No. 108 January, February 2011

Upcoming Retreats with Chögyal

Photo: M. Almici 2011 This is an approximate program subject to change

Australia March 18–23 Namgyalgar Retreat Photo: G. Horner Singapore March 31–April 4 Singapore Retreat Taiwan Taipei Caloundra Retreat April 8–11 Taipei Teaching Retreat February 2011 Japan Pamela Oldmeadow April 15–19 Tokyo Teaching Retreat eople had gathered from all over As we sweltered in the heat and humid- joined in evening Chöd practices, as well The teaching is Australia from Perth to Cairns, and ity and cultivated compassion towards the as Xitro for a recently deceased broth- sPyod pa ro snyoms gyi man ngag Palso New Zealand, Japan, Europe large, lumbering, stinging march fl ies, our er, Steve. Russia and the Americas for this moment. We energy harmonized with the teachings and April 25–May 1 were so profoundly relieved, overjoyed an atmosphere of lightness and delight People browsed in the bookshop and ac- Moscow Retreat and grateful to see there ready to prevailed. quired thigle-colored t-shirts bearing the teach us. gold longsal symbol. They went kayaking May 2–6 Mornings saw Nicki Elliot teach the Dance on the dam, or swam in the patchily warm Kunsangar North Rinpoche talked to us over the next few of the Three under the supervi- and cool water. Some went to the beach. The teaching of Medicine Srothig, days about different paths, about vows and sion of Adriana Dal Borgo, and develop- Others played bagchen. Gentle enjoyment. the root text of initiation and guruyoga. He talked about ing harmony in all three groups. Rigdzin Jyangchub Dorje the inseparability of khadag and lhundrup, After the teachings and lunch, there were After the Ganapuja on Saturday we held an Ukraine emptiness and potentiality, and methods clarifying practice explanations with Elise auction of donated goods. Rinpoche asked May 14–20 for discovering our real nature. He gave us Stutchbury and Angie Gilbert. Afternoons us to open our hearts and pockets and Crimea retreat the of Yeshe Sangthal. also had Amare Pearl teaching Yantra consider the fi nancial needs of the Com- Also, he stressed the importance of devel- Yoga, lightly making us all feel we could munity worldwide, especially the newly May 21–25 oping our presence, and integrating this do and enjoy doing the Eight Movements acquired land for the northern Gar in Aus- SMS Base Level exam knowledge in our lives. He gave transmis- (even if there were some things our par- tralia. And we did. He himself donated his May 26–June 6 sion of for many practices and a more ticular bodies baulked at). After dinner, we longsal ring, a longsal pendant and a neck- SMS First Level Training detailed explanation of Ganapuja. We were danced the Song of Vajra or the Six Spaces lace he had made. People vied to get cro- Romania grateful for the presence of Eduardo who of . Then those learning cheted berets with a thigle of 5 colors after June 10–16 had accompanied Rinpoche and managed the Song of Vajra Dance practised, guided Rinpoche modelled them for us. It was a Merigar East Retreat the webcast. by Cosimo Di Maggio and Rosita Altami- lot of fun and altogether we raised about rano under the guidance of Adriana. Some >> continued on page 9 Italy June 24–30 Merigar West Retreat Teaching Teaching Focus July 15–18 Thirtieth Anniversary of Merigar West

August 5–12 Chögyal Namkhai Khyentse The Merigar West Retreat Norbu Yeshe Primordial Gundu Sánboi From the Masters August 19–23 Monlam ‘Teaching on A special teaching the Essence of Abhi ’

>> continued on page 3 » Page 2 » Page 3 » Pages 13–15 THE MIRROR · No. 108 · January, February 2011

2 Gundu Sánboi Monlam Invocation to Samantabhadra Tashigar South, Argentina February 12–13, 2011 Excerpt of the Teaching from Day 1, February 12 Introduction and the First Six Verses

ood day to everybody everywhere. We are here in Tashigar South for a weekend retreat. We are Ggoing to learn The Invocation of Samantabhadra because it is really a very important, principal teaching. I was going to give this teaching when I was in Brazil, but I had to cancel the retreat because of my health. Many people have been waiting for this teaching and that is why I am giving it this weekend at Tashigar South. This teaching is a kind of invocation. The principle of this teaching is that it is a kind of introduction to help un- derstand the principle of Dzogchen. The invocation, Gun- du Sánboi Monlam, is a small chapter of a terma cycle cor- responding to the Gongpa Sangthal (dgongs pa zang thal) . I received the transmission of the Gongpa Sangthal (dgongs pa zang thal) tantra, of which there are many vol- umes and initiations, from the son of Adzom Drukpa while I was doing a personal retreat. The son of Adzom Drukpa had gone to visit Central and was returning secretly to East Tibet. He returned secretly because oth- Photo: A. Rodriguez erwise people would discover and disturb him. He trav- eled in a very simple way. On his way back, he stopped to can learn later when we do the invocation. For example see my grandmother who he had known very well because when there is an eclipse, but there are many other periods LS L[ L]MLP UaK*UK LP U? she had spent many years as a student of Adzom Drukpa. as well. Xí jig lam ñis drásbu ñis He did not know if she was still alive and was searching When we arrived to the end of the invocation where for her and arrived at my parents’ home. Then he discov- it says ñidá sá-yis zinba-ham, which means the eclipse of Xí jig means one base. This is very important to under- ered our grandmother had already passed. He had traveled sun and moon, I woke up and I was singing these words. stand in the correct way. Some people know the Hindu many months without changing clothes, etc., and my fa- When I woke up I immediately remembered my dream. I system and in Hinduism there is a different explanation. ther asked him to remain secretly for a few days with our thought, this is interesting, particularly this melody, be- But it is saying in our total and general condition called family. Also my father prepared some new clothing for cause in the dream I am an expert of this melody, but in dul munpa nyingtob, there are three kinds of dimensions. him. the daytime I don’t know it. I never learned this melody. I If you have such realization, then everything is dissolving The son of Adzom Drukpa was talking with my family thought this was useful for my students – good for West- into Brahma. Even if there are ten people, ten sentient be- and discovered I was doing a personal retreat at Sengchen erners because they can sing it very slowly. ings, when they are enlightened and in a pure dimension, Namdrag. This was a secret place. One morning my father I immediately got up and recorded the melody. I have they become one. They have this concept. You must not and the son of Adzom Drukpa arrived to visit me. I was recorded many kinds of melodies this way. I am always confuse xí jig with that. Sometimes we say xí jig, unique very surprised because I had always had the idea to go and present to record these melodies because no one knows base, and then we are thinking everything becomes one, see this teacher but I never had time, so now he arrived and when I will have this kind of dream. So we can also use something like Samantabhadra. remained one week secretly. I asked for many teachings this melody and we have it written down, so you can learn We can have the condition of Samantabhadra, it is the and particularly he gave this Gongpa Sangthal. I also re- it. When you are singing with that melody, you should same for all sentient beings. Particularly when we are in a ceived all the terma teachings of Adzom Drukpa from him. start and at each verse where there is a sign, you should pure dimension or realization, then there is not dualistic So this is the history of the transmission of this teaching. stop and start again. For example you see at the beginning vision, no separation saying this is good and this is bad. This invocation is called the Invocation of Samantabhdra. there are 6 verses, also there are again 6 verses, another Everything is the same condition of Samantabhadra. This Samantabhadra is the primordial state of the . has many verses, so if there are 6 verses you repeat 2 of the is called xí jig – the same way – but does not become one. The invocation introduces and helps people to understand fi rst 4. This is the rule of this melody. Then everything is Be careful and don’t confuse with Hinduism. Many people how to get into the state of Samantabhadra. When you get fi ne and if we have time I can show you how to sing. But are confused in that way. in that state you also have self-liberation. There are many in this moment more important is that you learn the real Lam ñis means two paths. Even if it is one base it mani- translations of this invocation from many translators. sense. fests two aspects, because the real condition is just like Maybe you can fi nd some translations and try and get the the nature of Samantabhadra. When we speak in the way real sense of this teaching and see if it corresponds or not. XEDVEK"YHa 5GD]MKSELUU of Dzogchen, then we say the base. The base is essence, The words are not important, but the real sense is. You try Gundu sánboi monlam nature and energy. That is how we explain or do relative to understand this and I will explain. analysis, but it does not mean three conditions exist. Al- The title of this text is the Invocation of Samantabhadra. In T0 Ho ways essence, nature and energy are the same principle. It Tibet when we do this invocation, we do it together with a is the same principle of Samantabhadra. Samantabhadra visualization. We try to get into the meaning and we chant. 5WYU* Ba^JaBUWMU[BXED? is not a sentient being; Samantabhadra means the state, In Tibet this invocation is very diffused and they use it very Nànsìd kòrdas tamjad gun the real state. often. Of course for Tibetans, it is not a problem to read Samantabhadra is the unique state. Even if there are six or use the Tibetan language. For Westerners it is not so Nàn means visions. For example when we see our dimen- lokas, there is no difference between their real nature and easy, so they cannot use the invocation as Tibetans do. For sion it is called vision. Pure vision is just like a mandala. Samantabhadra. This is something like origin. It is very doing this invocation sometimes we use the melody of the Impure vision is like samsara, how we see in general. important for Westerners to understand. Most Westerners seven verses of . Sìd means in the dimension, in that instance. In sam- receive a Christian education and in the Christian tradition In this copy I prepared you can see there is a little sign sara we have six lokas of beings and in a pure dimension God is very diffused. God is recognized as something out- between the verses. These verses are somewhat different there are all manifestations of enlightened beings. side. They don’t know that God is in our real nature. If you arguments. Also when we sing, at the point of the little So nànsìd means together, like all these visions, all have that knowledge and you are reading the bible, you sign, we stop and start again. For Westerners who would this existence, but in Tibetan it is one word, meaning we can see there are many words that indicate God means our like to do this invocation, you can use a slower and easier should know in that way. real nature. But then it developed in a more dualistic way. melody. Many years ago I gave this invocation at a retreat. Kòrdas is one word in Tibetan. The meaning of kòr, kòr- When they started to say, “the unique God governing all During this retreat I had a very interesting dream. In my wa is transmigration. Impure vision. Das means . universe”, then it became easy to think God is governing dream I gave an explanation of this invocation and when So we say samsara and nirvana. Samsara and nirvana to- everything. But it does not correspond in the real condi- I fi nished this explanation I said that we could also sing gether is called kòrdas. In Tibetan it is one word, so nànsìd tion. slowly. There is a possibility to sing this melody. In the kòrdas, tamjad means all, gun means total, everything total So it is very important when you follow the Dzogchen dream I already knew this melody and I taught it to my of samsara and nirvana, pure dimension and impure di- Teachings, that you really understand what God means. students in the dream. I explained all and we sang the en- mension and existence. We can understand all existence It is not necessary to wonder if God exists or not. Some tire invocation together. When we fi nished this invocation in a very simple way. people are worried there is no God in . In Bud- there was a small explanation of when to use it, which we >> continued on page 4 THE MIRROR · No. 108 · January, February 2011 Khyentse Yeshe

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From the Last Day of the ‘Teaching on the Essence of ’ given at Merigar West, December 27–31, 2010

o to end this short retreat, do we introduce general informa- now we do something as tion such as where the teaching Susual connected with trans- comes from, such as the primor- mission. In the tradition of Ati- dial teachers, other dimensions yoga, not only the tra- etc., like more in the context of dition, but in general, when we the concept of . Not only talk about teachings connected in the idea of devotion. with Chögyal Namkhai Norbu, then we know that there is a se- But when we approach the taste ries of teachings called Longsal. of this knowledge, we also have They have the purpose of making symbolic transmission. Sym- things more simple and clear. It bols are used to make us feel means that just like we have so something. For example when many teachings and explana- we say that the nature of mind tions, there is also a simple way is connected with knowledge of to understand according to our the mirror, it means we are ob- circumstances. And our circum- serving what the potentiality of stances are the Dzogchen Com- the mirror is. Having the logical munity – how we are, what we are construction in our mind of this and what we are doing. It means experience, we feel that it can be that the most important aspect trusted, that there is some logic, for us is being present in this there is something that we can condition. In this condition, we grasp. When we can grasp some- have favourable aspects and op- thing it means that when some- portunities because we have this one comes to us in the next hours kind of teaching. and asks us what we did in these days and we say, “Oh I listened to According to the principle that this teaching, it is about this and we find in the series of Longsal, that,” and we can explain it very Photo: D. Ibragimov which are teachings more related quickly, it means we have grasped with the third series of Upadesha, something. Then this person lis- In Dzogchen Atiyoga, the fruit is ally important, for even one min- that it is coherent. If something the way we enter into full recog- tens to us and says that he doesn’t our ordinary condition. It means ute in every two hour session, is enters, it goes out the same be- nition of our own state is based understand a word of what we are the result is our ordinary condi- that you feel that you can observe cause the mirror has the potenti- on observing ourselves. In the saying because when we dealing tion. We understand it better just and understand your mind – for ality of reflection, not of chang- series of teachings on Longsal, with knowledge there is nothing because we are observing. And example, saying, Oh, I know this ing reflections. we also find explanations relat- that can be expressed in words. what is the bridge? The aspect of very well” – and recognising how ed with direct transmission. We the emptiness, the vacuity of the it arrives in the mind, how it devel- Most important is learning to can say that the source of Long- If we are not teaching, there mind because mind is completely ops in the mind, how much it con- be relaxed with objects of mind, sal comes from this. Most of the is nothing to discuss. There is empty and has this infinite poten- ditions life. And then most of all I not trying to change these reflec- first appearances of this teaching no possibility of communicat- tiality of vision. If it were filled start to see that it is like images in tions, but feeling, tasting and related with Chögyal Namkhai ing outside this knowledge, be- with something, it would never the mind. I can become more con- understanding that they are re- Norbu are mainly in the aspect cause this knowledge relates to have this potentiality. It is just like fident that it is like watching TV, flections and that is why they will of communication, the aspect of our own observations of our in- the example of the apple. How im- that there is some distance. When never hurt. So it is very important transmission. dividual condition. With sym- portant does something that you I talk and you can see your mind that we understand what ‘reflec- bolic transmission we have un- wish for become when you don’t better, this is the most important tion’ means. And this is mostly Transmission in Dzogchen teach- derstanding of the ‘taste’ of this have it. How boring it becomes aspect. This is the ‘taste’ related related with knowledge of the ing in general is not something knowledge. If we don’t have the when you get it immediately. with symbolic transmission. way of symbolic transmission. that we do much with words. It is ‘taste’ of knowledge, there can- not something that we put on our not be trust. It means that there Mind doesn’t create anything The easiest way to achieve knowl- Obviously in these days we can- head. It is not something that we is no space for confidence. But when experience arrives immedi- edge of oneself is breaking one’s not approach symbolic trans- do with an action or with specif- this is a starting point. Then one ately. Mind doesn’t have space and mental habits. This means listen- mission from the point of view ic words, but is recognition and should develop one’s own confi- opportunity to develop anything. ing. In we have an explana- of clarity or a point of view more an opportunity to observe our dence. That’s why the process is For this reason, experience relat- tion of what ‘wisdom’ means. related with our energy. We will own minds. How many methods most important. Not the result. ed to one’s own state doesn’t give When we talk about how we ap- do this at the next retreat. But do we have for this recognition? anything. So when we say direct ply prajna, real knowledge, first at least we try to understand the We have a lot. We have different The teaching of Dzogchen, of transmission, it has nothing to do of all we learn to listen. When we ground of what emptiness, vacu- methods and I have already ap- Atiyoga, has nothing to do with with feeling something interest- listen we are always in the truth. ity means, of what the aspect of plied some of them. Not only do results. That’s why, for example, ing. First we use symbolic trans- It’s just an example of telling the the mind means. Then we have we have a general explanation, we say in Atiyoga that we have mission to break up all the sche- truth. When we are telling the direct transmission. Direct trans- like for example, an introduction. no point of view, at least not a ma and the logic of the mind, so truth it means that we have what mission means that we are enter- Let’s say we introduce a text and traditional point of view because it is important. Someone, for ex- is called understanding. There is ing this knowledge fully.  we say from the Atiyoga point of point of view leads to application ample, asks what you did during a relationship between what ar- view it works in this way. Not only and application leads to results. these days [of retreat]. What is re- rives and what goes out. It means Transcribed by L. Granger

Chögyal Namkhai Norbu Tenerife Khyentse Yeshe October 14–23 2012 Schedule 2011 Tibetan Culture Event Schedule 2011 >> continued from page 1 Peru April 21–25 October 28–30 Lima Italy, Merigar West UK France Thodgal Teaching Retreat January 20–24 Retreat on Upadesha of Equal London September 14–18 Peruvian Retreat Taste September 9 Visit Laerabling November 11–17 Conference at SOAS Ati Yoga Retreat Brazil April 29–May 1 Paris Sao Paulo Italy, Merigar West September 10 (evening): September 23–25 USA February 3–7 Teaching on The little Song for Public talk (at Camden Centre) Visit -Dzong New York Brazilian Retreat bringing down the blessings of December 9–14 the September 11–12 Spain 3rd Tibetan Language Congress Argentina Teaching at Camden Centre Barcelona Tashigar South May 2 Sept. 30–Oct. 6 Venezuela February 22 Italy, Grosseto/Siena University Barcelona Retreat Dec. 27–Jan. 2, 2012 Tibetan Three Paths to Liberation Tashigar Norte Retreat THE MIRROR · No. 108 · January, February 2011

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>> continued from page 1 we give that too much importance and we go ahead day dhism there are so many kinds of gods, but Buddhists do after day and year after year and we accumulate negative Short Talk on Health not speak of the unique God. The essence of Buddhist karma. Even if someone is a great scholar and knows phi- teaching is Dzogchen, which is the fi nal teaching of the losophy very well and is well studied, if you are ignorant of and Astrology Buddha Shakyamuni. Through Dzogchen we can really your real nature at the base this is always ignorance. So you understand what God is and we don’t have to worry if see, the way of seeing ignorance is different. Chögyal Namkhai Norbu gave a short talk just before the Ganapu- there is a God or not. God always exists as our real nature, Qotrùl-de means something like ignorance, something ja webcast from Tashigar South on February 2, 2011 to thank the base, for everybody. like a miracle, or like manifestations of these two, because people in the Dzogchen Community for their support during his ill Lam ñis means that even if we have that base in the same if you are in you are in the real state of Samantab- health and to explain about the effects of a year that is negative ac- way, not everybody has knowledge in the same way, par- hadra. When you are ignorant you have infi nite samsara cording to traditional Tibetan astrology. ticularly when we say how the condition of our real nature, and infi nite transmigrations and sufferings. So everything the base, is in the Dzogchen teaching. In the Dzogchen is manifesting through rigpa and marigpa. Also that is not ood day for everybody and everywhere. So here we teaching it is called khadag and lhundrup. Khadag means so diffi cult to understand. De means continually. are at Tashigar South. Today we have new moon pure since the beginning - that is the real condition. That Gso we are doing the practice of Ganapuja together. means emptiness. The Buddhist are always explain- I want to say thank you very much to everybody every- ing this famous word shunyata. But when you have knowl- XEDVEK"YHa 5GD]M9 U? where. Most people did a lot of practice of , edge like the Dzogchen teaching, and deeper knowledge, Gundu sánboi monlam gis knowing that my health this year has been a bit of a prob- then you also have deeper knowledge of shunyata. Shunyata lem. There is also a very precise reason for this because you does not only mean emptiness. Emptiness has infi nite po- Gundu sánboi monlam means the primordial state and Ati know according to the astrological system, this year was tentiality. If there is not this potentiality shunyata does not Buddha’s invocation. Gundu sánboi in Tibetan or gunsan the year of the tiger and my birth year is the tiger. When have any value. It says this in the Sutra and teach- means Samantabhadra. Gundu means forever and sánboi we arrive at the year that is our birth year it is not positive. ing. This is explained in Dzogchen as khadag and lhundrup. means good, but not like good as in good or bad, that it is It is called geg [bgegs], which means interruption, interrup- Lhundrup means infi nite self-perfected qualifi cations. always dualistic. Sánboi means something like fi ne. In any tion to health and life. In particular this is the iron tiger When we have all these qualifi cations, of course they circumstance it is fi ne, there is nothing to reject or accept. year and my life element is wood and there are some con- can manifest. They manifest particularly when there are It is suffi cient we are in this knowledge. So this is the real fl icts. But I was not worried about these things too much. secondary courses. You see when there are secondary sense of gundu sánboi, Samantabhadra. Monlam means the I knew that this year was arriving but I thought maybe ev- causes in the mirror, like in front of the mirror there is an invocation of this Samanatabhadra, because invocation erything would go better. However when I arrived in Brazil object, immediately that refl ection manifests. In the same means introducing, we must somehow be in our real na- a lot of problems manifested with my health. You already way, when there are all manifestations they can manifest ture. Then there is no problem. Self-liberation is there. So know that I had to cancel many retreats and programs. I easily. It is called zhi nang. Zhi means base and nang means this is introducing with this monlam. Monlam gis, gis means am also sorry about that because many people were wait- the qualifi cations and how they manifest. When qualifi ca- by this invocation. ing and wanted to come to the retreats. But then in the real tions manifest then many sentient beings are falling into sense it was very important that I cured myself, went to the dualistic vision. They are entering into nice or ugly, liking WMU[B`UBK? YUZK*YBE? hospital and made some sacrifi ces, otherwise we couldn’t or disliking, and then they decide what is good or bad. So Tamjad gosyin podran-du go ahead. So now more or less I am overcoming all these even when a pure dimension manifests, they are ignorant health problems so I hope there will not be any more. and divide and fall into dualistic vision. Tamjad qosyin podran-du, tamjad means all – all sentient I always say that we live in samsara. We have a physical Ordinary people can have these kinds of experiences. beings. Qosyin means , how is its real na- body. When there is a physical body we can always have Some people say that when they were young they had many ture, the state of emptiness. You see this word dharma- problems. One of the most important teachers was Bud- interesting visions, seeing some kinds of lights and inter- dhatu is very diffused, also in sutra. In America there was dha Shakymuni who also manifested death because he had esting manifestations. When they grew up there were no a teacher called Chögyam Trungpa and his dharma center a physical body. Of course in general most people can have more manifestations but they were still attached to these was called Dharmadatu. Dharmadhatu means qosyin, dhatu many problems relatively but it is important that we do not visions. They ask me to teach them something so they can means condition, dharma means all phenomena, the real worry too much and do our best for curing and overcom- repeat these visions. We can have these kinds of visions, nature of all phenomena is emptiness. So this is the real ing them. When we worry too much this also becomes a experiences, etc., because all qualifi cations are perfected sense of dharmadhatu. We are in our real condition, every- secondary cause. Then of course when we manifest these in our real nature. For that reason when there are second- thing, subject, object, everything is connected with that. types of problems there are also some weak points related ary causes these things can manifest. But when these vi- Podran here means dimension. In general, in ordinary Ti- to our condition. sions manifest, if we do not have knowledge we imme- betan language, podran means palace. When there is a pal- For example, everybody is on the path. Everybody has diately have attachment and think how nice. That creates ace like the Potala or some place important then we say po- a relationship with transmission. Knowing that we have obstacles. When you fall into dualism, of course these vi- dran, but its real meaning is dimension. Podran-du means transmission and that we have a relationship with trans- sions do not repeat and that is why when you were quite in the dimension of the dharmadhatu. mission, it is very important that we try to do our best. In young you had these visions and now you cannot. What general I always say that if we keep our in a per- manifests now are the visions of the qualifi cations of the MYDHJ-LUVaOY?IL? fect way, there will not be any problems, and even if there base. Falling into dualism is the condition of samsara. Nónbar zóg-de càngyá xog are relative problems, we can overcome them easily. If we This is the origin of marigpa and obstacles. Manifestations are ignorant of this, it also becomes a secondary cause never become obstacles when one does not fall into dual- Nónbar zóg-de càngyá xog, nónbar zóg means perfected. Nón- and that is a weak point. For that reason, when I had these ism, because one is already in the real nature. Never falling bar means something concretely perfected. In general, the problems people participated and did practice and this was into dualism is called Ati Buddha. Samantabhadra is Ati word nónbar means that we can see, we can feel, something very good, not only for me but also for everybody because Buddha, the primordial Buddha. Lam ñis means there are concrete, it is not a kind of fantasy. So nónbar zóg means it is just like we are all in a big boat. Everybody is related to two aspects, two paths. The base is one. So it is easy, not perfected concretely; two words put together. Càngyá xog, our transmission so it is very important we are being aware so diffi cult to understand. càngyá means enlightened. Càngyá and càngye, like the and we do our best. This is also for the future because we Buddha, are the same meaning. Càngyá corresponds with live in time. Time is going ahead in circumstances, so we J LBYMJ L`aZ*E]V? time, so it means there will be illumination in the future, must be aware, then there will not be any problems. Rig dan marig qotrùl-de this is the meaning of càngyá. Càngye means someone il- So I want to say these things and particularly I want to luminated or the name of the illuminated one. Xog means say thank you very much to everybody for your participa- Rig dan marig qotrùl-de, this is why we have these two, it de- invocation. When we say xog at the beginning in Tibetan, tion and your patience. Some people think that there will pends on rigpa and marigpa. Rig means you are in your real it is an invocation. In Western language, when they are in- not be this retreat and that retreat and they are worried. nature. Even if there are visions of all qualifi cations, you voking in Italian, for example, they cosi’sia’. It is amen. A retreat is important but the continuation of our trans- never fall into dualism. Even if we are in dualism, we can That is the real meaning in the invocation in Tibetan.  mission and practice is also important. Our health is also follow the Dzogchen teaching and receive introduction. important, not only mine but the health of everybody. So The teacher shows us our real nature as it is, with direct Assistance with the Tibetan from Adriano Clemente if everybody is more aware there are also fewer problems. introduction, and we can have this experience and when Transcribed and edited by Naomi Zeitz And we do our best. we are in this experience again and again, this is called In general when we have this type of problem like the rigpa. But we are not always in this state because we have geg of the year, it is better when the year has passed. That is transmigrated for centuries and centuries through infi nite good for me even though we still have almost one month. lives, and we are too familiar with that, so it is not so easy In Tibet, we have two kinds of New Year and with the cal- for us and it is very heavy. Not like at the beginning. So we culations of the we have three. The fi rst is return to this condition of how it is, with the knowledge of called lochung [lo chung], which means ‘small new year’ and the rigpa. Rigpa means we are being in instant presence in people have a little festival. This more or less corresponds our real nature. Marigpa means the contrary of that; rigpa with the Chinese calendar. Then next comes Losar or lo- is knowledge, when we add ma at the beginning in Tibetan chen [lo chen], which is a more popular festival for the New that is negative. Marigpa means we are ignorant. Year. Then the Kalachakra year starts even later because We must understand the real sense of ignorance in the this calculation is connected with the zodiacal system. The teaching. In the ordinary way when we say ignorance, it calculations that we use for Losar are connected with the means that someone did not receive an education, could astrology of the elements and are a little different. not read or could not do something in an intellectual way. For people in general when we have this type of geg [in- Then we say that is ignorance. In the teaching it is not that terruption] for the year, we must be aware and try to do way. In the teaching it means we are ignorant of our real our best to do practices for long-life and for eliminating nature. We believe too much in dualism, what we see, what negativities. Then there is not only the geg year that is neg- we hear, and the contact we have with sense objects. Then >> continued on page 6 THE MIRROR · No. 108 · January, February 2011 Losar

