You can read the entire report here: http://faculty-staff.ou.edu/G/Michael.S.Givel-1/Bhutan%20Tobacco%20Monograph8.pdf

Bhutan Tobacco Policy and Administration Report remains copyright of the author mgivel, a member of the travel community Travellerspoint.

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RIM has finished training another group of Japanese volunteers. To cap off their orientation, they took a field trip to the famous Tiger’s Nest (Taktshang Lhakhang), the temple to Guru Rinpoche Padmasambhava that hangs on the edge of a cliff 900 m (2,950 ft) above the valley floor, and we were invited to go along. The RIM bus picked us up at 7am Sunday morning, then went to the south end of town to pick up a few RIM staff and students, then to RIM to load up a picnic breakfast and lunch, and meet the Japanese volunteers and a few more RIM staff and students.

After the one and a half hour drive to Paro, the bus stopped at the Paro Sunday market. Some of the Bhutanese bought prayer flags and food items to leave as offerings when we reached the temple. The base of the trail to Taktshang is a bit further up the Paro Valley, starting at 2,600 m (8,530 ft) in a shady pine forest. Here folding tables and our breakfast of egg rolls, momos, carrot and mayonnaise sandwiches, and tea was served. Most people started up the trail immediately after breakfast, but we had arranged for a horse to carry Noah most of the way up the mountain.

After the horse leader arrived, Mike took off ahead of us and I didn’t see him until two hours later when we had all reached the temple. A bit deeper into the forest we crossed a narrow stream that kept a row of three large prayer wheels continually turning; each was in a small house.

The trail is a bit steeper and has fewer switchbacks than a constructed trail in the US would have. I huffed and puffed to keep up with horse. We soon overtook the slowest of our group, one 74 year old Japanese man, two other Japanese in their sixties, a 70 year old Bhutanese woman, and a couple of young women from RIM who choose to walk with them. The rest of the hike I huffed and puffed to stay ahead of them!

Horses only carry people up the mountain; it is too steep for people to ride down. On our way up we passed lines of empty pack horses and mules that had carried people up earlier that morning. About halfway up was a large, relatively flat, open area with a huge prayer wheel, a few vendors, and a small restaurant (a bit off to the side of the trail). I caught up with Noah here and we rested for a short time.

After another 30 minutes, we passed a small building marking the birth place of the last Je Khenpo (religious head of the country) and reach another relatively flat area. Here the wide dirt trail ends and we can see Taktshang below us about 150m away on the other side of a deep gorge.

We had to leave Noah’s horse there. A series of steep, winding, narrow steps with a sharp drop on the right side leads us down into the gorge. Noah runs on ahead, but I am reminded of the steep steps that Bilbo and Sam must climb on their alternate route into Mordor. I go slowly and carefully.

The steps widen after a bit and my dizziness is relived. About 70m down the gorge, a bridge crosses a spectacular waterfall.

Just after the waterfall, a small house is tucked into a crevice, covering the entrance to a meditation cave.

Then a last set of stone steps leads back up the gorge to the temple.

At the beginning of the temple complex is a shrine to the local goddess.

At a flat terrace we have to leave our backpacks and cameras. Inside the gates of the temple, Noah becomes disheartened at the sight of another flight of wide, deep steps, each about double the regular height of a regular step, but on the walls above us are fantastic old paintings of Jampelyang (lord of wisdom), Channa Dorji (god of victory), and Chenresig (god of compassion). We are first lead to the most important chapel, though it is one of the smallest. Here is a statue of the Guru Rinpoche in one of his fierce forms, standing on the back of a tigress. When Guru Rinpoche was first called to Bhutan, one of his two consorts transformed herself into a tiger. On her back he flew to this spot where the temple now stands. To the left of the altar, covered by a golden door, is the entrance to the cave where the Guru mediated for three months after his arrival. Then he emerged to subjugate the eight categories of evil spirits and convert the Paro Valley to Buddhism.

We are lead in succession to other small temples, one to the Guru in another of his manifestations, one to the Buddha of long life, one to Tara, one to Ganesh, and others. The last temple I visit is the largest, dedicated to the founder of the monastery. A trap door in the floor allows a look down into the Guru’s cave. I am too late to visit the other large temple, which contains a chorten with the bones of the Guru’s main disciple, because the caretaker has gone to lunch.

On my way back down the gorge and up the other side, the steps don’t seem bad at all. I notice a shack that which I thought was a tea shop when I first passed. It turns out to be a temple to the consort who changed herself into a tigress. Guarded by an old nun, it also houses the butter candles associated with the temple complex.

