I)! C I NI Iii R. I WO ISSUE N°() FIRST YEAR

The principle of the Dzog-chen The teaching of Dzog-chen teaching is self-perfectedness, do not form a part of any reli­ the already-being-perfect of gious sect or association, but every individual. Self-perfec­ it is a mean for growth and tedness means that the so- improvement of one's mental called objective is nothing else THE MIRROR and physical equilibrium, re­ than the manifestation of the THE INTERNATIONAL NEWSPAPER OF THE DZOGCHEN COMMUNITY gardless of age, sex, political persuasions or religious energy of the primordial state INSPIRED BY THE TEACHINGS OF AND UNDER THE SPIRITUAL GUIDANCE OF beliefs. of the individual himself. NAMKHAI NORBU RINPOCHE

THE REAL BASIS OF COLLABORATION IS KNOWLEDGE AND UNDERSTANDING OF THE TEACHINGS

The real basis of collaboration is knowledge and understanding of the The International Year of Tibet teachings and our integration of that

The year 1991 has been February 1992 to Houston, knowledge into our existence. If we nominated The Internatio­ Texas. have more of this quality then collabo­ nal Year of Tibet by Tibet The main event will be the House, which is the patron Kalacakra Initiation in Octo­ ration will become concrete. and the main coordinator of ber, in New York. the events of the Year. The overall responsibility for INTERVIEW WITH NAMKHAI The Year of Tibet will be the the organization will be in the NORBU RINPOCHE Page 2 Tibetan year, starting from hands of Executive Director the 10th of March, 1991, of Tibet House, Anna Souza, untilthelOth of March, 1992. with her principal assistants, The purpose of the Interna­ Events will be generally or­ the world. For instance the Chimi Thonden, national The Mirror has the potential to be a tool to tional Year of Tibet is to pro­ ganized and managed and State Hermitage Museum in events and calendar coordi­ facilitate direct communication on a glo­ mote understanding and funded locally. Leningrad will lend 31 Tibe­ nator, and Yanki Tsering, bal basis and thus to create the space for appreciation of Tibetan Cul­ A big event will be the ope­ tan objects that have never regional and local programs ture, history and religion, and ning of the Wisdom and been seen outside the coordinator. Anna Souza worldwide collaboration whose dimen­ to create widespread awa­ Compassion: The Sacred U.S.S.R.. and her assistants can be sions we cannot see at present. It seems reness of the current situa­ Arts of Tibet Exhibition in San In the gala opening the gue­ contacted daily at Tibet to me a wonderful possibility! But it will tion in Tibet. The events of Francisco, in April. A team of sts of honor will be H.H. the House New York, 636 the Year will be in areas of art historians, museum cura­ Dalai Lama, and the chair­ Broadway, Suite 1210, New only work if Dzogchen Community mem­ visual arts, performing arts, tors and Tibetan specialists man of Tibet House in York, New York 10012. Tel bers actively participate. educational programs, poli­ have gathered together 155 America, Richard Gere. In 212-353-8823. Telefax 212- tical and religious dialogue masterpieces of Tibetan art October 1991 the exhibition 353-9364. DIRECT COMMUNICATION and cultural exchange. from great collections around will move to New York, and in Tuula Saarikoski by Joan Goodman Page 16

INTERNATIONAL COLLABORATION COMMITTEE One of the great joys that my work gives to me is that in the end the formless matter surrenders and deli­ vers its reward. Then another miracle takes place: the captive image gets free, flies away to the ten di­ rections, carrying through the world our hope to see our wishes become true.

FACES IN THE MIRROR by Gianni Dejure Page 10

DZOGCHEN COMMUNITY PUBLICATIONS

During the September retreat, several people met and talked together about how to make collaboration more effective within the Community. The Dzog-chen Community has grown to an international level, to the point where many of its projects now have a world-wide dimension and need the commitment of many Shang Shung Edizioni people who can be a point of reference for all those who want to help the Community in different ways. These people will be in touch with practitioners and will study the best ways to increase collaboration between the Community people all around the world. Namkhal Norbu Rinpoche was chairman of the meeting Members of the Gadkyils of all countries will be part of this informal concerned with the publications of the Dzogchen Community, "Collaboration Group", together with those who really want to be active in promoting held at the end of the September retreat. Also present were representatives of Shang Shung Edizioni, the Mirror and cooperation. The main function of this group will be to act as an "active energy" between Tsegyalgar, Susan and George Quasha of Station Hill the Gadkyils and the people of the Dzog-chen Community, sharing experiences and ideas, Press, members of the community from Slovenia Yugoslavia, which can be presented to the Gadkyils and, through them, become concrete. John Reynolds, Liakos Evangelopulos of the Greek Anyone interested in having more information and all Gadkyils can contact: community, Lee Bray of England, Cristiana De Falco, Jim Casilio and others. One of the main issues to be discussed was pubblications in the English Language. Shang Shung Edisioni's representative, Giovanni Area expressed his Anna Eid, Blue Gadkyil, Merigar, 58031 Arcidosso GR Italy hope that publishing structures would be organized in Naomi Zeits, c/o The Mirror, Merigar, 58031 Arcidosso GR Italy English speaking countries as has already happened in Sara Renner, PO BOX 277, Conway Mass. 01341 U.S.A. Germany, Austria and Yugoslavia. Shang - Shung Edizioni THE MIRROR 2

THE REAL BASIS OF COLLABORATION IS KNOWLEDGE AND UNDERSTANDING OF THE TEACHINGS

INTERVIEW WITH NAMKHAI NORBU RINPOCHE MERIGAR, OCTOBER 1990

different countries, then I think we feel it our responsibility to to the Song of the Vajra. In real nature.Then that know­ there will be something more do what we can to help pre­ some places in Tibet there ledge must be realized, it concrete. serve its culture. Should we were some practitioners who must become something The Mirror. What kind of work try do something as the Dzo­ used to know and perform a concrete. Only then is there should we give priority to in gchen community or should kind of Dance of the Vajra, the possibilty to do so­ the field of publishing? we try to assist in the activi­ but in general, in the Tantric mething with the energy of Rinpoche. My idea about ties organized by Tibet Hou­ teachings, there are many the universe because the publishing is that basically se? Garcham, sacred dances. A principle is the same. But if we should concentrate on Rinpoche. We can do things sacred dance isn't just like a you have no capacity to con­ providing a service for peo­ show in a theatre, its princi­ The Mirror. This retreat in a re-incarnation of this fa­ according to our circumstan­ trol and govern your own ple of the Dzogchen com­ ple is integrating energy and September was very special mous Master. He said he ces and situations. In some energy and you think you munity who are interested in physical movements into because it was the first one would like to come here so if places there are more possi­ are receiving some energy the teaching. That is the main knowledge and contempla­ to be held in the new gonpa he agrees I would like to ask bilities to do things together from outside, that's just an aim. But if we only publish tion. There is the same prin­ in Merigar. What name could him to teach the practice of with Tibetan institutes and intellectual idea, it doesn't books of the teachings and ciple in the Dance of the Vajra. we give to this retreat? the chod - not so much for the centres. If we have this kind correspond to reality. practices there will be no We have many dances of Rinpoche. Name? It could singing and playing the da- of occasion and possibility The Mirror. Apparently the­ possibility to continue be­ this kind butforthis particular be a name related to the maru and bell - but more to then of course we will colla­ re are ways of commerciali­ cause there will be no inco­ Dance of the Vajra I had many inauguration of the Gonpa. give explanations of the prin­ borate with them but the main sing the teaching. I have me. So without forgetting our dreams about how to do the But in general, if you under­ ciples, because the chod is a point is that on this occasion seen people developing main aim we should also dance and what its meaning stand, all of the retreats we Terma related to the Dzo- we will try to do our best to do huge centres and teaching prepare something for is. I learned these movemen­ have done have been spe­ gchen teachings. something to preserve Tibe­ to thousands of people.This making money, so that there ts in dreams. I think it is very cial. But this retreat is parti­ The Mirror. During the Sep­ tan culture and knowledge. I creates doubts in many peo­ will be some income. We important because in the cular because it was held in tember retreat, inspired by hope we can contribute so­ ple's minds. Can you say don't need to make lots of Dzogchen teaching the most the new gonpa. For years your emphasis on the need mething towards the con­ anything to clear up these money like a big publishing important thing is to enter we have had too little space for collaboration, a commit­ gress concerned with Tibe­ doubts? house but we do need enou­ into the state of contempla­ for the many people who tee was formed in all parts of tan language; we are still not Rinpoche. Sometimes gre­ gh to continue our main aim tion. Once you have had the came, and even though we the world to help in the for­ sure how we will proceed with at Masters give public initia­ of publishing translations and least experience of contem­ have this new gonpa we have mation of the five main gars this but I think it is very im- tions to hundreds and thou­ teachings. plation the most important already seen that there is and to raise funds for the portantfor preserving Tibetan sands of people to make a thing is integrating your exi­ still not enough room. But activities of the Dzogchen The Mirror. Many psycho­ culture. good relationship with many stence into the state of con­ anyway it is much betterthan community. Could you tell therapists of the community The Mirror. Some people people. This sometimes also templation. To do this we also before. us what are the most impor­ who have read your article in would like to go to East Tibet plants a kind of seed for ha­ the Mirror about psychology for two or three months to need movements. Through The Mirror. There are a lot tant projects to concentrate ving a connection with the would like to get together to help to realize the projects the Dance of the Vajra we try of people in the Community our efforts on in the begin­ teaching. But if someone talk with you about their acti­ you initiated there if you agree to learn and apply ways of who would like to know what ning? does that he must have the vities. to this. integrating movements into capacity and knowledge. retreats and so on they Rinpoche. The real basis of Rinpoche. That would be Rinpoche. We don't need contemplation. So I think that Then he can make a good should do next year, becau­ collaboration is knowledge interesting. If we can make a very much physical effort in it's very, very important. cause. But there are also se some people say that you and understanding of the te­ meeting or conference, we East Tibet because Tibetans Then we are not only dan­ many people who perform will not be giving teachings. achings and our integration can exchange ideas and then are very hard working and cing but we also have so­ large public ceremonies and People want to know what of that knowledge into our maybe people will under­ they offer their collaboration mething to do with knowled­ initiations pretending to have your plans are for next year. existence. If we have more stand how the teaching must without pay. If someone has ge of sounds. The syllables the same position and the Rinpoche. I plan to do a of this quality then collabora­ be maintained and continued specialist knowledge and if of the Song of the Vajra re­ same idea while actually personal retreat next year, tion will become concrete. and which points of the tea­ the situation requires it we present the central points of making a kind of dharma bu­ but that doesn't mean that When we organize a com­ ching they can use in their could look into these possibi­ all of thechakras of our Vajra siness. That can be very ne­ all of the people of the Dzo- mittee it is a kind of co-ordi­ activities. So some time we lities. body. At the same time there gative. People need to un­ gchen community have to nation of people who are re- can organize this. is the correspondence of our derstand the real meaning do personal retreats. They sponsiblefor communication. The Mirror. We heard that The Mirror. Anotherideathat Vajra body to our outer di­ of the teaching, not just re­ can do their best, they can But that is not the real basis you attended a meeting last people are talking about, to mension. We could call it the ceive an initiation, otherwise collaborate. I have transmit­ of communication - the real week concerned with the help community projects to microcosm and the macro­ they become blind and have ted teachings for years and basis of collaboration is preservation of nature and succeed, is that an annual cosm, our total dimension. only a kind of devotion to the they have received many, knowledge. If this committee wild life. Can you tell us a meeting could be held of one The world has its centres of teaching without knowledge. many practices that they can works well it will be able to little about this meeting? person from each gakhyil in energy such as sacred Then later when secondary apply. Also we have other communicate - not just Rinpoche. The meeting was the world to co-ordinate all of mountains and sacred pla­ causes arise negative ac­ teachers like Geshe Tenzin among the members - but concerned with the preser­ their efforts together with the ces just as in our bodies we tions manifest. People who Wangyal and we can invite much more with people of vation of nature and animals collaboration group which is have different energy poin­ only have blind faith instead other masters. We can or- the Dzogchen community etc. It was very interesting creating income for the com­ ts. So if we know about the of real understanding de­ gnanize things in an ordi­ wherever they are living. If because we are living on the munity. connections orthe similarities stroy the teaching, they don't nary way. I am going to do a we are more alive in our com­ earth so we must know the between these points, then give it any consideration, the personal retreatfor one year munications then we can di­ Rinpoche. That's a good importance of our atmosphe­ there is the possibility of inte­ way it happened in Tibet buttheDzogchen communi­ scover what is to be done idea. The only thing is that re and natural environment grating our impure vision into during the cultural revolution. ty must think not only for one and how we should coordi­ we must be careful not to otherwise we will not be able our real nature. So I think it is So that's very negative. year but for all of the future. nate things. Many people create a beau rocratic system. to continue on the earth. very important. But we are Many years ago people cri­ The Mirror. Have you have different kinds of ideas, But somehow we must colla­ The Mirror. We see you still a bit like babies develo­ ticized me for teaching in a already invited any masters but it is not always easy to put borate and so we must have working all the time on the ping. Maybe later, after a few different way but I think that to come to teach at Merigar them all together. That's why connections with each other. Song of the Vajra. Can you years, we will have a more people now know what I am in the future? we need this committee. At We should organize this in explain a little about its im­ precise idea. doing and they are learning, the same time each gakhyil the same way as, for exam­ portance? Rinpoche. Yes, and some­ because teaching must go is also a kind of committee of ple, all of the countries of Rinpoche. The Song of the The Mirror. We hear that one has already promised to with the contemporary si­ representatives of the Dzo­ Europe are collaborating Vajra is like the basis of our some people say they can come. At Christmas we are tuation. gchen community people of these days, trying to make a energy because sound is the "channel" energy from the inviting a Lama who is now each country. This committee federation. It is important for basis from which energy de­ universe taking it through The Mirror. Thank you for teaching in England. He is we are talking about should committees to collaborate to velops. Sound develops their bodies and giving it to your great generosity from East Tibet and he is a function like a big internatio­ do things. through light and colour to a other people. Could you say Rinpoche. re-incarnation of a great ma­ nal gakhyil. We already know more physical level and then something about the reality ster called Do Khyentse Ye- The Mirror. It has been an­ what a Gakhyil should be like we have movement, that is of this? Merigar 1990 she Dorje, whose main di­ nounced that I99I will be the and how it should inter-relate why we have not only the Rinpoche. Before you can scovery was a practice of year of Tibet. Since we have with people. In the same way Song of the Vajra but also receive the energy of the Chod related to the Dzo- the great good fortune to re­ Photo by collaboration can develop the Dance of the Vajra. The universe you must have pre­ gchen teachings. Zenkar ceive precious teachings Liane Graf through the gakhyils of the Dance of the Vajra is related cise knowledge of your own Rinpoche Thubten Nyima is from Tibet's cultural heritage THE MIRROR 3

EXTRACTS FROM THE SEPTEMBER IMPRESSIONS INTERNATIONAL GAKYIL MEETING THE RETREAT AT MERIGAR Merigar, September 1990 Otello Balducci

