No. 129 The Mirror September 2015

Ati Guruyoga is Everything The Function of the Gakyil Khaita Worldwide The Merigar Library 10 Years of Tibetan Medicine in America Focus on Kunsangar Upcoming Events with Contents Chögyal Namkhai Norbu Schedule...... 2 Editorial...... 3 Ati Guruyoga is Everything...... 4 The Function Photo: P . Fassoli of the Gakyil...... 7 International Gakyil...... 7 2015 Khaita Worldwide...... 8 China Argentina Samtengar Tashigar South The Merigar Library...... 9 October 2–7, 2015 December 4–8, 2015 Teaching of Longsal Ati’i Gongpa 10 Years of Tibetan Ngotrod December 11, 2015 Medicine in America. . . . . 11 Rinpoche travels to Tenerife, Spain Beijing New Date! ASIA...... 13 October 10–12, 2015 Public Talk and Dharma Art Dzamling Gar Update. . . . . 14 Exhibition 2016 Inauguration of the Japan Worldwide Transmission Cinerarium at Merigar West. . . 15 Kyoto February 21–22, 2016 October 15–18, 2015 Anniversary of Garab Dorje Traveling the World...... 17 Bardo Teaching Sealed with Hum A Visit to Leh, Ladakh. . . . . 20 Taiwan October 23–27, 2015 Bhutan...... 22 Tregchöd Terma of Rigdzin Jangchub Dorje Focus on Kunsangar . . . . . 25

Worldwide Transmission Book Reviews...... 39 November 6, 2015 Anniversary of Adzom Drugpa Revisiting The Precious Vase ...... 42 Australia Namgyalgar North Yantra Yoga ...... 43 November 3–8, 2015 Namgyalgar Retreat How I Met Chögyal Front cover: This year the retreat at Kunsangar Namkhai Norbu & An Artist Namgyalgar South North, near Moscow, Russia, was attended by a in the Dzogchen Community November 13–15, 2015 ­record number of people – more than 1500. In Nick Dudka...... ­order to save time and energy, instead of waiting in 45 The Namgyalgar South retreat ­traffic jams on the way from the airport, Chögyal has been cancelled­ Namkhai Norbu arrived at the Gar by helicopter.

US Office: [email protected] * European Office: [email protected] * * Editorial Staff: Naomi The Mirror Zeitz, Tsegyalgar,­ Conway, MA, USA * Liz Granger, Merigar West, Arcidosso, Italy * * Advisor: Adriano Clemente­ * Special Advisor: Yuchen Namkhai International Blue Gakyil Advisor: Julian King-Salter International Newspaper of the * * Publications Committee English Language Advisor: Liz Granger Design & Layout: Thomas Eifler International * * * * Webmasters: Yuchen Namkhai and Luigi Ottaviani Available at melong.com Online Mirror: www. Dzogchen Community of * * * melong.com All material © 2015 by The Mirror Reprint by permission only We reserve the right to Chögyal Namkhai Norbu * * * * * * edit all submissions .

2 THE MIRROR · No. 129 · September 2015 people who cannot see their limitations are Editorial always the ones who are more eager than others to take on responsibilities . Those who are more focussed on working to see Working with Others through their limitations are more careful Finding Balance in assuming responsibilities, as the saying goes, “the sage takes few responsibilities” . Elio Guarisco for The Mirror But to be preoccupied with one’s spiritual development alone, as if practical responsi- and faster, and the outcome of our endeav- bilities are the domain of short sighted and ictionaries define collaboration as ours will be of a better quality . worldly people, is a great shortcoming . working with others to do a task Of course there will always be differ- Thus, we need to find the right balance Dand to achieve shared goals . So on ences of opinion between others and us . between an outgoing approach and inward one hand we have “working with others” Countless beings, countless concepts . That contemplation . If this happens automati- and on the other “the task and to achieve is just the nature of how things are . It is cally one will enhance the other . But find- shared goals” . the nature of our diversity as human be- ing balance is an ongoing process and one The precondition here is to have shared ings and there is nothing wrong in it . In does not wait until balance comes . One goals . But to share something it is not easy . any case, what is important is that these should work with others even though one We always feel an intimacy with what we differences of opinion do not stick to our is not perfectly established in one’s own have that does not want to share it with minds as labels . What is important is that ground, continuing to observe one’s atti- others . We feel that the teacher is “my” we sleep at night and forget them . tudes and behaviour . teacher, “Oh, he gives special attention to Like the following story tells us . Once Working with oneself and working with me!” and the teaching is for “my” personal two monks arrived at the bank of a river . others are thus the ground of participa- realization . The others seem almost out of There a pretty girl was trying to cross the tion . On top of that we can apply collabora- the picture . water but was too afraid to do so . Monas- tion as a skill to be developed through var- It is definitively easier and more com- tic rules forbid them to touch women, and ious methods as is done nowadays in busi- fortable to be individualists . But we need even to cross a river with them . Putting ness . These methods are certainly useful to comprehend clearly that even our inner aside the rule, one of the monks took the and need to be followed also in running the fulfillment or benefit alone does not occur girl in his arms and carried her over to the organizational aspects of a spiritual com- unless we interrelate with others . Others other side of the river and left her there . munity . But we should be aware that these are the field where we train and ripen the As the two monks continued on their road, methods, which work in business because fruits of that training . This is an inescap- the other, who had witnessed his fellow there is the inspiration to get money, in a able reality . monk carrying the girl, reproached the community that has a spiritual vision, be- Thus we can really have shared goals other saying: “You should not have done come dry and do not create inspiration, and only if we manage to break through our that! It is prohibited by our rules ”. The oth- if the inspiration is missing there can be an limited personal objectives . er monk, who was obviously wiser: “I took “enforced” but not real collaboration . Having a common goal we work with that pretty girl across the river and left her To conclude, a first-hand knowledge of others to achieve that . Working with oth- there . But you still carry her in your mind!” the validity and benefit of the teaching is ers is much more challenging than work- Where do we find the inspiration for the base for real participation, not only in ing alone . When one works alone one is in participation in working with others? Al- one’s community but this is needed every- the dimension of the individual perception though it is indispensable to remind one- where . In that case, the impulse to reach of things . And to oneself one’s individual self of the importance of the teacher, and an identical objective occurs and is enact- perception of things always appears as the the rarity and preciousness of the teach- ed spontaneously . When we don’t have first best and the only one possible . ing, its benefits for future generations etc ,. hand knowledge, but we are interested, by When we try to work with others, we etc ,. that alone in the course of time be- seeing the limitations of sleeping in one’s are placed in the arena of other people’s comes an empty mantra . In the end, even if personal benefit alone, and the inescapable subjective perceptions . What results is a we are stimulated by outer circumstances, reality that working with others is also the clash between different ideas . Often this true inspiration comes from within one- source of one’s fulfillment, we enter the in- clash leads to a lot of misunderstandings self . And we must find it through our expe- finite possibilities of collaboration offered and animosity between the people, influ- rience of the benefits one has witnessed in by the modern world and technology in encing the quality of the work in a nega- oneself by working with that teacher and order to actualize and preserve the valu- tive way . with that teaching . able Dzogchen teaching as offered to us by So in working with others we need first If we work with others without seeing Chögyal Namkhai Norbu . This is empha- to step down from the level of personal through the tricks the mind plays on us, sized in a nutshell by Shantideva: “Working ideas to the practical plane . The more we we end up doing things to affirm various for oneself brings all suffering, working for deal with something practical, the less egoistic aspects . That kind of collaboration others brings all happiness ”. our subjective feelings and opinions count . represents the negative connotation of the At this point, what counts is experience, word collaboration, the one that came into expertise, and capacity . If we keep to the use during the Second World War, “Collabo- www.melong.com practical plane, things flow more smoothly rating with the enemy” . Ironically, however,

THE MIRROR · No. 129 · September 2015 3 Chögyal Namkhai Norbu

We visualize a white A and a thigle which represents our pri- mordial state, our primordial potentiality, sound, light and rays . This is always a mental concept . The teacher explains, and we think and learn that and prepare how we can get from mind to nature of mind . When we do this visualization, then after a little while we relax . Relaxing doesn’t mean we are doing something else or doing it in a different way . If we are doing something there is always a mental concept – it can be visualization, concentration, anything . Relaxing doesn’t mean that we are doing nothing . It is just relaxing and this is what we want to learn and develop . For example, when we learn Dzogchen Upadesha, it explains and speaks very much about the methods of Tregchöd and Thögal . Thögal is a secret teaching because we need to have a very precise base in Tregchöd [before we can learn it] . We can find this expla- nation in the Upadesha . What does Tregchöd mean? It means total relaxation . ‘Treg’ means binding an object, such as binding wood Photo by Yulia Mikheykina or herbs with a cord . In Tibetan if it is wood we say ‘shing treg’ . ‘Shing’ means ‘wood’, ‘treg’ means ‘bound’ . So you can understand that ‘treg’ means ‘bound’, bound by our limitations, by our con- cepts . We always think that things should be in a certain way, and Ati Guruyoga is not in another . This is intention in our mind and when we live in the relative condition it is as if we are ‘bound’ by everything in our aspects of body, speech and mind and then we have many tensions . Everything Chöd means freeing that . There are two different ways to free that: we can free something actively, that is we can take action, because taking action means always with mind . Or we use some An excerpt from the Kunzang Monlan, The methods and [the thing that is bound] breaks apart by itself . This is Invocation of Samantabhadra, Retreat different from active [breaking] . In Tibetan we use the word ‘chöd’ Russia, Kunsangar North, Monday 27 July 2015 [spelled chod] for breaking apart by itself . Nobody is cutting or do- ing anything . When we say ‘chöd’ [spelled gcod] it means we are cutting . It is a verb and it means there is someone who cuts . We n general when we do Guruyoga, it is very important, if there is actively cut through our ego . The root of all problems is ego . We the possibility, to add the Song of the Vajra because in the Dzog­ use Machig Labdron’s Chöd practice . Chöd means cutting through . Ichen tantra it is explained that for practitioners of Dzogchen We actively cut through our ego because we know that the root of the base is discovering our real nature . In the Dzogchen teach- all problems is ego . ing this is related to what is called ‘direct introduction’ in the first We speak about this in Sutra teaching and many people learn statement of Guru Garab Dorje . about these kinds of words but not in a practical way . Machig Lab- There are many ways we receive direct introduction . A very dron discovered this . When she was young she had this quality of simple way is receiving instruction of Ati Guruyoga when the being able to read very quickly . In Tibet when someone has this teacher explains how we should do visualization . This is our men- quality they are invited and asked to read books like the Prajna- tal condition and from this mental condition we arrive at the state paramita, the words of the Buddha, in twelve volumes . They read of Guruyoga or the state of contemplation . This is how we apply to the family and the potentiality of the words of the Buddha elim- Dzogchen practice . inates negativities . This is a simple way that Tibetan families invite In Dzogchen practice it is very important to know what mental people to read . When there are heavy problems they even try to concept is and what is beyond mind . There are many Dzogchen have all 108 volumes of the Kangyur read . In this case they invite 3 practices such as Khorde Rushen and different kinds of Semdzin or 4 or 5 good readers who read for many days . – Rushen means separating mind and the nature of mind, which In Tibetan we call this type of person amchös, one who has the is the main point – that make us understand that the nature of capacity to read very quickly . Machig Labdron did this kind of work mind exists and goes beyond mind . We live in time and space, judg- for many years when she was young and many families invited her ing and thinking . These are mental concepts . When we discover [to read] . In particular she read the Prajnaparamita many times and that there is mind and nature of mind and that Dzogchen practice understood that the root of all problems was ego . She discovered that means going directly from mind to nature of mind, we receive in- by herself in the Sutra . Later when she followed Vajrayana teachings, troduction and apply that method . The teacher explains Ati Guru­ even though they don’t explain that directly, she understood that yoga for that purpose . It is a very simple way . it was connected with that principle . Then she received Dzogchen teaching and in the same way she discovered that that is related .

4 THE MIRROR · No. 129 · September 2015 Chögyal Namkhai Norbu

For example, in Dzogchen teaching we know very well that the realized . Until we have that kind of condition, what we need to problem is our emotions and that what we do is self-liberate them, apply and do is that . so it is necessary we should be totally in the state of contemplation If we want to do Dzogchen practice, what should we do? We not to self-liberate everything . This is the method: not acting directly, only chant mantras or do visualizations and so on . We know that not cutting through ego, but breaking itself, and then liberating . we live in dualistic vision and we have many problems to overcome . So the way of presenting the Chöd practice of Machig Labdron We do our best, which means we know how our situation is . But and the Dzogchen way is presented differently although the sub- when we feel that we are Dzogchen practitioners we should be to- stance is the same . This is important to discover . The meaning of tally in the state of contemplation, integrated totally in that state . the words chöd (chod) and chöd (gcod) is the same but the way Number one is being in the state of contemplation next is being they work and the pronunciation is different . When we talk about present . Being present we can do slowly, integrating everything Tregchöd it is about something that is bound, breaks free on its in the state of contemplation . Already this is being present, not own and liberates . In the Dzogchen Upadesha there is an explana- distracted . Even if there is intention and desire we can go beyond tion of the Tregchöd: we liberate all these limitations to aspects of that so it becomes easier to integrate . This is more connected with our body speech and mind . mental concept . Then slowly we can integrate our energy and In the instructions of the Upadesha people talk about the Four physical level . This is most important for Dzogchen practitioners . Chogshag . The main methods of all Dzogchen teachings are always For that reason we need to know that Ati Guruyoga is really very explained as four methods . That is not indispensable, but when the important particularly for Dzogchen practitioners . Ati Guruyoga characteristics of the teaching are presented, they are explained is everything . in four points . In the Dzogchen Semde, first is Nepa, like the state We also know that we live in the relative condition and one day of shine . The second is called Miyowa, discovering that movement we will die . What can we do [at the moment of death]? If we can, is part of our real nature, not remaining only in a one-pointed way when we know that we are dying we do Ati Guruyoga . This is much in the state of emptiness but integrating with movement . When better than any kind of Phowa, the practice of transference of con- we integrate with movement then we discover that problems with sciousness . Even though we do not transfer it, in any case when movement don’t exist: the nature of each element is not contrary we die our consciousness is transferred . When we learn Phowa the to itself, for example, fire doesn’t burn fire . When we are integrated way of transferring is a little different depending on our condition . then movement is being in the state of contemplation . We should In general it is not so difficult to learn Phowa in a more tradition- not think that movement is negative . al way because when we learn it we do not have the problems Then the third state is called Nyamnyid or Nyimed, which of the moment of death . However, at the moment of the bardo of means non-dual . Whether we discover our real nature through death our condition is not normal: at that moment all our elements the experience of emptiness, or through the experience of clarity – and our functions of the senses are dissolving and we have very clarity is not emptiness, emptiness is not clarity, they are two com- strong feelings and experiences . When we learn Phowa we do not pletely different things – when we are in the state of contempla- have these problems, we are healthy and we can learn . When the tion this difference doesn’t exist . For that reason we say that being teacher asks us to do certain visualizations, invocations and then only in emptiness is not Dharmakaya and not the state of contem- transference and so on, we are always working with our mind . plation . It is only the experience of emptiness . It is the same with This is called the Phowa of the relative condition or Nirmanakaya . the experience of clarity; we are [only] in that state, not the state of There are three kinds of Phowa: supreme Phowa is the Phowa of contemplation . With this [experience] we discover and are in the the Dharmakaya, which means we are in our real nature . The sec- state of contemplation . In this moment in that state we discover ond Phowa is Sambhogakaya, which means that throughout life, a that there is no difference between emptiness and clarity . We are practitioner has developed and become very familiar with the de- in what is called Nyimed, the unique state, in contemplation . In the velopment stage and accomplishment stage and can transform in- relative condition we say good and bad cannot be together . If we stantly, so when they notice that they are dying, they can transfer say that good and bad are the same then that means we are in the with whatever practice they have done, such as Kalacakra, Hevajra, state of contemplation, we are beyond mind, otherwise it cannot Chakrasamvara . They need to have perfect capacity in that mo- be that way . This is very important to know . This is the third state ment . It doesn’t mean that they only know about that idea . This is of the Dzogchen Semde . When we are in that third state then we also the reason that in Tibet we have many colleges for Vajrayana are 100% in the state of contemplation . We are not in mental con- practitioners, which require seven years of study . It is not so easy . cepts thinking that maybe we are [in the state of contemplation] . More important is that when we do Dzogchen practice, we do The fourth level is called the state of Lhundrub . In the Dzogc- Ati Guruyoga every day and become familiar with that, then, when hen Semde what does the state of Lhundrub mean? It means that we notice that we are dying, we do that . What is dying is our physi- now we are 100% sure of having knowledge of being in the state cal body related to the mental aspect . If we are already in a state of of contemplation . What should we do? What should we develop? contemplation we also have fewer problems . And, of course, if we What way should we be in our real nature? We should integrate are really in the state of contemplation, immediately after death our aspects of body, speech, and mind in that state . When we suc- we have the state of the bardo of natural mind . There are no ob- ceed in being totally in that integration, it means we are totally stacles of the physical body at that moment for the manifestation >> continued on the following page

THE MIRROR · No. 129 · September 2015 5 Chögyal Namkhai Norbu

>> continued from previous page reason, there are no thoughts, no judgments, because mind is not of our primordial potentiality . We can recognize that immediately . working . It is the same way when we sleep: we do visualization of During our lifetime we received teaching of sound and light and the white A and thigle, relax and fall asleep . When we fall asleep rays, which is our primordial potentiality . Now we recognize that . there is no function of the mind or the senses . When we fall asleep, During our lifetime we listened [to this teaching] from our we do not see or hear . There is nothing . That is the same as dying . teacher but we did not really have contact with that . It is only a When we are dead there is no function of the mind . But if we have kind of idea . But in the state of the bardo of natural light, it is na- knowledge of the practice of the night, there is the continuation ked and we can discover it . This is called the famous meeting of of presence, the same as dying . Then when we are in the bardo of mother and son wisdom . Son wisdom means that in our lifetime dharmata, the period of natural light, when sound and light and we received teaching and we know that we have that potentiality rays manifest nakedly, we recognize that and are in just that state of sounds and light and rays . Now mother wisdom is in the state of and ordinary bardo no longer exists . that moment . When we recognize that, immediately we have total You might ask how we can have total realization in that mo- realization of the Sambhogakaya . In the Dzogchen teaching having ment without purifying our infinite negative karma . We have very realization in our lifetime means that . It isn’t necessary that we heavy negative karma . For example, it is said that if we chant the have realization of the Great Transference like Guru Padmasam- 100 syllable mantra once in a perfect way we can purify the neg- bhava or the Rainbow Body . The most important thing is that we ativities that we have accumulated over 1000 kalpas . We consider are not in the ordinary state of bardo . Before that we already have this mantra to be very powerful . We could do a retreat of Vajra­ total realization . This is what we should concentrate on . In this sattva for a week, for example, and instead of chanting the mantra case Ati Guruyoga is very important . one time we can chant it a thousand times . When we finish, we In our lifetime it is also very important to do this practice of Ati observe our condition and see if we feel that our negative karma Guruyoga in the morning and evening . When we do this practice is lighter or not but it seems just like before even though we have in the evening, we become familiar with it for our dream practice . done this powerful practice . That does not mean that Vajrasattva If we do that practice in our dreams they become awareness and practice is not working but that we have a very heavy accumula- there is a continuation of this presence and we can also do prac- tion of negative karma . But even though we have this infinite accu- tice in our dreams . If we become familiar with our dreams, we also mulation of negative karma, when we recognize our primordial po- become familiar with the state of bardo . Before the ordinary bardo, tentiality, sound and light and rays, in the bardo of dharmata, just we have the dharmata, the nature of the mind, the moment of nat- this potentiality completely purifies [our negative karma] . It is like ural light . For example, in dream practice we can understand how a room that has been in the dark for a thousand years . If we bring the process of death is . Firstly we are in the bardo of the moment a light inside, the dark finishes instantly . We do not need to slowly of death . At that moment if we are only in mental concepts, we feel eliminate the dark . In the same way we can have total realization afraid and have many problems . But if we have the capacity to be through the potentiality of the meeting of son and mother wisdom in the state of contemplation, we overcome these problems . Then and discovering our real nature . For that reason it is important to when we die there is no function of the mind until the state of the do Ati Guruyoga . For that reason I am always asking people to do bardo . The moment of natural light means that suffering and all it . It is very easy and everybody can learn it easily .  functions of the mind do not exist . When we talk about the bardo, we say the bardo of dharmata, Transcription and editing by Liz Granger our real nature . We are in that state of our real nature and for that

Rinpoche’s Commentary Included in New Edition of Nyingma Kama e are very pleased to announce means that it includes those texts and This is certainly recognition of Rin- that Chögyal Namkhai Norbu’s teachings which have been translated and poche’s important role in the history of Ti- Wcommentary on the Dzogchen transmitted within the ancient school betan Buddhism for his transmission and manuscript from Tun Huang, The Hidden (rnying ma) since the beginning . In other exegesis of ancient Dzogchen texts . Collection of Buddhagupta (Sbas pa'i rgum words this includes all those texts which chung), has been included in volume 102 have not been hidden and rediscovered as (NE) of the Snga' 'gyur bka' ma shin tu rgyas termas (gter ma) . pa, the most comprehensive collection of This canon is not considered to be orally transmitted Nyingmapa teachings . ‘closed’ and admits new entries as new edi- The collection is a new edition of “the tions are prepared . This edition is the most extremely large [collection] of the trans- extensive so far and has been produced via mitted texts of the old translation” which digitally input text .

