7/28/2019 Phurba s

1/4

One of the oldest types of 'medicine tools'from the shamanic traditions in theHimalayas is the phurba(phurbuorphurpa).Known variously as a demon dagger,magical knife, thunder nail, or diamondspike, this three-sided blade is a powerfulritual implement used by shamans,magicians, tantrikas (tantric practitioners),and lamas of different ethnic backgroundsand spiritual orientations.

Considered the 'centre of the

shamanic universe' for practitioners inNepal's Katmandu Valley, phurbas arewidely used among peoples such as theTamang, Gurung, and Newari Tibeto-Burmese tribes. They are also used bySherpas, and Tibetans living in exile inNepal (Bhotyas) or elsewhere in theworld. Hence, these implements are aproduct of thousands of years' influenceby Hinduism, Buddhism, Bon 1, and theearliest shamanic traditions.

In turn, their power and very

existence has forever coloured thereligious and spiritual traditions thathave absorbed them and made themtheir own symbol.

Phurbas have become more widelyknown in the West over the past fewyears and can now even be found forsale with merchants offering varioustypes of historical and fantasy knives,swords, axes, etc.

TOOLS OF TRANSFORMATIONSo what exactly is a phurba, what is it

made of, what does it symbolise, andhow is it used? So powerful a magic dothey represent that phurbas are oftenused in rites associated with subduing

the most malevolent of entities andovercoming the greatest of challenges.These include plagues, pestilence,invasions and wars, drought, famine,and all manner of problem-causingforces.

These forces can be internal - likefear, obsession, depression, an overlyactive internal dialogue, or emotions thatescape the control of the conscious mind- or they can be external entities, mental

projections, or damaging psychic fields.Used properly and respectfully, thephurba is a powerful ally that can removeor transform that which inhibits our well-being and spiritual growth.

Actually, the transformative propertyof the phurba is a subtle but importantaspect of its function. By its design, it isable to absorb, transmute and divertnegative energies. In shamanic beliefsystems, such energies cannot be killedor destroyed, as they are an integral

aspect of Creation. However, suchenergies can be immobilised, then re-directed elsewhere.

Unlike a sword or knife, which

Phurbas are shamanicdemon daggersused

widely in Nepal & Tibetfor healing and other

energy working

Peggy MalnatiExplores their history,

symbolism and use

HIMALAYANTHUNDER NAILS

The transformative

property of the phurba

is a subtle but important

aspect of its function.

By its design,

it is able to absorb,

transmute and divert

negative energies.

PAGE 12 SACRED HOOP ISSUE 41 2003

7/28/2019 Phurba s

2/4

essentially cleave things, the phurbacan neutralise an energy or obstacle bynailing it down or imprisoning it, thusrendering it incapable of causing furtherproblems.

In the Buddhist worldview, thephurba represents the active, masculine

principle, penetrating the heart of theproblem, transforming it in a processthat can be likened to fighting fire with(enlightened) fire.

CONSTRUCTIONPhurbas are found in variousmaterials and sizes. They may bemade of wood, iron, metallic alloys(e.g. brass, bronze, and copper),quartz, or precious metals(sometimes encrusted with

jewels). Structurally, they canbe freestanding or attached(as a handle) to drums orother objects. They may beas small as an amulet or as large as astaff.

The first items that humans usedas phurbas were 'found'objects from the natural worldaround them, such as plantstalks and animal horns. Theseearliest phurbas were believed tohave been replaced byrepresentations of the originalnatural forms made of clay.

Himalayan shamans are said tofavour wood over other materialsbecause it is easy to work with,plentiful, and affordable - importantcriteria for practitioners living in remotevillages. In many later traditions, iron(especially from meteorites) was afavoured material of construction - atleast for blade and inner shaft - becauseof the metal's widely attributed ability to

combat demons.

HISTORY AND MYTHThe roots of spiritual practices usingphurbas are very ancient. To a Himalayanshaman, everything approximating aphallic form can be thought of assymbolising a phurba, including the actualshaman. In turn, all phurbas can be tracedback to the creator-god Shiva's sacredphallus or lingam, which represents theprimal energy of the universe.

The deity most commonly associatedwith and invoked by the thunder nail isDorje Phurba, whose name means

Adamantine Dagger and who representsprimordial awareness. In the older Tibetantraditions, he is a wrathful manifestation2

of the water element and an importantprotector who pierces the ignorance thatlies at the heart of all anger, hatred,aggression, fear, and pride.

