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In terms of the Nine Ways of Bon, the Tsewang Rikzin practice belongs to the tantric vehicle of transformation while the ransom sections belong to a lower causal vehicle known as ‘Rites and Rituals’. Before one performs the ritual of reinforcing the life force (chi bslu) and retrieving the soul (bla bslu) for the benefit of an individual whose life is threatened or whose health is suffering, the practitioners should gather and proceed through the recitation and visualization sections of the sadhana.
" In the Tibetan tradition there exist numerous rituals for recovering health, extending life, and recapturing any life force that has been lost due to external negative force, internal emotional suffering, or the secret obscuration of ignorance. The Tsewang Rikzin ritual, from the Tibetan Bon tradition, is just such a rite and includes supplementary sections for ransoming one’s life and soul from the bonds of negative influence. This ritual or others like it are most effectively accomplished when one is healthy; however, in the event that one is weak or incapacitated, one can request the service of an accomplished master. He and his assistants will make the necessary preparations, perform the offerings, and read the divinatory signs indicating the efficacy of the ritual.
According to the Bon tradition there are six Tsewang Rikzin cycles named according to various places where the master Tsewang Rikzin practiced. Although he actually practised in eight different places, we can only find six texts related to six of these locations. These sacred sites are found in India, Takzig, Zhang Zhung, Jaritsukden, China, and Tibet. The particular version upon which the following explanation is based was titled according to the name of a cave (Bya ri Tsukden) to the north of Mt. Kailash in the Garuda Valley. Accordingly, it is referred to as Tsewang Jarima. Tsewang Rikzin’s consort Thukje Kundrol composed the text entitled Rikzin Tsewang Chogdu Tseyi Drubpai Shongshugs during the time of the eighth king of Tibet Trigom Tsenpo. "