6 THE MIRROR · No. 129 · September 2015 Chögyal Namkhai Norbu

Many people think that [when] they are gakyil members they ‘own’ this potentiality, as if they were governing the Dzogchen Community . Those who have that type of idea shouldn’t be in the The Function gakyil . When you are in the gakyil you shouldn’t create any type of personal position otherwise you cannot be in the gakyil . Everyone should remember this . We have to continue like this as long as the of the Gakyil Dzogchen Community exists . When there is no Dzogchen Community then we won’t need a gakyil . We can live quietly in our society . But since we live in a At the Annual General Meeting of the Merigar West Sangha at the limited society, in a country with its system, even though we are Gonpa on August 18, 2015, during the choosing of the gakyil for the Dzogchen practitioners, we have to relate to this in order to deal coming year, Chögyal Namkhai Norbu spoke about the function of with it . This is something I always tell you . the gakyil and gave advice on putting together the new gakyil. Every now and then we do some kind of voting [to elect the ga- kyil members] . This type of limited system is fine in our society, but if we go to the meaning of the teaching, this is not the princi- irst of all I would like to thank this gakyil for doing a good ple . Many people vote without knowing anything, simply based on job . Then there is something important that we should all whether or not they like someone, for example . How can it corre- Fknow when we talk about the Dzogchen Community: it is spond? Before you put up your hands [to vote], you should think a not only an organization related to our limited society but is fun- little . We should observe ourselves and do our best . I cannot judge damentally related to the Dzogchen teaching, otherwise we don’t [the candidates] . I’m a Dzogchen teacher but I’m not the boss of need the Dzogchen Community . In our society we have plenty of the organizers . The organization should do what it needs to do, different kinds of organizations . We shouldn’t forget that . It is fun- working with and understanding the circumstances . You have to damental . understand how to create this new gakyil so try to do your best . Then we should know what we have to do when we talk about It is very important that people really collaborate with the ga- the gakyil . The gakyil is not a tradition . Before the Dzogchen Com- kyil . If someone joins the gakyil and creates trouble and makes munity [existed] there was nothing called ‘gakyil’ anywhere . We problems, we don’t want this . As I said before if someone wants created the gakyil in order not to become too much of a social to put their personality and their ideas into their position on the entity . According to the teaching every individual has body voice gakyil, that is not fine . If a person is ready to work, to collaborate, and mind . When these three aspects are joined, there is a person create something and do something positive for the Community, who functions . In relation to this we set up the gakyil system that we need this . So it is very easy to choose people [for the gakyil] .  would not be bureaucratic or hierarchical . Those who wish to en- ter the gakyil should know what the principle of the gakyil is and what they should do .

That is part of the ‘how’ – there is also the ‘what’ . Efforts have been made over the years to produce standard materials for communicating about, for example, GAKYIL Rinpoche’s biography, Yantra Yoga, Vajra Dance and so on . We should recognise that there may need to be different approaches we communicate, both internally with our for the general public, compared with what Communication – own members, and externally to the world we can say to our own members . There at large . is also a need for translators in the main the Big Picture This includes discussion and decisions language groups, who are also qualified about the infrastructure of our web pres- in conveying the real sense of the teach- he main themes for this year for the ence, needing a central hub while also ings in their language . So much is already IG are still the alignment of Statutes respecting the distributed nature of our being done in so many of these areas, but Tof Gars and Lings, and the implemen- Community and its diversity of activities . what is still needed is overall coordination, tation and development of the membership The Management Systems Committee of a framework for collaboration – and this is management system . the International Gakyil has produced a what the IG hopes to provide, once again Other fundamental work is also being comprehensive report whose results are with guidance (at a professional level but done, and in particular we are in the pro- the basis for IG policy decisions which will cess of a thorough review of how and what soon be made available . >> continued on the following page

THE MIRROR · No. 129 · September 2015 7 A New Exciting Development for Khaita Worldwide

ear all in the Dzogchen Community, We are pleased to announce that, Dfollowing the indications of Chögyal Namkhai Norbu, starting from September 2015, the Shang Shung Foundation – Inter- national Institute for Tibetan Culture – will be in charge for the coordination of all the worldwide activities related to Khaita Joy- ful Dances . Rinpoche’s decision aims to further deepen and foster the practice of Khaita All the different projects will be sup- (websites, audio and video production, dances and the public diffusion and ap- ported by a dedicated organizational struc- fundraising, etc ). will work with the Foun- preciation of modern Tibetan dances and ture within the Foundation, to ensure that dation to continue and develop the great songs, under the umbrella of an institu- all aspects are handled with competence work already started . tion, like the Foundation, whose specific and with a coordinated and collaborative All the activities and resources are co- mission is to support the continuity and approach . ordinated by the Shang Shung Foundation development of the Tibetan culture and its Adriana Dal Borgo will support the gen- in collaboration with the Gars and Lings contribution to the contemporary world . eral coordination of all Khaita related ac- of the International Dzogchen Community The program will entail the manage- tivities working in extensive consultation and all its members . ment, implementation and coordination with Rinpoche, the staff of the Foundation Anyone, gar, ling or individual, wish- of all the aspects related to Khaita: artistic and all people involved in the program . ing to launch events, workshops, courses production, media production and commu- In the same way, choreographers, danc- or other activities related to Khaita or to nication, public diffusion, didactics and cer- ers, instructors and those supporting the simply request information, can contact tifications, publications, human resources, technical requirements of the program the Foundation emailing khaita@shang- collaborative tools and finances . shungfoundation.org . >> continued on the following page

>> IG continued from previous page our community, preventing isolation and forming members of critical information is without payment) from a member of the fragmentation, and working to preserve not the same as making things public – it Management Systems Committee . the unique way of functioning that is a Ga- is in effect the same as informing oneself . kyil . For that reason also, the flow of infor- Sometimes it is important to communicate Internal communication mation and communication from the Ga- as much as possible while not disclosing The International Gakyil also has a role kyils to the IG is very important, as well as some sensitive or personal information in supporting the Gakyils of the Gars and from IG to other Gakyils, and it is very im- - but such cases are actually quite rare . Lings, sometimes with very challenging portant that if there need to be elements of When members in good standing request circumstances . Strong, open channels of confidentiality on some issue, the IG can be more detailed information, this should be communication are vital for this role to be considered to be within the circle of confi- given to them as much as possible . effective . dentiality of any other Gakyil . Greater communication naturally leads It is very clear that it is not our job to Gakyil members and office bearers to increased collaboration, so is a funda- ‘govern’ the Community . The Gakyils of should never feel that they carry bur- mental basis for a healthy and prosperous Lings, Gars and IDC are all on an equal foot- dens of responsibility in isolation - they International Dzogchen Community! ing, only with different roles and responsi- are merely representatives of the whole And on that note, here again is the ad- bilities; the particular function of the IG in membership . Transparency and communi- dress to contact the IG: this context is to be a central hub which cation with its members (as well as with [email protected] holds together the different elements of the IG) are of paramount importance . In-

8 THE MIRROR · No. 129 · September 2015 The Foundation will assist in: · The selection of instructors and/or per- formers · Providing guidelines for the preparation of the course and/or event programme · The coordination of the activities with the educational and artistic direction and committees · The creation and maintenance of the budget · The preparation of promotional materials · Providing guidelines for Communication and launch

Certified Instructors The instructors authorized to teach Khai- ta courses will be certified by the Shang The traditional Tibetan Pecha format. All Photos by Magda Zych Shung Foundation . The Foundation is cur- rently working steadily for the preparation are simply interested in some aspect of Ti- of the diplomas, and the establishment, un- An Inexhaustible betan culture . There are not many libraries der Rinpoche’s direction, of guidelines and like this in Italy and even in the world so curricula for the certification of instructors Treasure of Knowledge it was only fitting that this treasure was and their financial retribution . These will developed and made available . be announced as soon as defined, together Restructuring, reorganizing and The skillful renovation work of 2012 with the first list of certified instructors . cataloging the Merigar library brought about larger rooms that were com- (Zikhang Library) fortable and pleasant . The reading room is Support Us decorated in Tibetan style and overlooked Your professional help in developing Khaita by a statue of a contemplative Guru Rin- is very much needed! If you wish to offer any of you may have been to see poche, while the new surrounding shelves your volunteer collaboration in the follow- us during the summer and the display works that deal with different as- ing roles: Mvarious retreats held at Merigar pects of Tibetan culture in various Western and discovered the library and the trea- languages organized by topic and available · Video Maker, Editor, Producer sures that are kept here – from the works for consultation . · Audio Editor, Producer of Changchub Dorje, that we finished scan- For the section of texts in Western lan- · Web Developer, Admin, Marketing, SEO ning in 2013, to the publications of Shang guages ​​the main idea was to order the Shung Institute, from thousands of texts in texts according to the Five Traditional Ti- Contact: Tibetan, collected mainly by the Master, to betan Sciences (rig gnas lnga): the first [email protected] the many thousands of works in Western part focuses on the Dharma, the teach- Diffusion and Communication Channels languages ​​that cover teaching, art, medi- ings, in turn divided into Sutra (Hinayana While we are working with our Web Pro- cine, language, history and all other aspects and Mahayana), Tantra and Dzogchen and duction Committee to launch the new web of Tibetan culture . Many of you have asked then into different Tibetan schools (Bon, page of the Foundation, which will also to visit the library and its treasures, looked Nyingma, Kagyu, Sakya, Gelugpa etc) with host the Khaita program, these are the with devotion at the works of the Master a section on biographies . The second sec- official resources to be used to gain infor- and of Changchub Dorje and deepened your tion is on Tibetan language and grammar, mation about the current activities and re- knowledge regarding traditional Tibetan followed by a section on medicine and the sources . texts, the language and the different types arts (visual arts, music, dance etc) and a of writing . Many people have stopped to small collection of texts on Logic . In addi- Website: http://khaita.me/ read, study, and broaden their knowledge of tion to these five sections divided accord- Youtube channel: http://www.youtube. specific aspects of the teaching and Tibet- ing to the five sciences, we have a section com/user/HarmonyInTheSpace/featured an culture . Each of you has certainly had on places of pilgrimage, and a shelf dedicat- Social: http://www.facebook.com/harmony this experience among their memories of ed to India, Nepal and Mongolia . There are inthespace Merigar . Now the library is open! also sections that contain scholarly works The library was originally created from (such as a large collection of East and West the need to preserve the texts that the magazines and other publications from Master brought with him from Tibet and IsIAO / IsMEO in addition to Tibet Journal) the works that gradually became neces- and one with the works of authors of the sary for his studies . Hence what was and is Dzogchen Community . Sections on Chinese essentially the personal library of Chögyal Buddhism, Zen and China in general will be Namkhai Norbu is now accessible to schol- exhibited later in new shelves . ars, practitioners, and also to those who >> continued on the following page

THE MIRROR · No. 129 · September 2015 9 The reading room. Different translations (English,​​ Italian, French, German, Spanish, Polish, Czech, Russian and Greek)..

From the reading room you go up a generally consist of unbound sheets that loged, wrapped in the fabrics that had been wooden staircase to an area overlooking are rectangular and read horizontally . The gradually cleaned and provided with high- the reading room which houses manu- page is changed by turning the sheet on ly descriptive labels . The more than two scripts and texts of the Master (many of the upper horizontal pivot (which means thousand books were divided according which have already been scanned) and his that the back of the sheet has to be upside to the school to which they belonged with works published in Tibetan . There are also down in relation to the front) . Since they appropriate sub-categories (authors, genre texts published from the early years of the are not bound these texts are wrapped in etc), Dharma history and biographies (chos’ Dzogchen Community and by Shang Shung squares of cloth (dpe ras) with cloth strings byung and rnam thar), history and law (lo Publications, with areas dedicated to their that guarantee the compactness of the text rgyus and khrims yig), places and local dei- translation into different languages ​​(En- and its preservation . In our library, many ties (gnas yig, gnas bdag), the Epic of Gesar, glish, Italian, French, German, Spanish, as of these fabrics have been brought directly Medicine (gso rig), Astrology (rtsis), Gram-

Margherita Pansa. well as Polish, Czech, Russian and Greek) . from Tibet or from the areas of the diaspo- The upper floor continues into the area ra, in India; others were produced locally . mar (sgra rig), Art and Architecture (bzo of Tibetan texts, which houses the main In addition to the texts in traditional rig), and Logic (tshad ma) . collections of the various traditions of the format we have a good collection of works The use of fabrics of different color Land of Snows, such as the Bon and the bound in Western format, called deb in Ti- now makes it clearly visible where a work Buddhist canons, the Tantras of the An- betan . This section is further divided into (which may be composed of several vol- cient School, the fundamental texts of Dzo- the texts of large size, that is bound copies umes) finishes, while the color of the label gchen, the complete works of Longchenpa, of texts in traditional format in which one or changes depending upon the topic . The of Adzom Drugpa, of Shabkar, and of Lopon more sheets are reproduced on each page, cataloging of texts in traditional Tibetan Tendzin Namdak as well as a section with and bound Tibetan texts in digital format . format (dpe cha) was completed in August the manuscripts of Changchub Dorje and All this patrimony has been in the of 2014 . Some months were then devoted those of the Master . The sub-division here phase of being reorganized and cataloged to cataloging and photographic documen- has firstly taken into consideration the size from the summer of 2012 . tation of the original manuscripts . Besides of the texts . More than 2,000 works are in The cataloging started with the Tibet- the works of Changchub Dorje and those traditional Tibetan format (dpe cha), namely an texts . The texts in the traditional for- of the Master another 39 manuscripts (plus woodblock prints or manuscripts, or copies mat (dpe cha) were ‘stripped’ of the fabric handwritten notes contained in eight texts of them made on paper made from differ- in which they were wrapped, then stud- of woodblock prints) whose dating and ent organic materials depending on the lo- ied, and placed according to the school of origin is still under study are kept in the cation and time of production . These texts origin and content . They were then cata- Zikhang library . Most of these works con-

10 THE MIRROR · No. 129 · September 2015 10 Years of Tibetan Medicine in America!

Naomi Zeitz for The Mirror Assistance from Jacqueline Gens and the Tsegyalgar East Blog at http://tsegyalgar.blogspot.com

round fifty plus happy participants were seen at the Gonpa of the Yel- Alow Schoolhouse at Tsegyalgar East on Sunday, September 21, 2015, gathered for Main presenters from left to right: Menpa Karen Prestwood, Conway Town Administrator Tom Hutcheson, Menpa Phuntsog Different translations (English,​​ Italian, French, German, Spanish, Polish, Czech, Russian and Greek).. the joyful celebration of the 10th anniver- Wangmo, Will Shea, Menpa Anasuya Weil, Drew McGlathery. Photo by N . Zeitz sary of Shang Shung Institute’s School of Tibetan Medicine, directed by Dr . (Menpa) to the story of David and Goliath, with Da- even though not many people in the town Phuntsog Wangmo . vid being the Medical Program and Goliath may be consciously aware of the activities Participants included Dr . (Menpa) Wang- the seemingly insurmountable challeng- in the Schoolhouse, on some subtle level mo, several active and former Board mem- es along the way . The first presenter was the healing effect was felt . Then Drew Mc- bers of the Shang Shung Institute, the Con- Menpa Phuntsog Wangmo, who spoke of Glathery, a psychiatric nurse practitioner way Town Administrator Tom Hutcheson, the history of the program, the plans for currently living in NYC, enrolled in the six Tibetan Doctors who had just complet- the future, which include a three-year four-year online program and a student li- ed their Ku Nye training and received their advanced degree program approved by aison to the Shang Shung Institute Board, diplomas: Doctors (Menpas) Jigmey Sonam the state, an expanded programming at gave a compelling account of how he came Yhesur, Nyima Youdon Namseling, Sang- the undergraduate level and the achieve- to recognize the efficacy of Tibetan Medi- jieban, Tsepak Tsepak, Tsering Youdon, ments of the students and graduates . Men- cine through a dramatic healing of his sis- and Wangdu (see photo), alumni and cur- pa Wangmo expressed her gratitude and ter from a heavy cancer . Dr (Menpa) Ana- rent students of the Ku Nye and Medical dedication to the founder of Shang Shung suya Weil, alumna and active member of Program, members of the American Tibet- Institute, Chögyal Namkhai Norbu . Menpa the Shang Shung Institute Board, spoke an Medical Association Board, members of Wangmo poetically encouraged the stu- about the importance and value of Tibet- the Dzogchen Community and local friends dents to “dive into the deep ocean of wis- an Medicine and the need for more aware- from Conway and the surrounding towns . dom of Tibetan Medicine” and said that ness and education as to its value . At the The celebration formally began with even though the student body was not last moment, Dr (Menpa) Karen Prestwood welcoming presentations, starting with an enormous, the quality was exceptional . arrived after treating patients all-day and opening introduction by the eloquent trea- Following Menpa Wangmo, Tom Hutches- landed on her feet to speak as an allopath- surer and eternal Shang Shung Institute on, the Conway Town Administrator, spoke ic physician of thirty years and a graduate Board member Will Shea, where he com- of the value of the Institute and the Com- of the Tibetan Medical School . She spoke pared the evolution of the Medical School munity for the town of Conway, and that >> continued on the following page

>> Merigar Library continued from previous page Expanding on the previous inventory, in The library is open and everyone can sists of copies (namely reproductions for addition to the title, the author’s name and come to visit and see the texts . There is the purpose of preservation) produced by the number of pages, the new catalogue is also a loan service for most of the texts on more or less experienced copyists . Among enhanced with reference to the codes as- display in the reading room for those stay- the manuscripts are mostly texts from the signed to the same work by the Tibetan ing longer . So if you are at Merigar, resident Bon and the Nyingma traditions (among Buddhist Resource Centre (TBRC), the larg- or passing through, come visit us! the most valuable works there is a vol- est online library of Tibetan texts, and by To view the catalogue (for now only the ume containing the works from the ter- the Library of Congress . This makes it pos- texts in the Tibetan section are available in ma of Longsal Nyingpo named Ye shes rab sible to search through the catalogue also the catalogue): ‘bar and another containing texts on the using a single code used by the TBRC and http://opac.libraryworld.com Zhikro) on medicine, astrology, and more . the Library of Congress . It also generally libraryname = SSI ZIKHANG LIBRARY Some of them contain miniatures, others provides a brief description of the content no password required have special seals or affixing fingerprints . and keywords; where necessary the table To contact the library staff: library@ At the moment we are proceeding with of contents (dkar chag) has also been en- shangshungfoundation.org the cataloging of the bound Tibetan texts . tered . You can request partial scans of the Join our work and support the cata- At the end of August 2015 we have a total texts by contacting the librarian, Margher- loguing and accessibility of the Zikhang Li- of 3195 volumes! ita Pansa m.pansa@shangshunginstitute. brary . Make a donation today using the fol- In the catalogue only the texts of the org, who can also guide you in visiting the lowing link: http://shop.shangshungfoun- Tibetan section are available at present . library and library research . dation.com/en/content/14-free-donation

THE MIRROR · No. 129 · September 2015 11 an songs and people participated in some Khaita dancing . The celebration ended with the final dance of the Dzamling Gar Song and as the notes of this lovely song drifted through space, the wonderful and satisfy- ing evening came to a sweet end . Many thanks to the hard work and col- laboration of Caroline Hotaling and Bret Bourman, the administrative directors of the SSI-USA and the Tibetan Medicine School respectively, as well as many others too numerous to name . Bret is also cur- rently enrolled in the Medical School and Menpa Wangmo with current students, alumni, faculty, Ku Nye graduates and friends. Photo by N . Zeitz the person responsible for filming, editing and uploading the on line programs . >> Tibetan Medicine continued from previous page After the presentations, diplomas were about how her understanding and prac- given to the six Tibetan doctors who had tice of Tibetan Medicine impacts her work completed training in Ku Nye and had also 10 Year Chronology as a western physician and expressed her spent the weekend at the Schoolhouse deep gratitude to Menpa Wangmo and the studying Business Ethics with Janice Luzzi . of the Shang Shung Institute for the existence of this valuable Once the diplomas were in hand, a photo Institute School of education and training . In closing, Men- session ensued of instructors, students and Tibetan Medicine pa Anasuya Weil read a celebratory letter alumni . And then, of course, the long await- from Dr . (Menpa) Yangdron Kelzang, a long ed sumptuous feast of delicious momos time friend and colleague of Menpa Wang- and other delights was blissfully devoured . 2005 mo’s and a member of the ATMA Board . After food, the room was filled with Tibet- Licensed by the state government as a Pri- vate Occupational School in the Common- itage of providing dewa through Tibetan wealth of Massachusetts . The Dewa Fund Medicine is protected and continues to First four-year on site Tibetan medicine pro- flourish . Through the Dewa Fund, you can gram of the Shang Shung Institute of America he Dewa Fund is a newly organized support the continuing instruction of Ti- began in Conway, Massachusetts, as approved Fund of the Shang Shung Institute betan Medicine, the development of the pro- by the State Department of Education . TSchool of Tibetan Medicine . The Ti- fessional field, and the strategic growth of betan word dewa means Happiness, Bliss the School . We are asking all who value this 2009 or Comfort, and the name of the Fund re- ancient treasure to please join us and con- SSI STM students were able to participate flects the function of Tibetan Medicine, tribute to support Tibetan Medicine . Give in an internship at Tso-Ngon (Qinghai) Pro- to help people enjoy longer and healthier the gift of long life and safeguard Tibetan vincial Tibetan Medical Hospital, China . lives so that they can benefit their families, Medicine by donating to the Dewa Fund . The Tso-Ngon (Qinghai) University Tibetan communities, and the larger world . Medical College is located in the Tibetan As we look to the future we ask for your To donate: www.shangshung.org/home/­ Autonomous Region . help to ensure that the rich cultural her- support/­dewa-fund First class graduated from the SSI School of Tibetan Medicine’s Four-Year TM Program .