As many dzongs and temples have been destroyed by fires over the years, it has become the custom to house the 108 butter candles that used to surround the main altar in a separate building, usually in the courtyard. Taktshang itself was destroyed by fire in 1998, meticulously restored, and reopened in 2005. The site had been considered holy even before the arrival of Guru Rinpoche and many famous Buddhist masters have meditated here. The first temple was built here in the 14th century, with more temples added individually until 1692.

There are hermitages on the top of the mountain above the temple,

but we hurry back down the mountain to our picnic lunch in the trees.

Taktshang, The Tiger’s Nest remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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We started by making the now familiar drive over Dochu La Pass into the district of Punakha, where it is lower and warmer than Thimphu. This time we saw a troop of macaques and a muntjac deer in the lower forest!

After a short drive south, we meet the Dang Chu River, with Wangdi’s impressive dzong stretched out along a ridge overlooking the river and the picturesque village of Rinchengang opposite it.

We proceed further east into the district of Wangdue Phrodrang and begin the climb to Pele La Pass (3,420m, 11,220 ft). It is during this climb, still in the forest, that I see my first yak!

There are many more yak in the dwarf bamboo pastures around Pele La. The top of the pass is marked with a chorten and a few villagers from the local towns of Pele 1 and Pele 2 (really!) have set up tents to sell their wool textiles.

Mike buys a scarf. Descending again, we eventually reach Trongsa, a town with no flat ground at all and another impressive dzong.

Then it’s up switchbacks again to another pass, Yontong La (3,425m, 11,235ft), the entrance to Bumthang District.
From Yontong La, the descent is gradual; there is even a 500m stretch of straight road, said to be the longest piece of straight road in Bhutan. The main town of Bumthang, Jakar, lies in the broad Chokhor Valley. A relatively small dzong sits on a hillside overlooking the town.

We make our way across the valley to our stop for the night, the Swiss Guest House. Just to show how small Bhutan is, we meet the father of one of Noah’s school friends in the hotel restaurant, sampling the locally made beer on tap. Before we leave we will buy 2 rounds of emmenthal-style cheese and some local apple juice. They also make a gouda-style cheese, but that is readily available in Thimphu.

The next day we begin visiting the local temples and monasteries. The first is Tamshing Goemba. Several young monks are in the large, green courtyard. The oldest are cutting up pineapples; the youngest appear to have just finished some cleaning.

We pass through an inner courtyard to the temple, built in 1501. In the small assembly hall are three thrones for the three incarnations (body, mind, and speech) of Pema Lingpa, the great terton (treasure finder). Guru Rinpoche is said to have left behind many hidden “treasures,” sacred texts that would be revealed when the people were ready to understand them. Pema Lingpa, a reincarnation of Guru Rinpoche born in Bumthang, uncovered many of these. He also visited Guru Rinpoche’s paradise where he learned many dances from the celestial deities and taught them to the monks on his return. These dances are still performed at many of the tsechu festivals across Bhutan. An inner sanctuary holds a statue of Guru Rinpoche between statues of Sakyamuni, the historical Buddha, and Jampa, the future Buddha. We walk around the inner sanctuary clockwise, admiring ancient murals on the walls. Before arriving back at the assembly hall, a large stone on the floor holds a pile of 500 year old chain mail made by Pema Lingpa himself (who was also a blacksmith).

A short way down the road, back toward Jakar, is Konchogsum Lhakhang, dating from the 6th or 7th century, and restored by Pema Lingpa in the 15th century. A weekend turns out not to be the best time to visit Bumthang; this temple (and many others we tried to visit) was closed. We could only admire the outside of the building and the nearby monk’s quarters.

Next we visit Jampey Lhakhang, the oldest temple in Bhutan, said to date to 659. At each corner of the temple is a chorten, one red, one yellow, one blue, and one white. Inside, the major figure is Jampa, the future Buddha, behind a curtain of chain mail made by Pema Lingpa. The alter in front of the Buddha sits on three stone steps; the lowest step, representing the time of the historical Buddha, is beneath the floor boards, and the second step (representing the present) is level with the floor. When the top step sinks to ground level a new age will arrive. The most unique and spectacular of Bhutan’s festivals (with a large component of fertility rites) is held outside this ancient temple each year.

