Worldly Protectors, Spirits and Elementals

Tibetan Buddhism recognizes a wide spectrum of unseen beings, from enlightened deities to local spirits. These fall into two main groups: wisdom beings and worldly protectors. Our last three newsletters explored the wisdom beings—fully enlightened manifestations of awakened mind; expressions of the buddhas’ wisdom and compassion appearing in peaceful or wrathful forms as needed.

This month we turn to the worldly protectors. Unlike the wisdom beings, they are not enlightened. Drawn from Indian and Tibetan traditions, many were once hostile to the Buddha Dharma but were subdued by masters such as Padmasambhava and bound by oath to guard it.

Worldly protectors are powerful yet unpredictable. Still subject to karma, they can act from pride, anger, or jealousy. If neglected, they may cause obstacles or illness. Their support depends on proper respect through offerings and rituals. Monasteries, communities and individuals raise prayer flags, perform ceremonies, and make regular offerings to maintain harmony. Despite their worldly nature, these protectors are vital. They guard regions, monasteries, and lineages, safeguard the environment, and ensure the success of Dharma projects—while protecting practitioners in daily life.

The worldly protectors can be listed under the following categories:

• Guardians for the Directions (The Four Great Kings)
• Wealth Deities
• Elementals & Nature Spirits
• Dakini and Consort Forces
• Local Spirits/ Land Deities

These beings can be understood on three levels:

•  Outer: real external presences inhabiting mountains, lakes, skies, or cemetaries
•  Inner: archetypal energies, instincts, and karmic forces within the mind.
• Ultimate: luminous manifestations of dharmata—the natural state of reality—

The Four Great Kings are the guardian deities of the four cardinal directions who stand at the base of Mount Meru in Buddhist cosmology. They are powerful worldly protectors, each ruling over a direction, and a class of spirits: gandharvas, kumbhāṇḍas, nāgas, and yakṣas. Their troops, led by Thirty-two Generals, include countless Vajra Rakṣasas, an oath-bound class of fierce protectors who fight for the Four Kings and defend the Dharma. Together, they form the first protective circle in a Buddhist mandala. They often depicted on temple murals at temple entrances.

Dhṛtarāṣṭra - Guardian of the East

Symbolizing harmony and protection through music, Dhṛtarāṣṭra is the leader of the gandharvas, the celestial musicians.

Virūḍhaka - Guardian of the South

Symbolizing the power to subdue enemies, Virūḍhaka leads an army of giant, pot-bellied beings called kumbhāṇḍas

Virūpākṣa - Guardian of the West

Symbolizing vision, vigilance and the ability to see hidden things, Virūpākṣa is the leader of the nāgas

Vaiśravaṇa - Guardian of the North.

Symbolizing wealth, prosperity, and victory over obstacles, Vaiśravaṇa commands the army of yakṣas.

Canvas prints of the 4 Kings may be purchased through Etsy

Dzambhala: Lord of Abundance

Dzambhala, lord of abundance, sits upon the tamed yaksha, turning greed into generosity and chaos into compassion. His jewel-spitting mongoose reminds us that true wealth is not what we hold, but what we give.

Hand-painted thangka

Canvas Size: 15:x21"

Brocade Size: 27"x41"

Price: $400

Vaiśravaṇa

Guardian King of the North and a major wealth Deity, he rides a Snow Lion and carries a victory banner (gyaltsen) as a symbol of his sovereignty. In his left hand, he holds a mongoose that is ejecting jewels from its mouth.

Glossy Photo

5"x 7" - $6

8"x 10" - $15

Besides Dzambhala and Vaishravana, here are a few other popular wealth deities:

Dzambhala’s Retinues — There are eight Dzambhalas, each ruling a form of prosperity.

Vasudhara: Goddess of abundance and fertility, especially in Nepalese Buddhism.

Lakṣmī - Hindu and Buddhist goddess of fortune and prosperity,

Ratnasambhava - A Tathāgata Buddha, dwelling in the Southern Direction of the Mandala

Paśupati-Yakṣas- Certain yakṣa lords tied to fertility, abundance, and hidden treasures.

Lords of the Earth’s Treasures - Powerful beings associated with the hidden wealth and

resources of the earth: jewels, metals, fertility of land, and sacred substances.