2011 SSI STM established the first Ku Nye Therapy Certification Program . This program grants licensure in external massage therapy .

2012 Serious interest in Tibetan Medicine arose in Italy, Mexico, Australia, Russia and Spain, and Dr . Wangmo was appointed Interna- tional Director of the SSI School of Tibet- an Medicine . Enrollment opened in Ku Nye Therapy Certification Program .

2013 First class graduated from SSI STM Ku Nye Therapy Certification Program .

12 THE MIRROR · No. 129 · September 2015 Sponsorship project at school . Even here, Journey to their welcome is really moving: you can see in these people’s eyes and actions how Dongche School deeply grateful they are to ASIA… and I am so proud to be part of it . We go straight to Roberta Marranca, in charge the Headmaster’s office, where the usual of ASIA Long Distance meeting takes place… Sponsorships, visits Dongche Read more on http://www.adoptibet.org/ school, the first school built wp/en/my-travel-journey-dongche/ by ASIA in Tibet, opened in 1997 in the presence of Chögyal Namkhai Norbu ASIA Branches ASIA Onlus 15 April, and the sun is unexpectedly hot: Via San Martino della Battaglia 31, 00185 Rome, Italy fter driving for just less than 150 even here, at an altitude of around 3,000 Tel +39 06. 44340034,. Fax +39 06. 44702620. [email protected] www.asia-ngo.org km south-west of Hainan, we reach meters, spring has already arrived . AGuide, the main town of Guide Coun- We leave our backpacks in our ho- Association for International Solidarity­ ty . Here we find beautiful flowery trees and tel rooms, and head to Dongche Primary in Asia, Inc . ASIA green barley fields . The local population is School – the first school that ASIA built Post Office Box 124, Conway, MA 01341-0124 USA mainly sedentary – in fact, one can find in 1997, near a tiny farmers’ village about Phone: 413 .369 . 4153, Fax: 413 .369 . 4473 [email protected] many farmers here . The landscape is so 10 km from Guide . The first thing I notice www.asia-ngo.org/en/ different from the wide pale grazing lands is how beautiful the school actually looks, of Gonghe County that I can’t help asking with its traditional architectural design . Förderverein ASIA Deutschland e .V . Jimpa, our beloved driver, to stop as soon We are welcomed by three teachers and c/o Gisela Auspurg as we cross one of the bridges over the by Ringzin, the Headmaster and also the Königswieser Str . 2, 82131 Gauting Tel .: 089 / 127 630 32 majestic Yellow River . Today is Wednesday teacher in charge of the Long-Distance

>> Chronology continued from previous page 2014 Health, held at the Rubin Museum of Hi- SSI STM began a Four-Year TM hybrid SSI & SSI STM cosponsored a groundbreak- malayan Art, New York . program combining on-line & on-site ing international event, the Tibetan Med- learning to serve its burgeoning commu- icine Conference: Ancient Medicine for 2015 nity of domestic and international distance Modern Life: Tibetan Solutions for Stress State department approves SSI STM Three- learners . Management, Chronic Illness and Mental Year Advanced Tibetan Medicine Program; the first three-year graduate program out- Shang Shung Foundation · International Institute for Tibetan Culture side of the Himalayan region . Shang Shung Institute Italy Shang Shung Institute of America Località Merigar, 58031 Arcidosso (GR, Italy) 18 Schoolhouse Rd, P .O . Box 278 Phone : +39 0564-96 82 40 or -95 57 26 (no fax) Conway, MA 01341, USA Future [email protected] Phone (main-Anna) 413 369 4928 www.shangshunginstitute.org Fax/Bookstore 413 369 4473 Looking ahead, Dr . Wangmo and the entire www.shangshungstore.org www.shangshung.org team at the Shang Shung Institute’s School of Tibetan Medicine are working closely Shang Shung Institute Austria Shang Shung Institute Russia with ATMA and other partners to contin- Gschmaier 139, 8265 Gr . Steinbach, Austria 2v Mayakovskogo str . ue to expand the field of Tibetan Medicine Office: 0043 3386 83218 Fax: 0043 3386 83219 Bolshiye Dvory, Pavlovsky Posad district www.shangshunginstitute.org Russia 142541 in the U S. ,. including opportunities for ac- www.ssi-austria.at [email protected] creditation and licensure that exist in the www.shangshunginstitute.ru U S. . for both western and immigrant sMan Shang Shung Institute UK pa . As always, the support of the Commu- The London­ School of Tibetan Studies nity is crucial to the preservation of Tibet- The London Centre for the Study of Traditional Tibetan Culture and Knowledge an culture – of which Tibetan Medicine 10a Chalcot Gardens, London, NW3 4YB is at the heart – and to the success of the www.shangshunguk.org Shang Shung Institute .

THE MIRROR · No. 129 · September 2015 13 Dzamling Gar Update

A Report from the Project’s Engineer, Giovanni Boni

The Gonpa In July we had a workshop to study how to design the roof of the Gonpa at Dzamling Gar . Originally we had started with the idea to have the roof in the shape of a shell, then we worked on an elliptical design laying on A model of the upper area of Dzamling Gar showing the area where the Gonpa and the Centre will be built. a kind of web of wooden beams . However, with the last presentation that we made, done the Gonpa will be built on the terrace . used right away . They will be ready to be Chögyal Namkhai Norbu asked us to do a When the upper part has been completed, furnished, to be connected to the water, more in-depth study of how to make the then we will work on the area that is below electricity systems etc ,. and to be reached roof covering of the Hall . the terrace . This last work will take longer by road . Then we will have to apply for a The workshop was held at architect because there are different floors below certificate of use and occupancy from the Benedetta Tagliabue’s studio in Barcelona, the terrace . So we are working on the main Municipality which they will only give if Spain, inviting various architects to work project in this way . The final project will be the house can be accessed from outside on four or five new proposals for the roof . ready at the end of the year, then next year the area of construction . This means that At the moment we are looking at these we will work on the structural part and all the work has to be finished before we proposals with the Master in order to then go ahead according to the amount of apply for this certificate because they choose the best one, after which we will funds we have coming in . come and check before giving it . draw up the final detailed project for the Our Master is really dedicating himself Houses 8 and 9 which are towards the back of the Gar on the left are close to and accessible from the street that runs along the side of the Gar where, at the moment, there is the entrance for the construction site . In order to be certified for use, they will have to have their own access that does not go through the construction area . In addition, in order to create this separate access for the two houses, first of all the project for access to the Centre and the Gonpa must be clarified so that access to the houses does not have to be redone once the Centre is in use . In other words, it is a fairly complicated situation . Participants in the workshop held at Miralles Tagliabue EMBT in Barcelona. Then there are the other houses for the Gars which are linked to the lower part of design that is chosen . At the moment, the to raising funds for the Gonpa with his Evo- the Gar and can be reached from below via project is still in the phase of being studied . lution Creations . Just the other day before the existing road that enters the Gar from There are several proposals and we may leaving for Bhutan, he worked up to mid- the main road at the side of the tent . This take parts from different projects and put night in order to have some pieces ready road passes by the Dzamling Gar house, them together, but at the moment we have to send to Dzamling Gar for the auctions . continues past the Master’s house where not decided . It is still a work in progress . there will be a parking area, and then pro- We are planning to have the final project The Houses ceeds to the various houses of the Gars . for the Gonpa ready at the end of this year We have been working on the houses for Obviously there will not be enough space because we would like to start work on it some time now, not only those of the Gars for cars to park within the Gar so they will in 2016 . but also houses 8 and 9 . House 8 is to ac- have to remain outside . If they need to de- The work on the Gonpa will be done in commodate doctors and health workers liver material, once they have done this, two parts as we have said before . First of all and house 9 is for those in need of heal- they will have to park outside . The main there will be a structural work done in the ing and care . Work is going ahead on these entrance to the Gar is only for pedestrians . central part of the area where, at the mo- two houses and we expect that they will be The idea is that the Gar will be accessed ment, there is no existing structure . This ready by the end of the year . from below and comes together as you go first stage will also include making a large Although these two houses should be towards the upper part . terrace on top of the structure . Once this is finished, it doesn’t mean that they can be

14 THE MIRROR · No. 129 · September 2015 All the six houses for the Gars should be finished by April 2016 while at the be- ginning of the year, some of them may be more ahead of others . For example, the first three that we are working on, hous- es 10 (Merigar), 11 (Kunsangar) and 12 (Tashi- gar) will be finished by the end of this year . However, this doesn’t mean that they can be used . Since phases 2 and 3 of the project include the eight houses (6 for the Gars and houses 8 and 9) and the swimming pool, we can only ask for the certification of use and occupancy for phases 2 and 3 when we have finished the work of phases 2 and 3, that is to say when all the houses have been finished . So most probably people will not be able to use the apartments until the summer of 2016, even though they may be finished earlier . Or they might be able to use them in the same way that we have been using other houses at the Gar (Rin- poche’s house and the Dzamling Gar house which are part of phase 1 of the project) for the last year while waiting for certification . We will be receiving this certification now .

Fundraising ing a chain of fire . Between the mantras We have sent all this information out to Inauguration of there are colorful flower decorations and the Gars which are doing their best to col- below benevolent mythological animal of- lect funds for the project . Some of the Gars the Cinerarium at fering jewels (norbu) . such as Tsegyalgar East have sent propos- Merigar West On Saturday August 15, 2015, on the third als for raising money . It is important for the day of the retreat on ‘The Bardo Instructions Gars to understand that money spent on elow the octagonal Temple of the Sealed with the HUM’ (Bar do’i gdams pa hum their individual houses can be considered Great Contemplation situated on a gi rgya can) after the morning session of like an investment because with the rent- Bhilltop at Merigar West in Tuscany teachings, Chögyal Namkhai Norbu official- ing of the apartments, that amount will lies the newly constructed cinerarium, the ly opened the cinerarium with a short ritual come back to the Gars quite quickly, espe- first to be built in the Dzogchen Communi- and a practice of Ati Guruyoga together with cially because the rental rates around the ty to house the ashes of practitioners . Sim- many of his students gathered there . The Gar are increasing year by year . ilar in form to the Temple, over the last few ashes of several practitioners were placed in months, this smaller replica has been mi- niches there during the event . Management of apartments nutely ornamented internally with three There are plans to create a pleasant There is also another factor that has not different tagdrol mandalas that give libera- garden around the building in the future . been established yet – organizing a single tion through different types of contact, in- Funds are still needed for this project and centre that would manage the apartments cluding seeing, as well as eight panels with we warmly invite readers to donate to the in all the houses at the Gar . A centre where the tigles of the six Lokas . project . To find out more information on people can come to make reservations for The exterior of the building has recently the cinerarium and the regulations for the apartments and can find out which been decorated with the mantra of Simha­ placing ashes of the deceased there, please apartments are free and which are not, for mukha depicted in vermilion red in elegant see the following link: all the different houses . This means that if Ranjana script on each of the walls creat- http://www.dzogchen.it/il-cinerario/ there is no space at a particular Gar house, space may be available in another house . We are working on some common inter- Regulations on the Use of the Cinerarium I – Conditions for Access nal regulations for managing the houses In order to have access to the cinerarium a and the communal areas and will be send- Introduction member should have followed and fulfilled ing copies to the Gars and those using the The Merigar West Associazione Culturale some practical indications when he/she houses . Comunità Dzog Chen, on the recommenda- was still alive and of sound mind . tion of Master Chögyal Namkhai Norbu, has August 29, 2015 initiated the building of a CINERARIUM, a 1 . The member must have been registered building to house the cremated remains of with the Associazione Culturale Comu- members of the Community . >> continued on the following page

THE MIRROR · No. 129 · September 2015 15 >> continued from previous page nità Dzog Chen or the International Dzo- gchen Community, at any of the centers, Gars and/or Lings of the International Dzogchen Community . 2 . The member must have followed at least one of the Master’s retreats . 3 . The member must have declared or left instructions in their will asking the As- sociazione Culturale Comunità Dzogchen and/or the International Dzogchen Com- munity to accept their cremated remains in the Columbarium . 4 The. member must contribute to the costs of construction and/or mainte- nance of the Columbarium in one of the following forms: · by having made a donation of at least appointed by the member as will the ex- Notes on the Last Will and Testament € 500 .00; penses involved . The decision of the member to ask the · alternatively, the legal heirs can make The Associazione Culturale Comunità Community to accept their cremated re- the above donation; Dzogchen at Merigar West will accept de- mains at the cinerarium must be formal- · by having left a bequest or having ap- livery of the urn at the cinerarium . ized in the form that current Italian legis- pointed the Associazione Culturale Co- lation allows . munità Dzogchen as their heir, subject III – Obligations of the Dzogchen Community The Merigar cinerarium is intended as a to the rights of the “legitimate heirs” to The Associazione Culturale Comunità Dzog- final destination for urns containing ashes . the inheritance, for an amount equal to chen at Merigar West will keep a special reg- It is not the responsibility of the Associazi- or greater than € 500 00. . The accom- istry of the urns stored in the cinerarium . one Culturale Comunità Dzogchen at Meri­ panying notes give more information It will provide for their maintenance and gar West to cremate or to transport the about this . material care . urn to the cinerarium . It will periodically activate and perform The member is required to make a will, II – Specifications for Access special rituals of the Dzogchen Communi- which can be public, in the presence of two The cremated remains must be contained ty as directed by Master Chögyal Namkhai witnesses (neither relatives nor beneficia- in appropriate urns, of types and charac- Norbu . ries of the will), or a holographic will, that teristics conforming to Italian legislation is issued, dated and signed (with name and (http://www.governo.it/Presidenza/USRI/ IV – Decisions of the Dzogchen Community surname) entirely by the member in his/ confessioni/norme/legge_130_2001.pdf) The Gakyil of the Associazione Culturale her own handwriting on a simple sheet of or the country of origin . Comunità Dzogchen at Merigar West re- paper . In the case of holographic will it is The specific form of the urn is not spec- serves the right to decide on the accep- advisable to file the original of the will with ified . tance or not of cremated remains, accord- a notary, while retaining a copy . As per current legislation, the urn must ing to various factors, for example, satis- Depositing the will with a notary may have a plaque bearing the name and dates faction of the above conditions for access, be a safer way to protect the wishes of the of birth and death of the member . problems arising with the legitimate heirs, member . Transport to the cinerarium of the As- availability of adequate space, etc . . sociazione Culturale Comunità Dzogchen at Merigar West will be the responsibility A . C . C . D . at Merigar West, Arcidosso, of the legal heirs or those who have been ­February 11, 2013

16 THE MIRROR · No. 129 · September 2015 Chögyal Namkhai Norbu Traveling the World

July 1–5, Tsegyalgar East, Massachusetts, USA July 10–12, Naropa University, Colorado, USA A rainbow appeared the morning of Rinpoche’s arrival at his home over the barn at Lower It was extraordinarily fitting and auspicious that the teachings in Colorado in July 2015 by Khandroling in Buckland, Massachusetts, while practitioners were preparing a Khaita dance our teacher, Chögyal Namkhai Norbu, began with a retreat at Naropa University, and re- to welcome him. There was a five-day retreat at the Mohawk High School in Shelburne Falls sulted in the creation of a new Dzogchen Community of Colorado. The retreat was prefaced from July 1–5 entitled The Twenty-Five Spaces of Samantabhadra attended by three hundred by a meeting between Rinpoche and the President and other important officials of Naropa people. Photo by Sean Quinn University, and a public talk on “The Three Vehicles: Sutra, Tantra and Dzogchen” in the evening that the same officials attended. The topic of the retreat sessions was Ati Dzogchen. In the photo we see Rinpoche with Naropa officials at a pre public talk tea, from left to right: ­Charlotte Rotterdam, John Weber, Judith Simmer-Brown, Chuck Lief, President of Naropa University and Tom Hast. Photo by Richard Eagleton

July 15, Albuquerque, New Mexico, USA Following the Boulder retreat, Rinpoche traveled to Albuquerque, New Mexico, to rest in preparation for his retreat the following weekend at Tara Mandala as he had done in 2013. New Mexico has had a Dzogchen Community and local Gakyil for around 20 years, and with the generous cooperation of Rinpoche’s hosts, Lama Tsultrim and Tara Mandala, it became possible for the Community to hold an evening of Khaita dancing and an evening Ganapuja with Rinpoche while he was there. July 17–19, Tara Mandala, Colorado, USA Rinpoche’s retreat at Tara Mandala, located near Pagosa Springs at an altitude of 7,500 feet and up, formally began the evening before Rinpoche’s arrival with an extraordinary prac- tice of Rinpoche’s Chöd. The topic of the retreat was “The Concise Daily Practice of Urgyen Menla’i,” a Medicine Buddha terma practice discovered by Namcho Mingyur Dorje. The final session of the retreat began with the consecration of what will become a traditional crema- tion site for practitioners who have passed on, probably the first such facility in the U.S.

THE MIRROR · No. 129 · September 2015 17 Chögyal Namkhai Norbu Traveling the World

July 31–August 2 Warsaw, Poland Akar Lamai Naljyor, The Guru Yoga of the White A Over 1200 people attended the retreat. Khaita singing and dancing was widely announced but we did not expect that so many people would join the dances. A big part of success of this retreat is owed to the generosity of members of the Karma Kagyu in Warsaw who shared much of their organisational experience, made many contacts available and partici- July 24–28 Kunsangar North, Russia pated in the retreat in person. Photo by Małgorzata Lewi ´nska Kunzang Monlan, The Invocation of Samantabhadra The retreat was attended by a record number of people – more than 1500. In order to save time and energy, instead of waiting in traffic jams on the way from the airport, Chögyal Namkhai Norbu arrived at the Gar by helicopter. The team of organizers succeeded in ac- commodating everybody on the territory of the Gar with comfort and ease. Photo by Yulia Mikheykina

August 13–17 Merigar West, Italy Bar do’i gdams pa hum gi rgya can, The Bardo Instructions Sealed with the HU¯M The essence of the Bardo teachings that Rinpoche had received in five separate dreams were perfectly laid out for us to marvel at, like a string of pearls. This was part of Rinpoche’s personal Terma, which is his legacy to this world. The first cinerarium in the Community August 5–9 Merigar East, Romania was inaugurated by Rinpoche during the retreat, accompanied by a large group of practi- Longsal Dorsem Melong, The Mirror of Vajrasattva tioners. Photo by Maike Stellbrink This year the first Stupa was finished and the new Multi-Fun House (“multi-functional”) provided space for eating during the retreat. The strong presence of the elements: full Fire from the sun, strong-blowing Air, a huge body of Water called The Black Sea, the cracked Earth and All-pervading space, with nothing above or around made itself felt.