Next, we visit the recently completed Zangto Pelri Lhakhang, which is closed, and the fabled 3-temple complex of Kurje Lhakhang. The oldest of the temples is built around a cave holding a body print of Guru Ripoche, left after a battle with a demon. But these temples too are closed. However, outside the fence of small chortens, are two women selling jewelry, brass religious items, and more samples of the local woven arts. We buy some more woolen items.

After a late picnic lunch, we head over another pass to the southeast into the lovely Ura Valley. We spend the night in a smoky room in the only hotel, on a slope above the town. The wood smoke is preferable to the cold. In the morning, we take a rough 8km road to Shingkhar, were a festival is to have begun the day before. The festival, with its unique yak dance, has been postponed. But the village is lovely. Most houses have a small solar panel on the roof for nighttime lighting. Each house has a fenced yard; the lower halves of the fences are made of stone, the upper halves of stacks of fire wood laid in for the coming winter.

We walk narrow paths between yards and outbuildings to find the village temple. Interesting, but locked.

Back in Ura, we wander around the town. It’s empty. Most of the people are out on the main road. The King has been out in the eastern part of the country, visiting areas damaged by the September 21st earthquake and speaking at the Sherubtse College commencement. He is heading back to Thimphu today and should pass by within a couple of hours. Everyone wants to catch a glimpse of His Handsomeness (yes, he is young, unmarried, and attractive). Those villagers not on the road are out in the fields with oxen and wooden plows, turning under the remains of the harvest.

We return to Jakar to visit one last monastery and the Jakar Dzong. We expect the Dzong to be closed, but the gate is open and unguarded. It has an unusual long, thin shape, and the first courtyard is very narrow. We continue through each courtyard until we reach the last and largest. A group of well-dressed women are lined up, singing a folksong. They soon finish and file out. Then a single monk begins to dance to a drum beat coming from inside one of the rooms along the cloister. Mike and I, the only audience, watch with fascination. His dance is followed by four young monks dancing in unison; then by a pair of monks. They are practicing for the Jakar Tsechu, which starts the next day. Without their masks and colorful costumes, we can pay closer attention to their graceful, expressive movements.

After a last night at the Swiss Guest House (where there are hot showers!), we head back to Thimphu the same way we came. Now and then, there are small groups of people on the roadside, waiting for the King to pass. (He must have spent the night in in Jakar too.) We stop at a handicrafts shop and are hurried along by our driver; afraid that we’ll get trapped behind the King’s motorcade. As we pass Pele La again, I admire the fall colors appearing at these higher altitudes. Going through Trongsa again, we stop at the ta-dzong, the dzong’s watch tower, which has been restored as a museum. This turns out to be the best museum we’ve seen in Bhutan. It traces Bhutan’s history through the religious art objects found in the Dzong’s temples; the originals are in the museum and new pieces were made for the Dzong. Trongsa Dzong has served as an alternative capital, controlling the central part of the country, at several points in Bhutanese history. Today the crown prince is required to serve as penlop (governor) of Trongsa before he can take the throne. There are many objects from the time of the unifier of Bhutan, Zhabdrung Ngawang Namgyal (15th century), and the time of the first king, Uygen Wangchuck (around 1900). We learn that their religious advisors played nearly as important a role in Bhutan’s history as the temporal rulers themselves. It really brings the history of Bhutan together for us.

See more of my pictures of Bumthang and Pobjilkha at http://www.travellerspoint.com/photos/gallery/users/rsherry/

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The bottom is about 4km wide and very long, long enough that some residents
migrate each year from summer homes at the north end to winter homes at the
south end. The bottom of the valley is one long marsh were cattle are allowed to
graze most of the year. From November to February, the marsh is the winter
roosting ground of a growing population of endangered black-necked cranes.

Above the wet are picturesque strips of potato fields dotted with farmhouses.

Above these are Himalayan blue pine forests that reach all the way to the tops of
the lowest hills. The highest forests around the valley include hemlock and fir. The
land around Lawa La Pass (3,360m, 11,020ft) at the north end of the valley was
cleared long ago, making meadows of dwarf bamboo where yaks are brought to
winter. If you take the dirt road down off the pass, it follows a ridge that sticks
out into the top end of the valley. At the end of the ridge lies Gante Goemba
(“hilltop” monastery), the focus of religious, political and social life in the valley.
A small village has sprung up along the road leading to the monastery. Really, it's
the prettiest village I've seen in Bhutan.

Below the monastery in the marshy bottom, a spit of high ground breaks into two
lobes, where they meet is a large chorten, which has a story.