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At the beginning of the year of the female Metal Hare, in the 17th Rabjung, to fellow practitioners - may the quality of your experience and understanding come to increase ever more than before, may you have perfect health, wealth and enjoyment! Tashi Deleg!

with our intuition, with the wis- The Year of the dom of our hearts, we will be able Metal Hare to see important transformations Lungta in each of us that will lead us to eliminate all our old negative In areas populated by Tibetans, Lungta or prayer fl ags can be found strung in high places such as the tops of temples, mon- Gendun Dhargay habits and motivate us to carry asteries and houses and along mountain ridges and peaks, and it is believed that the blessings of the prayers and out important projects. printed on them are blown by the wind to spread benefi t to all. Traditionally the lungta are in sets of fi ve colours, green red, n the Tibetan calendar this Regarding the sign of the yellow, white, blue, representing the elements, and they can show a ‘wind horse’, various mantras and prayers, and images year is 2138, the year of the Hare, all those born in the years or names of four powerful animals in each corner. IMetal Hare. 1891, 1951 and 2011 are in the At the Gars of the Dzogchen Community we prepare strings of coloured lungta before the Tibetan New Year, or Losar, It is defi nitely a very important sign of the Metal Hare. All those that are then authenticated and hung up around the Gar on the morning of the third day after Losar, according to tradi- year when our society will under- born in 1903, 1963 and 2023 are tion. The old prayer fl ags are removed and burnt. If, for example, a person approaches a year that is considered negative go great transformations from in the sign of the Water Hare; for them according to Tibetan elemental astrology, it may be benefi cial for them to prepare and put up a string of lungta which all sentient beings may those born in 1915, 1975 and corresponding in number to their age. benefi t. According to the charac- 2035 are in the sign of the Wood Chögyal Namkhai Norbu gave a brief explanation about the symbols on the Lungta at Merigar West in 1991. teristics of this sign - the qualities Hare; those born in 1927, 1987 of calmness and gentleness but and 2047 are in the sign of the ungta, which means ‘Wind horse’, refers to the protective force of the individual. There are many types also determination - we will be Fire Hare; all those born in 1879, of force linked to the individual but this vital force is the most important. In ancient times in Tibet it required to develop the elements 1939 and 1999 are in the sign of L was symbolised by a horse surmounted by a wish-fulfi lling jewel. This vital force is linked to fulfi lling of patience and of kindness to- the Earth Hare. This year the fa- wishes and bringing about good fortune, benefi ts and prosperity. If the fundamental vital force is perfect, wards all sentient beings. We vourable day for people in the everything will go well. should become radiant examples sign of the Hare is Thursday, the Why is this force symbolised by a horse adorned with jewels rather than another animal? In ancient times of compassion but, at the same day that is favourable for health is the horse represented impetus, speed. For example, today if we had to have a symbol for speed we would use time, should try to be very reso- Saturday while the unfavourable the image of a missile. But long ago missiles did not exist and on earth speed has always been symbolised lute in taking forward our proj- day is Friday. The signs that the by the horse. Moreover, the horse has always been an animal closely linked to man. For these reasons the ects and the things in which we Hare will have good connections horse was chosen. believe without letting ourselves with are: the Sheep, the Boar, the Lung means air. Some scholars such as Mipham said that lung comes from the Chinese, but this is an be infl uenced by external ener- Dog, the Hare and the Dragon. interpretation. The truth is that lung is linked to prana because our force is linked to prana. So when we say gies or by other people’s ideas. The signs that the Hare will not ‘wind horse’, by wind (or air) we mean our prana, our vital energy. This symbol is represented in the prayer All around us and most of all in- have good connections are: the fl ags which are also called lungta. At the centre of the fl ag is the horse, and in the four corners there are the side us we should try to create an Bird, the Horse and the Tiger. fi gures of the tiger, the lion, the eagle and the dragon. These four animals, which can be seen on both Bud- oasis of peace, to enter into con- A child born in this year will dhist and Bönpo prayer fl ags, represent the elements according to an ancient system. Nowadays, the Bönpo tact with our inner world and re- have great wisdom and will think do not explain these things thoroughly but when we study ancient Bön we can understand that the Bönpo discover the silence of the mind, a lot about others. He/she will be used precisely these animals to represent the elements. far from discursive thoughts, very honest, will have a strong In the Bön tradition, the eagle is the most important fi gure and represents the fi re element. When the searching for moments of soli- personality committed to carry- Bönpo want to get into contact with the local guardians they do a sang ritual in which they use fi re. In Tibetan tude in order to create sacred ing out projects for the benefi t of temples, butter lamps are always used: there are hundreds and thousands of them everywhere. Even if there spaces where we can cultivate our others, will be very open-minded is electricity, Tibetans still use butter lamps. If it was simply a matter of having light, electricity would be inner realization. The Buddha, and able to understand the condi- enough, but in this case, we do not only need the light, we also require the presence of fi re. When a butter too, invited his most awakened tions of other human beings very lamp is lit, there is a continual presence of fi re. disciples to carry the lamp of the well. He or she will be a child This is also true in the ancient Bön tradition in which fi re and energy, represented by the eagle or Ga- teachings on liberation and com- who likes to study a lot and from ruda, are very important. In Bön the Garuda is considered to be the source of all divine manifestations and passion into the world. an economic point of view will of the local guardians and even today the most important practice in Tibetan medicine to heal illness is that In today’s world, there are few not have any great problems. All of Garuda. In Tibetan medicine there are hundreds of healing , a large number of which are linked of us who are at peace with our- those born in this year will have to the mantra of Garuda. Therefore the eagle or Garuda is a very important fi gure for protection in general. selves. We all suffer from differ- Mewa number seven, their ele- The dragon is considered to be an aquatic animal. Sometimes it is said that the dragon fl ies in the sky but ent levels of internal and external ment will be fi re. This element is his origin, however, is considered to be water and therefore he represents the water element. struggles and fi nd ourselves be- not very stable and tends to make The lion is the symbol of the earth element. Why? In Tibet people always talk about the snow lion. We ing more and more divided and people get angry very easily. If the don’t know if the snow lion actually existed, but on the Tibetan national fl ag there is a snow lion that is distant both politically and spiri- person is a female she will like to completely white. Where is the snow found? On the highest mountains which are the symbol or the most tually from each other. This year sleep a lot even though her per- concentrated essence of the earth element. we will be obliged to learn how to sonality will be very strong. The tiger is an animal that lives in the jungle and the forests. A forest is made up of trees and in astrology manage these confl icts in a dif- May the blessings and the lib- the air element is represented by wood which in this case is not dry wood but that of living trees. Since trees ferent way, taking as our example eration offered from all the inner never stop growing and spreading out, in astrology they represent the air element. the characteristics of the sign of practices of transformation lib- The ancient Bön tradition used animals as symbols of the elements rather than portray them directly. the hare which hates confl icts erate our hearts, be of benefi t to Why? Because animals are alive and live in a particular dimension which is the dimension of the respective and always seeks to live in peace. all beings and bring the world to element. So to explain that the elements have energy and are alive the Bönpo used the symbols of animals. When there are confl icts to face, healing and an awakening. This was their typical way of representing the elements. we will need to do this in a way On the prayer fl ags there are many mantra to reinforce and help energy and to develop the lungta. One can that is not too direct, that is never For information and consultation on use all sorts of mantra – of Kalachakra, of , of Padmasambhava etc. – but the principle mantra is always violent, but always using diplo- Tibetan medicine and astrology accompanied by particular words in order to develop the lungta… macy, great equanimity and wis- Tibetan doctor Gendun Dhargay What is important is to receive transmission of them because then, when they are applied, they can have dom. It will require great perse- 0039 0758040069 an effect. Therefore when one does the rite of the lungta, authenticates with these mantra and then hangs up verance to follow these personal Mobile 320334960 the fl ags somewhere, this can strengthen the person’s vital force.  objectives, but if we learn to come [email protected] into contact with our creativity, www.sostibet.org Excerpted from Chögyal Namkhai Norbu’s ‘The practice of Lungta’ published by Shang Shung Edizioni 1995 THE MIRROR · No. 108 · January, February 2011 ASIA

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ASIA Onlus Association for International Förderverein ASIA Deutschland e.V. Via San Martino della Battaglia 31 Solidarity in ASIA, Inc. c/o Gisela Auspurg 00185 Rome, Italy ASIA, Post Office Box 124, Königswieser Str. 2 Tel +39.06.44340034 Conway, MA 01341-0124 USA 82131 Gauting Fax +39.06.44702620 Phone: 413.369.4153, Fax: 413.369.4473 Tel.: 089 / 127 630 32 [email protected] [email protected] [email protected] www.asia-ngo.org www.asia-ngo.org/en/ www.asia-ngo.de

Sonam’s letter How the scholarship project works Education – Vehicle Dear Sponsor and everyone at ASIA, ASIA’s main office in Xining for Development (capital of the Chinese province How are you? I hope that everything of Qinghai) takes care of choos- is going well. ing the young people who grad- nvesting in education in or- uate from the middle and high der to safeguard the cultural I am Sonam Dorje, a young person schools on the basis of school I identity of the Tibetan people who has been sponsored during my performance, of their economic and promote sustainable devel- studies through your organization. and family situation and of the opment for them. Now I am a university student. I had desire shown by the student to the opportunity to continue my studies continue his/her studies. What does sponsoring a young Ti- thanks to your kind sponsorship and betan at distance mean? What value your great encouragement. I really ap- The office in Rome takes care of does it have? The letter from Sonam, preciate your help and I will never for- linking each student with a spon- a young Tibetan, tells us all about get it. I study a lot and with enthusi- sor who receives the personal file this. Sonam is currently a university asm because I am full of curiosity and of the young beneficiary along student who had access to education I want to learn. with his photo and all the infor- through ASIA and thanks to the sup- mation on his family and daily port of a sponsor who accompanied I was born in the village of Dongche. life. him throughout his course of studies. In 1996 I attended the first class at the local school where I happily spent six Once a year the sponsor receives Every year ASIA Onlus receives years of primary school. In September a photo of the student, an update dozens of letters from young Ti- 2002, still at the school in Dongche, on his school progress and, if the betans who wish to thank the I started the three years of middle ASIA, I started my three years at the In order to counter this tendency sponsor so wishes, he or she may high school in Guide, where I obtained and to form valuable people able have the possibility to meet their my high school leaving qualifications to give their own contribution to student personally. successfully. During those three years developing the community and I studied enthusiastically, making use keeping alive the culture and 500 euro per year and a continu- of every minute. Because of my dedica- identity of the Tibetan people, in ing commitment of at least three tion I obtained good results during the 2004 ASIA started a programme years will guarantee a Tibetan last year of school and in June of 2008 to create Scholarships. student the right to higher educa- I passed the entrance exam to the uni- tion and will permit him to build versity with a score of 449. Thus I was For young Tibetans, a profes- a better future for himself and for admitted to the Peking University of sional and qualified education his own community. Nationalities as the best student from is their only means of gaining a Guide high school. decent future and maintaining Information from: their cultural identity in a society www.ASIA-onlus.org Today I am a university student and that is very quickly and constantly the main subjects of my course of studies changing. are linguistics and Tibetan literature.

For everything that I have managed to obtain up to this moment I have to say thank you to a sponsor who, from a distance, has supported me on my journey. I will never forget him and I organization and most of all school. In that period I also had the am truly grateful for this help. their own sponsors for having opportunity to start studying English given them the possibility to re- with foreign teachers sent to the school Access to higher education ceive higher education. They are from Italy. During my second year at Secondary school and most of all letters in which these students middle school, with the encourage- university are a goal that is very tell us about their successes and ment and the support of Prof Rigzin, I difficult to reach for young Tibet- their efforts to do their best in was admitted to ASIA’s distance spon- ans, even for the most deserving their studies. Sonam is one of sorship project. Since then I have been and able. Due to extremely high these, a young person who was very curious and have tried to learn as school costs, which are often pro- sponsored through ASIA start- much as possible. I am really very in- hibitive for nomadic and farming ing from middle school and who, terested in studying. families, even the most talented today, thanks to the scholarship young people are forced to inter- project, is attending university. In July 2005 I passed the exam to enter rupt their studies, causing serious Guide secondary school with the high- harm to themselves, their fami- est marks in my class. In September lies and the entire community. 2005, thanks to a scholarship from

>> Short Talk continued from page 4 year, lungta are not sufficient. You should do practice like ative but there are also two other negative years, but with a retreat of long-life practice. You also need to do serzan fewer interruptions. For example, if you are a tiger like me [gser zam], which means making a ‘bridge of gold’ by carv- and this year is the tiger year, if you go ahead four years to ing long-life mantras on stone and putting small pieces the year of the snake, it is a small interruption but again of them in a line from one side of a river to the other so not a positive year. Then when we go ahead seven years, that the water always flows over them. This helps a lot for it is called dunzur [bdun zur]. This is also a heavy year but this person. Then if you still have more problems there not heavier than the year of the geg. When we count ahead is soglu [srog blu], which means that you need to save the four years it is called zhizur [bzhi zur]. Zhi means four, zur lives of animals. If you go to a place where they kill animals means corner and it is a negative year. But dunzur, which is and there are many to kill, you buy some and free them. seven years away is heavier. Whether you count seven go- So these kinds of rites are necessary to do when you have ing ahead or going backwards, it is always the same year. your geg year. When you have these kinds of problems, in particular These are useful things to know in general. And then you need to put up a lot of lungta, the number of lungta that I have nothing much to say. I only want to say thank you correspond to your age. However when you have your geg everybody.  THE MIRROR · No. 108 · January, February 2011 Shang Shung Institute

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Shang Shung Institute Italy Shang Shung Institute Austria Shang Shung Institute of Tibetan Shang Shung Institute of America Località Merigar Gschmaier 139 Studies 18 Schoolhouse Rd 58031 Arcidosso (GR, Italy) 8265 Gr. Steinbach, Austria The London Centre for the Study P.O. Box 278 Tel & fax: +39-0564-966940 Cell phone: 0043 676 3221365 of Traditional Tibetan Culture and Conway, MA 01341, USA [email protected] Offi ce: 0043 3386 83218 Knowledge Phone (main-Anna) 413 369 4928 www.shangshunginstitute.org Fax: 0043 3386 83219 Kathy Cullen Administrator Fax/Bookstore 413 369 4473 http://shop-it.shangshunginstitute.org www.shangshunginstitute.org ++44 79 5086 2270 www.shangshung.org www.ssi-austria.at [email protected] www.shangshunguk.org