18 THE MIRROR · No. 129 · September 2015 Chögyal Namkhai Norbu Traveling the World

September 4–6 Bhutan Chögyal Namkhai Norbu gave his second series of teach- ings in Bhutan to more than a thousand young Bhutanese students. The teachings took place in the courtyard of the Paro College of Education. In addition to inaugurating the new Palgyas Ling in Thimpu, he also visited several sacred sites accompanied by some of his Western students. Photo by John Wong

September 11–13 Singapore Nyingthig of Ödser Chenma Ngee Ann Cultural Centre. Photo by MF Gutierrez

September 18–20 Malaysia Teachings based on Garab Dorje’s text “The Three Statements that Strike the Essence of Mind” Hai Tao Foundation, Kuala Lumpur. Photo by Sherab Wong

THE MIRROR · No. 129 · September 2015 19 A Visit to Leh, Ladakh

Jamyang Oliphant and Maria Jimena Navarra

adakh’s stunning landscapes and the spirituality of its people left an in- Ldelible mark on my first visit in 2010 . So I decided to organize a trip on behalf of Shang Shung UK’s Insight Tours, our travel agency that specializes in visits to Buddhist sites . Joining forces with the formidable Dr .Sonam Wangchok, a highly regarded expert on Ladakh’s Buddhist heritage and culture, we drew up a packed week-long program for a trip in August 2015 . Sixteen brave explorers responded to the call to adventure . Greece, Italy, Ukraine, North America, Colombia, Spain and France united, all eager for an in depth discovery of Buddhist history and culture in the towns, monasteries and retreat centers cradled in Despite its inaccessibility, Leh was for cen- Monastic affiliations and murals also remote valleys on the highest plateau to be turies a pivotal trading point on the Silk testify to the historical intermingling; found along the Silk Route . Road . In Ladakh the people, philosophies, wonderful exotic murals, with Kashmiri Leh, a windswept town nestled in the arts and crafts of Kashmir, the Indian influences, are the legacy of the famous Ti- Himalayan mountains, was our point of plains, Tibet and Mongolia all fused . betan translator Rinchen Zangpo . He was arrival . The region’s history was turbulent . instrumental in the second propagation Perched at 3500 meters, temperatures There were glorious moments when the of dharma in Tibet, translating several im- can reach -30 degrees Celsius in winter . Ladakhi kings of the Namgyal dynasty portant tantras and bringing their practice This isolated community is connected to conquered parts of Nepal and western Ti- to Tibet, as well as bringing over Indian art- the rest of the world by just two roads, bet and some very low points such as the ists who helped create icons and murals in his new temples . The stunning Alchi and Lamayuru monasteries, amongst the most beautiful in Ladakh, are attributed (sub- ject to the inevitable ensuing academic de- bates) to RinchenZangpo . Besides the surviving temples and paintings, the millenary yogic tradition lives on in Ladakh’s windswept mountain- ous expanses . Yogis like those described in James Low’s The Yogins of Ladakh are still alive and practicing . We had the good fortune to meet Kagyupa meditators who had spent several decades in retreat, at the

View of Leh. Photo by hermitage of Khaspang . Maria Margherita Maglietti It was a true blessing to visit a monas- tery off the beaten track, far away from both of which are closed in winter due to disastrous war with the Mughal king Au- tourists and institutional politics . The at- the extreme weather conditions . One can rangzeb who, upon victory, interestingly mosphere was magical, with yaks grazing understand how this geographic isolation chose to marry one of his daughters to on the hill sides and eagles gliding in the has led to the development of a unique cul- the king of Ladakh and to build mosques, sky above us . Natural life was everywhere, ture and heritage . The region was closed to thereby opting for a more peaceful cultur- large marmots smelled our lunches, ap- foreigners until 1974 and this has helped, al invasion . His policy’s enduring success is pearing from holes under the ground . They along with the natural barriers, to create demonstrated by the high numbers of La- were very approachable and we could even and preserve something unique . Several dakhi Muslims, statistically set to become pet and feed them biscuits! mountain passes, some at over 5000 me- a majority in the near future . It is to be We were allowed into the puja hall ters, must be crossed to reach Leh, making hoped that this will not threaten Ladakh’s where the hermits who were performing it one of the most remote places on earth . unique Buddhist heritage . a puja dedicated to Naropa . It was a mem-

20 THE MIRROR · No. 129 · September 2015 treated to many Ladakhi songs and dances, which we later joined in . We also had a chance to witness other unique cultural practices, when we went to visit a very old woman shaman . She is connected to the deity Gyalpo Pehar; in her youth she was known for her strange behavior but later learned to use her wild wisdom through a lama’s instructions and purification practices before finally being trained by other senior shamans . We visit- ed her in her house, where she put on her ceremonial robe and a hat with the effigies of the Buddhas of the five families . After chanting mantras and ringing her bell for a long time, she went into a trance . At one point she also pulled out a long sword from its sheath and we were slightly worried but she was most gentle . We asked a wide range of questions, ranging from whether we had obstacles in our individual lives to whether Kagyupa monks performing a puja praising lord Naropa. Photo by Jamyang Oliphant and where and when we’d find true love . She cut through our fantasies and doubts orable spectacle to encounter yogis in this chatted across rugged landscapes, canyons with a simple and important lesson: “The magical atmosphere, some of whom have and some of the world’s highest mountain answer to most of our questions is within been in retreat for over forty years, as they passes . We travelled to Nubra valley and on ourselves, and we alone have the power to sang, blew longhorns and played cym- the way we saw the Karakoram mountain change the way we see the world ”. bals . After the puja they explained that in range (known more popularly as K2), the To conclude, I would like to relate an Khaspang they practice the Six Yogas of Naropa, as well as practices from the lin- eage of Tokden Shakya Shri and esoteric forms of Yantra Yoga . They showed us the spacious room where they practiced se- cret yoga, which needs very high ceilings because of their leaps in the air . On our trip we admired the murals, stat- ues and thangkas of several monasteries . We went to several centres in a single day, as it is said that by seeing the three mon- asteries of Sumda Chun, Alchi and Mangyu in one day one will go to the Buddha land after one’s life . Despite the destruction of a bridge in a recent flood, we managed to vis- it all the monasteries and to meet and chat with local monks, and hopefully to get on a fast track to the Buddha realms . At Matho monastery, the only Sakyapa­ monastery in Ladakh, we were lucky enough to visit the French led conserva- Camel riding in Nubra valley. Photo by Jamyang Oliphant tion and restoration laboratory . They are restoring and safeguarding the monas- second highest mountain in the world . We auspicious event that occurred when we tery’s art works and we saw how tradition- rode the Mongolian Bactrian camels, prized reached Takthok monastery, a handful of al tantric literary knowledge is being used, for their long, soft and warm hair, used to buildings housing beautiful murals, built alongside the latest scientific advances in make shawls as well as their endurance as around a cave where Padmasambhava conservation, to preserve and reinterpret carriers in the mountains . Before carrying meditated . We visited the monastery on badly damaged ancient Buddhist artifacts . excited tourists snapping pictures, for cen- the tenth day of the lunar month, the day Every day we travelled extensively, turies this mountain species carried silks of Padmasambhava . As soon as we entered battling the discomforts of altitude and and spices . the cave, the local monks excitedly told us soothing our jittery nerves caused by In- That night we sat around a bonfire un- that after a dry spell lasting over a year, dian mountain driving . We laughed and der the starry Himalayans sky and were >> continued on the following page

THE MIRROR · No. 129 · September 2015 21 Bhutan – Visiting the Land of the Thunder Dragon

Jamyang Oliphant

At the beginning of September this year, Chögyal Namkhai Norbu gave his second series of teachings in Paro, Bhutan to more than a thousand students. Besides inaugu- rating Palgyas Ling in Thimpu, he also vis- ited several sacred sites accompanied by some of his Western students. Jamyang Oli- phant talks about this unique experience. Bhutanese Dances. All Photos by A . Siedlecki n September 1st our Druk Air flight took off from Delhi airport, its des- Several Vajra brothers and sisters met small country sandwiched between China Otination Paro . We had a pit stop in on board . Russian, English, Italian and and India, we saw the world’s tallest peak, Kathmandu in typical Himalayan fashion . Spanish voices chattered excitedly about Mt . Everest, standing tall above the mon- More passengers boarded, among them the upcoming trip . Old friends caught up soon clouds . many fellow students of Chögyal Namkhai and new ones got acquainted, as we flew On the short bus ride to the hotel we Norbu, bound for Rinpoche’s second trip to high above the Himalayas . Before arriv- immediately noticed what a pristine land Bhutan in two consecutive years . ing in the land of the Thunder Dragon, the Bhutan still is . Green valleys covered in

Palgyas Ling. Bhutan’s first Dzogchen Community Ling in Thimpu. Calligraghy by Chögyal Namkhai Norbu of the name of Bhutan’s first Ling.

>> Ladakh continued from previous page with a famous Indian yoga guru, and saw a Our next scheduled trip will be in South water came forth that very morning from Bhutanese princess practicing yoga! East Asia in December or January 2015 . the cave’s rocks and we were offered some This trip to a very unique part of the More details will soon be posted on our of the ‘nectar water’, that the local lama world marked every single one of us, en- website www.shangshunguk.org/v1 told us was imbued with blessings . riching us culturally and spiritually . Ladakh caters to every desire, offer- At Insight Tours our intention is to offer ing pure adrenalin rushes on the peril- tours to interesting destinations in Asia, ous drives on icy roads edging on deadly focusing on art, history, literary, religious precipices as well as deep relaxation in the and popular culture, with expert guides, peaceful gardens of millenary monasteries . efficient services and comfortable accom- We shopped at a local Tibetan refugee mar- modation – at an affordable cost . Any profit ket and went for a consultation at the Tibet- made goes to the Shang Shung UK institute, an hospital mentsee-khang hospital . Some whose primary aim remains the preserva- of us went to early morning yoga classes tion and dissemination of Tibetan culture .

22 THE MIRROR · No. 129 · September 2015 est library with Dzogchen books, which new comers can come and read . The following day we had the good for- tune to visit Cheri monastery with Chög- yal Namkhai Norbu . After climbing up the steep hill, covered in lush trees and shrubs, we reached the monastery perched at the top . It was spectacular up there, with tall sequoia trees and monks scuffling around the monastic complex . We were all invited for tea and Rinpoche entertained us with humorous stories as well as very interest- ing ones about Sikkhim, Ladakh and Bhu- tanese history . We were also fortunate to sing the song of the Vajra with him in this sacred place . Cheri was founded by the first Shab- Cheri Monastery – Decorated Portal. drung, said to have meditated there for three years . The Shabdrung lineage has pine trees are dotted with old temples and Khyentse Rinpoche . Just next to it there is been pivotal in Bhutanese history . In the forts and local people dressed in traditional a very large statue of Kurukulle, a very sen- sixteenth century Ngawang Namgyal dress waved at our bus with sweet smiles sual and fierce goddess said to have mag- (1594–1651) came to Bhutan from Ralung, on their faces . Bhutan is a mystical king- netizing powers . Reciting her mantra is the birthplace of the Drukpa Kagyu order . dom that still seems to be set in ancient said to subjugate others and to bring many When he was twelve he was recognized as times and one can easily dream of when lovers, so the single ones among us made a descendant of Pema Karpo, the abbot of the lands were roamed by great saints sure to stop for a moment to make offer- Ralung, and when he was twenty three Ma-

Dungtse Monastery. Bhutan 2015 Group. such as Milarepa, Guru Padmasambhava, ings and pray before that statue . hakala appeared to him, in the form of a ra- the legendary terton Padma Lingpa and the After spending our first night in Paro ven, and directed him to Bhutan . In Bhutan ‘divine madman’ Drukpa Kunley . the next morning we headed to Thimphu . he soon became a great ruler, known as the Our first visit was to Kyichu Lhakhang, Our first stop in Thimphu was the in- first Shabdrung . One of his innovative con- one of the one hundred and eight temples auguration of the Dzogchen community’s tributions was to unify the two systems, constructed by the Tibetan king Songtsen new ling ‘Palgyas Ling’ (‘Place of increasing religious and political . Even today the Bhu- Gampo . He built these all across the Hima- prosperity’) . Chögyal Namkhai Norbu wrote tanese flag pays homage to his system, the layas, in specific geomantic spots, to sub- the ling’s name on a large piece of paper in upper half of the flag being yellow- signify- due a demoness sprawled along the moun- his beautiful calligraphy and we all ate and ing the secular authority of the king - and tain range . Kyichu Lhakang pins down drank to celebrate, before finishing the in- the lower half orange – representing reli- the demoness’s left foot . Guru Rinpoche auguration with a collective practice . gious practice . The Shabdrung established also meditated there, making the ground Palgyas Ling is already functional and a network of forts, impregnable military even more sacred . We walked around and will be used to host practices, Yantra Yoga stations, which served civil and adminis- around the temple, spinning the prayer sessions and to listen to webcasts of Rin- trative functions as well as being monas- wheels and inside the temple we paid hom- poche’s teachings . There is already a mod- tic centres . Some of the forts he built and age to the stupa housing the ashes of Dilgo >> continued on the following page

THE MIRROR · No. 129 · September 2015 23 >> continued from previous page which are still standing are Simthoka, Paro, Punakha and Trongsa . When we returned to Paro we visit- ed the imposing ‘Rinpung Dzong’ (Heap of Jewels Fort) . This dream-like fort is on a hill towering above the town and is so surre- Focus on Kunsangar ally big and high up that it brings to mind the proverbial ‘castle in the sky’ . A small covered bridge leads to Rinpung Dzong, making it even more impregnable . It was built both as a military fort and as a mon- astery by Shabdrung Ngawang Namgyal . Forts such as this one helped him unify the country under his rule . He consecrated View of Paro Valley. Red rice paddy fields. this particular dzong in the mid 17th cen- tury, starting the tradition of cham danc- sphere particularly spectacular . Whisper- we all danced Tibetan and Bhutanese danc- es which are still held there up to this day . ing to each other in pitch darkness, we felt es in the courtyard . Walking along the corridors and shrine like explorers adventuring into a forbidden To complete our trip we visited the un- rooms of Rinpung Dzong, admiring the room, watched over by the fierce gazes of forgettable Taktsang, ‘Tiger’s Nest’, a cluster murals and smelling the fragrant incense the Dharmapalas painted on the murals . of temples and shrine rooms hanging on in the background, one breathes in the Because they are always in the dark, the edge of an eight-hundred meter cliff . beauty of the centuries of art and dharma the colours of the murals are actually They were built by Desi Tenzin Rabgye, the practice . Yet when you clamber the steep preserved very well . They are mostly de- civil ruler of Bhutan who reigned from 1680 staircases and tight corridors, you remem- ities from the Drukpa Kagyu school and to1694 . Guru Rinpoche was said to have ber it also was a military settlement, and amongst them I remember spotting Maha­ flown there on a tiger, having transformed one can sense the darker side, imagining kala, Guru Dragpur and Phyag drug pa himself into one of his eight manifesta- the court intrigue and drama that unfold- Gompo (‘six armed protector’) . tions, Dorje Drolo . Guru Rinpoche would ed alongside the holy dharma . We had fun On the topmost floor around the inner take on specific forms in order to tame and exploring the inner chambers and taking pillar there are gorgeous murals of the liberate evil forces, to redirect their pow- pictures of the panorama from the rooftop eighty-four mahasiddhas, including a very erful energies to serve the Dharma and aid terraces . fine painting of Kukuripa, the yogi who those on the path . When he tamed Sengye This historical monument is still very lived with dogs and of Milarepa . Samdrub, the local deity who resided at much alive in popular culture . Once a Besides visiting all these holy places Taktsang, Guru Rinpoche emanated as the year cham dances are held in the fort’s connected with great Masters, we were fierce dark brown, short haired Dorje Drolo . enormous courtyard . Thousands of peo- treated to an incredibly intense three-day We took our time to climb up the steep ple come together to watch these sacred retreat . Over one thousand young Bhuta- hills and steps leading to Taktsang, tell- dances, which honour Guru Rinpoche and nese came to the teachings, enriching the ing stories, drinking tea, practicing in the celebrate his miraculous deeds through atmosphere with a youthful, fresh energy . caves of Machig Labdrong and Yeshe Tsog- their performance . These are spiritual ini- Many more wanted to attend the teachings yal . When we finally reached Taktsang we tiations, which were discovered in terma but it was not possible to accommodate visited the Dorje Drolo shrine room and teachings by great masters, and they also everyone logistically . The teachings took made a “mo” dice divination . You roll three turn into fun country fairs, with food and place in the courtyard of the Paro College dice and each resulting number has a cor- entertainment . of Education . Rinpoche aptly sat under a responding answer, which foretells the Another remarkable site we visited was large statue of Manjushri, the Bodhisat- answer to the question you keep in mind the mahasiddha Thantong Gyalpo’s Dung- tva of wisdom . Over three days he gave an while throwing the die . The impressive tse Lhakhang, a temple built in 1421 . It was overview of Buddhism, explaining in depth landscapes, rolling hills covered by trees built on grounds where lepers were con- the various forms and methods found in hundreds of years old, and the beautiful fined . In fact, mahasiddha Thangthong Buddhist teachings . He then went to the buildings dangerously hanging on cliff Gyalpo subdued the Naga spirits who were very essence of Dharma, explaining how to sides make this seemingly impossible ar- provoking illnesses of this type . The tem- go to the essence and how to practice in chitectural feat all the more remarkable . ple is truly remarkable and houses some daily life, doing away with rituals and form . The trip to Bhutan was a magical ex- of Bhutan’s finest murals, found on each On the evening of the second evening perience and I particularly wish to thank of the building’s three storeys, which rep- the college students organised a cultural Tshering Choeden . She gracefully took on resent hell, earth and heaven . Luckily we show . There were traditional Bhutanese the huge responsibility of organising a ma- managed to access the inner shrines de- dances, hip hop dances, theatre perfor- jor retreat, allowing thousands of young spite the initial reluctance of the custodi- mances and comedy . We were entertained Bhutanese to listen to Rinpoche’s teachings an . The inner core of the temple was pitch late into the night by the college’s young and to plant a seed for the Dzogchen teach- black and we lit up the murals with our cell students . On the last day of the teachings ings in the holy land of Bhutan . phone lights . The darkness made the atmo-

24 THE MIRROR · No. 129 · September 2015 The Mirror No. 129 September 2015 Focus on Kunsangar

The Place of the Always Good One or The Place of Samantabhadra

The Russian-speaking Dzogchen Community

Anastasia Eremenko

unsangar North and Kunsangar South are the Gars of the post-So- Kviet multinational area which uni- fy the communities of practitioners from is located in the extension of a four-story Ukraine, Russia, Belarus, Latvia and Lith- Rinchenling building; from its windows you can see the uania stretching from the southern coast top of the trees and the view of the city of the Black Sea to the Far North, and from ‘Precious Ling’ of Moscow with its famous Ostankino TV the Baltics to the Far East . tower . The place of the Ling is a nice room The first lings appeared on this territory Moscow (Gonpa) full of light, with a small entrance in 1992 when Rinpoche came to Lithuania, hall where practitioners can relax with a Latvia and Russia for the first time, visiting oscow is a dynamic and busy city cup of tea . Vilnus, Riga, Saint-Petersburg, Moscow and crowded with people . They are Entering the Gonpa we face the image of Buryatia, gave teachings and formed the Malways in a hurry, working hard, our precious Master (depicted in a portrait first Gakyils . Since that time the Commu- developing fast, and are interested in many painted by one of our Vajra brothers) and nity has developed and became one of the things . the symbol of the Longsal Teachings . There biggest . Kunsangar North was established in Rinchenling, the Ling of Moscow Dzog­ is not much furniture in the room: a few 1998, and Kunsangar South in 2010 . In Tibetan chen Community, is a little apart from bookcases with the books of the Teachings, ‘Kunsangar’ means ‘the place of the always this fuss and has found its place in a quiet a small altar and a monitor, which we use good one, or ‘the place of Samantabhadra’ . street in the northeast part of the city . It >> continued on the following page Sangyeling ‘The Land of Buddha’

Saint Petersburg

he Dzogchen Community of Saint Petersburg was born in the remote T1992, when Chögyal Namkhai Norbu visited the Russian Northern capital for the first time . Rinpoche gave his first retreat here at the Datsan Gunzechoinei, the old- est Buddhist temple in North Europe built in the early 20th century . Symbolically, the construction of this temple was initiated Dzogchen Community — Sangyeling, ‘The by 13th Dalai Lama and his senior counsel- Land of Buddha’ . or, Buryat Lama Agvan Dorjiev . Since 1917 Ironically ‘The Land of Buddha’ in St . Pe- the temple, as all Russia, had been living tersburg had for a long time resided in through turbulent times . The late 1980’s strange places: basements, semi-base- became the time of renaissance for the ments and even school classrooms . For Buddha’s Teaching in St . Petersburg and some time Ganapujas and Webcasts took for the Datsan Gunzechoinei itself . His Ho- place at practitioners’ apartments in var- liness 14th Dalai Lama visited it in 1987, and ious parts of the city . Anyway, no one in 1992 Chögyal Namkhai Norbu arrived strived for openness at that time . More and gave Dzogchen Teaching in the temple . than seventy years of ideological tyranny Rinpoche also gave name to the newborn had made it a good habit not to display any View on the Sangyeling gonpa.