Elementals & Nature Spirits

Elemental beings,are subtle creatures inhabiting waters, trees, rocks, and the depths of the earth or sky. These are not enlightened deities but worldly protectors who must be respected. When displeased, they can cause illness, famine, or natural disaster. When honored, they offer blessings of health and harmony. Inner understanding interprets them as reflections of unconscious forces, karmic debts, or instinctual drives, reminding us of our psyche’s deep ecological bond with the natural world. On the ultimate level, these beings are appearances of the elemental play of reality itself—anger and blessing alike being the dynamic energy of awareness, neither separate nor solid. Following is a list of spirits inhabiting the elements and natural environments

The first 5 categories, known as "The Five Foremost Deities," act as both territorial guardians and personal guardian spirits tied to one’s body, health, and fortune.

• Yul lha - Yul lha are most often identified with sacred mountains overlooking a village, valley, or region. They are “territorial" or "local mountain deities," serving as guardian spirits of the land and its people and linked with prosperity, fertility, and defense. Every village traditionally acknowledges a yul lha who protects the land, livestock, crops, and community. Each year, villagers hold rituals to renew their relationship with the yul lha. Just as families may have their own household gods (gzhi bdag), whole regions or nations may revere powerful a yul lha. As a personal guardian spirit, it resides above the crown of the head, guarding one’s homeland and vitality.
• Tsen - A class of powerful mountain and warrior spirits, They can be wrathful and dangerous if neglected, causing illness, madness, or obstacles — but when honored, they serve as strong protectors. They are often linked with mountain peaks, cliffs, and high places.Tsens are usually depicted as red in color, wear armor and helmets, carry weapons like swords or bows, and ride red horses. According to my teacher, Lama Dawa Chhodak, Tsens are beings of the "Asura Realm" (one of the 6 realms of samsara). They form army troops constantly on the move. When I needed to cut down a large dying tree in my backyard, Lama Dawa told me that a troop of Tsens occupied the tree when they came through the area and cutting the tree down would likely cause us harm. He performed an elaborate ceremony, involving the stretching of colored threads between two trees, to transfer the Tsens to an adjacent tree. As a personal guardian spirit, the Tsen dwells above the shoulders and embodies strength and protection.
• Sadak - Lord of the Earth; owner of the land and soil. Sadaks are considered the native owners or guardians of the land itself—mountains, valleys, forests, rocks, and soil. Each place is believed to have a land-owner spirit. They can protect their domain and the beings in it, but may also cause illness, accidents, or obstacles if their “ownership” is violated. Construction, digging, disturbing the ground, or cutting trees without propitiating the sadak can offend them. This is said to cause accidents, sickness, or bad luck. Before building houses, monasteries, or stupas, Tibetans traditionally perform a sa chö (“earth ritual”) to appease the local sadak. As personal guardians, the Sadak dwells beneath the feet, rooted in the ground one walks upon and guards the earth element in the body, ensuring steadiness, fertility.
• Lü - may be synonymous with nagas, or sometimes a subset. It can mean any subterranean or aquatic spirit that governs water, rain, fertility, and hidden wealth. They are usually envisioned as serpentine, but they may appear more humanoid. They may act as a local landowner spirit of springs, streams, lakes, or underground caverns household-level spirits—who directly affect health, luck, and weather. Many Tibetan villages propitiate such lu annually to ensure water supply and to prevent disease. On a personal level they are imagined beneath the skin or dwelling in the blood, bones, or internal waters.Tibetan doctors sometimes diagnose illnesses such as skin diseases, tumors, swellings and fevers as being caused by disruption of local elemental spirits.
• Mo Lha - A personal goddess linked to one’s life-force and fortune, she ensures that one’s worldly success, luck, and social charisma remain intact. She safeguards the life-force, which is crucial for health and vitality. In times of illness or misfortune, rituals may be performed to “invite back” or strengthen the Mo Lha, restoring a person’s balance and fortune. In Tibetan astrology and divination, the condition of the Mo Lha is often checked to explain why someone may be experiencing illness, bad luck, or obstacles. Raising prayer flags, making offerings, or performing smoke offering (sang) rituals are traditional ways to strengthen the Mo Lha’s support. Connected with the shoulders and sides of the body — traditionally, for men she dwells on the left side, and for women on the right side.
• Shonas - ground spirits, earth entities.
• Nagas - serpent spirits of water, weather, fertility, and wealth

The Naga Realms

In Buddhist traditions the naga realms are vast worlds beneath the earth and deep waters, invisible to ordinary eyes. These domains are home to nagas, serpent beings who are half human and half snake. They are linked with water, fertility, treasures, and sacred knowledge, and their jeweled palaces shine like hidden paradises in the depths.