Here in Merigar we need a we do this, we can live from Committee with a coordina­ this work and make things ted plan. For instance now in easier for everyone. France the dark retreat cabin These two things must go is ready, and I am sure they together. For example, this will build one also in England. Committee can collect infor­ So it's good to cooperate and mation and give all the infor­ coordinate the work all to­ mation, Jürgen making gether. We also need a com­ jewellery, the biological staff, plete list and good data about this and that, and make it the Community members in known to London, to Boston, the world-wide Community. to Rome and Sydney. Every For instance, if we need to Committee can collect and make designs, to be sure exchange information; whe­ there are qualified people re, when and how. who can help us: specialists, We can use The Mirror to editors, writers. Or if we need communicate. Allthepeople to make investments, to buy who want to come here and land and transfer ourselves, work, go to Tibet and work, we also need information, they will find the way. Our Master has returned Teaching has been given Mantra orto do Mudra. This work to solve this. If you someone to help us. If we We are here for the teaching from his retreat in Tseg- in our new Gonpa. is relative. The main task train yourself in this way lack data and do not know and whatever "business" we yalgar and this made me Rinpoche, speaking about is to develop our own pre­ you can also find harmony each other well, it will be dif­ try to do MUST be related to really understand how im­ the Yidam, told us that in sence and awareness in in your existence and di­ ficult. This Committee will be the teaching. We must be portant his presence and the Kriya Tantra the prac- everyday life. scover and develop your responsible for providing in­ aware that we must do so­ the practice of the Dzo- tictioner builds a statue Our biggest problem is the potentialities." formation, preparing plans mething in a good way to gchen Teaching are. whose eyes are left white ego that develops attach­ To keep alive and develop and coordinating the work. help a good cause. Many words have very of­ and during the initiation ment and all kind of ten­ the real sense of the Tea­ It's importantthat people col­ The work is not going to end. ten been spoken, but the­ these are opened and sions. This is what our ching, we must become laborate and sit together and We were working here for se remained only like re­ painted to make it effecti­ Master always repeats to responsible ourselves for communicate. We need that. the gonpa day and night and flections not used to di­ ve. The arrival of His Holi­ us, because very often di­ what Rinpoche has pre­ For instance, we all use lea­ it will go on with next year's scover the real nature, ness the Dalai Lamaforthe straction becomes our ciously given us, practi­ ther things and in Argentina meeting. If we have this only scattered in the dark inauguration and the Tea­ everyday practice. The sing what we have been there are people of the Com­ commitment, there will be of our ignorance. The per­ chings of Rinpoche had the Master says: "You must taught. munity working with leather. more and more and more sonal retreat of the Master same meaning for the work to develop clarity, and 1991 will be the Internatio­ If we just organize ourselves commitment for this. We is also very important for Gonpa, whose value is real you don't work jumping nal Year of Tibet and there they can send us their pro­ must be aware of this and all those who are following and symbolic, beyond the from one thing to another. will be many important ducts and everything will be forget all narrow-minded his Teaching because he limitations of time and You need to deepen clari­ enterprizesto contribute in distributed: less costly and ideas, like "well I'll work only never closes his wisdom space. A Yidam is effecti­ ty. Many people have the the spreading of Tibetan good quality. two hours a day" and so on. in a metal box but always ve if you practise it, and idea of making wonderful culture and the knowledge That doesn't correspond to communicates ittouswith this is true for all kinds of things, but the Teaching is of the Teaching all over the And will the people of the reality, or to Rinpoche's vi­ a loving gentleness to de­ Teaching. Once you have not a mysterious thing or a world. This really needs Committee get any money sion. This is definitely the velop ourcomprehension. opened your eyes, you fantasy. We must walk on everybody's participation. from their work? starting point, and we must I felt moved when I heard need a mirror to watch the earth and not fly in There are also many thin­ Of course, if someone gives never forget it. It is just the his voice and I could share yourself and your mind to space. Walking on the ear­ gs to do here, for Merigar, his time to do work that crea­ way things are moving and it with others the knowled­ be conscious of your real th means working with our because all of us actually tes income and he needs to doesn't depend on us. Now ge he got during his per­ condition and discover existence. Collaborate are Merigar. Practice is not get some money, nobody can we have this financial pro­ sonal retreat through vi­ your real nature. must become a concrete only sitting and medita­ say no. I know people who blem, and we need a real sions and dreams. His During the retreat we really fact, not only a word. First ting, it is also alert aware­ did this job, and afterwards demonstration of collabora­ ever present Bodhicitta had a mirror in front of us: of all you must discover ness. Instead of working they donated their money to tion (120 million lire by the and his strength in Rinpoche explained the your limits and watch how in Samsara to develop the Community. end of September and 53 working for the benefit of Ngondro, the basis on whi­ often we are egoist, igno­ passions and distractions, I think first we must collabo­ million lire by the end of all sentient beings were ch we can work, the stai­ ring, when it suits us, the let us work a little to main­ rate locally. In places like October). We will solve this manifest in his detailed rway to Liberation. The ba­ conditions of other people. tain and develop the Tea­ Singapore it is much easier and we will do many, many, writing of the visions and sis is very important and If someone doesn't care ching. than in England, because in many more things. dreams of awareness and without it we cannot build about others, this is proof Singapore everybody meets Otello Balducci We must meet seriously be­ anything. he doesn't possess know­ each other and they all com­ in the communication of Merigar, September 1990 ledge. You must watch and fore the end of the retreat them to us as they were Unfortunately we have of­ municate very often, while in and organize everything related to him by the Daka ten followed our concepts London to get from one side here. We must work with our and Dakini of Oddiyana. regarding the Teaching. to the other it takes two hours. hearts. We can go as far as From this work he could Someone said: "this is not I believe we need to meet, Rinpoche goes. transmit the Terma of the elevated, I don't care". But especially when we do prac­ Each country must form a Vajra Dance to us. This is the Teaching is not a bank tice together, and we build special committee of skilled another instrument to in­ giving interest. Everything our social contacts on the and devoted people and tegrate body, energy and dependson the individual's base of the teaching and then work to organize everything mind gathering and uni­ capacity and the indivi­ things happen much more in the best way. This situa­ fying the experiences of dual has infinite potentiali­ easily. So, it is good if we first tion is in evolution. Everyo­ them. So we could really ties. To discover them we coordinate our work well lo­ ne will go back and speak draw and follow the pre­ just need to observe our­ cally. At the same time, we trying to move other people cious Mandala. The Master selves a little. First of all all need to coordinate the and we will know what to do himself drew it with preci­ we must develop our good work internationally, becau­ together. All countries are in se shapes and dimensions intentions and watch our­ se we exist as an internatio­ FAGGIO ROSSO PARK HOTEL the same situation. and the practitioners have selves act for the benefit of nal Community. We must We must feel our commit­ coloured it with the co­ others. If we consider the At the foot ofMerigar's Hill find ways to contribute, not ment - hundred per cent lours of the elements. Here Teaching important for our always waiting for Rinpoche's Olympic swimming pools commitment. we began a dance that's realization, we must res­ retreats. For instance, in not finished yet... some countries, things are pect it and respect the Ma­ We have the fortune to see Then for the first time sin­ cheaper than in others and ster who offers it to us with Tel. 0564-967274 fax 0564/966426 how Rinpoche is living and ce the inauguration, the we must organize and move such compassion. The we know that he is working 58031 ARCIDOSSO (GR) and exchange the things. If real practice is not to say always. THE MIRROR 4

DRUGU CHOGYAL RINPOCHE'S PRACTICE FOR SPECIAL DAYS TEACHING TOUR IN MALACCA, MALAYSIA by THAM WYE MIN

The fifteenth day of the ninth of Ghanapuca, with the tran­ After many months of anxious waiting, finally Rinpoche's month of the Tibetan calen­ sformation of the Dhakini Si­ trip to Malacca materialised. The first Drugu Chogyal dar, corresponding to Friday mhamukha, and recite her Rinpoche, born in 1578, was one of the three principle disciples of Khamtrul Rinpoche of 2nd of November 1990 is a heart mantra as many times the Drukpa Kagyu lineage in Eastern Tibet. The present and 8th Drugu Chogyal full moon day so try to do the as possible. Otherwise you Rinpoche was born in Wari-Chaksam Kha, Nangchen in 1946. H.H. the 16th Gyalwa practice of Long Life of Guru can do a Medium Thun either Karmapa and several yogis recognised him even while he was still in his mother's womb. Amitayus, Union of Primordial collectively or personally. He was enthroned at the age of four. His root teachers are H.H. the 16th Gyalwa Karmapa, Essences (U.P.R.) either H.H. the 8th Khamtrul Rinpoche, H.H. Dilgo Khyentse Rinpoche and many other famous collectively or personally ac­ The tenth day of the twelfth masters. He has been the trustee of many unique secret teachings. Presently he is cording to your possibilities. month of the Tibetan calen­ residing in Tashi Jong, Taragarh, Kangra, H.P. India. While in Malacca, Rinpoche gave dar corresponding to Friday teachings every evening and also on Sunday afternoons. On the instruction of H.H. Dilgo The twenty-second day of the 25th January 1991 we can Khyentse Rinpoche, he gave "Konchog Chindu", teachings of Terma of Terton Jatson ninth Tibetan month, corre­ celebrate Guru Padmasam- Nyingpo. (Discovered in 1627). This comprised a series of instructions and practices like sponding to Friday 9th of bhava's coronation as Prince taking refuge, development of Bodhicitta, purification, purification of six lokas, protection, November 1990 is the great of Orgyen at the invitation of Abisheka, practice and meditation on Avalokitesvara, Vajrasattva and Guru celebration of Buddha Sak- King Idradhodl. We can Padmasambhava, nature of mind and meditation on Dzogchen. From very basic yamuni's descent to earth perform a Ghanapuca col­ practices, Rinpoche guided us step by step into the actual main practice. from the realms of the Divi­ lectively, or do the Long Life Not only is Rinpoche very compassionate, humble and soft spoken, he is really very easy nities. It is an ideal day to Practice, Universal Wisdom to approach. He is truly the so called spiritual friend. From the moment he stepped out perform a Ghanapuca with more free time. Union (U.W.U.) either with of the airport, the first time we met, we were just like old friends. We could talk and talk, your Vajra Sisters and your Sisters and Brothers of freely of course. Rinpoche is a simple monk. Most of the time, he kept reminding the Brothers, or if there are none The twentyfifth of the tenth the Vajra or personally, ac­ people here not to spend too much money on his food and other things. He is also very nearby you can do a Short or month of the Tibetan calen­ cording to your circumstan­ hardworking, apart from his personal practice in the morning and teaching in the night, Medium Thun personally. dar, corresponding to Tue­ ces. he would be working on his projects at Tashi Jong. Sometimes he is also busy with people sday 11 th of December 1990 coming for consultation and blessings in the afternoon. He has also performed a few The twenty-fifth day of the is a Dhakini Day, and the The fifteenth day of the twelfth pujas by the beach, on hilltop and mountain-side for the benefit of sentient beings in the ninth Tibetan month, corre­ anniversary of Teongkhapa month of the Tibetan calen­ region. sponding to Monday 12th of (1357-1491), who made a dar, corresponding to Wed­ After his teachings in Malacca, he went on to Singapore on 9th September, 1990. This November 1990 is a Dhakini synthesis of the previous nesday 30th January 1990 is was his second trip to Singapore. Rinpoche finally left for Nepal on 23rd September 1990. day and the anniversary of schools and founded the Ge- a full moon day. It is in general We a'1 prayed hard for his good health and hope he will come back again soon. the very important and quite Lugpaschool. Try to perform a day for honouring the Lord recent Dzogchen master a Ghanapuca with your Vajra Buddha, and in particular an Adzom Drukpa (1812-1924). Brothers and Sisters or if this ideal day for the Long Life He was a disciple of Jamyang is not possible do the Me­ Practice of Guru Amitayus, Khyentse Wangpo and a dium Thun personally. In ei­ Union of Primordial Essences CENTRO 2A master of some of Norbu ther case transforming into (U.P.E). Rinpoche's masters, inclu­ the Dhakini Simhamukha, ding Chang Chub Dorje and creating a vital contact with The eighteenth day of the Ayu Kadro. He is a previous the energy of the universe, twelfth month of the Tibetan incarnation of our master, recite her heart mantra as calendar, corresponding to Norbu Rinpoche (Ed. 1). It is much as possible. Friday 1th February 1991 is therefore a very important day the anniversary of the great to practise The Guru Yoga The thirtieth day of the tenth Dzogchen Master Longen with White A according to month of the Tibetan calen­ Rabjam kLong Chempa, your possibilities. dar, corresponding to Sun­ (1386-1363). On this very day 16th of December 1990 important day try to do the The thirteenth day of the ninth is a new moon day, and an Guruyoga Agar Lama Naljor month according to the Ti­ important day to practice Guruyoga with White A by betan Calendar correspon­ Namgos Xithoi Naljyer, the either collectively of perso­ ding to Saturday 17th of No­ yoga of the Peaceful and nally. vember 1990 is a new moon Wrathful Manifestations. It is Typography - Stationery day. It is a good day to try to best as always to practice it The twentyfifth day of the Photocopying - Photocopy machines do Xitrol Naljyor in the mor­ collectively, but if that is im­ twelfth month of the Tibetan ning. It is also an important possible you can do it perso­ calendar, corresponding to Computers day forthe practice of Ekajati, nally. Saturday 9th February 1991 so try to do a Long or Medium is a Dhakini day in general, Office equipment Tun in the usual way, reciting The tenth day of the eleventh so try to perform a Ganapuca Typewriters the heart mantra of Ekajati as month according to the Tibe­ with the tranformation of the much as possible. The best tan calendar, which corre­ Dhakini Simhamukha to­ timeforthis practice is around sponds to Thursday 27th of gether with you Vajra eight o'clock in the evening. December 1990 is a special Brothers and Sisters. Othe­ day of Guru Padmasambha- rwise you can do a Medium CENTRO 2A The tenth day of the tenth va. If you have the time and or Short Thun in the usual month of the Tibetan calen­ possibility it is good to do a way. Via Roma, 47/49 - Tel. 0564 / 967345 dar, corresponding to Tue­ Ganapuca collectively with 58031 ARCIDOSSO (GR) sday 27th of November 1990 your Vajra Brothers and Si­ The Thirthieth day of the is an Important day of Guru sters, otherwise you can do twelth month of the Tibetan Padmasamohava, so try to the Short or Medium Thun calendar is the last day of the do the Long Life Practice personally. year of the Metal Horse. It associated with the Univer­ corresponds to Thursday sal Wisdom Union (U.W.U.). The fifteenth day of the ele­ 19th February 1991. It is a Included in the Medium or venth month of the Tibetan very special day for Purifica­ Long Thun, or if you have the calendar which corresponds tion Practices. Therefore try VALLATI possibility it is beneficial to to Monday 31st December to do as much Purification of perform a Ghanapuca. 1990 is a full moon day. It is the Six Lokas as you can. importanttotrytodotheLong The fifteenth day of the tenth Life Practice of the Dhakini The next Tibetan year 2228, month of the Tibetan calen­ Mandarava. Life's Cycle of is an Iron Sheep Year and dar, corresponding to Sun­ Vajra L.C.V. isthe usual way. begins on Friday 15th Fe­ TILES - BATHROOM EQUIPMENT - HEATING SYSTEMS day 2nd of December 1990 is bruary 1991. WATER MASSAGE SYSTEMS - FIREPLACES a full moon day of the first The twenty fifth day of the BUILDING MATERIALS month of the season. It is eleventh month according to therefore important to do the of the Tibetan calendar cor­ Long Life Practice of the responds to Thursday 10th TOP QUALITY Dhakini Mandarava. The January 1991. It is a day of best time for this the early the Dhakinis in general, so if morning, but it is no problem you have the opportunity 58033 CASTEL DEL PIANO Via del Fattorone, 19/a to do it later when you have perform a collective practice Tel. 0564 / 955054 THE MIRROR 5