>> Rinchenling continued from previous page the Ling of Moscow, means “the Precious where Santi Maha Sangha, Yantra Yoga, for watching webcasts . The floor is covered Ling” . In 1993 Rinchenling was officially Vajra Dance instructors and Khaita coor- with a soft carpet and pillows . There are registered as a religious entity . dinators conduct open classes and presen- some images on the walls . After the first retreat with Rinpoche our tations . We perform Khaita Joyful Dances Today Rinchenling is twenty-three practitioners often got together to do col- in Moscow parks, at festivals and celebra- years old, and its history goes back to 1990 . lective practices at our Vajra sister’s artist tions, as well as organize regular training At that time Vladimir Maykov, Elena An- studio and later at a small room in the cen- classes for all interested people . We also do tonova and two other practitioners went to ter of Moscow . Then in the fall of 2007, af- Vajra Dance and Yantra Yoga presentations see Chögyal Namkhai Norbu at a retreat in ter a long search, we found the place where during various summer festivals . Recent- Conway, USA, and invited Rinpoche to come Rinchenling has been until now . ly we have started to participate in a big to Russia . They told him there were a lot of Today Rinchenling counts around four city project “Yoga in the parks” . Our local people interested in his Teachings in Rus- hundred and fifty members, many of them Yantra Yoga instructors collaborate with sia waiting for him to come . In 1991, upon are young people, and is one of the biggest all interested people, enjoying sun, green Rinpoche’s request, Fabio Andrico arrived communities in the Russian-speaking area . landscapes and fresh air . Their classes usu- in Moscow to teach Yantra Yoga . For this Rinchenling is very active as is Moscow ally bring together more than one hundred practice we rented a school gym in the itself . The schedule is always tight: collec- participants . northeast of Moscow . tive practices, regular sessions of the Base We are very happy to be a part of the Rinpoche arrived one year later and gave and 1st Level of Santi Maha Sangha, Vajra International Dzogchen Community giving retreats in Vilnus (Lithuania), Riga (Lat- Dance, Yantra Yoga and Khaita . During SMS support to practice in Moscow and infinite- via), St .Petersburg, Moscow and Ulan-Ude sessions, retreats and seminars with in- ly grateful to our precious Master for his (Buryatia) . Right before the Master’s arriv- structors Rinchenling often organizes open Teachings and happy opportunities for co- al in Moscow the organizers got in touch webcasts . More than forty towns in Russia, operation that he graciously grants us! with other Buddhist communities, and Ukraine, Belarus, Latvia, Spain, Great Brit- many people were interested and came to ain and Tenerife join these webcasts . Rinchenling listen to Chögyal Namkhai Norbu’s Teach- Recently upon request of many practi- ings . Sessions were held twice a day and tioners we have organized a Tibetan lan- Kulakov pereulok 17 Rinpoche also transmitted the Vajra Dance . guage class . The Moscow Community often Moscow 129626, Russia At the end of the retreats Rinpoche organizes open events and participates in +7 915 251 29 26 established four lings, wrote down their festivals and other events held by friendly [email protected] names and presented each Community organizations . We closely collaborate with www.rinchenling.ru with its flag . The name of “Rinchenling”, the famous Moscow center “Open World”

26 THE MIRROR · No. 129 · September 2015 activity in order to avoid problems, so var- ious kinds of underground activity arose, as if by itself . Despite the lack of a place that would be worthy of being ‘The Land of Buddha’, Sangyeling held many retreats with in- ternational instructors and in 2010 wel- comed Rinpoche in St . Petersburg for the second time . The growing openness of the International Dzogchen Community, ap- pearance of new local Santi Maha Sangha, Yantra Yoga and Vajra Dance instructors and the Petersburg practitioners’ desire to make Rinpoche’s Teaching available for all people interested in spiritual growth have brought into being ‘Evolution – Piter’ proj- ect . Open retreats became regular, the in- formation about the Community Webcasts began to appear in the social networks and fected space where the energy of wisdom, in some friendly Yoga centers . Kunsangar North all qualities and activity of the Dzogchen Also it was as if we had a fresh look at Teaching, are preserved and developed . each other again: the Dzogchen Commu- Moscow region In seventeen years many events, re- nity turned out to be a wellspring of ex- treats, trainings and seminars have been perts and masters in Tibetan medicine, Roman Grachev held in Kunsangar North . Many people re- Ku-Nye massage, tea ceremonies, etc . This ceived here all possible transmissions of gave us an idea to organize lectures, film n 1998 with the help of Rinpoche’s bless- the spiritual knowledge, instructions for shows, presentations, massage sessions, ing and thanks to the efforts of devot- advancing on the path and obtaining real- to exchange knowledge and also enjoy the Ied students an ordinary pioneer youth ization . Teachers of all traditional schools development and communication . More camp was transformed into a self-per- of the Tibetan Buddhism bestowed many wonderful guests started to visit our small empowerments, conducted Drubchens and place, and we began to dream about larger closed retreats . space that would be comfortable and styl- Here we hold daily practices, weekend All these conditions create the best cir- ish and could represent the Community retreats with local and invited instruc- cumstances for individual practice, collec- and, first of all, the Teaching in St . Peters- tors, Vajra Dance and Yantra Yoga prac- tive retreats and promote the obtainment burg with dignity . tices, Khaita dance sessions, open events of different experiences connected to the Once again we ascertained the wisdom as part of ‘Evolution – Piter’ project . We recognition of the state of knowledge . The of Rinpoche’s words: it was the energy of have a library and a shop . The room is energy of the Russian-speaking Communi- openness and cooperation that created our cozy and full of eco-elements, plants and ty is concentrated here, and so are the des- new circumstances . Our dream came true: flowers . Sangyeling has a humble income tinies of so many people, who from the in- Dzogchen Community moved to a lovely that allows to cover some rental costs . tellectual ideas about the practice and vajra place in the historical center of St . Peters- Recently we found it possible to glue the connections, receive a direct experience of burg, nearby Moskovskiy railway station . Vajra Dance mandala on the floor . When altruistic collaboration, joyful interaction Here the characters of Pushkin, Gogol, Dos- the Mandala’s rainbow colors glow in the and recognition of belonging to the sons toevsky walked by, and from the station sunshine, you can’t help gazing at this and daughters of all the Victorious ones . (then called Nikolaevskiy) the royal family beauty, so everyone coming around, even Kunsangar North lives its life and as the made train voyages to Moscow . Only a few by chance, obtains a cause to return here favorable circumstances mature becomes steps away from the Gonpa there is Nevs- again and again . more modern and comfortable for prac- kiy Prospect, the center of the city’s cultur- The place where Sangyeling lives now tice . Last year a new house for our pre- al life . Our vast one hundred meter room is disposes to openness, cooperation and joy- cious Teacher and a big spherical tent for situated in the creative space of numerous ful practice free of limitations . ‘The Land summer retreats were constructed . Living two-storied warehouses . These are former of Buddha’ awaits the next visit of our Pre- facilities were refurbished, our canteen warehouses of Northern Insurance Com- cious Teacher to Saint Petersburg! has now fresh breathing of cleanness and pany, founded by Vasily Kokorev, a talent- freshness, and our food became tastier . We ed tradesman, one of the most prominent provided free internet for all our guests businessmen of the 19th century . Now in Sangyeling and successfully launched the project of the buildings of Kokorevs’ many warehous- collective practices Webcasts from Kun- es there are offices, construction bases, St . Petersburg, Russia sangar North in order to unite energy and studios, shops, creative communities, cafes +7 (921) 330-82-54 potential of all practitioners . and clubs . There are always many people [email protected] here, yet it feels quiet and comfortable . >> continued on the following page

THE MIRROR · No. 129 · September 2015 27 >> continued from previous page kyil and the Stupa construction committee Construction of the Stupa of the Perfect he said important words: Victory is arriving in its final stage . Rela- The most important thing in a Stupa is tions between the members of our family, what we lay in the bottom of it – it is nec- as well as with relations with our neigh- essary to control negativities . If we did this bors, are getting clearer and more harmo- concretely, prosperity will manifest in the nious . Khaita Joyful Dances, Yantra Yoga, country, and this is one of the Stupa’s func- Vajra Dance, working and relaxing togeth- tions . We put in Stupa different relics, zaza, er, communication between people and Ga- statues, and due to this, the Stupa becomes napuja practices leave bright impressions more powerful . Why should it be powerful? for all guests visiting Kunsangar North . Because thanks to what is laid beneath the Dear all, be happy and satisfied, beauti- Stupa negativities get under control, and ful and healthy, wise and compassionate, you should know that this is the function As of today all of the most important active and attentive and come to Kunsan- of Stupa, no other . and hard work is already done . gar North for developing your practice of These instructions inspired us very the Full Perfection! Sarva mangalam and much to do everything properly: collect many, many tashi deleg! powerful original relics, statues, make cor- rect zaza, attract funds required for con- struction and perform all construction Stupa of the works . We received great support from our Vajra brothers and sisters who continuous- Perfect Victory ly give us invaluable and various help in Kunsangar North implementing this project . Generous sup- port was also provided by friendly sanghas . Nikolay Gavrilyuk Teachers of different traditions on request of their students handed over for the Kun- n 2012 by the Gakyil’s initiative with the sangar North Stupa various precious relics, permission of Chögyal Namkhai Norbu, filled statues, sacred texts . In particular, Iwe began the construction of a Stupa in Kyabje Garchen Rinpoche, manifesting in- Kunsangar North . In answer to our ques- finite compassion and generosity, offered tion about what kind of Stupa that should an original relic of the Buddha Shakyamu- be Rinpoche replied that it should be the ni and an ancient text . A statue of Buddha Stupa of Perfect Victory (Namgyal Chorten) . was handed over from His Holiness the Da- The Stupa of the Perfect Victory sym- lai Lama’s office . His Holiness XVII Gyalva bolizes Buddha’s victory over the death and Karmapa Orgyen Trinley Dorje handed over time . This is a Stupa of long life and is di- a statue of Vajrasattva . His holiness Sakya Now our task is to make and install rectly related to the long life deities . Trizin Rinpoche handed over a Stupa statue the top of the Stupa consisting of thirteen In May of 2012, upon our request, lama filled and consecrated by him and a rilba . rings, an umbrella and the sun and moon . Karma Puntsog Rinpoche performed a Kyabje Chatral Rinpoche handed over clay All finishing works should be carried out three-day Nenpa ritual (a ritual of suppres- zazas from his motherland and the texts of and the area around the Stupa should be sion of the damsi, demons who violated sa- the liberating tantras . Also other Teach- cleaned . We will do our best in order to mayas) and the ritual of the “redemption of ers handed over the relics of Longchenpa, complete this project successfully for the land” . After that we started active prepara- Yeshe Tsogyal and many others . With big benefit of Kunsangar North, Dzogchen tion for building the Stupa . gratitude we received all these treasures Community and all living beings! On July 6th, His Holiness the Dalai La- and placed them in the Stupa of the Perfect ma’s birthday, the first concrete works Victory . were carried out and the concrete foun- Guided by the experienced Stupa con- Kunsangar North dation of the building was laid . That was structors Lama Dola from Bhutan and the beginning of the Stupa construction in Lama Damtsik Dorje from the Chatral Rin- Pavlovskiy Posad Kunsangar North . poche’s monastery, our karma yogis made Bolshie Dvory, Russia In July, on an auspicious day together and laid all necessary zazas, rilba, zungas, GPS: 55 .804178 38 636777. with our Precious Master Chögyal Nam- as well as the tsokshin – the stupa’s tree of +7 (985) 91-108-29 khai Norbu, we did practices of Sang and life and central channel, various mandalas [email protected] Serkyem of Eight classes and then our and vases and other necessary objects and http://kunsangar.ru Master laid in the Stupa’s foundation the substances . first laying – a bumpa controlling negativ- ities and bringing prosperity to this area and to the whole country . This bumpa was made by Rinpoche himself, and at the meeting with the Ga-

28 THE MIRROR · No. 129 · September 2015 Kundrolling

Buryatia

högyal Namkhai Norbu came to Buryatia in 1992 . The retreat was Corganized on Lake Baikal and at that time a group of people interested in Dzog­chen Teaching was formed . During the next visit, Rinpoche gave his blessing for creation of the Community and gave it a name ‘Kundrolling’ – ‘The Place of To- tal Liberation’ . The Community started to actively develop and grow . Such people as Bair Ochirov, Nikolay Dudko, Maria Fedoto- va, brothers Dukhovnikov, Nadezhda Popo- va and Igor Sokolovskiy were the original founders of the Community . At the beginning the members of the The regional Dzogchen Community of Norbu, we sing Tibetan songs and dance Community gathered at different flats, did Kundrolling unified under its wings prac- Khaita dances! collective practices, onsite retreats, stud- titioners not only from Buryatia but also We invite everybody to practice togeth- ied and discussed the Teaching, as well as from the nearest cities – Irkutsk, Angarsk, er on the shores of the pure Lake Baikal! spent a good time and became a big united Krasnoyarsk, Altay, Chita, Yakutsk and Bei- family . In 1999, thanks to their efforts and jing . energy, the Community purchased a flat Although we are a very small Commu- Kundrolling in a wooden house in downtown . Thanks nity (about seventy people) our schedule is to them the Community has always had a very intense . At the moment we conduct 31-2 ul . Kalandarishvili place where members of the Community collective practices and classes . On Sun- Ulan-Ude, Buryatia could meet in the Gonpa for doing practic- days we rent a hall for Yantra Yoga and Va- [email protected] es and Santi Maha Sangha sessions . jra Dance sessions . We also organise onsite In August 2009 Khyentse Yeshe gave retreats in the suburbs of Ulan-Ude as well an open teaching in Ulan-Ude and visited as on Lake Baikal where the Community our Gonpa . So this place has Khyentse Ye- has a land plot with a Gonpa for Vajra Dance she’s power and blessing . Here we also did and buildings for accomodation . Rinpoche webcasts of the Worldwide transmissions gave this place a name of Namsenling . Yan- using a videotape . Before harsh Siberian tra Yoga and Vajra Dance instructors of frosts we also used to prepare firewood at the first level appeared in the Communi- the backyard . ty – Sergey Sablin and Manidari Dabdon- Since early 2000’s the Community ac- ova, new generation of young instructors tively organizes retreats with invited in- grows up . We have talanted artists – than- structors such as Nina Robinson, Igor ka painters Nikolay Dudko and Seseg Du- Berkhin, Alexander Gomonov, Viktor Krac- garova . Nikolay Dudko studied paiting in hkovskiy, Evgeny Rud, Ludmila Kislichenko, Buryatia and continued education with Yana Sokolova and Ruslan Kim . We conduct the personal painter of the Dalai Lama XIV retreats not only for members of the Com- Gen Sangye Yeshe . Exhibitions of his works munity but also open courses and lectures are held in many Russian cities and abroad at universities, libraries, etc . Many new – Mongolia, Argentina, China, Italy, Spain, people interested in the Teaching have ap- Ukraine and other countries . His thankas peared . are very popular with religious Buddhists In January 2001, the Dzogchen Commu- and Dzogchen practitioners . nity of Ulan-Ude received an official status Our Community also collaborates with of a local religious Buddhist organization, ASIA helping one Tibetan nun, as well as Dzogchen Community of Kundrolling . In supports some projects of the Internation- 2015, thanks to the long-term official sta- al Dzogchen Community such as KaTer and tus, the authorities of Ulan-Ude allotted to the construction of Dzamling Gar . the Community a piece of land within the Kundrolling tries to constantly devel- city . op in the course of the precious Dzogchen teaching transmitted by Chögyal Namkhai

THE MIRROR · No. 129 · September 2015 29 Arkhangelsk Dzogchen Community he city of Arkhangelsk is located on the shore of one of the most beau- Ttiful and full-flowing northern rivers in Russia called Northern Dvina, flowing into the White Sea . We can certainly con- firm that far north is about us, since the temper of the people who live here is deter- mined by a heavy environment with vast spaces, low sky, hard winter with evenings full of ice-cold silence, short summers and nights of midnight sun . Reserved and pa- tient, often short-spoken and slow, but Since 1992 to the present moment the open to the world – this is how we are, the Jigdralling practice in Minsk hasn’t stopped . Collec- inhabitants of this land . The Arkhangelsk tive practices are held irrespective of cir- Dzogchen Community is one of the most Minsk, Belarus cumstances in strict accordance with the northern Communities in Russia with its calendar . own unique history . n January of 1991 a group of enthusi- At present our Community of like-mind- In 1998 a group of friends read the book asts from Minsk interested in Buddha’s ed people counts more than thirty practi- “The Crystal and the Way of Light” and got ITeachings took refuge at the Buddhist tioners . Anyone can choose activity that in contact with Rinpoche’s teaching . They Datsan in Leningrad . In July we went to he or she likes . We have created proper went to the retreat in Moscow where they Buryatia where His Holiness the Dalai conditions for doing personal retreats and got the transmission of the Dzogchen Lama was giving the initiation of the elev- collective practices . Interest in Yantra Yoga teaching . Three years later the first broad- en-faced Avalokiteshvara . Afterwards, hav- has greatly increased following the two cast of the worldwide transmission using ing returned home, we regularly gathered Yantra Yoga courses held in Minsk . We an audio-recorded tape was organized in for doing the practice of refuge and recit- have found a convenient place for such ac- two cities: in Arkhangelsk at the Dramatic ing “mani” mantra . tivities . Recently we have started studying Theater and in Severodvinsk at an apart- In September of the same year we found Khaita joyful dances . We have already quite ment . Over 100 people participated . From out that in May of the upcoming year the progressed in it . that moment on the group of people seri- Dzogchen Master Chögyal Namkhai Nor- We are happy to live now, we are glad to ously interested in the Teaching started to bu was going to visit Lithuania, Latvia and have a lot of perspectives and possibilities gather at someone’s flat and studied prac- Russia . We got the book “Four Guru Yogas for receiving invaluable knowledge, and tices . Also people went to retreats and be- in Dzogchen Upadesha” . With a lot of en- we are very much grateful to our Precious came members of the Dzogchen Communi- thusiasm we began studying and prac- Master for this! ty . Since that time the students organized ticing the teaching given in this book al- possibilities to get the worldwide trans- though we didn’t have this transmission . mission on many occasions . The number At the end of May of 1992 a group of eight Jigdralling of practitioners increased and in 2005 the people left for Vilnius, Lithuania, where the Arkhangelsk Dzogchen Community was first Dzogchen retreat on the territory of Minsk, Belarus officially established . the former USSR took place . In a month five [email protected] Our Dzogchen Community is ten years more people went to participate in the re- old, and now we have a permanent cozy treat in Moscow . Gonpa . We are renting a flat in the city Thus the first students of Chögyal Nam- center where we conduct regular collec- kai Norbu appeared in Belarus . tive practices, listen to Webcasts and dis- For two years we regularly met for col- cuss books on Buddhism that we have al- lective practices . In 1994 more of us came ready read . In 2007 we had our first Santi for the retreat held at the holiday center Maha Sangha retreat with Igor Berkhin, “Metallurg” near Moscow . We were joined and then a Yantra Yoga course with Viktor by few more people interested in Tibetan Krachkovskiy . Now we organize open lec- Buddhism, and mostly in Dzogchen . At the tures and retreats about two times a year . audience with Rinpoche we asked him to Alexander Pubants, Alexander Gomonov, give a name to our Ling . The Master gen- Evgeny Rud, Anna Neyman, Ulyana Sokolo- erously complied with our request . He va, Maria Stepanik have already visited gave our Ling a name of “Jigdralling”, which Arkhangelsk . means “Beyond Fear” . Now we are twenty-four people . We have our own Yantra Yoga instructor Sergey

30 THE MIRROR · No. 129 · September 2015 place for practicing (a large hall with a par- Volgograd and quet floor in the Philharmonic Hall) . Be- sides, we also have regular dance training Volzhskiy Dzogchen courses . Thus, we’ve learned and are now Community practicing the Om A Hum Dance, the Vajra Dance That Benefits Beings, and the Dance ur Community spreads over two of 12 A . This autumn we are going to invite neighbouring cities: Volgograd (the an instructor to carry out a course on the Oadministrative centre of the Volgo- Dance of the Song of Vajra . Istomin . The practices of Yantra Yoga and grad Region) and its satellite town Volzhs- Secondly, we have a Santi Maha Sangha Vajra Dance are conducted regularly . We kiy . Being one of the most extended cities instructor Grigory Mokhin . From time to also visit retreats of Rinpoche worldwide . in Russia, Volgograd stretches for over 70 time he holds SMS retreats for the Commu- Several practitioners from our Community km . The city is mainly located on the right nity members, where any practitioner can have already passed exams on the Base of bank of the Volga River . At the northern ask questions related to the practice and Santi Maha Sangha . border the city is adjoined to Volzhskiy via receive a proficient answer . Participation of all of us in the activity of a passway that runs along the Volga Hydro Interaction between practitioners usu- Arkhangelsk Dzogchen Community gives Power Plant dam . ally starts with phone calls, e .g . to agree on confidence that our Arkhangelsk group of Both cities saw the first Dzogchen prac- the time and venue of collective practices students consists of people who think one titioners back in the 1990s . These first or to make a bundle order of books from way and are very dear to each other . One practitioners are however no longer in the the online shop . Then the Gakyil sends text feels warmth and support being next to his Community – some people have moved messages and emails to interested recip- or her brothers and sisters . out from the cities, others are engaged ients . Our community has a good library We became a real Vajra family and we in different Buddhism traditions or keep with almost all books published by Shang remain on our path . low profile . Currently we are few, mere 13 Shung Publications over the years . The li- members divided almost evenly between brary also contains texts by other Buddhist the two cities . Due to the long distances, teachers, as well as CDs and videos with Dzogchen Community we live quite far from each other . For con- practices . New materials are added to the of Arkhangelsk venience of the practitioners we do collec- library all the time . tive calendar practices in two places sep- When necessary and in favourable cir- Arkhangelsk, Russia arately – in Volgograd and Volzhskiy . Yet cumstances we organise retreats with SMS, [email protected] this does not hinder our cooperation and Vajra Dance and Yantra Yoga instructors . interaction: all together, we practice Vajra We are always happy to welcome members Dance in Volzhskiy and do collective prac- of other communities at our retreats . This tice retreats in Volgograd . brings benefits to more practitioners and is We are very fortunate to have two in- more efficient from the organizational per- structors living in our place . spective . When our retreat agenda meets First of all, we have a Vajra Dance in- the needs of other lings, we try to cooper- structor Vera Andreeva . Every Saturday ate when inviting an instructor . It helps to we practice the Dance with her in Volzhs- reduce expenses on hosting the instructor kiy . Vera is also our blue Gakyil . Thanks to and organising the course . her efforts we now have a very comfortable >> continued on the following page