The Buddha himself taught nagas, and they became protectors of the Dharma. Stories tell of scriptures preserved by them until the time was right for humans to receive them. Nagarjuna is said to have obtained the Heart Sutra from the nagas at the bottom of the sea, showing their role as guardians of wisdom.

Nagas remain close to human life. They bring rain, fertility, and prosperity when respected, but pollution or neglect can stir their anger, causing illness or misfortune. In Tibet and Nepal offerings are still made to them for balance, health, and harmony.

The naga realms remind us that our world is shared with countless unseen beings. They are rulers of elemental kingdoms and guardians of treasures both worldly and spiritual, a living link between humans, nature, and the sacred.

Worldly Dakinis and Constort Forces are feminine, often wrathful or ambivalent, primal energies of life and death. They are sometimes messengers and catalysts, appearing at key moments to inspire realization, remove obstacles, or stir fierce transformation. The “consort force” represents raw feminine power — passion, fertility, elemental energy — which can either overwhelm and destroy, or, when harnessed through tantric practice, become a vehicle for liberation.

• Mamos are fierce female forces, linked with disease, calamity, but also wisdom. They are ancient, powerful beings, usually portrayed as fierce and wrathful women embodying destructive forces: Mamos are strongly associated with natural upheavals, disease, epidemics, famine, warfare, and karmic retribution. They can bring harm when ignored or offended, but when properly appeased or bound by oath, they may also serve as powerful protectors. The image below depicts Mamo Botong, one of mamo goddesses tamed by Padmasambhava and bound under oath to act as Dharma protectors. She personifies the dangerous but transformable power of karmic and natural forces.

• Drimos - wrathful female spirits usually portrayed as fierce and dangerous. Spreaders of disease, they are especially associated with causing leprosy, wasting diseases, and epidemics. Embodying the forces of decay, filth, and contamination, they are connected to pollution: The Tibetan word dri means “stench, impurity, defilement,” so drimos are spirits tied to physical, moral and spiritual pollution.
• Sodagmas - a class of female spirits.associated with the environment, fertility, wealth and vitality. Disturbance of these spirits can manifest as weakness, fatigue, or misfortune.
• Earth-Keeping Dakinis - Female guardians of the land specifically associated with the earth element, mountains, valleys, rocks, and soil. Protectors of sacred sites, they are often said to guard terma. Termas are hidden treasures (scriptures, relics, or teachings concealed) hidden by Padmasambhava and other masters to be revealed at a future time, when the world is ready. On a symbolic level, Earth-Keeping Dakinis embody the idea that the earth itself is alive, conscious, and capable of relationship with humans.

Similar to Elementals and Nature Spirits, these Worldly protectors are tied to specific places, villages, valleys, and mountains.

