THE MIRROR Newspaper of the International Dzogchen Community July/August 1997 • Issue No. 41

hat would you expect to see origins—Han Chinese, Tibetan, Win China? I expected many Mongol, Hui, Salar, Tu, and Kaz­ A Trip to China and the akh. It is also an important node on Mao suited workers everywhere and thousands of bicycles, because those the network of routes, most particu­ are the images which were in my Dedication of the School larly the one leading into Tibet. mind of China, apparently not Close outside the town is the updated for many years. In fact, Monastery of Kumbum (called China is a country in rapid transi­ by Lauri Marder Ta'er Si by the Chinese), a fabulous­ tion, full of style-concious , hard­ ly well-endowed temple complex, working, fit people not so different and one unique in its historical ori­ from any Western country. I only gins as the flagship of all Gelugpa saw a few Mao suits, and three of monasteries, the birthplace of those were on some elderly pil­ Tsongkapa. A large group of us vis­ grims, prostrating in front of a stupa. ited this together with Rinpoche. The bicycle seems to be holding its and were given a very nice tour, and own, even in fairly heavy traffic. bought many souvenirs in the gift Several Dzogchen community shop before making our way to the members visited China this summer busses again. from America. France, Germany, From this point on. the trip took Italy, Russia. Switzerland, Finland on a somewhat enchanted quality. and Spain, meeting in Beijing in the Travelling always upwards, into the aii-port. If it were not for diligent green pastured mountains, then into efforts of communication from deserts with vast rock formations some people who did not even heaving themselves up out of the come, we would not have been able ground, and on into oasis-like vil­ to find each other in the vastness of lages in the middle of the arid val­ leys between tall mountains, with Beijing, with few signs in Western small resort area a few hours' drive spend our time before the inaugura­ whose frantic signaling in each case few large towns, the life of the city characters (with the exception of the away, called Panshan, which attracts tion of the school in Dangche. only briefly preceded an explosion became a memory, and we began to marquees of 17 MacDonalds and a tourists who enjoy its peaceful The overall quiet of Panshan was and the succeeding clouds of smoke wonder about what lay ahead. few Pizza Huts) to guide us. atmosphere, and ample facilities for interrupted frequently by distant and hurtling rocks and chips. By the time most of us arrived. conferences and recreation. There is blasts of dynamite, especially at The vast country of China has so In the city of Guide, as well as on Choegyal Namkhai Norbu had also a temple with a congregation of night. This is a consistent aspect of many different sides: its moderniza­ some stops along the road, officials already given talks at the Institute of Chinese Buddhists, whose practice Chinese modernization, the blasting tion: its natural diversity and beauty: continued on page 6 Minorities, the Chinese Academy of seems simple and earnest. Those away of tons and tons of rock, pre­ its sometimes obscured or obliterat­ Science.and the Institute of Natural who adjourned to this refuge with sumably for road construction and ed past and many things which one CONTENTS History, and was ready to move on Rinpoche found time to climb building materials. During this trip cannot see. aspects of culture which Dzogchen Longde. Tantra of Space to the countryside for a rest. The site mountains, eat a lot of fruit, look to China we were halted on the road do not advertise themselves, but Chögyal Namkhai Norbu 2 for this "retreat" from the city was a around, and plan how we would on a few occasions by flagmen. which are at the heart of Chinese life. We could only see anyway, Press Conference with His Holiness the Dalai Lama 3 what we had the vision to see. Some of us went to Wu Tai Shan, Continuing Your Meditation Palden Ling a seven-hour train ride from Beijing. Sex Rinpoche 4 This town, centered in a verdant val­ Lives of the Great Masters The Polish Community ley surrounded by high hills each Manjushrimitra nly a few days after dred thousand lives. with its own hermitages and tem­ Alexis Merrill 5 the April retreat of Anyone wishing to O Buys Land ples, has had an almost two- thou­ Book Reviews 5 Yantra Yoga with contact the Polish sand year history as a center of pil­ Thirty Pieces of Advice Laura Evangelisti Community can grimage for Buddhists. It has special from the Heart and The Dance of write to the address connections to Vimalamitra and Gyalwa Longchenpa 6 the Six Spaces with below. Manjusri. and Nyagla Pema The Return of the White Adriana dal Borgo, We want to Dundul. and there are several tem­ Buffalo Calf Woman the Polish thank all whose ples of Tibetan Buddhist worship. Man Elizabeth Thunder 7 Community happi­ financial support Chinese, and Mongolian. It is also a A Preliminar,' Archaeological ly purchased a accelerated the ful­ place where pilgrims from Amdo Survey of gNam mtsho and house and almost fillment of our gather, in the colorful clothing of dang ra g.yu mtsho nine hectares of wishes and efforts that region, in such strong contrast John Bellezza S land. For a couple to establish a to the conservative modem dress of The Rime Tradition of years our Dzogchen center in the Han Chinese. The bustling town, Giuseppe Baroetto 9 attempts at buying a Poland. Special full of coal smoke and noise, is a house remained thanks to the Ger­ hub in a big wheel of sacred spots, Indisputable Truth Seminars 97 Interview with Cholcyi Nyima 10 H nsuccessful. man Community, and several people of our group Finally the dream the Tsegyalgar gak- expressed a wish to someday return Community News 11-12 came true. Our cen­ Polish Community Land yil, Naomi. Jim. here to wander to the more isolated Editorials 13 ter, named Palden and Joe from caves and retreats. Shang Shung Editions 15 Ling by Rinpoche. is on the hillside all qualities we lack in the cities: Tsegyalgar. those who participated On our return to Beijing, we vis­ above the village Lysa Gora, 150 clear sky above, open space around, in auction in Merigar. among them Windhorse 16 ited Tian'anmen Square and did km south-east of Crakow in a beau­ calm and quiet, and rich vegetation. Mario Maglietti and Costantino some shopping, but our hours of Relatively Speaking 17 tiful mountainous landscape. The Natural forests of the nearby Albini. We also thank all who cele­ arrival and departure did not allow by Cheli Goh two-story house made of bricks has Magura National Park shelter ani­ brated this marvelous event by send­ any stops at the Forbidden City, Sweeping the Yard 20 live rooms, kitchen and bathroom. mals rare in Europe such as bears, ing good words and gifts. appropriately enough. John Shane There is power, water, and heating eagles, wolves, and lynx. This Polisti Dzogchen Community but all facilities and the building The city of Xining. in the west of region has also very tragic history. P.O. Box 331 30-950 SPECIAL FEATURE: need extensive renovations because China, is referred to in the "Rough The 20th century brought much suf­ Crakow 61 Poland or e-mail to: Guide lo China" in alarming tenus. Continuing Your it has been unattended for a few fering to people living in the area. It wachniew @ ftj. agh.edu.pl This, the capitol of the province of years. We are doing our best to is dotted with the cemeteries of both Meditation make Palden Ling a convenient Quinghai, (Amdo) is indeed sur­ World Wars. One of the most tragic by \cn. Ngawang Gclck See Community News Section for rounded by factories and full of place of teachings and practice. The episodes of the World War II took Namgyal (Scy Rinpoche) more news from Poland aiul smoke and noise, but it is a lively place is really breathtaking. It has place there taking almost one hun­ around the world. place, full of people of many ethnic PAGE 4 he Dzogchen Teaching was called gomrim, and there is one Dorje gave direct introduction for to change, for example. Many peo­ originally taught by Guru book of gomrim written by the student to have experiences of ple when they are following teach­ T Padmasambhava when it Vimalamitra. Vimalamitra is not that knowledge; experiences one by ings they say, "Oh, I am student of started in Tibet. Guru Padma- really a gradual teacher but a one. The most diffused experience is Sakyapa, or Gelugpa", or consider sambhava's main teacher was Sri Dzogchen teacher, but he was not emptiness, because that is taught themselves a student of someone. Singha. Guru Padmasambhava able to communicate Dzogchen and introduced in Sutra teachings Then when people follow the received mainly Dzogchen directly because there were so many and also practiced as shine or calm Dzogchen teachings they think, Upadesha teachings from Sri confusions in that period. Sutra and state. Why? Because we are very "Oh, I must change, I must become Singha. Historically, Guru Padma­ Tantra teachings were more preva­ confused, agitated and charged. a student of Dzogchen, I am sambhava had eight manifestations. lent and they were not accepting the That is our nature. All our tensions accepting this path, maybe I like When we are learning this history of Dzogchen teachings by Vairocana. are agitated. So we need to relax. this path, maybe, it is more interest­ the eight manifestations it's a little Guru Padmasambhava was no more When we are relaxing through fixa­ ing then teachings of Gelugpa." For difficult to understand. As I under­ in Tibet. So Vairocana had many tion for example, we get in a calm example you can have this kind of stand it. Guru Padmasambhava had problems, but later Vimalamitra state. When we get in a calm state idea and maybe you have this idea different periods of different mani­ arrived and first taught Sutra and we can discover the state of empti­ of changing, you think there is festations, for example, once he was then slowly, slowly, he communicat­ ness. In a calm state there is nothing something to change. Many people called Loden Chogsed, once Nyimai ed Dzogchen teachings. When but the nature of emptiness. In do, they change. Odzer, once Senge Dradog, some­ Vimalamitra taught Dzogchen emptiness then slowly, slowly we When I arrived in India, for thing like this. For many centuries it teachings the Tibetan king really distinguish thoughts, movements, example, for the first time, there was was like this, because it is said that a French nun, she originally said she eight years after the paranirvana of was Catholic and then she became Buddha Shakyamuni was the birth Theravadin and spent many years in of Guru Padmasambhava. Guru Thailand. Then she arrived in India Padmasambhava was also the stu­ Dzogchen Longde and became a student of a Kagyupa dent of Sri Singha, the King of Lama. Then she said didn't like Tibet. In Tibetan history they con­ some method, and became a student sider that Guru Padmasambhava Tantra of Space of a Nyingmapa lama. Then when I lived many thousands of years. I am met her she wanted to become not really sure about that, for me he Part II Sakyapa in that period and someone has been like different emanations in told her I was Sakyapa, because I different times. The last one is the Teaching in Namgyalgar, Australia spent many years in a Sakyapa Guru Padmasambhava who arrived monastery and my college was more in Tibet. In any case, in history one April, 1997 in the Sakyapa tradition, so I know of the emanations of Guru the Sakyapa tradition and teaching Padmasambhava had met and very well. I had received all. Then received transmissions of Chògyal Namkhai Norbu she came to me and said she wanted Dzogchen teachings from Garab to follow a Sakyapa teacher, and I Dorje. So it is considered that Guru told her I had no time and didn't Padmasambhava is also a student of know really, I am not a teacher and understood that they had been compassion. In Sutra we consider and manifestations of clarity and Garab Dorje, not only Sri Singha. I am only a student, I am only visit­ wrong and Vairocana was correct. two kinds of bodhicitta: absolute then we know how to go ahead with From Garab Dorje to Sri Singha ing India, that's all. Then she went They asked Vairocana to return, and and relative, absolute means knowl­ other experiences like the experi­ there were many lineages and many away and after some two or three he translated many books and taught edge or understanding of shunyata ence of clarity. At the end we can years passed. years someone told me she became and communicated Dzogchen teach­ or emptiness, having the realization have the experience of sensation, Hindu. I was very surprised. So, life When Guru Padmasambhava ings. of that knowledge. So in this case, more concrete at the physical level. is very short. arrived in Tibet he mainly transmit­ The books Vairocana translated that could be very close to the bod­ But firstly we go with the experi­ ted Dzogchen Upadesha and the were mainly Dzogchen Semde and hicitta of Dzogchen. When we say ence of the calm state, the experi­ There seem to be many different principle of Dzogchen Semde and Longde. Dzogchen Semde. Longde relative bodhicitta we divide in two, ence of emptiness. ways. Some people feel that way; Longde. Guru Padmasambhava and Upadesha are three series of we say relative bodhicitta of inten­ In the Dzogchen Semde there are but when we have this attitude that gave advice to his student Dzogchen. Why are there three tion and application. We have inten­ different methods, for example means we are not understanding the Vairocana. who was very clever and series? Because all the Dzogchen tion to do something good for hav­ explaining the four contemplations, teaching and we never entered into could leam everything immediately teachings taught by Garab Dorje all ing realization and for that purpose mainly like the calm state, miyowa. understanding. If we have really and very easily, and told him that he his life were related to his three we enter into action. So these two nyamnyid and Ihundrup. At the end entered into understanding there is should learn Sanskrit and Oddiyana statements. In the end he manifested are the more famous bodhicitta we there is also the state of integration nothing to change. It doesn't mean language. He advised him of not rainbow body. Then Manjushrimitra speak of in general. We don't speak and sometimes there is only being in all the methods are the same, there only that, but that Vairocana should received permission from Garab much of absolute bodhicitta. That is a state of shine and we observe dif­ are hundreds of different methods. leam many languages, so Vairocana Dorje to collect all these teachings considered something as a final goal ferent kinds of experiences related But the essence or substance of the went to India, and Oddiyana, where and he also received the three state­ of realization. What we need are to our five elements, etc., without teaching is the same. There is noth­ he met Dzogchen teachers and there ments of Garab Dorje: Direct intro­ these two bodhicittas; cultivating speaking of the four contemplations. ing to change. We discover. When were original Dzogchen books that duction. Not remaining in doubt and with intention and application. There are different methods, not we discover there is nothing to he should translate into Tibetan. Continuing in that state, he under­ In many, many Dzogchen origi­ only one, mainly there are three very change we don't have any prob­ In the time of Guru Padma­ stood that these three statements of nal books, in the lungs or tantras, distinct in the Dzogchen Semde but lems. We meet Sakyapa, Kagyupa, sambhava there were no Dzogchen Garab Dorje really represent the sometimes in a tantra you couldn't all are going primarily with the Gelugpa, there is no problem, we Tantras in Tibet. There were only essence of the Dzogchen teachings find a single word saying Dzogchen. experience of emptiness and bring­ are always free. So that means we (what in later times were consid­ and are also the guidelines of the They always said changchub sem, ing one into the state of that knowl­ tasted sugar, we know the taste of ered) Dzogchen Upadesha terma Dzogchen teachings. For learning, bodhicitta. The kind of bodhicitta of edge. So these are the characteristics sugar, and we are an expert of that. teachings. It is thought they were for teaching, for applying; every­ Dzogchen we translate as primordial of Dzogchen Semde. All these kinds We are no more dependent on some taught by Guru Padmasambhava. thing is related to these three state­ state. We must go into the sense or of teachings, tantras, lungs and also information and we have no prob­ There was not Dzogchen Semde and ments. For that reason he divided meaning. Chang means purify, but something like the advice of teach­ lems. Longde. Then later Vairocana trav­ all Dzogchen Tantras and lungs in a Dzogchen teaching our real ers like Garab Dorje and Sri Singha In a similar way, Dzogchen eled with his friend to India and transmitted by Garab Dorje into nature is pure since the beginning, and Jnanasutra, all these Maha- Longde is something like that rela­ Oddiyana and they met Sri Singha these three series. The first series there is nothing to purify, it is siddhas and their experiences, all tive to not remaining in doubt. That and they learned and studied. They related to the first statement, the already purified. Chub means every­ put together are called the series of kind of teaching, for example the received teachings. In the end, second with the second statement, thing is perfected since the begin­ Dzogchen Semde. This is related to Tantra Longchen Rabjam Gyalpoi Vairocana returned in Tibet and and the last with last statement. So ning, there is nothing to progress or the first statement of Garab Dorje. Gyud, the Tantra of Space, and later these are Dzogchen Semde, when he arrived in Tibet and com­ develop. So that qualification of Then we have the second state­ many other experiences of teachers, Longde and Upadesha. municated Dzogchen Semde and purified or perfected state is in our ment of Garab Dorje. Not to remain all this put together is called the Longde, he had some problems with The first statement is Dzogchen real nature of mind. That is then in doubt. We don't only learn in an series of Dzogchen Longde. Both some teachers, particularly Indian Semde. We say sem, sem means bodhicilta. Changchub sem. So this, intellectual way, but discover with Dzogchen Semde and Longde were teachers who were related to Sutra. mind. When we say semnyid it in the real sense, means the same experience. For example, we don't brought from Oddiyana by They had a very straight relationship means nature of mind. When we say thing as Dzogchen. Dzog means understand in an intellectual way Vairocana but the way of applying with Tibetan kings and created some semde, de means series of teachings. perfected, all our qualifications, etc., how the taste of sugar is. If we have Dzogchen Longde in the time of problems. For many years Vairo­ Semde doesn't mean series of teach­ and chen means totally, the totally never had the experience, we don't Vairocana and today is a little differ­ cana was sent to East Tibet and was­ ings of mind, that is a shortened ver­ perfected state. So if we say know what sweet is. We can read ent. In the time of Vairocana n't allowed to stay in Central Tibet. sion, the long version is changchub Dzogchen or changchub sem it's the many books, many books of intro­ Dzogchen Longde was introduced, They considered that Vairocana was sem, chang means purified, chub same, there is no difference, always duction, for introducing how sweet presented and used in a more pure not correct. Then later a Tibetan means perfected. Sem means that the same meaning. We must not looks, we can leam, we can con­ Dzogchen way. Later it developed king invited Vimalamitra, a very pure mind or that pure condition, so understand bodhicitta as relative struct many ideas, but we can never as a mixture with Tantrism. But that important Dzogchen teacher, who in a real sense in Sanskrit we say bodhicitta and in the Dzogchen have a concrete experience of sweet was a later time. arrived in Tibet and he began by giv­ Semde tantras and lung they are bodhicitta. But bodhicilta in the in this way. But we can have a con­ Part III will be in the next issue, ing Sutra teachings. The gradual saying a hundred times bodhicitta, Sutra principle and Dzogchen is not crete experience if we get a small #42. m path. For that reason today, medita­ the same. In Sutra we consider bod­ that means the primordial state, our piece of chocolate and put it on our tion based on the gradual path is hicitta something like cultivating real nature. For that reason Garab tongue. After that we have nothing