find instructions on how to The book ends with an BOOK REVIEW relax into the "natural state" invocation to the Guru, in the (Tib. mal ma). The Tibetan words of Longchenpa. Atthe word "naljyor" (rnal 'byor, Skt. end of every session of yoga) means "to possess" practice (Tib. thun) it is very ('byor ba) this "natural state". important to have the THE STAIRWAY TO LIBERATION At the end of the section the­ intention to continue the re is an explanation of how to practice by applying its overcomethe main problems meaning in one's daily life, INSTRUCTIONS ON NGONDRO that one may have during the and to dedicate the merit practice, such as drowsi­ accumulated through itto the NAMKHAI NORBU RINPOCHE ness9, mental agitation10, etc. benefit of all sentient beings. With these instructions the actual Ngondro is completed. The Tibetan word "Ngondro" some obstacles to one's un­ tices that help the practitio­ Cristiana De Falco (sngon 'gro) literally means derstanding, then it is ne­ ner to understand the diffe­ "that which goes before". In cessary to do certain prelimi­ rence between the ordinary Buddhism it is a general term nary practices to clear away mind and the nature of the that indicates any kind of these obstacles. In this case mind. These practices work NOTES preliminary practice, namely one should apply the Ngon­

dro to develop one's capaci­ 1 those practices that have to Garab Dorje (dGa'rab rdo rje) is said to have been the first human teacher of Dzogchen ty and understanding, othe­ be done before the essential on this planet. According to the texts of the Dzogchen Upadesha, he was born in 184 B.C.; rwise whatever practice one practice. What is commonly according to Vaiorocana's Vairo rgyud 'bum, in 516 B.C. (see N. Norbu, Dzogchen: The does will not get results. understood by Ngondro is a Self-Perfected State, Arkana, London, 1989, p. 84, n. 3). He expressed the principles of cycle of practices generally Beyond this, in Dzogchen the Dzogchen with three statements, called "the Testament of Garab Dorje." They are: including prostrations, man­ practitioner is free to apply 1. To introduce the disciple directly to the state of Dzogchen, the primordial state of every dala offering, purification any kind of practice, belon­ individual; through the Vajrasattva ging to any level of the path, 2. To not remain in doubt: after one has received a direct introduction to the primordial mantra, etc. Practices of this according to his/her particu­ state and has had an experience of it, one no longer remains in doubt as to what it is; kind are generally included lar condition and needs. 3. To continue in this state, which means to bring the knowledge of this state into every in the Ngondro of many tra­ In addition to the traditional action, every circumstance of one's daily life, so that one is never separated from it and ditions of Tibetan Buddhism. Ngondro, there is also a kind one's whole life becomes the way to realization. For example, the Ngondro of of Ngondro unique to the the Tantric path typically in­ Dzogchen teachings, which 2 Or Longchen Rabjampa (Klong chen rab 'byams pa) (1308-1363). He is considered a cludes, as its first step, a is the subject of this book: manifestation of Vimalamitra, a great master who realized the Great Transference (Tib. meditation upon four basic The Stairway to Liberation: by separating the two reali­ 'pho ba chen po), the highest realization in Dzogchen. Longchenpa was a very important subjects: the value of human Instructions on Ngondro (Tib: ties, making it easier to di­ scholar of the Nyingmapa (rNying ma pa) school. He systemized the Dzogchen birth, impermanence, karma sNgon 'gro'i khrid yig thar stinguish one from the other; teachings. He composed a large number of treatises, commentaries and texts, such as and suffering. Then we find: pa'i them skas), written by they are therefore called the mKha' gro yang thig, the Bla ma yang thig, and the Zab mo yang thig. He expounded Namkhai Norbu Rinpoche in "Korday Rushan" (Tib. 'khor a) Refuge, whose ultimate the main ponts of the Nyingma doctrine in the mDzod bdun. He was born as Kun mkhyen, 1976. The book is based on 'das ru shan), meaning "to meaning is recognizing that "the Omniscient". the only refuge from the suf­ instructionsfromsomeofthe separate Samsara from Nir­ Many of his teachings were transmitted, through pure visions, to Jigmed Lingpa ('Jigs med fering of Samsara is the pri­ most important Dzogchen vana", i.e. the mind conditio­ gling pa) (1730-1798), another great exponent of the Nyingmapa school and terton (gter mordial state of one's own masters, such as Lon- ned by thoughts as distinct 2 3 ston). mind. The Tantras speak of gchenpa , Jigmed Lingpa , from the pure, unconditioned Sengei Wangchug 4, Adzam "taking refuge in Guru, Deva state which is the nature of 3 5 Kun mkhyen 'Jigs med gling pa (see the preceding note). He edited and compiled the and Dakini", which are ex­ Drugpa and Changchub one's mind. There is an "ex­ 6 Klong chen snying thig cycle, based on the teachings he received, through pure visiions, pressions of the path, while Dorje . Basically the book is ternal Rushan", which works form Longchenpa. He also edited the rNying ma'i rgyud 'bum - the main collection of the Sutras refer to "taking divided into three main sec­ mainly with the body, and an Nyingmapa tantras - in its final from. He initiated the anti-sectarian movement, called Ris refuge in Buddha, Dharma, tions, followed by a final in­ "internal Rushan", which med ("without divisions"), that flourished in Eastern Tibet. For a history of the Nyingmapa Sangha", i.e. in the teacher, vocation and dedication. works more with visualiza­ lineages, see E. Dargyay, the Rise of Esoteric Buddhism in Tibet, Motilal Banarsidass, the teachings and the spiritual The first section contains tion and recitation of mantra. N. Delhi, 1977; Tulku Marion, Massachusetts, 1984; Tulku Thondup, Buddha Mind: An community; seven statements of subjects The second kind consists of Anthology of Lonchen Rabjam's Writings on Dzogpa Chenpo, ed. H. Talbott, Snow Lion b) Bodhicitta, i.e. the vow to similar to the ones already practices to train the Body, Publications, Ithaca, New York, 1989; Tarthang Tulku, "The Vajrayana Lineages in Tibet," act for the benefit of all sen­ mentioned (impermanence, Voice and Mind, namely the in Crystal Mirror, vol. V. Dharma Pubi., Emeryville, California, 1977. tient beings, to lead them out karma, et al.) in which the "Three Doors" (Tib. sgo mind should be trained. It gsum), so that one can un­ of transmigration; 4 then explains three methods ICe btsun seng ge dbang phyug, another great Dzogchen master, who lived in the 11th c) and d) Prostrations and derstand and realize their real that lead the practitioner to century CE. He received teachings from Vimalamitra, through pure visions, and revealed offering of mandala, which nature, their indestructible experience the state of mind the cycle of teachings called ICe btsun snying thig. He is said to have realized the are both ways to accumulate Vajra nature. Following this which is called "the wisdom "Rainbow Body" (Tib. 'ja' lus) (see N. Norbu, Un'introduzione allo Dzogchen: risposte a merit; realization they are called the beyond any concept" (Tib. mi sedici domande, translated and edited by Adriano Clemente, Shang Shung Edizioni, e) Purification through vi­ ."Three Vajras": Vajra of the rtog pa'i ye shes). These Arcidosso, 1988, p. 51 n. 66 and Tarthang Tulku, "The Vajrayana Lineages," pp. 216, sualization of Vajrasattva and Body (Tib. sku rdo rje), Vajra three methods are: 251). recitation of his mantra in of the Voice (Tib. gsung rdo rje), Vajra of the Mind (Tib. order to purify oneself from 1. through the union of plea­ 5 A 'dzam 'brug pa 'grò 'dui dpa' bo rdo rje (1842-1924), a great Dzogchen master, disciple the bad karma accumulated surable feeling and empti­ thugs rdo rje). These practi­ of 'Jam dbyangs mkhyen brtse dbang po (1829-1892) and of dPal sprul Rinpoche (1808- through many existences. ness; ces are called "The Training 1887), both leaders of the Ris med movement (see above, n. 3). He was also a terton (gter In general, each of these 2. through the union of clarity of the Three Doors" (Tib. sgo ston). Namkhai Norbu has been recognized as the reincarnation of this master (see N. practices should be repeated and emptiness; gsum sbyang ba). The Trai­ Norbu, "The Cycle of Day and Night", translated and edited by John M. Reynolds, Station one hundred thousand times, 3. through leaving the mind ning of the Body (Tib. lus Hill Press, Barrytown, New York, 1987, pp. 95, 96,101 ; see also N. Norbu, "The Crystal called in Tibetan a "Boom" in its own natural state, being sbyong) is known as "the and the Way of Light", RKP, London, 1986, pp. 2, 3, 45, 46, 92, 153, 154 and pp. 1). ('bum). Without having present in every thought that position of the Vajra", whose completed this cycle, one is purpose is to exhaust the occurs. 6 body so that all mental work Namkhai Norbu's root master (Tib. rtsa ba' i bla ma), Nyag bla Rinpoche Rig 'dzin Byang not allowed to enter into the The second section explains stops automatically. The chub rdo rje (1826-1978). He was a disciple of Adzam Drugpa and also received main Tantric practices. a kind of Guru Yoga with the Training of the Voice (Tib. teachings from a Bonpo master of Dzogchen, Shar rdza bkra shis rgyal mtshan (1858- We find the same practices Primordial Buddha Saman- ngag sbyong) works with the 1933), who is said to have realized the Rainbow Body. He was also a disciple of Nyag of Ngondro in Dzogchen tabhadra (Tib. Kun tu bzang sounding of "Hum" and with bla padma bdud 'dui, another Dzoghchen master who realized the Rainbow Body (see N. (rdzogs chen), and in Dzo­ po), who is visualized blue in various kinds of visualization Norbu, "The Crystal", pp. 40, 125). In addition to giving teachings of Dzogchen, he gchen as well it is considered color and naked, as a Dhar- of this syllable, representing practised Tibetan medicine: he was a very well known physician. He headed a very important to perform makayaform, surrounded by the nature of the mind. The­ community of lay practitioners called Nyag bla sgar, in East Tibet. He introduced Namkhai them, although not as an many manifestations of the se kinds of practices also help Norbu directly into the experience of Dzogchen (see N. Norbu, "The Cycle", pp. 98-99; obligatory step toward a hi­ Sambhogakaya and Nirma- to develop one's power of "The Crystal", pp. 10, 15, 40, 101, 102, 107, 108, 109, 120-22, 131-35, 156,57). gher level. According to the nakaya dimensions. This first statement of Garab concentration by focusing Guru Yoga is an excerpt from 7 1 one's prana and consciou­ This text is called Byang chub kyi sems kun byed rgyal po' i don khrid rin chen gru bo. Dorje , in Dzogchen the di­ Longchenpa's instructions for sness in a single point. The It has been translated into English and published as "You are the Eyes of the World", sciple receives from the be­ the practice of one of the Training of the Mind (Tib. bio translated and edited by Kennard Lipman and Merril Peterson, Lotsawa, Novato, ginning a direct introduction main tantras of Dzogchen, California, 1987. 7 sbyong) consists in recogni­ to the essence of the tea­ the Kunjyed Gyalpo (Kun zing that the origin of thought chings. It would be a waste if byed rgyal po), the principal 8 6 is void, that thought itself is Dzogchen is comprised of three series of teachings: Sems sde, the series of the nature someone, having the capa­ tantra of Dzogchen Semde void, and that its consequen­ of Mind, kLong sde, the series of Space, and Man ngag sde (Skt. Upadesha), the series city to understand directly the (sems sde). ce is also void. Inthisway.by of Secret Instruction into the state of Dzogchen and of the methods used to develop into ultimate meaning of the tea­ The third section explains the observing the nature of one's the knowledge of this state, but they are in no way three schools or three different points chings, did not use this ca­ actual Ngondro that is pecu­ thought, one comes to un­ of view. pacity from the first instant of liar to Dzogchen. This derstand truly - not only intel­ his/her practice. If one has Ngondro includes two main lectually - the illusoriness of 9 Tib. bying pa. made attempts at practice kinds of practice. The first all appearances. Then we and discovered thatthere are kind consists of those prac­ 10 Tib, rgod pa. THE MIRROR 6

JOHN MYRDHIN REYNOLDS (Vajranatha) has studied Sanskrit, Tibetan, Buddhist Philosophy, DIVINATION AND and Comparative Religion at several universities and lived foreight years in India and Nepal, studying Buddhist meditation and Dzogchen. He has held by John My conferences in Europe and America. His transla­ tions from the Tibetan include many Important works on Dzogchen, both Buddhist and Bonpo, principal meditation deities (yi-dam) of the Bonpo Tantras (spyi-spungs rgyud). The retinue such as The Cycle of Day and Night by Namkhai of Gekhod consists of the host of the 360 gods of Zhang-zhung (zhang-zhung lha tshogs), Norbu Rinpoche and The Alchemy of Realization which bear a relationship to the 360 days of the lunar year and to the 360 knots in the ju-thig by Dudjom Rinpoche. system of divination. Furthermore, there is found among the Tibetans a method of divination corresponding to the Western procedure of skrying or crystal ball gazing (24). In ancient times in Tibet this might be done by gazing into a bowl of water or at the surface of a lake. The latter is still used as one of the methods employed to discover the whereabouts of the next reincarnation of the Dalai Lama. By gazing into a mirror or into the surface of the water, visions of the future and of distant places are seen to arise spontaneously. In Tibetan this method is called phra and the verb phra phab-pa means to make predictions by way of visions appearing in a mirror. A Lama will often use a child to do the skrying in the mirror for him, in the same way as the English Elizabethan magus Dr.John Dee employed the clairvoyant Irishman Edward Kelley. One method of phra is connected with the goddess gYu-sdon-ma, "the lady of the turquoise lamp". The practictioner, having already received the initiation for the practice, first meditates on the goddess, reciting the mantra and another special invocation in order to evoke the power of clairvoyance. Absorbed in an altered state of consciousness, he gazes into the mirror and the visions arise. In Eastern Tibet, another wide-spread method ofpftra is connected with Gesar, the hero of the famous Gesar Epic. He is also a chief of the Dralha Werma warrior gods (dgra-lha wer- ma). Gesar came from the mysterious land of Phrom lying somewhere north of Tibet where Buddhism flourished before the tenth century. But it is more likely that we have in this name, Gesar of Phrom, an echo of the Kaiser of Rom (the Ceasar or emperor of Byzantium), in as much that in Sassanian times the Iranian name for that city was From (25). Later the figure of Gesar, hero in the battles against the demons and the forces of darkness, became linked Sculpture from Bonpo Monastery Dolanji