The story goes that long ago there lived a demoness in the valley, and every year,
on the first day of tsechu (annual festival), she would kill the first person arriving
at the monastery in the morning. One year there was a pair of lovers who lived in
different villages far apart in the hills on opposite sides of the monastery. They
were very eager to see each other at tsechu and consequently were the first to
arrive at the monastery on opening day. They had a lovely day, watching the
dances, talking to friends and relatives, holding hands, and picnicking on the hillside.
They parted reluctantly at sunset, each going home to their own village. As they
made their way home, the demoness confronted and killed the boy, for he had
arrived slightly earlier at the monastery that morning.

Everyone knew the signs, knew who had killed the boy and how. His young lover
was distraught and vowed revenge. When she tired of mourning, she gathered her
strength and apprenticed herself to the most powerful magician in the valley, and
began to learn all she could, especially of black magic. She never married, but with
time became a very powerful witch, known even beyond the valley. Eventually, in
middle age, when she was at the height of her powers, she sought out the demoness
and, using all her accumulated knowledge and power, destroyed her. She erected
the chorten over the dead body of the demoness, on the chest between the two
breasts. It stands below the monastery at the head of the Pobjilkha Valley to this day.

When I visited Pobjilkha, the potato harvest had just ended, and sacks of potatoes
were stacked at intervals on the roadside. It’s too high (2,900m or 9,500ft) and too
cold to grow rice here; the grains don’t firm up. On our way out of the valley back
to Thimphu, we often found ourselves behind trucks piled high with potato sacks
or filled with giant logs from the surrounding neighboring valleys and gorges where
ancient forests of giant blue pine and hemlock tower over understories of
rhododendron trees.

The Pobjilkha Valley remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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I was a bit better prepared for the last day of Tsechu, with a scarf for the heat and a seat two rows up, which turned out still not to be high enough to see above the people passing by. In the first dance, the monks did not wear masks, but crown-like headdresses. Their performance included dramatic high leaps I hadn’t seen in any other of the dances.

The second dance seemed to be a reprise of the Lords of the Cremation grounds; it was the first part of the dance The Judgement of the Dead, which continued in stages throughout the morning between the other dances. The skeletons entered carrying a black "body" between them which stayed in the center of the dance ground all morning.

The third major dance of the day started out looking quite a bit like the Dance of the Terrifying deities, but is called Ging and Tsholing. The fierce-looking protectors of religion (the Tsholing) first consecrate the dancing ground. Then they are chased away by the Ging, escorts of Guru Rinpoche, wearing yellow skirts and tall flags on their heads over fanged masks. They first come out of the crowd and periodically return to tap people on the head with their drumsticks. Children rush down into the aisles and into the front rows to be tapped. Men carry small children and even adults bow down to be tapped. This drives out impurities. I found this to be the most thrilling of all the dances, perhaps because the movements of the Ging awere not scripted as in all the other dances, and because of their dramatic spinning leaps.

Again the heat was too much for me, and I missed the afternoon and closing dance, the Eight Manifestations of the Guru Rinpoche.

Thimphu Tsechu Day 3 remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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In addition, on November 4, 2009, I was honored to interview the Honorable Jigmi Y. Thinley, Prime Minister of Bhutan. The interview took place in the Prime Minister's august office in the National Assembly building in Thimphu. The interview primarily focused on the public policy of Gross National Happiness in Bhutan. Included in this discussion was an in depth analysis of the origin, enactment, implementation, and measurement of Gross National Happiness including as it relates to various policy areas such as health. I plan on presenting in public forums, a detailed overview of the public policy of Gross National Happiness, when I return to the United States.

The Prime Minister also formally invited my Travellerspoint co-blogger and picture taker and my wife Rebecca Sherry, assistant research professor of botany and microbiology at the University of Oklahoma to discuss her research on global climate change. Global climate change is of particular concern to Bhutan as an environmental issue that is part of Gross National Happiness and as a security issue due to the significant melting of high altitude Himalaya glaciers that in two cases could cause significant flooding.

Background information on the Bhutan National Assembly can be found here: http://www.nab.gov.bt/. Various pictures related to the National Assembly Building can be found here: http://www.nab.gov.bt/photogallary.php

The Prime Minister and I remains copyright of the author mgivel, a member of the travel community Travellerspoint.

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The first dance today is the Lords of the Cremation Grounds. Four skeletons
guard the eight cremation grounds surrounding the cosmic mandala-shaped
home of the Tantric deities.