Ku Nye is of very ancient Tibetan ori- larly works on the lung or wind tional medicine, dance, literature gins. Through a careful observation of humour, in the case of a person and painting. nature, Tibetans discovered the heal- who has no imbalance of hu- One of the objectives that we ing potentialities of herbs, barks, min- mours, the effects will be posi- hope to realise in the next two erals and so forth and gradually they tive because the lung is closely years is to form a school of ku learnt how to treat diseases using their connected with our mind and nye massage that will have offi - hands and simple substances such as our emotions. The result of the cial recognition as an institution. butter, oils, herbs, stones, based on a massage will be one of relax- The school will train not only knowledge of the circulation of energy ation and also preventative. massage practitioners but also both in the human body and in the In any case, a good ku nye prac- future instructors. In addition external world. Ku Nye belongs to the titioner will also be able to work we are currently in the process of last of the four therapeutic approaches with imbalances of the other two concluding our new manual of of Tibetan medicine, which covers ex- humours, bile and phlegm. In massage which will be published ternal therapies such as massage, dig- our society in general we have at the end of February in Italian ital-pressure and moxa. a great number of wind or lung and shortly after in English. Then With funding from the Tuscany disturbances that bring about we are planning to make a DVD Region, the Shang Shung Institute disturbances of a psychosomatic for students that will be a teach- conducted controlled tests on Ku Nye nature. The lung humour also has ing aid when used together with in 2004 which established its effec- This phase is called chi and has resented by the Five Great Ele- tiveness in specifi c pathologies such as a double action of cleaning and ments, which, in turn, form the backache, joint pain, headaches, men- of purifying and should never be three humours that govern the strual problems, insomnia, stress and lacking during a ku nye treatment. energy, body, mind of each indi- various nervous disorders. Both the ku and the chi are vidual. The Shang Shung Institute in It- mentioned in a particular way aly currently offers various courses in the Four Medical and The Five Great Elements throughout Europe by qualifi ed in- are techniques that have been The fi ve Great Elements as shown structors at the end of which a diploma handed down over time. The nye in the Four Medicine Tantras are is given. One of the main instructors, phase, however, is subject to vari- the origin of the outer universe or Aldo Oneto, presents the theory and ous traditions and can be variable macrocosm as well as the inner history of Ku Nye. depending on the person who universe, the microcosm, and are transmitted the tradition. While therefore the indispensible base the ku and chi cannot be adapted from which everything mani- Tibetan Ku Nye or changed, the nye can. fests. There is a very important Massage The Four Medical Tantras saying in Tibetan that the body, called gyud-xi were preceded the illness and its remedy all have Aldo Oneto many centuries earlier by the the same taste: the taste of the the power to condition the other the handbook. Shang Shung Institute Bum-xi and, according to his- Five Primordial Elements. two humours that circulate in our The SSI has also presented Kunye instructor torical sources and the research If we speak of the three exis- body and so we may not only have ku nye at various cultural events done by Chögyal Namkhai Nor- tences, the Five Great Elements psycho-emotional problems but linked to Tibetan culture in The history bu, originated in the kingdom of can be associated with the mind also disturbances linked to the Austria, Romania and Italy, al- ccording to the Four Med- Shang Shung. As far as ku nye is in terms of consciousness. In other two humours. In general ways with the aim of promoting ical Tantras of traditional concerned, there is also evidence terms of energy the Five Elements the energy of the bile humour is knowledge of both Tibetan medi- ATibetan medicine, ku nye of its existence in ancient times give origin to the three humours linked with our metabolism and cine in general as well as ku nye is considered to be a gentle ex- on the basis of documents found and, at the level of the body, we can cause digestive problems and massage which can resolve many ternal therapy aimed at balanc- at the beginning of the 20th cen- have the seven physical constitu- is called the ‘warm’ energy of the problems because it is a complete ing the energy of the element of tury in the caves of Dun Huang ents that make up our physical body, while the phlegm humour external therapy and can give a lot wind, or lung in Tibetan. in which the techniques of the ku body. In this case, when we refer that governs the circulation of of benefi t to people. The term ku nye is formed of phase were described, but carried to Tibetan medicine and mostly to liquids in the body can cause dis- Most of all we would like to two words – ku and nye. Ku re- out with substances based on massage, we are working with the turbances of the lymphatic cir- thank Chögyal Namkhai Norbu fers to the application of spe- melted butter rather than medi- three main energies or three hu- culation and diffi culty in moving for his ongoing research and cifi c medicated oil related to the cated oil. These same documents the joints. published works on Tibetan his- typology of the person. The ku also give information about chi, tory and culture, especially on nye practitioner applies the oil the removal of surplus oil, done Ku Nye at Shang Shung Institute the ancient kingdom of Shang to the patient’s skin and through with particular types of fl our. In 2007 the Shang Shung Insti- Shung, that have greatly enriched the movement of his/her hands, This gives even further proof to tute set up a structure to organ- our knowledge of the culture and heat is developed which helps the show that the origin of Tibetan ise courses to teach ku nye both in sciences of Tibet in general. medicated oil to penetrate the pa- medicine was in the kingdom of Italy and in Europe. The form of tient’s skin. This is the ku phase Shang Shung. The documents on ku nye practised and taught at the Upcoming Ku Nye courses: and it consists in distributing the ku and chi found in Dun Huang Institute has been studied and de- March 20–26 oil over the patient’s body. When were written in the Shang Shung veloped in close contact with sev- Prague, Czech Republic it penetrates under the skin language and, for this reason, eral practising Tibetan doctors so Ku Nye level 1 course through the heat from the move- prove the ancient origins of Ti- that it is strictly in line with the ment of the hands, it has a thera- betan medicine, of which ku nye original Tibetan therapy. April 1–2 peutic effect on the body tissue, is a small part, in the area of The SSI offers kun ye courses Italy, Rome, Zhenphenling the tendons, the muscles and the Shang Shung. at different levels in Italian cities Introductory talk on the funda- joints as well as on the energetic Over the course of centuries, and in various European coun- mentals of Traditional Tibetan channels, some fi xed points and specific massage techniques tries giving many students, on Medicine and Kunye on the three levels of body, voice were gradually developed which completion of a whole cycle of and mind. became a fundamental external study, the possibility to acquire April 6–10 Ku nye massage is completed therapy that was practised both mours that form a bridge between a certifi cate that permits them France, Karmaling with a type of purifying action of by the nomadic population as the body and consciousness and to work in an autonomous way. Final part: theoretical and cleaning which is considered very well as in the monasteries where interact on all three levels. Although this type of external practical test for acquiring the important in Tibetan medicine. it was developed even further. One of the aims of kun ye therapy is not, at the moment, certifi cate This phase eliminates the oil that Tibetan medicine is a fusion be- massage is to try to rebalance very widely known, one of the has not been absorbed by the skin tween the pre-Buddhist tradition any humour that may be unbal- aims of the international Shang during the session and removes of Bön and the Tibetan tantric anced, to bring it back into equi- Shung Institute is to promote it all the impurities that the body tradition. The philosophical ba- librium when there is a distur- along with different branches of gives off during the massage. sis of Tibetan medicine is rep- bance. Since massage particu- Tibetan culture including tradi- THE MIRROR · No. 108 · January, February 2011 Shang Shung Institute

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· for people who participated last Ka-Ter Translation year in the Beginners’ Course, The Shang Shung Institute UK: Project of the · for people who already have London School of Tibetan Studies developed a certain capacity and Shang Shung who pass the required test. Institute All participants will translate he London School of Ti- The Tibetan Yoga of Movement: Chögyal Namkhai Norbu and read a specific Tibetan text at betan Studies is in the Yantra Yoga for Beginners, Dzogchen Atiyoga Tibetan Language Course and their level. One of the best ways T middle of its first year of Weekend Course Teaching Retreat Training for Translators from to learn and understand a Tibetan existence and has been very active Sat, 30. April–Sun, 1. May 2011 Tibetan text is to translate it collectively. and its courses and lecture on the 10:00 am–05:00 pm Sun, 11. Sept–Mon, 12. Sept 2011 4th July–5th August 2011 Course fee: € 115, or € 55 for ‘Five Fields of Knowledge’ have 10:00 am–05:00 pm members of the International been very well received. Please Tibetan Medicine and Dzogchen n Summer 2011 the Interna- Shang Shung Institute. see our website www.shangs- – A Perspective on Relaxation, Pranayama & Yantra Yoga: tional Shang Shung Institute hunguk.org for further details. SOAS Lecture a Means of Integrating Practice Iis its ninth annual C. Advanced Course We have also opened an online Friday, 27. May 2011 and Behaviour training for those who wish to Participation is possible shop with many specialist books 06:00 pm–08:00 pm Sat, 24. Sept–Sun, 25. Sept 2011 begin or further their knowledge · for people who have already at- available on all aspects of Tibetan 10:00 am–05:00 pm of the Tibetan language. This tended the Advanced Course, culture. What is Tantra?: The Importance intensive program of study will · for people who participated in of the View in , Vajra- The Five Aggregates and Pri- take place at Merigar in Tusca- recent years in the Intermediate Programme yana & Ati mordial Wisdom, SOAS Lecture ny (Italy), where it has been held Course, and who have gained ad- The Dance of the Six Spaces of Sat, 28. May–Sun, 29. May 2011 Thursday, 3. November 2011 for eight previous summers. We ditional knowledge through con- Samantabhadra, Weekend Course 10:00 am–05:00 pm 06:00 pm–08:00 pm are fortunate in having Dr. Fabian tinuing personal study. Fri, 4. March–Sun, 6. March 2011 Sanders of the University of Ven- All participants will work on 04:00 pm–05:00 pm Tibetan Calligraphy, Weekend Dzogchen Without Buddhism, ice again as instructor. the translation of a specific more Workshop Weekend Course complex text. Splitting the Atom: Sat, 25. June–Sun, 26. June 2011 Fri, 4. Nov–Sun, 6. Nov 2011 The training is offered at three Course fee: participation in An Introduction to Logic in 10:00 am–05:00 pm 06:00 pm–05:00 pm levels: this course is free and available Tibetan , A. Beginners’ Course only to members of the Interna- One Day Course SOAS International Conference: B. Intermediate Course tional Shang Shung Institute. Sat, April 16–Sun, 17. April 2011 , Shangshung, and Early C. Advanced course 10:00 am–05:00 pm Tibet Food and accommodation are Fri, 9. Sept–Sat, 10. Sept 2011 The three courses will be held not included in the course fee. SOAS Lecture Series: Advaita simultaneously. All participants are requested Vedanta and the Navya Nyaya to book their stay in the environs Monday, 18. April 2011 A. Beginners’ Course: of Merigar individually, and are 06:00 pm–08:00 pm No specific requirements are nec- advised to do so early. essary, and everybody who is in- Fabian will make the final de- terested in learning Tibetan can cision as to who can attend which participate. course. The course will be held in Eng- lish. We are happy to welcome you to Tibetan Metal Hare Calendar (2011–2012) Fabian Sanders will teach the this unique opportunity to study basics of the Tibetan language. the Tibetan language, and to de- Pocket agenda containing concise indications of the Students will learn how to read velop the capacity to translate Ti- practices recommended by Chögyal Namkhai Norbu and write Tibetan, as well as the betan texts into English. for special days, positive and negative days for the fundamentals of Tibetan gram- naga practice, astrological data of the Tibetan Calen- mar. They will also initiate a Please send us your application dar, and the individual aspects for those born between translation from basic Tibetan as soon as possible, as space is 1918 and 2011. into English. limited. Indispensable for discovering favorable and unfa- Course fee: € 165, or € 108 for vorable days for daily activities and for remembering members of the International Very best wishes, special practice days. Shang Shung Institute. Oliver Leick The calendar is enriched this year with a chart in- Director of the Shang Shung dicating what days to avoid surgery in specific areas B. Intermediate Course Institute of the body. A table with the first day of the Tibetan Participation in this course is International Institute for New Year from 1915 onwards according to the Phugpa possible Tibetan Studies tradition is included, particularly important for those · for people who have participat- www.shangshunginstitute.org born in January, February, or March, so that they can Available from http:// ed in an online course on Tibetan www.ssi-austria.at determine their year and animal of Tibetan birth. shangshungstore.org language, www.shangshunguk.com

Gifts to support or endow Matching Grant offered for SSI School scholarships help students meet of Tibetan Medicine Scholarship! the cost of tuition and fees. As pioneers in a fledging program, We need your help! it is often challenging for stu- dents to find the resources neces- This donor has agreed to match of our students for the 2010-2011 sary to fund their education. We, donations to continue the School school year, based solely upon and our students thank you im- of Tibetan Medicine Scholarship the donations collected from mensely for your support of our fund, up to $ 2500, for a total of generous donors like you! We program, and their studies!! $ 5000 towards the continuation would love to be able to contin- More information about this of the scholarship fund. We have ue to offer this wonderful gift of scholarship fund, its history, and 90 days from today to receive all learning! past donors can be found on our donations towards the matching website at grant, so the deadline for all do- To send a donation, please contact www.shangshung.org/medicine nations is: May 9, 2011. me, Anna Bartenstein, through program/curriculum/scholarships/ email at: a.bartenstein@shangs- scholarships.php. he American Branch of students of the School of Tibetan The Scholarship will be need- hunginstitute.org or call me Shang Shung Institute – USA the Shang Shung Institute Medicine. The donor’s business- based, and students will be through the SSI office phone Conway, MA T has recently received an- es, JCROWS.com and the J. Crow asked to apply. The board and at 413-369-4928. You can also other very generous offer from a Company look to support this staff of the SSI-USA will choose donate directly through our web- friend with a long-time inter- very positive development in ho- the winner or winners for this store at shangshung.org/store est in Tibetan Medicine. This listic health care by establishing year’s scholarship(s) by the be- (under “Scholarships” in the friend would like to help contin- the scholarship again this year ginning of the Fall, 2011 semes- donations category), using mul- ue funding the Khenpo Tsenam for the 2011–2012 school year. ter. Last year we were proud to be tiples of $ 10 to create a donation Rinpoche Scholarship Fund for able to offer scholarships to two of any amount you wish. THE MIRROR · No. 108 · January, February 2011 Shang Shung Institute

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To attend by Free Live Webcast or by she collaborated on and directed Tibetan Medicine On-Demand Replay: projects for A.S.I.A. (Association Webcasted Public Visit the following web address: for International Solidarity in www.shangshunginstitute.com/ Asia), a non-profit organization Talks free.php dedicated to serving the Tibetan with Menpa (Dr.) Phuntsog people in the sectors of educa- Wangmo To attend in person: tion, health, training, disaster Spring 2011 Location: Shang Shung Tibetan relief, and sustainable economic Healing Center, 16 Center Street, development. Suite 323, Northampton, MA, From 1996 to the present, he American Branch of 01060 Wangmo has continued her work the Shang Shung Institute Cost: Free, by donation on behalf of A.S.I.A., setting up T is happy to announce our If you would like to attend in per- hospitals and training centers Spring, 2011 Tibetan Medicine son please rsvp: (413) 585-1081 in the remote regions of Sichuan Public Talk Schedule, with Men- or [email protected] Province and Chamdo Prefecture. pa (Dr.) Phuntsog Wangmo. Prior to 1996, she was on the fac- You can now attend our Public Spring, 2011 ulty at the Shang Shung Institute Talk series from anywhere in the womb. Buddhist concepts such trim Gyaltsen, two of Tibet’s in Italy, where she gave numer- world by free live webcast!! as karma and consciousness play foremost physicians who have ous seminars and conference Anyone with an ample internet a major role in this explanation of been credited with the revival presentations on Tibetan medi- connection and a web browser the basis for human life. of Tibetan Medicine within Ti- cine. Menpa Wangmo is currently should be able to connect to this bet under Chinese rule. Men- on the faculty at the Shang Shung Free service. Menpa (Dr.) Phuntsog Wangmo pa Wangmo had the exceptional Institute School of Tibetan Medi- Menpa (Dr.) Phuntsog Wangmo opportunity to undergo extensive cine in Conway, MA, where she How does this work? received her advanced degree clinical training with Khenpo has been in residence since 2001. Simply type the following web from the University School Troru Tsenam after her gradua- She is the founding director of address into your browser on Sun, April 3rd, 2011 1–3 pm of Traditional Medicine in 1988. tion. Thereafter, she dedicated this unique program. the date of a public talk between Topic: Tibetan Astrology and There she studied with Khenpo many years of work as a Tibetan the hours of 1pm and 3pm EST Healing Troru Tsenam and Khenpo Tsul- physician in Eastern Tibet, where (Time zone of Boston or New An Introduction to the crucial re- York City): http://www.shangs- lationship between these two Ti- hunginstitute.com/free.php betan sciences.

If you live far from Northampton, Year of the Iron Rabbit MA, don’t forget to check your lo- cal time for this event before at- Losar Poem tending. You can do this on the following page: http://www.timeanddate.com/ Be fruitful worldclock/converter.html when you wander the warren of your mind If you would like to donate to the Sun, May 1st, 2011 1–3 pm costs needed in order to help the Topic: Conception and Tibetan Medicine live webcast Embryology Burrowing deep into the ground of stability. project continue, you can donate An introduction to the basic Ti- directly through the SSI-USA on- betan medical theories regard- To broaden your field of vision, line store, or contact us directly ing the conception of life, as well at: (+1) 413-369-4473 or as the biological phases of fetal Scan the sky for predators of distraction. [email protected] development inside a mother’s Then, stop in your tracks, O Fearsome Bunny – Proverbial Trickster whose cunning Public Talk Jim Valby’s 2011 Jun 12, 2011, Zurich Outwits pundits of sophistry. Program SMS Base June 13–19, 2011, Switzerland

Transmission Public Talk: Compassion For your path Mar 11–13, 2011 Jul 21, 2011, Pittsfield, MA, is a zig-zag Kundrolling in NYC, To liberation. Semdzin Compassion Jul 30–31, 2011, Tsegyalgar East Mar 26–27, 2011, Dzogchen without Buddhism Time to change course in a flash Tsegyalgar East Aug 20–26, 2011, Tsegyalgar East Rushen Defy convention SMS Base Sep 24–25, 2011, Tsegyalgar East Apr 21–24, 2011, Parlung Give into laughter like Bugs BUNNY Atlanta, Georgia Oct 22–23, 2011, Tsegyalgar East Show your metal and step up to the plate. Vajra Breathing Public Talk Apr 30–May 1, 2011, Nov 3, 2011, London UK SSI, Tsegyalgar East Dzogchen without Buddhism For this is your lucky year! Nov 4–6, 2011, London UK SSI, SMS Base May 13–17, 2011, SMS Level One Jacqueline Gens Kundusling in Barcelona Nov 9–10, 2011, Tsegyalgar East SMS Level One Kunselling, Wales 2011 May 18–22, 2011, Kundusling in Barcelona SMS Base, Fruit Nov 12–13, 2011, London, SMS Base >> Caloundra Retreat continued from page 1 Giovanni, designer for Rinpoche We also thank all the people who May 27–31, 2011, SMS Base $ AUD 25 000. This will help pay of the Merigar West and East helped plan the retreat, prepare Paldenling in Poland Nov 16–20, 2011, Budapest for the development applications Gonpas amongst many things, the center for our retreat, to run SMS Level One we will make for the new Gar. and us, about the possibilities for the retreat, and to pack up. Most June 1–5, 2011, SMS Base using the land and house. We are of all we thank our beloved teach- Paldenling in Poland Nov 23–27, 2011, Germany On Sunday after the last teaching thrilled Giovanni will be able to er for his presence, the living and lunch, we went with Rinpoche develop the design and thank him teaching. Six Paramitas to the new land where he chose and the committee for all the work Dec 3–4, 2011, Tsegyalgar East the Gonpa site and talked with they are and will be doing. THE MIRROR · No. 108 · January, February 2011

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Chögyal Namkhai Norbu An Edited Excerpt of a Talk Given to the Tashigar South Gakyil & Community Members February 15, 2011

n two or three days time Rosa and I will leave [Tashigar South], so it is useful to meet the Gakyil to decide what Ineeds to be done here and how the Gakyil should work. You know very well that the Gakyil means the Dzogchen Community, which is a Community of teaching, not sim- ply a social organization. You have to remember that and make a distinction. It is called the Dzogchen Community because it is not an ordinary organization; all the Gaky- ils of the Gars and Lings that we have in several parts of water and a large quantity of it. This means we have to fi nd Many years ago when I started writing the book on the the world are all linked to the Dzogchen Community. The a way to keep water and decide how to utilize it. This inter- foundations of the Dzogchen Community, I presented it Gakyil is not something closed, made up by a small group ests and involves all the people living here, if there is more to the Community at a more international level, but quite of people, it is not like that and it doesn’t work in this way. water than needed we can allow others to use it, but this a few people criticized me. So eventually I did not do what It is very important to remember that. You know for ex- cannot be a project only of the Gakyil. There should be the I wished to do, because it seemed that many people didn’t ample how I teach – I do not teach only here or in Merigar, participation of all the people who have houses here. Try agree with it, so I did not carry on with my ideas. Never- but everywhere where there is the Dzogchen Community to do something important: water here is like a treasure! theless I decided to apply this in the Gar and Lings, even on this globe. if the Lings were created later. I said that I wanted to apply There is a story of Changchub Dorje who at the age of 34, this in the Gar no matter if the Gar agreed or not. I began We have to think about how to continue, so also the Gakyil as it is written in his biography, went to a region of Tibet in the Gar, because everything starts in the Gar. The Lings has to work on this very important aspect. I want to lis- where there was a family with a daughter whose father was were created so practitioners could have one local place. ten to what the Gakyil has to say, what your projects and an important master. When she grew up someone pro- This all was not that easy, but in this way we developed. ideas are, what you want to do. As I said before, for sure posed marriage to her, but then another master arrived If one reads well what I wrote there, it is very clear: The I’ll be here for Losar next year. I do not think I’ll be able to the village - this master was like a terton - and he said Community is the Community - but this doesn’t mean that to be here at Christmas, because I have had to change my that they should not let the daughter marry an ordinary the Community must manage every activity. We can create plans for the Third International Conference of Tibetan person because she was a very special girl, and one day, mini-Gakyils or groups of at least three people or coopera- Language in New York City. I have to be present at this con- he prophesized, she would meet and marry an important tives in order to create something. In order to do this, even ference in December or they cannot do it. It is organized in person. This was like a prophecy. Changchub Dorje had if at the very beginning there is no money, but the project collaboration with Columbia University. indications that he had to fi nd this girl to develop his ter- is serious and reliable, the Community can help. In this mas, so he asked the family if he could marry her, but they way, the Community does not directly manage the activ- I would like to know what your projects are for the future. refused. Changchub Dorje was quite unusual and also a ity - it becomes something private even if it is connected You have succeeded in making a beautiful new comedor simple practitioner, so the girl’s the father was against it. to the Community - and the people in charge have to pay a [dining room], but now we need to make more space, dor- percentage of the profi t to the Community. mitory, etc. Space is important for the Community, for the This family at that time had serious water problems and people who arrive here not only during retreats, but also while he was there, Changchub Dorje found a water terma, This is something that was developed at Merigar West for those who arrive to participate in all the different activi- a spring near their home, and so they became his disciples and I consider it to be very important. If we have to de- ties. The Community must do something more to provide and offered him the girl in marriage. This caused a great velop something, everything does not have to be managed space. Also in Merigar, from what they told me, at the be- change. Changchub Dorje said that this girl was very im- by the Community. Also private people, members of the ginning Merigar could bear all the costs thanks to mem- portant for him because she had helped him to open his Community, can develop something. An example of what bership cards and donations. The Dzogchen Community termas. Changchub Dorje loved this woman very much. She corresponds to my idea is all the houses and families here is not decreasing; on the contrary it is expanding more and died before him and he always lamented her death and said [Tashigar South]. When we started selling the land at the more every day. The difference is that we have many Lings, she was most important for his practice and development. very beginning, we did not tell people to buy it, but simply which means an income shortage for the Gar. So what can to pay for a sort of registration so that they could build the Gar do? The Gar cannot live only on memberships or In general, all the Community people, whoever they might their house, without having the possibility to sell it then retreats. In order to be able to keep going and cover main- be, must feel responsible towards the Community to in- to people outside, because the property always belongs to tenance costs, we have to develop different activities; we sure its continuation in terms of practice, Gars and Lings, the Community. In this way you have to organize all the must create them. and whatever there is. If one has a full understanding of activities, so that the Community becomes stable and can this point, automatically collaboration arises. I always rely on some source of income. You have to understand that the way of the Gakyil is not speak a lot about it and always ask people to collaborate, that people take responsibility and remain closed. This is but this aspect is missing sometimes and there are dif- When we started the Gar in Margarita, it was different. not good. The Gakyil should be more open. Gakyils rep- fi culties because of our limited human condition. There Gilberto, one of the founding members, seemed very resent all the Community, not just a group of people, so are people who told me, “I’m interested very much in your much interested and said there was this idea of an aloe if it doesn’t open up, it will not succeed in developing ac- teaching, I want to follow it, but I do not want to be part plantation which could bring a lot of profi t to the Gar be- tivities. It is not that the Gakyil must do and create every- of the Community or the Gakyil.” Then I replied, “You do cause we could legally show we had farming activity. The thing, there are so many people in the Community with not have to think like this, you mustn’t have this point of people who became involved in this project started build- many ideas that the Gakyil must accept, check and be re- view, if you do not like the Gakyil, you have to consider ing houses. For many years they insisted to carry on the sponsible for. For example, if someone wants to make a that Gakyil people are individuals, they are not the teach- aloe project with no results; the huge profi ts turned out to statue, it is very good, but this doesn’t mean that the Gaky- ing or the Dzogchen Community. You have to make this be a fantasy. I personally invested a lot of money, thinking il has to pay for it. On the other hand, if somebody wants distinction and you must not have this idea. We are human that in the end there would be a return and I also divided to do something and then leaves it half way done, this is beings with our limitations because we are in samsara. In my money giving like a share of the capital to all Gars. I not good. The Gakyil is responsible, so from the very be- samsara there is no one who has no limitations!” Some- also added up more money to contribute to maintenance ginning, it has to guarantee that what has been proposed times people can make mistakes without even realizing expenses, but eventually the plantation activity was not by someone gets done. If someone wants to make some- what’s happening and consequently other people speak successful at all, so what could we do? We had also to thing, the Gakyil should get in touch with this person, badly about them and this is not good at all. So it is very think about the terrible legal problems we might have if speak with him, understand what he has in mind in a very important to understand that and take responsibility with we could no longer prove we were farmers, so we thought precise way and then proceed without limitations. Some- presence. we could make some changes and transform the farming times the Gakyil limits many things, it says that if Gakyil activity into an agro-tourism, but we had to check if there members do not agree or approve of it, there is nothing to So it is good to be open with the local people. If there is were any possibilities for this transformation. We asked do. This is not good, you must be careful! This is some- some possibility, it is good to get in touch with local peo- Maria Angelica to take care of this project and in the end thing I want to say not only here. Things like that happen ple and something can develop. The Community doesn’t we fully succeeded and now the agro-tourism has all the in different countries of the Community: people block have to remain separated or isolated. Our Community is legal authorizations. So now they have to organize several everything, nothing is developing and then maintenance very large and is present all over the world. It is not only activities, but as I said before, this doesn’t mean that ev- becomes diffi cult and incomes are blocked. Sources of in- large, but it can also rely on many people who are quali- erything must be managed directly by the Community and come must be created, because income doesn’t develop by fi ed, gifted, capable of doing many things, and expert in the Gakyil. This is diffi cult and impossible, but they can itself. Without money we cannot maintain the Community different fi elds. If we check well, there are many people look for someone available to take on the responsibility and our activities. like that and the Gakyils should get in touch with them to to organize, to manage, so that there is a return for the check and see what can be done and developed. Community and for the person in charge so they can have Here we have a ‘terton’, our Eduardo who succeeded in a profi t and continue developing the activities. fi nding water. He not only found water, but it is very good >> continued on the following page THE MIRROR · No. 108 · January, February 2011 Tashigar Sur

