As Dema and other curious children gathered around to take a peek at the miniature statues within the miniature doors and windows, the elders would prostrate, sit around and sing the mani, prayers devoted to Chenrizig. The monks would lead the elders in paying homage. Villagers would offer grain to the bearers of the box, and woven belts or namzha (clothes to drape the relic) to the chorten. The sacred box, known as Tashi Gomang, is a sort of a mobile temple that monks would carry from village to village, so that layfolk could seek its blessings. In Bhutan, there are four types of Tashi Gomang, each depicting the paradise of a god - Ngoen per gawa Tashi Gomang, dedicated to Sangay Shacha Thubpa; Dewachen, dedicated to Sangay Yoedpagmed; Rewotala, dedicated to Chenrizig (bodhisattva Avalokitesvara); and Zangtogpelri, dedicated to Guru Rinpoche. The Tashi Gomang is also believed to be an amalgamation of sacred nyes (holy sites), brought together by Buddha for the benefit of people. Looking at the Tashi Gomang was equivalent to seeing all the sacred nyes, which would cleanse all sins. Tashi Gomang literally means “chorten of multiple auspicious doors”, which symbolise doorways to all things good, like good thoughts and deeds. A Tashi Gomang has a maximum of 108 doors. It is one of the eight chortens representing various stages in Buddha’s life. In the villages, it was customary for residents to invite and host the group and the sacred relic at their home for a day. It was believed good fortune and blessings would visit the house and its members. Prosperity, good health and protection from curses. With each house wanting to host the relic, it would take days or weeks for the gomchens to start their journey to another place. For Dema, who now lives in Thimphu, these are childhood memories. It’s been ages since she’s seen a Tashi Gomang. It wasn’t a common sight when she were a child, but it was customary for gomchens to visit villages, and for the villagers to be aware and to expect the relic and bearers. Now, if Dema were to see a Tashi Gomang, she would have to visit a populated public area, like the weekend vegetable market, or the memorial chorten on auspicious days. Monks carrying it and traversing the countryside are now a rarity. Most bearers are old and, because of migration, rural houses are empty and the youth are engaged in education or seeking employment. Some Tashi Gomangs are believed to be locked away in temples, lacking volunteers to bear them. “Bhutan has developed,” gomchen Kuenzang Tenzin, 69, the caretaker of a lhakhang in Namseling, Thimphu, and a Tashi Gomang bearer for the past 15 years, said. “Society is changing, and this has led to numerous changes, including how bearers make Tashi Gomang accessible to the people.” But the changes had nothing to do with faith, according to the bearer. Even today, if taken to the villages, people pay respect, but the crowd is not like before. “And being old it’s difficult to carry it to the villages,” he said. “I can hardly take it to the memorial chorten twice a month.” Kuenzang Tenzin was living as a farmer in Trongsa when he volunteered to become a bearer. “Each dzongkhag is believed to have one Tashi Gomang each, making a total of 18,” he said. (Until recently, Bhutan had only 18 dzongkhags.) The one Kuenzang Tenzin bears is Wangduephodrang’s Dangla goenpa’s Tashi Gomang, believed to have been built by Zhabdrung Jigme Norbu about 300 years ago, who was the fourth reincarnation of Zhabdrung Ngawang Namgyel. On auspicious days, like tshey chenga, and duezang, during which residents in Thimphu offer prayers, butter lamps and circumambulate the memorial chorten, Kuenzang carries the Tashi Gomang to the chorten. People now offer money, which Kuenzang collects and sends to Dangla goenpa. Because the Tashi Gomang was lying idle and locked up, Kuenzang Tenzin volunteered to take it places to reveal to people and make some collections. According to the gomchen, all 18 Tashi Gomangs in Bhutan are believed to be built under the order of Zhabdrung Jigme Norbu. At the memorial chorten, usually frequented by the elderly, gomchen Kuenzang usually gets cash offerings. “People prostrate and get blessings,” he said. “And, if one is interested and asks about the Tashi Gomang, I explain it to them.” Although Kuenzang Tenzin lives in Namseling, he keeps the Tashi Gomang in a relative’s home in Changidaphu, Thimphu. He travels by public transport from his home till the host’s place and then transports the relic by foot to the memorial chorten. “I keep it here because when I travel by