2 His Holiness the Dalai Lama and practiced for a while we start to was invited to officiate at the grand A Press Conference with His react with our Western perspective. I opening and dedication of the Great don't know what the right or correct Buddha and the 10,000 little way is to bring our Western view­ Buddhas circling the great Buddha Holiness the Dalai Lama point to bear on the Tibetan teach­ statue at the Great Hall of the ings. Do you understand? Chaung-Yen Monastery in Carmel, His Holiness: Yes. The first New York on Saturday, May 24th, May 25th, 1997 point is that it is very important on 1997. Seven thousand people the part of the Western practitioner attended the inauguration cere­ Chaung-Yen Monastery, Carmel, New York themselves not to succumb to the monies. His Holiness gave two and general tendency which is to gener­ a half days of teachings following alize across the wide spectrum of the inauguration in which fourteen just to carry a rosary of America? Buddhism by taking one instance hundred people particpated. (mala) and recite some His Holiness: Yes, and thinking that this is how The Chaung-Yen Monastery was mantras, while in the family is very impor­ Buddhism sees these things. It is founded in November of 1975 on one meantime the mind is tant, in the initial stage important to cultivate a greater hundred and twenty-five acres of thinking something for shaping minds at appreciation of the overall picture. land in Putnam County, New York, else. That is not suffi­ the stage of the young Here I mean the teaching of by the Buddhist Association of the cient. Therefore, in the children, the family Hinayana, Bodhisattvayana and United States (BAUS). BAUS was family, we need to cre­ atmosphere at that time Vajrayana, the complete picture, founded in New York City by Dr.C.T. ate a more complete is very, very crucial. then you can analyze the basic Shen and Mrs. Jiang in 1969. knowledge of Buddha Whether they are rich Buddhist philosophy or standpoint. Following is a transcription of a dharma. That is very, are poor, educated or That I think is one important point. news conference held on Sunday, very important. And the uneducated. Each fam­ In Buddhism there is tremen­ May 25th at 10 am at the library of second responsibility is ily with children dous emphasis on self responsibility, the Monastery. sincerely to pray for the should have an atmos­ self reliance, you are your own mas­ happiness of all sentient phere of compassion, a ter, your own cause for downfall, I have nothing to say! beings. Other places sense of caring. I think there is tremendous emphasis placed (laughter) and other planets, that is that is very important. on drawing from one's own The parents themselves Except, of course, that I am very too far, but to those sen­ resources. For example there is a are happier, and that is pleased to participate here. As I men­ tient beings on our own technical term for individual moral­ more important with tioned, I think this is one occasion planet we have to make ity, known as individual liberation, children. Then the chil­ where quite a big number of sangha some contribution. and the sense is that by living one's dren grow well. Most important is members of both traditions, the Sometimes we Buddhists, at least gions should be there. But generally life according to these ethical princi­ that those children who grow up Mahayana and the Hinayana tradi­ myself, think we can benefit sentient speaking, perhaps the human nature, ples, one individually gains libera­ with a sense of caring, when these tion, have the opportunity to meet. I beings by sitting comfortably in own you see, sometimes we are not satis­ tion. There is a sense of an individ­ children become adults, they also always feel that we are lacking com­ rooms and praying. Not doing much. fied with our routine, something that ual on the path attaining freedom. share their sense of caring with oth­ munication or contact, within the That is wrong. Like our Christian is part of our normal and everyday Now one thing that is a little bit ers. That should be our long term Buddhist community. Sometimes I brothers and sisters, who are very life. So. we change our clothes, have of a problem is the Guru Yoga. The plan, ten or fifteen year plan for a have closer relations, more contact much committed to the welfare of a new car. new shape, new color, relation between teacher and stu­ better world. If we expect that with, other religious institutions, our society, our Buddhist monks and that is our nature. So, similarly, dent, this is one potential area where through education a child will mainly the Judaeo/Christian tradi­ nuns should be more involved with regarding religion, we do the same there could be a conflict between become a nice person. I think that is tions. So I am very, very happy to service in society. So these are the thing. Sometimes we think "Oh, Western sort of cultural perspective wrong. Of course we can increase have this contact. thoughts that have been on my mind. that's good, but still I want some­ and Buddhist practices in the area of intellectual knowledge through edu­ At the other meeting I expressed My main purpose in this visit to thing new." That is one factor. the guru /student relationship. And cation, but the basic warmth of the that it is not right or appropriate to America, which is quite long, is to Another factor is that Buddhist here what is important is to be famil­ family atmosphere is most impor­ think how to propagate one's form give teachings. Here the main audi­ or Eastern philosophy, particularly iar with the minimum qualifications tant. Then the families without chil­ of faith, rather, how much we can ence is Chinese. Some of the pro­ Buddhist philosophy, is very much that the Buddha demanded on the dren, whatever they like they can make a contribution for the benefit gram is elevated teachings, some involved in meditation and using part of someone who is to going to do. (laughter) of society. I mentioned that as public talks, some is lectures at a few mind. That is one reason why act as a teacher. And there are also Buddhists we have two forms of universities. This visit is mainly of a maybe there is more attraction. Question: I have a question different levels of qualifications that responsibility. One is to make a cultural and spiritual nature. I am The third reason is that particu­ about the survival of Tibetan culture are required or demanded for the deeper understanding about very happy to have another opportu­ larly in Tantrayana there is an ele­ and religion in the future, it's an different criteria or qualifications for Buddhist teaching within the nity to say hello to my old friends ment of mysticism. That is a wrong interesting parallel about the Jewish a Vinayana teacher, a Sutra teacher Buddhist community. I have and to meet new friends also. So. expectation or concept. Too much religion being scattered all over the or a Vajrayana teacher. What is stressed study and to introduce that's all, I'm very happy, thank you. emphasis is put on mysterious world and the Diaspora of the important on the part of the student Buddha dharma in the family. That Question: Can you give us your things: and that you can achieve Tibetan people as well, being spread is that it is all right to attend some­ is extremely important. Sometimes perspective on why Buddhism is something very quickly, miracu­ all over the world. I know you have one's lectures and relate to that form we have the feeling or impression growing in America so rapidly? lously. For some people that is a fac­ had some meetings years ago with of teaching purely as attending a lec­ that the study is the responsibility is His Holiness: The best answer is tor. That is a source of a big failing. Jewish leaders to try and find out ture, as a source of information, but of the monastery or the temples; that that maybe you should ask those The Buddha dharma I feel is a more how they managed to survive their what is important is not to be too in a Buddhist family it is just suffi­ Americans who show an interest in scientific religious tradition: one of culture over many hundreds of years. hasty in taking someone as one's cient to say "I go for refuge to the Buddhism. That is the best answer. I shaping our mind, transformation of Can you say something about that, teacher or guru in the spiritual sense. Buddha. Dharma and Sangha". And also have a curiosity. I feel of course our mind, gradually, like our own and what you found interesting and Even after you become a follower or like with the Tibetans it is sufficient with individual cases, different reli- learning process, from kindergarten, what may be applied to your people? student, or even after you consider that person as your teacher, or your step by step, change, transformation His Holiness: As you may of our mind. I want to stress that the guru, still too much relying on that NAMKHAI NORBU RINPOCHE'S SCHEDULE know, from the beginning, we other person is not good. The expectation of instant change is not always considered the Jewish teacher, even Buddha himself, is not Aug. 7 Leaves for Retreat is cancelled. right. In general I think it's better to method or secret to keep their tradi­ considered as creator, but our Jomdadzong (where Dec. 8 Leaves for Singapore keep your own traditional values tion or identity under hostile circum­ teacher. So still the responsibility is the hospital is being Dec. 12-14 Weekend Teaching in and your own religious faith. stances. And somehow our relation built) entirely on our own shoulders. Singapore Changing religions is not easy and with the Jewish community was Aug. 25 Leaves for Lhasa Dec. 15 Leaves for Sydney sometimes brings disaster. One quite satisfactory and through this I have noticed that some Western Sept. 5 Leaves for Ralung Dec. 19-21 Weekend Teaching in example is a Christian has in the cen­ personal contact we learned a lot. visit Sydney students, firstly some young ter of their faith a creator, an absolute Sept. 8: Leaves for Nepal Dec. 22 Leaves for There is a technique to introduce Buddhist students because of some creator, so a person who has that Sept. 19-21 Kathmandu-weekend Namgyalgar their young children to what their family problems or some kind of kind of faith has very strong condi­ Teaching Dec.26-Jan. 1 : Namgyalgar past has experienced in a form of problem, anyway, in many cases I tioning of that kind of orientation, Sept. 26 Leaves for India to Retreat fun or play, to introduce in their think in themselves there is some­ visit many places will find difficulties or confusion minds. I think that is a great tech­ thing weak, so you see they are Nov. 3 Leaves for New 1998 with the Buddhist idea of no creator nique. Sometimes I think our tradi­ seeking some kind of protection, Delhi April 27 Arrives from Rome or self creation, so it's better to keep tion is wrong, several hours of Nov. 7-9 Weekend Teaching in to Moscow they are relying too much on the your own tradition. In the meantime prayer and things like that, which is New Delhi organized May 3-5 SMS Base Level teacher and that I think is the source you can adopt different methods by Tibet House Exam boring, (laughter) Especially for of the problem. And then unfortu­ from other traditions to develop or E-mail: May 6-10 SMS Level I those young, young monks. I think nately, also on the side of the Internet:tibet- increase compassion or a sense of Training that is a very practical and wise teacher, he or she may not be so self [email protected] tolerance. And, of course, medita­ May 15-19 Moscow Retreat method. disciplined and that is also the root. Nov. 10 Leaves for Goa or May 22-25 SMS Level I Exam tion. Question: In the West we have Of course a teacher who is really Kerala for resting May 26-30 SMS Level II Dec. 4 Leaves for New Question: Your Holiness, you accepted and are very grateful for self disciplined and qualified, if one Training Delhi spoke about the family. Do you have June 1 Leaves for Poland what has come from Tibetan Please note: the Singapore Boat any message for the young children Buddhism, but after we've studied continued on page 4

THE MIRROR JULY/AUGUST 1 99 7 3 The Dalai Lama en. Ngawang Gelek Namgyal, bet­ another person - this is impossible. So continued from page 3 V ter known as Sey Rinpoche, is the what he has taught you, you have to third lineage holder of the lineage of listen to and keep in your mind, not in his great-grandfather. Togden Dugu books or writings, because this is the is relying on him or her, there is no Shakxa Shri Rinpoche as well as the wish or the motivation of Rinpoche in possibility of exploitation. The reincarnation of Tripón Peina Chögyal, everything he has done for all of the teachers have their own kinds of a great tantric practitioner who was sanghas, and so it is very important. weakness and these problems can recognized as the emanation of When there are so many people happen. We should take care. In Gotsang Gonpo Dorje by the XI together—and of course our mind is a general in Buddhist teaching there Drukchen Rinpoche and named by sentient being's mind—there is also should not develop any kind of cult. Togden Shakya Shri holder of his competitiveness even in Dharma and Buddha himself made very clear transmissions. we think, "Oh, I should sit better than that the teaching is more important than the person. Sometimes we are He currently resides at his him" or "I should behave better than relying more on the person and for­ monastery in Manali, North India, him" or "I should have better qualities get about the teaching. That is where he continues to receive than him" and so on and there is absolutely wrong. Even Buddha teachings and transmissions no limit to that. But if you want himself has gone on record stating from the abbot Khyentse, and to compete then you should that one should not rely on the per­ often gives teachings of the compete with yourself, in your Continuing Your son or personality, but on what the Drukpa Kagyu tradition, in par­ mind, the mind that influences person has said, the teaching. Even ticular the transmission of the you towards competitiveness the words that he himself has said Six Yogas ofNaropa. and leads you towards a nega­ Meditation that are found contradictory to that As I told you yesterday, tive side and a positive side of body of knowledge or that experi­ when we finish this three day behaving and living. If you real­ Final advice at the end of a three day retreat ence, they cannot be taken at face retreat it's not that you finish ly want to compete, it should be value. Also in the Vinayana teach­ your practice of lhagtong. It's between these two sides to over­ by Ven. Ngawang Gelek Namgyal (Sey Rinpoche) ings, the monastic disciplinary not like this. All the retreats are come (the negative side) with teachings, Buddha has said that not like this. Those who have meditation. This is the real prac­ even if a teacher tells you or gives interest should continue and then, as I told you, you should compare the tice, otherwise competitiveness has no limits. As long as you exist as an you an order or instructions and if person you were before with how you are now to see how much difference individual you will always have your enemies. It depends on your own you find that it contradicts the gen­ there is. If you see some difference that means that you have developed motivation or actions. So this is very important. And you have to make a eral framework of a Dharma path, something or progressed, then you will be happier about it. But it depends strong effort. even if it is instructions of one's very much on your individual motivation or interest. If you just do it to For example in the Dzogchen Community the main person is Namkhai guru, one should not follow it, one kill time, like going to a bar. then that is different. But those who really Norbu Rinpoche. You see how much effort he has made to be able to have should reject it. have an understanding of samsara and really want to get rid of it when this community. But then once you get this community in a wonderful those people compare their previous selves with the person they are now, way it is very easy to destroy it, too. The existence of the community Question: If there was one mes­ and see some progress, then they will really have some joy. And then depends on each person. The practitioners in the Dzogchen Community sage you would like to give to peo­ when you see this kind of progress you will have even more interest or should be as it says in the chod, not one higher or lower than the others, ple, what would that message be? motivation. So the most important thing is the continuation of meditation. but trying to be equal at the same level with each other, otherwise all this His Holiness: I don't know. We have spent three days together and it was a nice meeting but we should effort will have been useless. And it will be sad if this development which (Much laughter) get some meaning out of it. then my being here and your spending time has taken place is destroyed. And this is also an important way for pro­ Question: Our noble Dalai here will have been very meaningful. longing Rinpoche's life and bringing progress to all his activities in this Lama, as a spiritual master, what do I hope that the very humble and limited contribution of my presence world. All this depends very much on his disciples, how we behave, how you think is America's greatest spir­ here will help your progress in the future. As you know, as a Buddhist, as much progress we have made. So if he sees some kind of progress in his itual difficulty and how are we a practitioner, it is very necessary for the community, the sangha. to disciples then he will see some kind of meaning to live longer. And so it going to overcome that difficulty? progress, but at the same time it is very, very important to progress in your is very important for all of us to do this. And what is our greatest privilege own individual mind. When each individual person makes some progress That's all I wanted to say. Thank you very much individually for invit­ and how are we going to utilize it in then the community, the sangha, automatically becomes pure and good. ing me here and sharing some time together. It has been very nice. Thank the next millennium? I think you have had a very lucky and precious opportunity to receive you very much. And I hope that if it is beneficial, whenever there is the His Holiness: For that question teachings from a Master like Namkhai Norbu Rinpoche. What he can do need of myself. I will be present. also the answer is also I don't know. is that he can talk and teach, but he can't grab you and change you into Merigar. June 8th, 1997. (Much laughter) Transcribed and edited by L. Granger • I think generally speaking, I think, firstly the purpose of our life So when I got the opportunity to come to Europe this time, I thought there is happiness. Each of us has the right Retreat Center in Kinnaur could be some financial contributions from there. That's why I went around to work on something and achieve happiness. That I think is basic. And A project of France and came to Italy a little bit. I will be happy if anyone would like to also in order to become a happy per­ Tulku Gelek Namgyal (Sey Rinpoche) contribute financially to the project. Next year in July-August we are planning a tour in the Himalayan region son, the material facility alone can­ not provide. While we are acquiring his year I was invited to Kinnaur in the north Indian state of Himachal for 24 days. The guides will be monks from the region and I will also go with good facility we should not neglect Pradesh where I spoke about the Dharma and gave some initiations. The you and we can practice along the way. We will also be organizing tours T our own inner potential. What is people there were very kind and offered me some land. For myself I didn't without teachings. The money gained from these activities will go to the peo­ inner potential? Good heart, warm see much need for that land in Kinnaur so I thought it would be good to build ple staying in retreat because I feel embarrassed always asking for money heart, that's quite clear. There's no a retreat center there because Kinnaur region is considered to be a region of and I would like to stand on my own two feet by making some type of busi­ place for argument. Warm heart Cakrasamvara and most of the people are Buddhists. Among the Buddhists ness in order to carry the project ahead. We hope to put an announcement here, the person immediately has there are two traditions there: one is the Gelugpa tradition and the other is the about this tour in The Mirror in the near future. • more self confidence. So with that, Nyingma and the Kagyu traditions. In the Gelugpa tradition I was very more determination, more courage, happy to see that they were progressing well; many people are sent to be less fear, less doubt. That I feel is instructed at Sera and Drepung and they are well educated in Buddhist phi­ very important. Even if the person is losophy. I'm not trying to compete but I felt quite sad when I saw the a believer or non believer, be a Nyingmapa and Kagyupa tradition there of which there only remain things BIRD'S NEST warm hearted person, that I believe like rituals. I did not see much progress into the view of the Nyingma and WITH ROCK is one of our secrets. Warm heart Kagyu traditions, such as practicing meditation and the mind transmissions here, that brings a lot of good things. of their traditions. I felt quite sad about that and I thought if I could create a SUGAR Thank you! retreat center there and put some local people into it to follow the practice (of (AN EASTERN MEDICAMENT) the Drukpa Kagyud tradition) such as tummo and so on. that maybe it would Transcribed and edited by awaken them again to the tradition to which they have belonged for centuries The thought of you Naomi Zeitz • and centuries. So that's why I felt it would be important. is my nest I would like to build a retreat center, not for many people, for a minimum I can return to it of 20 people up to 40 people. They will be in retreat for practicing any time Mahamudra and I will try to contribute my knowledge of it. Then I would also like to add Dzogchen practice, which I don't know very much, so I will the taste of sugar invite Dzogchen masters there according to my own ability. And that's how reminds me I want to develop this project. how homesick My goal is to finish this project in three years, or even in one year if it is I am financially possible. When it is finished, if any one of you wishes to come and stay in retreat (which depends very much on the visa) you will be wel­ my powers never fail me come. I will make two sections there: one for the three years retreats and since you told me how to another section for retreats of six months, three months so on. This is the use the longing region of Cakrasamvara and there is a mountain there called Kinnaur- for wings Kailash. or Kang Rinpoche and you can do a korlo in two or three days. Dorothea Franck When the retreat center is finished I will send some photos to the entire Dzogchen Community to see.

4 resenting our Buddha nature needs to be discovered and its impurities Lives of the Great Masters (negative emotions and primitive BOOK REVIEWS beliefs about reality) must be

removed. The gold of BARF. BONES MEDITATION: Rochester Zen Center in Rochester. Manjushrimitra's text is pure and Waking Up From New York, and was eventually totally perfect from the beginning. It The Story of My Life asked to teach at the Center. is not hidden, and any effort at puri­ by Joan Tollifson Wanting to go beyond the limita­ fying it actually prevents realization Bell Tower tions of tradition and hierarchy, she 239pp There is not any (samsara) elim­ gradually dropped the Zen ritual and inated or actual state of nirvana practices and went more and more sought. The accepted notion in deeply into what she considered the Madhyamika that ultimately all is most essential: the immediate emptiness is refuted here, by moment. She founded her own cen­ explaining that conceptualizing, cat­ ter in Springwater in 1981. egorizing and applying logic to per- j Not long after Tollifson's first ception actually blocks realization of retreat with Toni Packer, she went what is always present and pure to Springwater to be a volunteer for (without dualistic notions of good six months. We follow her as she and bad, or nonexistence etc.) struggles with adjusting to the sim­ Saying thai something ultimately ple life of the Center, with what to is the case, is itself the state of a per­ do with her future as she keeps re­ vasive lack of clarity. committing herself to yet another Bare Bones Meditation: It is interesting to note that the year at Springwater. and with how Waking Up from the Story of My Uttara Tantra was the basis for she gradually learns to apply this Life, a memoir by Joan Tollifson, is many Tantras of the later translation "listening presence" to her a rare and heart-felt look at one schools, while this text by thoughts, ideas and perceptions and person's spiritual journey. As she Manjushrimitra with the other discovers a sense of her own under­ explains in her preface, what she Dzogchen texts formed the basis of lying true nature. wants to communicate is "...not the Old Translation School that some distilled final truth but rather Working with Toni Packer, came to be called Nyingmapa. the actual messy process of spiritu­ Tollifson begins to see how the nar­ Manjushrimitra as a scholar of al exploration as it unfolds in the rative of our lives emerges out of Yogacharan thought refuting the life of one person." She does just our thoughts and memories and we view of the three natures, in particu­ this with prose that is bright and believe this story to be true. In fact, lar the understanding of the experi­ vivid and with a sense of humor this story of ourselves is just an illu­ ence as three -fold: the nonconceptu- that never fails her. sion based upon fleeting thoughts, al ultimately real, the deceptive memories and perceptions. Manjushrimitra Joan Tollifson was bom with nature that is conventionally accept­ Throughout her book, Tollifson only one hand. She spent most of ed as real, and the projections of integrates the natural world into her her Ufe feeling different, first as dis­ by Alexis Merritt neurotic mind, (klesha mind) of the life and writing. The land, the ani­ abled and later as a lesbian and seventh consciousness. mals, the sounds, the weather sur­ bisexual. Coming of age in the 60's, As Buddhists, when we look for the source of the Dzogchen lineage, we Manjushrimitra proclaims the rounding Springwater leak into her she spent a number of years wading always return to Garab Dorje and his main student Manjushrimitra incorrectness and deceptiveness of presence and into her writing. She through the turmoil and changes of (Jampalshenyen). Manjushrimitra, a dharma student and scholar, had devot­ this view: describes autumn: "Blood red gash­ the times including becoming a fem­ ed his life to understanding the view and practice of the Buddhist path after es in the foliage. Moming frost. Just as the Lotus-like Lord of inist and an activist for the disabled. mastering the concepts and experiences of emptiness, of the ultimate truth Fields turning brown...Colors like a everything worldly does not reject As she says," At 33 I had tried alco­ through Madyamika logic and the Yogachara distinctions of the two relative bruise are coming out everywhere, anything, hol and drugs of every kind, sex of truths (the teaching on the three natures). the rosy sky awash in the pond..." (All things) are seen as alike and all imaginable varieties, several Manjushrimitra was convinced of the lightness of his view, but he had present in utter sameness. forms of therapy and revolution. My only criticism of this beauti­ developed his capacity to the point where he could receive direct introduc­ The very seeing as deceptive that Here I was at the end of all that ful book is that Tollifson stretches it tion and transmission.When he learned that there was a young man in which is fundamentally not decep­ sober, celibate and unsure of any­ out longer than needed. I recom­ Oddiyana espousing the so called "effortless state of total completeness." a tive is to be understood as deception. thing. It seemed like a good idea to mend this work to anyone traveling teaching that is beyond cause and effect and superior to all teachings of cause Manjushrimitra, by going as a sit down, shut up. and listen." This is on a spiritual path: it speaks to us all. and effect, he set out to dispute this heretical guru. But at their meeting. Buddhist scholar to Oddiyana. and when she discovered Zen. by Barbara Paparazzo Manjushrimitra understood and received the introduction to the state of pure then bringing the teachings of effort­ Tollifson began meditating at the and total presence. Garab Dorje's words to Manjushrimitra in the Shitavana less enlightenment beyond cause WHEN THINGS FALL APART: San Francisco Zen Center and soon charnel ground were recorded by Vairocana and here are rendered into an and effect into the language of HEART ADVICE FOR DIFFICULT moved to the Berkeley Zen Center English version by Tulku Thondup in his 1996 Masters of Meditation and Yogacharan thought as it had devel­ TIMES as a student of the Abbot Mel Miracles. oped in India as of the seventh cen­ by Penta Chodron Weitsman. She loved the stark beau­ The nature of the mind is Buddha from the beginning. tury, had a very different impact on ! Shambhala Publications. 1997. ty, simplicity and order of Zen ritual Mind like space has no birth or cessation. later generations than the masters of Some years ago in 1986 I attend- and practice and began to slow Having perfectly realized the meaning of the oneness of all phenomena. the so called Later Translation down and sink into the present To remain in it. without seeking, is the meditation. Schools who went to India from moment. About her first meeting Tibet to gain Tantric practices and At that moment Manjushrimitra exclaimed: with Mel: / am Manjushrimitra who has obtained the siddhi of Yatnantaka Buddhist wisdom teachings. "What comes up when you sit Thoroughly understanding that samsara and nirvana are really equal. Manjushrimitra's introduction by his zazen?" (Mel asked.) ever fresh awareness that thoroughly comprehends everything that arises. guru was direct and immediate. His "I think about my future alot," I Manjushrimitra's text, one of the first five Semde texts translated into experience contrasts with the stories told him. "I always do. I can't Tibetan by Vairocana, at the time of Padmasambhava. and translated by of gradual development of Tilopa. decide what to do with my life." Kennard Lipman and Namkhai Norbu Rinpoche. under the title of Milarepa and Gampopa. whose "Do you have to do something Primordial Experience: An Introduction to Dzogchen Meditation, asserts that Four Yogas of Mahamudra is the with it?" Buddhist concepts such as samsara and nin'ana, ultimate truth and relative centerpiece of Kagyupa teaching Later he told her to find the one truth actually block the realization of pure and total presence. He describes and decidedly more path oriented thing she can't not do and not to ed the late Chogyam Trungpa's how the path of renunciation, cultivating compassion, seeking non-attach­ than the Dzogchen approach of give it up no matter what. annual three month seminary— his ment through realization of emptiness are not the point. beginning in the view and realiza- j tion of total completeness. The Four | After a time she left the Zen final, as it turned out. for he died the One's mind is not engaged in seeking anything. Yogas of Mahamudra are clearly Center and practiced on her own and following year. I very much remem­ One is not disturbed by anything. stages of development from One met other teachers including Joko ber the last talk he gave in the con­ knowing the fundamental indure. Pointed calm, to Simplicity (not fol­ Beck and Toni Packer. It was with text of Mahayana teachings. He There is no fear of intoxication by objects or attachment to anything. lowing thoughts), to one taste (all Toni Packer that Tollifson discov­ spoke so slowly, each word One does noi avoid nor dwell on anything. phenomena seen as alike in being ered a "listening presence", a deep enveloped in an immense silence. This text, the iDo la gser zhun. was written by Manjushrimitra at the empty), and finally Non-Meditation awareness of the present moment The written transcript of this talk request of his master, Garab Dorje. To understand the enormous leap made (no effort, no duality between prac­ and sense of immediacy of pure was only a paragraph long but it by Manjushrimitra from the approaches of Yogachara and Madhyamika to tice and post-meditation). being from which all thoughts and took him a long time to speak it Dzogchen we must look at his critique of some key Buddhist concepts. Manjushrimitra's text, reflecting The perceptions arise. As Tollifson word by word and sometimes sylla­ Manjushri's text makes use of the term bodhicitta. Bodhicitta is a term Three Words of Garab Dorje. begins says," Toni seemed to take a step ble by syllable. One thing he said used in the Sutra teachings as the cause or seed of enlightenment that must with the approach of non-meditation beyond anything I had encountered which has stayed with me all these be discovered and then brought to fruition through practice. In and the assertion of total awareness before, revealing that the observer- years is that the Mahayana is like Manjushrimitra's text the term bodhicitta, awake mind, is from the beginning and presence without manipulating meditator and all of its practices are life lived without a companion. totally present and awake; Bodhicitta is pure and total presence, our real con­ mind through concepts of emptiness also thought." How is it as practitioners, just as dition which has never been obscured and needs no purifying. Toni Packer was a student of In the Uttara Tantra, a Yogachara text of the time, the image of gold rep- continued on page 18 Roshi Philip Kapleau at the continued on page 17

