Tiji Festival in Lo Manthang, Mustang. Nepal.

On the first day of Tiji Festival, morning begins with the assembly of monks and offering so Vajrakila prayers in Chodey Goempa. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

On the first day of Tiji Festival, morning begins with the assembly of monks and offering so Vajrakila prayers in Chodey Goempa. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

On the first day of Tiji Festival, morning begins with the assembly of monks and offering so Vajrakila prayers in Chodey Goempa. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

On the first day of Tiji Festival, morning begins with the assembly of monks and prayers offering to Vajrakila in Chodey Goempa. Lo Manthang, Mustang, Nepal.

Tiji Festival in Mustang, Nepal.

An enormous scroll painting of thangka depicting Padmasabhava is unfurled on the south wall of Palace square. The thangka is said to be more than 400 years old, and is hand embroidered with an image of Padmasambhava and to dakinis. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Over the period of 2 hours, the Tsacham is performed; a gentle and slow masked dance featuring graceful movements and turns. The tsowo dances in the center flanked all around by the other dancers in the form of a mandala (a geometric meditative diagram generally used for meditation). A total of about 52 different forms of steps are performed. The masked dances represent the preparation or invoking of the gods (or protective deities) and the purification and preparaton of the soil on which the dances are performed. The tsowo guides his fellow dancers into each form by signaling each change by a verbal command. To the untrained eye, such subtle changes and steps are seemless. Tiji festival in Lo Manthang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Over the period of 2 hours, the Tsacham is performed; a gentle and slow masked dance featuring graceful movements and turns. The tsowo dances in the center flanked all around by the other dancers in the form of a mandala (a geometric meditative diagram generally used for meditation). A total of about 52 different forms of steps are performed. The masked dances represent the preparation or invoking of the gods (or protective deities) and the purification and preparaton of the soil on which the dances are performed. The tsowo guides his fellow dancers into each form by signaling each change by a verbal command. To the untrained eye, such subtle changes and steps are seemless. Tiji festival in Lo Manthang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Over the period of 2 hours, the Tsacham is performed; a gentle and slow masked dance featuring graceful movements and turns. The tsowo dances in the center flanked all around by the other dancers in the form of a mandala (a geometric meditative diagram generally used for meditation). A total of about 52 different forms of steps are performed. The masked dances represent the preparation or invoking of the gods (or protective deities) and the purification and preparaton of the soil on which the dances are performed. The tsowo guides his fellow dancers into each form by signaling each change by a verbal command. To the untrained eye, such subtle changes and steps are seemless. Tiji festival in Lo Manthang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Over the period of 2 hours, the Tsacham is performed; a gentle and slow masked dance featuring graceful movements and turns. The tsowo dances in the center flanked all around by the other dancers in the form of a mandala (a geometric meditative diagram generally used for meditation). A total of about 52 different forms of steps are performed. The masked dances represent the preparation or invoking of the gods (or protective deities) and the purification and preparaton of the soil on which the dances are performed. The tsowo guides his fellow dancers into each form by signaling each change by a verbal command. To the untrained eye, such subtle changes and steps are seemless. Tiji festival in Lo Manthang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Over the period of 2 hours, the Tsacham is performed; a gentle and slow masked dance featuring graceful movements and turns. The tsowo dances in the center flanked all around by the other dancers in the form of a mandala (a geometric meditative diagram generally used for meditation). A total of about 52 different forms of steps are performed. The masked dances represent the preparation or invoking of the gods (or protective deities) and the purification and preparaton of the soil on which the dances are performed. The tsowo guides his fellow dancers into each form by signaling each change by a verbal command. To the untrained eye, such subtle changes and steps are seemless. Tiji festival in Lo Manthang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Over the period of 2 hours, the Tsacham is performed; a gentle and slow masked dance featuring graceful movements and turns. The tsowo dances in the center flanked all around by the other dancers in the form of a mandala (a geometric meditative diagram generally used for meditation). A total of about 52 different forms of steps are performed. The masked dances represent the preparation or invoking of the gods (or protective deities) and the purification and preparaton of the soil on which the dances are performed. The tsowo guides his fellow dancers into each form by signaling each change by a verbal command. To the untrained eye, such subtle changes and steps are seemless. Tiji festival in Lo Manthang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Suspending humongous Guru Rinpoche Thangka on Palace wall. The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is first performance, Ngacham-The Drum Dance, when a straw effigy is brought out. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Colurful silk brocade robe with laughing skull prints. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Over the period of 2 hours, the Tsacham is performed; a gentle and slow masked dance featuring graceful movements and turns. The tsowo dances in the center flanked all around by the other dancers in the form of a mandala (a geometric meditative diagram generally used for meditation). A total of about 52 different forms of steps are performed. The masked dances represent the preparation or invoking of the gods (or protective deities) and the purification and preparaton of the soil on which the dances are performed. The tsowo guides his fellow dancers into each form by signaling each change by a verbal command. To the untrained eye, such subtle changes and steps are seemless. Tiji festival in Lo Manthang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Over the period of 2 hours, the Tsacham is performed; a gentle and slow masked dance featuring graceful movements and turns. The tsowo dances in the center flanked all around by the other dancers in the form of a mandala (a geometric meditative diagram generally used for meditation). A total of about 52 different forms of steps are performed. The masked dances represent the preparation or invoking of the gods (or protective deities) and the purification and preparaton of the soil on which the dances are performed. The tsowo guides his fellow dancers into each form by signaling each change by a verbal command. To the untrained eye, such subtle changes and steps are seemless. Tiji festival in Lo Manthang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is a skeleton dance or the dance of death. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is a skeleton dance or the dance of death. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is a skeleton dance or the dance of death. Lo Manthang, Mustang, Nepal.