After another folkdance, is the Dance of the Terrifying Deities. The masked
dancers represent Guru Rinpoche in his fiery thunderbolt form; they enclose
the evil spirits and kill them with daggers. Just watching this dance is
supposed to enlighten all sentient beings.

It is unseasonably hot. Most people have put their ceremonial scarves on their
heads instead of over their shoulders. Another dance begins, but the heat is
too much for me. My nose and lips had gotten sunburned the day before, so
I head home about noon.

For more pictures of day 2 of the Thimphu festival, see: http://www.travellerspoint.com/photos/gallery/users/rsherry/

Thimphu Tsechu Day 2 remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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About 15 minutes later, clowns came out to shoo the dogs out of the courtyard. They fooled around for a bit, popping the balloons on each other’s heads. Then they lined up in the middle and began to bow and prostrate as a procession of monks crossed the arena.

The first dancers came out in two neat lines. They were performers from the Royal Academy of Performing Arts, doing a folk dance, more of a song really, with graceful hand gestures and swaying body movements. I’m told many of the folk dances/songs are religious, and I imagine the rest to be romances; it seems appropriate for a non-violent people and many Bhutanese films are either romances or have a theme about duty to one’s family or monastery.

For the first of the true tsechu dances, a monk in wide flowing blue robes and a tall, broad brimmed black hat comes spinning out of one corner. He is eventually followed by twenty more black hat dancers, in different color robes, spinning and bowing, headdresses sometimes sweeping the ground, until they form a huge circle taking up the entire performance area. They represent Tantric yogis whose stamping drives out evil spirits as they take possession of the dancing ground. A red-robed monk with a long white scarf over his mouth and trailing down his back walks in and sprinkles water inside the circle of dancers to purify the area. The dance is repetitious, hypnotic, and meditative. The young dancer nearest me appears to be in a trance, mindful only of his every precise movement. Towards the end of their dance they spin in to a tight spiral, then out again into a still, straight line. One by one, each dancer solos himself out of the arena.

Between tsechu dances, the folk dancers perform, in a different costume each time. Meanwhile, the clowns mock their movements, or joke with people in the crowd. When a puppy wanders into the arena, one chases him out with exaggerated movements.

The second tsechu dance is a masked dance, each yellow-skirted, bare-chested dancer representing a different animal. The movements and patterns are quite similar to the first dance, but more energetic. Each dancer has a knife with which to execute evil spirits.

Our front row seats turn out not to have been the best choice, as people come and go all morning, passing in front of us.

For the third tsechu dance, the black hat dancers return, each with a large blue drum in one hand and a curved red drum stick in the other. Drums typically celebrate the victory of Buddhism.

We stay for one more dance, the Dance of the Princes and Princesses, obviously a favorite of the crowd. Two princes in large masks come out, accompanied by an old man. The clowns play a big role in this dance. First they mock the movements of the princes as they perform a short, formal dance. Then the two princesses enter with their chaperone, an old woman.

Now the clowns really move into action, taunting the princesses, chasing the old woman and trying to steal her scarf. She retaliates by chasing them with a large switch and the old man comes to her aid. The princes and princesses exchange formal dances (I think one represents a wedding), while the real action goes on around them, the old woman chasing the clowns into the crowd and the old man slapping people on the back with a small wooden sword.

When the princes leave for war, and the clowns begin frolicking with the princesses, carrying them off to a “house” represented by a cloth spread on the ground. Though the clowns carry the princesses back before the princes return from war, they are armed and suspicious and cut off the princesses noses. The princes have a change of heart and a doctor is called to sew the noses back on. Eventually, everyone is reconciled and the play ends happily.

As we leave, we notice a field of tents set up across the river and streams of people crossing the bridge. We decide to follow the crowd and find ourselves in a makeshift sea of food stalls and crude carnival games. Before we head home, Mike buys some deep fried hot peppers and I get some momos. We all pass on the dry-looking yak sausages.

For more pictures, see: http://www.travellerspoint.com/photos/gallery/users/rsherry/

Thimphu Tsechu Day 1 remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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Most of the decorations were gone the next day but some remained for weeks.

Friday was a puja of water. Large trucks full of shouting men collected holy water from mountain springs and used it to bless places in the city.

Over the following weekend, many guests and visitors came and went from our landlady’s home, some with dishes of food. Sunday, we awoke to the occasional bleating of a goat. Our Buddhist landlady had bought fourteen goats from a butcher to save them from being slaughtered by the “Nepalis” for their upcoming holidays. These goats weren’t petting zoo animals, but neither were they afraid of humans or dogs. Here’s Noah trying to sneak up on them: I don’t think he ever managed to pet them.

