Srid-Pa-Ho Astrological Mandala
This ancient and mystical mandala is an auspicious symbol of spiritual protection while being mainly comprised of the elements of a Tibetan calendar.
Known as the ‘Srid-pa-ho’, this powerful image is based upon traditional Tibetan calendar charts which follow natural cycles of time, the seasons and the planets, it is associated with enhancing physical and emotional balance.
Offering protection from negative influence arising from seasonal, planetary or cosmic phenomena, the mandala has the protector deities of Manjushri, Avalokitesvara and Vajrapani, top centre, adding their powers of wisdom and compassion.
Description of elements within the mandala -
In the centre is the Time Wheel, the srid-pa-ho mandala, this is a lotus wheel with three inner circles being held by the mythical giant golden tortoise known as Rubal.
The Chinese Legend of Creation says that Rubal, having risen from the depths of the Primordial Ocean was shot by Manjushri’s arrow of immortality, he rolled over onto his shell, revealing his underside whereupon Manjushri inscribed upon him the almanac of all time.
Pictured in flames as a wrathful protector deity, Rubal represents longevity, the Universe, the earth and the stars. His four limbs mark the four cardinal directions, each holding a sacred sceptre tipped with a demonic frog which represent the element of Earth.
A trident (‘trisula’ in Sanskrit) emerges from the top and bottom of Rubal which has many significances but essentially refers to the achievement of having found enlightenment or self-realisation. The three prongs have further significance such as the three qualities (gunas) of - existence, activity and time/space or, - creation, destruction and preservation and the Buddhist Tri-Ratna (three jewels), which symbolises The Buddha, Dharma (Buddha’s teachings/righteousness) and Sangha (the monastic order). The centre of the Time Wheel has nine Tibetan numerals, surrounded by a circle containing eight I Ching trigrams and an outer circle of twelve Chinese zodiac signs.
The Tibetan numerals in the centre form a ‘magic square’ of the numbers one to nine, known as ‘Mewa’, where each line in any direction adds up to fifteen. The Mewa is linked to the seasons, Tibetan priests (Lamas) use this to determine the presence of positive or negative aerial spirits, such as a dragon or Phoenix, and their likely influence on current events.
The next circle is an eight petalled lotus containing eight Chinese linear Trigrams from the I Ching, or Book of Changes, known in Tibet as Parka. These together with the principle of yin/yang suggest the dominance of various natural forces. The trigrams are associated with the following forces -
Tui - Lake
Ken - Mountain, West
The third and outer circle of the Time Wheel is a lotus flower containing the twelve animals of the cyclical Asiatic and Chinese Zodiac System with every year being associated with both an animal and an element.
Clockwise from top, these are a - Horse, Ram, Monkey, Bird, Dog, Boar, Mouse, Ox, Tiger, Hare, Dragon and Snake. A sixty year cyclical calendar is created when these twelve zodiac animals are combined with the five elements - Wood (Green), Fire (Red), Earth (Yellow), Metal (White) and Water (Blue).r body, speech and mind.
The symbols associated with 2013 are Water, Snake and Female. 2014 is Wood, Horse and Male while 2015 is Wood, Sheep and Female. Further images with calendar meanings are found in the vertical line of symbols beneath the central Wheel of Time, below the tortoise Rubal. These eight symbols, seven plus one, are representative of the days of the week while also corresponding to the celestial bodies of our solar system and the Elements.
From the top down these are -
Crescent - Monday, Water, the Moon
Hand - Wednesday, Water, Mercury (messenger)
Thunderbolt - Thursday, Air, Jupiter (dagger or vajra)
Bundle - Saturday, Earth, Saturn
Below, is an eighth symbol of a raven’s head, this represents the mystery of the solar eclipse. Known as ‘Rahu’, symbolising the unknown planet that consumes the sun during an eclipse.
Elsewhere around the mandala there are many other mystical and auspicious symbols.
In the top left hand corner is perhaps the most evocative symbol - the ‘All Powerful Ten’ monogram, an ancient Indian character which stands, burning with the knowledge of enlightenment upon a lotus flower.
Known in Tibet as ‘Nam-chu Wang-den’, it is comprised of the ten seed syllables of the Kalachakra and links to chakras of the yogic nervous system.
To explain it’s formation, the ten syllables are eight consonants and two vowels - Y, R, V, L, M, S, K, H and O, U. The foundation sounds of the Great Elements (Mahabhuta) are created by adding the letters A and M to these consonants. The sounds created are primordial and resonate within our nervous systems in the ‘subtle centres’ or ‘chakras’.