• Dagnyids - A territorial spirit, Dagnyids are sometimes described as the indigenous spirits of a place, considered its “rightful owners.” This is a broad category, of Landlord which may include land, water, or sky.
• Kyeibus - village guardian spirits.These are part of the vast world of Sadak (landlords) and yul lha (regional guardians) protectors, but at a more local, household or community scale. They are spirits who preside specifically over a settlement, hamlet, or cluster of households. Their task is to guard the well-being of the community—its people, livestock, and crops—from harm, misfortune, and outside threats. Villagers make incense offerings (sang), libations (serkyem), or small ritual cakes (tormas) to the kyeibu during communal ceremonies, especially at the New Year, harvest time, or when misfortune strikes.
• Lord Maning (Maning Nakpo) - Altough Māning Nakpo is a powerful dharmapāla (protector spirit), he is sometimes considered a local deity in a wrathful form. Before being subdued,by oath by Padmasambhava, he is believed to have been a fierce local deity or spirit-lord, feared for causing obstacles and misfortune. After being and bound by oath he served as a protector of the Dharma, instead of working against it.
• Gyalpos - This refers to a category of powerful worldly spirits who often appear in regal or commanding form; wrathful kingly spirits, often tied to political or territorial power. They are typically the spirits of proud, powerful beings — sometimes former kings, lamas, or leaders who died with strong attachment or anger, and then became bound to the worldly spirit realm. Gyalpos embody the danger of ego, pride, and worldly power that has not been fully liberated. When bound by oath to the Dharma, they can become fierce Dharma protectors. Pehar Gyalpo (pictured below) is one of the most famous and influential worldly protector deities (srung ma) in Tibetan Buddhism. According to tradition, Pehar was originally a fierce spirit from Central Asia. Guru Padmasambhava subdued him in the 8th century and bound him by oath to serve as a Dharma protector. Pehar was installed as the guardian of Tibet’s first Buddhist monastery, Samye, under King Trisong Detsen. In later centuries, Pehar Gyalpo became the main deity of the Nechung Oracle, the official state oracle of Tibet. Through the medium of the Nechung Oracle, Pehar was believed to give prophecies, guidance, and protection to the Tibetan government and the Dalai Lamas.

• Gingchens - wrathful, dancing spirits that appear in tantric rituals and protector retinues. They are wrathful attendants or guardian spirits. Appearing in groups, Gingchens are often depicted as fierce, skeletal or demonic figures, masked, holding weapons or ritual implements, and performing wild dances. They are the “troops” or spirit armies of greater protectors — chasing away obstructing forces, demons, and negative influences. The name ging is sometimes linked to the sound of cymbals, drums, and chanting used in tantric dances. Gingchens embody this fiery, chaotic, yet protective energy.

Prayer flags are traditionally raised as offerings to the worldly protectors and local spirits. The colors, mantras, and symbols on the flags are understood not only as prayers sent out on the wind, but also as ritual gifts reminding these beings of their vows to protect humans and the Dharma.

Many worldly protectors (gyalpos, nagas, sadaks, lha, etc.) were once wild, ambivalent beings who were tamed and bound by oath by masters like Padmasambhava. If they are neglected, ignored, or offended, they may create obstacles — disease, bad weather, or misfortune. By raising prayer flags, practitioners honor and renew their relationship with these beings. It is a way of showing respect to the spirit-lords of place. It ensures they remain cooperative rather than hostile.

Each color of the prayer flag corresponds to one of the five elements (blue–sky/space, white–air, red–fire, green–water, yellow–earth). Worldly protectors and elemental spirits are believed to influence these natural forces. Raising prayer flags helps restore elemental harmony and keep the protector deities benevolent.

As the wind carries mantras and prayers, it not only blesses beings in all directions but also sanctifies the territory itself, turning the local spirits into allies in protecting the community. By displaying prayer flags people affirm that the land, spirits, and humans are co-inhabitants, bound together in mutual responsibility.

All the prayer flag designs will please the Local Deities, Worldly Protectors and Nature Spirits, but there are two prayers that make particularly powerful offerings to them : The Sampa Lhundrup - Wish Fulfilling Prayer and the Gyaltsen Semo Victory Banner Sutra. In most of our prayer flag sets, the red are printed with the Sampa Lhundrup prayer and the yellow ones are printed with the Gyaltsen Semo Sutra. Our vertical pole flags may be purchased in individual colors.

10' Sampa Lhundrup Bhutanese Style - $29 

7' Sampa Lhundrup Bhutanese Style - $26

9' Sampa Lhundrup Tibetan Style - $38

6' Sampa Lhundrup Tibetan Style - $32

3.5' Sampa Lhundrup ibetan Style - $22

10' Gyaltsen Semo Bhutanese Style - $29

7' Gyaltsen Semo Bhutanese Style - $26

9' Gyaltsen Semo Tibetan Style - $38

6' Gyaltsen Semo Tibetan Style - $38

3.5' Gyaltsen Semo Tibetan Style - $22

These next 3 flags are suitable for hanging inside or outside. They are 18"x 25" (unhemmed) and printed in our Northern California Studio on high quality 100% cotton

Sampa Lhundrup

The text on this traditional Tibetan prayer flag is called "The Quick Wish Fulfilling Prayer of Padmasambhava." In the center of the flag the precious Guru, Padmasambhava, is depicted above his mantra "OM AH HUM VAJRA GURU PADMA SIDDHI HUNG."