THE MIRROR JVLY/AUGUST 1997 5 n the midst of the At the time one I all encompassing practices one-point- sky of his wisdom, "Thirty Pieces of Advice from the Heart" edly. one may have the Absolute Space, experiences, discuss the warm rays of his them with others, compassion shining by Gyalwa Longchenpa write spiritual verses upon the clouds of Translation by the Padmakara Translation Group and sing songs of his prayers, the abun­ realization. Although dant rain of amrita such things are natur­ without searching for intimates falls continuously on the field of greed are the source of the eight from the heart. al manifestations of the practice, 2 one should be friends with all, but the beings to be trained, ripening worldly dharmas. Thinking one is rendering ser­ they will increase wandering with neither intimacy nor animos­ the sprouts of the Three Kayas— To meditate upon the rejection of vice, one supports in a partisan way thoughts. covetousness is my advice from the ity. We bow down to the feet of the one's Guru's lineage and philosoph­ To keep away from intellectual- heart. To keep one's independence is Guru, the protector, the Supreme of ical views. But to praise oneself and ization is my advice from the heart. my advice from the heart. the Three Jewels. Acting as witness, guarantor, and belittle others ripens one's own Whatever thoughts arise it is Through the power of my aspira­ getting involved in law disputes, one attachments and hatred. Assuming an artificial counte­ important to stare at them. Thus tions I could join the supreme lin­ may thus settle others' quarrels, To leave these things is my nance one may pay homage in a fine when one has a clear understanding eage of accomplishment; but lack­ thinking this is for the good of all. advice from the heart. way to the patrons who take care of of the mind it is important to remain one's subsistence. But feigning on ing in diligence, this existence, lived But to indulge in this will bring up Having examined thoroughly the with it. Although there is nothing to account of others causes one to in vain, comes now to its twilight. I interested aims. Dharma one has heard, one may meditate upon, it is important to entangle oneself. had the intention to do as the Rishis To remain without either expec­ think that understanding others' remain in such meditation. but I am now utterly dejected and I tations or apprehensions is my errors is proof of having discrimina­ To act with uniform taste is my To be always attentive is my have seen others like me. advice from the heart. tive wisdom. But to think in this advice from the heart. advice from the heart. This is why, to arouse in my Administering provinces, having way is to cause the accumulation of There are innumerable writings In the midst of emptiness, acting mind a clear renunciation I have attendants and material wealth one's one's own sins. upon divination, astrology, medi­ according to the law of cause and uttered these thirty pieces of advice renown may thus spread all over the To view everything as pure is my cine and so on. Although they all effect, having understood non action

from the heart. 1 world. But at the time of death these advice from the heart. deal with the methods, based upon keeping the three vows,- with

Alas! Having, through all kinds 4 things do not have the slightest use. Speaking only the language of the interdependent links, leading to absolute compassion, may we of skillful means, gathered round To endeavor in one's practice is blank emptiness and disdaining omniscience, to become very fond strive for the benefit of all beings. oneself a large circle of people, one my advice from the heart. cause and effect, one may think that of these various things will scatter To unite the two accumulations may hold a flourishing monastic- Bursars, attendants, those in non-action is the ultimate point of one's contemplation. is my advice from the heart. estate. But this is the source of quar­ To minimize the study of these responsible positions and cooks, are Dharma. But to forsake the two One has followed many wise rels and causes great attachments for sciences is my advice from the the pillars of the monastic commu­ accumulations will wither the pros­ and accomplished Gurus, received oneself. heart. nity. But a mind interested in these is perity of one's practice. many profound instructions, and To remain alone is my advice the cause of worry. To unite these two is my advice At the time one stays inside looked through a few sutras and from the heart. To minimize this confusing bus­ from the heart. arranging the interior, one may tantras, still one does not apply At the occasion of village cere­ tle is my advice from the heart. Concerning the third initiation, thus have all comforts in the midst them. monies intended to discard obstacles of solitude. But this is how to frit­ Carrying religious objects, offer­ there is the descending of the Alas! One is just deceiving one­ and subdue evil spirits, one may dis­ ter away one's whole life on trivial ings, books and cooking parapher­ essence and so on. One may think self. play one's qualities in the crowd. details. nalia, one may go to the mountain that the way of the other's body will Thus for myself and those like But through covetousness for food solitudes with all the necessary. But lead to outstanding progress. But on To put off all these activities is me I have spoken these thirty pieces and riches, it is one's own mind that to be well equipped now is the this path of the impure many great my advice from the heart. of advice from the heart. Whatever will be carried away by the demon. source of difficulties and quarrels. meditators have been ensnared. Learned, virtuous and so on, also little merit may arise from such a To subdue one's own mind is my To have no needs is my advice To rely upon the path of libera­ having some diligence towards spirit of renunciation, may all advice from the heart. from the heart. tion is my advice from the heart. accomplishment, thus one's person­ beings be guided in the wild Having collected great contribu­ expanses of existence, and be estab­ In these decadent times one may To bestow empowerments upon al qualities may reach their peak. tions from poor people, one may lished in the great bliss. By walking reproach the crude people around unqualified people and distribute to But the clingings associated with thus erect statues and monuments, in the footsteps of the Buddhas and one. Although one thinks it will be crowds sacramental substances is this will just entangle oneself. distribute plenty of alms and so on. Bodhisattvas of the three times and useful to them, it is just the source of the source of abuse and of spoiling To know how to be free, with­ But this is to cause others to accu­ of all the great saints, may we poisonous thoughts. the samaya. out egocentricity is my advice mulate sins on virtuous grounds.1 from the heart. become their supreme sons. Thus To utter peaceful words is my To prefer upright behavior is my To make one's mind virtuous is urged by a little bit of renunciation, advice from the heart. advice from the heart. To make hail and thunder fall, my advice from the heart. Tsultrim Lodro5 conceived these cast magic spells, while protecting Without any selfish considera­ To go naked in public and other thirty pieces of advice from his Desiring one's own greatness, oneself from all these, one may tion, one may, with affection, tell eccentricities one may think is to act heart. one will expound Dharma to others people their defects, only thinking as a yogi. But this is how one caus­ think to subdue what has to be and through numerous deceitful 1. Doing so. instead of accumulating of their own good. But although es worldly people to lose faith. subdued. But by burning anoth­ merit both the Lama and the donators tricks one will retain a circle of er's being one will end up in the what one says is true this will ulcer­ To be thoughtful in all things is accumulate demerit. important and humble people. But ate their hearts. my advice from the heart. lower realms. 2. Fame and obscurity; pleasure and such a mind clinging to gross reali­ To remain humble is my advice pain; gain and loss: praise and blame. To say gentle words is my advice Wherever one stays, with the ties is the cause of pride. from the heart. 3. Of Hinayana. Mahayana and from the heart. desire to be the greatest one will act To have only short term plans is Vajrayana. One might have an abundance of my advice from the heart. One engages in controversies, in a traditional and clever fashion. 4. dmdigs-med sNying-rJe: "compas­ all desirable texts, spoken advice, defending one's point of view and But this is the cause of falling from sion without representations, non refer­ Selling, loaning with interest, notes and so on. But if one does not contradicting the other's thinking the highest to the lowest. ential compassion". and all these kinds of deceits: with put them into practice, at the time of 5. One of Longchenpa's names. thus to preserve the purity of the To be neither tense nor relaxed is the wealth amassed in this wrong death they will be of no use. Teachings. But in such a way one my advice from the heart. Printed by permission of Padmakara. way one may very well make large To study one's mind is my induces impure thoughts. Whether one dwells in villages, Laugeral. 24290 Saint Leon-Sur-Vezere, offerings, but merits resting upon advice from the heart. France. Tel. 5 53 50 80 51. To remain silent is my advice monasteries, or mountain retreats, Fax 5 53 51 16 06. •

continued on to Dangche to the When we got off the bus, we school itself, a large Tibetan-style drink of alcohol is offered, with a A Trip to China inauguration of the Tibetan plunged into the crowd, and found building which houses many class­ special type of singing in a high, ourselves on a walkway drawn with rooms in an L-shaped two-story sec­ loud, shrill voice, first to Rinpoche continued from page I Language School of Guide County. As we approached the town, tsampa patterns of the eight auspi­ tion as well as providing office and and then to each other person. And greeted Rinpoche and offered him horseback riders came to meet cious symbols, flanked by monks dormitory space for students and the openness and warmth of people and ourselves, as representatives of Rinpoche and escort our caravan. blowing horns and banging cymbals, faculty. It's a handsome, well-built in general, so different from our the donors towards the projects of And as we entered the tree-lined leading us to a large tent, in which and well-conceived structure, richly more guarded style of behaving! We A.S.I.A., katas and libations of a street of Dangche, throngs of school­ there was a throne for Rinpoche and ornamented, invoking an optimistic were fortunate to see Amdo in the strong clear liquor, arak. We were children, families and merchants seats for all of us, numbering about vision of many children learning in summer, when nature is smiling and given an elaborate meal of many filled the embankments, a multitude thirty, in the midst of all the seats for the Tibetan language in comfort and everyone else does too, for it is said courses, complete with toasting and of smiling curious faces met our own the monks of Bon and Buddhist security in years to come. to be very cold in winter, and though a tour of the city. We saw, in the gazes, a brilliant sea of beauty in sects. We sat on carpets and drank The festivities continued for our the people would have been the melancholia-inducing dusk, a beau­ human form. The traditional dress of tea and ate fruit and cookies from the entire five-day stay in Dangche. same, it would have been a very dif­ tiful old temple compound, long Amdo is very colorful: the women ample pyramids decorating each There were ceremonies at local tem­ ferent experience. abandoned, at the edge of town. and girls had long plaited hair in 108 table. More and more food was ples, a horse race, and numerous The school was finally dedicated And the next day, after viewing a braids, long fur trimmed dresses, offered, but Rinpoche warned us to meat-filled meals, all honoring on June 23, at a ceremony attended festive foot-race with thousands of many wore large silver-colored orna­ save some room, as a meal was to Rinpoche as a teacher, scholar and by over two thousand local and participants, who ran in colorful ments and beads in their hair, and follow on this as on many subse­ master, as well as the head of ASIA. provincial leaders, guests, journal­ groups according to their age and hats with bright flowers, while the quent occasions. There were many really delightful ists, teachers, students and villagers. school, to celebrate the return of men wore handsome coats, an This backdrop to and reason for and moving things which we had It was given over to the government Hong Kong in a few days' time, we incredible and festive sight. this festivity was of course the not seen before, such as the way a continued on page Iti

6 still help you but you miss them. No. They saw a woman coming. No You can see them in your mind but they saw a buffalo. Make up your The Return of the White Buffalo you can't reach out and touch them. mind, they told their eyes. Is it a buf­ So take care of your teacher while falo or a woman? As she came clos­ you've still got your teacher. er it was the most beautiful buffalo Calf Woman May peace and gentleness, good that turned into the most beautiful food and prosperity be part of this woman, pretty hair, pretty white Excerpts from a talk by Mary Elizabeth Thunder home. We're going to light this pipe dress and this dress we still wear at Merigar in a moment and we'll have every­ today in her honor, not now but in one stand. And my son will take the our ceremonies. Transcribed and Edited by Liz Granger pipe around and then someone will Then the men looked at her in bring the water around and you can two ways: one man looked at her dip your finger in it. That's a prayer with lust, sexuality, the other looked Mary Elizabeth Thunder is a in judgment, just have lightness and me at three weeks and lots of other for all our waters becoming safe to at her as a sister, with sisterly love. well known speaker, author, joy. And be serious 'cause this is a things. And I chose to be a woman. drink again. If not our children will So she went to one of them and gave Sundancer, United Nations dele­ dualistic world of dark and light, You get a lot of mileage for choosing get mad with us for what we have him what he had shown with his gate, mother, grandmother, and male and female, the illusion of sep­ to be a woman especially in a male done. We've got to work on clear­ look. And they came together and wife, of Native American and non- aration. But the truth is, I've been patriarchal religion. Sometimes I ing it up. And places like Merigar, a there was a lot of dust and when the Native descent. She travels globally told, and I feel it in my sacred land, and prayers dust cleared there were bones and now to share a message of peace heart, that we are all the like this are the answer snakes and bugs around. Then she and healing of the Earthmother by same soul. We just live in a 'cause prayers can go out went to the other warrior. I bet he healing of oneself. She and her hus­ different place, but our hair and help to keep the uni­ was really scared at that point. I band, Jeffrey "White Horse" is different. I've got purple verse in harmony. would be! And so then she said, "Go Hubbell live and maintain a ranch hair! Also blue corn will be to your camp, make a great big which is a Spiritual University in I have a vision. I know brought around. This corn teepee that will hold all the people. West Point, Texas. about visions — if you have was given to me in 1983 And then I will come." On April 30th of this year in a vision, you've got to do when I Sun Danced at Big So he ran back to camp and they France, Thunder participated in an something. Anybody here Mountain, California. And did it (as she had asked) and then inter-traditional meeting dedicated ever had a vision and didn't Rinpoche and many lamas she was ready to come. And they to Peace which was attended by rep­ have to do something? You came from Tibet in looked out and they saw a woman. resentatives of the Great Religions got to go to the top of the response to the Dharma. No. They saw a buffalo. OK, it's and Ancient Traditions and held in mountain in Tibet, then And they all prayed over happening again. (Laughs) And she the presence of His Holiness the come here to Merigar, go the corn and they say came into the teepee and she had Dalai Lama. Following this, on the out, sell your house. I'm these are the seeds of our this beautiful bundle. She walked invitation of members of the very smart. I believe in the new prayer. So we'll bring around clockwise then she came Dzogchen Community, she briefly spirit and I believe in the the corn around so that back to the door and walked through visited Merigar where she spoke visions. So I didn't ask for each of you can have the middle and stood before the and shared with us the Native anything. They said. "Pray some. I've had this for a chief and she opened the bundle and American ritual of smoking the pipe. for the people" so the peo­ long time and I give away brought this pipe out. She gave ple would live. I was happy. thousands but it's still instructions to the men and instruc­ We've come here to be with you I could do that. I didn't have there. It's wonderful. tions to the women and instructions no visions. I asked the in honor of your teacher who we've This pipe has been filled to the children. And then she talked Spirit, "No visions!". met several times and to celebrate by a woman. I would like to about the pipe. And she foretold of a the gift that he is still here with us in So five years I was Sun ask this man. White Horse, day when the people would be spir­ this realm. So we say his name, Dancing. And Sun Dancing who walks beside me to itually hungry again. The people Norbu, in celebration of us all being you dance for four days and nights, think that we women should have light the pipe for us. might have fear and the people here together today. no food or water. I danced five years really big lungs just 'cause they're (The pipe is lit) might need a prayer. Before the ceremony we'll talk and my Sun Dance Chief asked me. breathing all the time for what all our The first puff (of the pipe) went Then this pipe would come out for a few minutes, then we'll light "Have you had a vision?" "No." brothers are out doing. upward, to the Great Mystery and again and walk among the people. the pipe and when the sacred pipe "Why?" "I haven't asked for one." So then we came down to earth the second puff went down to our In Green Grass. South Dakota, is loaded we can be praying all the "This year ask for one". "OK." and we forgot everything so fast. Mother, the Earth. The next puff is that pipe is still there after two thou­ time. You don't have to pray from We danced four days. Into the So I asked the spirit, "Please help in celebration of the East where we sand years. And this pipe here is the mouth, our prayers are from the third day he says, "We don't want me. What can I do?" "Well, you stand and make a prayer for enlight­ connected to that pipe so we have to heart. My father would always say, to rush these things," "cause some­ could not only remember your­ enment. The next prayer is to the watch the prayers. She said she "This pipe comes to you today times when the Spirit comes you self, where you've been, you can South where we stand and make a would come back. And they asked because it's your pipe. It rights the fall down. Notice that I was think­ go out and help others. And watch prayer for trust and innocence. And her what she would look like, how wrongs and it brings to the family ing about these things, I was think­ your judging." the next prayer is made for the West they would know. And she said, health and prosperity, but more ing about everything. So I said. So I want to talk about judgment. where we pray for the teacher with­ "Watch me." So she walked out the important, prosperity of the heart. "OK. Spirit, I wish to ask you for We all have judgment. Sometimes in, contemplation. The next prayer is door and there was tall buffalo grass When the pipe is going to be filled, a vision. What is the meaning of it's whether you like a hamburger or made to the North where we honor and as a beautiful woman she went starting from this moment, all the life?" I could not believe it ... it a vegetable. But it's the other judg­ wisdom and in the North it is the down into the buffalo grass, and words, all the feelings, all that we was just like a movie. And It ments that kill us, our religious wisdom of the children and the when she came out she was a red share together will go into the showed me a place where we were beliefs, our sexes, our hearts and our elders. And we very excited to hear buffalo, then again a black buffalo, pipe." So I tell everybody, watch all pretty spirits and colors and lives. It wasn't until 1978 that the that a home for the old people will then again a yellow buffalo. Then your thoughts because we say, you sounds, and everything was beau­ Native Americans could again pray. be built here because so many peo­ she turned and said. "This is how I get what you pray for. So think tiful. And we knew that we were a Until that time our ceremonies were ple send their old people away. But will come back." So as a beautiful before you pray. Make sure that's part of God or the Great Mystery. against the law. That's sad. But we their wisdom is with you. And the woman she went down in the grass what you want. Just like our And nobody was jealous, we were kept praying. Just like the Dalai last puff is for the pipe itself and again and came out as a beautiful Tibetan brothers and sisters, this is all happy. And then this big man Lama. They ran him out of Tibet but today especially in honor of white buffalo. the oldest way of my people and came in. He said. "You want to go Merigar, Namkhai Norbu Rinpoche. he's still going. And that's what On August 20th 1994. a white it's very powerful. We go to many to earth?" I said, "No. I've been the Dalai Lama and Tsultrim we're doing 'cause we've been buffalo was bom in Wisconsin. All centers, of all ways of praying, and there and done that and got a tee- Allione. May all of us seek and find praying for 500 years. the Elders from all the tribes came today here at Merigar we make shirt. It's all emotions and arguing enlightenment. Yesterday I got to pray at the and affirmed that this is the return of prayers so your center will grow and hard and I don't want it." But house of Christopher Columbus. (as the pipe is passed Mary the White Buffalo Woman. And and prosper and your dedication he was very serious and he said, And I didn't pray for anything other Thunder tells this story) that's the prophecy — she's with us and love for your teacher. "You could go to earth and you than to ask for his forgiveness and to A long time ago the Indian peo­ here again. And in answer to the could remember who you are here The elements are the same as the forgive him. Everything happens as ple were very hungry, hungry in spir­ prophecy the pipes are walking and you could bring beauty to the Buddhist ones. The blanket and the a lesson; You just say? "OK. How it and for physical food, two thou­ again. And the dream and the wish is earth. And you could remember objects on it represents the earth, the can I fix it?" We're big problem fix­ sand years ago. Then they had a big that we each see other through rain­ that you are part of God. You water, the fire and our Father, the ers. And we're here as human council and all the tribes came bow eyes. I can't tell the color. I could remember that it's an illu­ Sky. These are still the most power­ beings to love each other and help together. There were so many people can't tell the difference, one people, sion and you could make a differ­ ful symbols on our planet. Amen to each other and most important, to and no food. So they sent out two of one planet, one prayer, one heart. ence." So a lot of us bought it and everything that has life. listen to each other. But why aren't their best warriors. These warriors And we'll make it through a gate­ lifted up our hands, "Yes, we want Our time is short but I want to we doing it? I don't know. We're went to the hills and they made a way at the year 2000. And we're to do it". share from the heart that we live our doing the best we can. plan. One went around the hill this going to have something for our life in joy and celebration and the So then we left this beautiful har­ But having a teacher helps to way and the other went around the children. I don't know how, but creation of beauty. (We should) monious place and went to a big teach you. I'm 52 years old and I hill the other way. They came back none of us do. We just have to have lighten up on ourselves, be child­ computer. They have a computer in still have a teacher. When he says, together. They saw no buffalo and no faith. It's up to us. like, dream again. Remember the heaven, I saw it. It's an opportunity "Jump!" I jump. When he says, "Do signs. They were worried. Aho mi takaye ovacin dream that you had for yourself computer so you get to choose all this", I do it. So that's what you But then they looked out and Amen to all my relations before you were born and live that your opportunities for growth. I must always do 'cause then some­ they saw a beautiful woman com­ All things with life dream to the fullest. Don't get stuck chose that my mother would leave times they pass into spirits, and they ing. No. They saw a buffalo coming.