The sounds of the elements are therefore -
Y-am - Air
R-am - Fire
V-am - Water
L-am - Earth
H-am - Space
Above the monogram there is reference to the creation of the Universe in the cryptic use of the sun and the moon. The moon relates to the sound ‘O’ and the sun to ‘M’ - Om, which is itself a symbol of the Hindu Triad AUM - the Creator, Destroyer and Preserver. The two images also reflect the full and partial solar eclipse, night and day and Yin and Yang.
The ‘Nam-chu Wang-den’ image is enclosed in a double flame, symbolic of the knowledge it contains for the ascent of the human spirit, enlightenment or self-realisation. The state achieved through focussed meditation beyond the physical whereby the yogic nervous system is activated achieving Universal Consciousness and thereby living in balance with a sense of vibrational awareness.
We constantly interact with and absorb energies both positive and negative from myriad sources each day, the earth generates powerful forces, people, all living things and the elements interact with us and our inner energy affecting our balance.
Each corner of the chart has a protective cosmograph, mandala, to guard from the influences of negativity, helping to maintain a spiritual balance over time as the year unfolds with all its chaotic and changing forces.
The mandala in the top right is a device created by the ancient master and prolific teacher of Buddhism, Padma Sambhava. Known as the ‘All Conquering Mandala’ this is a square, emerging from a lotus flower which is surrounded by flames of enlightenment. Within are nine inner squares each containing a prayer for our protection from negativity.
The bottom corners of the chart each contain a mandala in the form of an eight petalled lotus flower. Lotus is the symbol of the Buddha and the eight petals suggest the ‘Eightfold Path to Enlightenment’ and the ‘flowering’ of Buddhist teaching as set out by the Shakyamuni Buddha from the fifth century BCE.
The right mandala is the ‘Charm of Mewa’, this is an eight petalled lotus with nine sections containing a series of mantras or magic spells which ask the Gods for our protection. On the left is another eight petalled lotus surrounded by two prayer filled circles which is written on the underside of the tortoise ‘Rubal’. The lotus segments contain the nine mewas with eight trigrams in the petals.
Long banners of tri-grams are found vertically down either side, these are protection seals for the twelve year cycle, containing various amulets and auspicious symbols.
The banner on the left contains - towards the top and side-by-side, a Tibetan dagger, phur-ba, to destroy ignorance and negativity and a vase, bum-pa, containing ambrosia or the elixir of immortality. Lower down is the Buddhist Tri-Ratna, a flame containing three jewels, symbolising The Buddha, Dharma (Buddha’s teachings/righteousness) and Sangha (the monastic order) or body, speech and mind.
The banner on the right contains three tri-ratna among the trigrams.
Three protection deities are portrayed in the centre at the top - Manjushri, Vajrapani and Avalokitesvara the skywalking celestial Buddhas, known as Bodhisattvas. These archangelic protectors are often depicted high in the heavens representing the wisdom (Manjushri), compassion (Avalokitesvara) and power (Vajrapani) of all Buddhas past, present and future along with the qualities of an Enlightened mind to combat negativity and delusion. Bodhisattva can be translated as ‘hero of enlightenment’.
In the centre is Manjushri, he represents discriminating wisdom, a characteristic of enlightenment. Wielding a flaming sword in his right hand which cuts through confusion and obstacles, his left hand is in ‘jnana mudra’ or teaching pose while resting upon his left shoulder is a book upon a lotus flower, this is the Prajnaparamita Manuscript, the Book of Divine Wisdom symbolising the power of knowledge over ignorance.
Vajrapani is on the left, in a wrathful protective form, he symbolises the fierce determination required of an enlightened mind to combat delusions such as fear, greed and ignorance, symbolised by his raised right hand which wields the vajra, or thunderbolt.
Avalokitesvara is on the right, he embodies empathy, compassion and charity and is known as the God of Endless Compassion.
A protector deity associated with health and loving feminine qualities. Holding a Rosary in one hand and a Willow Branch in another which represents the need to be flexible, to bend and not snap under emotional stress. The central hands clutch closely the Unbreakable Jewel, representing knowledge.
The final element to describe on the Srid-pa-ho protection mandala is the spiritual home of the gods and of Buddha at the centre of the Universe, known as the mystical Mount Meru. Believed to be an actual mountain found in Tibet, it is revered as sacred by both Buddhists and Hindus.
Towards the bottom of the chart are two mountain peaks representing Mount Meru. According to legend one peak projects beyond the centre of the Land and the other projects beyond the centre of the Water. On one peak reside the gods of good and on the other are those of evil but, this is further Yin/Yang, male/female or good over evil symbolism.