THE MIRROR · No. 129 · September 2015 31 practitioners came together to Dzamling Gar . Three members of Ufa DC have passed exam of SMS Base level and now study the first level of SMS . We did not have our own place yet and we gather alternately at someone’s flat, renting spaces for Yantra Yoga practice . Our Community’s atmosphere is friend- ly, newcomers and visitors from other Communities noticed peace and harmony among us . Gradually we are building good contacts with Communities of Saint-Pe- tersburg, Moscow, Arkhangelsk, Yekater- inburg, Perm, Kharkov and other Commu- nities . We hope that in upcoming years we will be able to get our own permanent place for regular meetings and practic- Nowadays Ufa Dzogchen Community es and become more consolidated and Ufa Dzogchen consists of 18 people, many practitioners responsible . The nearest future plans of have moved to other cities and countries . the Ufa community include starting Vajra Community In total over 100 people in Ufa got inter- Dance practice on our own Mandala, learn- South Urals ested and received transmission since the ing how to dance properly Khaita Joyful Dzogchen Community was established . Dances, as well as organizing new interest- he Dzogchen Community has exist- However the number of Community mem- ing retreats with international instructors . ed in Ufa since 2006 . That is the year bers in different years was always about 30 Ufa is a capital of Baskortastan republic, Twhen the Community coordinator people . it is a big industrial city with population was elected for first time, also the Commu- From 2006 we have started to invite SMS over 1 million inhabitants . It is located in nity consisted at that time of 5–6 practi- and Yantra Yoga instructors to Ufa . We or- South Ural, 1500 km eastward from Mos- tioners . ganize regular Ganapuhas, collective prac- cow, where Europe and Asia meets . The practitioners of Ufa got transmis- tices and regular SMS classes . We are deep- sion at the beginning of 90s . From time to ly grateful to SMS instructor Sasha Pubants time we gathered together for doing col- and Yantra Yoga instructor Zhenya Rud, Ufa Dzogchen Community lective practice, exchanging impressions who often visited us and have played an and talking about the teaching . Growing inportant role in establishing of our Com- Ufa, Russia activity and good organization appeared munity . Blue Gakyil [email protected] in 2005–06 when the first Webcasts ap- Ufa practitioners try to come to retreats peared and teaching and information be- with our Dear Teacher every year . We have came more available . been many times in Kunsangar North and Kunsangar South, Merigar East, some peo- ple even reached Tashigar North . Once Ufa

>> Volgograd continued from previous page This is a brief information about our We also cooperate with the Volgograd Community . It is quite small, but friendly . Nyingma community of the Dudjom Ter- We do our best to be aware in practicing sar tradition of Volgograd . Together we’ve the Dzogchen Teaching for the benefit of all arranged Tibetan language courses led by living beings and a long life of our precious Tsering Dava from the Moscow Buddhist Master Chögyal Namkhai Norbu . Centre of Lama Tsonkapa . The majority of Nyingma practitioners have received the Dzogchen transmission from Namkhai Dzogchen Community of Norbu Rinpoche and sometimes attend our Volgograd and Volzhskiy collective Ganapujas . For a long time our gonpas in Volgograd were close to each Blue Gakyil of Volgograd: other . Currently, due to renovation activi- Andreyeva Vera [email protected] ties we no longer rent rooms for the Gonpa and we meet at our members’ places . But in future we are going to share space with the Nyingma community .

32 THE MIRROR · No. 129 · September 2015 Sherabling Perm

In 2009 the members of Dzogchen Com- munity of Perm considered the idea of ple attended this retreat and got interest- establishing an interregional retreat cen- Rabtanling ed in the Teaching and became the Com- ter . The point was that there were a lot of munity members . Almost immediately quite big cities with active Dzogchen Com- Chelyabinsk after this retreat we ordered mandala in munities in the adjacent regions, such as Izhevsk . Since April 2013 we have regular Yekaterin­burg, Izhevsk, Chelyabinsk, Omsk, he Chelyabinsk Dzogchen Communi- Vajra Dance sessions . Miass etc, but they didn’t have the location ty began to form in 2008, in the city In 2013 we invited our Vajra brother An- geographically convenient for everybody, Tof Chelyabinsk, the Southern Urals, drey Kochurov, an experienced practitioner where the practitioners could get together Russia . At first only a few people were in- and a wonderful person, to share his expe- for collective practice and retreats . terested in the Teaching and they teamed rience . Also in April 2013 in Chelyabinsk the In 2009 Igor Berkhin came to Perm to up with some interested practitioners of two retreats with Viktor Krachkovskiy, one hold his retreat . After Perm he planned the Kagyu tradition . open and another one for the Communi- to visit Yekaterinburg, and went there to- We gather to do collective practices and ty members, took place . Many new people gether with a few Perm Community prac- listen to the Webcasts at practitioners’ homes came to the open retreat and they had an titioners . On his way, approximately on the or at the office of one our practitioners . opportunity to get acquainted with Yantra border of Perm region and Sverdlov region, In 2006 six people from Chelyabinsk went Yoga that is still little known in our city . In Igor and others spotted one picturesque to Crimea for the retreat with Chögyal Nam- autumn 2013 Anna Neyman came again and site, located nearby small town, Suksun . khai Norbu and after that the Dzogchen Com- we learned two more dances, Om A Hum and They marked this spot on the map and took munity officially appeared in Chelyabinsk . the Twelve A’s . It was very interesting to see a few pictures . The Dzogchen Community of Chely- how every dance brings different experienc- Later at one retreat Community mem- abinsk matured into its first retreat with es and introduces into the state of rigpa . bers approached Rinpoche with the pro- an instructor by February 2011 . We man- In autumn 2014 we organized our first posal to organize the Ling at the cross- aged to organize an open Yantra Yoga re- Yantra Yoga retreat for the Community roads of the big provinces of the Ural Re- treat with the instructor Viktor Krach- members with the experienced instructor gion . Rinpoche asked for the map with the kovskiy . It was frightening to organize this Evgeniy Rud . We received absolutely different marked spot and the pictures of the loca- event but the result was fine . The public interesting experiences and new knowledge . tion for one day . lecture was a great success and the Yantra We are very happy that since 2013 we The next day Rinpoche said, that he liked Yoga open retreat gathered 37 people! The also hold regular sessions of Vajra Dance, the idea to establish a Ling at this place . He most important thing is that after the re- Yantra Yoga, and collective practices in our presented a few objects for the Ling . They treat a group of 8–9 willing people wanting Community . were the following: the entrance curtain, a to practice Yantra Yoga was formed . Since This 2015year has been also marked small stupa and a white scarf . then Yantra Yoga sessions continued in with important events . Thanks to one Va- >> continued on the following page Chelyabinsk, changing places and some- jra brother we’ve got a place for a Gonpa in times breaking for vacations . February . It is a fine comfortable space in the Then in 2012 the Yantra Yoga retreats center of the city . The second great event is Precious Teacher Chögyal Namkhai Norbu with Viktor Krachkovskiy and the San- that we’ve acquired from Rinpoche the sta- and the Dzogchen Teaching . ti Maha Sangha retreats with Oleg Troy- tus of ling and a name ‘Rabtanling’, “the place anovskiy took place . Also in the end of 2012 of ultimate steadiness” . At the present time in our city the first long-awaited retreat of our Community, though small, includes six- Rabtanling The Dance of the Six Spaces of Samantha­ teen people, also there are non-members, bhadra Vajra Dance with instructor Anna but all these people are active practitioners, Chelyabinsk, Russia Neyman was organized . All participants which makes us very happy . It is a great joy [email protected] were so happy! By the way, some new peo- that we had a lucky opportunity to meet our

THE MIRROR · No. 129 · September 2015 33 Namselling Buryatia

n 1994 after receiving direct introduc- tion from Chögyal Namkhai Norbu Iduring his visit to Buryatia, a group of people started to practice yantra yoga, do Ganapujas and study the Precious Vase under the guidance of Alexander ­Vyaznikovtsev. We started to dream about creating a new retreat centre on Baikal, a powerful place, where Rinpoche gave his first retreat The Gonpa was established on 0,12 hect- ing in the near future it will be possible to in Buryatia in 1992 . For realizing this proj- ares of land . It is a nomads tent with 8 walls use the winter house and practice there ect we organised a small shop and acquired which holds a Mandala for Vajra Dance and the whole year around . There is a summer a piece of land in Bezymyannaya Bay . serves as a summer dormitory of 3 rooms kitchen being built on the territory (now In 2001 Rinpoche gave our Ling the with 2-tier beds for 20 people . One of the under the tent), where we prepare food in a name of Namselling which means ‘Full rooms has a brick hearth and one can stay gas oven (using a gas bottle) . We have also Clarity’ . None of us had skills in construc- there in summer and autumn, and even in built a sauna . The toilets are outside . There tion but we had a strong wish to realise our winter if you are not afraid of the frost . Also is no electricity yet but we plan to install dream . We had some difficulties with de- there is winter house with a terrace and an solar batteries . There are pines, birches and livery of construction materials and lack of unfinished mansard . It contains a brick small cedars on our plot of land . financing . We hired builders, but some of hearth, a water pump that works from a The Ling is located on the land of a cot- them did not do their job in a qualified way generator . Due to the financial crisis the tage cooperative, 200 meters away from so we did some parts of the work by our- completion of the house has been delayed the shore of Bezymyannya Bay, which selves . However the most important thing but we are searching for opportunities and receives enough heat in summer and is is that we learnt how to collaborate . doing our best . If we manage to find financ- closed from the wind, has sand dunes and small cedars . The resort of Goryachinsk famous for its healing thermal springs is >> Sherabling continued from previous page for participants’ comfortable staying . The 13 km away . One can get to the Ling in 2–3 Rinpoche also presented Perm Dzog- participants have also the opportunity of hours by car or bus as far as Goryachinsk chen Community with the name for the staying at the recreation center, which is and then travel by taxi . Ling: “Sherbaling’ (tib . shes rab gling) – “Ling located just a few kilometers away from During last 5–6 years we have con- of Superior Understanding” . It all happened Sherabling . ducted Yantra Yoga and Vajra Dance re- on the March, 30th, 2010 . That is considered treats with Evgeny Rud, Yana Sokolova and the foundation day of the Ling . Ruslan Kim here . When it’s warm we orga- The Ling is located in the Suksun Dis- Sherabling nise Yantra Yoga and Vajra Dance weekend trict, approximately 125 km from Perm and retreats with our instructors Sergey Sablin 230 km from Yekaterinburg . The ground of Zareka street, Koshelevo village and Manidari Dobdonova as well as collec- Sherabling is ready for camping . The elec- Suksun town, Russia tive practices and individual retreats . Si- tricity is conducted . And during retreats www.sherabling.ru lence, fresh air with the scent of the forest all the necessary conditions are provided and the waters of Baikal, the sun and the special energy of this place predispose you to meditation and relaxation . Here you can relax from the city bustle, dancing on Man- dala, doing yoga and enjoying Lake Baikal, nature and the presence of Vajra brothers and sisters! Come to visit us and participate in the retreats organized by our Communi- ty and do personal retreats . Please read our news on the web-site of Kundrolling .

Namselling

Lake Baikal, Buryatia [email protected] [email protected]

34 THE MIRROR · No. 129 · September 2015 Kunsangar South Crimea

he story began over ten years ago when Rinpoche, at the Crimean re- Ttreat, told us to find the land for building the Gar . There were many at- tempts to find a suitable land plot, and eventually at the end of 2009 a land plot in the Goncharnoye village was found, not far from Sevasto­pol . It became possible thanks to the valuable instructions of Chögyal Namkhai Norbu and the great support of with relics) given by Rinpoche in the foun- well together and in this way the young Khyentse Yeshe . And so yet another Gar of dation of the Gonpa . This day – the 27th of Kunsangar South began its life and activity . the World Dzogchen Community emerged May 2010 we deem the birthday of the Gar. During 2010-2013 retreats with Rinpoche and started to develop, a place where the Then Khyentse Yeshe gave the Teaching were held in the Gar every year, and about Dzogchen Teaching is preserved and devel- and instructions on the practice of Chöd, one thousand persons participated in each oped, and where everyone can come to do practice and to receive teachings . Rinpoche has stressed many times that it is important for the Dzogchen Communi- ty to have it’s own land or premises where many people can come . Crimea is a place where many retreats can be conducted and it is possible to enjoy the sun at least from mid-spring till mid-autumn, it is a place where instructors willingly come and where it is convenient to travel from all the European parts of the Russian–speaking Community . Acquiring a land plot allows us to create on this land a firm base where we can practice and where the Dzogchen Teaching will be preserved . The construction of the Gonpa, an oc- tagonal 200 square meters large building, and this was the first retreat in the Gar . of these retreats . In these wonderful sum- was launched in early spring, 2010 . The About one hundred fifty persons came to mer periods the Crimean Gar was filled project of the Merigar East Gonpa was used this retreat from different countries, and with people and lived a very bright and as a basis . We did our best to insure that many people were living in the tents right intensive life . We received guests from all when Chögyal Namkhai Norbu arrived in in the Gar . It was a wonderful retreat and around the world – America, Europe, Ar- Crimea all conditions for conducting the we had a nice time together . gentina, and Australia . retreat were in place . We prepared well for the Rinpoche’s ar- In 2011 a very special two-weeks re- A group of responsible persons was or- rival in June . People coming to the retreat treat with Khyentse Yeshe called the “Vajra ganized, and in the beginning of April 2010, were getting immediately involved in the Bridge of Longde” was held . During the re- rapid construction work began in order to work, there was enough work for every- treat after the teaching we frequently went implement the project . The work began lit- body in this new place . We organized two to the seaside together with the Teacher, erally on a plain field with no preexisting campgrounds, one in the Gar, and another visited different Crimean places of interest, infrastructure whatsoever . The group that one near the Gar in the forest, and about enjoying the beauty and diversity of the arrived in Goncharnoye did not have either four hundred persons decided to live in Crimea and its nature . connections or builders, they had to start tents; it was a real beehive! As the Kunsangar South is an important everything from scratch . But they had Rinpoche was very satisfied and the re- place for developing the Santi Maha Sang- strong desire, good team spirit and sup- treat went well . At the end of the retreat ha, in 2011 and 2013 the Base Level exams port of the Teachers and Community . And there was a big picnic together with Rin- were held in the Gar, and also the Base everything worked well! poche . Altogether we enjoyed food, songs Level and First Level Santi Maha Sangha In two months we did the main part of and being together . trainings were conducted . Over two hun- the work and at the end of May 2010, Khy- People were happy and satisfied, the dred fifty students interested in studying entse Yeshe arrived in the Gar . It was an good weather, the sea, the fresh Crimean this unique course successfully passed the important event, we did a collective prac- air, were combining harmoniously with the tice and laid the bumpa (a precious vessel practice and the teaching . We all worked >> continued on the following page

THE MIRROR · No. 129 · September 2015 35 Karmaling Kharkov, Ukraine

he Kharkov Dzogchen Communi- ty springs from the Teacher Chög- Tyal Namkhai Norbu, from his visit to Leningrad in the distant past, 1992 . But this union of the mind of the Teacher and his students became possible thanks to the thirst for knowledge of our Vajra brothers and sisters which, due to their karmic mer- its, met the Teacher through the books and brought the meeting with him closer by their actions . afterwards became a second level Vajra At the end of 1980’s, the works of Chög- Dance instructor herself and visited Khar- yal Namkhai Norbu came to the USSR and, kov giving dance retreats many times . finding a response in the hearts of people, In 2006 representatives of practically began to grow in “practice” . In 1990 in some all the Dzogchen Communities of the Rus- cities of the USSR there were Communities sian-speaking Sangha got together in Khar- of people who asked Chögyal Namkhai Nor- kov . Under the guidance of Yeshi Namkhai bu for advice: “How should we call the ex- the conference was held in our city to dis- isting places of Dzogchen Teaching in the cuss further development of the Dzogchen Baltic countries, Russia and Ukraine?” At Community and the need to collaborate . the Conway, USA, retreat in July same year, Currently the Kharkov Dzogchen Com- where Russian students were present, Rin- Since then the Dzogchen Community munity has fifty members and rents prem- poche took a decision to visit our country . has been growing and developing . Gana- ises in the downtown of Kharkov (photo And in September of 1990 a reply arrived pujas were conducted on calendar (and not 2) . Collective practices, Yantra Yoga, Vajra with the names of the five lings . The fifth only) dates, collective practices were also Dance, Santi Maha Sangha Base and First name ‘Karmaling’ was given to then the performed . The practitioners studied Santi Level sessions are conducted regularly . youngest Community of the city of Kharkov . Maha Sangha together, and in 1996 the first Also different retreats with instructors on In the summer 1991 upon the blessing of Kharkovians passed the Base Level exam . the Base and First Level Santi Maha Sang- Rinpoche and the invitation of the Dzog- Later things continued to develop . In ha, Yantra Yoga and Vajra Dance are held . chen centers, Fabio Andrico visited Khar- 1997 Adriana Dal Borgo visited us with a During the visits of the Santi Maha kov and he conducted retreats on Yantra Vajra Dance retreat and taught the dances Sangha instructor Alexander Gomonov, we Yoga and met with the people . The joyful of Om A Hum and Six Spaces of Samant- organized public lectures for students of 1992 was the year of the first arrival of the abhadra . That retreat was translated from Kharkhov universities . In 2012 within the Teacher in the Russian speaking space… English by Lyudmila Kislichenko, who frameworks of the Tavale festival, one of the biggest events in Ukraine in the area of practical psychology and spiritual practic- >> Kunsangar South continued from previous page Gonpa es, held near to Kharkov, a presentation of exam and deepened their knowledge of the Geköe’s house the Vajra Dance was performed under the Dzogchen theory and practice . Rinpoche’s house guidance of the Vajra Dance instructors In addition, in 2013 the teacher training Dark retreat cabin Ruslan Kim and Mariya Stepanik . and supervisions of Vajra Dance and Yantra Guest house We collaborate with ASIA and support Yoga with the international instructors Fa- Storage education of one Tibetan girl . We do our bio Andrico, Laura Evangelisti and Adriana Children’s playground best so that Karmaling is a decent place Dal Borgo were conducted in the Gar . Six Summer kitchen-veranda of the Teaching in the World Community persons successfully passed the exam and The Gar provides all conditions for com- and it promotes spreading of the invaluable became authorized Yantra Yoga instruc- fortable practice and stay of practitioners . knowledge transmitted by our Precious tors, and other four persons became Vajra Please come! You are always welcome! Teacher Chögyal Namkhai Norbu . Dance instructors . In 2013 yet another important event took place: the foundation of the future Longsal Kunsangar South Karmaling stupa was laid and consecrated with the Rinpoche . The construction of the stupa is Goncharnoye, Balaklava region, Crimea Kharkov, Ukraine now almost completed . [email protected] [email protected] Today the Gar is a wonderful retreat fa- http://kunsangar.org/ru/kunsangar www.karmaling.com.ua cility including:

36 THE MIRROR · No. 129 · September 2015 Tobgyalling Kiev

obgyalling, or ‘The place of Royal Po- tentiality’ is the new name given to Tus by Rinpoche in 2013, when it be- came clear that there were several Tashil- ings . Even in these hard for Ukraine, the circumstances of the Kiev Dzogchen Com- munity develop favorably and we continue to actively conduct open events and Santi Maha Sangha, Yantra Yoga and Vajra Dance courses, as well as larger retreats with ticipated in its construction, life and re- international instructors in which practi- Palphelling treat organization . tioners from other cities also take part . Since 2013 open Yantra Yoga classes are The history of the Kiev Dzogchen Com- ‘The Growing held regularly in Dnepropetrovsk . Since munity began in 2002 after the Crimean 2014 we have a certified Yantra Yoga in- retreat of Chögyal Namkhai Norbu, when Auspiciousness’ structor Marina Baidak . Yantra Yoga class- several interested new practitioners who es are regularly conducted in a local yoga just knew how to do the short tun start- Dnepropetrovsk center where anybody who is interested ed getting together for practice . The first can come . local retreats were conducted a year af- he Dzogchen Community of Dnepro- Our community has close connections ter: Santi Maha Sangha with Igor Berkhin petrovsk was established at the end with the Zaporozhye Dzogchen Commu- and Yantra Yoga with Victor Krachkovskiy, Tof 1990’s based on a small group of nity . As our cities are located nearby we and then the first Gakyil made up of three people interested in alternative non-tra- frequently visit retreats and events of each persons was formed . After every retreat ditional treatments and Tibetan medicine other . conducted by Chögyal Namkhai Norbu, in- which included many doctors . For a long Today our city is located practically on creasing numbers of practitioners arose time practitioners were meeting in some- the frontline of the military conflict in in the territories nearby to Kiev and gen- body’s office or apartment . Ukraine . Meanwhile we were trying to do erated more energy for development . In In 2008 the desire to practice the Vajra collective practices, invited Santi Maha 2005 Rinpoche again came to Crimea with Dance united all the Community and we Sangha instructor Alexander Gomonov, a retreat and, to our greatest joy, accepted created our Mandala with our own hands, continued our practice and learned to work our invitation to stop for a couple of days which still today unites us in the dance ev- with circumstances according to advice of in Kiev to give a public talk for all inter- ery weekend . our precious Teacher, Chögyal Namkhai ested . The conference hall was completely In autumn of 2009 our permanent place Norbu . We are a small Community consist- full, over six hundred people came to lis- for practice emerged and became our Gon- ing of thirty people, but we can sincerely ten to Chögyal Namkhai Norbu . After this pa . It was a rented office in the very center call ourselves a family and are doing our event, the Kiev Dzogchen Community got of the city where we could meet for col- best helping each other and participating officially registered as an organization . In lective practices and study . In February both in learning practices and in life cir- 2009 the growing KDC started to look for 2010 Rinpoche gave our ling the name of cumstances . a place for Gonpa, and soon we found our Palphelling, which means ‘growing auspi- first Gonpa, and our Community received ciousness’ . For five years this room in an the name ‘Tashiling’ (‘The place of Fortune’) ancient building in the very center of the Palphelling from the Teacher . city was the place of meeting with the Eventually both the place of Gonpa Teaching . Dnepropetrovsk, Ukraine and the name of the Ling changed . Today In spring of 2014 some favorable cir- [email protected] Tobgyal­ling has eighty registered mem- cumstances emerged and we moved into a http://www.dzogchen.dp.ua bers, of which about forty actively partici- more spacious Gonpa, which is also located pate in the life of the Dzogchen Community . in the city center on the 6th floor with a There are also people who are not DC mem- wonderful view to the quay and the central bers but received transmission from Rin- bridge . Often our sessions take place after poche and take part in open events . There work, so the priority in choosing a place is a really friendly atmosphere in the Kiev was given to the convenience of the trans- Sangha and there are many young people . port connections . The Gonpa is located in the inner suburbs, Buying land and emergence of the Kun- in a quiet corner of the big city, but not far sangar South was a great joy to us and from the downtown . In this spacious and members of our community actively par- >> continued on the following page