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Gundu Sánboi Monlam Retreat The Invocation of Samantabhadra Tashigar South, February 12 & 13, 2011

Naomi Zeitz

fter several challenging webcast was reaching many thou- months of serious illness sands more than could fit into the A and a rather stunning re- Gonpa of Tashigar South and the covery, Chögyal Namkhai Norbu international participants were walked determinedly and without thrilled to see Rinpoche in such any assistance into the sparkling good form. We were all very for- Gonpa of Tashigar South, ap- tunate to receive such profound plauded by around 150 overjoyed Dzogchen teachings once again. practitioners. Rinpoche settled This teaching gundu sanboi into his chair for a 2 day teach- monlam, The Invocation of Sa- ing retreat as if nothing had ever mantabhadra, is a small chap- happened; he sat down, adjusted ter of a terma cycle related to the Galmez, another spontaneous all his things, looked at the clock dgongs pa zang thal tantra. It is a Mandarava retreat with sogtigs Worldwide to clarify any doubts about the and asked Fabio how much time pure Dzogchen teaching. In Ti- for 5 days with Naomi Zeitz and Transmission Days practice on the videotape with left until the webcast begins, just bet it is usually chanted as an in- breathing training through Yan- some serious, dedicated older like always. vocation and has been widely dif- tra Yoga with Carolina Mingolla, About the Worldwide students of Chögyal Namkhai How did it happen, this mir- fused there, primarily among the after which was daily Mandarava, Transmission Norbu Rinpoche before the Em- acle? With the amazing strength Nyingmapa lineage. Rinpoche Yantra Yoga and Vajra Dance prac- powerment. and will of our Maestro, with the went through the invocation with tices. There was a Vajra Dance ewcomers who want to Exactly at the given time (see untiring devotion of Rosa, Khye- us word-by-word, and line-by- course with Nelida Saporiti and participate in the world- timetable) at your place, you can ntse Yeshe and Yuchen Namkhai, line, explaining with his classic a breathing course with Fabio Nwide transmission must listen to or watch Chögyal Nam- Fabio Andrico, Ricky Sued, and patience and precision, the vari- Andrico, followed by a breathing be truly interested in the Teach- khai Norbu wherever he is in the Clara Bordeau, among many oth- ous arguments presented. Some and kumbhaka course with Fa- ings transmitted by our Teach- world giving the transmission. ers, with the kindness and help of of the arguments are: the first few bio Andrico, assisted by Carolina er, Chögyal Namkhai Norbu You can be with him in that - Otavio and Roberto Lilla in Bra- as an explanation of the pure di- Mingolla and Naomi Zeitz. Rinpoche, and practiced in our ment and receive the transmis- zil and with the excellent medi- mensions and the base and how The retreat had a very jubilant world wide Dzogchen Commu- sion together with students and cal team of the Albert Einstein we liberate in this knowledge, and celebratory quality as one nity. Participants in this Trans- other newcomers worldwide. Hospital in Sao Paolo, Brazil. As then marigpa, what is the root could imagine. As usual, people mission should try to receive The session consists of doing the Rinpoche said at the first webcast and condition of samsara and practiced Yantra Yoga and Vajra Teachings from Rinpoche in the Thun together and ending with Ganapuja after his illness, thanks how we liberate using Dzogchen Dance. There was an explanation future. After having received the the dedication of merits. also to the daily Mandarava prac- teachings, visions outside, , of the Ganapuja for newcomers, Transmission, they should also We wish you all a successful practice. tices and prayers dedicated by the , ignorance, all sentient be- and there were many who had try to train and collaborate with Please contact your local Community people of the Dzogchen Com- ings of the three worlds, and the been waiting since December to the of the International for details. munity around the world, which final verse is some advice of ap- meet Rinpoche. There was an in- Dzogchen Community of Chö- benefitted us all. plication. ternational lottery full of wonder- gyal Namkhai Norbu Rinpoche. Global Timetable Rinpoche gave this retreat of Up until the time of the formal ful prizes directly from the Master Originally, Chögyal Namkhai Anniversary of The Invocation of Samantabha- retreat, the practitioners at Tashi- himself and one joyful afternoon Norbu had the idea of a ‘Trans- 1st Tibetan month – 16th day dra in order to satisfy the many gar South were busy practicing of a fundraising bingo game, the mission at a Distance’ because Celebration at 8 am Oddiyana time. people who had been awaiting it Mandarava daily, starting off with first big prize going to the more he wanted to help people in dif- since the cancellation of the same an intensive few weeks of Manda- than deserving Rosa Namkhai! ferent situations, who could Friday 18th March 2011 teaching scheduled to happen in rava several times a day, followed All in all the time in Tashigar not travel at that time to meet 17:00 Hawai Brazil some month’s prior. The by a Tara retreat led by Griselda South was a powerful and chal- the Teacher. The Transmission 19:00 San Francisco, Los Angeles, lenging time, filled with all that will enable them to practice the Vancouver (US Pacific Time) could be imagined with the final Dzogchen Teachings transmit- 20:00 Denver (US Mountain Time) >> continued from previous page realization being the returned ted by Rinpoche without needing 21:00 Chicago, Mexico City, Belize (US This is an example of how things are going on now in health and vitality of our pre- direct contact with the Teacher at Central Time) Margarita, but this idea should be applied everywhere in cious Maestro. What more could that time. 22:00 New York, Montreal, Detroit, all Gars. In society instead of saying we are Buddhists, we be asked for. Havana have to work with circumstances as I always explain in the Long life to the Master. Here is a summary of how the 23:00 Caracas teachings. In some countries it could be an advantage to Live Webcast Empowerment works: be registered as a religious center, in other places not at To receive the World Wide Trans- Saturday 19th March 2011 all, so that’s why it is important to work with circumstanc- mission, new students need to 00:00 Buenos Aires, Sao Paolo, es day after day. There should be small, well organized co- participate with an experienced Santiago operatives, able to realize concrete ideas and projects, be- student who will host both the 03:00 GMT, London, Dublin, Lisbon cause everyone can propose his own project, but the Com- preliminary explanation as well 04:00 Rome, Berlin, Oslo, Paris, munity cannot go after all of them. If a project is serious as the actual practice well in ad- Amsterdam, Stockholm and concrete, the Gakyil can help and then check it. vance of the event. 05:00 Helsinki, Athens, Jerusalem Hosts of Empowerments 06:00 Moscow When I spoke about the project of starting a small coop- should be members of the Inter- 08:00 Oddiyana (Karachi/Pakistan) erative in Merigar West, many people reacted in a very per- national Dzogchen Community. 08:30 Dehli, Bombay sonal way saying they had particular projects, ideas asking For new and interested per- 08:45 Kathmandu for money from the Community to carry them out, but then sons, it is important to have seen 09:00 Dacca I replied this was not good. Then after talking to people, I the explanation by Chögyal Nam- 10:00 Bangkok, Jakarta personally lent some of them money, hoping I would get khai Norbu Rinpoche that is on 11:00 Singapore, Hong Kong it back if the projects were successful, otherwise.....who a videotape, in advance. They 12:00 Tokyo knows! What happened was that the three or four people should also have the possibility 14:00 Melbourne, Sydney I gave money to left their projects half way through! This is no good; we need a project that has the commitment of at least three people and then everything becomes more serious.  Errata [At the end of the talk, Rinpoche replied to some remarks of Martha Trillo who lives in Tashigar South, thanking Rinpoche for having In a past issue of The Mirror in the summer of 2010 and in some publications within been a living example of how a true practitioner should face a dis- the Dzogchen Community the incorrect image of Garab Dorje has been presented. ease and go beyond limits. Rinpoche said, “You mean to say that When Garab Dorje is giving Direct Introduction, Master Chögyal Namkhai Norbu my disease has been helpful? Many practitioners have said, “At last has stated that the right hand should be placed as it is in this drawing and the right I learned how to do Mandarava practice!”] leg is forward. We are sorry for any errors! Transcribed by Elisa Copello Thank you. Edited by Naomi Zeitz The Mirror Staff THE MIRROR · No. 108 · January, February 2011 Reviews

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of Nirvana according to the dif- the practitioner must also be Lodro Thaye ferent spiritual approaches, the Dzogchen. By its very nature a The Treasury of Knowledge nature and meaning of Buddha- higher approach incorporates the hood, the process of accomplish- principles and accomplishments Books 9 & 10, Journey and Goal ment of the three kayas, timeless of a lower one.” He also warns Translated by Richard Barron (Chokyi Nyima) awareness, the qualities of en- that “with the popularisation of lightenment and of enlightened Dzogchen in recent times, there Snow Lion 2010 activity (following in large part is a danger that the full majesty of Andy Lukianowicz the famous Highest Continuum the Dzogchen approach, which treatise by ) of the more Kongtrul presents here and his is a welcome addition termas. His Treasury of Knowledge, common attainments (enlight- which embraces and fulfils all the to the ongoing project with his original verse composi- ened activities and ) in principles found in the so-called T undertaken by Snow Lion tion and own auto-commentary, the Mahayana. Part 3 presents lower approaches, will become and Tsadra Foundation, Kalu is recognised as the encyclopae- fruition in the Vajrayana, distin- watered down to an overly sim- Rinpoche Translation Group, to dia of Buddhist wisdom; this vol- guishing between nominal and plistic version that could seem to publish the English translation of ume forms part of Snow Lion’s actual fruition, discussing es- invalidate them.” Jamgon Kongtrul’s monumental ongoing project to publish the sence, causal factors, and results What a wonderful book. The encyclopaedic work, The Treasury entire English translation of the (distinguishing between primor- scope of topics, the precision of of Knowledge. Alongside Richard work. the five paths) treats the partic- dial unity that involves training detail, the breadth of view are Barron it has involved many trans- As in the first volume trans- ular intent of the Anuttarayoga and that that involves no more remarkable, not to say stagger- lators, including Sarah Harding, lated, Myriad Worlds, Jamgon approach (largely based on the training), and the three or four ing (but to be expected of Kong- Ingrid McLeod, Elizabeth Cal- Kongtrul subsumes the contents, writings of the important Kar- kayas and timeless awareness. trul), as are the care and attention lahan, Ngawang Zanpo and our ‘the analysis of the spiritual paths ma Kagyu hierarch III Part 4, on Nyingma, starts with of the translator Richard Barron own Elio Guarisco, with a forth- and levels to be traversed and the Rangjung Dorje) and then pro- a discussion on fruition accord- (also translator of Jamgon Kong- coming volume by Gyurme Dorje, consummate fruition state’, un- ceeds to the Kalachakra tradition, ing to the main tan- trul’s autobiography, “Gem of translator of Dudjom Rinpoche’s der three classifications, the ‘Hi- generally deemed in the tra, Web of Magical Display (ob- Many Colours” and of Longchen- Nyingma School, History and Funda- nayana’ and common Mahayana; schools to be the highest of tan- ject of a detailed commentary by pa’s “Seven Treasuries”, from mentals. the extraordinary Mahayana or tras. Kongtrul then follows with , translated by Gy- which he quotes copiously and In brief, Jamgon Kongtrul Lo- Vajrayana according to the Sarma a detailed description of behav- urme Dorje), and finally address- appositely in his meticulous and dro Thaye (1813–1899) was one or new schools and especially the iour (including explanations of es fruition in Atiyoga Dzogchen, informative footnotes). The book of the foremost Tibetan Bud- Kalachakra tantric doctrine; and conduct during the on gaining fruition according to is full of fascinating informa- dhist practitioners and schol- the teachings of the ancient Ny- ritual and wrathful activity) be- the ‘vajra pinnacle’ or Vajra Heart tion and insights elucidating all ars of recent times. Together ingma school. fore broaching the paths and lev- Essence of Utter Lucidity; his approaches and aspects of the with his guru Jamyang Khyentse Book 9 offers an analysis els within the three (inner) yogas analysis is again largely informed Buddhist path, and will prove in- Wangpo and Chogyur Lingpa he of the spiritual paths to be tra- of the ancient Nyingma school: by the writings of the omniscient teresting as a useful additional co-founded the Rime ecumenical versed. The opening long section Mahayoga, Anuoga and Atiyoga. Longchenpa. source of knowledge not only to movement (of which Ringu on the first vehicle, comprehend- The latter includes detailed dis- Dzogchenpas, don’t be in a students of Santi Maha Sangha, has written a valuable account, ing the Sravaka, Pratyekabuddha cussions of empowerment, mas- hurry and go straight to the Ati- but also to all practitioners of ‘Ri-me Philosophy of Jamgon and Mahayana ap- ters of awareness, and the ‘four yoga section! As Barron points Dzogchen. Kongtrul The Great’). Among his proach, treats the five paths and visions’ of Atiyoga. out in his introduction, it is use- other works he also compiled the ten levels of the causal dialecti- Book 10 deals with fruition. In ful to know the entire Buddhist famous Rinched Terzod, now the cal vehicle, while the section on the first part, on the dialectical path, for “it is not sufficient for statutory collection of Nyingma Vajrayana (again according to approach, there are descriptions the teachings to be Dzogchen,

who understands the essence of one finds the subtitle, “How to However, an explanation of the The Three Paths the teaching always integrates all practice the essential points of universal nature of the methods of Liberation three… I will try to communicate the Sutrayana.” of the three paths, given the ap- and explain these paths so you propriate opportunity, might be Shang Shung Editions 2011 can have a clear idea of them and “Dzogchen Practices” is the title a special gift to share with those will find no conflict between Su- of the third section and, besides friends, interested in dharma or Nancy Simmons tra and Tantra, or among differ- recounting the particular view of other spiritual dimensions but ent schools and traditions.” the role and function of ngön- still at the beginning, hesitant he Three Paths of Liberation is dro or preliminary practice in the and unsure, to clear the plethora a straightforward guide to Constructed on the base of that Great Perfection, is a convenient of confusions that can beset one T the understanding of the knowledge, what do the one handbook of the Khorde Rushen at such a crucial moment. essence of all paths, Buddhist or hundred and eighty some pages and the Seven Semdzin practic- not, leading to spiritual realiza- of The Three Paths of Liberation of- es. “Conduct in Everyday Life,” This is one of those classic books tion. fer us? So much, one might say, the fourth section, speaks for every practitioner should have to as to make it a very good choice itself. In it the famed Dzogchen shore up missing knowledge and This teaching revolutionizes the to pack on your next trip to one awareness which we all seek to to encourage every possible use way of thinking about the levels of our blissful Dzogchen islands, maintain is shown to be the ba- of the day’s and night’s events as of dharma to the great benefit of ing internal aspects of Sutra and not all of them surrounded by wa- sis for discovering the ways and opportunities for further devel- both advanced students and neo- Tantra, for example, the sravakas ter. moments in which the wisdom opment of the realization of one- phytes. Taught by Chögyal Nam- and the , or mahayoga of all the paths can be applied, self as the Great Thigle. khai Norbu in 2006 at Tashigar and anuyoga. “The Foundations of the Path” is even though one calls oneself a Norte, it is an oral commentary the first of the book’s six sections Dzogchen practitioner. The joy- on his Tibetan text, The Precious The book explains that all paths and discusses the three main ous and healing “Realization of Vase: a Brief Explanation of the Three can be described as three main points found in all teachings, the the Fruit, Concepts of Enlight- Paths of Liberation. Sutra practitio- methods, no matter what tradi- base, the path, and fruit, accord- enment in Sutra, Tantra, and ners consider their system to be tion is being considered. Those ing to each of the methods we Dzogchen” tells us what to ex- divided into three vehicles, and three methods, in an approach are seeking to understand. This pect, and an amusing “Note on Vajrayana also has three vehicles which is part of Dzogchen knowl- chapter contains an enlightening the Real Meaning of Enlighten- or yanas, albeit in different com- edge found in a teaching called dialogue between Guru Padma- ment” concludes the fifth sec- bination, though neither of these the tharlam desum, are that of re- sambhave and his consort Yeshe tion. Rinpoche says at this point, divisions of the dharma corre- nunciation, transformation, and Tsogyal in which she asks him, “There is nothing left to teach sponds to the three paths of lib- self-liberation. We can recognize “What is the essence and mean- and so this teaching is finished.” eration: as Rinpoche states in the that, in Buddhist terminology, re- ing of ?” and “What are The book ends with, what else, book, “You need to have a clear nunciation is the method of Su- the different kinds of refuge?” the “Dedication of Merits,” the idea about these distinctions.” tra; transformation, that of Tan- The second section is devoted to sixth section, and an explanation tra; and self-liberation, that of an explanation of the differences of the powerful mantra which Here we are centered on the ba- Dzogchen. Once released from among the paths of renunciation, guarantees that the we sic methods of practice, the high- an ironclad identification with transformation, and self-libera- dedicate with our good intention ways through the landscape of a particular school or current tion, as well as to separate discus- reaches its goal. samsara, which indications, giv- of dharma born from a limited sions of the nature and principles en understanding and determi- point of view, we become free to of Sutra, Tantra, and Dzogchen, The book itself, because it con- nation on our part, show us the take Rinpoche’s advice: “We can and how they can be utilized tains Dzogchen practices, is way to proceed to best advantage; apply all three paths of liberation, to further our progress. For in- meant for those who have al- we are not looking at the differ- and a practitioner of Dzogchen stance, in the part called Sutra, ready received transmission. THE MIRROR · No. 108 · January, February 2011 Focus on the Primordial Masters

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Focus on the Primordial Masters

raditional texts state that from the most ancient T times twelve great Mas- ters or Buddhas have appeared in our world to spread the teaching. These twelve teachers that pre- ceded Garab Dorje are described as nirmanakaya manifestations of the primordial Buddha Vajrad- hara and lived at different times and in different places, starting from an epoch when the life span was beyond calculation up to the manifestation of Buddha - muni. Thus the primordial Bud- dha manifested twelve forms to transmit the teaching according to the countless conditions and capacities of beings. In Longchenpa’s text “The Treasure of the Supreme Vehi- cle” (theg mchog mdzog), he lists the Twelve Primordial Masters, the places and times in which they lived and the teachings that they transmitted. Our presenta- tion here is based on Chögyal Namkhai Norbu’s “The Supreme Source” and “Ati Samten Gong- dzöd – The Ati Treasury of Con- Chöku Kuntusangpo is the principle that contains sam- Longku Dorje Sempa in front of his heart while his left templation”. (Dharmakaya Samantabhadra) bhogakaya and nirmanakaya with- (Sambhogakaya ) hand rests at his left side holding At Merigar West, in the Tem- his is the central figure in himself. He is presented naked n the Dzogchen teaching, a bell. His condition is beyond ple of Great Liberation (Dukhang in the panel portraying and blue in colour, symbols of his Vajrasattva is the principle dualistic vision yet his ornaments Thongdrol), paintings of the Pri- T Samantabhadra, the Pri- being without attributes, similar Ifrom which all the diverse and jewels are a symbol of the mordial Masters are depicted on mordial Buddha, the essence of to the sky. In the Dzogchen teach- divinities of the tantras manifest. qualities of his potentiality which the west side of the building, on all Buddhas, primordial enlight- ing, Samantabhadra is the empti- His body is white in colour sym- gives rise to countless manifesta- a horizontal panel above the seat enment beyond samsara and nir- ness of dharmakaya that contains bolizing the source of all colours tions. Vajrasattva is the source of that Chögyal Namkhai Norbu vana. Beyond the distinction be- all manifestation in itself. The which then unite to create the vi- the six million and four hundred uses when he is teaching. The tween unity and multiplicity, he principle through which the in- sions of sambhogakaya. The figure thousand Dzogchen teachings figures were painted by Master is present in all beings. He totally finite possibility that is inherent of Vajrasattva is shown seated in that have been spread in the hu- Dugu Chögyal who is a reincarna- transcends all conceptual limits in the dharmakaya starts to mani- the lotus position with his right man world by the nirmanakaya tion of Drugpa Chögyal Gyamtso, of origin and cessation, eternity fest as sound and light is Sam- hand holding a vajra and raised Garab Dorje. a famous tertön and Master of the and nothingness, being and non- bhogakaya Vajrasattva. Drugpa Kagyud lineage. Like his being, vision and emptiness. He predecessors, Dugu Chögyal is a spiritual Master as well as being a highly gifted and well-known Khyeu Nangwa Tampa Samgyi Khyeu Wöd Mitrugpa 2 artist. Mikhyabpa 1 hen the life span di- In addition to the Twelve Pri- t a time when the lifespan minished to ten mil- mordial Masters, the panel in could not be calculated, W lion years, the light the Merigar Gonpa also portrays A all beings had bodies of of beings decreased and the first the figures of Kuntusangpo and light formed of the essence of the passions appeared, in the dimen- Vajrasattva as well as Shenrab elements, were born miraculous- sion called Saha beings were born Miwo, the founder of the pre- ly and shone with their own light. from five-coloured eggs made up Buddhist religion Bön. The de- At this time Buddha of the substance of the elements. scriptions that follow also in- manifested in the divine dimen- They were surrounded by a lumi- clude these three figures. sion called Joyous in the nous aura, possessed miraculous form of a white, eight-year-old powers and few passions, did child in the midst of a lotus with not meet material obstacles and a thousand petals. He was called fed off the substance of the four Khyeu Nangwa Samgyi Mikhyab- elements. Buddha Khyeu Wöd pa or Supreme Child Inconceiv- Mitrugpa (Child Imperturbable able Vision. On each lotus petal Light) appeared as one of them to an emanation identical to the two hundred thousand to central one appeared, foretelling indicate that the same number of the coming of one thousand Bud- female beings would be liberated dhas in that fortunate . The in the future thanks to his teach- six million four hundred thou- ings. He taught the five tantras of sand stars that manifested in the the Body, Voice, Mind, Qualities sky represented the arrival of the and Activities. same number of Dzogchen tan- tras and the seventeen that shone Jigpa Kyobpai Yid 3 more brightly announced the sev- hen the life span de- enteen tantras of the Man ngag creased to one hun- sde series. W dred thousand years 2 He taught The All-surpassing and the light continued to dimin- Sound (sGra thal 'gyur) tantra and ish because of the passions, be- the two Bodhisattvas Nyima Rab- ings were born from heat and hu- tu Nangwa and Gajed Wangchuk midity. They started to eat plants Trödsher Düpa Wödkyil Pungpa Elements (’Byung bzhi zad pa) and gathered his teachings. and became subject to the first (Mass of Light that gathers Hu- other tantras, whispering them to illnesses caused by imbalances of midity). He taught The Emptying of six hundred thousand bodhisattvas the elements. Buddha Jigpa Kyob- Samsara (’Khor ba dong sprugs), The to show that an equal number of pai Yid (Mind that Protects from Peacock’s Entwined Neck (rMa bya male beings would be liberated in Fear) was born in a place called mjing snol), The Exhaustion of the Four the future thanks to his teachings. THE MIRROR · No. 108 · January, February 2011 Focus on the Primordial Masters