The goats marauded through the compound for about a week, eating weeds, grass, bamboo, and rose bushes. They had just started on the hibiscus when they were loaded on a truck to be released in the mountains. They never touched all the potted fuschias.

Tuesday September 22 was the first official holiday when schools and government offices were closed. Noah’s school took its fall break at this time, closing from September 21st through Oct. 4 to avoid all the holiday closings. That Tuesday was the “Blessed Rainy Day,” celebrating the end of the rainy season. I’ve read that many years there is no rain after this day, but not this year. The monsoons are starting later, being very sparse until August, never reaching their old intensity, but lasting longer into the fall. On this day people dress up and visit their temple or dzong. Shopkeepers also began to hold sales, putting goods on display on the sidewalks, causing major pedestrian congestion, as people generally get a set of new clothes and toys for children during this season. This day also marked the beginning of a butter shortage. Butter and sugar are used make tormas, figures offered at shrines and temples and later thrown into rivers or fed to birds. I’m told the shortage also has to do with the Indian festival of Diwali, coming up in about a month, when thousands of butter lamps brighten the night. On Wednesday, a folk craft fair began in clocktower square that lasted a week with vendors selling native crafts, fabric, jewelry and traditional foods.

Thursday September 24th was the next official national holiday, Dasain. This Nepali festival is both a harvest festival and a celebration of the victory of Lord Rama over the demon king, Ravanna. Much meat is slaughtered and consumed, and elders bless eeach member of the family by pasting uncooked rice on their forehead with curds. In Nepal, I’ve read this holiday lasts for 10 days, much of the festivities being held at home. In celebration in Bhutan, all Hindus took Monday September 28th, off from work, and the devout also visited their temple.

September 28th also marked the beginning of the Thimphu Tsechu, or festival. Each of the 20 districts of Bhutan has its own tsechu, all staggered at different times of the times of the year, so that none overlap. All the Tsechus last 3 –10 days and honor Guru Rinpoche, who brought Buddhism to Bhutan in the 8th century (although I learned at the National Museum that there was a nun teaching Buddhism here about 100 years earlier). People dress in their best clothes and jewelry and take a picnic lunch to the local dzong to watch ritual dances. All the dances are old, some said to have been created by Guru Rinpoche himself, all carefully record in ancient texts, and recreated step-by-step, in exactly the same manner, for over a millennium.

Tsechu details in my next post!

Holiday Season in Thimphu remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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You enter on the first floor where there is a small exhibit of stone tools found in Bhutan and dating from 2,000 BCE. Then you’re directed up to the fourth through sixth floors, seeing the rest of the exhibits from the top down, and always circling in a clockwise direction. If done right, the exhibits are in chronological order. The exhibits feature bronze and copper urns and cooking pots; cane, bamboo and wooden containers; arms and armor; Buddhist ritual objects, jewelry, ancient teapots, wine containers, coins, and stamps. The 2.5 meter thick walls are perfect for inserting diplay cases. A large gallery features thangkas (traditional paintings mounted on banners) of all of Bhutan’s important historical and religious figures; some of the thangkas are as much as 800 years old. There are two chapels in the museum. One is to the god of wealth with walls lined with nooks housing different representations of the god through the centuries from all over the country. The other houses a huge clay sculpture assembly, a three dimensional mandala representing the four schools of Mahayana Buddhism, their founders and lineage holders, and major deities facing the four directions.

After the museum and lunch, we drove to the north end of the valley, until the paved road became a donkey track, to see the ruins of the Drukgyel Dzong, constructed in 1649 to commemorate a military victory over the Tibetans, as well as to watch over the road to Tibet (which still gets some use to this day). In the 1950’s, a fire started by butter lamps destroyed it. The ruins are in a grove of tall cedars and have a mysterious air. Without its coat of white paint, it reminds me of a ruined castle. To keep it from completely disintegrating and to make it safe for visitors, roofs were set up over the gate, gate house, and central tower, and parts were propped up with new beams.

From the road, we can see the Tiger’s Nest Monastery, high up on a cliff on the opposite side of the valley. We have to save that for another visit, after the rainy season ends and the rocky path is not slick.

Finally, we make a quick visit to the Paro Dzong, still a monastery and center of the district government (and the setting for parts of the movies “Little Buddha”), before heading home. As usual, we can only take pictures of the outside of the dzong and its courtyards’; cameras are forbidden in the temples.