THE MIRROR JUL Y/AUGUST 1 997 7 he identification of ancient dpon (heads of headland), because architectural forms at sNying do and Tmonuments with Bön or to the 'brog pa camps). A Preliminary of its thick blanket the number of ruins, it is reasonable Zhang Zhung pre-Buddhist civiliza­ Dang ra g.yu of brush Sha do to hypothesize that it was once a vil­ tion is a fairly vague imputation. mtsho, on the other supports very little lage and/or sacred precinct. Even if the exact character and con­ hand, was consider­ Archaeological Survey of grass and therefore tent of Bön and Zhang Zhung in pre- ably more devel­ sees little pastoral 6. These five monasteries were Buddhist Tibet were clearly defined, oped. In her vicini­ gNam mtsho and Dang ra activity. The main as follows: a) east of gNam mtsho- it still remains to be proven that ty were four opera­ trail around the bKra shis do dgon pa; b) north - Bya these archaeological localities tional monasteries7, g.yu mtsho north side of gNam do dgon pa; c) west - Do skya dgon belong to these religious and cultur­ a couple of her­ mtsho bypasses the pa; d) south - Gurchung dgon pa; e) al milieu. Perhaps certain ones have mitages and eight by John Bellezza topographical 20 miles north of gNam mtsho - their origins in a much earlier peri­ agricultural vil­ Part II of a series about the lost city of Zhang Zhung irregularities creat­ Phug pa dgon pa. od? Moreover, it serves little pur­ lages8. Even in the ed by the head­ I. These monasteries were: a) pose to look at the sites monolithi- contemporary peri­ lands, thus short­ north of Dang ra g.yu mtsho - 'Om cally as it is likely that they under­ od there is only one ening the distance bu dgon pa; b)east - Dang ra g.yu went various phases of development township headquarters around the lake. As a bun dgon pa; c) south-east - Phyug and, rather than spanning a single each at gNam mtsho and result, Sha do. Do ring 'tsho dgon pa; d)south - Se shig time period, might in fact have Dang ra g.yu mtsho9, and other headlands to dgon pa. enjoyed a multi-epochal life span. reflecting the sparsely the west are cut off from 8. The eight agricultural villages through traffic of all The chronology of the archaeo­ populated character of on the north and east sides of the types proceeding around logical niches of gNam mtsho and these vastitudes. lake were: 1) 'Om bu; 2) Lung gnyi; the lake, giving them a Dang re g.yu mtsho will not be eas­ In contrast, at some 3) Gangs lung; 4) La lung; 5) Kyil high degree of isolation. ily forthcoming, barring further sys­ indeterminate time in the gsum; 6) Lha sa; 7) Phyug 'tsho; There are no permanent tematic archaeological inquiry. At past the two lakes were and, on the west side of the lake, 8) abodes (gzhi ma) on the this preliminary point in the investi­ home to more building.s A 'chen. headlands and very few gation, it cannot be unequivocally and inhabitations, espe­ 9. These township headquarters seasonal camps. established whether a particular cially at Dang ra g.yu are gNam mtsho chu at gNam mtsho According to local oral ancient structure was found in the mtsho. Seemingly a con­ gnas:&,9), and for this reason and by and 'Dam khung shang at Dang ra histories, in the distant past Sha do Neolithic, Bronze Age, Iron Age or catenation of farms, forts, monaster­ virtue of its eye-catching length is g.yu mtsho. supported a Bön monastery. While in the historical period. In the light ies and other monuments dotted the well known at gNam mtsho. 10. The archaeological sites sur­ this claim could not be substantiat­ of these discoveries, the develop­ shores of the lake. While no traces At the very end of Do ring veyed in this article will be treated ed, there is no question that ruins ment of a historical and archaeolog­ of ancient agriculture were found at among prolific groups of spa ma in more detail in a forthcoming book are found here. ical perspective, which accounts for gNam mtsho, at least 12 unused (scrub juniper) are the remains of by the current author entitled, sNying do the period of deep antiquity on the agricultural sectors were detected at structures which might be where Divine Dyads: the Ancient Byang thang, is urgently called for. Dang ra g.yu mtsho. This string of sTong rgyung mthu chen s her­ Further yet to the west is a place Civilization of Tibet to be published It may well come to pass that this abandoned agricultural parcels is a mitage stood, the ruined structures called sNying do (Heart Headland) by the Library of Tibetan Works and evidence affords proof of a civiliza­ powerful validation of the collected contained a number of rooms, indi­ which, according to local accounts, Archives (LTWA). This monograph tion with a relatively advanced oral histories, which allege that in cating that the original hermitage was the site of an ancient Bön will examine the cultural history and material base founded as early as the the time of the Zhang Zhung empire might have been expanded into a monastery of considerable propor­ sacred physical geography of Dang Neolithic. At the very least, the the lake was host to a much expand­ monastery. There are no popular tions. Again, it proved impossible to re g.yu mtsho and gNam mtsho com­ chronology and nature of civiliza­ ed population utilizing a sophisticat­ Buddhist associations linked to Do date the ruins unequivocally or to piled from field surveys, interviews tion on the Byang thang will have to ed infrastructure. Nevertheless, at ring; it is one of only a few places a discern their function, but the exten­ and primary and secondary literary be re-evaluated to accommodate this preliminary stage of investiga­ gNam mtsho which still retain an sive nature of the ruins supports the sources. these recent findings made at the tion, the archaeological finds at exclusively Bön mantle of tradition testimonies of it having been very II. sLob dpon bstan 'dzin mam great lakes. dang ra g.yu mtsho and gNam mtsho over them. According to Bön histo­ large at one time. The name sNying dag, and rGyal ba sman ri mkhan do not necessarily corroborate the As important a question as how ry, sTong rgyung mthu chen lived do hints at the site as having occu­ po, among other Bön scholars, are historicity of Zhang Zhung. old the ruins are is how new they during the reign of the Tibetan King pied a weighty position in the cul­ convinced that Do ring is associated although they are persuasive evi­ are. Bönpo scholars such as sLob sPu Ide gang rgyal. and was invited tural life of gNam mtsho at some with sTong rgyung mthu chen. In dence in favor of its existence. dpon btsan 'dzin rnam dag and by him to help rebuild the Bön reli­ time in the past. Today it is highly terms of geographic correlations this rGyal ba sman ri mkhan po are of At present, not only is the gion (Karmay: 72,73). The ruins, or marginalized place with little signif­ is one of the most important pieces the opinion that by and large these chronology of the archaeological at least portions of them, could well icance in the storied sacred geogra­ of lore concerning Zhang Zliung sites predate the annexation of sites puzzling but their functions date back to this period. phy of the region. Evidently, times in Bön history. Zhang Zhung by the Yar ling and usages are problematic as well. At the tip of the Do ring against Buddhists never invested sNying do 12. This is a Bön dharani with Dynasty kings. This is not to say that Oral histories point to them as hav­ the escarpment is a group of ruins with the same degree of prominence each of the syllables representing this is the case with all of them. In ing served a variety of purposes. centering around two light-colored as their predecessors. the five human attributes-body, the biographies of s Tag lung bka 'br- Among the sites are forts, monaster­ boulders which together span The ruins of sNying do consist of speech, mind, knowledge and activ­ gyud religious personalities, there ies and in one case a necropolis, or approximately 13 meters. Around at least 10 complexes, containing ity field respectively-in their puri­ are descriptions of how the so say local informants. Field sur­ the boulders both the inner and outer more than 50 rooms in total. The fied condition. It is recited as a pre­ renowned lama Kong po dar came veys have shown that in addition to walls were built of flat, multicolored largest of the complexes is about 13 lude to certain sadhanas to prepare a to gNam mtsho and began to have these functions some of the sites stones, some of which exceed 50 by 18 meters in size and is oriented practitioner for more immersed lev­ contests of magic with Bönpo operated as alternative centers of centimeters in length. The two lay­ to the cardinal directions. Its els of meditation. adepts in which he emerged victori­ inhabitation, including villages and ers of walls create outer and inner entrance is in the south facing the 13. Rang byon, or rang byung ous. As a result of the sTag lung pa's fortified settlements. Nearly all the passageways and rooms, seeming to lake and its north side is built into (self-formed/self manifested) is an victory the Bönpos were forced to archaeological remains have at least enhance the sanctity of the two cen­ the escarpment. It appears to have extremely important phenomenon in vacate bKra shis do and adjoining some oral history or legend attached tral boulders which occupy the core contained several commodious conceptions relating to Tibetan areas (sTag lung chos 'byang: 298- to them, scanty tough it may be. For of the layout, the walls appear to rooms leading off a central corridor geography. Often, unusual or sacred 301). Are some of these "pre- this reason it is more accurate and have once supported a roof which or courtyard. Its walls are still as natural phenomena or topography Buddhist" structures at gNam mtsho desirable to refer to this disclosure might have been built of spa ma. much as two meters tall and 0.75 are believed to have magically as late as the 12th century? In any of the archaeological heritage of the Roof spans are no more than 2.5 meters thick. In the westernmost appeared from an inner potentiality, event the questions of chronology Byang thang as modern documenta­ meters, a length that fully mature complex, which is built into a rock without the agency of an external 10 and typology will not be satisfacto­ tion rather than discovery. spa ma trunks attain. On a smaller outcropping, two niches (bang existing force. Famous saints, and rily addressed until more detailed GNAM MTSHO SITES boulder, resting against the rear of khung) have survived in a wall near especially the places where they surveys of the sites are conducted. Do ring the innermost passage, a Ban g.yung ground level. This is an architectur­ practiced religion, are frequently How important are these discov­ One of the most famous ancient drung has been inscribed and also al feature still fundamental to tradi­ associated with rang byon effects. eries of archaic remains at gNam personages of Bön is sTsong rgyung the mantra "A Om' Hum' Ra tional Tibetan construction today. 14. One of the great lacuna of 12 mtsho and Dang ra g.yu mtsho, and mthu chen, known as the "Scholar Dza". Both of these have rang For all but the largest rooms at Tibetan history is the exact nature 13 what do they contribute to our over­ of Zhang Zhung" (Karmay: 27). He byon characteristics. On the uphill sNying do, indigenous spa ma of the relationship between the all understanding of Tibetan civi­ is said to have achieved great real­ or north side of the central structure could have been utilized as rafters. sPu rgyal and Zhang Zhung lization? The answer to these ques­ izations at gNam mtsho do ring and adjacent to it are remnants of Roofs were probably flat and con­ empires in the Pre-Imperial peri­ tions can only be partially answered (Karmay: 48,49), and this is well several foundation walls built at dif­ structed much as they are today, of od. It is still a puzzle how these until the exact extent and character established in the Bön tradition." ferent levels. To the west and south twigs and flat stones laid onto the two empires stood vis-a-vis one of these archaeological nooks are Do ring (long Headland), the place of the central edifice are the remains rafters and covered with layers of another and what kinds of trade, better revealed. Their sheer numbers at Ngam mtsho most closely associ­ of other walls. Although nearly for­ wattle. Although at this juncture it is commerce and other interactions strongly suggest that at one time ated with sTong rgyung mthu chen, gotten locally, these remote ruins impossible to identify the function they may have shared, stong material civilization at the lakes was is situated on the north side of gNam may hold the key to an important of the ruins at sNying do, it does rgyung mthu chen in the Bön his­ 14 more highly developed than in the mtsho and, as the name suggests, it part of Tibetan history. Only an in- appear that the larger structures torical tradition is said to have late feudal period. Until the changes is very long. In fact, of all the head­ depth archaeological analysis of the were communal in nature and may been a cultural bridge between two of the 1950's, permanent structures lands at gNam mtsho it is the site will determine its value. have been ceremonial or religious empires, translating a tremendous buildings. The smaller complexes at gNam mtsho consisted of five longest, extending more than 10 Sha do body of texts in the Zhang Zhung 6 could have served a variety of monasteries , several hermitages kilometers into the lake. It is one of West of Do ring is a much language into Tibetan (Karmay capacities, not least of which were and perhaps several small houses the 18 nyen do chen (Grub dbang smaller headland also heavily cov­ 1972). • domiciles. Given the diversity of owned by the sgar dpon and mtsho gong mas by in gyis brlabs pa'i ered in spa ma, called Sha do (meat

8 sures' of the Nyingmapa are the who were still very young, so his ordinary and extraordinary teach­ young wife became regent in place The Rime Tradition ings that the great master of his son. During her brief regency Padmasambhava gave to the king she greatly helped Jigme Lingpa and and his subjects on his arrival in his disciple Dowa Drupchen. In this A Non-sectarian Tibet to be a resource in times of way thanks to the royal patronage Tibetan Religious Movement degeneration. These teachings were numerous wood blocks were carved hidden as treasures in the earth and for printing the Nyingma Gyunbum in the mind until a propitious in 26 volumes and the works of by Giuseppe Baroetto moment in which they would be Jigme Lingpa in 9 volumes. rediscovered by holy reincarnations However in 1798. the year in The Tibetan word rime (TO med) The source of the principal the Tantras, "some of the greatest [of his disciples] bringing benefit to which Jigme Lingpa died, the ten­ means 'non sectarian", without bar­ Buddhist teachings are preserved in scholars of the new translations sus­ the Dlianna and beings. sion exploded in a civil war riers, confines or limits, and was these works which are subdivided tain that the ancient Tantras are not "Pure visions and the oral [or which saw the defeat of the adopted by some Tibetan masters to into three fundamental categories: authentic, while those who are uninterrupted] transmission are Nyingma faction. The queen and designate a spiritual trend which Hinayana. Mahayana and Vajra­ impartial affirm that they are really widely present not only in the Dowa Drupchen. who was con­ arose in the Kham region of east yana. The first vehicle or means is authentic and. actually. I think that ancient tantric tradition but also in sidered to be her lover, were Tibet during the 19th century. "This called the "lesser" because its main the latter are right. The reason is the new schools. imprisoned and then exiled. Some Ris med movement,"' wrote Gene ideal is the monastic life which few that [the ancient Tantras] teach the "Some scholars contest the 'trea­ Nyingmapas were even executed Smith, "represented a reaction can enter; the second is defined as profound and vast meaning of the sures', however if we examine the or forced to flee. against the religious rivalry and per­ the "greater" as it is open to any­ Word and the treatises correctly, intention of these teachings from The young prince was put under secutions that have marred so much body and is mainly for lay people. thus [those Tantras] are to be every point of view, it is clear that the tutelage of teachers who were of Tibetan history: it sought to reori­ The third is the adamantine vehicle accepted completely". they are valid according to three declared contrary to the ent Tibetan religious life to the high­ or Tantra in which the esoteric doc­ It should be noted that the types of logic [direct perception, Nyingmapa. but these tragic events er ideals and mutual understanding trines, principally of magic and expression "impartial" is clearly deduction and tradition]. So we matured a deeply religious feeling that had been the rule with the great alchemy, are transmitted. used as a synonym for "non-sectari­ should be careful since denigrating within him so that later on he teachers of the past". (Introduction In Tibet Buddhism has always an" (ris-med). According to the the 'treasures' we harm the Dharma. renounced the throne, became a to "Kongtrul's Encyclopedia of been studied and lived according to Even in India there monk and retired from public life. Indo-Tibetan Culline", p.23.) the principle of the three vehicles were 'treasures' such Probably the first Rime document is Unfortunately even in Buddhism and even today many lamas are as the hundred thou­ one of his own writings in which, those who are sectarian and interest­ monks but at the same time practice But can we really sand [verses of the recalling the story of the family, he ed in power have not been lacking and teach according to the prajna-paramita dis­ does not disdain the special relation although the general tendency Mahayana and the various Tantras. covered by] between the royal house and the begun by the Buddha was. without However in order to become a lama discover the original Nagarjuna and the Sakyapa. but reaffirms the principle doubt, non-sectarian. In fact, in or a master, it isn't necessary to be a Tantras that the real­ that tolerance and impartial support every era and country in which it monk or to practice all the Tantras. ized masters took out for all the schools should be the spread. Buddhism has always stood This eclectic and versatile character­ spirit of the teaching of the Stupa of basis of the religious policy in out for its ideals of peace and toler­ istic sets Tibetan Buddhism apart Dhumatala in Derge and - as Gene Smith notes - ance simply because it was not born from the Buddhism of other Asian of the Buddha in Oddiyana. There is a implicitly of any good government. as a closed sect which was dogmat­ countries where, on the other hand, lot of evidence such The second episode regards the ic, totalitarian, arrogant and violent, the master of a school is often an as these but I will expansion of the Geluk school and. but like the rediscovery of an eternal expert of only a single method. these 'schools'?" limit myself to [men­ consequently, of the Lhasa govern­ and universal knowledge. Buddhism in Tibet has not known tioning] only them." ment in Derge and its surroundings. For Buddhists. Sakyamuni is not this form of division between indi­ Today these tradi­ The Gelukpa masters were very the only buddha since all human vidual methods but another form tions — except those expert in debating which had which has produced typically sectar­ beings can become buddhas: fur­ impartial masters all the Buddhist of the Jonangpa and the Shalupa become a dogmatic technique in ian effects in certain periods. thermore his teaching is pragmatic traditions are equally valid, even if which have disappeared —exist in principle and purely formal in prac­ and diversified so that it can meet The Buddhist schools of Tibet they are differentiated by the lines of the West along with other Buddhist tice, crystallized in schematic terms all the requirements of people with have never existed in the same way transmission, the terms, the defini­ traditions which are not Tibetan. and phrases to be memorized. In different capacities and attitudes. As as those in India. The tradition of the tions and the particular emphasis. But can we really discover the orig­ their search for support and follow­ a consequence Buddhism in Asia most ancient school goes back to the After presenting the essential char­ inal spirit of the teaching of the ers, the Gelukpa missionaries made spread in a natural and peaceful 8th century. It is generally divided acteristics of the Tibetan schools. Buddha in these 'schools'? Is great use of dialectics to convince way because the Buddhist masters into nine vehicles: the vehicles of the Chökyi Lodrö concludes by synthe­ Buddhism an experience of reawak­ the local people to accept that their knew how to integrate it with the Listeners (shravaka) and the Solitary sizing the Rime way of thinking: ening to knowledge of oneself, to a school was superior to those which local culture, wisely adapting it to Realizers (pratyeka-buddhas) are "Apart from a great number of universal and eternal wisdom? Or is had been in Kham for longer. different conditions. part of the Hinayana. the vehicle of terms, all these traditions do not it a religion considered to be superi­ The masters who had welcomed Since the Rime movement arose the Bodhisattvas constitutes the show any particular difference or to others and used to acquire the ideal of non-sectarianism react­ in Tibet, it may be helpful to start Mahayana. while the six tantric vehi­ regarding the meaning, in fact as far power? Or does it sometimes seem ed by underlining the importance of with a reference to a brief work of cles characterize the Vajrayana: the as final realization is concerned the to be a group of factions that don't simplification and of real under­ Jamming Khyentse Chökyi Lodro latter are subdivided into three outer key point is only one. even manage to find harmony standing, avoiding intellectual con­ (1898-1959), one of the Rime mas­ Tantras (Kriya. Ubhaya. Yoga) and '"The Sakya and Geden [or among themselves? Perhaps reflect­ ventionalism, the controversy of ters of Namkhai Norbu Rinpoche. three inner Tantras (Mahayoga. Gelug] schools are also known as ing on the origins of the Rime interpretation and sectarian opposi­ The text is entitled, "The opening of Anuyoga. Atiyoga). the traditions of explanations, while movement can help us to answer tion. Regarding this. Gene Smith the door of the Dharma. An essential This tradition was recognized as the Kagyu and Nyingma are noted these questions sincerely. It has quotes an anecdote regarding the exposition of the heart of different a school in itself and therefore called as the traditions of practice. already been said that the Rime meeting between Dza Patrul (born movement arose as a reaction to the vehicles". I will translate and com­ the "Ancient" (Nyingma) only "Actually the scholars of the in 1808). an important master of rivalry among the schools which ment on some excerpts which are when, starting in the 10th century, past said: "The Nyingmapa gave the Rime movement, and some had been fueled for centuries by the related to our theme. new Buddhist scriptures were intro­ rise to the Buddhist tradition in the dialectical monks who were sectarian attitude of some lamas and Buddhism was officially intro­ duced into Tibet, mainly Tantras Land of Snow: the Kadampa were opposed to his eclecticism and who their followers. We won't take into duced into Tibet in the VII century. such as Shambara. Hevajra. the source of millions of masters: wanted to trap him with their sec­ consideration the long sad history In the following century the first Kalachakra and Yamantaka. They the Sakyapa spread Buddhism in a tarian argumentation. which preceded but only two partic­ monastery was founded and system­ were classified according to a differ­ perfect way; the Kagyupa [taught] One of these monks asked Patrul ular episodes mentioned by Gene atic translation of the Buddhist ent scheme which excluded the the short path of incomparable real­ what his school was. expecting him Smith. The first concerns a tragedy scriptures began. The Tibetan ninth vehicle and defined the two ization: Tsongkhapa is the sun of to nominate the Nyingma school, which befell the royal family of Buddhist canon includes more than preceding Tantras as "Father brilliant exposition: the Jonangpa but Patrul said that he was only a Derge in Kham. three hundred volumes grouped into Tantras" and "Mother Tantras". As a and the Shalupa are the lords of the follower of Lord Buddha. Then the two principal sections: the Kangyur consequence in many cases the new arrangement of the vast and pro­ For several generations the sov­ monk asked him the name of his and the Tengyur. The former is a Tantras were set up against the found Tantras.' This statement is ereigns and a large part of the aris­ root master in whom he had taken collection of teachings handed down ancient ones so that the "New" really wise". tocracy had supported the Ngorpa refuge, believing that in this way as "the Words" of Buddha (Sarma) tradition was born which, Another distinction referred to branch of the Sakyapa. However Patrul would be induced to state his Sakyamuni or of other Buddhas and although a holder of great and pro­ by some people to justify the sepa­ this alliance went into a state of cri­ school and therefore reveal himself Bodhisattvas; the latter includes the found teachings, did not always ration among the Tibetan schools is sis when the young princess, after and start the diatribe. However his treatises, commentaries, ritual texts remain outside the struggles for the triple subdivision which is typi­ meeting the great Nyingmapa mys­ reply was that the master in whom and instructions on meditation com­ power and ended up provocating or cal of the Nyingmapa: teachings tic Jigme Lingpa (1730-1798). he took refuge was the "Three posed by various scholars and mys­ fomenting most of the wars which transmitted without interruption decided to favor him and his school, Jewels" (the Buddha, his teaching or tics. Besides this collection other have marked with great suffering (kama), rediscovered teachings or thus provoking the jealousy and Dharma and the community or collections of tantric texts exist the history of Tibet up to our time. treasures (terma) and teachings envy of Lama Ngorpa and his aris­ Sangha). Frustrated, the monk want­ which have been excluded from the "Regarding this", writes revealed through pure visions (tak- tocratic patrons. ed Patrul to reveal his "secret name" canon for sectarian reasons, for Jamming Khyentse Chökyi Lodrö nang). The master Chökyi Lodrö In 1790 the King of Derge died which he had received on initiation example the Gyunbum of the referring to the distinction between deals with the topic with these res­ unexpectedly at only 22 years of since this would have certainly have ancient Nyingma tradition. the ancient and new translations of olutely impartial words: "The 'trea­ age, leaving a son and a daughter identified him as a Nyingmapa. At continued on page 18