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Zhönnu Rolpa Nampar Tsewa 4 Sixth Vajradhara Zhönnu Pawo Tobden Chenpo 6 hen the life span had (Dorjechang) 5 hen the average life diminished to eighty hen the life span had span had diminished W thousand years and become sixty thou- W to sixty thousand passions had become even stron- W sand years, the Bud- years, Vajradhara reawakened ger, the bodies of beings lost their dha Sixth Vajradhara was born as from his and, stirred by light and the sun and moon ap- a divine bodhisatta in the dimen- compassion towards beings, was peared. Due to desire and attach- sion of the Thirty-Three Gods. In reborn as the son of a yaksa and ment, the sexual organs of beings the garden of the Young Doctor a ferocious in the dimen- developed and while at first look- (’Tsho byed gzhon nu) he transmit- sion of the Cemetery of the Secret ing at each other was sufficient ted teachings on the six, three and Manifestation, in the frighten- to satisfy their desires, finally eighteen paramitas that encom- ing place of the yaksas northeast beings started to come together passed methods with and with- of Mount Meru. His name was and procreate. They would dress out effort, including the tantras Zhönnu Pawo Tobden (Young in cotton or the bark of trees and of Dzogpa Chenpo, to the seven Powerful Hero) and he appeared feed from the ‘fat of the earth’ heroic Buddhas of our times. He as a frightening dwarf with three but were so greedy that this was spent seventy-five years with the faces and six hands holding the all consumed. When they started devas and left his testament to his worlds of the six classes of be- to eat rice, their growing feeling disciple Norwang, entering pari- ings, the devas, asuras, humans, of ‘I and mine’, their hatred and nirvana where he remained in animals, and hell beings. pride made this food disappear samadhi for seven thousand years. He taught the Tantra of the Sponta- as well. Buddha Zhönnu Rolpa neous State of Pure Presence (Rig pa Nampar Tsewa (Young Manifes- rang shar) and other tantras to the tation of Compassion) was born seven bodhisattvas, who listened from the uterus in the form of a immersed to the navel in clouds, ten year old child at this time in and to countless dakinis, devas and the place called Chagjung Ngal- nagas. After staying with them for du Nangwa (Apparition in the a thousand years, he left his tes- Womb of Conception). He taught 4 tament to the yaksa Lechöd and eleven tantras: the five root tantras entered where he re- and six secondary Semde tantras mained in samadhi for one hun- to one thousand yaksas. dred thousand years.

Trangsong Tröpai Gyalpo 7 hen the life span had decreased to ten thou- Wsand years, Vajradhara awakened once again from his sa- madhi to be reborn as Trangsong Tröpai Gyalpo (Wise Wrathful King) in the dimension of the raksas on earth, in a western re- gion where there were many bod- hisattvas. He transmitted the “ten tantras to subjugate negativities” and other teachings to ten mil- lion raksasas in a cave that radi- ated the sound “rulu”. He did not leave a testament and at the end of his life was reabsorbed in sa- madhi where he remained for fifty thousand years.

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7 Serwöd Tampa 8 Serwöd Tampa (Supreme Golden hen the life span had Light). When he was twenty-five, become five thousand he cut off his own hair and took W years, Vajradhara was the vows by himself in front of a reborn in the place on this earth . He taught the and called Vulture Peak. He was born Prajnaparamita teachings to in- into a royal family and named numerable sravakas. THE MIRROR · No. 108 · January, February 2011 Focus on the Primordial Masters

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went to practice asceticism re- Shenrab Miwo Tsewe Rolpai Lodrö 9 maining seven years in the lotus henrab Miwo (The Great hen the life span was position. At the end of his life Supreme Man of the Shen) reduced to one thou- he dissolved into a body of light, Swas the founder of Bön, Wsand years, Tsewe Rol- leaving no mortal remains. His the tradition of pre-Buddhist Ti- pai Lodrö (Intelligence Manifes- testament remained with the bet. According to biographies, he tation of Compassion) was born Brahmin Gön Sem. was born as a prince of the Shen in northern Mongolia, in the land clan around eighteen thousand called Yui Minmachen (With Tur- Ngöndzog Gyalpo 11 years ago in the land of Olmo quoise Eyebrows), near a bodhi hen the life span was Lungring, the sacred land of the tree growing next to a self-arisen three hundred years bönpos, probably located north- stupa. He transmitted the “seven W Buddha Ngöndzog west of Tibet. At the age of thirty- special tantras”, including The All- Gyalpo (Perfected King) was one, he renounced the world and creating King (Kun byed rgyal po) born at Vajrasana (Bodhgaya) dedicated himself to spiritual life and Total Space (Nam mkha’ che) to as the son of a brahmin. Not far and soon started teaching the countless bodhisattvas who were from the tree under which the bön doctrine. His biographies de- his disciples, remaining there for Buddha of the present era, Sakya- scribe his ‘twelve great deeds’, one hundred and twenty years. muni, would attain enlighten- paralleling symbolism com- ment, he came before the council monly found in tales of the lives Wösung Drepo of the Lords of the Three Fami- of the Buddha, which include the (Kasyapa the Elder) 10 lies (Manjusri, Avalokitesvara spreading of the bön teaching and hen the life span be- and Vajrapani) and transmitted the subduing of its main enemy, came five hundred all the teachings concerning the the demon Khyabpa Lagring who Wyears, Buddha Kasyapa real condition as well as other eventually became one of his dis- the Elder came from the world of tantras. He taught for twenty-five ciples. On the only occasion that the Thirty-Three Gods and took years after which he entered pa- he entered Tibet, he transmit- birth in the human world to re- rinirvana displaying the ordinary ted some ritual instructions but duce the suffering of old age. He signs of death in order to show considered that people were not gave many teachings including his disciples of lower capacity the ready for his teaching, prophesy- the anuyoga scriptures to seven truth of the suffering of birth, old ing that it would flourish there in disciples in the place called Vul- age, illness and death. the future. According to his fol- 9 ture Peak. He stayed there for lowers, his teaching which was seventy-five years after which he broadly subdivided into Nine Ve- hicles and the ‘Four Doors plus the Fifth, the Treasure’ spread in the kingdom of Shang Shung as Buddha Sakyamuni 12 ing birth as Gautama Siddhartha. cretly leaving the palace that had well as in India, Kashmir, China hen the life span be- He was born to Mayadevi and been his sole abode, Siddhar- and Tibet. came one hundred Suddhodana, king of the Saky- tha encountered a man afflicted W years, the Buddha of as of Kapilavastu, lived a shel- by old age, a sick person and fi- our era descended from the heav- tered joyous life at court and as nally a corpse. These encounters en of Tushita into the human a young man married Yasodhara, showed him that no person is world to spread the Dharma, tak- who bore him a son, Rahula. Se- free from the suffering of exis- tence. When he met a monk beg- ging for food, he decided to leave his life at the palace and search Books by for a spiritual path that would lead to liberation from suffering.   Siddhartha practiced extreme asceticism on the banks of the   Nairanjara river for six years but without attaining the fruit he hoped for. Then he came to the seat of Vajrasana and decided to remain under the bodhi tree until U Yantra Yoga he reached enlightenment. In this U and the place, , the lord of demons, Practice of Natural Light tried to trap Siddhartha with the three main passions of ignorance, U Dzogchen Teachings desire and hatred but without U The Supreme Source success. Then, purified of all ob- scurations, Siddhartha obtained U Dzogchen: The Self- the Awakening, knowledge of the Perfected State real condition of all phenomena U The Crystal and the Way and became the Buddha. He gave his first teaching, the of Light First Turning of the Wheel of  Dharma, at the Deer Park in the vicinity of , near Bena- res. At Varanasi and other places he taught the and the different gradual paths. Later in his life, in order to show    beings the of all       phenomena, the Buddha became    seriously ill, lay down on his right       !   side and entered parinirvana. THE MIRROR · No. 108 · January, February 2011

16 West Merigar West Merigar Arcidosso 58031 phone: 39 0564 966837 offi [email protected] GR Italy fax: 39 0564 968110 www.dzogchen.it

tively collaborating in organizing The Joy of groups of dances to represent Being Here their country. Since the Commu- nity has many people with dif- Luda Kislichenko ferent skills and talents, some of whom are active profession- “The Joy of Being Here” 30th Anniversary of Merigar July 15–18, 2011 ow can we present the als, choreographers and danc- International Dzogchen ers, they have offered their help. HCommunity in all its With great joy they are preparing richness and variety to the pub- the choreography that has been Merigar 1981–2011 lic? How can we share THE JOY adapted in a way that everyone OF BEING HERE celebrating the will be able to participate in the Alfredo Colitto thirtieth anniversary of Merigar liveliest performances possible. with the whole world? The lan- Everyone, even non-profession- hen His Holiness the guage that is most international als, will be able to participate in 14th Dalai vis- is art and for this reason, in ad- the dances and what’s more the Wited Merigar in 1990, it dition to a cycle of talks called folk dances are not too compli- was a cold windy day as it often is “Friendship Meetings” in the cated and so with brightly co- on Mount Amiata. And the Dalai programme, we have organized loured costumes and the simplic- Lama said, with a smile, “Here it permanent art exhibitions, con- ity of movements, it will really be feels like being in Tibet …”. certs offering different kinds of possible to convey the JOY OF BE- music and the INTERNATIONAL ING HERE. An ancient volcano. People who FESTIVAL OF FOLK DANCES. are sincere and friendly. And a Can you imagine the scene at place for meditation: Merigar, When we started preparations dusk in the main square in Ar- founded by Chögyal Namkhai for this festival, an important cidosso, lit up by coloured spot- Norbu in 1981 in order to teach reference point was a fi lm that lights, with the music and the and spread the Dzogchen teach- Rinpoche showed us in which colours of costumes from differ- ing. The word Dzogchen does there were representatives from ent countries: Australia, China, not mean a faith or a spiritual different regions in Tibet wear- Kalmykia, Russia, Ukraine, Ger- path but a “state” that it is pos- ing colourful costumes and or- many, Italy, France, Spain, Mixi- sible to discover within ourselves naments and presenting dances co, Venezuela, Argentina, Brazil and integrate in our daily lives. that were typical to their region. and the USA? They are already For this reason it does not come In the same way we would like to preparing their dances and there into confl ict with any belief, or present the different countries in will be other countries that will with any social norms or with any which the Dzogchen Community be joining them for this celebra- type of lifestyle. is located with practitioners con- tion. tributing to the festival with the Over the years, the mutual re- richness of their own folklore. Let’s come together for this very spect between the local people creation of other Gars on each that we have chosen to celebrate special event of the thirtieth anni- and Merigar has become closer continent. Merigar, however, the our thirty years, with a great meet- Our invitation to participate in versary of Merigar so that we can and closer, in terms of human re- meeting place (gar) of the fi re ing of the worldwide Dzogchen this event was met with enthusi- share with all our Vajra brothers lationships and economic ones. mountain (meri) remains the cen- Community and the community asm by the gakyils, by the Vajra and sisters and our neighbours The Dzogchen Community has tre, the fertile seed from which of Mount Amiata. To simply cel- Dance instructors and by prac- in our area THE JOY OF BEING spread all over the word with the everything started. And it is here ebrate, “the joy of being here”. titioners in general who are ac- HERE.

Master not only for his fame as a the exhibitions organized for the Balducci was a very controversial Amiata – A Scenic and Human great internationally known spir- event in the three Amiata villages. fi gure and became a leading fi g- itual leader but also for the gen- The topics proposed by the 11 ure in the Italian Catholic world Treasure to Discover erosity with which he transmits speakers who were contacted for during and after the period of the Elisa Copello an ancient and, in many ways, the talks are very interesting and Second Vatican Council. mysterious and fascinating cul- fi t in perfectly with the themes of From the theatre of life: my ev- hen I was asked to ter sources, a variety of fl ora and ture. the three ‘paths”. eryday experiences on the stage, help with the orga- fauna as well as enchanting plac- They appreciate the funda- The following talks are a fi rst-hand account of several W nization of the thir- es of incomparable artistic and mental role that our community planned: years of work in the area in pro- tieth anniversary to fi nd people historic value nearby, but I had has had and continues to have Personal accounts of soli- ducing various valuable theatrical who were competent and willing completely underestimated the in the area. In fact, our growing darity regarding the elderly and works and training local actors. to give short talks on the sub- existence of a lively human factor presence over the course of the children of non European immi- Museum events in the territory jects that had been proposed, I made up of various associations years has had a determining im- grants in their country of origin or the impact of the network of thought that my research would and prominent people involved pact on the area from a cultural or in the area here, such as the Grosseto museums on the area have taken a lot of time and in- in the cultural, musical, theatri- and economic point of view and case of children from Cernobyl with particular reference to activ- volvement and that it would per- cal, spiritual and artistic scene or has permitted the local people to who have been invited to spend ities at Palazzo Nerucci in Castel haps be complicated to fi nd these devoted to a social commitment come close to the different cul- long periods on Amiata. del Piano, which, among other speakers. of solidarity and assistance for tural backgrounds of the many The introduction of Kumar activities, will also host one of My search was actually easier the weakest fringe of society not practitioners coming from every Kumari Yantra Yoga in an Ar- our exhibitions organized for the than I thought it would be thanks only locally but also throughout part of the world. cidosso primary school. thirtieth anniversary in collabora- in part to personal contacts but the world. Thus for me it was a Even after 20 years, many Educational activities with tion with ASIA. also most of all to friends and ac- wonderful discovery and a stim- people still remember the visit young people of Amiata: refl ec- Choosing places for physical quaintances who, realizing how ulating opportunity to meet and of His Holiness and have asked tions and experiences. and spiritual wellbeing: an ac- important the event was, pro- get to know people different in me if Arcidosso would be lucky The spiritual message of Da- count by a famous Italian jour- vided me with a precise idea of age and cultural background, but enough once again to host him. vide Lazzaretti. Native of Ar- nalist who, not by chance, chose who to contact and the specifi c all extremely enthusiastic to be Even those who for reasons of cidosso and famous 18th century Amiata as her place of residence qualifi cations of each of them. involved in the celebrations for shyness or diffi culty in speaking preacher, he wanted to guide hu- in the summer where she spends In this way I was able to discover the thirtieth anniversary of which publicly did not accept to give a mankind towards “The era of the periods of time to relax. the situation in the area of Ami- they had understood the impor- talk, they showed that they want- Holy Ghost”. He was called the The magic of Amiata, its fl ow- ata which I actually didn’t know tance and its reverberation be- ed to contribute to the success Christ of Amiata and strangely ers, mushrooms and plants, an about in spite of the fact that I yond the border of Amiata. of the event or guarantee press prophesized that the sun of the excursion to discover the botani- had been coming to the area for All of them know Merigar and coverage of the event at the local east would rise over the valley op- cal treasures in the Amiata envi- 30 years. many of them have had the op- and national level, as one jour- posite Mount Labro, home to his ronment. The area has a variety of differ- portunity to have personal con- nalist from the area proposed. Or community. The Aquilaia cultural associa- ent facets and aspects: the scen- tact with Rinpoche during vari- they suggested names of musical Ernesto Balducci, the civic tion and the impact that it has ery is fascinating and beautiful, ous public events and show great groups or painters, sculptors and sense of the village, the culture had in the area: the experience of there is a wealth of different wa- respect for our distinguished artists who could appear during of peace. A native of Santa Fiora, >> continued on the following page THE MIRROR · No. 108 · January, February 2011 MerigarWest 17

Developments at A new path will be created running same time. You can read about the Path Other works fer space for parking as usual in the big Merigar West from the Temple of Great Liberation to of Presence on this page. At the moment the gakyil is prepar- fi eld, which is rented. the Stupa so that people will be able to ing a project to create a small Tibetan At Merigar Two there will be some Gonpa and Stupa enjoy the natural beauty of Merigar on The Library museum that will be housed in part of light work to fresh up the dormitories his is a special year for the Gar, a foot rather than moving everywhere We will shortly start works for the li- Gadeling, the Master’s residence. after the winter, which will include year of great change in order to by car. It will be a rustic type of path, brary and the archives so that Merigar Then due to the copious amounts painting them and making them a little T prepare to celebrate Merigar’s probably of beaten earth and will pass will be able to offer a service that will be of rain that fell last autumn, the earth nicer. thirtieth anniversary but also to lay the through the fi elds between the two open to all those who are interested in around the water cistern at Gadeling Finally, there is an enormous foundations for the future. structures without passing in front of studying Dzogchen and Tibetan culture. moved and so the cistern was broken. amount of maintenance and garden- At both the Gonpa and the Great the Golden House. The large room at the Capannone that is Work will be done to install a new one. ing work to be done in and around all Stupa renovation work has already The path that turns around the Great currently used as one of the offi ces for The new parking area that has the buildings at Merigar and the gakyil started both internally and externally. Stupa will become the Path of Pres- the Shang Shung Institute will become been planned for quite a long time will would like to invite all those who are In particular, at the Gonpa, under the ence and will be decorated with semi- a spacious reading room complete with fi nally be ready for the summer retreat able to give a hand to get in touch with guidance of Migmar, the precious precious stones. A new online project an upper gallery to house the Tibetan and July celebrations. Since the area is, them to fi nd out further details. paintings of the Masters on the panels has been launched inviting donors to texts and DVDs. The library will have at the moment, a small hill, the earth Please contact the Red Gakyil: above the doors need to be restored. choose and donate the stones for the special fi reproof shelves to protect the will have to be removed, fl attened and [email protected] This will be done in karma yoga and you Path while sponsoring the restoration precious texts that are there. The read- then beaten. This parking area will be can fi nd more details on a separate an- works at the Gonpa and the Stupa at the ing room will also be available for small used for internal parking. During the nouncement on this page. conferences and courses. big retreats, we hope to be able to of-

The Path of Presence will be used by Migmar and his team to We look forward to your enthusias- decorate the inlay surrounding the Stu- tic participation, and please join us on oin our new online activity, full pa, the result of which we will be able to facebook and receive updates about the of color and creativity! With your admire this summer. At the same time ongoing works. J participation you will enhance the the funds raised through your generous beauty of Merigar just in time for offer will be used to restore the Stupa 1. Rock crystal sphere: Thigle Chenbo, our Thirtieth Anniversary celebration! and decorate the Gonpa. the Great Thigle, symbol of the State With your gift you are sponsoring € 500 the restoration of the Stupa and the How can I participate? 2. Blue Sphere – sodalite: HUM, decoration of the recent enlargement to Easy! Go to our website: symbol of the mind € 300 the Gonpa, as well as the creation of The www.thepathofpresence.com 3. Red sphere – red jasper: AH, Path of Presence, a new beautiful path Simply click on the one or more symbol of the voice € 200 around the Stupa! stones or spheres which you wish to of- 4. White Sphere – howlite: OM, fer Merigar, and thus our precious Mas- symbol of the body € 100 Free Workshop on Tibetan pating should take part for at least one How does it work? ter, each of which represents a specifi c 5. Blue Stone – sodalite: Vairochana, Painting and month. The multicolored semi-precious stones characteristic (see description). Then symbol of clarity € 90 Restoration of the Paintings you will fi nd on our website, recalling indicate the number of stones you are 6. White Stone – white onyx: in the Precious Temple of Migmar is a Tibetan artist who is expert the colors of the Five Families and the offering, and proceed to payment. Akshobya, symbol of wisdom € 70 Great Liberation under the in painting, decoration, restoration and fi ve elements, and of spheres in the Everybody can afford to participate! 7. Yellow Stone – citrine: Ratnasam- Guidance of Migmar Ciren wood carving. One of his most recent blue, red, and white of the Three Vajras, bava, symbol of beauty and spiritual April 1–June 30, 2011 works was in the Tashigar Norte Gonpa riches € 50 on Margarita, which was completely 8. Red Stone – red jasper: Amitabha, he workshop will be held in the decorated in traditional Tibetan symbol of compassion € 20 Gonpa. under his direction. This workshop is a 9. Green Stone – aventurine: Amogha- T Merigar West offers accommoda- special occasion because it will be the , symbol of power and activity € 10 tion and food for those participating. fi rst time that Migmar has led a work The daily schedule will include 6 experience of this kind at Merigar. THANK YOU! hours of techniques and practice of restoration of the Gonpa and 2 hours Those interested should contact the Traditionally Tibetan Buddhists would on techniques of Thangka painting. Red Gakyil: [email protected] with circle a stupa (chorten in Tibetan), rep- Only those who have knowledge and a short career description. resentation of the realized mind of the experience of painting techniques for Ignazio Bernardoni and Patrice Bricaire Buddha, clockwise, paying homage to restoration should apply. Those partici- Merigar West Red Gakyil the signifi cance of the sacred structure and its contents, holy relics, images, and texts. Thus with their good inten- >> continued from previous page an actual fact of complete accep- tion and the recitation of mantras, the an association in charge of orga- tance and reciprocal respect, due faithful would accumulate merit, some- nizing various events concerning to commitment on our part and to times walking around the structure culture, well-being and enter- the openness of the Amiata peo- hundreds of times, an act called “doing tainment, that over the years has ple towards us. For this reason the kora.” Kora here can be understood to become very attractive for local thirtieth anniversary celebrations mean cyclical existence, ritual circum- people and tourists. are an opportunity that should not ambulating on foot, in short walking The biodiversity of Amiata, a be lost and we should organize through ordinary existence with a topic that is very popular at the as best we can with the efforts special intent. As we all know, from moment. of us all in order to discover and the Dzogchen point of view we need to All these contacts and daily show everyone the ‘richness’ and walk through samsara with awareness dialogue with the local popula- the value of our community and so that this life can become a path to tion made me understand how continue to reinforce even more the realization symbolized by the Stupa. the word “integration’ with the indispensible links with the area This is how we have come to name our area around our community is by following the guidelines that beautiful path-to-be the Path of Pres- no longer an aseptic, Utopian our Master has been giving us for ence or “Kora of Awareness.” Please term without substance but is years about this. join us in making this project a reality.