See my photo gallery for all the pictures from this day: http://www.travellerspoint.com/photos/gallery/users/rsherry/

Return to Paro remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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Guru Rinpoche foresaw the building of the Punakha Dzong by "a person named Namgyel (who) will arrive at a hill that looks like an elephant." Before the building of the Punakha Dzong, a Small Dzong or Dzong Chu was built.

According to history, Zhabdrung ordered his architect, Zowe Palep, to sleep in front of a statue of the Buddha at Dzong Chu. From the architect's dream and vision the design for the new and much larger Punakha Dzong came forth. In 1637, the important Punakha Dzong (fort) was built.

Zhabdrung ruled Bhutan for about 35 years. During his rule he established a dual system of government known as Chhosi Nyidhen that was created during his important cloistering and retreat in 1651 at the Punakha Dzong. The dual government system included joint rule by a temporal leader and a Manyahana Buddhist religious leader. Punakha Dzong, due to being in a warmer climate, is still used as the winter resort of the Zhung Dratshang or Central Monk Body and the Je Khenpo or chief monk. Zhabdrung's body is still preserved at the Punakha Dzong.

One important element of Zhabdrung's legacy is the creation and establishment of Bhutan's first legal code. This first legal code, also known as "The Golden Yoke of Legal Edicts" was crafted to prescribe proper conduct by state authorities. No known paper copy (is yet) available of this legal code. However, between Dzong Chu and Punakha Dzongs stands a small house of worship. Etched in large black slates is the only known copy of Zhabdrung's original legal code.

A subsequent update of Bhutan's original legal code known as "The Pure Mirror of the Two-Fold System" referring to religious and temporal law is mentioned in a 1720 text but so far no known copy has been found. A third version and expanded legal code created by the 10th Druk Desi (Regent)--Mipham Wangpo is preserved in an appendix to a 1759 text on the history of Bhutan by the 10th Desi Tenzin Chogyal.

The Ancient Laws of Bhutan remains copyright of the author mgivel, a member of the travel community Travellerspoint.

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On the day I visited, the grounds were filled with people, some next to the large prayer wheels in the garden, some circling the temple (clockwise only) reciting prayers, but most seated, waiting for monks to distribute a rice and vegetable lunch before an address and blessing by the Je Khenpo (the religious head of Bhutan). It was a "Moelam Chenmo," or Great Prayer Festival.

I circled, looking for good photo shots. I had gone up the steps of the temple itself to get a better view, when a young monk, perhaps 12 years old, beckoned me inside. I slipped off my shoes and followed. The ground level contains four shrines, one in each of the four cardinal directions, each with different photographs of the 3rd King. The eastern shrine included a large statue of the historical Buddha. Fruit, food stuffs, and money had been left in offering. Up steep narrow stairs, there are two more levels, each with four more shrines. A huge wooden carving occupies the center of the building, reaching up through all three levels, behind the shrines. The carving displays hundreds of protective deities, some looking pretty wrathful, and scenes from the bardo, the short stage in which the spirit is judged and awaits reincarnation. We circled the second story three times, then stepped out on to the roof over the first level, where we overlooked the crowd. A majority of the people were older, often elderly, and dressed in red or purple, indicating that they were lay clergy or just very devout.

Two tents were set up to cover some of the crowd. The smaller one had chairs for dignitaries.

Back outside, I made sure to complete three circuits of the temple. Shortly after I finish, a few groups of monks hurry around the left side of the building. The Je Khenpo was about to speak. I found a spot in the back and stayed to listen. His speech was all in Dzongka, and he made few gestures, so I didn’t stay long.

The National Memorial Chorten remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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On the way, we paused at a giant painting of Guru Rinpoche, who first introduced Buddhism to Bhutan in the 7th century. His golden-skinned portrait is one of the most impressive artworks I’ve seen here. A stream trickles past the huge rock, turning a prayer wheel inside a small building just below.

Mike, Noah and I hiked slowly for about an hour up steep switchbacks.

We met other people on the trail, mostly ordinary Bhutanese going to pray at the temple inside the monastery, but also monks coming and going.

About halfway up, we can see Tango Goemba looming above us.