THE MIRROR JULY/AUGUST 1997 9 Chökyi Nyima Rinpoche is the ization of the thatness of views: Middle Way as 'thorough cut to primordial purity.' oldest son of the late Kyabje Tulku mind. the ground, Mahamudra there may from time to time be cer­ Urgyen Rinpoche and the abbot of Someone may ques­ as the path, and tain gifted people of the highest Ka-Nying Shedrub Ling in tion us. "What is the final Dzogchen as the fruition. capacity who when introduced to Boudhanath, Nepal. He is known purpose of and training These three views can be their natural face are, as the famous for teaching Westerners over the after having taken refuge explained as a single statement goes, "sentient beings last two decades. He is the author in the Buddha. Dharma Buddhist approach to before sitting down, but buddhas of several books including Jewel and Sangha?" The enlightenment, and from when standing up again." Another of the Heart. The Union of answer is exactly this that perspective there is important point is that we may use Dzogchen and Mahamudra and training in realizing the no view more profound, Mahamudra and Dzogchen as dif­ Indisputable Truth. nature of mind. This is vast, or great that could ferent words, but the reality of these This interview was requested what we personally must be explained. These views is that their realization is ulti­ and translated into English by Erik gain understanding of, three can be used in a mately identical, totally indivisible. Penta Kunsang but not only intellectual­ way in which they are Within Dzogchen as well there are ly. We must gain direct mutually supportive. different levels such as the outer inpoche. could you give a short experience. Moreover, a The Middle Way Mind Section, the inner Space Rstatement about the purpose short moment of experi­ allows you to prove to Section and the innermost and content of your seminars and encing the natural face of and convince yourself of Instruction Section; there are the retreats'.' wakefulness, once in a the fact that the nature of teachings focused on view, medita­ We usually structure the retreats tion and conduct; and there is the in two parts. During the first part we Dzogchen view as it applies to the will be introduced to the reality of context of other practices such as the preciousness of our human body, Kriya, Upa, and Yoga, as well as of the impermanence of all things Indisputable Truth Seminars 97 Maha. Anu, and Ati. In the essential and our mortality, of the conse­ view, and in the final fruition, there quences of our actions, and of the An Interview with Chökyi Nyima Rinpoche could not possibly be any real dif­ negative quality of samsaric exis­ ference, but the various levels of tence. Reflecting on these sincerely, tantra do employ a variety of techni­ cal terms. During this retreat we will we inquire if it is possible to have while, is not enough to bring dis­ pletely awakened one. Buddha things is not your 'doing.' and is therefore spend a little time sorting any secure and lasting happiness in turbing emotions and karma to a Shakyamuni. the Fourth Guide of free of your mental constructs. them out and gaining some under­ any samsaric situation — from the permanent end, to fully exhaust this world aeon; but especially in Using your own intelligent reason­ standing of their basic meaning. lowest pit of hell to the highest point them. Facing our innate nature in a the Buddha's mind, the omniscient ing, you resolve that the way of fac­ known as 'the summit of existence." glimpse leaves of course a nice state of original wakefulness, that ing the ultimately real is through a For instance, we must under­ This reflection will ensure that we impression, but we don't have to be knows the nature as it is and per­ 'non-doing' of mind. This under­ stand the words used in the Mind direct our hearts towards a spiritual dazzled by such a brief moment of ceives all possible existent things: standing is established intellectual­ Section within that particular con­ path, the Dharma. recognizing the natural state. We in the enlightened qualities of omni­ ly, but at the present point there is text, as we must with perspective Next, someone who is sincerely must develop its strength, we must scient wakefulness, compassionate no way around using artifice to of the Space Section, distinctively interested in Dharma practice must reach full stability; that is what is love, activities of awakened deeds, reach the natural state, using and without mixing their principles make sure that such practice follows called reaching accomplishment. abilities of helping and protecting, thought constructions to convince together. Each level of teaching an authentic direction. There is such There is no way around going and so forth — the qualities of free­ yourself that the real is the absence has its particular puipose, outline a practice that is known as ngondro through the training! dom, of maturation, of all the incon­ of all conceptual constructs. This and key point. — widely renowned as the four or This training is known as 'tra­ ceivable, inexpressible virtues of approach is especially pragmatic for For some of Dharma students five times hundred thousand prelim­ versing the path.' and on this path buddhahood. people with many thoughts, who quite a number of years have inary practices. During this seminar there could be many types of side­ Being interested in these have a great deal of skepticism. For passed since they began their stud­ retreat we will cover the reasons for, tracks, pitfalls, or hindrances. enlightened qualities, appreciating, such people I will briefly expound ies and training. It is therefore my the need to, and the beneficial out­ Often these are called the outer longing for, trusting in. and taking the Middle Way view. deep-felt wish that they not only come of involving ourselves in obstacles of the four elements, the delight in them, we develop the Following that comes possess some clarity as to under­ ngondro practice. inner obstacles of imbalances in the 'armor-like diligence', engendering Mahamudra, the Great Seal. For standing these points, but also Following this, in order to clear channels and energies of the body, the deep-felt wish: "I will exert some people Mahamudra is honest­ acquire a more personalized famil­ away the basic mistakenness of and the innermost obstacles of myself, I will persevere, for as long ly more 'profound' and more benefi­ iarity through experience and experience, we will look into the dualistic perception. In order to as I have not reached complete cial than Dzogchen. By undergoing through that some realization. Vajrayana practice of development avoid falling prey to these obstacles enlightenment!" That is followed the training in one-pointedness, sim­ In this way I will emphasize the stage, which means facing the fact we have the practices known as by untiring and enthusiastic perse­ plicity, one taste, and nonmedita- view of the Middle Way. that all things from the very outset gathering accumulations and puri­ verance in the sense of appreciating tion, in a progressive way, each Mahamudra, and Dzogchen. are a unity of experience and empti­ fying obscurations, the general and and taking delight in every opportu­ point is resolved, and each level of Contact addresses for Europe: ness. Development stage is general­ specific preliminary practice. nity to compose our mind in the deepening view is refined, so that Rangjung Yeshe Gomdi. ly described as the training in Especially, we must train ourselves equanimity: of appreciating and every step of the way you are able to Smedehalden 3, Esby DK-8420 regarding our physical presence and in loving kindness and compassion, taking delight in providing any cir­ avoid pitfalls and being overcome Knebel. Denmark environment as the pure and divine in trust and devotion, all of which cumstance that is conducive to real­ by subtle obstacles. For this reason I Tel: +45 86 35 68 35; unity of sight and emptiness, in are indispensable. izing this natural state; and of nei­ will briefly explain the view and Fax: 445 86 35 68 40 regarding sound as the nature of To summarize: weariness and ther appreciating nor taking delight methods of Mahamudra training. email: [email protected] mantra which is audible emptiness, renunciation, loving kindness and in any little factor that obscures, Finally, when presenting the For talks in the USA. contact: and in allowing thoughts and move­ compassion, trust and devotion, and prevents or goes against the realiza­ Dzogchen approach, the view of the [email protected] • ments of attention to be the unfold­ the true view — these four are tion of the natural state. For some­ ing of original wakefulness which is essential factors for awakening to one who practices in this way, I the samadhi of aware emptiness. buddhahood. During the seminar don't expect that true and complete This, in short, is the most profound retreat we will give special attention enlightenment lies far away. heart of Vajrayana practice, and to these four qualities, and try to On the other hand, without these whoever practices in such away train ourselves thoroughly in them. conducive factors, it may take a A PRAYER FOR GAKYIL ME F. TINGS clears away the delusion on the path. We will develop a sense of weari­ great number of life-times, or attain­ Om A Hum Finally, as the main body of ness for the entirety of samsara, not ing enlightenment may remain in practice, we are introduced to the just practicing to gain fleeting the realm of wishful thinking, Homage to the Master. May his presence, clarity and wisdom natural state of mind and the way to moments of pleasure. We will because the genuine training in the guide, empower and illuminate our discussions. be stable in that natural state of mind develop loving kindness and com­ awakened state is missing. Please, May we respect each others differences and honor our collective This is what in the general teachings passion, not only for a few friends everyone, keep this in mind. wisdom and experiences. of Buddhism is known as buddha- or those on our side, but for all sen­ During the second level, the nature, and in Vajrayana as the that­ tient beings, free from prejudice and Vajrayana Retreat, understand that May we seek the highest benefit for the community and the teach­ ness of mind, as the primordially partiality. We will develop trust and everything I just mentioned is to be ings without self -motivation and ego-clinging. pure view of trekcho in the devotion, not just in what is true, kept as the basis. This level is meant Dzogchen teachings, and as innate genuine and meaningful, but espe­ for people who already have read a May we listen with openness and clarity and contribute our ideas, wakefulness or ordinary mind in cially through a real appreciation of lot about Buddhist practice, who insights and energies without attachment. Mahamudra. Simply put, we will the natural state of original wake­ already have received much person­ focus on discovering exactly how fulness; a sincere interest in the al instruction from qualified mas­ the nature of our mind is. awakened state of buddha-mind; ters, and already have gone through May our decisions and actions reflect the Fundamental Principles Awakening to our basic state is the and through that in the ones who an appropriate amount of training. of the Dzogchen Community as written by our Precious Master. realization of the buddhas of the taught it, our spiritual teachers; in For such people, the heart of the three times in the sense that all bud­ the words and statements that truly matter is to refine and settle upon an May we live in gratitude for the gift of the teachings and the dhas of the past became enlightened reveal this innate nature, the understanding of the view, the sub­ opportunity to work together. through realizing this. The buddhas Buddha's words, the Dharma; in the stance of the main part of practice. Svaha of the present and who are to appear one who fully realized and taught This process of refining and settling John LaFrance in the future do so through this real- this natural state, the truly and com­ the view involves the three great

10 INTERNATIONAL COMMUNITY NEWS

Rinpoche's Plans for Belarus & Merigar Retreats the Bonpo A short report by the Master Merigar Gakyil

by Ruslan Malakhovsky A.t the Merigar Gakyil meeting on June 2nd. we had a pleasant surprise and listened to an audio tape prepared by Namkhai Norbu Rinpoche in Australia Belarus was visited by the in which he announced the future retreat program with him and other mas­ Bonpo Geshe Nima Dagpa from ters at Merigar. March 20th to April 17th, 1997. Vajra Dance Retreat Rinpoche told us that he was well and his voice was cheerful and encour­ No Bonpo teacher had ever given aging. He announced that he wished to give teachings during the usual Easter teachings in the vast area from the in Riga retreat on board a ship: a cruise retreat of teachings, relaxation and rest in a Baltic sea to Vladivostok. warm almost summer-like atmosphere of the Sicilian sea. Rinpoche Geshe Nima Dagpa is an by Irina Pustovit explained that this proposal arose from his concern that in April the climate abbot of the Lhati monastery in (translated from Russian by Natasha Eddy) at Merigar would still be a little cold and thus would not be agreeable to his Kham, Eastern Tibet. His father health. It will be the Gakyil's job to verify if this proposal will be possible. was a third reincarnation of This day of May was unusually group and our practice. Then Rinpoche told us that he had invited Tsok Nyi Rinpoche, the son of Tsultrim Puntsog, a great master cold for a late Spring day in The whole retreat was like one Urgyen Tulku Rinpoche, for the next Christmas retreat which will be held of Bon from Eastern Tibet. Geshe Latvia, when we gathered at the wonderful moment. At the end of the from December 27th until January 5th. 1998. Tsok Nyi Rinpoche belongs to Nima Dagpa was born in Tibet airport to welcome Adriana dal retreat we had a Ganapuja. After the the Drukpa Kagyu lineage and also gives Dzogchen teachings. and received his first lessons Borgo with her smile that brought retreat we went with Adriana to our For June 1998 Rinpoche said that he had invited Sakya Trizin whom he from his father Gyeltsen Nima the real flavor of Italian Summer. community's land, which is 250 km had met in Australia. Rinpoche explained that he had asked him to give a par­ and from Tsultrim Nima. The It was her first Vajra Dance retreat from Riga. There we had a wonder­ ticular teaching which is very diffused among the Sakyapa: "Overcoming the Geshe was taught under the in Riga and for most of us our first ful rest and another Ganapuja. In the four attachments". Rinpoche also requested Sakya Trizin to give a particular guidance of Lopon Tenzin meeting with Adriana, but we felt evening we went to a Russian style initiation of Vajra Kilaya for total realization. The details of Rinpoche's sum­ Namdak and patronized by His like a very close friend had come bath-house (banya) with repeated mer program at Merigar will be decided successively. Holiness Menri Tridzin back to us. It felt like we all knew jumps into the cold pond. Then we Rinpoche concluded his message by thanking not only the members of Rinpoche, the thirty- third abbot each other for ages. sat all evening long around the bon­ the Gakyil but also all those who are working on the projects of our Gar. the of the Menri monastery. Geshe Then the retreat began. We were fire, talking and cooking sausages. construction of the Stupa and all the other activities. He also sent greetings Nima Dagpa took the complete all fascinated by the soft move­ The next evening we saw to all the practitioners of the Community. set of monastic vows in 1977 and ments of the Dance of the Adriana off as she took the train St. received the highest degree of Liberation of the Six Lokas and the Petersburg. We were sad to see her Geshe in 1978. Dance of the Three Vajras. We all go, but she left us with the teach­ The Shang SSI Offer inventory of Geshe Nima Dagpa is a felt as if we were entering into an ings that we can practice until we Shung Institute Western books founder and the director of an unusual condition and as we meet again. of Merigar offers a free place in 3) Sew covers for the Tibetan orphanage at the monastery became more relaxed and open, a Adriana, thank you very much the dormitory and 2 meals a day texts in the librar)' Menri Ling where children new understanding of the teachings for your great patience. at 5.000 lire each for members 4) Work on the digital Dharma receive both secular and spiritual brought a new inspiration to our Padmaling- Riga, Latvia of the Dzogchen Community project (transferring audio tapes education in the Bon tradition. He who can help during this sum­ onto CD publishes one of the only maga­ mer to: Replies to Françoise c/o zines devoted to the Bonpo tradi­ A Special Visit 1) Copy tapes for the tape and 101572.3265 ©Compuserve, com tion—The Doors of Bon. He is For approximately three video libraries or c/o Merigar. 58031 Arcidosso also in charge of the construction weeks this past July in 2) Work on a computer for the GR, Italy. Tel. 564 966940/1. of the monastery Monguel in Tsegyalgar we were very Deradun, Northern India. fortunate to host a visit of Poland For the first time our Adriano Clemente. Laura New Gakyils Yellow: Jaroslaw Pawlowski (Vice- Community carried out such a big Evangelisti and their daugh­ Lithuania Director). Cezary Wozniak retreat and we ran into a lot of ter Yesan. Laura gracefully Red: Slawomir Forysiak. Idalia problems we had not encountered taught us Yantra Yoga for Blue: Lapinskas Ernestas. Zagroba before. One hundred-fifty partici­ ten days, (article below) and Vaitkus Nerijus Blue: Agnieszka Baran. pants were expected and around Adriano worked many Red: Kirsa Váidas. Lakacauskas two-hundred-thirty came. hours with Jim Valby on Arunas. Lapinskiene Ausra Przemyslaw Wachniew (Director) Approximately eighty percent of translation projects. Jim and Adriano went word by word through eight Yellow: Lukosevicius Alaimantas the participants arrived from Semde lungs for the Vairocana Translation Project. As well, with great skill, other cities like Riga, Vilnius, St. kindness and humor. Adriano helped some of us with pronunciation classes, CLASSIFIEDS retraining us in singing various mantras and practices correctly, and in gen­ Petersburg, Moscow. Kurchatov. Astrology A Beautiful Country House Kiev, Simferopol. Kharkov, Do- eral was very available to answer questions related to practice and Santi Jhampa was one of the first western Close to Merigar metsk, Samara, Elista, etc. It was Maha Sangha. Beautiful property for sale near monks in the Tibetan tradition. heartening to see the selflessness Thanks to Jim Valby and Catharine Ishii for a wonderful hosting job and Merigar consisting of two buildings: Since 1970 he lived in India learn­ the main house and a separate cottage of our Minsk Community as they many, many thanks to Laura, Adriano and Yesan for spending time with us. let others have their room and ing the Tibetan language and in next to it. a total of twelve rooms and We hope they will return in the not too distant future! three bathrooms. Both buildings have board and lived six or seven peo­ 1980 entered the traditional 3 year been fully restored with great respect ple in rooms meant for two. Yantra Yoga in Tsegyalgar retreat. Your astrology chart is for the environment and are sur­ The Geshe arrived on March interpreted from a Buddhist per­ rounded by over three hectares of land (approx. 7.5 acres). The proper­ 20th and gave two lectures for the with Laura Evangelisti spective. It will draw on the wis­ ty is situated close to a wildlife dom of the East to help you gain Minsk Dzogchen Community and reserve and has a large open space at by Paul Bail two public lectures in the center insights into yourself and your the front as well as chestnut and pine of the city. The retreat took place life's direction. Services for chil­ woods . fruitrees and potable spring There were many smiling people at Tsegyalgar in Conway, in a sanitorium outside of the city water. Massachusetts each evening during the ten-day Yantra Yoga retreat that dren and relationships are available. from March 28th to April 2nd. Further information is available began shortly after the American Fourth of July holiday. "Doing this practice Call: 1-800-819-2288 for informa­ from the secretary at Merigar. Geshe gave transmission of Atrid makes you feel so good," was the general consensus. The retreat was led by tion; or Daka's, 5810 Wilson Ave.. Associazione Culturale Comunità Ngondro practice with detailed Dzogchen. Merigar. Laura Evangelisti, one of the two teachers of Yantra Yoga authorized by Duncan. B.C., V9L 1K4 Canada commentaries. After the retreat, 58031 Arcidosso GR. Italy. Namkhai Norbu Rinpoche. the Geshe continued giving teach­ Webpage: Tel.: 0564 966837 Fax: 0564 Laura was a calm and gentle, yet authoritative teacher who explained and ings in Minsk for approximately Http://www.mala.bc.ca/~shane- 968110. E-mail: 101572.3265@com- demonstrated the movements and the breathing very clearly, clarifying the puserve.com forty five people. There followed manj/wwwhome.htm purpose of each section of the Yantra Yoga, and making sure everyone under­ commentaries on child and stood the essential principle as well the refinements and details for every instruction on shine and lungs on movement. She checked the students' postures individually and suggested Correction: We apologize but there will be no course other important texts. temporary modifications for those who were not yet flexible enough to per­ of the Dance of the Vajra at the retreat in New Delhi. form the Yantras exactly as prescribed. India on November 7th-9th.l997. continued on next page

THE MIRROR JUL Y/AUGUST 1 997 11 Yantra Yoga in Tsegyalgar Instructor AT TSEGYALGAR continued from previous page Training RETREAT WITH ONTUL RINPOCHE Approximately thirty people attended the retreat. The two-hour classes for the Vajra Dance and were held in the early evenings in order to avoid the summer heat and make Yantra Yoga in the US AUGUST 26TH-SEPTEMBER 2ND the retreat accessible to those who could not take time off from their jobs Ontul Rinpoche will visit Tsegyalgar on his World Tour and will teach on VAJRA DANCE during the day. The students included experienced practitioners who want­ the Two Truths from the teachings of Pattuì Rinpoche and will give an ini­ There will be an advanced course ed to sharpen their practice of Yantra Yoga, as well as newcomers and mem­ tiation of Lhamo Odsel Chenma. and Instructor Training in the Dance bers of the Community not so familiar with the postures. The cost will be S300.00US. of the Six Spaces and the Om Ah Over the course of the ten days we were led through preparatory Ontul Rinpoche will also be teaching in New Mexico, USA, from Hum Dance at Tsegyalgar October warm-up exercises, the purification of the breath, movements to loosen September 5th-7th, California, USA; Sept. llth-14th; Santiago, Chile, 27th to November 1st. Applicants the joints, the eight movements that train the breathing, the exercises to Sept. dates unknown; Tashigar. Argentina, Oct. lst-5th; Vienna, Austria. must already know both the male regulate the channels, the rhythmic breathing, the principal Yantras of October and Nuremburg, Germany, early November. and female parts. Please send an the first and second series, and the Vajra wave. Each session was cumu­ For contacts see the International Dzogchen Contacts list on page 14 of application (name, address and con­ lative as we practiced what we had learned in the days before and then Issue #40. (Correction for the Santa Fe contact email number: Lidian tact numbers) and photo by added new movements. King. INTERNET:[email protected]) September 15th to the Blue gakyil Even though the pace of the class was strenuous it was not strained. of Tsegyalgar. (see address below) Laura had us rest the mind completely in the natural state while lying in the "corpse" position between segments. She repeatedly told us never to YANTRA YOGA TIBETAN MEDICINE, Anyone interested in doing the force the movements or the breathing, but to train "slowly, slowly" TIMELESS MEDICINE towards perfect execution. Yantra Yoga Instructor Training in Eliot Tokar and Norzom Chokey In conversation after the sessions I overheard people saying they had Tsegyalgar in September of 1998, been inspired to practice Yantra Yoga more diligently after the retreat. Laura please contact the Blue gakyil of SEPTEMBER 13TH AND 14TH emphasized the importance of continuity in the practice, practicing every Tsegyalgar. 9 A M - 5 p M day even if only for a brief period. Those with very limited time could make Mailing address: PO Box 277. Eliot Tokar is a New York based practitioner of traditional Asian medi­ some kind of compromise, such as doing just the tsijong and lungsang one Conway. MA 01341. USA. cine. He has studied with the well known physicians Yeshe Dondon day and the rhythmic breathing the next. The retreat ended with a dedica­ Tel: 413 369 4153. since 1983 and for the last seven years has apprenticed with the revered tion of the merit to all beings and a Ganapuja, since the last session fell on Fax: 413 369 4153 or email: Lama/physician Dr. Trogawa Rinpoche. the lunar day of Guru Rinpoche. 74404.1141 ©Compuserve.com Norzom Chokey graduated six years ago from the Man-Tse-Khang Institute of Tibetan Medicine in Dharamsala. She will bring her expertise and teach about how women's health is treated in Tibetan Medicine. $80.00 for the weekend. Food is not included, but lunch and dinner story of their precarious survival The reality when Fabio Andrico should be available for around $5US per meal. Yantra Yoga in since the colonization of this conti­ emerged from the corridor at the For more information contact Shang Shung Institute at: nent. There was the recreation of Cairns International Airport, was Tel: 413 369 4928. Fax: 413 369 4165 or email Verena Smith at the Tropics their legends of creation and some the precious moment we had all 103626.1210 @compuserve.com or Lauri Marder at 76453.441 ©Com­ of their dances-those which can be puserve.com wished and worked for. It was joy­ by Laurence Khantipalo Mills shown publicly. Fabio threw ful to see Fabio being garlanded boomerangs very successfully and with bright yellow tropical flowers enlivened his discourse with mem­ with a spear-thrower (woomera in LAMA TENZIN WANGYAL by a group of us welcoming him to orable stories and humor. All those some aboriginal languages) The Healing Powers of the Natural Elements Cairns on that auspicious day of present each day took delight in launched a wooden spear. Wednesday, April 30th, 1997. Fabio's presence. Everyone OCTOBER 11TH AND 12TH Finally on Wednesday. May 7th Thirty -five to forty people arrived enjoyed the range and depth of his Cost: $90.00 for the first day of the teachings on teachings and appreciated the obvi­ Fabio returned to Namgyalgar. May he return to teach us more in Thursday. This was the culmination ous benefits that the practice of Tsegyalgar: PO Box 277, Conway, MA 01341, USA. the future! ' of much planning, advertising, pro­ Yantra Yoga brought. On Monday, Tel: 413 369 4153. Fax: 413 369 4153 or Now, six to eight of us meet every moting, distributing leaflets and a lot the last day of the teachings, we sat email: 74404.1141 @compuserve.com of hard work by the committee and up after the short Vajra wave with Monday evening to practice Yantra practitioners of Bodhi Citta Buddhist feelings of gratitude. Yoga collectively. The Dzogchen Center, the only Buddhist group in After the teachings. Fabio had a Community of just three people North Queensland. The initial talk short time to relax in the 'winter' hopes to see other Dzogchen practi­ and instructions was on the Nine warmth of Cairns (29°C by day) tioners in the balmy warmth of Breathings. Thereafter, including the before traveling South a few thou­ Cairns (best time is our winter/ all-day ( two 2 hour sessions) on sand miles to the 'real' winter Northern summer). Please come and Saturday and Sunday, we had about around Namgyalgar. He spent a day enjoy rainforest and reefs and let us twenty-five to thirty people each day. going out to a part of the Great do some practices together. Fabio led us through the Eight Barrier Reef, snorkeling and other­ Bodhi Citta Buddhist Centre Movements, the Five Tsijong and wise admiring the beauty of the fish­ PO Box 8177 the first five Positions, touching on es and corals. On his last morning, Cairns, QLD 4870 Tsandul as well. All this in three we took him to an Aboriginal Australia evenings and two days! Our teacher (Tjapukai) Theater to experience the email:[email protected]