taxi, other passengers mount their goods atop the Tashi Gomang. They are usually unaware,” he said. How did it come to Bhutan? It is believed that demons obstructed the construction of Punakha dzong, the fifth dzong Zhadrung Ngawang Namgyel built. Whatever was built during day was demolished at night. At that time, a khandum (angel), Dechen Gyem, appeared and instructed Zhabdrung to construct a Tashi Gomang at the site to subdue the demons. Zhabdrung asked his carpenters to construct a Tashi Gomang, but none of the carpenters knew how to build one. They had not seen or heard about it. The head of the carpenters informed Zhabdrung about a young carpenter, Balaypibu, who was gifted and could construct anything out of wood. The young carpenter was summoned and made to sleep behind Zhabdrung’s prayer table for three nights. But, before doing that, Zhabdrung summoned three local deities Yeshey Goempo, Langyoen and Pelden Lhamo, and asked them to take Balaypibu’s mind on a tour to Ralung, Tibet, to see the Tashi Gomang. After the third night, Zhabdrung summoned Balaypibu and asked him to explain his dream. Balaypibu said he saw the Zangtopelri in Ralung, Tibet. The carpenter was then ordered to construct a Tashi Gomang. Before dusk, he built the Tashi Gomang, and then approached Zhabdrung, asking how he’d fill the doors with statues. With his supernatural power, Zhabdrung built the statues and placed them within the miniature doors. As narrated by gomchen Kuenzang Tenzin Tashi Gomang’s initial formation Gomchen Drangsong was a man, who had gained a sense of detachment from all things worldly, like anger, jealousy and attachment to materials. His name Drangsong literally means detached and was derived from his character. Gomchen Drangsong had a daughter, Kandum Zhugkinim. As a test, the king of Tagzhinor asked her hand in marriage. Goemchen Drangsong told the king that, if he refused, it would destroy all that he’d worked and strived for. Saying so, he handed over his daughter to the king. A huge celebration followed and the daughter was taken away. The moment his daughter left him Drangsong was overcome with emotion. He climbed a hill to see his daughter leave. As they disappeared into the distance, he climbed a tree to get a better view, but he fell and died. When Drangsong died, out of his body, the precious Tashi Gomang emerged. As narrated by gomchen Kuenzang Tenzin How it came to earth It was a time of greed. There was no religion or faith. Evil was rampant. Buddha wanted to eradicate greed, anger, ignorance and arrogance, and make people feel the presence of god and goodness. To start with an appropriate preaching in Varanasi, Lord Buddha visited heaven, where he met Tegor, the king of the gods, who had five khandums. The five khandums instructed Buddha to visit gomchen Drangsong, who lived in a village of god called Tshangchen. A powerful and sacred religious instrument called Tashi Gomang, derived from Drangsong’s own body, was there. Buddha was told that it would help subdue every evil and, as he preached, if the Tashi Gomang could fly to Varanasi, it would help spread religion. Back in Varanasi, as Buddha preached, the Tashi Gomang flew down from heaven. As narrated by gomchen Kuenzang Tenzin Its architecture T he finesse of a craftman’s statue of gods or goddesses may be lacking, but the Tashi Gomang is still an architectural feat in the laypersons’ eyes. Weighing slightly over 20kg, the bronze,silver and gold plated wooden chorten folds in to a compact form. One can only guess that there is more than meets the eye. Each wall of the chorten has rows and columns of miniature doors with a metal circular ring to tug it open. Inside are housed small statues of gods and goddesses. Like the chorten, the golden statues are crude. As each wall opens, as would a door, rows and columns of doors appear again, each housing a statue each. The Guru Tshokey Dorji, sitting atop the chorten folds into the lotus petals and slides down into a cylindrical tube. A string is attached to the base of the lotus, with which the bearer tugs the statue out. The chorten, described here, is about three centuries old and the woodwork is giving way. The hinges of one wall are damaged and often the wall drops. Some of the miniature doors won’t budge, and adding pressure is out of the question since the doors look fragile. Some doors are missing, the paintings are old, as is the silk, which drapes the chorten. But, according to an elderly woman, being old meant it was more sacred and carried more blessings.. Source Kuensel (Bhutan's National Newspaper)