The Tango Goemba site has had religious significance since the 12th century when was the home of the Lama who brought the Drukpa Kagyupa school of Buddhism to Bhutan. The monastery was built there in the 15th century by Drukpa Kunley ("The Divine Madman" -- look him up). It was extended in the early 18th century and again in the late 19th century, and restored in the mid-1990s. Tango is the highest center of Buddhist learning in the country; almost every Je Khenpo (religious head of Bhutan) completed the 9-year program there. After completing that program, monks traditionally spend 3 years, 3 months and 3 days in mediation at the nearby Cheri Goemba retreat, built in 1619 by Shabdrung Ngawang Namgyal, the founder or first unifier of Bhutan. It is currently the home of an 11 year old boy believed to be the seventh reincarnation of the fourth desi, or ruler, of Bhutan.

Beside the gorgeous forest, the other highlight of our visit is the gathering of monks for the mid-day prayers. Never have I seen so many monks, in their best robes, gathered in one place.

On our way down, we pass pack ponies carrying supplies to the monastery higher up. All-in-all, a beautiful, peaceful and delightful morning.

As always, you can view more of my photos at http://www.travellerspoint.com/photos/gallery/users/rsherry/

A Hike to Tango Goemba remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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Bhutan inaugurated its Royal Botanical Garden just a few years ago, in 2005, though work started in 2000. It is associated with the National Biodiversity Centre, the National Herbarium, and the Royal Bhutan Gene Bank (currently for domestic animals and crops) in Serbithang, about 15km from Thimphu and another 1,000m higher in the hills, at 2,500m in elevation (8,200 ft above sea level). It is still in its infancy in terms of plant collections, but has lovely views and a great rock garden.

I took a Saturday to drive up to the highest pass in Bhutan with a paved road, Chele La, about 4,000m in elevation (13,120 ft above sea level). The drive took me towards Paro and then up through forest of Himalayan blue pine and then alpine fir draped with lichen. The understory was dominated by rhododendrons, which are spectacular when they bloom in the spring. The fir gradually gave way to shrubby rhodendrons and willows, and finally to alpine meadow. Like all acessible high points in Bhutan, the surrounding knolls were covered with prayer flags.

On one side of the road was a picnic table, a prayer wheel, and a oven for burning incense.

It's still the rainy season, so the view was not as spectacular as it will be, but the flowers were amazing.

And what alpine adventure would be complete without edelweiss?

Finally, here's a couple more pictures of the surroundings at Chele La. Also, you can see more of my pictures at http://www.travellerspoint.com/photos/gallery/users/rsherry/

Gardens at the Top of the World remains copyright of the author rsherry, a member of the travel community Travellerspoint.

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Since 1972, an ongoing process has been occurring to describe and tease out in further detail what GNH means and how to measure it. Two primary institutions in Bhutan are currently involved in this effort. They include the Centre for Bhutan Studies, http://www.bhutanstudies.org.bt/main/index.php a non-governmental organization in Thimphu and the Gross National Happiness Commission, http://www.pc.gov.bt/ a government agency that was formerly called the Planning Commission. The process of further delineating GNH has already included four important international academic conferences to discuss what GNH means. A fifth international conference is now scheduled to take place in Brazil in late November 2009, http://www.bhutanstudies.org.bt/main/highlight_detail.php?id=47

Happiness under GNH is not defined as individual happiness such as life, liberty, and the pursuit of happiness as we know it in the U.S. Rather happiness under GNH is a holistic idea that balances the material with the spiritual for the benefit of the greater society. In more specific terms GNH has been described as having four mutually balanced general pillars including: sustainable development, maintaining cultural values, preservation of the natural environment, and good governance. Recently, this has been further subdivided into nine core dimensions, http://grossnationalhappiness.com/gnhIndex/intruductionGNH.aspx including:

1. Psychological Well-being
2. Time Use
3. Community Vitality
4. Culture
5. Health
6. Education
7. Environmental Diversity
8. Living Standard
9. Governance

These nine core dimensions now have 72 numeric indicators, http://grossnationalhappiness.com/gnhIndex/gnhIndexVariables.aspx. These indicators are weighed equally together to come up with a final calculation of the general happiness of Bhutan, http://grossnationalhappiness.com/gnhIndex/intruductionGNH.aspx The indicators are determined through national surveys. Of course, not everyone in the country is happy for a variety of reasons and issues.

In the days to come I will continue to dig much deeper through careful research of first-hand and original sources into what the four pillars and nine core dimensions mean from a theoretical and philosophical perspective to provide a nuanced description of GNH and also how it links to Bhutan's current ban on tobacco use.

Gross National Happiness Redux remains copyright of the author mgivel, a member of the travel community Travellerspoint.

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KGOU Broadcast On Our Trip To Bhutan remains copyright of the author mgivel, a member of the travel community Travellerspoint.

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