turned out to bring unquestionable, Last April brought important News from immediate benefits to the practition­ events to the Polish Community. ers. We maintain the collective prac­ Firstly, we hosted Adriana dal Borgo the Polish tice. For example in Crakow, every and Laura Evangelisti, the first Tuesday morning the Mandala is envoys to Poland from Namkhai Community unfolded and a persevering group Norbu Rinpoche since his last visit patiently repeats the steps of the in 1994. The retreat began with by Przemek Wachniew and Dance. Every Tuesday afternoon we Medium Thun on April 6th and Malgorzata Wisniewska exercise our bodies during Yantra ended with Ganapuja on April 13th. Yoga classes instructed by Around 30 practitioners from all Yantra Yoga, but all benefited from Slawomir Kujawski, who was over the country attended the ses­ the contact with the appointed appointed our guide by Laura. sions of the Dance of Six Lokas teacher. Many errors and misunder­ The retreat created a positive with Adriana and of Yantra Yoga standings were corrected. Adriana cause for further undertakings of the with Laura, which took place in a and Laura were very patient, under­ Community. Right after the last remote suburb of Cracow. The standing but demanding. Teachers' Ganapuja led by our guests we gath­ New Gakyil & Office Bearers weather was violent. Strong winds, and students' joint efforts had obvi­ ered to elect a new Gakyil and to at Namgyalgar for the Coming Year rain, and even snow accompanied ous effects. decide upon the further develop­ the retreat. We had to endure severe The training gave us inspiration ments of our Community. The Blue President: Lisse Stutchbury Angie Gilbert (Namyalgar) cold in the place of our training. In Vice President: Lynne Geary and freshened our motivation for Gakyil are: Agna Baranand YELLOW the mornings , Adriana initiated the Secretary: Vicki Forscutt regular practice. Thanks to one Przemek Wachniew; the Red are Pamela Oldmeadow (Canberra) practitioners into the Dance of Six Treasurer: Pamela Oldmeadow week of intensive practice we had Idalia Zagroba and Slawomir Tony Mugg (Melbourne) Lokas. In the afternoons Laura Public Officer: Jenny O'Donnell the opportunity to get a better feel­ Forysiak; the Yellow are Jaroslaw Kerry Baine (Namgyalgar) made our stiff bodies assume Yantra Gekos: Michel Bricaire ing of our bodies and energies with­ Pawlowski and Cezary Wozniak. RED Yoga postures. Those who trained BLUE in, we became more relaxed and A few days after our retreats we Alan Gilbert (Namgyalgar) with Laura were both beginners and Lisse Stutchbury (Canberra) gained more clarity. Both practices, purchased the new Polish Jacqui Reeves (Namgyalgar) more advanced practitioners of Lynne Geary (Canberra) kindly transmitted by our Master, Community land of Palden Ling.

12 Thanks to was bent. day dedicated to Guru Rinpoche it CHRISTMAS RETREAT WITH Minjyur Yeshe The Raising of And so we had been indicated by Rinpoche as a (who made the continued propitious date for raising the srog VEN.TSOK NYI RINPOCHE design for the the srog shin our search. shin. The weather was unstable and AT MERIGAR Great Stupa We were we didn't know if it would rain. last year during getting dis­ When we went to Merigar 2 to by Piero Bonacina DECEMBER 27TH, 1997 - JANUARY 5TH,1998. his stay at couraged carry the srog shin on our shoulders Ven.Tsok Nyi Rinpoche will hold a retreat of Dzogchen teachings. Merigar - ed.) we were able to make when, in Santa Fiora, a majestic to the Stupa as we had decided Ven.Tsok Nyi Rinpoche, a son of Tulku Urgyen - the great master of the srog shin for the Great Stupa of pine appeared about twenty meters (more than a mile -ed.), we won­ Dzogchen and Mahamudra who passed away recently - is the third rein­ Merigar. The srog shin is the sustain­ high, dry and without its needles. dered if the weather would permit us carnation of Drubwang Tsok Nyi, a great Drukpa Kargyu yogi and mas­ ing column of the Stupa but can also We could also see that it was com­ to raise it and do the consecration ter who founded the the largest yogini retreat center in Tibet.Tsok Nyi be the spine of a stame or the support pletely straight. ceremony before it rained. Chanting Rinpoche usually lives in Nepal and holds many official positions among of a ritual object such as a namkha. A few days later with the help of the OM A HUM which marked our which is the overseeing of his own monastery and a nunnery in Nepal and We got the srog shin of the Stupa Frank we cut down the pine, steps, we slowly reached the Stupa. serving as abbot of Gechak Gonpa, a retreat center which accommodates from a tree trunk which was squared brought it to be squared at the saw­ Once we arrived, while we were thousands of yoginis situated in central Tibet. like an obelisk: at the top it ended in mill and then to Merigar 2 where we deciding how to raise it, the others The retreat will consist mainly of sessions of sitting and walking a point and at the bottom I sculpted put it in a semi-basement. Day by made preparations for the practice. meditations combined with instructions, teachings and individual con­ a stylized half dorje. On each of its day, when the weather permitted (it In this regard Rinpoche had sent us versations. four faces I carved and painted the was the end of November), we did precise instructions: some mantras The retreat begins on Saturday, December 27th, at 16.00 (4:00 pm) mantras that Namkhai Norbu the work of carving. Mingyurla was in particular and his precious advice. and ends around midday on January 5th. Rinpoche had left. Before starting the architect, the mind, while I used A serene air pervaded everything, it There will be a free child-minding service for which one should book the work, Minjyurla had told me that my experience of working with the was like having an enormous in advance. the mantras had been very simpli­ wood chisel. umbrella to protect us from a possi­ fied. Since winter had set in, that Now that the work is finished I ble storm. news cheered me up a lot. remember the fear I had at the During the Ganapuja, while the One day, while Mingyurla and I beginning. I was full of doubts at the mantras indicated by the Master were looking for a suitable tree for time of sculpting the dorje. All in all were being recited, the srog shin LETTER TO THE EDITOR the srog shin, we saw a dried up I think I did a good job but it would was raised and deposited in the cypress tree that seemed suitable in have been better if Mingyurla had awaiting vase. All of us were aware In March I attended the Easter Retreat at Namgyalgar. Because of my a field, but after we had felled it and not left. of the fortune to be participating in deafness, I experienced some heavy personal difficulties while there, and I taken off the branches we discov­ On May 16th I was very excited the construction of the Great Stupa can't say everything came off for me quite as rosy as it apparently did for the ered that it wasn't right because it when I woke up. Besides being a of Merigar. reviewer who wrote "The Vajra Family Gathers at Namgyalgar" (printed in May/June Mirror). I was very impressed with the way the Australian community helped us from other continents find our way to the land, get rides, accommodations, EDITORIAL and other important details that go along with retreat attendance. As an attendee from America, it seemed to me they had things pretty well together. Only one notable occurrence made me pause to wonder. Wake Up Call It seems on the last day of the retreat, after Rinpoche finished the The Future of Namgyalgar Teachings, there was an open meeting, specifically to elect new gakyil mem­ bers and to encourage many needed volunteers for participation in the work Ten days before Choegyal Namkhai Norbu and Rosa left Australia in THE MIRROR of developing a Gar. I was greatly shocked when, in Rinpoche's presence, May of 1997, Rinpoche delivered a very important message to the Australian NEWSPAPER OF THE very few raised an interested hand to help out, other than the small group Community. The message is one that The Mirror feels is not only intended INTERNATIONAL already overburdened with responsibilities! At the same time, some heated for the Australian Community, but carries universal impact for the entire DZOGCHEN discussions involving differences of opinions erupted, which indicated to me, international Dzogchen Commumty. COMMUNITY at least, that things weren't quite as smooth as they may have appeared on Rinpoche was dismayed at the lack of inter-community communication, the surface. including with himself from the Namgyalgar Community, as well as sensing founded by Chógyal Namkhai Norbu Then later in May I discovered that there had been some difficulty in a strong proclivity towards political ideologies that he referred to as the mountains of samsara; mountains that influence Community members and Namgyalgar and Rinpoche had decided, because of what he viewed as some Main Office: tendencies not suitable for a Gar (or as he put it, that the time was not yet therefore cause factionalization and discord within the Community. These PO Box 277 "ripe"), to put the development of Namgyalgar on hold and wait to see what kinds of political identifications can so easily lead to fanaticism, something Conway, Massachussetts transpired over the next few years. that Rinpoche has often warned against, and are in direct contradiction to the 01341 U.S.A. Tel 413-369-4208 and I was therefore very surprised when the last issue of the Mirror arrived, principle of the Dzogchen teachings, as political dogmas and 'isms' of any FAX 413-369-4165 kind can only create walls, limitations and disharmony. and not a peep about the recent happenings in Australia! The only articles E-Mail address: printed concerning Australia included the praise about a picture perfect In the Dzogchen Community we have enough challenge maintaining our 102121.130® retreat noted above, and the transcription of Rinpoche's extraordinary intro­ samaya and positive relationships with each other and our precious Teacher compuserve.com duction to the Longde Teachings. There seems to be an awkward, strained without fueling the already easily ignited fire of egocentric, self righteous European Office: behavior. How can we see the view of another or develop compassion if we silence on the matter from Down Under, at least in terms of communications The Mirror Merigar. 58031 with the international community. I do not doubt that are already conditioned by some "secure" ideology that brings us to the Arcidosso GR Italy Rinpoche's decision created shock waves in the Gar. and that locally they meeting point with a fixed criteria of rules and categories that in some way Tel and Fax 0564-966608 are working to address the problem. However, it seems to me this is a matter influences the interchange with our fellow Vajra kin? E-mail: 105113.1133© compuserve.com not just affecting one local Gar. It affects us all in the same family around the We Westerners have been trained well in political life, especially many of world with the same transmission. We need to know about it. us who lived through the sixties and agonized and rebelled over what we EDITORS I would therefore like to believe that some thoughtful and reflective arti­ found as cruel injustice and hypocrisy in our world, only to find the injustice Naomi Zeitz. Tsegyalgar Liz Granger. Merigar cles can be written, distributed, and pondered by intelligent members of the and hypocrisy never ending and many of us were forced to look for other Dzogchen community at large, so that we can understand what is at stake for solutions, like the Teachings. LITERARY EDITOR all of us. I for one am very interested in addressing the ramifications of the In closing, Namgyalgar is not the only Dzogchen Community plagued John Shane political "isms" enumerated on by Rinpoche. I would like to make an appeal with these sorts of difficulties. We all face many kinds of problems in the func­ to the Minor to create a forum for future articles focusing on how to work tioning of our Gakyils and Gars. Maybe it is better not to add to them by cre­ ADVISORS Anna Eid with communication gaps. It seems to me we need a place in our newspaper ating more divisiveness through politcal identity. This potent message from Des Barry to discuss intelligently whatever topics are key issues within our communi­ Rinpoche, which included the fact that Namgyalgar is no longer functioning Barbara Paparazzo ty. After all, isn't collaboration what it's all about? as a Gar - Rinpoche will determine if it can contìnue as one when he returns Jim Valby Lidian King in the year 2000 if the mountains have dissolved - is in reality a wake up call Adriano Clemente for us all. It seems vital that we shed as many layers of confusion and delu­ Santa Fe, New Mexico, USA DESIGN AND PRODUCTION sion as possible, and get on with things in a more open and loving spirit. K. Dobbs At the present time the Dzogchen Community of Australia is actively Gaby HarringtonJ16 practicing and working towards a day of «establishment of the Gar. They are ILLUSTRATION inviting people to come, participate and help on many levels and enjoy the Glen Eddy great beauty and potentiality of this land and Commumty. Philippe Koenig Naomi Zeitz (cartoonist) US Editor for The Mirror PRINTERS Turley Publishers Palmer. MA

DISTRIBUTION Tsegyalgar at Conway. Massachusetts

SUBSCRIPTION RATE/6 ISSUES $35 available through Tsegyalgar 55.000 It. lire through Merigar

THE MIRROR JULY/AUGUST 1 997 13 News from Tara Mandala

e are now into our fourth gallons a minute, water surged up deer. Now we are planting greens, hawks swoop over them to snack can also benefit from the presence Wsummer of retreats, and, in the casing in a great gush. The vegetables and flowers. on insects. Sunrise and sunset pro­ of Wangdor Rinpoche. contrast to last year's drought, this driller turned with raised eyebrows We also have a new baby. Last vide a delightful display of multi­ Our building objectives this year there has been much water and gave the thumbs up sign. The winter after a heavy snowfall Dave colored clouds. year are: to complete a new retreat and everything is in bloom. This rush felt like a metaphor for the went on horseback with a group of Our daily morning practice is cabin, continue work on the Stupa, has been a bountiful Spring in blessings of the Dharma. Just as a local friends to try to catch a wild the Preliminary Practices for Santi install the running water, and many other ways as well! well is a place where we draw the mustang horse. They caught one Maha Sangha, a silent sitting, fol­ upgrade the showers. The cabin Through three 'angelic' anony­ most essential sustenance for the which became ours. Isis is a beau­ lowed by song of the Vajra and will have passive solar and wood mous donations we have miracu­ body, the Dharma is a place we tiful red chestnut and comes from dedication. The latest news in our heat, so you can begin to come for lously paid off our land debt. The receive the ultimate sustenance of the herd near the land that we dis­ program is that Wangdor personal retreats year round! Sam debt was so large we thought we'd the spiritual teachings. covered by accident last year rid­ Rinpoche, a cave yogi who lived Albright is carving the snow lions be making land payments for The starting of the garden has ing into a meadow are dusk. Our for twenty-five years in North and eyes for it and we continue years, but at the time of the full also been an important step this greatest surprise of the year came India, will be joining our with rocks and tsa tsas. We'd love moon and lunar eclipse March year. We created an elliptical when, on June 9th, this little mare September program. He will teach more help if anyone wants to 8th, through a series of auspicious shaped garden and surrounded it who we thought was only nine Khorde Rushan from the Yeshe come. We are enjoying the bless­ coincidences, we were relieved of with fruit trees. We are beginning months old gave birth to a beauti­ Lama Sept. 6th-8th and then be on ings of Steph Kerr and Eleanor this pressure. Now Tara Mandala to grow our own food and the fruit ful little colt with a lightning stripe hand every evening for sponta­ Loudon from Namgyalgar who is secured for generations to come trees will both heal the eroded hill­ on his forehead. So Isis, the moth­ neous teachings and questions are here helping for the summer. and our efforts can go toward side where they were planted and er, must be at least two years old! during the Training in Bodhicitta Next summer we want to have building the practice community provide food in the future. First Meanwhile the red brown colt Sept. 8th-11th, and Trenpa longer retreats connected to the and retreats. honeysuckle, wild plum, nanking grows daily, he's so beautiful and, Nyershag Sept. 11th-16th retreats Base of Santi Maha Sangha. More Another gift this year has been cherry, honey locust trees, pon­ due to his unexpected arrival, that Steve Goodman and Tsultrim retreat cabins and the year round having our own water. We began to derosa pine were planted, followed seems almost self-arisen! will teach, with Lynn Sutherland residential retreat center will fol­ drill after performing a Ganapuja by Manchurian apricots, prairie After heavy snow and rain our teaching Yantra Yoga in the after­ low as funds and interest mani­ and making offerings to the nagas spy apples and carngana trees. two ponds are full and able to irri­ noons. During that same week fest. We look forward to a great on May 5th. When we hit water at Then a tall fence was erected to gate the garden and provide great people will be practicing Rushan summer of retreats and to seeing only seventy feet flowing in at ten protect plants from the elk and swimming. Swallows and night by themselves on the land, so they many of you here. •

TARA MANDALA SCHEDULE

DZOGCHEN AND THE SKY-LIKE earth that outer rushan may be prac­ MIND with The Venerable Tsok Please contact Tara Mandala for father infonnation: P.O. Box 3040 Pagosa Springs. CO 81147 ticed. September is a wonderful time Nyi Rinpoche HI (970) 264-6177 (phone) (970) 264-6169 (fax) [email protected] (email) to be on the land as the business of August 22-31 summer subsides and the coolness of Cost: $500 - $465. Closed Retreat. autumn comes. These practices are a Mostly Silent. requirement for Base Level Santi TRAINING IN BODHICITTA: Rinpoche, member of the Dzogchen For the third time we are blessed to have Maha Sangha. THREE PRACTICES FOR THE PARAMITA Community and authorized teacher of Ven. Tsok Nyi Rinpoche III teach at Tara OF MEDITATION Yantra Yoga. She took the Yantra Yoga KHORDE RUSHAN TEACHINGS AND Mandala. This year his teachings will focus with Steve Goodman, PhD, Tsultrim teacher training program at Merigar in PRACTICE on Dzogchen and the Sky-like Nature of AUione and Lynn Sutherland. 1995 and has assisted Fabio Andrico in Sept 6-7 weekend and Mind for experienced Dzogchen practition­ September 8-11 teaching retreats in the U.S. Lynn began Sept. 8-16 mornings ers. The Dzogchen teachings lie at the heart Cost: $180. 15% Discount for Dzogchen studying Hatha and Iyengar Yoga in 1976 with Wangdor Rinpoche of Tibetan Buddhism. They must be trans­ Community members. Closed Retreat and has been a practitioner-teacher of the This practice of separating the discursive mitted through direct introduction from a Raising the Bodhicitta is a way of devel­ Feldenkrais Method since 1985. Lynn is mind from the vast nature of mind itself is a realized teacher who points out the true oping the profound inspiration for the also a student of Sogyal Rinpoche and is preliminary for Dzogchen practice.Wangdor nature of being through mind-to-mind trans­ enlightenment and relief of suffering for all an instructor for Rigpa's Study and Rinpoche will be teaching from the Yeshe mission, symbol, and explanation. For this beings. This is a deep turning within our­ Practice Program. Lama on the outer, inner and secret to be effective, the student must be prepared selves and requires a shift from self-orient­ Rushan, and guiding us in the practices. and open and then have the capacity to TRENPA NYERSHAG: FOUR EXERCISES ed motivation in spiritual practice to a Participants should have a background in develop the initial understanding that has OF RELAXED PRESENCE THROUGH deeply compassionate focus. Usually we Dzogchen teachings. been transmitted through meditation and OBSERVATION with Steve Goodman, protect ourselves from and are unaware of Wangdor Rinpoche is an incredible exam­ retreat. This retreat is designed for those PhD, Tsultrim AUione and Lynn the pain of others. During this retreat we ple of reaching realization in one lifetime. who have already had "pointing-out" Sutherland will concentrate on three practices that After carrying his Guru Drugpa Thusey instructions from any Dzogchen teacher and September 11-16 train us in developing awareness of the Rinpoche out of Tibet on his back, he trav­ who wish to receive further teachings from Cost: $300 15% discount for Dzogchen suffering of others, relieving the suffering eled to the Padma Sambhava cave in North a qualified master. Ven. Tsok Nyi Rinpoche Community members Closed Retreat of others, and developing loving kindness. India and lived in a cave there for 25 years. is the son of the late Tulku Urgyen, a Dranpa means to remember or be mindful; First, meditating on "Equality of Oneself He was also a student of Nyala Chang Chub Dzogchen and Mahamudra master. He is nyerpa zagpa means to relax. To understand and Others"—just as we do not desire suf­ Dorje. also the reincarnation of a great yogi and on an experiential level that all existence, fering, but wish for pleasure— so too do Lena is the translator and her background Drukpa Kargyu master who founded the samsara and nirvana, appear through the all beings. In this practice we meditate on includes transmissions in all 5 of the largest yogini retreat center in Tibet. mind, that beyond mind nothing exists and giving the happiness to others that we usu­ Tibetan lineages, including seven years Rinpoche resides in Nepal where he holds the nature of mind is essentially empty, we ally wish for ourselves, thus uprooting meditating in the caves in North India many charges which include overseeing his must understand where we get stuck in illu­ attachment and hatred. Second, meditating under Wangdor Rinpoche's guidance. She monastery and a nunnery there and his yogi­ sion. Through deconstructing body, sensa­ on "Exchanging Self and Others"-the well teaches privately in the San Francisco Bay ni center of 1.000 women in eastern Tibet. tions, mind and phenomena we get closer to known practice of Tonglen, "taking and Area and translates for Wangdor Rinpoche Rinpoche's retreats are conducted mostly in truly experiencing egolessness of self and sending." Third, the practice of "Holding in the U.S. silence with sitting and walking throughout phenomena. The practices of Others Dearer than Oneself'-the willing­ the day combined with instructions, teach­ "Remembering the Body," "Remembering ness to take on more suffering oneself in TRAINING IN BODHICITTA AND ings, and interviews. He is a wonderful Sensation," "Remembering the Mind," and order to relieve the suffering of others. RELAXED PRESENCE THROUGH meditation teacher, adept at answering ques­ "Remembering Phenomena" lead to a true These practices open the heart and turn our OBSERVATION tions and relating to the experiences of the experience of relaxation. This is not an motivation for enlightenment from selfish­ with Wangdor Rinpoche, Professor practitioner in a fresh non-dogmatic way. intellectual process, but something to truly ness to the wide open expanse of compas­ Steve Goodman, and Tsultrim investigate and experience. This practice is AUione 1 sion. These meditations are an essential AUTUMN MEDICINE WALK an essential foundation for developing foundation for all practice and are required Sept 8-16 - afternoons with Dixie Neumann Prajna, the perfection of wisdom, and is for Base Level Santi Maha Sangha. Lynn Lynn Sutherland teaching Yantra September 6 7:00AM - 4:00PM required for Base Level Santi Maha Sangha. Sutherland will teach Yantra Yoga every­ Yoga. Cost: $35 - $30 Limit: 20 people Lynn Sutherland will teach Yantra Yoga, a day. This is a form of Tibetan Hatha Yoga. During this retreat we will work on meth­ Greet the sun while walking the land, talk­ form of Tibetan Hatha Yoga, each day. ing and sitting with the flowers of the gar­ Steven D. Goodman, PhD, is Associate ods of turning the mind toward compassion Professor of Indian and Tibetan Buddhism with practices that open the heart and uproot den. We will find and meditate on a flower KHORDE RUSHAN ego clinging. with the dew still on it to make our own and Comparative Philosophy at the with Tsultrim AUione RELAXED PRESENCE THROUGH flower essence. While the flowers float in California Institute of Integral Studies and September 8-16 OBSERVATION the water, soaking in the sunlight, infusing Adjunct Professor of Buddhism at the Cost: $400 15% discount for Dzogchen Sept 12-16 - afternoons the water with their individual essence, we Graduate Theological Union. He has stud­ Community members. Closed Retreat Through deconstructing our ideas of body, will walk on the wild onion/garlic (allium) ied with Chögyal Namkhai Norbu This practice involves separating the dis­ sensation, mind and phenomena we will and gather some for healing oil. After lunch Rinpoche since 1980 and, for the past cursive mind from the nature of mind itself; investigate the fundamental awareness of we will bottle our energized flower essence twenty-five years, has studied and prac­ thus, one is able to distinguish between who we really are. and mullein allium healing oil. Bring tweez­ ticed both in Asia and the U.S. He has samsara and nirvana. The retreat includes Tsultrim and Steve will teach during the ers, notebook, drawing pen, clear tape, good taught Buddhist psychology and philoso­ outer, inner, and secret rushan. These will be afternoons and lead practices and Lynn shoes, hat, water, and snacks. Lunch will be phy at Naropa Institute and at Nyingma practiced according to the desires of the Sutherland will teach Yantra Yoga in the late provided. Those who wish may come and Institute. He was a Rockefeller Fellow at individual practitioners. Some of you may afternoons. camp the night before on the land. the Rice Center for Cultural Studies, and a want to do outer rushan, while others may In the evening Wangdor Rinpoche will Visiting Professor in Religious Studies at have finished that requirement and wish to join us for spontaneous teachings and ques­ Rice University. Lynn Sutherland is a stu­ concentrate on inner or secret rushan. Tara tion and answers. dent of Chögyal Namkhai Norbu Mandala provides one of the few places on