Price: $16

Victory Banner

Written in the text are protection mantras to overcome obstacles enemies, malicious forces, diseases and disturbances. There are also mantras to increase good relationships, life, health, wealth, power and good fortune.

Price: $16

Gyaltsan Semo Banner

The sutra printed on this Banner of Victory was imparted to Indra, King of the Gods, by the Buddha Sakyamuni. It is a powerful prayer prayer for subduing malevolent forces and serves as a potent emblem of invincibility, spiritual resilience, and victory over obstacles.

Price: $16

The Tsuktor Namgyalma design come in Sets of 5 colors on rope, in individual vertical pole flags (blue, white, red, green, and yellow), or on a 10 ft 5 color vertical flag (on sale this month!)

A mistake was made when packing the latest shipment from our Kathmandu Studio and I ended up with a lot of yellow Bhutanese Style prayer flags so I'm putting them on sale for 25% off. The Gyaltsen Semo - Victory Banner Sutra is especially powerful for taming and appeasing local spirits. Yellow is the color of the Earth element so these flags should particularly influence the landlord spirits and regional protectors.

10 ft (7 print) Windhorse Victory Banner - $29

7 ft (5 print) Windhorse Victory Banner - $26

5 Color - 10 Foot Tall

Tsuktor Namgyalma

Prayer Flag

(pole not included)

Regularly $60

On Sale this month for $50

Still on Sale this Month

5 Color - 10 ft Tall

Prayer for Averting Nuclear War

Prayer Flag

(pole not included)

Regularly $60

On Sale for $50

This 11”x15” print on hand-made rice paper is a Demon-Binding Protective Charm. In the center is a disease-bearing demon; most likely a Mamo. The talisman is most likely used for protection from sickness, epidemics and malevolent spirits. Bound by the surrounding mantras and symbolic cross-like “vajra  fence,” the harmful force is captured and pacified. These protection charms (srung-wa) are meant to be hung in a home or above a doorway to neutralize the harmful influence of spirits that bring illness or chaos.

If you'd like a chance to win this print, email me your name and address to prayerflags2@gmail.com.

Please don't forget to include your mailing address.

Congratulations to Anastacia Lynn Jayet of Sinclairville, NY

for winning the Tibetan Astrological Diagram rice paper print!

The month of September is split between two Tibetan Calendar months. The 7^th month of this Tibetan calendar year runs from August 28 to September 21. The 8^th month goes from September 22 to October 21.

  During the 7^th month, the Nagas are partaking and enjoying the essences of their food. If you make offerings to them on a teb  (offering) day this month, your area will not suffer from drought and you will never go hungry. If you make offerings to the Nagas during a dok (naga inactive) day, no Naga will attend your ceremony - which means no benefit will come.

  During the 8^th month, the Nagas are busy to make their clothing. It is the season for dressing up. If you make offerings to them on teb days, you will never suffer from the lack of food and clothes. However, if you make offerings to them on a dok day, even if you offer very precious things, there will be no result.

   There are many very good days to perform offering ceremonies for the nagas during this month. September 3, 11, 13, 14, 20 (Dharmapala day), 23 and 30 are especially good days to perform Naga Pujas and make offerings. Check the calendar below for other offering days.

I took all these photos on a recent visit to Southern Humboldt County, where I lived for 37 years. The 5 print "Prayer for Averting Nuclear War" prayer flag (below left) is at my old neighbor's house and the other two photos of 5 print vertical prayer flags were taken at the entrance to the Ranjung Yeshe Gomde retreat land 25 miles south of there.

Please send us photos of your prayer flags so we can share them.

Any size, shape and format is okay.

Email prayerflags2@gmail.com

Links to all the previous Newsletters can be found in the Newsletters Archives.

Please pass the link on to any friends who mignt be interested.

If you have any questions, comments, or ideas for my newsletter, please write.

I will try to answer your emails.

Email me at: prayerflags2@gmail.com

Thank you for taking the time to read my newsletter.

Timothy Clark

Owner of Radiant Heart Studios