Another popular form of divination especially used among lay people is divination done with dice and known as sho mo. As with the above divinatory methods, transmission and empowerment for the patron deity concerned is first required from a Lama. One wide-spread form of dice divination is associated with the war goddess dMag-zor-ma, "our lady of the weapons of war", one form of dPal-ldan lha-mo, "the glorious goddess", regarded as the chief of the female protectors of the Buddhist teachings. The Bonpos know her as Srid-pa rgyal- mo, "the Queen of the World". In this method of divination, three dice are employed. The Lama meditates on the goddess and invokes her presence, blowing her mantra on to the dice. The possible result of a throw of the dice ranges from three to eighteen. Having obtained this result, the Lama consults the mo-dpe or divination manual and under the appropriate numerical heading the prognostications are arranged according to the categories mentioned above. A more involved method of divination is that done using pebbles or small white stones. This process is called rdel-mo, from rde'u, a pebble and mo, divination. This is a very ancient form of divination which belonged originally to the Bonpo tradition, although it has now also been adopted by the Buddhists. This method is under the patronage of the Bonpo god Phu-wer dkar-po, who has cometo be identified with the Buddhist god of wisdom Manjusri. Often the latter is depicted as a golden colored eternal youth, apueraeternus, whose attributes include the sword, the bow and arrow, and the book of wisdom. In many respects he corresponds Buddha Wall Tibet to the god Wotan or Odin of the ancient Germanic tribes and to the god Lugus or Lugh of the ancient Celtic tribes who was the chief deity of the Druids (21). with the Shambala cycle of myths which derive from the Indian Buddhist Kalachakra Tantra. According to the interpretation of G.Dumézil, he would represent the priestly function in the According to the text, Shambala was a kingdom in ancient Central Asia, the king of which, tripartite division of primitive Indo-European society; the other two functions being that of the Suchandra by name, journeyed to Southern India in order to receive at Dhanyakataka the warrior (power), and that of the cattle-herder (fertility and wealth). Manjusri is consistently astrological teachings of the Buddha known as the Kalachakra or "the cycle of time". In recent associated with learning and culture, having taught humanity the arts and sciences of years the Dalai Lama has given several times the initiation for the Kalachakra Tantra in the civilization and being their patron. Like Wotan who sacrificed himself on the world tree (a kind West, both in America and in Switzerland. After the time of Suchandra these teachings are of shamanic initiation) in order to discover the secrets of the runes, Manjusri revealed a said to have been preserved in Shambala by a line of initiate priest-kings known as Kulikas mystic alphabet known as Arapachana. Again like Wotan and Lugh, he has shamanic until the present day. But after the Muslim invasion of Central Asia in the ninth century, the associations. As shamanic deities who journey to the otherworld in order to discover kingdom of Shambala is said to have gone into occultation and disappeared from the eyes treasures of knowledge and power (the classical exploit of the shaman), these three figures of men. This kingdom continues to exist even today, but in a state of concealment behind point to a cultural link between ancient Europe and ancient Tibet, probably by way of the an impenetrable wall of snow-capped mountains. Only the pure of heart may find entrance Scythians. Many ancient Bonpo myths and deities resemble those of the Iranian and the there. But at some future time, not too far distant, a king of Shambala named Rudrachakrin Scythians (22). Moreover, in many respects, Manjusri corresponds to the ancient Greek god will emerge from that hidden land, together with the hosts of his army and with Gesar as his Apollo especially the Apollo of the Hyperboreans, who was the patron deity of manteia or general. And there will occur an apocalyptic battle between the forces of Shambala and the the mantic arts. In the Buddhist tradition Manjusri is regarded as the eldest son of the Mlecchas (or Muslims) who are attempting to conquer and enslave the whole world. Buddha. Rudrachakrin, after his victory over the Mlecchas will establish a new spiritual commonwealth The divinatory practice known as ma sangs rdel mo in the Bonpo tradition uses forty-two in Eurasia which will endure for more than a millennium. The similarities of this prophetic small stones. After making the invocation of the god Phuwer (phu-wer dkar-po), these stones cycle with Judaeo-Chistian apocalyptic notions is obvious. In this system of divination, are arranged into three piles and then various groups of stones are placed according to a visions of Shambala itself and of the Dralha Werma spirits often occur in the mirror (26). certain procedure into a grid of nine squares. The first three columns of three squares each Besides divination per se, there exist in Tibet texts dealing with signs (rtags) and omens (Itas) signify prosperity, home and enemies; the place of the gods is the square in the center, and which may appear in nature and in everyday life, such as the flight of birds or various kinds so on. Taking readings vertically, horizontally and diagonally, various series of digits are of meteorological phenomena. Nothing that occurs is without meaning, everything is part of derived and then the mo-dpe is consulted and the appropriate prognostications ascertained. a webwork of events related to karma, both individual and collective. In India a method of There also existed among the Bonpos in ancient times a divinatory system using colored divination according to the flight and cries of black birds is known and the relevant texts have threads or cords and the knots made in them according to certain procedures. This method been translated into Tibetan. Moreover, the direction in which a sign or omen appears can of divination is known as ju-thig and a practictioner of this method is called phya bon ju-thig- be very important. This may indicate the coming into manifestation of the energies, positive can (23). This divination was revived in the nineteenth century as the result of the studies and negative, of the earth gods or chthonic spirits known as the sa-bdag. I n any locality there of the famous Buddhist scholar and polymath Mi Pham Rinpoche (d.1914). Since this are the lords of the soil. To discern what sa-bdag may be active in what direction or whatever divination method is under the patronage of the god Phuwer, he is invoked first. There exists day of the month, a figure with nine squares is made - each square is ruled by a particular a possibility of 360 different results and these are known as the 360 gods of the knots (mdud sa-bdag. The results of these calculations will be found in the astrological almanac for the lha). This procedure of ju-thig is also associated with the ancient cult of the mountain god year. Here astrological and geomantic calculations are combined and integrated. Gekhod, known as the subduer of demons and custodian of the fierce secret incantations Dreams are very important in terms of divination for the Tibetans and there exist manuals for (ge-khod bdud 'dui gsang-ba drag-can). Originally the wild tempestous Gekhod was the god dream interpretation in the Tibetan language similar to those used in ancient Greece and of the sacred mountain of Kailas which lay at the center of the old kingdom of Zhang-zhung. even to those in use nowadays. A number of these manuals inspired by the Hindu god He may also have had some relationship to the Hindu god Siva who is said to live in a timeless Mahadeva (Siva) have been translated from Sanskrit into Tibetan. In the Mahayana Tantra paradise at the summit of Mount Kailas. According to the Bonpo myth, Gekhod descended are found the Buddha's teachings with regard to the practice of dream yoga and this practice from heaven in the form of a gigantic white yak and dissolved into the mountain. His foot print, is now wide-spread among Tibetan Lamas. Dream Yoga, which is considered an excellent made when he first touched earth, remains today and is nowadays popularly identified as the preparation for the after death experience of the Bardo, consists of four stages: (1 ) inducing cave of Milarepa, the famous thirteen century Buddhist yogi. Gekhod is considered to be one lucid dreams in which one is conscious while dreaming and recognizes that one is dreaming, of "the five supreme gods of the celestial citadel" (gsas-mkhar mchog Inga) who are the (2) transforming the different aspects of one's dream, (3) calling the dream animals to oneself THE MIRROR 7 ORACLES IN TIBE rdhin Reynolds part 2

and riding on their back in order to journey to distant places and even to the Heaven World for the sake of acquiring knowlege (a practice directly related to shamanism), and (4) absorption into the Clear Light. Prophetic dreams are especially important because they are considered to have been sent by the gods or to have come from one's inner Guru or higher self. A Lama will largely guide and direct his life by means of these prophetic dreams. However, the Lamas are well aware that most dreams arise from unconscious memories and from karmic traces (bag-chags) of past lives. The omens and signs which appear in dreams lha andthegnyan are largely may relate to everyday life or they may indicate success or failure in terms of one's practice propitiated with sacrifices of meditation (sgrub rtas). For example, the seeing in one's dream of a completely white or (generally nowadays glacial mountain indicates a purification of one's negative karma. Students regularly report symbolic) and with thefumes their dreams to their Lama during the period of their training in the practice of meditation (27). of burning juniper boughs. Also, at certain pilgrimage places a type of dream incubation may be practised, especially The gnyan are often tree with regard to the healing of diseases. For example, a deity or a spirit may appear to a Lama spirits like the Greek dryades in his dreams there and indicate to him the means to cure a particular disease. This is whose lives were bound up reminescent of the practice at the temples of Esklepios, the god of healing, in antiquity. with their trees, whereas the Furthermore, many teachings of the Buddha and other illustrious figures of the past, like klu are water spirits like the Padmasambhava, for example, may be revealed to a Lama in his dreams. These are Greek naiades who live in considered gter-ma or hidden treasure teachings and there now exists in Tibetan a large and give life to lakes, rivers, number of these texts deriving from dreams, visions and other sources. springs and fountains. These Geomancy is not only employed in Tibet to answer specific questions such as was the case klu, the chthonic spirits who with rdel mo, but there exists a more general system of geomancy pertaining to the rule over the water element relationship between man and his works, on the one hand, and the natural features of the and the powers of fertility, landscape, on the other hand. This was one of the ancient Bonpo sciences and it has also are propitiated with libations been adopted by the Buddhists. It is called sa-dpyad, "examination of the earth", and is poured out upon the earth. similar to the Chinese art oí Feng Shui, "wind and water" (28). In the view of sa-dpyad, the The klu, now identified with Tara the Nagas of Indian tradition, are shape-changers who can appear as human, as serpentine, or as half-human half-serpent. Their characteristic color is green and they are famous as powerful magicians. They live beneath the earth or beneath bodies of water in fabulous bejewelled palaces. In many ways they are reminiscent of the old pagan gods of Ireland, the Tuatha Da Danaan. The daughters of theWu are very beautiful and enchanting and occasionally they mate with human beings. Like Kekrops, the first king of Athens, who was half-serpent half-human, certain klu-rgyal or Naga kings became the ancestors of various local dynasties in Tibet. Thus the cult of the klu or Nagas very much resembled the chthonic cults in ancient Greece as recorded in Pausanias (30). The precincts around the Bonpo gsas-mkhar and the corresponding Buddhist mchod-rten or sfupa are sacrosanct and used only for the making of prayers and offerings to the gods. The principal difference in practice here between the Buddhist and the Bonpo is that whereas the Buddhist circumambulates the stupa clockwise, keeping the monument always to his right in imitation of the path of the sun, the Bonpo circumambulates the gsas-mkhar anti­ clockwise, keeping it always to his left. This is because the Bon tradition retains many elements of the old pre-historic matriarchal religion. According to the Tantric practice in both Buddhism and Bon, male energy revolves clockwise and female energy revolves counter­ clockwise. Since ancient times gsas-mkhar ana mchod-rten have been built on the various power spots of the Tibetan landscape as determined by geomancy and this practice serves to harmoniously link and integrate the energies of sky and earth. These power spots are Sorcerers' Dance connected with ley-lines. The same principles were operative in the erecting of early Christian Churches in Western Europe. They were often built above places of power and not earth is alive, a living breathing organism, an earth goddess called Sayi lha-mo, corresponding infrequently atop the foundations of pagan shrines and temples. In this way, the new religion to the ancient Greek Gaia. And moving through the earth is a vital energy or breath, dbugs, subdued the wild telluric energies of the land, bringing them into integration with a higher which creates the natural features of the landscape. It raises up mountains and carries water spiritual order. For example, there exists a legend that the land of Tibet was once a gigantic along its courses to the sea. Without this vital energy, the land would be dead. This energy rock, as Tantric Master Padmasambhava erecting and consecrating stupas at the key points is exhaled through the surface and inhaled toward the depths of the earth. It is ever pulsating of her limbs at the borders of Tibet. This subdued her and held her in place. This action by expanding and contracting and it is what makes the land fertile and inhabitable. This energy Padmasambhava, as well as subduing the local gods and demons, permitted the spreading is sometimes spoken of as the breath of the dragon and these dragon veins are like a network and establishing of the Buddhist teachings in the land of Tibet. of nerves. Elevations in the ground are a sign of its presence. In term of any site one might consider, this energy should be concentrated by means of the surrounding hills to the left and There exist many signs or indications of positive or negative energy to be read by the Tibetan the right: otherwise it will scatter and dissipate. The rapid movement of water along a straight geomancer in the configurations of the landscape. For example, a road to the southeast will fine will carry off this energy, so straight lines are to be avoided. Therefore, it is very important bring friends and good fortune, whereas a road to the northwest will bring evil spirits. A spring that any house, temple, or shrine be correctly oriented in a harmonious relationship to these below the house will be bad because this will be like a vase with a cracked bottom and a spring earth energies which flow through the landscape. When a Lama is called upon to select a above and behind the house will also be bad because this will be like the shedding of tears: site for a house or a temple, ideally there should beatali mountain behind, hills on either side, whereas a spring to the left or the right of the house will be good. Inauspicious features in and two streams converging in front. Surveying the natural features of the landscape, he the vicinity of the house must be balanced by the opposite, like water being opposed to fire, looks to discern the presence at that site of the four guardians of the earth (sa yi bsrung bzhi): and so on. Negative or inauspicious characteristics in the landscape may be removed by (1 )To the east, a white path or whitish rocks or cliffs indicate the presence of the white tiger erecting stupas, Buddha images, mani walls and so on. When a site is chosen for a building, (stag skya-bo). The mountain in the east should not be as high as that in the north, and in then there exist various tests of the site and the soil to be made by the Lamas. For example, the east no ravines or other lines should cut across the valley (2). To the south there should the Lama may conduct a Ito-phye brtag-pa, or an examination of the serpent-bellied earth be a stream or river or some other body of water, as well as the flourishing of green vegetation. spirit. A chessboard pattern of 360 squares is laid out at the site and a drawing of a chthonic This indicates the presence of the turquoise dragon (gyu 'brug). The stream should run into serpent deity is made inside of this, with its head in the east and its tail in the west. Certain an open valley and should not disappear into the earth (3). To the west there should be no calculations are made to determine the precise location of the power spot. A hole is dug there pitfalls or obstacles along any path found there (4). And to the north there should be the bare and if any defects are found, they are removed and the site is purified with mantras. A gter rocks or cliffs of a mountain resembling the back of a tortoise - this indicating the presence bum or treasure urn filled with relics, mantras and precious stones, etc. may be buried there of the great black tortoise (rus-sbal rgya-bo). The top of the ridges may be jagged, but they by the Lama in order to invoke the blessings and aid of the chthonic spirits - the klu and the must form a solid mass, and not be like gaps between teeth, because these would be the teeth sa-bdag. of the god of death (gshin-rje). The streams should have their source in that direction, but Not only is geomancy under the patronage of Manjusri, who corresponds to Apollo, but also the flowing water should not be obstructed or overly agitated. When these four guardians are astrology. It is said that at the beginning of the world, Manjusri emanated a gigantic golden present, the land is perfectly endowed. tortoise which swam about the surface of the cosmic ocean. Then taking his bow, he shot According to the Bonpo tradition, the mountain to the west is called the lha ri, "the mountain this tortoise with his arrows. Dying, it vomited smoke and fire, and rolling over on its back, of the gods", and on this should be erected a gsas-mkhar or small shrine to the local gods its body became the surface of the earth. From this tortoise derived all the elements of and spirits who are active in the area. A consecration ceremony is performed and colored existence. From its head in the south came the hot breath of fire and from its tail in the north wool cords tied to the top of the shrine extend into the four directions. These serve as came the cold fresh waters. From its head came fire, from its flesh came earth, from its blood conductors for the energies of the celestial gods, thegsas or lha, which are invoked and which came water, from its nerves came wood and from its bones came metal. Thus the five descend from heaven. In the ancient Bonpo cosmology, the world consists of three zones elements came into existence, but these are not elements in the sense of modern chemistry, inhabited by various kinds of wordly gods and spirits (Gr. theoi and damimones) - the lha but rather they are modes of the manifestation of energy. inhabit the atmosphere and the heavens, the gnyam inhabit the surface of the earth, and the Jo tin ^Reynolds klu inhabit the underworld. This division is reminiscent of the ancient Greek distinction All the bibliography and footnotes will be published between the heavenly gods, the theoiòuranioi, and the nether gods, the theoichthnioi. There within the last part, in the next issue. To be continued exist different cults with respect to these classes of gods and spirits (29). For example, the in the next issue THE MIRROR 8