14 Most of these books contain practices stylized figures. Children require a * Three Songs for Disciples of Chang edited by Adriano Clemente. and teachings that are not intended for particular form of Yantra Yoga Chub Dorje L. 8.000 5.50 US S * THE SGRA BLA, GODS OF THE circulation outside of the Community. because their physical constitution, by Choegyal Namkhai Norbu. ANCESTORS OF GSHEN-RAB MI-BO Books marked with an asterisk (*) are their breathing and their condition are With Tibetan text L. 8.000 5.50 US $ by Adriano for public use. different from those of adults. The three songs which have been Clemente translated in this collection were writ- * THK MIRROR. ADVICE ON THE LONG-LIFE PRACTICE AND A brief analysis of the fifth chapter of PRESENCE OE AWARENESS the gZi brjid, the biography of gShen- L. 15.000 US $ 10 rab mi-bo containing a bsang rite ded­ by Choegyal Namkhai Norbu icated to various classes of sgra bla. The Mirror aims to precisely define SHANG SHUN G F, DT Z LO MI Although the gZi brjid only dates back to the fourteenth century, it is consid­ the principle of innate awareness BOOKLIST (rigpa). It makes clear how the prac­ ered characteristic of the pre-Buddhist tice of the continuous presence of such Tibetan culture. awareness is, for the serious practi­ CHUEDLEN OF NYAGLA PEMA children and includes a talk explaining ten by Master Namkhai Norbu * KEY FOR CONSULTING THE tioner, the only real alternative to the DUNDUL why the Dzogchen Community in dif­ Rinpoche in the summer of 1988 dur­ TIBETAN CALENDAR rules and limitations characteristic of L. 8.000 5.50 US $ ferent countries has been buying land ing a visit to Khamdo Gar in east L. 15.000 10 US $ most religious traditions... Choegyal Namkhai Norbu and buildings in recent years. Tibet, one time residence of by Choegyal Namkhai Norbu Teachings on the terma of Nyagla Changchub Dorje. his principal SANTI MAUA SANGHA PRELIM­ STEPS OF THE VAJRA DANCE Edited by M.R. Leti Pema Dundul. master of Chanchub Dzogchen master. On the day of his INARY PRACTICES OF THE BASE L. 10.000 6.50 US $ Much information on Tibetan astrolo­ Dorje and Ayu Khandro. Contains the departure, some of the older disciples L. 8.000 5.50 US $ by Choegyal Namkhai Norbu gy and on its application to daily life. long-life practice Tsedrub gongdue and of Changchub Dorje asked Norbu by Choegyal Namkhai Norbu This booklet is a collection of original A practical and complete manual, the chuedlen of the three dimensions. Rinpoche for advice on practice giving This booklet contains the verses of the drawings of the steps of the Dance of the indispensable for the consultation of rise to these three spontaneous songs Four Awarenesses, Refuge, Bodhicitta THE PRACTICE OF RUSHEN Vajra drawn up by Namkhai Norbu the annual astrological calendar. which contain the essence of and the Four Immeasurables to be used L. 8.000 5.50 US $ Rinpoche. It is presented separately from Dzogchen. * TIBETAN CALENDAR 1997-98 for the Base of the Santi Maha Sangha. by Choegyal Namkhai Norbu the original text for easy consultation. FIRE OX Their aim is to help the practitioner Rushen (ru-shan) practice is for enter­ * THE FOUR AWARENESSES * A BRIEF BIOGRAPHY OF ADZAM Lire 10.000 6.50 US $ remember and maintain presence. ing into knowledge of the real condi­ Lire 5.000 3.50 US $ DRUGPA Astrological information for the tion through different kinds of experi­ by Choegyal Namkhai Norbu L. 8.000 5.50 US $ Tibetan year 1997-98 plus the individ­ How TO PLAY THE DAMARU IN THE ences related to body, speech and Namkhai Norbu Rinpoche explains by Lhundrup Tso. With Tibetan text ual aspects for those born between CHOED PRACTICE mind. One of the practices for the Santi clearly and concisely the "Four Noble This is a brief biography of Adzam 1912 and 1997. The calendar is useful L. 8.000 5.50 US $ Maha Sangha Base Level training. Truths" taught by Buddha Sakyamuni. Drugpa written in the form of an invo­ by Choegyal Namkhai Norbu This for finding favorable and unfavorable cation by his disciple. Lhundrub Tso. system of notation on how to play the YANTRA YOGA (MANUAL) days for both everyday activities as OEDZER CHENMA paternal grandmother of Master damaru is according to the instructions L. 13.000 9 US $ well as those linked to the practice. L. 5.000 3.50 US $ Namkhai Norbu Rinpoche. It may be transmitted by the master Choegyal by Choegyal Namkhai Norbu by Choegyal Namkhai Norbu the only biography in existence or at * THE LITTLE HIDDEN HARVEST Namkhai Norbu. An easy to consult booklet for those Maritse or Oedzer Chenma COd zer L. 8.000 5.50 US $ who already follow and practice yantra. least the only one found up to now. can ma: She who has rays of light), a by Buddhagupta THOS-GROL. THE PRACTICE OF It includes preparatory exercises, pre­ particular manifestation of Tara, is PUJA FOR THE NAGAS The Little Hidden Hanest is a version THE TWENTY-FIVE THIGLES liminaries and the first two groups of associated with the light of the sun. L. 8.000 5.50 US $ by Choegyal of the text sBas pa 'i rgum cluing that L. 15.000 US $ 10 asana based on the text of Vairocana up­ This teaching also includes an invoca­ Namkhai Norbu The Nagas, which was used by the great master gNubs- by Choegyal Namkhai Norbu dated according to the teachings given tion written by Rinpoche's paternal comprise one of the Eight Classes, chen Sangs-rgyas Ye-shes as support to This book contains transcriptions of by Master Namkhai Norbu. The booklet grandmother. Lhundrub Tso ( 1864- while dominating the water element his views on Dzogchen expounded in the thos-grol teaching given by contains an introduction by Namkhai 1945). who was a direct disciple of are also associated with the earth and the text entitled bSam-glan mig-sgron. Choegyal Namkhai Norbu at Norbu Rinpoche plus a series of draw­ Adzam Drugpa, and a short sadhana. the underground environment. This work establishes the distinction Namgyalgar, Australia, in December ings illustrating different positions. 1995 and Merigar, Italy September between Ch'ang Buddhism from * BUDDHISM AND PSYCHOLOGY LUNGTA 1995. He received this teaching from TEACHINGS OF YANTRA YOGA China, the transformation of L. 5.000 3.50 US $ L. 5.000 3.50 US $ his root master, Changchub Dorje. Mahayoga and the way of Dzogchen. L. 12.000 8 US $ by Choegyal Namkhai Norbu by Choegyal Namkhai Norbu by Choegyal Namkhai Norbu This book is, rather than a comparison Lungta is the protective force of the * THE INTERPRETATION OF * BODHICITTA "... This teaching of Yantra Yoga which between Buddhist philosophy and psy­ individual and is symbolized by a DREAMS IN A 17TH CENTURY L. 8.000 5.50 US $ was transmitted by Padmasambhava to chological theory, a frank talk about horse carrying a jewel. This image TIBETAN TEXT by Choegyal Namkhai Norbu Vairocana is a method linked to the Choegyal Namkhai Norbu gives a seeing oneself, conditioning, western together with various mantra are rep­ L. 8.000 5.50 US $ practice of Noendzog Gyelpo: detailed explanation of the real mean­ minds and eastern minds, and the pos­ resented on five colored prayer flags by Namcho Minjyur Dorje 'Noendzog' means royal perfection, ing of Bodhicitta and how to apply it sible place of psychology in the life of which are put up outside in the wind This short text belongs to a series of 'gyelpo' means supreme. This is a prac­ in practice. a practitioner. where their "vital energy" is devel­ thirteen volumes transmitted by the tice of non-gTadual transformation in oped and reinforced. tenon Master Minjyur Dorje called which certain practices of yanua con­ * THE ORIGINS OF TIBETAN * THE SONG OF ENERGY Namcho. 'The Teaching of the Sky'. nected with prana. channels, cakra etc.. THOUGHT AND CULTURE AVALOKITESVARA L. 8.000 5.50 US $ This brief text is not sufficient as an are used...". L. 8.000 5.50 US $ by Choegyal L. 8.000 5.50 US $ By Nyagla Padma Duendul exhaustive study on dreams, but does The 'Song of Energy of the Nature of Namkhai Norbu by Choegyal Namkhai Norbu THE 25 BASIC YANTRAS, THE 7 provide a wide perspective enabling the Mind' is a spiritual song, written "The origins of Tibetan history and This practice is a terma discovered by LOTUSES AND THE VAJRA WAVE the reader to have a general idea of a as advice for two of the Author's dis­ culture are important not only from a Master Adzam Drugpa belonging to L. 10.000 6.50 US S way of interpreting dreams. ciples. It is particularly meaningful in strictly historical standpoint, but also the cycle The secret treasure of the by Choegyal Namkhai Norbu order to have a direct understanding of to deepen our understanding of the vajra of clear light. The lineage of this * THE LAYERS OF THE ONION This booklet, an extract from the Dzogchen. Tibetan teachings and traditions..." practice goes back to Vairocana. Yeshe L. 8.000 5.50 US $ translation (by Adriano Clemente) of Tsogyal and Guru Padmasambhava by Dugu Choegyal Rinpoche the original Tibetan text by Namkhai THE GUARDIANS OF THE TEACHING TUN BOOK and was transmitted to Namkhai Presented in Dugu Chögyal Norbu Rinpoche. is solely intended to L. 5.000 3.50 US $ by Choegyal L. 8.000 5.50 US $ Norbu Rinpoche by his uncle. Toden Rinpoche's usual informal style, these those who have received instruction Namkhai Norbu Ogyen Tenzin. a great practitioner and teachings combine a freshness of * FROM THE DEPTH OF MY HEART on Yantra Yoga from a qualified and Rinpoche outlines the origin of the master of Dzogchen who manifested spontaneity with the directness and TO MY MOTHER authorized teacher. Guardians and the way in which their the Body of Light in the 1960s. depth arising from his vast experience L. 25.000 17 US $ images developed in the Buddhist tra­ TEACHING ON SEMDE of practice. by Choegyal Namkhai Norbu dition; the differences between various GURU DRAGPUR by Sodogpa Lodroe Gyaltsen Written for his mother in Lhasa by types of Guardians: a description of L. 8.000 5.50 US $ * SONGS OF EXPERIENCE L. 16.000 11 US $ Choegyal Namkhai Norbu at the age of the principal classes of Guardians; the by Choegyal Namkhai Norbu L. 8.000 5.50 US $ by Choegyal Namkhai Norbu 19, this text is a real direct introduction importance of the ritual of the Method and mantra for two Guru Nyagla Pedma Duendul In 1991. Choegyal Namkhai Norbu to the state of Dzogchen: it contains Guardians and the Dzogchen view Dragpur practices with introduction. This brief collection aims to give a commented on a text by the master fundamental instructions which are regarding them. "taste" of the spontaneous w isdom of Sodogpa Lodroe Gyaltsen entitled ARM MOVEMENTS AND MUDRAS indispensable for whoever wishes to Nyagla Pema Dundul. master of Instructions on the Dzogchen Semde THE BOOK OF MUDRAS OF THE VAJRA DANCES approach the essence of his or her own Adzam Drugpa. Ayu Khandro. according to the Nyang system. L. 25.000 17 US $ by Choegyal L. 10.000 6.50 US$ mind. Contains a photo of the Master Changchub Dorje and other important Besides providing methods to discover Namkhai Norbu. Compiled by Prima Mai with his family in the late 50s. Dzogchen masters. the state of contemplation, Sodogpa's Edited by Paola Minelli This manual, which mainly describes THE SEVENTH LOJONG text contains interesting references to All the mudras used in the practices of the arm movements and the mudra of SANTI MARA SANGHA TRAINLNG L. 8.000 5.50 US $ the meditative experience of the Dzogchen Community are designed the three Dances of the Vajra. is FOR BOYS AND GIRLS by Choegyal Namkhai Norbu Mahamudra according to masters of in detailed sequence. Almost two hun­ intended for those who have received L. 10.000 6.50 US$ The Seven Mind Trainings belong to the Drupa Kagyudpa tradition. dred designs are accompanied by mantra instruction on the Dance of the Vajra Choegyal Namkhai Norbu the Dzogchen Upadesa tradition and and explanations on doing the practice. from a qualified teacher. "...Opening their eyes through the GREEN TARA are included in the Santi Maha Sangha View and putting that View into prac­ L. 8.000 5.50 US$ THE PRACTICE OF THE SEVEN *VISIONARY ENCOUNTERS WITH Base Level. The seventh training tice through the meditation, the boys by Choegyal Namkhai Norbu SEMZIN KNOWLEDGE- HOLDERS AND DAKLNLS includes three methods to bring the and girls of the Santi Maha Sangha. In 1991, Namkhai Norbu Rinpoche L. 8.000 5.50 US $ L. 8.000 5.50 US $ practitioner to recognition of the state who are naturally blessed with beauty, taught a practice of Arya Tara which by Choegyal Namkhai Norbu by Shense Lhaje of contemplation through three specif­ sharp sense faculties and a lively intel­ included the mantra of Green Tara and The explanation of the seven semzin in The Golden Advice of Dran pa is a ic experiences. ligence, will surely develop a good White Tara as well as invocations of this book is essentially based on a text collection of Dzogchen teachings in Way of Behaving." THE PRACTICE OF SINHAMUKHA important masters such as Chogyur by Adzam Drugpa. The semzin are the form of aphorisms, revealed by the L. 8.000 5.50 US $ Lingpa (Mchog-gyur Gling-pa), Atisha highly effective methods for distin­ tenon Shense Lhaje. a Bonpo living in THE DAKINIS by Choegyal Namkhai Norbu and Norbu Rinpoche himself. The guishing the pure presence of rigpa the thirteenth century. This publication L. 5.000 3.50 US $ Transcription of the teaching transmit­ book contains a detailed explanation from the dualistic mind, and for remov­ contains some extracts translated and Choegyal Namkhai Norbu • ted by Rinpoche at Merigar in 1991. A of the practice and its finality. ing doubts which arise during practice. fundamental practice to integrate the All the prices are in Italian Lire and US dollars. * ARTICLES Mi LAM, THE DREAM PRACTICE movement of the manifestation and to Postage and packaging: in Europe add Lire 3.000 per order; L. 6.000 4 US $ L. 8.000 5.50 US $ obtain a highly powerful protection outside Europe (air mail) 2 US $ every three books. from every type of negativity. by Choegyal Namkhai Norbu by Choegyal Namkhai Norbu This booklet is a collection of articles This practice from the Upadesha TO ORDER PLEASE SEND THE LIST OF BOOKS YOU REQUIRE KUMAR KUMARI YANTRA YOGA by Namkhai Norbu Rinpoche pub­ (man ngag) series of Dzogchen BY LETTER OR FAX. FOR CHILDREN lished in "The Mirror",.the newspaper allows the practitioner to recognize Send an International Postal Money Order. Eurocheque in Italian Lire L. 15.000 10 US $ of the Dzogchen Community and con­ the state of the dream and to use it for (from Europe) or a check (not less than 30 $ or equivalent) to: by Choegyal Namkhai Norbu tains advice on various themes such as practice thus developing clarity of the Yantra Yoga for children, illustrated by daily practice, the relationship between state of contemplation. Shang Shung Edizioni, Rinpoche himself with hundreds of 'old' and 'new' students, educating 58031 Arcidosso, GR, Italy. Tel. & fax 0564 966039

THE MIRROR JULY/AUGUST 1997 15 Windhorst- Associates is a would spend the rest of his life in therapeutic action group commit­ retreat, so that's where he is. We ted to working with psychologi­ have contact by letter. So he's gone cally disturbed persons in individ­ W INDHORSE and we're carrying on. ual households in a natural com­ M: Is there anything you'd like munity setting in Northampton. The Final Part of an Interview with Molly and Jeffrey Fortuna of to say to wrap things up? Massachusetts. USA. Windhorse Associates, Inc. JF: Well, something I was Jeffrey and Molly Fortuna are Northampton, Massachusetts, USA mulling over in anticipation of the the co- founders of Windhorse. interview was the relationship Inc.in Northampton. Jeffrey is the chose that amount of lime because trying to find them and resurrect making in depth long term commit­ between meditation practice and Executive Director, and Molly the there is a definite sense of begin­ them. ments as staff people? therapy, and the primary thing I dis­ Director of Nursing. ning, middle and end. So there is an MF: There is always that locus MF: Not really. We have waiting covered was intention, in any or all attitude in each shift of knowing to try to rediscover their natural lists for people Wanting to work of our activities; karma and the ¡VI: You are both practitioners of what's going too happen; we have a interest. here. intention behind action. We have the Vajrayana Buddhism and practice beginning phase, a middle and an JF: As well as over time these M: How do you see people opportunity in our work to at least those meditation practices, and end phase. It seems that if you can relationships are developing. These adjusting "after Windhorse"? expose our intentions and bring Windhorse is partially rooted in Ed understand that process in your life, shift people may be seeing these JF: It varies. Let's back track a them into conscious awareness. We Podvoll's experience with the teach­ that continuum, and know how to people many hours a week over two bit to the other wing of the program need to cultivate positive anil com­ ings; is there some kind of require­ begin, maintain the action and finish years, that's quite a relationship which is for the people who are passionate intention. ment for people who work in your properly, you can use that in many that's developing. That's a kind of already residents of Pioneer Valley. MF: Our spiritual practice program to be practitioners of areas of your life. That ability can friendship, but not completely.it's They're probably on informs what we say and our view Buddhism? bring success to many areas of out­ more professional than that. Still medication.they see a psychiatrist, of the mind. I'd like to say that the JF: No. What is required is the lives. Let's just say someone comes there are rough edges; you go their parents aie mound, their lives Western view of mental disturbance therapist is coming with some legit­ in to meet with the client and they through phases of relating and get­ are impoverished, stuck and unen- is that it's an illness. From a imate discipline in their life that they decide to cook a meal together. At ting to know each other, and it's riched. That's another group of peo­ Buddhist perspective, we think of it are personally engaged in and that is the beginning they have the inspira­ these phases that are so key to some­ ple we work with in an outpatient as a disorder of the mind— that helping them along with their tion, they go the store, they cook, one's recovery because people with style, and is a much smaller, afford­ there's this basic state of health or growth. they eat. they clean up. and there's a these kinds of disturbances are so able set up. a much smaller team of wakefulness that we can tap into sense of completion. And that's a MF: Preferably a person who alienated from human relations. It maybe two people. It's all the same that's not totally obfuscated.There's goal of the time spent together. regularly practices a discipline that goes with the territory. These are principle; but it's much more on their a way to tap into the spacious, aware Within that time period the person synchronizes the body and mind. It binding, committed relationships terms, it's in their home. In terms of aspect of the mind. As team mem­ who has some kind of mindfulness can be prayer, meditation, or a mar­ that over time under pin everything, aftercare it's a lot easier. There's bers we're constantly challenged to discipline brings that ability with tial art. It doesn't matter what "reli­ all that we're talking about. It's not already stability. But with the other discover that truth. And we're chal­ them in those hours, and that's gious" affiliation. your 'in today, gone tomorrow' situation, if people have come here lenged in a good way if we're chal­ something that is transmitted. A managed care ten days, these are JF: We look for certain quali- from out of state or out of country, lenged with a person who may be sense of mindfulness, presence, long term relationships. There is ties.You can be a Tibetan Buddhist it's much harder. Some people stay presenting very solid and delusional flexibility and space. And at the also this element of learning to and be very closed minded. You can in contact. Some people stay and mind states. So our daily practice of same time a sense of carry through relate to people over time. This is be very unavailable, dogmatic, stu­ make this their home and maintain meditation affirms that there are and completion. In that sense, the our wish. pid—and not really have your inter­ some contact with the community. these "islands of clarity" that are rest of the day will be perfumed by available. So,we keep practicing. personal skills together at all. We MF: One thing I'd like to talk That's probably someone with a that sense of completion. There are deeper more long term disturbance. look for people who are open mind­ about is aftercare. People have this M: Do you have daily medita­ many things people do together. It varies person by person. ed, have a life long learning attitude, wonderful team around them who tion practices? They might take a course together, a sense of ease and compassion for care. What do you do at the end? M: So, what happened to Dr. JF: Yes. Daily sitting medita­ go hiking, look for work, do volun­ other people, not heavily driven by How do you make that bridge? Podvoll? tion. And "tonglen" practice, men­ teering, and that becomes a bridge. neurotic patterns that are unre­ We're always thinking of that. How JF: In 1986 we stopped doing tioned earlier, which is contained There's a lot of that kind of bridging solved; we're looking for pretty do you help create a life for the per­ Maitri Psychological Services in within the practice of "Lojong". from our smaller community to the healthy people. son that's bigger than Windhorse? Boulder and Ed went into a writing This is traditionally taught as the larger community. M: How do you find these kinds One thing is that we don't prevent retreat to write about what we had "Seven Points of Mind Training" of people? JF: Sometimes we try to follow relationships from continuing on done for those for six years, where arranged in fifty nine slogans, often JF: Well, they look for us and up on what the natural tendency of after the professional relationships he wrote his book. Seduction of referred to as the "Atisha Slogans." we look for them. Like minded. We the client is. Natural and organic dis­ have ended, and many of them do. Madness. Then in 1990 after the M: Thank you both very much find each other. ciplines. Discipline is a big deal. It's not as if they have to have a big book was published, he went to for your time. MF: Let's get into the real nitty Something that brings joy and also loss. We have community activities India to recuperate, he went to a gritty of a shift. Those are three hour helps to synchronize their and social affairs, everyone is invit­ yoga ashram to regain his health. ed to a housewarming. birthday cel­ Through a series of coincidences, he blocks of time of "basic attendance" mind/body in the activity. Any disci­ Windhorse Associates. Inc. pline that they may have been into ebration, or seasonal happening. We ended up in a three year retreat in that the team therapist and the client Ro. Box 411 prior to the disturbance. Sometimes have an ongoing social network. France, at Kundrul Ling. He fin­ spend together with an attitude of 243 King St.. Ste 41 those interests are lost, and we're ished that retreat and decided he being present and mindful. We M: Is there a problem of people Northampton. MA 01060