Accommodations near Merigar West Christina von Geispitzheim Information for people who intend to come to Merigar for Email: [email protected] retreats or to follow courses Phone: 0039 0564 957542 If you are looking for accommodation, airport transfer, local car Mobile phone: 0039 339 1370739 hire or only logistic assistance, you can contact the following information and reservation service: We cooperate with local hotels, family pensions, residences, agriturismo, Community members who have rooms or houses to rent or sublet. Also we can advise on car rental (at airports Accommodation Service or locally), on the best itinerary and time tables of trains and (Information available in English, German, French and Italian) buses, and we have now a circuit of residents who offer various Information service and reservation of accommodation during useful services like transfer from the airports, local taxi service, retreats, local transport, & logistic solutions: translations, baby sitting, etc. THE MIRROR · No. 108 · January, February 2011 MerigarWest 18

stantly restraining and shaping The Essence of Abhidharma and Longde ourselves into the perfect “self” Teachings will manifest sooner or later, if not in this life, for sure dur- Merigar West, December–January 2011 ing the moment of death and in later incarnations. For this rea- Mandarava Bricaire son Yeshi went on to explain the importance of Longde teachings hen Khyentse Yeshe tudes related to behavior in daily on the balancing of the elements held his teachings at life and the “behavior” of one’s (fi re, water, wind, etc.) in bodily W Merigar he was sitting own body and feelings. Although and behavior tendencies and how on the throne next to that of his his teachings were touchingly these are traits that we were born father. During the teachings we deep and sometimes extremely with but which can be balanced learned about Namkhai Norbu’s synthesized in form, Yeshi made through the practice. health; luckily it seemed from sure to refrain from asking us to During the teachings on Yeshi Namkhai’s updates that grasp anything at all, and to ob- Longde practices Yeshi intro- Rinpoche was reacting positively serve our own reactions to the duced us to the basic experience to his many cures. simple presence of the teachings of pleasure through visualiza- Many people came and the and the experience that the retreat tion. He explained that people Gonpa was comfortably full. in itself brought. On this point he Photo: L. Gräf who naturally felt pleasure con- There were a few completely touched on the relativity of words nected to this visualization (if it new people, fl owering from the and the importance of the expe- ten come with the acquisition of as human beings. But rather than arose spontaneously and “makes screenings of My reincarnation rience of enjoyment, which is a specifi c mental attitude, when an actual concern for the ani- sense” in our mind) are probably (Jennifer Fox, 2010), the docu- essential for the discovery of the this – whether good or bad – in- mals in the forest, this very sim- connected to this practice from mentary on his life and that of state of Dzogchen. As a matter fl uences a person’s actions. Of- ply has to do with a person’s idea previous lives, or have a cause for Chögyal Namkhai Norbu. The of fact Yeshi talked of the natu- ten these traces of tension are of himself. Aside from the fact feeling it more naturally than oth- two retreats followed one an- ral state of oneself and how this kept till the moment of death and that we all need to feel that we er people. Yeshi said this is true other and while the fi rst was a re- naturally manifests more easily come to the surface as ‘unsolved’ are “good”, especially if we feel for every practice that every per- treat of teachings, the latter was during states of enjoyment and issues. a little bit “Buddhist” as well, as son feels connected to. He also aimed at having direct experience pleasure. He also underlined the For example Khyentse Yeshe long as the perception of the self gave us direct introduction to the of the state of Dzogchen through importance of the understanding commented on the mental at- simply corresponds to the per- state of Emptiness (and how the specifi c practices of the Longde of a teaching method based on titude of an environmentalist ception of ego, then, aside from natural state arises from it spon- series as explained by Chögyal the circumstances of a gathering or someone who is concerned our intension, it will necessarily taneously). Finally I recall Khyen- Namkhai Norbu. of people listening to a teacher, about the environment. In the be erroneous. tse Yeshe’s words on the impor- In the teachings on the essence and what this implies in terms of perception of the world’s prob- On the other hand Yeshi ex- tance of feeling completely con- of Abhidharma, Yeshi spoke of the correct perception/reading of lems, very often this comes not pressed the way in which we fi dent of the state of Dzogchen, concepts like the warehouse of oral teachings themselves. so much from a direct experi- “choose” to be good and how the and also how this confi dence is the conscience that was trans- When speaking of the ‘cre- ence of them, like a direct con- rest of our true and spontane- not connected to our change in ferred through each reincarna- ation’ of a warehouse of the con- nection with the Amazonian for- ous feelings are kept aside, as if attitude (mental attitude) since tion of a sentient being and how science I understood this at a very est which needs to be saved, but rejected because they do not be- the knowledge of Dzogchen is it is connected to each person’s basic level, where the formation rather from publicity campaigns long properly to the idea we have not concerned with action. mental habits, and general atti- of tensions in a person very of- that speak to us about our “duty” of ourselves. These ways of con-

SMS meditation and contem- Yantra Yoga Pranayama and Gomadevi retreat Flat for sale in Castel del Piano, plation according to Dzogchen Kumbhaka with Enzo Terzano near Merigar West with Jakob Winkler with Elke Glander Sept. 9–11 in Dargyäling, Cologne Yuchen Namkhai and Luigi Ottaviani are selling April 8–10 in Dargyäling, Cologne June 22–26 in Höfen Registration Jil Self their fl at in Castel del Piano (GR) in Italy, Registration Jil Self Registration Viktoria Gershevskaya [email protected] 9 km from Merigar. [email protected] [email protected] ‘Dzogchen Without Buddhism’ The fl at is about 90 sq.m, on the 1st fl oor and con- Vajra Dance for advanced Public talk Dream Yoga with Jim Valby sists of a large living area, a large fi tted kitchen students with Michael Katz Nov. 23–24 in Dargyäling, Cologne that is fully equipped, a box-room, a bathroom, 2 with Prima Mai July 21 in Dargyäling, Cologne SMS Base Level Study & Practice bedrooms and 2 balconies. April 22–25 in Hamburg Dream Yoga retreat with Jim Valby The fl at has an autonomous heating system with Registration Viktoria Gershevskaya with Michael Katz Nov. 25–29 in Dargyäling, Cologne radiators and a private GPL tank. In addition there [email protected] July 22–24 in Höfen registration Jil Self is a private garden of about 200 sqm. The building Registration Jil Self [email protected] is in a sunny position, facing a small wood with Song of the Vajra beginners [email protected] panoramic views over the valley. course Parts 1 and 2 with Karin Heinemann It is a real bargain at the asking price of April 30–May 11 in Höfen 100,000 euro. Registration Viktoria Gershevskaya [email protected] For further information and to view the fl at, please contact Renata at [email protected] Yantra Yoga advanced course third series with Elke Glander May 13–15 in Munich Registration Viktoria Gershevskaya France Germany [email protected] Retreat of explanations and Mandarava Tsalung course The way of dealing with the practice of Long Life with Sasha Pubants fi ve emotions from the Longsal of Mandarava with Chudlen March 4–6 with Elio Guarisco and Tsalungs Practice retreat May 20–22 in Dargyäling, Cologne Led by Nina Robinson March 6–19 Registration Jil Self in Höfen [email protected] www.jcrows.com In Paris (France) from Friday, April 22nd Registration Barbara Schwesig (6 pm) to Monday, April 25th (6 pm) [email protected] Jnana Dakini and Vajra Dance practice retreat J. Crow’s ® In Dejamling (South of France) from Yantra Yoga beginners course with Karin Heinemann Tuesday, April 26th (5 pm – time to be with Saadet Arslan June 17–22 in Höfen Mulling Spice Folk Medicine confi rmed) to Sunday, May 1st (1 pm). March 25–27 in Dargyäling, Cologne Registration Viktoria Gershevskaya Tibetan Medicine Registration Viktoria Gershevskaya [email protected] Information and registration for both [email protected] SpicedCider.com retreats: [email protected] fax or phone: 1 800 878 1965 603 878 1965 [email protected] THE MIRROR · No. 108 · January, February 2011 MerigarWest 19

Rome Italy Inter-Religious Conference n Sunday, February 27th a conference on “The values O transmitted by ancient re- ligions (that we often forget)” was held in Rome, organized by the inter- religious group in which our Dzogchen Community in Rome has participated since its creation four years ago. Rep- resentatives of the Bahaj religion, the Shambala Buddhist tradition, the Jew- ish, Christian and Muslim religions and Fabio Risolo representing our Dzogchen Community spoke around the subject in the beautiful “Pietro da Cortona” hall in the Musei Capitolini on Capitol Hill. About 150 people were present when everybody had the chance to ask It was an interesting event and a and followed with real interest as they the speakers questions. good opportunity to exchange views Introduction to Buddhism and Dzogchen with Fabio Risolo at Dribselling, Milan in January 2011. demonstrated at the end of the meeting and open up to the city.

Dr. Jim Valby has been a student of The teaching starts Monday June 13 Switzerland Dzogchen Master Chögyal Namkhai at 4 pm and ends June 19, at midday. Norbu since 1982. He participates in The cost of the retreat is SFr. 360.00 Santi Maha Sangha Base Dzogchen Community projects helping with the usual discounts for members. Retreat to prepare English translations from Ti- Lodging should be booked directly at with Dr. Jim Valby betan texts. He has taught the essence Schweibenalp (www.schweibenalp). June 13–19, 2011 of the theory and practice of Sutra, Tan- The Center has full board with vegetar- at Schweibenalp near Brienz tra and Dzogchen in more than 115 re- ian meals, rooms with two and more treats at 43 locations in 26 countries. He beds. Camping is possible. uring this retreat, participants lives in Western Massachusetts, USA. Please register for the retreat at will get a deeper knowledge of The retreat will take place at Schwei- [email protected] D Sutra, Tantra and Dzogchen. benalp, situated high over the magnifi - Like a huge carpet, a map of the practice cent lake of Brienz in the Alps of Berne, will unfold. We will learn both practice Switzerland. The place is surrounded and theory and come to know a lot by high mountains and is extremely about our practice as well. We will be beautiful. able to receive advice from one of the SMS Base course with Fabio Risolo held at Gyamtsholing, Venice, January 29–30, most competent SMS teachers. on chapter 5, the points of view.

An Introduction to Buddhist Pranayama & Yantra Yoga: Mandarava Tsa Lung Retreat UK Philosophy a Means of Integrating Practice Practice and explanation (Based on Chapter 1 of ‘The Precious Vase’) & Behaviour led by Elio Guarisco News with Gianni Pellegrini (Based on Chapter 7 of ‘The Precious Vase’) 31st May–5th June he Dzogchen Community UK (in assoc. with Shang Shung UK) with John Renshaw are very happy to announce that April 16th–17th (Sat & Sun, 10 am–5 pm) Sept 24th–25th (Sat & Sun 10–5 pm) Dance of the Vajra Part 1 T Rinpoche will again visit us again Venue: To be announced Venue: London Drukpa Center, Leeder with Cindy Faulkner from 9th – 12th September this year. House, 6 Erskine Road, Primrose Hill, 6th–12th June He will be a key note speaker at the in- What is Tantra? NW3 3AJ. ternational conference on ‘Bon, Shang The Importance of the View in Kunselling Summer Party Shung and Early Tibet’ at the School of Mahayana, Vajrayana & Ati Dzogchen Without Buddhism Weekend of 18th–19th June Oriental and African Studies (SOAS), (Based on Chapter 5 of ‘The Precious Vase’) with Jim Valby (party Saturday night) this will also mark the beginning of a with Elio Guarisco (In assoc. with Shang Shung UK) formal relationship between SOAS and May 28th–29th (Sat & Sun, 10 am–5 pm) Nov 5th–6th (Sat & Sun, 9 am–6 pm) Goma Devi Retreat the Shang Shung Institute UK: London Venue: London Drukpa Center, Leeder Venue: London Drukpa Center, Leeder Practice Retreat with Explanation School of Tibetan Studies. Other guests House, 6 Erskine Road, Primrose Hill, House, 6 Erskine Road, Primrose Hill, led by Enzo Terzano Passages include Lopon Tenzin Namdak and NW3 3AJ. NW3 3AJ. 5th – 10th July Samten Karmay. Rinpoche will also NB Saturday 3–6 pm To be announced Born: Bair Fjodorovs of Merigar East give Dzogchen Teachings at the Cam- Semzin Practice: The Direct Karma Yoga with Mandarava and Kathy Cullen of Tsegyalgar East den Centre. Practices for Discovering the What is Enlightenment? – Practice would like to announce the birth of their We have also launched a very inter- Nature of Mind The Fruit of our Practice 30th July–7th August son, Theodore Fjodorovs, on January 27, esting Santi Maha Sangha programme (Based on Chapter 6 of ‘The Precious Vase’) (Based on Chapter 8 of ‘the Precious Vase’) 2011 at 20:58 in St. Thomas’ Hospital in based on the Precious Vase in London, with Jowita Poniewska with Dr. Jim Valby Personal Retreat Time London, United Kingdom. They would UK for 2011, and our new schedule for June 12th (Sun 10–5 pm) – check, Nov 12–13th (Sat & Sun, 9 am–6 pm) 7th–27th August also like to send congratulations and this years events at Kunselling. In addi- date may change Venue: London Drukpa Center, Leeder a warm welcome to all the many new tion, we have just launched a great new Venue: London Drukpa Center, Leeder House, 6 Erskine Road, Primrose Hill, Dance Practice Retreat parents and babies in the community! website that we hope will be of benefi t House, 6 Erskine Road, Primrose Hill, NW3 3AJ. 28th August–3rd September to everyone NW3 3AJ. www.dzogchencommunity.org. Here A Study Day: Karma Yoga with Xitro Practice you will fi nd further information and A Study Day: Exploring Inner Chod: Cutting through the 1st–9th October booking details for all of our courses & Outer Tantra through an Ego’s Control over our Mind plus much more. understanding of Tara Practice (Based on Chapter 7 of ‘The Precious Vase’) Santi Maha Sangha Level 1 (Based on Chapter 6 of ‘The Precious Vase’) with Judy Allan Teaching & Practice Retreat London Santi Maha Sangha with Julia Lawless December 4th (Sunday,10 am–5 pm) with Jim Valby Course 2011 July 3rd (Sun, 10 am–5 pm) check, Venue: To be announced 9th–10th November date may change An Exploration of Refuge & Venue: To be announced Kunselling Events Programmme Open Period for Families Guru Yoga 21st December–2nd January (Based on Chapter 3 of ‘The Precious Vase’) Karma Yoga with Sang Practice with Des Barry April 23rd–1st May Personal Retreat Time March 20th, (Sunday, 10 am–5 pm) 2nd–31st January 2012 Venue: To be announced Tara Practice The Guru of Arya Tara & the 21 Praises Chod Retreat to Tara with Julia Lawless with Judy Allan May 7th–8th 18th–25th February THE MIRROR · No. 108 · January, February 2011

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East Merigar East 23 August 907005 phone: 0040 746 26 08 61 Merigar Asociatia Culturala Comunitatea Dzog-Chen Constanta offi [email protected] Romania wwww.dzogchen.ro

Update from Merigar East It was just the most perfect welcome by Lune Jazudekova and goodbye that you can imagine.

t the end of January we had We had a great time, as always, but the fi rst gakyil meeting of the this time the delicious Italian cuisine A New Year, 2011, but at the same of Giovanni and a really special tea time it was the last meeting in which ceremony, which was performed for us our old gekö couple was also present. by Mira, made the quite intense work a Mira and Greg were leaving the wide bit lighter. horizons of the Merigar East Gar after Also our new administrator, Adrian two and a half years of giving all their Bivoli, and geko, Anatoli Carp from the qualities and hearts to the service of Republic of Moldova, were pretty busy, this growing new Gar. receiving all sorts of important advice They were present at the birth of the from Mira and Greg and getting into full Gar and did a lot of work on the raw force ready for their new ME experience. land, leaving an impressive big piece of It isn’t always easy to make things work behind them. happen here, so we wish them all the Their departure was in some way best and, at the same time, on behalf symbolic, since the Gonpa was just of all the Gakyil want to express our ap- about fi nished and all of us, together preciation for the amazing work carried with Giovanni Boni, who was essential out by Greg and Mira. They are my per- for all the construction at the Gar, had sonal heroes. They started from scratch the chance to end the gakyil meeting hardly speaking a word of the Roma- Photo: A. Carp with a Ganapuja, sitting on the brand nian language, blended with the local new heated fl oor, enjoying the powerful culture and dealt with never ending For me personally Merigar East is It is great to see how these qualities yet still keeping you in the experience of sensation that fi lled this sacred place. challenges. And we always found them very special place with a strong energy merge into the vision of Chögyal Nam- the wide open space of the mind. We all felt that this moment was re- with smiles on their faces and a great that forces you to be in your naked pres- khai Norbu and Khyentse Yeshe and the It is not perfect or comfortable…. ally special. The powerful atmosphere dose of humour, grateful for this very ence. Opening your heart and stripping trees, the Longsal roads, the but there is this special, really spe- was enforced with the beautiful sound special life opportunity, integrating the all the long time veils of spoiled self, for Vajra Dance, the fl owers, the Gonpa cial ingredient to it, the open free and capacity of the new Gonpa. teaching in the rough but powerful task bringing you back to your free nature. and our famous Meribarn slowly mani- powerful wide horizon of Merigar East, of building the vision of our Master. fest, transforming the place bit by bit, of yourself … come to live it with us.

Visit: http://romania.dzogchen.nl/ Guru Dragpur practice retreat Sponsor a Tree in Merigar East to leave a permanent mark at the Gar. March 18–20 at the Gar

Dear Vajra family, Thank you so much for your gener- Yantra Yoga course osity, and we hope to see you all at led by Zsolt Somogyvari I would like to take this opportu- Merigar East. March 18 – 20 in Oradea nity to thank everyone who donated to With warm regards, our tree planting project. Thanks Your Merigar East Gakyil Mandarava chudlen to your generosity we were able to practice retreat purchase and plant over 70 trees. led by Nina Robinson At the moment the Longsal road Events at Merigar East May 14–22 at the Gar outline is completed and soon we’ll plant small evergreens around it. Losar celebrations and Chögyal Namkhai Norbu The ‘Sponsor a tree’ project is still tree planting Summer Retreat running and following the feedback March 4–6 in the Gar June 10–16 at the Gar we have received we have added more options. Future benefactors can choose Vajra Dance course, Six Spaces Ganapujas for the full moon and dark between 50, 35 and 20 euro. We have of Samanthabadra moon held at the Gar start at 19:00 EET also added the option of bank transfer led by Rita Renzi or payment to your local Gakyil. March 11–13 in Bucharest Photo: A. Carp

with Tibetan monks from Gamden Vajra Dance – Six Spaces of Vajra brothers and sisters from abroad Croatia Czech Republic Monastery (Tibetan Dance, Mandala Samanthabhadra are very welcome. Sometimes the making), a musical called and with Margit Martinu capacity of the courses is limited, so We wanted to inform everybody that The Czech Dzogchen Community would much more. April 9–11 in Phendeling please contact [email protected] in we have formed a Gakyil for the fi rst like to announce the upcoming retreats, advance, if you wish to participate. time in Croatia. courses and events organized in spring Kunye Massage Level I (1st part) Jnana Dhakini Thugthig and summer 2011. with Aldo Oneto with Enzo Terzano Blue: Boris Turnsek March 20–26 in Prague May 12–15 in Phendeling [email protected] Losar celebration in the New registration for the course here: Red: Ines Dosen [email protected] Town Hall in Prague http://bit.ly/gBRyaN Kunye Massage Level I (2nd part) Yellow: Danica Mirkovic-Vejvoda March 5 with Aldo Oneto [email protected] The Dzogchen Community is organizing Yantra Yoga for beginners August 26–September 1 in Phendeling it as public event, the goal is fundrais- with Fijalka Turzikova We are having a retreat with Oliver ing for ASIA to help in Tibet. This time April 1 – 3 in Prague Leick on the topic of Secret Rushen 18–20 March in Zagreb. Everybody is welcome. For more info contact us by e-mail.

Public Yantra Yoga retreat in Brno, January 29–30, with Fijalka Turzikova. Dance of the Song of the Vajra retreat in Brno, February 3–6, with Rita Renzi. THE MIRROR · No. 108 · January, February 2011

21 MerigarEast

Hungary Latvia Yantra Yoga First Level course with Zhenya Rud April 8–13, 2011 in Riga

Programme: 8–10 April: Open course YY 1st level: Tsigjong, Lungsang, Pranayama “Rhythmic breathing” 11–13 April: Course YY 1st level for ad- vanced: Pranayama and Yantras Tsadul, Pranayamas 1st–2nd group More information regarding exact time, place, registration procedure, accom- modation and recommended offering will follow soon. Contacts: Artur Geisari mob: +371 29 74 91 01 Prima Mai supervised the Three Vajra Dance course with Monika Alakatos in Budapest, Hungary, January 21–23. The Song of Vajra Dance course with Zoltan Cser supervised by Prima Mai in [email protected] Budapest, Jan. 25–30. Padmaling, Riga http://dzogchen.lv KunsangarNorth

Maha Sangha instructor, assisted The Sun of Dharma the Teacher in all ways, translat- at Kunsangar North ing his Teachings and leading the practices of the evening sessions.