The World of I

Paolo first heard of Namkhai Norbu Rin¡ teachings in India and Nepal in 1968. Th( Lama living in Rome. On his return to Ita Tivoli. At that time he was unable to pers until 1976 that Rinpoche finally began attended his first retreat in Subiaco. Paolo feels that the most important of the one he attended in Nepal in 1984 when Ri Life Practice of the Dakhini Mandarava an him a most extraordinary and illuminatir Paolo has made more than three hundn Italian National TV network, as well for mi invited to show his films at many internati prize for the Best Reportage at a Moscov His latest production made together with Shang-Shung Edizioni, was called "Lama about Namkhai Norbu Rinpoche's journey working for the preservation of Tibetan c continuous effort during which more th wishes to convey his gratitude to Fab members of the Dzogchen Community w

Photos by Yeshe Namkhai Rinpoch 9

Paolo Brunato

npoche when he was following Dharma 1ère he was told that there was a Tibetan taly he met Rinpoche for the first time in rsuade him to give teachings. It was not i to give public teachings and Paolo ie many retreats he has followed was the {inpoche received the Terma of the Long nd transmitted it to all present. It was for ing experience. red documentary films for RAI TV, the ìany European TV stations. He has been tional film festivals and was awarded the )w Film Festival. h Fabio Andrico and in association with a Around the World". It is a documentary ìvs around the world giving teaching and culture. It is the result of three years of han 75 hours of film were shot. Paolo bio Andrico, Fulvio Rossi and all the who gave their support to this project.

he, Fabio Andrico, Paolo Brunato. THE MIRROR 10

THE FOUR NOBLE TRUTHS AND THE EIGHTFOLD PATH Gianni Dejure

those who like my work show, through their attitude, that they take into account the spirit of it, not only the matter. Iwillneverforgetthe attention and love given by a young Indian lady to a small statue of mine of Sakyamuni Buddha during a retreat in England. But many others have also honoured my work with their pure minds, free from prejudice and specula­ tion, and I want to take this opportunity of saying "Thank you" to all of them. Should I tell you my hopes? One is to see all the wonder­ ful projects Rinpoche is Often I've been asked to talk the petroleum shortage put working on become true, about my work. It seems an end to my brilliant caerer participating in them with my that it needs to be explained. in the data processing world. work and being able to make Every time I have been asked I was 'fired' and found my­ a living out of it. I have been puzzled by the self, overnight, without a job I have two more requests to question: "What do people or hope of reinstatement, as make through "The Mirror": want to know about my I was considered too old, at majestic Thai Buddha, who­ Musee Guimet. Although my statues are copies of ori­ work?". Of course rather a 36, to be a data processing se ineffable smile and elegant they come out of the same ginals which are the results lot could be said, but as a business engineer in a highly attitude gave him such a no­ One of the matrix, none of them, in the of a careful preliminary re­ matter of fact, my work is not competitive context. The ble aspect that I felt stupefied end, will be identical. search, because I do not in­ mysterious: it can be seen, it marketing school I attended with admiration. I said to reasons I like What is important is the fi­ tend to reproduce whatever can be touched, it speaks for later on, in order to retrain myself: "My God!" two orthree nishing. Theworkoffinishing falls into my arms. The origi­ itself. Well, this work first of myself, confirmed my intima­ times, almost breathlessly. I my work is that will decide its price. Raw nals must be of good quality. all is an act of disobedience, te, firm belief that our so cal­ spent days and days of my materials are scarcely taken The preliminary research is next a search for everlost led "Liberal Avancée de life trying to reproduce that through it I met into account. As far as the not easy, because high innocence and last but not Consommation" society was strangesmile, which seemed materials are concerned, the quality pieces are at least least, an attempt to love and on a bad course, having lost to be beyond time. I tried to the Four Noble little and medium statues are 50 years old. Most of the live better. I have always its common decency. catch it. I came to the con­ made of a product which co­ existing pieces are at present believed, and I still do, that a As usual, we think that so­ clusion that behind this smile mes from Germany, similar Truths and the in the hands of private col­ task done with care and dili­ mething has to be changed- there was something to di­ to the sort of ceramic used by lectors. Is there among the gence, with love and perse­ it has always been the same scover. I bought myself some dentists, that the distributors Eightfold Path, readers of "The Mirror" a verance, will justify itself and through the ages. But it ne­ books on Oriental Art, with in France call 'Staturoc'. This holder of statues with subli­ find its own reward and ac­ ver occurs to us that if there is beautiful polychrome images product has the advantage and later on my me features? If someone complishment. something to be changed, it and I literally plunged myself of being perfectly neutral and among you is moved by this My dissatisfaction with so­ might be us. So, waiting for into the discovery of Buddhist of not producing those pesti­ Master announcement and would ciety is based - not on a this change to happen, I re­ Thai art through the centu­ lential vapours that are har­ like to collaborate, I can be refusal of conformity - which membered all at once that ries. In this way I learned mful to one's breathing, unlike Namkhai reached at: can be acceptable when it is when I was a student I had aboutthe innumerable styles some resins sold today, that decent - but on my refusal to attended 'Beaux Arts' in Pa­ of this art and its evolution are risky to use. This product participate in the "system" ris, for more than one year. I through places and time. A Norbu is sold only on retail in Fran­ Atelier Tashi Shok and its surrounding waste. started to sculpt again in peerless explosion of artistic ce, and is very expensive. 6 rue Montgolfier As long as a child dies of order to keep myself busy invention. Unfortunately all Rinpoche So I would like to make a 93500 PANTIN Paris starvation on our small pla­ and within a few weeks I this did not improve the quality request: is there anybody, tel: 48430540 net, our "system" doesn't "gave birth" to a bust of Ju­ of my sculpture's smile. Then, especially in Germany, who grant the slightest relief to lius Caesar, then one of Au­ finally I understood that it was of application. It strains my could send me information Needless to say, the piece the suffering of humanity and gustus, not to mention Cali­ necessary to penetrate the eyes and cannot be done in about whether it would be will not in any way be at risk we are inclined to become gula, whose demonic glance meaning of this smile. any way but standing solita­ possible to buy it in bulk and and it will be given back unsatisfied and also cruel. became the cause of his de­ Since then I've been on the rily. Movements must be cheaper? If so, please let me undamaged three weeks la­ But I'll leave to others the struction. I couldn't stand Path. Little by little I homed in precise and slow. There is know. Thank you! ter matched with its double, task of enumerating the de­ this gaze any longer, so I on Tibetan Tantric Buddhi­ no room for automation, no For the big statues I've found which could make one of ficiencies of our samsaric suddenly decided to bring sm, Vajrayana, and then on machine can be used in any nothing better to use than your friends happy. society, this is not my purpo­ things to a head: in a sort of the living teaching of my circumstance and each pie­ white cement, Lafarge mixed se. My purpose is to refuse murderous rage, I settled his Master, the refined gold of ce must be carefully treated with sand and alabaster gra­ Edited by: my complicity. That's all. hash with a hammer. Then I the wisdom of many lineages in all its details. The golden vel, in other words a sort of Nina Robinson and One of the reasons I like my allowed myself a break from of wise men. That happened leaves are laid one on top of 'concrete'. Naomi Zeitz apparently by a mere chan­ work is that through it I met the tyrant, and went to the the other, often 3 or 4 times, One of the great joys that my ce. I remember that the Ma­ the Four Noble Truths and Musee Guimet, with little idea in order to obtain a perfect work gives to me is that in the ster encouraged me to conti­ the Eightfold Path, and later thatthisday in June would be brilliance. Each time I must end the formless matter sur­ nue with this work, not only on my Master Namkhai Nor­ a turning point in my life. repaint, go over the same renders and delivers its as an aesthetic research, but bu Rinpoche. And it is throu­ For the first time I was struck details, polish and polish reward. Then another mi­ also to make a living out of it. gh his living teaching that I by Oriental aesthetics which again. No piece will come racle takes place: the captive I remember listening to him finally succeeded in putting I had never met before. So­ out of my hands if it doesn't image gets free, flies away to with veneration, and under­ some order into my confused mething peaceful emanated mean anything to me: if it the ten directions, carrying took the task full of enthusia­ search for freedom. A lot from those sculptures, espe- doesn't recall to me the first through the world our hope to sm. My work is exhausting in still has to be done! ciallyfromtheirfaces. I found impression I had when I saw see our wishes become true... the long run and needs a lot By the end of the seventies myself sitting in front of a the Buddha statue in the Also I am delighted when

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MIND AND MENTAL DISORDERS IN TIBETAN MEDICINE from "Tibetan Medicine, a holistic approach to better health" Dr.Lobsang Ragpay, Dharamsala

disease. their tradition. Discussions Traditional Asian philo­ in which it moves, and the In terms of psychopathology, and debates were held at sophical-religious and me­ movements or currents within the classification of nervous Samye, and seven Tibetan dical systems of thought these channels. The under­ and mental diseases occurs youths were chosen to ma­ share fundamental belief in lying energy is conceptuali­ within the major medical tex­ ster the accumulated medi­ the existence of a vital force zed as the life source, often ts. Psychiatry, in the Tibetan cal knowledge. (Among or energy that pervades the symbolized by semen, which view, is one aspect of the them was one of the most human organism. Termed is the "seed" of all forms the medical system as a whole. celebrated of Tibetan phy­ prana in Sanskrit and ch'i being takes" (Rao, 1979, Concepts of etiology, metho­ sicians, gYu-thog-Yontan by the Chinese, this life for­ p.53). It permeates all things ds of diagnosis, and means mGon-po (786-911). This ce moves in channels throu­ and yet is in itself not defi­ of treatment are similarly time, the Chinese repre­ ghout the body, underlying nable. "But in its own es­ applied to diseases of both sentative remained in Tibet the psychophysical process. sential and inalienable natu­ body and mind. Medical to serve as the royal physi­ This energy is said to dissol­ re, it is 'zero', 'naught'. It practictioners are trained to cian (Rechung, 1973, Fin- ve in death, to be blocked or lacks the dimensions of exi­ recognize and treat mental ckh, 1975). disrupted in disease, and to stence, and is thus not gra­ disorders as well as physical be channelled or controlled sped" (Rao, 1979, p. 13). The most fundamental of ones and there is no distinct in the practice of meditation. The channels in which this the Tibetan medical texts is class of specialists in the tre­ A similar energy has also energy moves are termed the four-part, 156-chapter atment of psychopathology been postulated by western nadis in Sanskrit and tsas in rGyud-bzhi . The rGyud- within the the medical pro­ practitioners of such thera­ Tibetan. These pathways bzhi , whose full title tran­ fession. pies as bioenergetics. make up a kind of psychic slates as "The Four Secret Both prana and ch'i have nervous system whose ana­ Oral Tantras on the Eight come to be equated with tomy is well known to all Fundamentals of Tibetan Branches of the Medical such phenomena as the practitioners of Tantric me­ Medicine Tradition", is a re-working breath, air, wind or creative ditation. The Chinese also of a Sanskrit text, xheAmrita force, yet in a more accura­ postulate the existence of A. History Astanga Guhyopadesa te sense these are only as­ energy channels in the body sible without an appreciation lack of insight, etc.) are seen According to historical sour­ Tantra, which is thought to pects of a more universal through which the ch'i mo­ of the character of these as the ultimate underlying ces, Tibet first opened its have been compiled in the energy. "All forces of the ves (these channels are pranic currents. causes of both physical and doors to the cultural and reli­ 4th century A.D. (Tsarong, universe, like those of the usually referred to as "meri­ Systems of Psychology mental diseases, and it is only gious influences ofthe socie­ 1979). The original Sanskrit human mind, from the hi­ dians"). Tibetan concepts of perso­ through the practice of medi­ ties surrounding it in the 7th work is no longer to be ghest consciousness to the The movement of this ener­ nality derive from two major tation that these afflictive century A.D. The Tibetan found, and there remains depth of the sub-conscious, gy within the channels of the branches of the Buddhist factors can be rooted out and alphabet (1) was adapted not even a reference to it in are modifications of prana. human organism is termed texts: the tantric teachings destroyed (Goleman and from the Sanskrit during the the Indian medical tradition The word prana can there­ vayu in Sanskrit and rlung in on the nature of mind (parti­ Epstein, 1981). Threeafflic- reign of King Srong-btsan- (Dash, 1976). fore not be equated with the Tibetan. The word vayu is cularly those termed "Highest tive mental states in particu­ sgam-po (627-649) and the The rGyud-bzhi remainsthe physical breath, though derived from the root 'va', 'to Yoga Tantra") and the sutra lar are singled out as the ro­ first translations of Indian and most popular, widely stu­ breathing ("prana" in the breathe' or 'to blow', which system of Abhidharma. The ots of all unwholesome sta­ Chinese Buddhist texts were died, and frequently com­ narrowest sense) is one of refers to the motive power of tantric teachings emphasize tes of mind; desire or attach­ begun. The process of inve­ mented upon Tibetan medi­ the main functions in which 'prana '. The 'vayu con­ the spiritual and emotional ment (grasping after pleasant stigation, translation and cal text. this universal and primor­ trols the bodilyfunctions; and aspects of mind, with parti­ objects or experiences), ha­ preservation of Buddhisttea- It is divided into four parts; dial force manifests itself." thus each has its own place cular reference to subtle sta­ tred, anger or aversion (pu­ chings continued into the 13th the first or Root Treatise (Govinda, 1960, p.137). and duty. Health, essential tes of consciousness that shing away or avoiding century, at which time it was (which contains an overview Breathing serves as a me­ for the yogin, depends upon manifest during death, inter­ unpleasant objects or expe­ curtailed due to both the ofthe eight disease groups: ans of extracting this energy keeping each vital-air normal, mediate state and birth, and rience) and ignorance or Moslem invasion of India (and bodily diseases, childhood from the environment or its own channel of opera­ that are specifically cultiva­ confusion (not clearly under­ consequent destruction of diseases, female diseases, (Evans-Wents, 1958, tion" (Evans-Wents, 1958, ted in advanced meditation standing the nature of a gi­ Buddhism) and the ascen­ nervous diseases, wounds, p.126), and thus control of p.132). practices (Lati and Hopkins, ven object or experience). dance of Genghiz Khan in poisoning, diseases of the the breathing process in The Tibetan tradition has 1979). Mental health is defined as a China. The centuries of cul­ elderly and infertility); the meditation is one means of probed, explored and de­ The Abhidharma is a system mind free from the influence tural transmission brought second or Explanatory Tre­ affecting the movement of scribed the complex patter- of psychological theory deri­ ofthe afflictive mental factors, medical theories and. practi­ atise (which further classi­ prana. n of this energy as profoun­ ved from moment-to-moment and that is the goal of the ces to the Tibetan people fies the range of diagnosis, process of meditation. For along with religious teachin­ The Chinese view this con­ dly as any. Both medical and observation of the workings treatment and disease); the those who have not realized gs. Some ofthe mostfamous cept similarly. "Anotherfun- religious texts lay a strong of the human mind in medi­ third or Treatise of Instruc­ this goal, a certain amount of of the early translators and damental concept under­ emphasis on these currents tation. It describes the make­ tion (which describes each mental disharmony is inevi­ religious leaders were also lying Chinese medical and of psychic energy, and much up of the mind as a constel­ disease in detail, including table. In dealing with pro­ accomplished masters of psychiatric theory is the ho­ of Tibetan psychiatry and lation of wholesome, afflicti­ a section on nervous and blems of mental disturbance, medical theory. listic and dynamic theory medicine is concerned with ve, and neutral mental factors mental disease); and the Tibetan medicine recognizes The origins of Tibetan medi­ accounting for both health the manifestations and tre­ of perceptual, cognitive and Fourth or Final Treatise the imperfection of the cine may be traced to a me­ and disease according to atments of disruptions or affective qualities, and goes (which describes methods unenlightened mind and does dical conference organized traditional formulations whi­ blocks in the flow of prana . on to analyze the radical re­ of diagnosis-questioning, not seek to accomplish the by the above-mentioned King ch described them in terms Whenever the Tibetan tradi­ structuring of mental contents examination of pulse and impossible. Therefore cer­ Srong-btsan-sgam-po, who oftheflowor impediment to tion refers to rlung , therefo­ that occurs through the examination of urine - and tain "less-than-enlightened" invited doctors from India, the flow of vital energy re, it is referring to the move­ practiceofmeditation. Ofthe methods of therapy - inclu­ and mental influences are China and Persiato his court. through the body. This vital ment or flow of this energy three types of mental factors, ding diet, behavioural mo­ readily accepted as contribu­ Each translated a text into energy, may have any or all within prescribed pathways the afflictive factors (such as dification, herbal medicines ting factors in the etiology of Tibetan and then collabora­ of the connotations indi­ in the human being. greed, hatred, pride, envy, and moxabustion) (Finckh, ted on a text growing out of spensable for the mainte­ In fact, when Tibetan medici­ 1975). Translations of the ne is examined with an eye their mutual discussions. early sections of the rGyud- nance of life. The Chinese Dr. Lobsang Ragpay The Persian doctor, Galenos character for ch'i, which lite­ toward descriptions of mind is a Tibetan Buddhist monk and physician and has a PhD bzhi are available (Tsarong, (whose name may reflect the rally connotes gas or air, and mental disorders, it be­ from Visva Bharati University, Santiniketan, West Bengal, 1981 ; Donden and Kelsang, Greek origin of his teachin­ also contains a modifier comes clearthat what is being India, in Tibetan Medicine and Buddhist psychology. He 1977), but translations of gs), remained inTibettoserve meaning "grain" or "rice". discussed is how these cur­ has studied for many years with leading Tibetan teachers the more detailed later and has travelled widely all over the world lecturing in major as the King's physician (Re- Thus air, and food together rents of prana function in sections have not been medical schools, universities and health centres. chung 1973, p. 15). An even in the body, as symbolized health and disease. Tibetan completed. In addition to medical texts are filled with Dr. Rapgay runs a clinic in New Delhi and works closely with larger international confe­ this fundamental text, sco­ by this ideogram, collabora­ the Department of Behavioural Medicine, Beth Israel descriptions of the manife­ rence took place during the res of other medical texts tively suggest the process Hospital, Harvard Medical School, USA. He is also a Research stations of dysfunction of the reign of King Khri-srong-lde- are available in untranslated of combustion or metaboli­ Associate ofthe New York Heart Research Foundation, New bstan (800-815), with repre­ sm which creates energy" pranic flow, and Tantric reli­ York, and an elected member ofthe Council for International form (catalogued by the Ti­ sentatives from India, Kash­ (Kao, 1977, p.13). gious texts voluminously elu­ Association of Traditional Asian Medicine. He has written betan Medical Center, Dha­ mir, China, Persia, Nepal, Traditionally, prana is de­ cidate the reorganization of several articles and two books and is presently involved in ramsala, India). Afghanistan and Sinkiang scribed according to three these currents that occurs in a number of projects to promote Tibetan medicine and explore the use of Buddhist psychotherapeutic techniques attending the King's court. aspects - the underlying death or in meditation. An for the treatment of mental illnesses. Again each attendant tran­ energy itself, the channels understanding of the Tibetan approach to mind is not pos­ Published by Dr. Lobsang Rapgay, slated at least one text of Tshering House 193 McLeod Ganj 176219 Dharamsala, H.P., India. THE MIRROR 12 THE SEVEN DAYS OF THE WEEK Namkhai Norbu Rinpoche