THE MIRROR · No. 129 · September 2015 37 Phuntsokling ‘The Place of the Perfect Conditions’ Donetsk

he history of Dzogchen Teachings in Donetsk started in 1996 when the Tgroup of Buddhist practitioners went to the retreat of Chögyal Namkhai Norbu in Moscow . Inspired by the Teaching they started to do practices together on a reg- ular basis, renting apartments and mov- ing from one place to another . Finally in and events . Of course the most important Blue Gakyil, Viktor Krachkovskiy – Red and 2003 they have found a permanent place . events were visits of Khyentse Yeshe in Tatyana Pronicheva – Yellow . All of them are Rinpoche gave us the name “Phuntsokling”, 2010 and 2011 when he gave Teachings not now well known as Santi Maha Sangha, Yan- which means “The place of the perfect con- only for public but also in the Gonpa of tra Yoga and the Vajra Dance teachers who ditions” and this name truly corresponds Phuntsokling . tirelessly help us to understand the essen- to our Ling – we have had regular Santi The years passed by and members and tial Teachings of Rinpoche in the post-Soviet Maha Sangha, Yantra Yoga and Vajra Dance Gakyils of our Community changed over space as well as other places . retreats and practice sessions, invited dif- time . It’s interesting to mention the very first The conditions of time and space always ferent teachers and organized public talks Gakyil formed in 1998 were: Igor Berkhin – change and in 2014 the war came to Do- netsk . The Gonpa is located in the relative- ly safe district and fortunately remained intact after the artillery barrage . However most of the practitioners had to leave the city . Our Vajra brothers and sisters went to Kiev, Moscow and other cities where they can also practice with the local communi- ties . But even during the toughest times of war, practitioners looked after the Gonpa and when in fall 2014 some people went back to the city – they continued to do Ga- napujas and worldwide transmissions (also some new people joined us during this pe- riod) . Many times at Ganapujas the prac- titioners experienced integration of the sounds of artillery into their state . Although the situation in Donetsk still remains very tense, the spring came and >> Tobgyalling continued from previous page ies\countries planning to come to Kiev for a we constructed the stage for Vajra Dance light-filled room with windows all around retreat can always contact the KDC Gakyil and started to do regular Yantra Yoga and and warm floor KDC members meet almost for assistance in finding accommodation . Santi Maha Sangha sessions . Also we orga- daily for collective practices, study of the The program of open events is available nize webcasts of some Santi Maha Sangha first and base levels of Santi Maha Sangha on our web-site and the Facebook page . You retreats in which up to ten local practi- and also open Yantra Yoga sessions with can also receive all news and weekly pro- tioners participate . Hopefully the present three first-level local instructors . grams of practices by e-mail, just ask the situation will improve soon and the Com- Many training courses and retreats with Gakyil to include you in the mailing-list . munity of Puntsokling will be able to freely International Dzogchen Community in- invite teachers and practitioners . So far we structors were conducted in these years . take a commitment to work with circum- We were visited from far countries by Laura Tobgyalling stances and support the Community and Evangelisti, Nina Robinson, Fabio Andrico, the Teaching in Donetsk! Jim Valby, Fabian Sanders, and Michael Katz . Kiev, Ukraine Quite a few courses are planned in Tobg- [email protected] Phuntsokling yalling until the end of this year, and there Facebook: https://www.facebook.com/ is also a project to design a special Mandala Tashiling.Kiev [email protected] that would fit in the Gonpa around the cen- http://dzogchen.kiev.ua/news www.dzogchen.dn.ua tral column . Practitioners from other cit-

38 THE MIRROR · No. 129 · September 2015 The Dance of the Vajra The Dance of the Vajra – Mandala Diagrams by Chögyal Namkhai Norbu translated by Adriano Clemente Shang Shung Publications 2015

his two-volume work constitutes the official translation of the Root Tantra Tof the Dance of the Vajra and its com- mentary, The Light of the Precious Lamp, by Chögyal Namkhai Norbu . In this commen- tary all the steps, mudras and movements of the three main Vajra Dances – The Dance of the Song of the Vajra, The Dance That Benefits Beings and the Dance of the Three thoroughly studied the steps and move- drawn with painstaking precision by Pri- Vajras – are described and explained in de- ments as described in the translation, and ma Mai, under the supervision of the au- tail, with amazing precision . submitted any doubts to the Master, who thor . Some reproductions of the original Written by the author on the basis of kindly clarified them with infinite patience drawings are contained in the book . numerous dreams of clarity (all contained and compassion . In the process of translating and editing in the book) between 1990 and 1997, and The Mandala Diagrams were original- this precious text many discoveries were edited by him in its final form in 2002, ly included in the main text, however, for inevitably made, also regarding the draw- the original Tibetan text of this extraor- practical reasons, they are presented here ings of the Mandalas . Some inaccuracies dinary work was translated by Adriano in a separate volume, in full color . The orig- were found in the way the complete Man- Clemente in 2009–2010; subsequently the inal sketches drawn by hand by Chögyal dala had been drawn so far . These inaccu- main Teachers of the Dance of the Vajra Namkhai Norbu have been digitally re- >> continued on the following page

Kunsangar Contacts Belarus Russia Jigdralling, Minsk Rinchenling, Moscow Rabtenling, Chelyabinsk [email protected] [email protected] Red Gakyil: Lev Dyakov www.rinchenling.ru [email protected] Ukraine Sangyeling, Saint Petersburg Perm, Sherabling [email protected] www.sherabling.ru Tobgyalling, Kyiv [email protected] Kunsanling, Vladivostok Gegeling, Yakutsk http://dzogchen.kiev.ua [email protected] Coordinator Tolstouhova Miraida [email protected] Karmaling, Kharkiv Kungaling, Izhevsk [email protected] [email protected] Namgyalling, Elista www.karmaling.com.ua [email protected] Miphamling, Omsk Palphelling, Dnipropetrovsk http://dzogchen-omsk.ru Dechjeling, Sochi [email protected] [email protected] www.dzogchen.dp.ua Dechenling, Saratov [email protected] Puntsokling, Donetsk www.dechenling.com [email protected] www.dzogchen.dn.ua

THE MIRROR · No. 129 · September 2015 39 ed by such an ancient and esoteric text . Secret Map of Guarisco starts by presenting to the read- er the times and places where Yangönpa the Body lived, the masters he met and the accom- plishments he obtained . The second part Visions of the Human Energy of the book is the complete and annotated Structure translation of the Great Mirror, the biogra- By Gyalwa Yangönpa phy (namthar) of Yangönpa, including two Translated from Tibetan and praises, written by his main disciple Ngawa annotated by Elio Guarisco Rinchen Den . The third part is dedicated to Edited by Judith Chasnoff the translation of The Hidden Description ShangShung Publications, 2015 of the Vajra Body . The text describes the complete geography of the subtle body, Review by Alfredo Colitto including channels, chakras and the cor- and Giorgio Dallorto responding syllables . These are integrated with quotations from various Tantras, such as Hevajra, Chakrasamvara, Kalachakra, his book is an absolute “must” for Samputa and others . practitioners, scholars and/or read- A very useful feature of this book are Ters of Tibetan esoteric literature . It is the appendixes . The first two include the the first English translation of The Hidden complete bibliography of Yangönpa . Ap- Description of the Vajra Body, a treatise on pendixes three to nine are maps describ- the human energy structure, written by At the hermitage of Namding, a rock ing in a synthetic and clear way the com- the yogin Gyalwa Yangönpa (1213–1258), to- formation on Shri Mountain, he sat unin- plete structure of the vajra body . These ap- gether with The Great Mirror, a praise-biog- terruptedly for eleven months in the lo- pendixes are, in practice, technical tables raphy of Gyalwa Yangönpa, written by one tus posture, thereby coming to a definite which resume in synthesis all the previous of his closest disciples . The massive body understanding and control of the energy descriptions of the vajra body contained in of explanations and notes by Elio Guarisco structure of body and mind . The experi- part three of the book . make the reading understandable even for ence and realization he had in this retreat As usual in Guarisco’s works, this book the layman reader . led Yangönpa to write The Hidden Descrip- is completed by an apparatus of rich notes, Gyalwa Yangönpa realized the nature of tion of the Vajra Body . His direct vision of very useful for researching the sources the mind at the age of eight, upon hear- the structure of energy channels, of the and clarifying the various facets of the ing instructions on the Dzogchen mind cy- colors and flows of the energy winds and root text, followed by a bibliography of the cle of teachings . He was a direct disciple of the workings of the body’s vital essences works cited by the authors . of the most renowned masters of his time, enabled him to present his own description The book is enriched by a foreword among them Götsanpa, and Sakya ­Pandita . of the vajra body . written by Drugu Chögyal Rinpoche, who ­Götsanpa, famous siddha and poet in Yangönpa’s map of the human energy also gave permission for reproducing his Ralung became the main student of Tsang- structure, while very detailed, is also pre- beautiful painting of Tönpa Garab Dorje pa Gyare Yeshe Dorje (1161–1211), the founder sented in a very comprehensible manner sitting in yogic posture on the cover . of the Drukpa lineage . by Elio Guarisco, who dedicated several years to unraveling the problems present-

>> Vajra Dance continued from previous page insights that are precious for all Dzogchen Shang Shung Publications racies affected the center of the Mandala practitioners . http://shop.shangshungfoundation.com (this was actually made public and correct- For those who practice the Dance of the ed several years ago) as well as the outer Vajra, this is a long-awaited and indispens- ring of the Universal Mandala, along with able text . In the words of the Master himself: the tone of the color of its first ring . Hence we can say that the correct drawings of “If you really know this book, the three Mandalas are reproduced here then you know the Vajra Dance for the first time . very well.” It is impossible to overstate the im- portance of this work, not only for practi- Chögyal Namkhai Norbu, Tsegyalgar 1992 tioners of the Vajra Dance, but for all the students of Chögyal Namkhai Norbu . The This first edition has been printed on high unique narration of the dreams will be fa- quality paper, in a limited number of cop- miliar to the readers of the Longsal series, ies . We advise those who wish to secure and contains invaluable instructions and their copies to place their orders now . Homage to the Master!

40 THE MIRROR · No. 129 · September 2015 are practitioners . From renouncing our Mindfulness: deeply entrenched sense of me me me, to renouncing that wily thief of distraction, A Practical Guide to renunciation is the cornerstone of wise Awakening discernment or as Goldstein says, exempli- fies the “wisdom of no” . Goldstein’s commentary is a treasure By Joseph Goldstein, Sounds True, trove of information by someone who has Boulder, CO, spent most of his life in formal meditation 457 pages, 2013 under the severest conditions found in Bur- mese and Thai vihares . His many personal Book Review by Jacqueline Gens antidotes breathe life and pure joy into this living tradition . The author of many books on Insight Meditation, he is one of the lead- nlike most other spiritual tradi- ing Western teachers of Vipassana and it’s tions, the Buddha’s path does not introduction into Western culture . Urely on deities and saviors, rituals, As many long time Vipassana prac- the Word or external dietary/dress regu- titioners are now turning to Dzogchen, lations for Liberation but on each person’s a natural progression, so we too on the participation in a rigorous mind training Dzog­chen path might turn towards Sutra, that examines with ardor, comprehension to our Noble roots on occasion to check our and mindfulness first hand the nature of progress and drink at the well-springs of reality of self and phenomena . At the core indeed a practical guide to refer to again the Buddha’s wisdom . of his teaching method, the Buddha urges and again . For the future it is important that we all us in the Four Reliance to rely on “experi- In The Previous Vase, the Four Appli- know what is what and not mash up all the ence” not on dogma; furthermore, to rely cations of Presence of body, feeling, mind, teachings into “one” big pot nor get caught on direct experience (Nitharta), not indi- and phenomena [PV, p/138] are part of the up in petty sectarianism and pedantry . rect (Nethartha) . While not the same as base training drawn directly from the Four Rather as the first generation of Western- direct introduction by a living master, as Foundations of Mindfulness . For those of ers in this great transition from East to we know it, the Buddhist path sets a prec- you curious to go deeper, Goldstein’s com- West, let’s all respect the enormous wis- edent for personal individuation based on mentary will prove a useful reference to dom behind these centuries old teachings direct experience over doctrine from the these essential teachings . Like many of on their own terms in whatever form they very outset . This thread runs through the the methods outlined in The Precious Vase, manifest . A commentary like Joseph Gold- most basic teachings to the highest cul- they are presented in the most abbreviated stein’s Mindfulness, guides us in knowing mination- thru all of Sutra, Tantra, and instruction . This does not diminish their the profundity of the Buddha’s teachings Dzogchen . This is important to recognize importance . Rather it is up to us to regard beyond a preliminary taste . Let’s not forget because we are not alone but part of a con- the base practices according to our capaci- who and what we are on the path . Other- tinuity of yogins who have already traveled ty and interest unfolding the deeper mean- wise we might just end up with a watered the path to realization for millennia . If they ings as we experience them . Similarly, one down Church of sorts, an ignorant ortho- can do it, so can we . But we need to begin simple definition can fill whole volumes if doxy that obliterates the profound heritage somewhere . For some of us it is at the very we have knowledge such as exploring the of direct experience into a lifeless system beginning . The Four Applications of Mindfulness of that looses sight of the purpose – which is For those interested in understanding Presence in order to go beyond a taste of to discover one’s true nature . meditative stability in Sutra, indispens- the experience . able as a base, the gold standard among The path of renunciation need not be Jacqueline Gens the Buddha’s many teachings remains the about the grim reaper destroying our every August 2015 Four Foundations of Mindfulness (Sati Pat- joy but about renouncing our attachments, thanna Sutta) . These days the word ‘mind- aversion, and blanket of delusion that so- fulness’ is widely used for a variety of med- lidifies a self and phenomena as separate itation techniques both within Buddhism outside ourselves . What we are renounc- and also in secular contexts . Goldstein, one ing is what causes us so much confusion of the primary Western teachers of Insight and tensions so that we can really expe- Meditation based in the Theravada tradi- rience joy that is not dependent on outer tion has provided here a commentary that conditions or dualistic thinking . That does elucidates the pure canonical tradition of not mean, of course, that we can’t appreci- the Buddha as outlined in the Sati Patthan- ate any moment with awareness – enjoy a na Sutta with brilliant clarity, humor, and sunset, smell a flower, see sky as blue, or most importantly accessibility for both be- taste a sumptuous meal . To some extend ginners and advanced practitioners . It is as long as we are alive, renunciation is part of our wisdom toolbox when needed if we

THE MIRROR · No. 129 · September 2015 41 go back and “walk” the path of Sutra in the which is the base for further development . The Long and Buddhist tradition once one discovers how This process can be both rapturous and to be transported vast distances immedi- plummet one into the deepest desponden- Enduring Road Home ately and effortlessly through a non-grad- cy, which is why equanimity, one of the key ual path? factors of enlightenment according to the Revisiting The Precious Vase, Having returned last winter from a Buddha is so important to maintain bal- Instructions on the Base of mostly silent and unplugged three-month ance as one develops . There is no right or Santi Maha Sangha by Chögyal personal retreat at a local Vipassana cen- wrong here, nothing much to attain but ev- Namkhai Norbu ter, I have my own personal answer as to erything to discover in cultivating a bright the benefits and limitations of the “walk- wakeful awareness as training for entering Jacqueline Gens ing” mode from the perspective of a Dzogc- into instant presence and continuing in the hen practitioner’s view . state of contemplation beyond a few mo- Sometimes it’s just more useful to walk ments . While the intention in Dzogchen is The Base of the teaching consists in study- in order to slow down and create the time always to relax fully in unfabricated nat- ing, meditating, and experiencing perfectly and space required for studying, practic- ural presence effortlessly beyond cause The Buddha’s perfect teaching contained in ing and reflecting on one’s life in an en- and effect, the actualization of this state the sutras and tantras vironment free from worldly distractions only comes with developing our capacity And the perfectly connected method and and our habitual tendencies . This is espe- through efforts . their essence, that is the teaching of the cially important when trying to stabilize The truth of the matter is that without mind of Samatabhadra Shamatha/Shine as I was attempting to do continuous presence of awareness, there By means of the tantras, lungs,, and up- yet again . Remaining silent for most of the can be no evolution on any path . It is not adeshas of Total Perfection and of Yantra time over a period of months proved equal- really something we can learn only from a Yoga. ly beneficial in that it was so refreshing book but must experience first hand many [Santi Maha Sangha 7, PV p . 21] not to maintain a constant narrative about times . As they say – where there is smoke, oneself . As a writer, who loves to think and there is fire and only direct experience n the Sati Patthanna Sutta (Pali) com- create, it was a real challenge at times to leads to illumination . There is no faking monly referred to as “The Four Foun- drop my storyline and just abide in each here . Idations of Mindfulness” of body, feeling, moment in order to minimize concepts . In Direct experience, as we all know, leads mind and phenomena, the Buddha sets this respect, I found that temporary silence to the true meaning of words . But experi- forth a bold claim that this path, based on does cultivates an experience of spacious- ence alone is not enough . We need to coor- his own personal spiritual journey, is the ness that loosens the mind from its usual dinate our practice first through study and direct path to enlightenment . stronghold of dualistic concepts especially then reflection so that a deep understand- for dislodging old grudges and tired sto- ing arises . In The Precious Vase, Chögyal Bhikshus*, this is the direct path for purify- rylines . Namkhai Norbu eloquently outlines this ing beings, for overcoming sorrow and lam- For me this down shift to slow “walking sequence to follow in establishing our base . entation, for vanquishing pain and distress, mode” offered a rare opportunity to look for attaining the right approach, for realiz- at the view, meditation and conduct of my “So, in order to practice a teaching, whether ing nirvana—namely, the four applications “identity” as a Dzogchen practitioner in re- it pertains to the Sutras, Tantras or Dzogc- of mindfulness.1 lation to the actual level of my awareness hen, first of all it is necessary to eliminate and presence by means of investigating the darkness of the mind by learning what *[Refers here to both monastic and laypeo- with microscopic precision moment to mo- to practice. Then by reflecting one must free ple, women and men] ment mindfulness that Vipassana fosters . oneself from the net of doubt with regard The very word Vipassana in Pali means to the teachings one is following. This fac- Clear and to the point, the Buddha tells us “clear seeing” which defines this process . tor is indispensable in order to approach about our real condition and what we need So in that sense, microscopic is not lesser a path of realization and to practice the to do about it —nothing more . The rest is but smaller, as in more focused . In tradi- preliminary teachings. In particular to en- up to each individual to take responsibili- tional Vipassana, as in Dzogchen, it is not ter the supreme Dzogchen teaching, after ty for their own happiness and overcoming that our thoughts are the problem but that having studied and reflected on everything “sorrow and lamentation” through a pro- thoughts bother us and continually steal that seems useful, it is necessary to under- cess of awakening to one’s authentic con- our precious jewel of awareness from the stand the characteristics related eloquently dition . present moment like a wily thief . Noticing to essence, nature, and specific aspects etc Typically through extended metaphors this on even the subtlest level can prove that distinguish an uncommon path from a for a particular “path,” metaphors are often very fruitful to assess one’s development . common path ”. [PV, p 35]. used to express the variability among the It’s just so easy to delude ourselves oth- different “vehicles” or schools of Buddhism . erwise into believing we are more aware After many weeks in personal retreat, I These range from simple walking all the than in actuality . experienced a deep appreciation for the way to a space ship . I’m no expert here on any of this and for methods of the Sutric path as taught by From the point of view of the space ship decades struggled with trying to stabilize the Buddha so important in establishing sometimes associated with Dzogchen, one my Shamatha/Shine practice according to the base for Santi Maha Sangha . I also be- might ask why would anyone ever want to the common instructions found in sutra, gan to see why establishing a base is so es-