Mr. Richard Blum, Founder of American Himalayan Foundation arrive in Lo Manthang for Tiji Festival with Erica Stone. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Monks of Chodey Monastery blow Gyaling (small horn) to herald Mr. Richard Blum's arrival. He is Founder of American Himalayan Foundation. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Monks blowing gyaling (horn) at Tiji Festival. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

Monk blowing gyaling (horn). The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Second day Tiji Festival is eagerly watched by the large number of people gathered in the Palace Square of Lo Manthang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Young monks of Lo Manthang merrily clap at the second performance, Menle Dhakey Do- We Cham. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Amchi (traditional doctor) propitiate gods and goddess before beginning cham dance on the second Tiji Festival in Mustang. Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Richard Blum (AHF founder), Erica Stone and Jigme (Prince of Mustang) with his courtmen attend second day Tiji Festival. They wear the finest Mustangi Attire. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Richard Blum and Jigme, Prince of Mustang. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

Amchi Gyatso at Tiji Festival. Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Final act is the Dhakey or the slaying of the demon. This is depicted by piercing of the straw effigy by the tsowo with the religious dagger. This symbolizes the evil demon being slayed by the deity Droje Shunu. The straw effigy is then thrown into the air. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Finally the third performance, Animal mask dances. A total of 20-24 different animals are depicted in this dance and include animals such as tigers, deer, yaks, horse etc. The animals of this dance represent the different entourages of Phurba (Vajrakilaya). Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Finally the third performance, Animal mask dances. A total of 20-24 different animals are depicted in this dance and include animals such as tigers, deer, yaks, horse etc. The animals of this dance represent the different entourages of Phurba (Vajrakilaya). Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Seen here is second performance, Menle Dhakey Do- We Cham. A collection of different dances that symbolize the slaying of the demon. These are representing the principal deity (Dungmara) of the Kings of Mustang. This is the main reason why the Royal family participate in the celebration. Lo Manthang, Mustang, Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Final act is the Dhakey or the slaying of the demon. This is depicted by piercing of the straw effigy by the tsowo with the religious dagger. This symbolizes the evil demon being slayed by the deity Droje Shunu. The straw effigy is then thrown into the air. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Final act is the Dhakey or the slaying of the demon. This is depicted by piercing of the straw effigy by the tsowo with the religious dagger. This symbolizes the evil demon being slayed by the deity Droje Shunu. The straw effigy is then thrown into the air. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Final act is the Dhakey or the slaying of the demon. This is depicted by piercing of the straw effigy by the tsowo with the religious dagger. This symbolizes the evil demon being slayed by the deity Droje Shunu. The straw effigy is then thrown into the air. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Final act is the Dhakey or the slaying of the demon. This is depicted by piercing of the straw effigy by the tsowo with the religious dagger. This symbolizes the evil demon being slayed by the deity Droje Shunu. The straw effigy is then thrown into the air. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Final act is the Dhakey or the slaying of the demon. This is depicted by piercing of the straw effigy by the tsowo with the religious dagger. This symbolizes the evil demon being slayed by the deity Droje Shunu. The straw effigy is then thrown into the air. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Final act is the Dhakey or the slaying of the demon. This is depicted by piercing of the straw effigy by the tsowo with the religious dagger. This symbolizes the evil demon being slayed by the deity Droje Shunu. The straw effigy is then thrown into the air. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Final act is the Dhakey or the slaying of the demon. This is depicted by piercing of the straw effigy by the tsowo with the religious dagger. This symbolizes the evil demon being slayed by the deity Droje Shunu. The straw effigy is then thrown into the air. Lo Manthang, Mustang, Nepal.

Tiji Festival in Lo Manthang, Mustang. Nepal.

The morning of the second day begins again with offerings of prayers to Vajrakila and an assembly in the monastery. The afternoon starts with the unfurling of another large thangka, a near replica of the earlier one, but it is newer in age. This thangka is also made of silk and hand embriodered with an image of Padmasambhava. it depicts the 8 forms of the Guru, with the two dakinis and King and Queen making offerings beneath the Thangka. The masked dances on the second day are more active, and are executed in a more aggresive style. Weapons and animal forms are seen in the dance sequence on this day, representing the various means used to drive away evil. Final act is the Dhakey or the slaying of the demon. This is depicted by piercing of the straw effigy by the tsowo with the religious dagger. This symbolizes the evil demon being slayed by the deity Droje Shunu. The straw effigy is then thrown into the air. Lo Manthang, Mustang, Nepal.