we are speaking of Gods and Semigods. Tuesday is generally "Spiritual Day". It is also called "Day of the Buddhist Souls". It is a One of the first things to read in the Tibetan called the "Day of Male Souls", especially of warriors, because day of monks in general, not only Buddhists. Calendar is the "day of the week", to see what is Tuesday is a little 'ferocious'. What is good to do on Thursdays better to do and what better to avoid on particu lar What is good to do on Tuesdays Thursday is a good day to become a monk; to make initiations and days. I will give you an explanation of the meaning Tuesday is a good day to do military actions, to conquer, to give sacraments; to take vows; to do positive actions; to construct a assignments to generals; to do all kind of 'ferocious' actions, for Mandala; to do rituals with fire; to marry; to wear new clothes; to of the seven days. In Tibet the week begins on example ferocious rituals; to do athletic activities, matches, and sow; to work in the fields planting trees and flowers; to study Sunday, day number 1, and ends on Saturday, games of that sort; to promote a cause "actively"; to do some science - for example giving a conference about philosophy or work which corresponds to 0. banditry; to begin to reign; to make a loan; to start a family; to go involving the use of your brain; to give a teaching; to begin to reign; and live in a new place, for example a new house; to get rid of to prepare medicines; to do blood-letting or moxa; to do mo negativities, either through rituals - the type is very good - or in divination; to make astrological calculations; to prepare wine and The first day is Sunday. The planet corresponding to Sunday type different ways; to do a horse race; to do rituals with Fire; todonfu, generally to make fermented things; to build a house; to take a new is called the "Planet of the Gods" or also the " Planet of the King's (using Power), or sor-med-ba, very frequent in Tantrism; to do house and generally to do all the work connected with the house; Soul". When we say "Planet of the Gods", and "King's Soul" it moxa; to participate in a lottery, because it is possible to win. to make important sacred objects like statues; to give a name; to means it is an important day for important persons such as, for What to avoid doing on Tuesdays wear a ring and ornaments in general; to do things connected with example, a king. On Tuesday it is best to avoid becoming a monk, because afterwar­ horses and all wild animals (like taming them); to do business; to What is good to do on Sundays ds it could be easy to spoil it; getting married, because it is more do all kind of work connected with iron and metals; to give an It is good to do something like, for example, a coronation, or possible to end in divorce; taking sacraments; making a purifica­ exhibition; to make a celebration or an agreement; to make a ntu founding a Royal Palace, or to reign; to exchange something tion; placing ornaments; giving a name, a title or anything like that; (sending Power); to apply medicine; to do glorious actions and important; to receive important things; to become a monk or doing things connected with death, for instance a funeral; adopting positive deeds. On Thursdays it is especially good to do these two something like that; to prepare medicine (because usually when children, or employing new persons for the work or for other rituals: the mdos, (a ritual of the Bonpo tradition to pay karmic you prepare medicines you always establish the most favourable reasons; participating in a secret meeting; working on the building debts) and the sor, a ritual to pacify negativities. day, as this has its effect.) It is also a favourable day to do whatever of a house, or something sacred like a stupa or a statue; building What to avoid doing on Thursdays is connected with "Fire"; to put up a flag to show the sign of a nation a city; preparing medicines; artistic activities; making big meetings On Thursdays it is best to avoid leading an army against somebody; or of a reign; to make war and generally actions involving strength; and celebrations to honour divinities; making an important journey; taking an oath; making a funeral; constructing the roof of a house; to steal, if for example one wants to steal an important picture on sowing and irrigating; planting trees and flowers; showing getting rid of any animals one possesses. If you have to go to jail this day one can do it. (We must not be surprised, because all kinds Thursday is the worst day for it to happen. It is also a day to avoid of things exist including stealing. It's like when a hunter is praying artistic activities. to kill an animal); to place ornaments, not only on the body; to give birth to a son; to make a horse gallop; to tame animals; to make The sixth day is Friday a big celebration; to call for yan, the Glory (in the Bonpo tradition Friday is called "Day of the Bon", that means the "Day of Power", a big ceremony is performed, especially for the monarchs) ; to do an magic force. Friday is also called the "Soul of Medicine". artistic work; to make big commercial exchanges; to make bets; What is good to do on Fridays to do glorious actions, positive deeds. Friday is a favourable day to give Teachings; to do rituals and What to avoid doing on Sundays. honour the divinities; to do some kinds of sacraments; to honour (If one does these things one will easily find obstacles) the positive local Guardians; to do rituals to overcome obstacles It is best to avoid taking an oath, signing an agreement, a and problems arising from negative forces; to construct something pacification; making a funeral (in Astrology it's important to esta­ sacred like a stupa, a statue or a church; to make a friendship, small blish when to make a funeral, because this is something not only for or big (big is an agreement between nations and small is between the dead person, but especially for the surviving members of the friends); to sign something; to work the soil, to sow, to plough or family who sometimes still carry with them the negativities of the to harvest; to do business; to prepare medicines, or incenses and dead); beginning a new life in a new house, moving into a new perfumes; to give a title, a name; to decorate; to found a temple, house, taking a house; founding a temple (but this day is good, as a new house; to wear new clothes; todo works connected with the said above, to found a Royal Palace); starting a long journey; house, like building it, or connected with wells, pools and channels wearing new clothes (in ancient times when one needed to wear for irrigation; to do surgery, or blood-letting or moxa; to enter for new clothes a favourable day was chosen but today people wear the first time in a house; to build city walls; to work with gold, silver new clothes very often, so this is not very useful). It is a day to avoid and precious gems; to make mo divinations; to make astrological medical surgery, such as for example moxa, not so much for the calculations; to travel; to give scientific explanations; to make an indirect way of doing it, as for the direct way, especially on some important celebration; to construct a dam or something similar; to important points; irrigating some fields, sowing or ploughing fields plant trees; to reach intimate knowledge. and planting trees or flowers. One should also avoid putting What to avoid doing on Fridays together a treasure; beginning manuscripts; parting with anything On Friday it is best to avoid: making a claim, quarrelling with important (if you have something valuable, precious, and somebo­ someone; doing 'fundamental' things. It is not a very good day for dy wants to buy it, not only is it better not to sell it on this day, but someone who has had a serious disease. It is not a favourable day it is also better not to give it as a present; in the same way it is not for stealing or banditry; moving a corpse in a cemetery, from one good if you throw something out of the house). place to another; doing the practice of "transference".

The second day is Monday. something; doing business; making an important agreement; The seventh day, Saturday, is day number zero for Tibetans Monday is usually called "The day of the Nagas" or the "Planet of doing a "transference" practice; receiving the keys of a treasure; Saturday is called the "Neutral Day" and also the "Day of Children's Female Souls". doing all the pacific actions needed for growth. Souls". What is good to do on Mondays What is good to do on Saturdays Monday is a good day to decorate, to put ornaments on the body; The fourth day is Wednesday. On Saturdays it is good to open the roof of a house; to build a house; to plant flowers or trees, to sow; to prepare wine (in Tibet it's very Wednesday is called the "Day of the Yaksha" and also the "Day of to occupy a new place; to work in the fields, to sow, to plant trees; important to choose the most favourable time to do this, because the Prince's Soul". Many are the favourable things of this day, and to make a small pool; to dig a well; to make a cemetery; to work sometimes fermented wine is delicious and sometimes it is not few the negative ones. with water; to work with the Magic Force; to reply, if there is good at all); to prepare medicines (mixing the different ingredients); What is good to do on Wednesdays something to be said; to make a Long Life ritual; to perform, in the to do purification of any kind, also through the Practice; all work Wednesday is a good day to take vows, not only as a monk or nun; morning, a ritual to call for Glory; to buy or acquire animals; to make connected with Water; to irrigate the soil and generally all works to make sacraments; to give a name to a child; to travel to do astrological calculations; to engage in banditry (they also need with the soil; to do glorious deeds; to adopt a child, or employ a business; to make an agreement, important or not; to make a some space...) person to work in the house; to trade; to honour the Divinities, to do marriage; to call for Glory (ayan ritual); to take persons into your What to avoid doing on Saturdays ritual ceremonies; to make celebrations, sacraments, agreements; home to work for the family; to sow and to make irrigations; to build On Saturdays it is best to avoid leading an army against someone; to show a flag, the significant symbols; to marry; to take a new a house and do work connected with this; to dig a well looking for building a city wall; working with iron; doing a ritual sinam, to pacify house and begin living in it; to wear new clothes; to do Jud-len water; to build a new sacred thing like a stupa or a statue; to make negativities; saying important things, such as for example, "Today (feeding on the essences that strengthen the physical body). It is a an engagement connected with a treasure, such as for example to we are victorious!" or "Let's build our nation!" It is also an favourable day to reign, to govern; to give an assignment for receive the keys of a treasure; to do all kind of artistic activities; to unfavourable day for giving the keys of a treasure; giving a name, instance to a prime minister; to do medical surgery such as blood­ plough the soil and to plant flowers and trees; to do the "transferen­ a rank; becoming a monk; making sacraments or celebrations to letting; to tame wild horses; to construct a temple, a church, an ce"; to make a divination, like the mo; to practice astrology; to do honour divinities; wearing new clothes; reigning; doing moxa; important statue; to do artistic things. It is also a good day to do a things connected with death. These are the good things to be done preparing medicines; going on an important journey; ploughing mo (a kind of divination); to make astrological calculations; to do on Wednesdays, but the best things you can do on this day are: to new land; preparing a new field; making rituals to pacify negativi­ rituals to get rid of negativities and others to increase benefits; to conclude something important; to do surgery like moxa and similar ties; getting rid of animals and making big expenses; making mo call for yan, (make a ritual calling for Glory); to prepare incense; to treatments; to make a marriage and to establish important rela­ divinations; building a temple and important things; doing busi­ come into possession of treasures. tionships. It is good to make every kind of positive action. ness; making agreements; doing important things to get big gains; What to avoid on Mondays What to avoid doing on Wednesdays making shows; doing the "transference". It is never good to give On Mondays it is best to avoid parting with things; taking oaths and On Wednesday it is best to avoid becoming a monk (even though anything on Saturday but it is always good to receive. In Tibet, things like that; doing things connected with death, for example it is good to take vows, this means it is not good for a person who before the Chinese came, offices were always closed on Satur­ funerals or preparing tombs; leading an army to war; becoming a has to renounce and make changes as in the case of for a new days, like here on Sundays, because when offices work they need monk or a nun; starting a journey; doing "ferocious" deeds; doing monk). It is also best to avoid preparing wine; changing the position to spend money, and Saturday is not good for expenses. That is the type of rituals to pacify negativities, and also performing the of a corpse in a cemetery; parting with importantthings, for example why it is called the "Day of Children's Souls", because children are ritual ofjyinseg, (the ritual of Fire); making a horse race; wearing a particular object one cares for very much and wants to give as a innocent, they don't have many concepts, so for them it's a good new clothes (but it is considered good to prepare them, like cutting present or to sell. One should also avoid preparing medicines; day, unlike for adults who generally have to do many things. out and generally working with clothes). stopping water courses, building dams; making war, leading an Sometimes we also say "Saturday is lame". "Lame" means not army to war; engaging in banditry because on this day the police being able to walk normally, so it means it is very easy to fall into The third day is Tuesday. may shoot. On Wednesdays it is especially unfavourable to do negativity, that is why it is difficult to do things on Saturdays. In Tibetan Tuesday is called migmar, mig means 'eyes' and mar rituals to get rid of negativities, and generally all ferocious actions. means 'red'; so we call it "red eyes". It is called the "Planet of the Semigods", while Sunday is called the "Planet of Gods". Regarding The fifth day is Thursday. Extracts fromTeachings on Astrology, Rome 1982 the Elements, Sunday and Tuesday are both Fire days, that is why Thursday is called the "Day of the Bodhisattvas", that means THE MIRROR 13 Lama Tenzin Wangyal inTexas Spring 1990

In the spring of 1990, Tenzin Wangyal came to visit Houston, Texas, at the invitation of Anne Klein who teaches at the Department of Religious Studies at Rice University.