42 THE MIRROR · No. 129 · September 2015 poche – and started surfing there right Working with Injuries after my second operation . Then I started to be active, swimming a lot, but still no and Physical Challenges yoga . And then in 2000 I met Rinpoche in in Yantra Yoga Cape Town and I saw Fabio Andrico doing a demonstration of the Eight Movements, and immediately felt attracted to that and Emmanuel Jouan started doing them, very carefully because I was a bit scared about my knee and all After working in the Finance and IT busi- these contortions, and also I had no history ness in London for few years, Emmanuel of yoga at all at that point . met Rinpoche in 2000 in Cape Town – South A month later I went to Argentina to Africa, which changed his life. After that he do a course with Fabio and asked if I could travelled a few years following Rinpoche in attend because I was a complete beginner the Americas, and returned to Europe, set- and he said it was good if I could come . tling near Merigar West in Italy. He partici- And from then I started to do a lot of Yan- pates in the YY practice sessions at Merigar tra and very surprisingly my knee did not and also collaborates with the IDC. cause me any problem . I really did as much injury, I was doing mostly windsurfing and as I could, all the courses I could attend, to any people with injuries and phys- all of that stopped immediately and I gave deepen my practice and understanding of ical challenges use them as an up on physical activity altogether . Yantra and felt a very strong synergy with Mexcuse not to do Yantra Yoga . My In 1998 I had a second operation, and Yantra . In physical terms I felt there was idea was to address this topic in The Mirror they basically removed everything they no problem with my body until some acci- because I myself have had many physical put in the first one and put in organic lig- dents came again along my way . problems in terms of physical challenges . aments, not artificial ones like they did in In a skateboarding accident in Paris af- In 1992, when I was twenty years old, I had the first one . That worked very well and ter the second operation on my knee but a heavy ski accident and tore my ligaments . three days after the second operation I before learning Yantra I sustained other In those days the procedures were not had no pain anymore and I felt better than injuries, a shoulder problem . I still have nonintrusive as they are nowadays, and I had for the whole seven years after the this injury but have also had other acci- the operation and my recovery was quite first one . dents as well . For example, in Margarita, unsuccessful . For seven years after the op- I started to surf again – I had moved to while picking some mangos for Rinpoche eration I was in constant pain . Before the South Africa, which is where I met Rin- >> continued on the following page

>> Santi Maha Sangha continued from previous page Now, I am old in years but feeling young us knows what conditions will prevail for sential to enter fully into Dzogchen . With in my understanding . It’s never too late to such Teachings to survive in the future or this appreciation arose an understanding discover anew presence in the vast contin- moral degradations afflicting human soci- that clarified how the Santi Maha Sangha uum of one’s mind stream . All the more so eties . But one thing I am certain is that the training works to further our realization as one enters one’s senior years . To start at Santi Maha Sangha training is a safeguard if we really apply its unique and special the beginning again with fresh eyes with a against corruptions within the transmis- methods precisely as laid out . These meth- more mature view of Dzogchen proved an sion of Dzogchen brought forth from the ods introduced in the base when applied inspiration to continue on the path . I en- loving kindness of it’s author, a true em- quickly introduce us to many experiences courage everyone to try it . The road may be bodiment of these Teachings and all the to enhance our understanding . Like piec- long with many starts and bumps but it’s previous Vidyadharas . To safeguard this es of a complex puzzle that seamlessly fit enduring once we begin . We mustn’t lose legacy, I say to older practitioners, …Come together, the emerging picture becomes heart for we are indeed very very fortunate back, there’s still time! For younger, I say… . clearer the more one engages . Most im- to have met these Teachings and such a Don’t wait, it’s a long road! It’s up to us, no portantly I found myself deeply grateful master as ours whose deep learning and ac- one else . for finding such a marvelous Master like complishment is unrivaled among his peers . Chögyal Namkhai Norbu who imparts the The key here is to arrive at certainty Jacqueline Gens Dzogchen view, meditation and conduct as free from doubt without arrogance but Tsegyalgar East a guide for such an extraordinary and un- with a natural confidence in the Teacher August 2015 common path in this very life . The Precious and the Teachings, which comes from hav- Vase provides a rare and unique opportuni- ing concrete experiences and deep under- ty to enter the gateway of Dzogchen in an standing . In itself, the base of Santi Maha Jacqueline Gens first studied in the Masters of Buddhism program at Naropa University attending authentic lineage under the perfect guid- Sangha found in The Precious Vase is an Trungpa Rinpoche’s last seminary before his death ance of a supreme master whose depth of extraordinary introduction to Ati now and in 1986. She met Chögyal Namkhai Norbu in 1991 knowledge and kindness is as deep as the especially for the future . through Tsultrim Allione. She has been a continu- ous member of Tsegyalgar East since she first took ocean and vast as the sky . We live in an increasingly tumultu- her Santi Maha Sangha exam with Rinpoche in 1994 ous age some call the Kali Yuga . None of and hopes to continue further levels.

THE MIRROR · No. 129 · September 2015 43 >> Yantra Yoga continued from previous page practice of Yantra, it might be a challenge . challenging position, as some can even be I jumped and twisted my ankle and was If those people have the proper guidance done in a chair, and you can focus on kum- off the foot for a month . That was the be- I think it is still possible to construct a bhaka which is an integral part, if not a pri- ginning of my time in the Community base to understand what the principles of mary aim, of Yantra Yoga . and I could not do Yantra for a month and Yantra are, how it can be helpful for our There are movements that may be par- thought that was the end of it . However, I practice and how it can be useful for oth- ticularly difficult for elders like sitting with still wanted to do Yantra so I started very er things, as Rinpoche is always saying, for legs crossed on the floor, and for example gently, and found that if I listened to what example when we do some kinds of tsalung going from standing to crossing the legs on my body was telling me, what was pain- practices, etc . the floor, coordinating the movement with ful and what was ok, and without losing What we try to achieve in Yantra can rhythm . For example if you cannot get to too much of the movement, I could still do be achieved in many ways . All these holds the floor in two beats, you can take a little something and feel better after . we learn in Yantra, open hold, closed hold, longer, adapting your breathing, taking a I have a history of hurting myself but directed hold, there is not just one way to little time to adjust your position, using a I have always used this kind of approach, train to do these holds, there are a variety cushion etc . That’s ok; it is not a blasphemy . not to try and indulge in the excuse of of ways . What we are taught by Fabio and I feel it is more important to do Yantra than having some pain so as not to do Yantra, Laura and what we teach is that when we not to, but being careful and gentle is very maybe to do less and more gently, some- do a practice session we have to see what important . times not doing because you cannot force works for us . Then of course if there are Yantra for me has been the practice it, but always keeping the body going . movements you cannot do there are oth- where I reconnect with Rinpoche’s trans- I have found this has always helped me . er movements that may be easier but still mission . It is my most intimate connection The positive effect of the second opera- achieve the purpose . This is when having and I think each of us may have a particu- tion lasted thirteen years . Two years ago lar connection with an aspect of the teach- I had to have a third operation, since they ing, and for me it has been Yantra Yoga, had removed my meniscus in the second from the beginning . That is maybe why I operation and there was no buffer for the have this motivation . It has been the space bones and the pain was very strong . Then I I could find - in the middle of the day, in the had the third operation and now after two middle of all the activities, going around years there is almost no pain . I have been and being involved in daily life - where I doing Yantra now for fifteen years and only could reconnect . in the last few months have I been able to It has a tremendous quieting effect on get back into my regular routine . all the hectic aspects of life, which, for The idea that people have, “Oh I have this me, is most important . I work with com- and that pain, I don’t want to do this, also puters in a static position for many hours Yantra is too strong and people hurt them- of the day and Yantra is a breath of fresh selves when they do it”, like with any activ- air for the body just moving and breathing ity if people are not careful and basically together . There is this connection of the force too much, then injury can happen . three aspects of body, voice and mind that Fabio and Laura always say, “Don’t force!” so are not just three words put together . Yan- I listened to this advice as I had to from so tra is a very powerful set of exercises and much injury, and now the way I do Yantra the proper guidance is useful . For me, for the body becomes much looser and more is somehow different from the standard example, I construct my practice by mix- flexible very quickly . routine . I have had to adapt some move- ing the groups . To do five yantras, I take Because of my condition it is kind of a ments and build my practice around my the yantras from different groups keeping challenge being an instructor, but I want to knee problem, adapting it so I can do the the sequence of the holds, and sometimes try again . On the one hand I have the di- movement, keeping the idea of the reason some of the variations are easier for me ploma and I like to teach, but many things for this movement . So I know my limita- than the basic movements . There are a va- I feel I am not doing in a perfect way . Now tions and do the movements accordingly . riety of ways to do these movements and I I want to start again and do more but with Now I adapt the movement without losing can find one that works for me . a certain focus and tell people to be careful its sense and I can still do something . Of course, like with injuries, there will and I want to pay a lot of attention to people For me what was good was that I had be certain limitations due to age and some who are not super flexible and have prob- an understanding of Yantra for quite a long movements will be more challenging, but lems . I would like to really look after them; time before physical problems dramatically just as one adapts for other physical lim- to really nurture them so they can feel safe, impeded my practice and I always fall back itations based on injuries or whatever, one secure and comfortable doing Yantra . on this experience and use it for my prac- can adapt and modify the movements of Clearly Yantra is not easy, but not easy tice . So if I cannot do something, I know the Yantra Yoga so it can still be a satisfying does not mean impossible and also Yantra desired effect of that movement and think and functional practice for older people . has the advantage of being a very com- how I can adapt it to my condition . Also once you have more of an under- plete, very extensive system; there are 108 However, if people have no experience of standing of the principle or aim of Yantra, movements, that’s a lot . And of course if Yantra and only come with an obstructed you can focus maybe a little more on the someone with physical limitations attends condition, with physical obstacles to do a pranayamas . These do not require a very a course where everything is presented

44 THE MIRROR · No. 129 · September 2015 who gave me instructions and then start- How I Met ed to give me orders for deity paintings . I was a Buddhist amateur painter but I had Chögyal Namkhai Norbu always aspired to study . At the same time there was a sudden Nick Dudka enrollment at a Buddhist university in Mongolia . It was supposed that one should How I Met Chögyal Namkhai study to become a lama . I was eager to Norbu & An Artist in the learn all this . At that time all documents Dzogchen Community were checked by the KGB and as a result my questionnaire was rejected and I was not allowed to go Mongolia to study . he story probably begins in my child- Nevertheless my life went on . One of our hood . I’ve always had this thirst for local Buddhists gave me a copy of Nam- Tpainting and sculpturing, and I never khai Norbu Rinpoche’s book called “Talks in imagined myself as anyone but an artist . Conway” to read . It was probably 1988, and At first, I studied at art college in Ulan-Ude, this book made a great change in my con- Buryatia, where I learned from wonderful sciousness and left a deep mark in my life . teachers of modern painting . Before my encounter with this book I had After that I served in the army for two tried to get any information on Buddhism, years . Even in the army I always remained meditation, visualization, thangka painting an artist: when everybody went to musters and, basically, the spiritual path from lamas and roll-calls my friend and I were painting or learned people but when I read this very a fat soldier in the form of Bacchus . At that poor quality copy, that had been re-copied period I was interested in ancient Greek 15 times I understood: “This is that Teacher!” mythology . The fat soldier posed as a mod- government . There I met Darma Dodi lama, So I started to aspire to meet Rinpoche el and we painted him in a wreath . a great Gelugpa teacher, scholar, and geshe as well as get some other books, knowl- By the time I got back from the army who had studied before the October Revo- edge, information, etc . Then, I tried by my parents had already moved to Kiev, lution . He was very kind towards Russian all means to get in contact with Merigar Ukraine . By the age of 20 I had already done students and gave me tantric initiations . which was the only Gar of the Dzogchen some personal exhibitions developing as a This old man who was born at the end of Community at that time and as a result, normal, positive painter . Later I studied at XIX century, spent fourteen years in Stalin’s in 1989 one of my friends Volodya Barda- the Kiev Art Institute . camps as a prisoner during the repressions . kov and I did our first retreat . We went to a In 1986 something changed in my con- My thangka painting began with this winter hut in a forest for a few days and did sciousness and I had some inner calling for teacher . It was late 80s . At that time there practice without transmission or initiation Buryatia and Buddhism that I wanted to ap- was no thangka painting, no literature, no from Rinpoche, never having met him in ply myself to . Returning to Ulan-Ude, I head- teachers . Of course, he knew and remem- person, such was our inner need . ed to Ivolginsky temple, in that period the bered something of thangka due to his ed- Then we started to think how to in- only Buddhist temple that had been recon- ucation, but it was very little . Then I met vite Rinpoche to Buryatia . Eventually he structed after the repressions of the Soviet another teacher Zhimba-Zhamso Tsibenov >> continued on the following page

>> Yantra Yoga continued from previous page their ability to do physical exercise, and to whelming . Support is something very im- they will feel overwhelmed . The first im- do Yantra particularly, I think this is a chal- portant, having other practitioners around pact will be, my body is my limitation, and lenge for the Yantra instructors . is helpful, a kind of a push, to keep the mo- I cannot do anything . I would like to work One final thing I would like to mention tivation and activity to a certain level . with those people and show them there is from my experience is how people deep- Most Yantra Yoga instructors have had something there for them in Yantra, that en the practice of Yantra . Motivation is challenges to their practice at one point it is possible to have the benefits of Yantra important, regularity is important, how to or another, but being together as a group even with a limited condition . combine having some problem with regu- of instructors is very helpful for sharing That is perhaps the responsibility of in- larly being followed by somebody is not so these incidents . We are fortunate to have structors towards Community members easy . That may be something we need to this support, but for people who are alone and also new people . When I started, I had think about how to resolve . I had the for- in one place, that is not so easy . no experience with Yantra, or even yoga, tune when I started doing Yantra to dedi- It is my hope that this story can reso- and my body was not flexible, but with mo- cate two or three years to all the courses, nate with other practitioners and can be of tivation I could do this . And Fabio helped and supervisions, all around Europe, and benefit to help them include Yantra Yoga in me with this motivation . So if there is the having this base was really helpful . I am their daily practice . If anyone needs advice motivation, even if there are impediments, not saying it is necessary for everyone, but I am always available . it is possible to do . Giving space for these if somebody has a physical challenge, it is people who may have lost confidence in very easy for the obstacle to become over- [email protected]

THE MIRROR · No. 129 · September 2015 45 In Dharamsala. Painting the Merigar West gönpa. Medicine Buddha.

>> Nick Dudka continued from previous page 1995 I decided that it was time to go to Dha- ni or Mahakala . But I did not have these 5 came in 1992 and we had a retreat on Lake ramsala, India . years, only a six month tourist visa . I would Katakel near Lake Baikal . There were 120 I remained there from 1995 till 1997 . draw day and night waiting the possibili- people present at that retreat, 20–25 for- When I came to Dharamsala to the teach- ty to proceed to colors . In the afternoon I eigners and all the rest were Russian peo- er Gen Sangye Yeshe, by that time I had used to come to the Teacher’s office and he ple . It was my first meeting with Rinpoche, made many thangkas and considered that would make some corrections with a soft first transmission . Surprisingly, during this I already had some knowledge . I had held pencil . It meant that the drawing failed the 5 or 6 day retreat I understood all of Rin- thangka exhibitions in Argentina, Italy, not revision and that I had to start once again . poche’s words . Rinpoche often uses the ex- to mention Russia . However, I went to study Every day it was same thing . When the pression “water dissolves in water” mean- to Dharamsala in order to set myself up as Teacher finally said: “Ok, now you can start ing that the natural environments unify . So a painter and pertain to a certain school . to draw the Buddha without clothes”, I was were his words . Then I also told Rinpoche I brought with me a bunch of photos of very happy . When my visa expired I came saying that I was painter, making thangka, my thangkas made from 1986 till 1995 . The home, made another one and returned to and he invited me to paint the Gonpa of teacher attentively examined the photos Dharamsala . Merigar . I agreed with pleasure . of my unprofessional works made with New visa, new life . One day the Teach- Next summer 1993 I went to Italy where gouache or water colors for two hours . er told me that now I could paint thang- I lived and worked for half a year . We did Then he told me: “You don’t have to study, kas . I was indescribably happy . In the end external painting according to Rinpoche’s you know everything very well ”. My heart I succeeded in doing five thangkas instead project . Dugu Chögyal Rinpoche, astonish- gave a jump . I thought: “How can that be? I of the three that were on the program and ing lama and painter, painted two of the sacrificed so much to come here: had pro- for this I was granted a diploma which is Gonpa’s walls, and I helped him to paint vided for my small children and wife, ob- usually given after 5 years of study giving one of the twelve primordial teachers . I tained a visa to India with great difficulty, the right not only to paint in the ancient Ti- did not go back a step from him and asked found money to meet this teacher, and he betan style called Menri, but also to teach . him to explain how to stretch a canvas on says that I don’t have to study and that I For me it was a great honor to have such the frame, how to prime, polish, prepare know everything ”. I answered: “No, I came an opportunity . Throughout my life I have the colors . Although he was an important to study, and I want to learn from you from been lucky to meet teachers who opened lama he agreed to show me how to prime, the very beginning ”. He said smiling: “Ok, if a path and helped along the way and even mix chalk with the glue, etc . It was a fan- you wish to study, go to the class and start after their passing they remain a beacon tastic time . to paint ”. I was absolutely happy . which guides me in life . When we had been In 1994 there was the second retreat I have to say that the education system granted diplomas I was deeply touched and with Rinpoche in Ulan-Ude, Buryatia in at school is intended for five years . The asked how I could help the Institute . And which from 500 up to 1000 people partic- first three years one only uses pencil and my teacher told me: “Return to where you ipated . People had already started to un- makes a set of drawings of different forms came from and be useful there ”. Since that derstand the importance and value of the of the Buddha . Once the teacher approves time this phrase serves as my life motto . teaching, teacher and transmission . I con- a drawing, one can proceed to another cat- How can I help people here in ­Buryatia? tinued to develop as an artist, I painted but egory . The next two years the student has With what my teachers taught me . For there were no more teachers . By that time to paint three thangkas: a Buddha, a female example, such external manifestation as Darma Dodi lama had passed away, and in form, for example, Green or White Tara, thangkas: they should be beautiful, gra- and a wrathful form, for example, Vajrapa- cious, correct . On a simple level a thangka

46 THE MIRROR · No. 129 · September 2015 We know about the six liberations that Rinpoche has explained . Liberation through seeing is called thongdrol . A per- son comes and makes a karmic connection by means of his or her vision . The thang- ka is made correctly, purely, honestly and consecrated by teachers and due to that its energy attracts a person, purifies his or her consciousness, and when the second- ary causes mature, this person will enter the path thanks to the fact that once he or she saw the image of some deity . For people it’s an opportunity, a bridge connecting them with their state . For example, when the information about Buddhism enters the consciousness of a modern person, how can he or she under- stand what dharmakaya or sambhogakaya mean? When there is an image which de- scribes and explains everything, a person can perceive everything more easily . Be- sides, thongdrol, liberation through seeing, comes into force because a thangka is not just a picture but a thongdrol . It imposes a lot of responsibility on the artist: to do purely, honestly and engage fully . You are not just painting a picture but something that people use as a support in their spiri- tual practice . That’s why I follow the instructions of my teachers in a correct way (“return to where you come from and be useful there”) and try to promote what they taught me . I am immensely grateful for the encounter with the book “Talks in Conway” thanks to which I consequently met Rinpoche . Hav- ing received the transmission from him I try to follow his words and instructions .

https://www.facebook.com/pages/Nick- Dudka/57222058743 www.thangka.ru

White Tara. should represent the state of heaven, bliss Among other things I try to make ex- and the deity which is superior to a human hibitions wherever invited . We, who live being . The human being is in samsara and here in Buryatia, are happy people be- the deity is beyond samsara . That’s why it cause we have Buddhist temples . People should be correct and beautiful, pure and who wish to practice on every level of their radiant . The deity should attract a person own understanding can come to a temple who should aspire to the state of this di- like to a church and pray, meet a teach- vinity . er, receive instructions, read mantra, etc . Since 1997 I have been teaching at the The closest cities – Chita and Irkutsk – are All-Buryat Association of Development and 500 km away, but they already do not have Culture and since 2000 at the East Siberi- such an opportunity . How can people get an Academy of Art and Culture . But despite in touch with the teaching if I don’t try to my busy schedule most of the time I spend help them? That’s why I went and started to in my studio . I try to paint 8–9 hours or make exhibitions in Irkutsk, Krasnoyarsk, more a day . Chita . .

THE MIRROR · No. 129 · September 2015 47 Every­ reads1 The www.melong.com Mirror

News from the International Dzogchen Community of Chögyal Namkhai Norbu Read online at www.melong.com