Later Buddhist traditions absorbedDorje Phurba's attributes and representedhim as a wrathful form ofPadmasambava, the Tantric Buddha whofirst brought the teachings to Nepal andTibet. In this form, the phurba's spirit isseen as helping all beings remove thedeep-seated blocks that hindered theirpath to Enlightenment. Hence the

phurba came to represent a wrathfulform of the compassionate

activities that are fundamental

to all Buddhas, and to playa central role in meditativepractices.

In Nepal Dorje Phurbais seen as an importanthelper spirit for shamans.

STRUCTURALSYMBOLISMMuch could be

written about thedensely layereds y m b o l i s m

associated with 'demondaggers' across so many

successive spiritualtraditions in theHimalays. What followsis intended to provide thebriefest of overviewsregarding the metaphoricalsignificance of this ancientmedicine object.

Each phurba is segmentedinto three parts on both the

horizontal and vertical axis, andthis tripartite division hastremendous symbolicsignificance.

In the vertical axis (i.e. fromthe top of the handle to the tip ofthe blade), a phurba is comprisedof three separate segments - thehead, the shank, and a triangularblade.

These represent many things(see page 14). The top section of

the phurba, which offers thegreatest design diversity, is usually

in the form of the head of a deity.

This section, plus other stylistic markers,can provide clues to the cultural group

that produced a given ritual tool. Forexample, phurbas produced by Kiratishaman usually feature bird figures,while the Tamanguse three faces, andLamas favour a Buddhist chorten3 shapeat the top.

In phurbas which show three faces of adeity, these are said to represent the threeaspects of the Divine4, and the three basicemotions5.

When there is only one face present, itis said to represent Dorje Phurba himself.

The faces often display fearsomeexpressions to frighten demonic forces andremind humans to consider carefully whatrequests they put to the gods.

A phurba's middle section or shaftcan also differ depending on whichreligious and ethnic group designed it.In Tantric Buddhism, for instance, thismiddle section is a Vajra - the stylisedlightning bolt representing suddenenlightenment or the breaking throughof insight.

On the bottom section of the phurbalies a blade with three sides and three'cutting' edges that run together at the tip

Uses of the Phurba

Phurbas are used for many

important and powerful

tasks, including...

A weapon for subduing

and exorcising spiritsand demons.

A meditative tool to pin

down the distractions of

greed, desire, and envy.

A means to banish,

neutralise, or

transform negativity.

A ritual object to

symbolically slay enemies

and remove obstacles.A therapeutic process

for healing physical,

mental, emotional,

or spiritual dis-ease.

A vehicle for pinning down

the ego, one of the main

obstacles to enlightenment.

SACRED HOOP ISSUE 41 2003 PAGE 13

7/28/2019 Phurba s

3/4

to form a single point. This triangularblade is said to resemble the old-fashioned nails and tent pegs used bynomadic tribes in the region. The blade'sunique structure represents thetransformation of Desire, Attachment,and Ignorance, and the destruction of

Attachment, Aversion, and Delusion.The joint of the shaft and blade isoften wrapped about by a Makara (amythical water creature) or a Garuda (a

winged bird-l ike creature), the bladeseeming to spit forth from their mouths.Pairs of Nagas (snake spirits) usuallytwine around the blade, and othersymbols such as moons, stars, andtriangles can be present. The tip may bereinforced with iron for forceful planting

into the earth.

HEALING USEThe Sanskrit name for the phurba, kila,

means nail or wedge, which gives someidea how this medicine tool is actually used.Most practices begin with the practitionergetting centred and inviting the deityrepresented by the phurba to physicallycome into the blade. Thus empowered, thepractitioner then imagines that he or she is

capturing or driving out obstacles byimpaling them with the blade.In shamanic traditions, the practitioner

may dance around and wave the demondagger, eventually capturing theobstacle with one or twophurbas and ramming theenergy into the earth.

When treating a sickperson, the shaman strokes the patientwith the phurba, point facing downward,beginning with the head and moving

toward the feet. As the shaman touchesthe parts of the body needing healingwith the tip of the blade it attracts andabsorbs the ailment. When the phurbareaches the floor, the shaman rams themalevolent forces or obstacles into the earth,pinning and transmuting them.

In the case of exorcisms, the phurba isused to remove the intruding energies,while simultaneously replacing them withhealing. The energy being removed canoften be trapped in a container ortransmuted by the flame of a sacred fire.

In Buddhist traditions, monksperforming rituals, either singly or ingroups, gesture with the phurba toenforce the effect of mantras (pointingwith the phurbas in the directions wherethe energy should be directed) and tocomplete ceremonies.