RICE Rice University Houston, Texas

On three consecutive evenings Tenzin Wangyal gave teachings at the Yoga Center of Houston and was able to introduce a number of very interested people to Dzog-chen, teaching practices from the Akhrid cycle, and Shang-Shung sNyan rGyud. He also taught two classes at Rice University. In the first, an interdisciplinary lecture course on Asian culture, he discussed the early history of Bon and his own studies at Dolangi. The second class was a seminar on Buddhist theories of perception; it had focused on basic sutra ideas of conceptual and non-conceptual thought, especially the way in which Gelukba finds conceptual reflection to be an important part of meditation practice. Tenzin Wangyal spoke to the class about Dzog-chen's very different perspective, drawing in part from a text containing Geluk critiques of Long-chen-ba (the dbU ma chos dbying , "Reality of the Middle Way" by Geshe Denma Ngawang Cho-rag). The three hour class was enormously important to the students, acquainting them with the extensive range of Tibetan Buddhist thought. Student evaluations in both classes enthusiastically praised Tenzin Wangyal's participation with them. During the same visit Tenzin Wangyal began to tell me about a Bon-po collection of Dzog-chen texts called the Gal mdo tshad ma . Dating from the 10th century and said to be a rediscovered text from the 8th century, it has the unique feature of being a debating text on certain practical aspects of Dzog-chen. When Rice University granted me some research funds for the summer, I invited Tenzin Wangyal to come to Houston to work on this and other materials, and to continue to teach Dzog-chen practice to students in Houston. To my surprise and delight he was able to make time in his busy schedule to come here for two weeks in August. During this time we read the second of the Gal mdo texts known as The Sun Cycle of Important Sutras and Tantras Ascertaining the Essence of All Things (Bon thams cad gyi yang snying gtan tshigs nges ba'i gal mdo tan tra nyi ma'i khor). In addition to its interesting debates, this text is a treasury of poetic quotations from even more ancient writings, most of which apparently no longer exist. In celebration of our summer's work we would like to offer a sampling of ancient verses cited in this text of the Gai mDo Tshad Ma.

From The Totality of Samantabhadra's Mind Tantra / am the great self-arisen naturally abiding one (Kun du bzang ba'i dgongs pa thig la'i rgyud ): 78.6 Known from the beginning as the origin of all things. From The Treasure Source which is an Ornament of In conceptualizing faults and features of samsara You, strenuously seeking me and yearning for me, Presence (Rig pa rgyan gyi mdzod phug) : 121.2 and nirvana Fatigue yourselves; even over many ones you do not Since conceptual minds do not influence Ignorant erroneous conceptions differ from primordial find me. The five doors' clear unceasing senses, wisdom Understand that neither moves from the mind-base of This nature of mine is unique among all things, all. Within the essential basis, these are not two. not comparable to what is not me or what tries to be Such is the superior method of setting the mind. me. From the same text: 91.5-6 From The Scripture ofthe Blissful Samantabhadra (Kun Once hatred is renounced, love cannot be discerned From The Dance of the Svastika Tantra (gYung drung gar bzang bde ba'i lung) : 123.5 The single nature of the mind renounces nothing dbang rgyud) : 114.4-5 This Great Completeness, distillation of the essence, Once ignorance is renounced, wisdom cannot be This primordially existing essence, Is not ascertained as one, it is many. discerned Unrealized because we are unaware, Not being many, it dwells as one The single nature of the mind renounces nothing Is clearly seen once instruction is given Separation of one and many does not exist; As one whose face is unseen E ven its nonexistence is beyond saying "non-existence " Once desire is renounced, generosity cannot be Sees it when given a mirror. And this very convention of saying "beyond" discerned Was never mentioned by Shen-rab. The single nature of the mind renounces nothing From The View which Burns like Fire Scripture (Ita ba me From the same text: 101.2 Itar 'bar ba'i lung) : 120.4 From the same text: 125.5 When everything is realized as Buddha In the mind of Samantabhadra, These phenomena, without a base or root, Meditation and the view do not exist apart Howsoever they are imputed, so they appear, Experience called "present" or "absent" is erroneous. This very meditation is the superior view. Just as the six beings see water six ways. That one excludes not the other is the ultimate excellence Buddha is neither found in meditation Clarified without effort, neither ascertained nor From The Essence That dwells like the Sky Tantra Nor lost in lacking meditation conceived. (sNying po nam mkha Itar gnas pa'i rgyud) : 108.1 Continously remain in non-distraction

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THE CALIFORNIA COMMUNITY 1LS3L

There were 25 to 30 of us from California (including six Gakyil members) who travelled the 3,000 miles to attend the Tsegyalgar retreat in Massachusetts. During the retreat we met five times amongst ourselves and MAIL once with Namkhai Norbu Rinpoche when we discussed ideas and asked for some guidance on how to proceed. Here is a brief overview of the outcome: Community Spirit: Although we would like many things, we want to put first things first. We want to proceed slowly and surely. All agreed that the basis for any type of collaboration with land and business ventures begins with sharing, working and playing together. We want to make group practices and retreat weekends a focus for the coming year, to proceed in getting to know ourselves and each other. Out of this more cohesive Community, we wish to move towards doing our future projects. Land: We are selling our land in Cazadero with three considerations in mind: ÄustmCia 1 Receiving a fair market price; 2 Expediency of sale so that we may be of economic assistance to other Communities while there is need; A night of lightning and rain 3 Attention to the land's ecological fate. The land has tripled in value within the short time we have owned it. It has been a great investment but there have been too many I have just finished reading the latest edition of "The bureaucratic problems in developing it for Community use. Mirror", feeling overwhelmed as I customarily do when reading of the formidably energetic activities of the Finances: When the land sells, we will give Norbu Rinpoche 25% of the profit. This we expect to be in the Dzogchen Community, not only in Italy but throughout area of $ 40,000-50,000. At that time we expect to be in a position to lend additional funds to Merigar and to the world. It brings home to me, what? More than help Tsegyalgar. We have just borrowed $ 10,000 that will be repayed when the land sells. This money goes anything, it places in perspective and clarifies for me the to Merigar ($ 7,000) and Tashigar ($ 5,000) immediately to help meet expenses. very nature of what constitutes community, what con­ Future land: We would like another parcel of land in California suitable for group endeavours and private stitutes participation. retreats. In discussing our ideas with Norbu Rinpoche, he made clear what qualities the next piece of land As a member of the Australian Community who has should have. Foremost, it should be accessible to practictioners. The land need not be large. Just that it be been exposed to the Precious Teachings of our Master easy to get to, a quiet place for private retreats and group practices, without the hassels with neighbors and only two and a half years ago, it is only now that the frenzy officials which the North American Communities have been plagued with. triggered by the initial impact has waned, to be replaced by a more balanced approach to the Teachings and to Norbu said that when we were ready, we could build a dark retreat cabin (which many are interested in as a practice in general. On first exposure to Rinpoche I tried future goal) using information from Conway. desperately to seize the Teachings as if they were to be The old military installation in San Francisco, named the Presidio, may be leasing space to non-profit groups. appropriated for my personal salvation almost at the cost We are exploring the possibility of developing a city center there which would be shared with other Tibetan of life itself! Needless to say, these attempts failed Cultural groups. Norbu Rinpoche said that this is fine as long as the Tibetan groups don't partake in political dismally, albeit not without (melo) drama; instead, I activities, which might jeopardize Norbu Rinpoche's ability to act in Tibet and China. found myself floundering in a welter of experience, the Publications: We want to continue to support translation projects here, in collaboration with the Shang-Shung nightmare, the phantasmagorical, the bliss and the de­ Institute. Also, Norbu Rinpoche suggested to prepare pamphlets from sections of transcriptions and tapes spair of an emotional outpour whose roots had lain in murky, subterranean depths for three decades, and which would include the general view and exclude practice methods. Such pamphlets would be suitable for more. The experiences, need I say it, were anguished the general public and could spark interest without affiliating with Buddhism or any other label. and painful. Yet, in the descent, a shaft of light always There will no longer be a California newsletter in its previous form. At this time it is more important to penetrated the darkness, always providing a depth of consolidate and focus on our splendid international paper, The Mirror. We will of course send out regular news illumination. Thus, through a hefty initiation into expe­ bulletins. rience, was I reborn into life and the human race. Until The next Gakyil meeting is September 9. Everyone is invited. The new Gakyil will be decided at that time. that time I had drifted hazily in a twilight realm. Norbu Rinpoche stressed that the new members we choose should have enough time to fully participate and And yet, still there lingers this sense of being somehow the ability to be active and responsible, as well as flexible in communication and collaboration with other on the periphery. Is it mere justification, mere rationa­ individuals and other Gars. lization of a fear of commitment and a grasping to ego that makes me cast away the early dreams I harboured As we deepen our focus of what we want to do amongst ourselves, collaboration then is defined as the for more overt partecipation in the stated objectives of willingness to work and practice together regardless of whether or not the master returns. the Dzogchen Communities that I have contacted through various individual members on the two retreats I have attended in this country, and through the published newsletters I have seen and read? A doubt remains, an uneasiness persists, perhaps a form of as yet amorphous yearnings which will later gain clear definition. For the efforts, the accomplishments of Dzogchenpas throughoutthe world I have an overwhelming admiration- accompanied by a firm, grounded awareness that for the Merigar time being at least, my capacities, my limitations keep my Zambia activities within the bounds of the smaller, immediate Dear "Mirror" and friends in Merigar, community of which I am a part, living out my daily existence here in the bush of Wat Buddha Dhamma, in Greetings from Zambia, where I have worked now for ABOUT ME ... LOUISA the heart of Hawkesbury River sandstone country in two months. Last Christmas I had a chance to attend Dharug National Park, a drive of two and a half hours the retreat at Merigar and I do have good and warm I don't think it possible to communicate from Sidney in Australia. It is to this small community of memories of this time. There was so much sunshine, my experience with the Teaching, I think fellow practictioners, fluid in membership with a few that it was a miracle after cloudy, gray and rainy Finnish I can't do it, but anyway I am happy I hardy stalwarts who have remained a number of years, winter weather. I especially enjoyed the meditations have this chance to "say" what was that I owe my shared humanity in the experiences we near the white stupa. The air beside the stupa was so pushing me towards it. I feel that the starting point is the same for have all encountered, many of them unpleasant and clean, bright and refreshing. Special thanks to Jean everyone: the search of my "I", the real one beyond all conditionin­ certainly unsought. This is the family which has endured Mackintosh, who kindly looked after me while I was gs, familiar or social, beyond all schemes and rules of stories written many wrangles but which remains basically loyal. coughing above her bed in the dormitory. by other people. The wish to find the "I", the "can be", has been the As I move now into a growing awareness of and appre­ I write this letter to you to make the subscription of the beginning of my story: the story that I have been writing and that ciation for Rinpoche's Teachings, I look at my brothers Mirror finally. Before I left Finland I had already "initiated" me into the wide and open freedom the Teacher has and sisters and feel my heart in them and in all we have received the two first issues. They have both given me communicated , and I can't find the words... laboured so earnestly to achieve. The Dzogchen really good moments of reading. To settle down in a It has been a path of reflection, with moments of action and moments Community seems so expansive, so beyond the cozy new country has taken quite a long time and meanwhile of complete and necessary non-activity, and some not so simple to familiarity of this immediate 'nuclear family' that I am I expect one or two issues have come out. I would be live. The dominant note has always been the certainty of our blinded when I look even at the reflections, the recorded pleased if you can send me the copies which have loneliness, and sometimes I felt it was a disaster, our difficulty in activities, of its dazzling illumination. My limitations loom been published after the second issue in April. Among "meeting" each other and making grow the compassion that alone large, thrown as a shadow on the ground of my being. other articles I will look forward to read the series of can give to the "others" the possibility to be what it is, well to be free. And yet this is humbling. I'm rescued from the grandiose interviews withLamaTenzinWangyal. Looking forward When I found the Teaching I also found the possibility to live my spectresofmy ego's ambition. I've grown in responsability to hearing from you, With best wishes and lots of love loneliness together with other people and this is extremely impor­ and commitment to those around me. The Dzogchen to everyone, p ; Añonen ajv tant. I consider myself very lucky to be able to "live Merigar", a place Teachings have shown me that life is here, is lived now, where meeting means first of all improving oneself, and then being that love and care know no selection, that we are all one. Thank-you, Rinpoche, for this blessed Teaching. And I wish to express much love and thank you to all at able to improve the whole world (let's do it! Awareness and compas­ thank you, Fabio, for saying "Don't be Shy!". Merigar. This was a wonderful retreat, and for the first sion must rule!). Here we are at a starting point, and I want to thank time I was an International Dzogchen traveller. I was Namkhai Norbu Rinpoche who made possible the existence of Merigar. My "thank you" comes from all the people all over the world always comfortable, welcomed and taken care of. It Susanya is true that we can travel anywhere in the world and be gathering here to "meet" each other in a true sense. at home in the Dzogchen Community. Please come to Luisa Vattucci Conway soon. Much love, Sara Renner I THE MIRROR