Mikael Kazaryan After each session, students who were eager to communicate with n January 2011 at Kunsan- Khyentse Yeshe, surrounded him gar North (Russia) Khyen- and asked questions. The Teach- I tse Yeshe gave extensive and er listened very attentively to ev- clear instructions on Semde and ery question, looking intensely Longde Teachings. Over Kunsan- at each student. Sometimes the gar, almost used to parting with answer took about 15–20 min- Chögyal Namkhai Norbu, the utes – the Teacher would explain Sun of Dzogchen Teaching rose for as long as was necessary for again. This Sun, shining with the student to reach understand- infi nite wisdom, was Khyentse ing of the deep personal instruc- Yeshe, perfectly showing the pro- tions, with great patience. Only found meaning of the spiritual after being sure that the student name given to him by His Ho- had understood would the Teach- liness Sakya Trizin – Jamyang er stop his explanations. Such Chökyi Nyima. Chökyi Nyima is Photo: D. Ibragimov generosity and attention to the translated as “the Sun of Dhar- students made them very happy ma”. Indeed, on the last day of one’s own primordial state”. In style, easily deepened the under- was everywhere – we couldn’t be- and joyful. the Teaching the warm rays of the presence of the blessing fl ow standing which arose spontane- lieve that we were so fortunate to the sun shone through all the of liberating instructions from ously in the hearts of the happy receive such a profound Teach- During his stay at Kunsangar windows (a rare and wonderful the Teacher it happened simply students. In this way Knowledge ing. North the Teacher paid atten- event considering the cold severe and spontaneously. of Garab Dorje’s Second State- tion on all aspects of the life and Russian winter) - an auspicious ment, “not to remain in doubt”, The Teaching was divided into functioning of the Gar. Having sign of the revival of the Trans- The unique style of Khyentse was perfectly transmitted. The morning and evening sessions. clarifi ed all the principles of the mission of the Dzogchen Teach- Yeshe’s explanations allow the atmosphere of happiness and joy Igor Berkhin, experienced Santi >> continued on the following page ings at Kunsangar North. The student to get into the state of Sun of Dharma – Khyentse Ye- primordial knowledge and un- she Rinpoche showed incredible derstand the essence of the Four ideas of belonging, we have the has been made to be balanced spiritual generosity, bestowing in Contemplations of Semde with- Khyentse Yeshe on idea “I belong to this, to that” from all points of view. And any- sequence two Teachings from the out any effort. Applying skill- Kunsangar North and so on. But as the Dzogchen way this aspect of being Kunsan- Longsal series. ful means in instructing the Community we are slowly-slowly gar North does not change the students, the Teacher prepared trying to go beyond this, learn- aspect of being Kunphenling, The fi rst one – “The Upadesha of the fl ow of their minds for the At the end of his teachings on “Introduction ing to go beyond names. Today because we don’t change the na- Introduction to the State of Ati” Longde Teaching. to the State of Ati” in January 2011 at Kun- we still have the idea of names ture of things. Instead we learn – is an essential Upadesha that sangar North in Moscow, Russia, Khyentse but tomorrow we will not have and we have this great opportu- precisely and clearly describes The second Teaching was Chö- Yeshe spoke about the unique situation of the possibility for names. So it nity. Then if we have time and the key points of the Four Con- gyal Namkhai Norbu’s com- the Gar. The following is an excerpt from his becomes an important training opportunity I will also meet other templations of Semde. After mentary on the text “The Root talk. for us to understand how we can groups so we’ll have a more sta- opening the Teaching with direct Upadesha on the Vajra Bridge collaborate beyond names. Also ble relationship, eliminate wor- introduction to the State of Ati of Longde” named “The Bright think it was a nice opportu- not only in the fi eld of lings and ries and understand that we are through three types of transmis- Moon”. Commenting on this pro- nity and everything was per- gars of the Dzogchen Commu- normal. At least I try to be as nor- sion (direct, symbolic and oral), found and comprehensive text, I fect and I’m very happy be- nity, but in all that connects with mal as possible. When we meet the Teacher started giving com- the Teacher disclosed the real cause we succeeded in organis- the principle of Vajrayana. Right each other, we understand that mentaries on the root text con- meaning of the Four Da, identi- ing something in a simple way now this place is a unique op- we have a common interest and sistently, removing all doubts and fying the most essential and key without losing too much effort portunity for us because in other we respect each other, and then confusion in the minds of the stu- points of the View, Meditation, on organisation, but understand- lings and gars we did not suc- we have something. And when dents. All the retreat correspond- Behavior and Fruit of Longde. ing that if we have an opportunity ceed very much in having a kind we have something we also have ed perfectly to the First Statement Simple and illustrative examples, then we try to do our best always. of program connected with other the opportunity to do retreat, to of Garab Dorje – “to discover distinctive of Khyentse Yeshe’s Normally we have very much Vajrayana groups. Here, an effort become more active.  THE MIRROR · No. 108 · January, February 2011

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>> continued from previous page of maintaining the connection ing them an opportunity to invite The Sun of Dharma has shone at Kunsangar North existence of Kunsangar North, with other existing local Bud- Teachers of their traditions and Kunsangar North! Khyentse Ye- he gave a lot of instructions dhist Communities. He gathered organize their retreats at Kunsan- she, our precious Teacher, your about the direction of its future all their representatives at the Gar gar North. grateful students hope that you development. The Teacher also and suggested that they should will spread the Light of Dharma indicated the great importance all have close collaboration, giv- in Russia again and again! KunsangarSouth

Kunsangar South is electric grid, the heating system and During the wonderful retreats with ing, to practice and to enjoy a great time completing the Gonpa plastering and decorating the Gonpa. Khyentse Yeshe at Kunsangar North together with the Teacher, and we invite Ukraine We are currently reviewing the budget we clarifi ed current issues on construc- everybody to Kunsangar South! Details he new Gonpa at Kunsangar and prioritizing expenses. tion, fi nancing, retreats with Rinpoche will be announced later. Kharkiv DC “Karmaling” has elected a South is now completely protect- and generally on collaboration and the new Gakyil. T ed from the rain. The windows Completing the Gonpa for the arrival development of the Gar. In Crimea at the moment it is frosty and Common mailbox: and doors that can be easily opened of the Master is our priority task and the weather is really winter-like, but we [email protected] during the big retreats to provide the we will do our best. Additional funds Khyentse Yeshe also mentioned that he were ready and all goes well. Now the Blue Gakyil: Nataly Plotnichenko possibility for people to see Rinpoche are really needed now as well as ideas cannot announce the exact dates of his Gar has three inhabitants who protect it, [email protected] are already installed. for the fi nancial survival of the Gar. Russian and Ukrainian tour yet. We will practice and enjoy harmonious winter Red Gakyil: Dmitry Kiktenko We want to organize a kind of fund of wait until the situation with Rinpoche’s evenings. The New Year holidays passed [email protected] Due to the weather conditions all con- ideas, then choose the most realistic health becomes more stable. Neverthe- successfully and we were ‘gifted” with Red Gakyil: Oleg Kovalenko struction works have been suspended. ones and implement them in order to less Khyentse Yeshe said that the tour a dog that surprisingly recently gave [email protected] To continue we need not only better take care of the Gar and other projects will take place. Also this summer he is birth to a puppy. We have made a little www.karmaling.com.ua weather but also additional funding. organized by our precious Teacher. planning a retreat in Crimea after the doghouse and provided this family with We had to postpone several expensive big retreat with Rinpoche. This will be a comfortable conditions. projects such as connecting to the wonderful opportunity to receive Teach-

Namgyalgar PO Box 214 Central Tilba [email protected] Namgyalgar Dzogchen Community in NSW 2546 www.dzogchen.org.au Australia Phone/Fax: 61 02 4473 7668 and Pacifi c Rim

made our way across to the wait- The Arrival of Chögyal Namkhai ing car. The drive back up to Caloun- Norbu to Australia dra was lit by forks of lightning – there were 80 strikes recorded in Julian King-Salter Brisbane centre in one hour! He had arrived! t seemed unbelievable that As we drove south towards the Our retreat was scheduled to our precious Master could nearby Brisbane airport, we saw begin only two days later, with I really travel all the way to gathering black tropical storm very little recovery time after the Australia so soon after his seri- clouds ahead, sheet lightning journey. Even so the Master let ous health problems. Yet he was fl ashing. Torrential rain began, us know that he would arrive to completely determined and on traffi c slowed – would we be late? teach from 4 pm on the 23rd. He Monday February 21st, 2011, he Others were already gathered announced no topic, saying there was due to arrive at Brisbane In- at the Customs exit – our Master had been no time to prepare. He ternational airport at 4:30 in the too was delayed by the storm, al- simply said that he would teach afternoon, after a stopover in lowing us to meet and greet each spontaneously, whatever came Auckland, New Zealand. other, gathered from near and far to him on the day. No names, no On the same day, we were be- on this vast continent. Photo: J. L. Giblin titles, teaching from the Essence. ginning to set up the venue for At last the doors opened and From the moment he strode our Sunshine Coast retreat with there was Rinpoche in his wheel- that here was someone who had torrents of rain gusting almost into the Gonpa (no wheelchair Rinpoche – the last time we will chair. As soon as he saw us, his been gravely ill in hospital only horizontal through the space. now) his radiance and vitality need to hire the Ewen Maddock face burst into a radiant smile, weeks before. Someone ran to get to get um- fi lled the Gonpa; and the120 or Dam centre for that purpose, we and in a fl urry of moments he and Between the Arrival terminal brellas, came back with a couple so practitioners and newcomers hope (lovely though it is!) Rosa were festooned with fl owers and the car park, was a walkway of plastic ponchos, one blue, one applauded his welcome back to of welcome! It was hard to believe with a high roof but no sides – yellow, and between squalls we Australia!

we are hoping to increase private con- People outside Australia are invited to Namgyalgar’s Joyful Update tributions to assist Namgyalgar’s loan make a donation into the following ac- repayments of $ 4,500 USD per month. count: he Namgyalgar Gakyil are happy This is easily achievable if many people Commonwealth Bank of Australia to announce that settlement give just a small amount on a regular Account Name: Namgyalgar North T for the purchase of the land for basis. BSB 062652 Namgyalgar North was completed on Account No 1012 1517 December 24, 2010. A wonderful ad- Tax Deductible Donations (Australia BIC/ SWIFT Code: CTBAAU2S dition to the worldwide mandala! We only) should be made to the following look forward to welcoming you to the account: For any queries about an international new Gar in the future! Dzogchen Community of Namgyalgar money transfer, please contact Cath- Building Fund Trust erine Horner treasurer@dzogchen. Photos of the property can be found BSB 062 000 org.au here: http://picasaweb.google.com/ Account No 1055 3035 julian.kingsalter/NamgyalgarNorth? For information about upcoming authkey=Gv1sRgCNLjr9vV9-mL9QE# Please email treasurer@dzogchen. retreats in Australia: org.au so you can be sent a receipt for www.dzogchen.org.au This is a wonderful new addition to tax deductions. the worldwide community, and will Rinpoche surveys the new land. Photo: R. Friend be therefore available to all to share and Namgyalgar Gakyil utilise, and to this end we invite dona- We now owe the bank $ 750,000 USD additional monies for further develop- tions either one off or ongoing, to help and are continuing to raise funds to ments. We already have private monthly us cover the purchase payment. meet the ongoing repayments and also donations of $ 900 USD per month, and THE MIRROR · No. 108 · January, February 2011

23 Namgyalgar and Pacifi c Rim Forty Degrees and Passages Still Dancing by Jan Cornall Born: Ian and Shakti Samantha would Sydney Blue like to introduce you to our new daughter, Suraiya Grace Draaisma. She ydney Dzogchen Community is was born at 11:49 am on February 26, dancing again on a brand new 2011 in New South Wales, Australia, Slightweight mat recently pur- after somewhat of a journey out of chased from China. Record summer the womb!! At 6 days old she is grow- temperatures of 40 degrees Celsius ing strong and slowly adjusting to the (104 degrees Farenheit) did not deter world around her. She is as you can the dedicated crew who turned up to imagine the cutest thing we have ever our Saturday afternoon sessions eager seen and we are in Love !!!! to try out the mat and put their collec- Blessings and infi nite love, tive memory to the test. For some of us Proudly parents, it’s been a while, and if our moves were Shakti and Ian rusty at fi rst, with the help of dance pro Tony Laurent and the Prima Mai (on DVD) we were able to sort out our New Zealand memory lapses in no time. Even Mark Farrington jetted in from London to join us and led a sortie to Bondi Beach for an après Om A Hum swim. It was wonderful to see him again and hear Sydney Community Full Moon Picnic. news of his travels following Rinpoche around the globe to so many different tended with South Sydney and Central shores. For those of us unable to follow Dzogchen communities, including Isla Sydney groups meeting on special days. our master around the world, following Margarita which we all dream of visit- In April (8, 9, 10) we will run an advanced him around Australia is a little more re- ing one day soon. Yantra Yoga weekend with Emily Coleing alistic and doubly exciting as we welcome In other news; the pre holiday and later in the year the Six Spaces of him for the fi rst time to our new Gar, period was busy with fundraising din- Samantabadra Vajra Dance course with Namgyalgar North. We hope you will ners, which we hope to keep happening Lynne Geary. But for now the excite- come soon for a squiz (look) and visit us throughout 2011. Our Monday night ment is building as we await the arrival in Sydney on the way. There’s always lots Yantra Yoga Retreat held in Auckland New Zealand the weekend of February 18–20, 2011 with collective practice sessions are well at- of Chögyal Namkhai Norbu on Aussie of Dzogchen (and other) things to do! Patrizia Pearl.

East DCA Tsegyalgar East Tsegyalgar PO Box 479 Phone: 413 369 4153 [email protected] Conway, MA 01341 USA Fax & Bookstore: 413 369 4473 www.www.tsegyalgareast.org

Calendar March 19th–20th: Guruyoga and Sem- Ongoing Programs dzins, the gate to Dzogchen according to the Base of Santi Maha Sangha Yantra Yoga of Events 10 am–1 pm & 4 pm–6:30 pm at the Monday Tsegyalgar East Gonpa, Conway On going Yantra Yoga evenings in Chögyal Namkhai Norbu Northampton World Wide Transmission Cost: Upstairs Studio, upstairs from Fitzwil- March 18 Free for public talk and WWT Explanation lie’s 11 PM ET at your nearest local center $ 180 for whole SMS Training 5:30 pm–7:30 pm The World Wide Transmission is avail- (with membership discounts) able by live open webcast here. $ 30 for individual sessions Wednesday Newcomers need to attend a prepara- (no membership discounts) Yantra Yoga Group Practice: Breathing tory explanation with a senior practitio- and Slow Yantra Yoga for the Less Active ner at a local center. Please contact secretary@tsegyalgar. Visit Tsegyalgar.org to fi nd a center org to pre-register and matthews108@ Vajra Dance near you! gmail.com for more information or call Weekly practice Wednesday evenings (413) 369-4153 at 7 pm March 17–21 Sunday mornings 11 am Public Talk, Santi Maha Sangha April 8–10 Base Level Training and World Dream Yoga with Michael Katz Collective Practice Wide Transmission Explana- Friday night 7:30–9:00 pm 9:30 am at Tsegyalgar East Gonpa tion Sat from 10 am–12:30 pm determined by participants Guru Dragphur Retreat with Jim Valby January 29–30, 2011 at Tsegyalgar East. with Jakob Winkler and 2:00 pm–5:00 pm Sunday 10 am–12:30 pm For more information for any March 17th: Free Public Talk on Venue: First Churches 129 Main Street, programs related to Tsegyalgar East Dzogchen Transmission Northampton, MA, 01060 please contact: 413 369 4153 7–8:30 pm in Northampton, MA Please enter through the side door on [email protected] at 16 Center St. Suite 527 Center Street. Northampton Center Bring: Sunglasses, writing materials, March 18th: View, Meditation and Be- pen and paper havior of Sutra, Tantra and Dzogchen Price: $ 120 for the workshop/discount according to SMS with Dzogchen Community member- 10 am–Noon & 4 pm–6 pm ships at the Tsegyalgar East Gonpa, Conway Contact: [email protected]

March 18th: Free Explanation of World Apr 30–May 1 Wide Transmission Vajra Breathing with Jim Valby 9:00 pm at the Tsegyalgar East Gonpa, Conway

Mandarava Retreat with Nina Robinson from February 6–10, 2011 at Tsegyalgar East. THE MIRROR · No. 108 · January, February 2011

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Passages New York City Friday Night at Kundrolling: Dance of the Vajra Practice Kundrolling Auction Fundraiser Wednesdays at 6 pm Died: Randall Franklin Titchener-Smith 2011 Spring Calendar April 29, 7 pm Transmission is required for the weekly Samten Wangchuk practice. August 4, 1948–January 24, 2011 The New York Dzogchen Community is Practice Exploration: For a general explanation, please see pleased to present our 2011 Spring cal- Odzer Chenma the December Weekend Retreats. ur long time sangha member endar of events. Join us at Kundrolling led by Michela Martello Randall Titchener-Smith passed for Dzogchen meditation practices, May Mondays, 7 pm Kundrolling Oaway peacefully during Khenpo Yantra Yoga, and much more. The New York Dzogchen Community Sonam Rinpoche’s visit to his apart- Weekend Retreat: Dance of the 151 West 30th Street (near 7th Avenue) ment on Monday January 24th. Worldwide Transmission Six Spaces of Samantabhadra 4th fl oor Friday, March 18, 11 pm with Kyu New York City Many of us know him or have seen him Explanation, 8.30 pm May 27–30 212-564-1024 working on the sound system at the [email protected] Temple. Randall was very dedicated in Practice Exploration: Friday Night at Kundrolling: www.nydzogchen.com his mission to put in place a recording Shine & Lagthong ASIA Presentation system that could capture the very im- led by Mariano Gil Friday, May 20, 7 pm portant teachings of our Lama Khenpo March Mondays, 6.30 pm Sonam Rinpoche, HH Phakchok Rin- protocol. Shortly after her death he Practice Exploration: Six Lokas poche and other visiting who learned of his own terminal illness. Weekend Retreat: led by have bestowed their blessings through Guru Yoga of the White Ah June Mondays, 7 pm the spoken word. He was instrumental One of Randall’s joys of this past year with Jim Valby in laying down this foundational ar- was his road trip across Manitoulin March 11–13 Weekend Retreat: Chöd chive for students of Dharma to access Island with his longtime friend Eric. The Guru Yoga of the White Ah Week- with Costantino Albini today and in the future. He was delighted to be in the open air, end Retreat is a wonderful opportunity TBD under the stars, enjoying the freedom to learn the appropriate mantras, One of Randall’s gifts was building of movement after months of weekly , and melodies correctly. Ongoing Courses & Practices: relationships both within our sangha medical appointments. and the broader community. True to Friday Night at Kundrolling: Intermediate Yantra Yoga Randall’s nature, he insisted that both Randall was a whiz in the kitchen con- A Presentation of the Lukhang led by Naomi Zeitz his long term friends Ed and Keith, cocting up brews of all sorts. One of Temple Paintings Thursdays at 6.30 pm accompany him to various empower- these really excited him as it required with Tibetologist, Jakob Winkler ments and teachings, to ‘let the dharma having champagne for breakfast. He March 25, 7 pm Yantra Yoga Saturdays rub off on them’. had an eclectic taste in music. He was a Breathing & Deepening the Eight professional recording engineer and he Weekend Retreat: Movements (no transmission), March 19 Dream Yoga Retreat with Michael Katz at He made the effort to develop a relation- shared his love of music with friends in Santi Maha Sangha 2nd & 3rd Series of Yantras (no trans- Tibet House, NYC, a 4 part series on Nov. 9, 16 and Dec. 6, 13, 2010. ship with the owner of a neighbourhood his original compilations of tunes they with Jakob Winkler mission), April 23 dog who had been chained up most of its just had to hear. March 26–27 Breathing and Kumbhaka (transmis- life, eventually convincing this fellow to sion required), May 21 let him ‘take the dog off his hands’. His With the same integrity and diligence Practice Exploration: (10 am–12 pm & 2–4 pm) real intention was to give ‘Linda’ a bet- that he approached anything of impor- Ganapuja Tunes $ 12/session, $ 60/complete Saturdays ter life. Life with Linda gave Randall the tance, Randall arranged for his medi- led by Adriano Clemente opportunity to express his deep love and cal, physical and spiritual care during April Mondays, 7 pm Dreamwork and Lucidity caring nature, something that was not this past year. As he wished, Randall Exploration always easy for him to display with hu- died at home in the presence of his root Weekend Retreat: with Dr Michael Katz mans. She really was the love of his life. guru Sonam Rinpoche performing the Yantra Yoga for Beginners Tuesdays, May 10 & 24, 31 After many years of tramping through ritual of Phowa. Even through his death with Naomi Zeitz and June 7 & 14 from 7–9 pm High Park on a daily basis, Randall ar- process Randall is teaching us how to April 15–17 $ 20/session (members $ 18) ranged Linda’s passing with Dharma approach Dharma practice. $ 72/complete course (members: $ 64.80)

West Tsegyalgar West [email protected] Tsegyalgar Baja California Sur, Mexico http://tsegyalgarwest.org

Vajra Dance Retreats Retreat costs: 100 USD (each course) Yantra Yoga Retreats Yantra Yoga course more Lodgings per day: with Anna Neyman with discounts for members with Patrizia Pearl advanced. Tsadul, First Series Shared casita (2 pers) 30 USD The Vajra Dance of the 160 USD (for both courses) with dis- Yantra Yoga course for begin- April 22-23-24. Casita all to yourself 50 USD Liberation of the Six Lokas counts for members ners: Preliminaries, Tsigjong, Retreat costs: 100 USD (each course) Dormitory casita 20 USD March 24-25-26. Lungsang with discounts for members Camping (per person) 10 USD The Vajra Dance of the April 8-9-10. 160 USD (for both courses) with dis- with discounts for members Three Vajras counts for members Food: 15 USD/day April 1-2-3. Airport pickup: 20 USD each way Info: [email protected]

Mandarava Retreat with Nina Robinson at Tsegyalgar West, Baja Mexico. SMS Retreat with Jakob Winkler from December 27 2010–January 2 2011. THE MIRROR · No. 108 · January, February 2011

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Berkeley Yantra Yoga, Third Series taught by Paula Barry April 8–10 Participants will review Pranayamas and Yantras of the First and Second Se- ries and learn the Yantras for the Third Series as well as the Secret Breathing for Directing the Prana into the Central Channel. Friday, April 8 6:30–9 pm Saturday, April 9 10 am–1 pm & 4 pm–7 pm Sunday, April 10 10 am–1 pm To register please contact [email protected] Intermediate Yantra Yoga with Oni McKinstry at Dondrubling, Berkeley, California from January Dzogchen Without Buddhism Weekend with Jim Valby at Dondrubling, Berkeley California, 21–23, 2011. February 12–13, 2011.