Meditators often hold the phurba whilereciting a mantra or liturgy, or imagining anobstacle whose removal is desired. Whenthe obstacle is clearly perceived andunderstood, the meditator waves or stabs

with the phurba as a symbolic threat.Jhankri shamans visualise the phurba

in order to heal, regardless of whetherthey hold an actual one in their hands. AKirati shaman explained, Without thephurba inside himself, the shaman has noconsciousness. The shaman becomesthe phurba and takes on its form tojourney shamanically, flying to the otherworlds and other realities.

They begin their shamanic journey withtheir spirit, in the shape of the phurba,

leaving their body and travelling to thesacred water container on their altar(bumpa). This container is filled with water

Symbolism of the Phurba

Phurbas are divided into three sections

both vertically and horizontally

VERTICALLY these three

sections simultaneouslyrepresent each of

the following:

The human body

(head - torso - legs).

The central aspects

of Hindu and Buddhist

spiritual beliefs.

The structure of the

shamanic universe

(Upper World - Middle

World - Lower World).

HORIZONTALLY the three

sections represent:

West, Center, East.

Left eye, third eye, right eye.

Male, neutral, female.

Desire, neutrality

or indifference, repulsion.

Past, present, future.

Phurba on the left:

the top shows Dorje

Phurba and this phurba

has a vajra (dorje) shank.

Phurba on the right:

at the top is a horses head

identifying it with the deity

Hayagreva, who is always

portrayed thus. The blade is

coming from the mouthsof three Makara and is

wrapped around by Naga spirits.

Head

Shank

Blade

PAGE 14 SACRED HOOP ISSUE 41 2003

7/28/2019 Phurba s

4/4

and in it theymeet theirh e l p e r s p i r i t s( o f t e n108, as a c r e d

number).From thebumpa they

then fly rapidly toone of the three

worlds of the shaman'suniverse to complete their shamanic mission.

A person who commits to work with the phurbahonourably must be willing to invest the effort tocreate and sustain a spiritual connection with it thatconnects back to the very power from which theuniverse was created. Then they can turn a physical

object into a powerful instrument for removingobstacles, a vehicle to travel through time and space,and a transformative force to affect true healing.

Peggy Malnati lives in the suburbs of Detroit, Michigan;America's Great Lakes State, where she works in industrialcommunications, is a political activist, caters to her felinemasters, and lives on an old farmstead replete with lots of

wildlife, trees and magic.

She is also an ordained minister of the church of Tzaddi, ateacher, ceremonialist, spiritual counsellor, and works inseveral energy-based healing systems. It is important toPeggy to walk softly on this planet.She can be reached at:

p.malnati@sbcglobal.net(see also advert on page 46 of this issue)

Sacred Hoop Magazine would like to thank Paulin and TomPool for their help with this article.

FINDING YOUR OWN PHURBA:eBay, the internet auction house is a very good place to findphurbas, new, old and antique. New phurbas can also beobtained from many Tibetan Buddhist centres and shopssuch as:

In the UK - Garuda Trading.Tel: (01872) 241 813 www.garudatr ading.com

In the USA - Tibetan Spirit.Tel: (888) 327 2890 www.ti betanspirit .com

NOTES:1: Bon is the original pre-Buddhist shamanic tradition ofTibet. The Bon traditions still exist but have been heavilyinfluenced by later Buddhist ceremonial traditions and artisticexpression. (See Sacred Hoop Issue 7).2: A wrathful manifestation is one of the wayscompassionate Buddha energy shows itself, the others beingPeaceful and Joyous. For more information on these, seethe articles on Wrathful, Peaceful and Joyous beings foundin the Tibetan traditions in Sacred Hoop Issues 18, 19, 20,& 21.3: A Chorten is a symmetrical monument which representsBuddha awareness.4: Male aspect, female aspect, and gender-neutral aspect.5: In this worldview, all emotions are reduced to three basicvalues: desire/joy, neutrality/indifference, and repulsion/hate.

PHOTOS:PAGE 12: Brass vajra handled phurba tied with a silkstreamer.PAGE 13: An antique Iron Nepalaise phurba showing the

SACRED HOOP ISSUE 41 2003 PAGE 15

correct mudra (finger position) to hold thephurba with in.PAGE 14 (left): An old vajra handled copperDorje PhurbaPhurba. (Right): An antiqueSilverHayagrevaPhurba.PAGE 15 (top): Antique Shamans drum with

phurba handle.Page 16: The phurba is taken from thepatients head (top), down their whole body(centre) and finally down to the earth(bottom), the healer using her intent all the

time to attach the energy of the illness to it,and finally discharging the illness upon contactinto with the ground.(Bottom of page): an antique iron andbronze phurba tied with red and white silkstreamers which represent male and female.