Spdin A SAND MANDALA IN MAJORCA NEW COMMUNITY IN RUSSIA For the visit of H.H. the Dalai Lama by Alba Papini Greetings to the Master and to the Dzogchen Community! Dear "The Mirror", we are a group of followers of BOX Dzogchen Teachings in Buryatia (Transbaikalia). Many of us arrived here many years ago in search of Buddha Dharma. We practice some Vajrayana Teaching. It was about two years ago that we became ac­ quainted with Dzogchen Teachings through Rinpoche's books ("The Crystal and the Way of Light", "Talks in Conway" and others). Those who have perceived the Path with all their hearts and have chosen it as their Primary Practice, have formed a Dzogchen Community "Baikaltsogar", 24 HOURS IN THE DARK RETREAT but we hope Rinpoche will give a name to our by Rosanne Welsh Community himself. Now we appeal to your Before, while going home after receiving Teachings, I newspaper and to the all-world Dzogchen Sangha could always feel the difference between ordinary life for help in receiving necessary information and and the days of the retreat, but this time, coming back from the inauguration of the Shang-Shung Institute by books to understand and to practice the Teaching the Dalai Lama at Merigar, I read in a newspaper that he properly. We need manuals on Semde, Longde would be coming to our small piece of earth in the sea, and Mannagde practices, explanations on Tun Majorca. It would be possible to meet him again, no with illustrations of corresponding mudras, the separation - everything was perfectly interwined. Each text of Ganapuja (in Tibetan) with explanations on person is in each place for a special reason and there the ritual part. We have sent a letter to Rinpoche are no boundaries for the Teaching. and we also would like to contact you and other His Holiness was to be in Majorca for the final ceremony Dzogchen centers which would be interested in of an exibition of Tibetan thangkas from the Monastery contact with us. We would like to know about the of Namgyal, to be shown in the Church of S. Domingo in Pollenca. It was a precious opportunity to admire rules of life and training in Gakyils and the struc­ ancient representations of the Teaching. The organizer ture and characteristics of the Blue, the Red and of the exhibition, Basilio Baltasar, writing in a local the Yellow Gakyils. That is why we ask you to newspaper invited everyone to welcome the send the statutes of the Dzogchen Community representatives of Tibetan culture rather than looking Those of us who attended the summer retreat at which is necessary for registering ourselves ac­ from only an aesthetic point of view. The four monks Tsegyalgarthis year were able to spend 24 hours in the cording the legislation of this country. accompanying His Holiness also wrote about the dark retreat after receiving the teaching. I had been We have a great number of problems and difficul­ preciousness of Tibetan culture, its deep knowledge of wanting to do a dark retreat since I first heard about it. ties, so your participation would be very useful to the mind and its contribution to universal peace, as well The cabin sits in the forest (as does everything in rural us. We can translate from Tibetan and English as the present situation ofthe Tibetan people. They also Massachussetts). There are four rooms upstairs, and introduced the precious sand mandala they were and we have begun to study Italian, but corre­ two rooms plus bathroom and washing-up area constructing. sponding in English is more convenient. downstairs. When the six people in our group entered We are waiting for your answer. The exhibition opened its doors on the 2nd of August the cabin there was a general rush for the upstairs Peace and success to all of you! and a Tibetan monk explained the meaning ofthe pictures rooms because they are quieter, and because that's to everyone in perfect Spanish. We were breathless with the location of the room Norbu is rumored to practice admiration - huge and colourful representations were in. Not being fleet of foot I took a downstairs room. Our address: hanging from the ceiling to the floor of the gothic After a short orientation we closed our double windows, Seraphim Sidorov Church and there were also miniatures, perfect in the smallest detail. There were also two rows of prayer the attendant closed the outside doors and we started 26, Tayozhnaya St. flags. The church was full of people. All the people of our retreats. Novokizhinginsk the town could read the explanations ofthe pictures and When I sat down I felt as if I were floating in space. For Buryat ASSR speak to the monks preparing the mandala. the first 30 minutes I thought I saw light around the 671454, USSR September came and the Tibetan symbol of infinity edges ofthe window. Was this the memory of light, the appeared all over the island. In a very direct way, expectation of light, or a habit my brain didn't want to without formalities, the authorities of Pollenca addressed relinquish? During the retreat I felt a great spaciousness, the Dalai Lama in notices to be read in every public very relaxed and open, and very lucky to be there. At place: "In recognition of your extraordinary merits, you last, nothing pulling me in different directions, no were offered the Nobel Prize for Peace. We all feel ashamed of the suffering your people have had to bear necessity to talk, no obligations, no distractions. for so many years and we all admire your perfect attitude, Wonderful! your infinite patience, your humble demands and your The room was comfortable, with a futon ( a Japanese suggestions for peaceful paths, yourtalks for developing cotton matress), a bottle of water, and a box for food. compassion towards all beings in the universe and your When people started coming down the stairs to use the simple life-style. We decided to openly show our bathroom I knew the advantage ofthe upstairs rooms; sympathy and admiration for you and your people: we and when I had to use the bathroom myself I found out want to subscribe to your plan to build a peaceful area why the others had taken so long -1 couldn't find the in Tibet. We want your voice to be heard all over the world together with ours. We wish for your return to the bathroom! Round and round the cabin I went, fumbling Potala, in a free Tibet." His Holiness arrived on the 5th and banging into things. I advise everyone to practice of September on a normal plane, directly from the finding the bathroom with closed eyes before you start Himalayas, a 14 hour journey. The next day he met your retreat. I also advise you to be careful about the 5000 persons at Pollenca, all the children and the old food you order because taste and especially smell are people. He gave a beautiful speech on humanity and his quite enhanced. When I opened the food box I was usual invitation to communicate with the eyes, with the almost knocked over by the smell. smile, with a real collaboration between persons and What with taking care of my physical needs, doing the between nations. He invited everyone to work for invocation and the special visualizations, I felt too happiness with the only guarantee we have, our genu­ ine effort for others' happiness. On a wider level he busy; so I decided to spend the majority of my time just spoke of how rich nations can give help to the poor looking. The visualizations were said to wake you up SHANG SHUNG EDIZONI ones. Our peace of mind, our happiness and physical if you felt sleepy, but I found them tiring. I didn't want SPECIAL OFFER health, these are the rings of our awareness. to move much, or to expend any effort, so if I felt too The authorirites were present and behind the Church we tired I just went to sleep. Rinpoche said the dark retreat All videos £ 35.000 or $30.00 USD performed together a Buddhist-Christian ritual for peace. could really help your practice of the night and it did. Timeless Present-ing Kailash- From one side the Gospels, and from the other Bodhicitta, The two things I had been worried about - taking my Yantra Yoga-it&ing Refuge and Guru Yoga. H.H. invited everyone to thyroid pill on time, and my phobic fear of bugs - turned participate in the rituals and some little pamphlets with out not to be any problem. The birds were sufficient by Fabio Andrico the mantras were distributed. Then he explained what was going to happen: the precious and beautiful manda­ timekeepers, and there was only one bug. Available with the international track la of coloured sand , the work of a whole month, was to I thought I had afew hours left when the words rang out be be cancelled. All things come and go, the important "This retreat is over". I sat a bit longer and then slowly Tapes thing is the capacity to build. Now all the arena was opened my window. It was still very dim in the room. inside the two crystal vases: the ritual was finished. The Whoever wants to receive the tapes of Namkhai Norbu When I went outside the sun was an assault on my Arcibishop and the Dalai Lama poured the precious Rinpoche's Teachings or the tapes of the practice, can eyes. The retreat went much too quickly. Next time - contents into the sea. The Mediterranean sea, in spite of write to: three days. the war ships, is now empowered by a very special Enzo Terzano protection. Rosanne Welch Nastroteca di Merigar, Comunità Dzogchen 58031 ARCIDOSSO GROSSETO ITALY Specifying: Name, Surname, Address, Telephone Num­ Alba Papini ber and the Dates of the Required Teachings. ISSUE N. 6 FIRST YEAR DECEMBER. ÎWO THEMIRR KNEWS THE INTERNATIONAL NEWSPAPER OF THE DZOGCHEN COMMUNITY INSPIRED BY THE TEACHINGS OF AND UNDER THE SPIRITUAL GUIDANCE OF NAMKHAI NORBU RINPOCHE Direct Communication ABOUT DIVINATION by Joan Goodman by Fabio Andrico

Since man began his journey In the different cultures of the into existence, he has found world the universe is considered himself surrounded by a deep to be full of different kinds of intertwining of presences and visible and invisible beings, with DECEMBER, iwi issue n*(i riBsr year energies governing his life. different shapes and characteri­ The principle of the Dzog-chen The teaching of Dzog-chen teaching Is serf-perfectedness. do not form a part of any reli­ Many sciences were born and stics, and in the same way the the al ready-being-perfect of gious sect or association, but every Individual. Sel'-pertec- It Is a mean for growth and developed in orderto know and different kinds of divination tedness means that the so- THE M1RR R improvement of one's mental called objective Is nothing else and physical equilibrium, re­ use these energies. Among choose very different ways of than the manifestation of the THE INTERNATIONAL NEWSPAPER OF THE DZOGCHEN COMMUNITY gardless of age,sex, political energy of the primordial state INSPIRED BY THE TEACHINGS OF AND UNDER THE SPIRITUAL GUIDANCE OF persuasions or religious these, divination is certainly performing their rituals. Bones, of the individual himself. beliefs. NAMKHAI NORBU RINPOCHE very important. Divination te­ ropes, papers, tablets, dice, ru­ chniques are in fact, present in nes, rosaries, drums, stones and all cultures, no matter where pieces of wood are just some of and when. Since very ancient the instruments used by the times, man has tried to survey practitioners of divination. the inscrutable looking for indi­ There are also a lot of signs, I'm not sure If many of us on sized the importance of di­ Those of us who attended cations on what behavior to gestures and events that can the West Coast have seen a rect communication and col­ Gakyil meetings this year, or choose in specific circumstan­ offer clear indications to the offer the results of a long rese­ copy of The Mirror. I read laboration between practitio­ participated in discussions ces, the reasons for some facts experts about the future, ex­ arch through the centuries, a or the possible development of some of the first and third ners, two questions in this at local practices, or listened plaining what cannot be clearly deep knowledge that has been interesting things. seen by the uninitiated. Thou­ issues in May, but it wasn't regard have been forefront in on the California meetin­ offered from father to son, from To reach this goal very diffe­ sands and thousands of different master to disciple without inter­ until John Shane spoke about for me. What is direct com­ gs at the Tsegyalgar 1990 rent methodologies are used, things can help: the flight of bir­ ruption up to our time. They are it at the Tsegyalgar retreat in munication? How do I enga­ retreat have begun, I belie­ from the very simple ones to ds, the growing of plants and the indeed precious treasures that July that I became aware of ge in it? I wish to share with ve, to experience the colla­ the most complicated. The ploughing of fields. If you are we must study with great res­ its potential. The vision of its you my current answers to borative space created when common thread of all these able to connect the different pect and love. Also in western creators is not to produce a these questions, if you will we relax tensions, observe tendencies is the belief that we threads of existences there are culture divination plays an im­ Merigar-oriented communi­ bear with me, as I believe ourselves, speak directly can read the future, or at least infinite signs that can be inter­ portant role, for instance in the qué, but a monthly interna­ they help us view The Mir­ from our perceptions, and its general outline. preted. tarot, the Celtic traditions or the A very important feature of all tional bulletin board, so that ror's potential in an expan­ listen without defensiveness. There are also dreams, visions divination with animals' shoul­ the different kinds of divination information can be shared ded light. The Mirror has the potential and indications seen in a tran­ der-bones popular all over the is the conviction that man has ce-like state. This kind of divi­ world. quickly among members of This past year I have tried to to be a tool to facilitate direct always got the possibility to nation does not need any ex­ Even if many techniques have the global Dzogchen Com­ observe my own habits and communication on a global change, and even with difficulty ternal instrument, it just comes been forgotten for many years munity. For this reason it is limitations when communi­ basis and thus to create the he can always solve negative directly and spontaneously into and they are no longer as po­ an all-English publication. In space for worldwide colla­ cating with other practitio­ situations or improve the posi­ the mind and it is possible to pular in everyday life as before addition to articles by and ners. As a result of this I have boration whose dimensions tive ones towards a harmonious read it with our senses. Clair­ among Tibetans, in recent ye­ interviews with Namkhai discovered that direct com­ we cannot see at present. It development. That is why in voyance and oracles belong to ars more and more people have the divination texts there is Norbu Rinpoche, there will munication requires two seems to me a wonderful this category. begun to study this knowledge always an indication about the be (hopefully) articles etc. things of me. The first is the possibility! But it will only One can erroneously think that again in all of its different as­ way to overcome a negative from Community members courageous willingness to work if Dzogchen Commu­ divination has been forgotten in pects. If we study with the right response and how to avoid un­ our civilization and considered attitude, this knowledge is rea­ everywhere, plus reports on speak respectfully, but nity members actively parti­ favourable circumstances, to be the belief of less evolved dy to help us in particular mo­ projects such as the Tibetan without reservation, on the cipate. Each of us needs to: unhappy meetings, accidents people. Actually all cultures ments of our life, when we need Village Project and the basis of my own perceptions, 1. Speak up! Try to put your and so on. speak about divination and they to see the inscrutable. Shang-Shung Institute. Re­ to the person(s) (not to third perceptions into writing. This Very often the only way to treat and practice day sche­ parties) with whom I have a does require for many of us overcome these obstacles is to dules will be included. concern, or a wish to share. the "courageous willingness" perform very complex rituals, To date six issues have been The second is the equally mentioned above. Send but ways are also suggested to published. But The Mirror courageous openness to re­ your articles, poems and so create around us positive must now have two things to ceiving the other's message forth to: energies that can help in the THEMIRR R most critical moments. Gene­ survive: publishable written without defensiveness. Sara Renner Handley PO rally it is advised to act with material, and more impor­ I have discovered that this is BOX 277, Conway Ma THE INTERNATIONAL NEWSPAPER OF THE DZOGCHEN COMMUNITY generosity, engaging in good INSPIRED BY THE TEACHINGS OF AND UNDER THE tantly, subscriptions. A sub­ a process, and that it is not 01341 actions towards the people who SPIRITUAL GUIDANCE OF scription costs fifty dollars for easy. I have had to confront 2. Subscribe! Support this need our help, children and NAMKHAI NORBU RINPOCHE twelve issues (one year). At obstacles in myself that pre­ communication process. animals and sometimes ener­ Periodical of general information International Correspondent the Tsegyalgar retreat forty vent direct communication - Use The Mirror Subscription gies that are not present on a about the activities of the Coordinator: subscriptions were sold. The such as lack of valuing my Form- $50 will get you twel­ purely material level. Dzogchen Community worldwide Tiziana Gottardi Mirror needs five hundred. PhotoTypeSetting: own perceptions, and fear of ve issues air mailed mon­ Published by Shang-Shung Edizioni I want to expand my state­ the other's anger or aban­ thly. I like to think of the $50 Associazione Culturale Graphics: Comunità Dzogchen Rigel s.n.c, Grosseto ment about The Mirror's po­ donment. But it has also cost as a material symbol of A Generous Merigar - P.O. Box 47 Layout: tential, because I suspect that been very rewarding. In doing my willingness to listen Donation to 58031 - Arcidosso (GR) Monica Amodeo you need (as I needed) more this I have experienced that openly. Arcidosso Part. IVA 00839940533 Advertising sales manager: Tel. 0564/966837-966039 than the words of a plea, no Mario Maglietti engaging in this kind of com­ Fax 0564/966846 Photo Editor: matter how desperate. As I munication actually creates Norbu Rinpoche said, in Prima Mai listened to John speak about the space for collaboration. Editor and Managing Director: Printed by: issue three, "A subscription Hamid Assem Tipografia Vieri Roccastrada the vision of The Mirror as a The opposite also seems to to The Mirror is not going to Tel. 0564 / 565016 worldwide communication Editor and English be true: if there is no direct break the bank for anybody, Language Consultant: English Language tool, I thought about our com­ communication between but the benefit it can bring is John Shane Consultant for this issue: munity's, and my own, ten­ myself and another practitio­ very great, if everybody Nina Robinson tative moves - however inar­ ner, collaborative space col­ The Editorial Desk: participates...This Jo Shane ticulate or unformed - toward lapses. newspaper is connected to Cesare Spada latrato presso ¡1 Tribunate di better communication. Sin­ Anna Maria Moscatelli In the West Coast Communi­ the future of our Community Giorgio Busetto, Vicepresi- ssetoal n. 5/1990 ce the Avery Ranch Retreat Robin Cooke 126 Aprile 1990 ty, we are moving towards and of the teachings. dent of the Shang-Shung Tuula Saarikoski in 1989, when Namkhai being able to directly com­ Institute, International Insti­ Andy Lukiamowicz Direttore Responsabile: Norbu Rinpoche re-empha­ Joan Goodman Raimondo Bultrini municate with one another. tute for Tibetan Studies, of­ Editorial Secretary: fered his personal library to Paola Davico

BUSINESS FOR SALE the Comunal Library of Arci­ Administrative Secretary dosso. The Mayor welco­ Nina Robinson The "Gardenia Tea-Room", is a 60 square-meters pub and snack-bar in a very beautiful and med his present and the central place in Arcidosso: it is a XVIth century building with a 300 square meter garden with Editorial Management a variety of big trees, a fountain and a pool. I wish to sell this business, together with all the 2000 volumes will be catalo­ Dr. Elisabeth Crouzet This Newspaper gued and free to be read by machines and the furniture. If you are interested, please telephone: is not for saie Lucia Sblendorio, 0564-966936, meal-times. everyone in Arcidosso.