Norte Tashigar North /Finca Tashigar Prolongación de la Calle Bolivar Tel: 0058 0295 2580332 Tashigar Valle de Pedro González [email protected] Isla de Margarita www.tashigarnorte.org

… And a Hard Sphere of Limitations and Judgements Becomes a Source of Nectar – Course of Seventh Lojong in Tashigar Norte, January 2011 by Paola Civile

f you know somebody as a reserved, almost cold, seriously concentrated Iin his music and private practice and time in time socially, person, you cannot imagine the surprise that can manifest from his soul, when the cir- cumstances permit it.

Steven Landsberg gave us his time and effort generously trying to explain the Yantra Yoga course on the Lunsang with Marisa Alonso at Tashigar North, Margarita Island, practice of the Seventh Lojong which February 26 and 27, 2011. our precious Master Chögyal Namkhai Norbu has transmitted several times. course, the bigger context of Dzogchen Also Steven, as the Gakyil requested of with this course, in which 25 people – Teaching. In particular, each session him, explained the practice of Marme ancient and new – participated, we feel Costa Rica The Seven Special Mind Trainings are concentrated also on one of the six Monlam, the invocation of the Lamp, that the GOMPA, in its real meaning of from Dzogchen Upadesha and we fi nd special mind trainings, and it looks so and all the words and meanings help attitude and behaviour, is working and Yantra Yoga in Dekyitling them in the study program of the of concrete – the relationship between the us to understand the interdependence living with energy and love. And, as is with Marisa Alonso the Base level Santi Maha Sangha, the technique and the spiritual meaning of between all the methods. said in the invocation of the lamp, may May 3–5, 2011 system of study and practice in nine all. all, Master, Brothers and Sisters of Vajra Open course to all focused on the 8 levels devoted to achieve and deepen In December, the Gompa (and village) “realize the state of unifi cation with the movements the knowledge of Dzogchen. They are The exercises were very gradual wherein of Tashigar Norte suffered a terrible Glorious Heruka” which is not other May 13–15, 2011 considered part of the preliminary prac- we worked with some physical exercises natural disaster, at the same time that than our primordial state!!! Tsandul and Yantras of the fi rst and tices of Dzogchen and pursue the aim to and the rhythmic breathing before the Rinpoche entered the hospital of Sao second groups for people with at least calm body, speech and mind. practice of the 7th Lojong and we feel Paulo; it was so hard for those living a little experience in the 8 movements. we have understood and experimented here. Slowly, fi rst of all, we reclaimed The object of the course was presented something useful. the mandala, happy to discover it did More information contact: in its context of all seven lojongs, and not suffer any damage; after which, all [email protected] also in the context of SMS study, and of activities returned to normal. And now,

Sur Tashigar South Tanti 5155 Phone & Fax: 0054 - 3541 - 498 356 Tashigar Comunidad Dzogchen Tashigar Pcia. de Córdoba [email protected] Calle pública S/N Argentina

Breathing and Kumbhaka with Fabio Andrico, assisted by Carolina Mingolla and Naomi Zeitz Breathing Course with Fabio Andrico at Tashigar South February 2011. February 2011 at Tashigar South. THE MIRROR · No. 108 · January, February 2011 Reflections

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ten directions. The convergence Hindo-Tibetan and powerful compression of Cosmology these winds created a configu- ration of wind in the shape of a cross - solid, extremely hard, and Elio Guarisco indestructible. In the space above the configuration of wind, a thick indo-Tibetan cosmol- cloud resembling a golden yoke ogy is not the study of formed. From this cloud, rain fell H the origin and develop- continuously over a long period ment of a separate universe as a of time. The size of the raindrops phenomena occurring externally ranged from large raindrops to and unrelated to the individual. raindrops as big as the diameter It is not a science that just brings of the shaft of a chariot. This del- together observational astrology uge produced an immense mass and observation of particle phys- of water, supported by the wind. ics. Hindo-Tibetan cosmology At the center of this great ocean, addresses the question of why a thousand lotuses appeared, in- we are in this world, particularly dicating a fortunate era. how the individual is related to The churning of this great the so-called ‘external’ world or mass of water by the winds pro- universe. Thus, Hindo-Tibetan duced a golden foundation that cosmology addresses a spiritual appeared above the water, while and existential question. rain continued to fall uninter- The question is basically one ruptedly. As a result, a great ocean of how spirit or mind is related to that contained various elements matter. Matter, in this regard, is formed above the golden disk. viewed as a compound of five ele- Intense churning of the ocean ments, namely, earth, water, fire, by winds arising from various air and space. These elements are directions gradually developed descriptive of basic properties or the three grades of the elements - functions of matter. Earth stands superior, medium and base. The for solidity, water for cohesion, superior elements became the fire for ripening, air for move- central, massive Mount Meru, ment. Space is a special element, which is made of four precious in that it exists within and outside substances. The elements of me- matter and yet it is not matter, but dium qualities formed the sev- simply the absence of matter it- en ranges of golden mountains self. Space is what provides room while the base elements formed for the existence and growth of the four continents, surrounded everything. These five elements by eight neighboring islands and are the ‘building blocks’ of both many other islands, as well as the the body of the individual as well outer rim of iron mountains. as the universe that surrounds This idea of the configuration Photo: J. Winkler the individual. of the world with Mount Meru as With this as preamble, we can the axis-mundi, and four conti- disappear during the age of the cumulative potential of the past mystery of how mind can create say that within Hindo-Tibetan nents in the four directions, re- destruction of the universe, be- actions of beings that are about matter. cosmology we can find four dif- flects the way people of the In- ings start to diffuse from there, to take birth. Thus, these ener- In this system of cosmology, ferent trends: the numerically dian subcontinent viewed the and through a process of degen- gies form the bridge between as the world is created by evolu- definite cosmology of the Hi- world. In this simple picture of eration of their emotions, life mind and matter; they are the tionary actions which, for ordi- nayana, the cosmology of infinite the world, Mount Meru appears etc., they spread to repopulate miraculous elixir that can create nary persons, are based on the pure realms of the Mahayana, the to be an idealization of Mount the newly created universe. matter. Exactly how the cumula- concept of self and thus con- Cosmology of the Kalachakra Kailash, a mountain sacred to ‘The various worlds arise from tive potential of action becomes ditioned, the world is seen as a Tantra and the non-cosmology both Hindus and Buddhists. The the evolution of beings’. energies capable of contributing world of impure phenomena. It of Dzogchen or Great Perfec- continents appear to include vari- This statement summarizes to creation constitutes the great >> continued on the following page tion. (There is also an ancient ous regions in south Asia. Below the sense of the numerically defi- form of cosmology of the Bon, the surface of the world the hell nite cosmology of the . the pre-Buddhist shamanic reli- realm and the realm of the hungry The universe is not created by a gion of Tibet, but this will not be ghosts are mainly located. Above God, or by a transformation of a discussed here). Although they the earth, the realm of the gods primordial substance (prakriti). represent different approaches, and that of the jealous gods are It is the result of the collective these various cosmological sys- located. With the animal realm force of evolutionary actions of tems do not contradict one an- found on the earth inhabited by sentient beings; therefore all be- other; instead they are inclusive humans and the ocean, the full ings contribute to the creation of of one another, like Chinese picture of the six realms of exis- the world. Evolutionary actions boxes. Each corresponds to the tence unfolds. This occurred dur- in this context refer to the cumu- level of spiritual maturity of the ing the age of formation that has lative potential that remains in individual for whom it is intend- twenty intermediate ages, one the mind-stream after the perfor- ed, and thus one is built upon was required for the formation of mance of any physical, verbal, or the foundation of the other, the the environment and nineteen for mental action that is based on the higher transcending rather then the genesis of beings. underlying impulse of clinging to negating the lower. If we multiply this ‘world’, the idea of a self. This cumulative comprising Mount Meru and the potential is able to produce spe- The Numerically Definite four continents etc., by a thou- cific results within the continu- Cosmology of the Hinayana sand times a thousand times a ity of the subjective experience of In the numerically definite cos- thousand, adding up to one bil- each individual being, as well as mology, the genesis of beings and lion, we have the so-called ‘great producing the environment that their environment, take place in thousand third-order thousand beings inhabit. Thus beings are relation to four ages, each com- world system. This is the finite related to their environment by prised of millions of years. These universe as envisioned by the nu- causality, because the world is the four ages are known as the age of merically definite cosmology. result of the evolutionary actions vacuity, the age of arising of the Beings, who come to dwell in of beings. world, the age of abiding of the this universe once it has formed, This creative relationship be- universe and the age of destruc- have always existed. Because of tween mind and matter is the tion of the world, each having their instinctive unawareness of crucial point in the creation of the twenty intermediate ages. Eighty their basic nature, they continu- world. As we have seen, ‘winds’ of these are called a cosmic age. ally wander, taking birth in the or energies are considered to be When the age of vacuity came cycles of existence. Since certain the potent agents of creation. to an end, wind arose from the higher realms of existence do not These energies arise from the THE MIRROR · No. 108 · January, February 2011 Refl ections

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Dzogchen Cosmology, from the Lukhang. The Kalachakra Tantra Cosmology The Non-Cosmology of Atiyoga Below the Tibetan text explains the origination of the elements: The peculiarity of the cosmology or Radiant Great Perfection based on the Kalachakra tantra is Atiyoga or Dzogchen is primarily byung ba med pa'i snga rol du ! Prior the existence of the (fi ve) elements that of setting forth correspon- concerned with the mechanism sangs rgyas byang sems ming yang med ! even the name of Buddhas and Bodhisattvas didn’t exist dences between the outer, inner of the arising of conditioned ex- mkha' las rlung byung rlung las chu ! from space arose wind, from wind water and and secret ‘worlds’. Our particu- istence and the way to become chu las sa byung der 'gro ba brten ! from water earth, which became a support for sentient beings lar world system is explained as free from it, not about the details bha gai nang du rlung byung ! Wind arose within the womb Mount Meru and six concentric of cosmology for these are un- de las brlan byung ! from that manifests moisture rings of continents encircled by derstood to vary according to the de las sha de la sems kyi gnas brten ! and from that fl esh, the abiding place of the mind. different mountains, which are subjective perception of different given names dissimilar from beings. The Dzogchen presen- those of the numerically defi - tation of the genesis is unique nite cosmology. Also the details in that it defi nes the universe as of the continents etc., indicate a primordial purity: non-existent >> continued from previous page hundreds of billions of realms. worlds, without beginning or more advanced knowledge of our from the fi rst moment it is per- is an arena for the experience of Moreover, within each atom of end. planet. ceived. suffering which begins the mo- these, there are other infi nite All that is described by this The various parts of this ‘out- In Dzogchen, the primary cre- ment one takes birth. It is a pris- realms, beyond the range of the cosmology is contained within er’ world are set in correspon- ative cause of the universe is nei- on from which one needs to es- rational mind. And within the ther the evolutionary actions of cape. Therefore, this cosmologi- body of Vairochana infi nite other beings, nor the interrelation be- cal system refl ects the ongoing forms manifest, and each form tween the compassion of enlight- drama of cyclic existence and the appears as though it were per- ened beings and sentient beings, possibility of salvation from that vading all the oceans of infi nite but the primordial condition of existence. This is the so-called forms and realms that exist by the individual. The cycle of ex- perfect-peace or nirvana, sought virtue of a great miracle that tran- istence of beings and the world by Hinayana followers by virtue scends the sphere of ordinary ex- are simply the manifestation of of their spiritual path of renun- perience. An absolute beginning that state. When manifestations ciation. of the universe is not posited, for arise from the ground of being the universe is conceived as a cy- and are not recognized as such, The Mahayana Cosmology cle without commencement that the delusion of cyclic existence of Infi nite Pure Realms repeats itself until all beings are begins. Failure to recognize the In the Mahayana cosmology of liberated. Beings see the worlds primordially pure nature of one’s infi nite pure realms, the world in which they live according to state leads to ignorance. Thus, is not created solely by the evolu- their level of inner purity, but the what manifests is just one’s Self, tionary actions of beings. Oceans realms in themselves are pure yet how that manifestation is per- of realms are said to have arisen from the very beginning. ceived depends on one’s habitual and still arise from the relation- Our world is just one of the tendencies. ship between those to be guided many world systems contained But how do manifestations to enlightenment (sentient be- in a minute particle in the hand occur? The primordial state, in ings), and enlightened guides. of Vairochana. The way our world its creative energy aspects al- That is, between the compassion is described, with Mount Meru, ways bursts forth its manifesta- of realized beings and the incli- the four continents etc., is not tion. This fi rst occurs through nations of various sentient be- much different from the numeri- fi ve lights, that, when unrecog- ings. cally defi nite cosmology men- Kalachakra, Mongolia 1800–1899. Collection of National Gallery in Prague nized as one’s nature, are seen as Since sentient beings are un- tioned above. What differs is the concrete and thus the dream like aware of the pure nature of their greater scope of this vision of the the expanse of reality: the ulti- dence with parts of the human personal perception of cyclic life mind’s expanse of reality, char- universe. In stark contrast to the mate condition that contains ev- body, and the movements of the occurs. Therefore, the manifes- acters and inclinations begin to Hinayanists’ intention to escape erything that exists. This expanse astral bodies, discussed with tation of one’s primordial state, manifest and through craving, the world, here highly realized never changes, is neither empty great detail and precision, which unrecognized, can be the cause beings form a connection to the beings actually contribute to the nor fi lled: all world systems arise, parallel the movement of the en- of the deception of the world and realms of existence. In response creation of new worlds in which dwell and are destroyed in that. ergies within the subtle channels beings; when recognized they to this, inconceivable confi gura- they may fulfi ll their heroic vow In a true sense nothing has ever of the human body. Moreover, become the ground for libera- tions of realms manifest sponta- to liberate all beings. Moreover, existed beside this expanse, yet, these two ‘levels’, outer and in- tion. The manifestation of one’s neously and effortlessly. beyond ours, there are infi nite in relative terms, infi nite realms ner, are also set in correspon- primordial state is not actually Thus, it is through the conver- world systems arise as phantom apparitions dence with the ‘secret world’ of deception, but as a white conch gence of the enlightened beings’ Beyond our world, lie an in- based on interdependent con- the yogins’ meditative praxis. shell is seen as yellow when one compassion, the aspirations of fi nity of realms, which appear in nections, and serve the purpose This cosmology also discusses has a serious jaundice, in the bodhisattvas and the evolution- all conceivable as well inconceiv- to awaken unenlightened be- four different kinds of ‘four eras’; same way, due to non-recogni- ary actions of beings, and natural able size and shapes; some rest- ings who inhabit them and grasp the fi rst related to the Buddhist tion, the manifestation can serve law that oceans of realms appear. ing on lotuses and jewels, others them as ultimately true, to realize teaching, the second to the kings as a cause for deception. In these realms, a great cosmic supported solely by the blessing that that expanse of reality is also of the mythic land of , If in the fi rst moment the per- place unfolds: enlightened be- of enlightened beings. These their true enlightened nature. the third related to or world sys- ception of an object or a thought ings continuously teach, demon- worlds suffuse the ten directions, tem, and the fourth era of the arise, one does not apprehend strate supernatural feats, so that million of worlds interpenetrate planets entering vacuity. Of par- them as something else, but rec- all beings may realize their true one another, and each world con- ticular importance is the four eras ognizes them as one’s inner radi- nature of mind. In this amazingly tains billions of others. A billion of the kings of Shambhala, which ance, the movement of construc- wonderful scenery, the universe or more worlds are contained in closely describe the situation of tive thoughts ceases by itself, and is Akhanishta or ‘unsurpassed an atom of each world. This is a our world. These four eras last realization dawns on oneself. realm’: a place made of pristine cosmology whose monumental 21,600 years, 5400 years each. This is reawakening into one’s wisdom, without directions or scope serves to open the mind The last of these four is known primordial enlightened state. divisions, and not localized any- to the unlimited, unfathomable, as the age of confl ict whose fi nal where. In this place, the expres- non-rational aspects of the uni- 1800 years sees the domination of sion of complete enjoyment of verse. As a result the mind breaks barbarians in the world, who are all enlightened beings dwells in out of the cage of fi xed concepts then conquered by the Hidden the form of Vairochana, the illu- of space and time and enters Omnipresent One. Some say it minator. His very body contains the open dimension of myriad will ascend to the throne in 2327.

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Then I spent some time with the Mas- ter travelling to many places of Buddhist How I Met pilgrimage in India such as Bodhgaya and Varanasi in the east and then Dharamsa- la where Rinpoche met His Holiness the Chögyal Namkhai Norbu and gave a talk at the Tibetan Children’s Village. We also spent a few Migmar Tsering days in Himachal Pradesh at the sacred lake of Tso Pema. There were many people from the Dzogchen Community who also y story about how I met Chögyal was fifteen I changed teachers and studied travelled to these places by bus at the same Namkhai Norbu goes back to house decoration with another master and time that we were there. Mwhen I was seventeen and living then a couple of years later got involved in After these weeks of pilgrimage I ac- and working at Zangdogpalri monastery, the rebuilding of the monastery with Chod companied Rinpoche to another retreat at in Kong po, east Tibet. This is the monas- nyid Rinpoche. Tibet House in New Delhi. Unfortunately tery of Dudjom Rinpoche, but during the When I was about twenty I studied than- I wasn’t able to get a visa to Italy in Delhi cultural revolution the original monas- ka painting for a while with a very famous and they sent me to the Italian embassy tery had been destroyed and so Chod nyid master called Kunsang Namgye, and then in Calcutta. But even there, I didn’t man- Rinpoche and his wife, Kha-dro Dechen continued with his disciple, Pembala, who age to get a visa so I finally went back to Rinpoche, the daughter of Dudjom Rin- was very good. In the winter I studied with Tibet on my own. Rinpoche said that Meri- poche, started to rebuild it. Chod nyid them and then would return to the monas- wasn’t much to do and knew how to cook gar would prepare and send an invitation Rinpoche had already employed a lot of tery in the summer. quite well and there was nobody at Galen- to me to visit and work in Italy and that I builders and carpenters for the work and When we had finished the work at that teng who knew how to cook very well. should wait for this to arrive and then re- in that period he was looking for painters monastery, I went to several other monas- The Master arrived with a group of apply for the visa. to decorate the monastery. Since he was my teries to paint and create designs, usually Italian people from the Dzogchen Com- Back in Lhasa, Phuntsog contacted me mother’s master, she decided to send me in the same area, sometimes a bit closer to munity who were travelling with him. He on behalf of ASIA because I had already there to paint. Lhasa. had come to visit Galenteng to start up the worked with them at Khangtog. They I worked for several years at that monas- Then when I was twenty-seven my procedure for the building of a hospital by asked me to go to to help with the tery in the same way I work here at Merigar. mother introduced me to Phuntsog Wang- ASIA in Kangthog. He had already been to work of decorating the hospital. I stayed There the work was all karma yoga. I used mo [the daughter of Rinpoche’s sister, Qinghai to inaugurate the Tibetan school there working for two or three months. to work in the mornings and in the eve- Sonam Palmo, and currently resident Ti- that had been built there. Finally one day I received a phone call nings painting and designing and I would betan doctor at Tsegyalgar East] who was So I cooked for the Master and also from Enrico Dell’Angelo, who was work- follow teachings in the afternoon although a friend of hers. At the time she was living accompanied him all around the area of ing in Lhasa at the time. He told me that I wasn’t a monk. In fact there was only one with her family in Lhasa. Phuntsog told me Kham during the different trips that he the invitation letter had arrived at his office monk there. All the other people were lay that they needed some help with the deco- made. I remember in particular that we in Lhasa and that I should go there straight people. I lived and worked there from the rative painting of Galenteng Monastery went to Khroru Gompa, which had in- away and get it. When I got to Enrico’s of- age of seventeen until I was twenty-three. in Derge, Sichuan Province. [This is one vited him, but there were also many other fice, he told me that I should go to Beijing While I was there, that was the first time of the oldest and most important Tibetan monasteries that we visited that had invit- for the visa, that he had a contact there, I painted a Ugyan kha-dro nor lhaibumpa, a cultural centres in east Tibet and Chögyal ed him. We would travel to most of these Tsering Thar, where I could stay and he vase that brings wealth. On the outside it Namkhai Norbu has a special connection places on horseback sometimes for several gave me the name and number. is decorated with flowers and wish-ful- with it because he spent part of his child- hours because there were no roads. When I arrived in Beijing and on my second filling gems, fire jewels and eight symbol hood there studying with his uncle, Khy- we travelled back to Lhasa I continued to day there I went to the Italian embassy with of benefit. At the beginning of my time at entse Chökyi Wangchuk, who was the ab- cook for Rinpoche. all sorts of documents. Enrico had already the monastery, I used to do these types of bot at that time. Rinpoche had asked ASIA Then my mother asked Rinpoche if it contacted them and made an appointment things. Then I would get a bit bored from and the Merigar Dzogchen community would be possible for him to take me out for me so when I got there I gave them the time to time and I would go along with the to participate in helping to preserve and of Tibet and he immediately replied that documents and they said I should come builders and give them a hand so I learned develop Galenteng.] One of the jobs that it would. That period in Lhasa the situa- back on Friday. When I went back the visa a bit about building. Then at a certain mo- needed doing there was the renovation of tion wasn’t very easy and politically things for work was waiting for me. That day An- ment I also used to go with the carpenters. Khyentse’s house, the la-brang. That was in were quite difficult. It was also almost im- drea Dell’Angelo arrived from Tibet and So I learned a bit about all these things in- 1997. So I went to Galenteng. There were possible to find any work such as painting we travelled back to Italy together. My first cluding design. All through the summer I also a lot of builders and carpenters there or thanka painting in Tibetan style and so evening in Rome I stayed at Costantino Al- would work at the monastery then in the who were working on the Master’s house. there was no way to develop anything there bini’s house and then he brought me up to winter we would have to go home because I spent four months working inside the and not much future. Leaving Tibet would Merigar where I have lived ever since. it was too cold to work there during the house painting and decorating the house mean a possibility to develop and grow. So winter. A few people would stay there to and also the furniture. when Rinpoche asked me if I wanted to go do nondro retreats but the rest of us would When I finished the work at Galenteng, with him I was very happy to say yes. And leave. Phuntsog Wangmo asked me if I would be from that moment I have followed him. From the age of thirteen I had already able to cook for Chögyal Namkhai Norbu Shortly after, we travelled with Rinpoche studied painting on furniture with a Master who would be coming there shortly. to Nepal where he gave a retreat for a few called Gyantsnlags who was very famous I had already taken some cooking les- days in Kathmandu. There was an Italian for his designs on furniture. Then when I sons in Lhasa in the wintertime when there consulate in Nepal and Rinpoche thought it would be easy for me to get a visa to Italy, but when we got there, the consulate had closed down.