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16 Book Review tendencies to say one thing while doing another. Otherwise we will Relatively Speaking continued from page 5 not become realized. And what bet­ ter teacher than our own suffering? we are on the brink of vastness with So, while we are alone in our diffi­ by Cheh Goh the recognition of the sentient suf­ culties, all the great masters of the fering of others, we feel so alone past faced numerous challenges. The second in a series about methods of communication with our own suffering? Reading Like the Buddha, we can recognize within the Dzogchen Community. Pema Chodron's books is an excur­ that the arrows of the Maras are sion into this elliptical terrain of actually flowers, more precious This is the second half of Part II ated with changes in a cross-orga­ municate appropriately. For exam­ aloneness and other. All her books, ornaments than any worldly adorn­ of an on-going series about methods nizational project is the need to get ple, if there is an e-mail system, Start Where You Are; The Wisdom ments. Similarly, to recognize the of communication within the an agreement of arrangement from use it! Put out information to all of No Escape and The Path of potential wisdom within difficulties Loving-kindness; and When Things Dzogchen Community. all members involved. Our the team members about what is sensitizes us to others and dulls the Community does not have a hier­ going on. Do not leave someone Fall Apart: Heart Advice for edge of our arrogance. Pema covers Difficult Times, without exception RELATIONSHIP MAINTENANCE archy, and in many matters con­ feeling ignored because you for­ all of these topics eloquently. turn again and again to the practical It is not sufficient that we build sensus is needed to proceed. The get, or that you sub-consciously Pema Chodron's message in but majestic methods drawn from a good foundation for a house, we advantage of a very democratic try not to involve that person! The When Things Fall Apart: Heart the Mahayana tradition. Her advice must also not be sloppy with the situation is plain to see: everybody whole thing is really a matter of Advice for Difficult Times, is a sim­ to us comes not in cheap words or actual house building itself, feels involved and that it is fair. habit, and even the best manager ple one— realization doesn't hap­ something she made up but arises because sloppiness will lead to the The disadvantage also exists: no or organizer can fall into the trap pen sometime in the future when from her deep intimacy with the construction of a wobbly house. decision could ever be made with­ of failing to involve people from everything is "swell" but now in the process of working with her own Maintenance of relationships is, out endless discussion and some­ time to time. It is therefore an face of shaky uncertainties. Most of negativity and blockages as a path to therefore, about the care and atten­ times great frustration. There is no excellent way to train ourselves of all, loving-kindness first begins at loving kindness as understood in the tion that must going into the house simple answer to some of these awareness so that we keep people home, monsters and all. In her chap­ Buddhist tradition. building process. difficulties in our Community, informed. Make it a commitment ter called, 'Reversing the Wheel of which is equal to that of a vow, What are the essential points? other than what our Master always If you have ever felt insulted, Samsara,' she tells a story about the and consider that "if I can't even Again, it is the attitude of openness, says, do our best. There are, how­ betrayed, pulverized by grief, anni­ great Dzogchen Master who was the fulfil a mundane commitment such the attitude to help others, and the ever, some points that are worthy hilated by loss, broken-hearted, teacher of many present day as communicating to others appro­ attitude of considering others more of making. churning with jealousy, vengeful, Masters, Khenpo Gangshar. I once priately, how can I fulfil the ambi­ important than oneself that will RESPONSIVE ATTITUDE. attacked with that knife in the heart saw a picture of him holding a phur- tious commitment of helping all keep this going. I have always Approach other parts of the team feeling, poised for the kill, pro­ ba. only the phurba was pointed sentient beings toward enlighten­ believed that there is no secret in with an attitude that no one place foundly disappointed, as sensitive as towards his own heart, a gesture I ment". Once we establish this atti­ good project management; the best necessarily has the right answer a porcupine, or just plain over­ found shocking yet inspiring. So I tude things will become much eas­ practice is none other than the abil­ because everything is relative. whelmed. Pema Chodron's newest was happy to hear her story about ier and cross organizational collab­ ity to apply our attitude of Ati in the Adopt successful informal way of book. When Things fall Apart: what had become of Khenpo oration will stand a better chance appropriate way. The following doing things into regular habit. Heart Advice For Difficult Times is Gangshar. She writes that when of succeeding. an eloquent reminder that all is still items give us a reminder of some of Be sensitive to the ebb and flow everyone else was escaping from well. For we are about to be given the specifics. of group dynamics; know when to SUMMARY It is always surpris­ Tibet, it is said that he walked an opportunity to stretch the bound­ toward China. With this metaphor, RELATIONSHIPS. Practice our push and when to back off. Act pos­ ing to find that the best practices aries of our limitations and habitual she reminds us that the essence of four immeasurables! Never be itively and forcefully in order to in organizational principles are patterns of response. Who among us the teachings is to enter into non- complacent about the strength of inspire confidence and elicit partic­ indeed the application of many has not experienced what she calls duality whatever the circumstances. existing relationships because ipation but think tentatively; bal­ Mahayana principles. If we are the "squeeze," that unbearable state If in difficult times when things fall impermanence can strike at the ance advocacy with inquiry. really conscious of our circum­ between a rock and hard place apart we can train ourselves to open most unexpected moment. Succeed by being flexible, by- stances and try to achieve the six where things fall apart, not the least a bit rather than close down, observe Maintain an open attitude and be learning and by working without paramitas in the training of bod- of which is our practice. Although our habitual negativity developed genuinely interest in others' situa­ circumstances, as has been so often hisattva, we are on our way to we aspire to integrate with circum­ over lifetimes instead of reacting tion. Be visible, approachable, spoken about in the teaching. many successes. The only problem stances, on occasion we may need to immediately by blaming others or positive, and supportive and REFLECTION. Involve the with principles is that they are be reminded that the teachings are external factors, then our practice of equanimous. Sustain strong two- whole team and leam from the generic, that is why I have not some abstract antidotes to our realization becomes something way communications and integrity experience of past collaboration. attempted to make these principles suffering which we glibly memo­ courageous, as Namkhai Norbu in all dealings. Capture information from persons specific to a particular need—the rize, but rather a living process Rinpoche has said to us many times. CONFLICT. Reduce conflicts in the previous project or. doing collaboration of the community experienced in the heat of the Reading this book. I found Pema by having good plans and thor­ the task before. Ex-gakyil member over long distance—so that it is moment again and again. We can Chodron to be a true spiritual friend, ough communications. Nurture or ex-gekos are the prime exam­ easier to apply where appropriate. fool ourselves into thinking that in the Mahayana sense, when I most constructive feedback and con­ ples. Document their expertise and If we can all reflect and knowing the words is the same as needed one. But the real companion front emotions with the knowl­ processes so there are smooth tran­ "observe ourselves" as our master understanding the meaning just as is emptiness, kadag. from whence edge of the teaching so as to tran­ sitions in the face of changes. has repeated endless number of Naropa did when questioned by compassion nakedly dawns, as all scend and move the issues into a CLOSURE. Closure means the times, then there is a really oppor­ Vajradakini in the guise of an old great Masters have understood, and rational discussion of facts. conclusion of a relationship, be it a tunity to do many things for the hag, but sooner or later we will have so we benefit, others and arrive at Negotiate on needs or issues, not successful one or a problematic community and for the preserva­ to come to terms with our duaiistic wisdom ourselves. on positions, and be vigilant not one. Either way, when relation­ tion of the teaching for the future. • to let one's ego get in the way. It ships change, it is important to Jacqueline Gens is really vital that as practitioners, express your appreciation for the we are not overcome by our own opportunity to work together emotions, but that we are beyond toward a common goal and for Issue 8 includes: the effect of emotions while their co-operation. It is important A allowing them to manifest. to appreciate that even a difficult The Path is COMMUNICATE. Meet regular­ working relationship is a positive Dream under your Feet ly with teams and individuals to one, in that we have the opportuni­ David Schneider, keep focused and track progress. ty to practice kindness, persever­ Book Director of Shambhala Be effective in managing meet­ ance, generosity and awareness. If Europe ings. Publish decisions and action the conclusion is the end of a pro­ Please send in your items and distributs them widely. ject, what better way to celebrate Emotional Intelligence dreams of Know that in order to feel con­ than to have a wonderful Daniel Goleman Clwgyal Namkhai Norbu nected, remote team members Ganapuja! It is really important to to include in a book to must be informed about the pro­ see the relative world providing an Tea-time reflections ject. Feel the sense of a communi­ opportunity for learning, but since benefit The Mirror. Dzongsar Khyentse ty with human related news which we are prone to creating problems Rinpoche The dreams will be printed is of equal importance to project with others, even if it has been a anonymously. Please send diem related information. Travel to very amiable collaboration, cele­ Special Feature on by email: meet face-to-face to prevent or brate with a ganapuja is also a way the 'Death, Dying 102121.130 @ compuserve.com 1 resolve any major differences, and to help foster future collaboration! and Living by disk for celebrations. NITTY-GRITTY The above elab­ Conference for Macintosh or Dos saved in CHANGE HANDLING Knowing oration has mainly been a cook Subscription for 4 issues text format, UK £12, the principle of impermanence book recipe for good distance col­ or as a last resort, Europe £16, allows us to cope with changes. laboration. However, the main World Wide £18. typewritten to: Realizing that the relative world points are entire appropriate for a Dharmakosha The Mirror, works in this way means we will team of people in the same geo­ 31/39 Redchurch Street, PO Box 277, London E2 7DJ, UK. be mentally strong in the face of graphical area too. The key points Conway, MA, 01341 USA. Tel: +44 171 739 8533 disruptions. The difficulties associ­ are that people must leam to com­ Fax: +44 171 739 8695

THE MIRROR JULY/AUGUST 1997 17 Manjushrimitra history found in the Zhang-Zhung It should be noted that there was Rime analogous to the Buddhist vajra. Snyen Rgyu that it was this master later Jampalshenen, a Tantric master Namkhai Norbu Rinpoche is continued from page 5 continued from page 9 who first inaugurated the custom who according to Longchenpa mag­ the creator of a non-sectarian tem­ of teaching Dzogchen in Centra] ically appeared in Western India. At or trying to still the mind or label this point, without the minimum ple which has been built at Merigar Tibet. But for some scholars pos­ that time he taught The Meditative thoughts. hesitation, Patrul showed the monk in Italy. In this beautiful, simple sessing limited sectarian views, the Realization Instructions of the The total realization of his penis indicating it as his secret yet deeply symbolic building, he very notion that the teaching of Secret Mantras to Padmasambhava Jampalshenyen occurred at the name. Then the crowd which had has had some of the masters most Dzog Chen could have existed and Aryadeva. This great master moment of receiving the Three gathered to witness the debate broke representative of all the Tibetan before the advent of Garab Dorje is also acheived rainbow body. Vajra Verses in a jeweled basket out in noisy laughter and the dialec­ spiritual traditions painted, includ­ not an agreeable idea. Also in the From Manjushrimitra's student from the rainbow body of Garab ticians left totally discouraged. It ing that of the Bonpo. This is not Nyingmapa tradition it is inappro­ Shri Simha this transmission passed Dorje. Longchenpa's account as should be noted that in Tibetan one politics but wisdom, because for priate to think that the Dzog Chen to Jnanasutra and Vimilamitra, who rendered into modern English by uses the same expression to say him it is a value that has been lived teachings did not exist at a time ear­ worked with Vairocana in translat­ Jim Valby is as follows: "secret name" and "penis" in the consistently. lier than Garab Dorje." Rinpoche ing the five early texts of Semde into ßy merely gazing upon this honorific form. If the Dalai Lama could freely then explains that according to the Tibetan. May we each have the pos­ [basket] Jampalshenen became Patrul is considered to be one of follow the path of Rime going Dzogchen Tantras there have been sibility to contribute our energy to completely fidi like an overflowing the successive reincarnations of beyond the boundaries of Tibetan Twelve Primordial Masters, includ­ the work of keeping alive the trans­ vase. The end of the journey for Jigme Lingpa; another was the mas­ culture where would he arrive? ing Sakyamuni Buddha: this implies mission and practice of pure and Garab Dorje coincided with the ter Jamyang Khyentse Wangpo Perhaps to become for the spiritual that there existed an even more total presence, our own true state increase in experiential under­ (1820-1892), among successive traditions of the world that which he ancient source for the Dzogchen and real potential. • standing for Jampalshenen...He reincarnations are the master is for the Tibetan tradition, an taught by Shenrab Miwoche. bowed before the circular image of Jamyang Chökyi Lodrö who has "oceanic master". • Beginning with Garab Dorje, the the embodied Buddha. Then already been mentioned, and first four lineage holders attained Jampalshenen divided the more A Trip to China Jamyang Chökyi Wangchuk (1910- rainbow body and at that moment in than 100.000 immeasurable teach­ continued from page 6 1973), maternal uncle and master of response to the devotional prayers ings into the three Dzogchen sec­ Namkhai Norbu Rinpoche. tions: the Semde for those whose of their chief students bestowed the to operate, which will be done with The main representatives of the mind is already settled, the Longde energy of full enlightenment and the the involvement of a committee THE CUTTING, THE CHOP Rime movement were Jamyang for those who are free of busvbodv- heart of their teachings in a few from ASIA for some years. The plan Khyentse Wangpo, Jamgön Kontrul Hollow sounds damaru, ing, and the Mennagde for those words contained in a small basket. is for it to gradually become a nine- Lodrö Thaye (1813-1899), clear bell sounding who deal with the essential point. Garab Dorje's Three Vajra Verses year school, including a primary and Chokgyur Lingpa (1829-1870) and and harmonious song. represent the ultimate realization of secondary school. It is a very impor­ Then as John Reynolds Jamgön Ju Mipham Gyatso (1846- Invite the enlightened the essential points of the profound tant contribution to the people of explains in The Golden Letters, 1912). all of whom were considered the awakened energies dharma (of Dzogchen) and is the this region to have this school where Manjushrimitra made a special to be emanations of Manjushri. the the powerful protectors first of the Four Posthumous Tibetan children can learn in the condensation of the teachings. Bodhisattva of Wisdom. mind taken refuge- Teachings of the Vidyadharas. Tibetan language. The Essence Occurring as its Own spontaneous knowing. When Manjushrimitra dissolved As we saw the children of the The impetus given to the spiritu­ Essential Point, he divided it into Benefit all beings into radiant light, as accounted by town, playing at home and helping al, artistic and intellectual revival by two: the oral transmission ( unbounded compassion, Tulku Thondup (Masters of to celebrate the inauguration of their the masters of the Rime movement snyan-rgyud) and the explanatory see the One Mother Meditation and Miracles, the school, we felt great hope for them. was so great that today the Dalai transmission ( bshad-rgyud). The with rainbow-awareness Longchen Nying thik Lineage of There were many speeches and pre­ Lama himself - just to mention the traditional story says that he hid shining before us. Tibetan Buddhism, published in sentations, but the children of the most important figure - is a Rime the explanatory section under a Empowered by her 1996.) The Six Experiences of area are the most impressive aspect, master in theory and practice. In fact double Vajra shaped boulder and shot out of this body Meditation which present a con­ whether dancing in a choreographed he has received teachings from made them invisible with help as fierce dakini densed thod rgal teaching descended number to Tibetan music, or doing lamas of all the Tibetan schools, from the Dakinis. this body dismember, without any prejudice, not even into the hands of Shri Simha. their exercise routines, marching, or blood, guts and bones There has been among historians just standing without faltering for towards the Bön religion which A story told by Dudjom stuff into the skull and scholars much speculation most Tibetans consider to be type of hours in the hot sun. Looking at and offer it then about the source of these teachings Rinpoche in his history of the such lovely new faces, and seeing in pre-Buddhist "cult of sorcery" but Nyingmapa reveals the direct for the good of all beings. and the Oddiyana language of the which is actually an extraordinary them the grownups they will some­ Let them enjoy it original Dzogchen texts, but with instruction style of Manjushrimitra day be. made the celebrations of this and truly non-sectarian tradition of in cutting through the dualism of the as they prefer. Manjushrimitra these ancient words wisdom. school's inauguration have real Give it away, are delivered into the safe keeping vajra master Buddhajnanapada(per- meaning for everyone. As a confirmation of his open­ haps the same person as Shri give it completely, of those who would translate them, ness the Dalai Lama has not only Simha). Buddhajnanapada. after The visit to Dangche was very still there's no receiver. write commentaries on them, and visited the Bonpo community in serving many masters including beautiful. Those of us who are With a mind of not-two preserve them even across centuries Dolanji, India, but has also celebrat­ Lilavajra of Oddiyana. received in a accustomed to traveling and staying reciting the Dharma. and cultures. Fortunately before the ed a Bonpo ritual in the temple of vision the injunction: If you wish to in hotels and other westerners' may all be auspicious end of Oddiyana. Garab Dorje trans­ the monastery wearing the blue hat understand reality you must ask sub­ homes, who are familiar with the be born of this practice. mitted its great wisdom treasure: of the abbot and holding in his right lime Manjushri. He set out for biggest cities in the world, and who total realization through direct intro­ hand the scepter bearing swastikas Laurence Khantipalo Mills have seen many things, will never duction, going beyond doubts and China's XVu-tai shan Mountain. forget the hospitality we received in integrating continually in that state Around midday, near a white peoples" homes, the people we met. of total presence. house, he saw Manjushrimitra the kindness of strangers, the gen­ As a student of the twentieth dressed as a venerable old house­ erosity of everyone in this small century, I was extremely curious holder, wearing his robe as a tur­ Now Available! town in western China. about the source of these 100.000 ban, and ploughing the fields with The years of hard work on the teachings organized and summa­ the help of a filthy old peasant THE RANGJUNG YESHE part of a few people in our commu­ rized by Manjushrimitra in the sev­ woman. Buddhajnapada was dis­ nity have really produced a result, enth century. I found in Namkhai trustful. Nearby an ugly white bitch TIBETAN-ENGEISH and it was a great honor to be there Norbu Rinpoche's forward to The was sleeping. to witness it, and wish, with all our DICTIONARY Golden Letters, the answer I was At lunchtime, when hearts, for its success over the years seeking. In the forward Rinpoche Buddhajnapada went to beg for OF BUDDHIST TEACHING & PRACTICE to come. The dedication of the writes "The Dzogchen teachings alms, Manjushrimitra caught a fish More than 90,000 entries in an electronic version school made it clear for a few bright first appeared here in Tibet even ear­ from the canal and gave it to the moments, that something does hap­ on PC/MAC disks. Compatible with all known word- lier (than the eighth century), that is bitch. The bitch vomited up the fish, pen when good intentions, intelli­ to say, during the time of Triwer and Manjushrimitra offered it to the processors and data-base programs. gence and hard work come together Sergyi Jyaruchan, the king of master (Buddhajnanapada),who * Extensive compilation of terminology used by in the right time and place... for those Zhang-Zhung. From his time [1600 thinking it to be impure, refused to who worked in our community did present day translators. * Selected definitions and B.C.] until the present some 3600 accept it. The venerable household­ so in the best spirit, and those good clarifications from classical literary works. * Details of years have elapsed. The teacher of er said, 'The man from Jambudvipa people of Dangche and the greater Bon, Shenrab Miwoche, was the has a great many ideas and concep­ places, people, and titles of scriptures. * Verified area did the same. This was an first to teach Dzogchen (to humani­ tions. Give him some good food. ' example of good fortune manifesting entries from existing dictionaries, word-lists and ty) which, at that time was known as The situation created by because of real dedication, and atten­ glossaries. * Special introductory offer: US $50 "the Bon of the Perfect Mind". He Manjushrimitra to wake his new stu­ tion to the guidance of Choegyal did this in Olmo Lung-Ring in Tazig dent up to his delusions arising from (includes shipping and handling). Namkhai Norbu, without whom (Central Asia), and later the notions of clean and unclean, good none of this would have happened. Dzogchen teachings spread from and bad, should and should not, Rangjung Yeshe Dictionary, attn. J. Wagner, there to the country of Zhang reminds me of the discomfort I feel We left after this, some to go P.O. Box 4796, Zhung, which lay to the west of after ganapuja when I return to judg­ back home, and some to continue Boulder, CO 80302, USA Central Tibet, and there he taught ing and rejecting, liking and dislik­ their travels in Tibet. It was a special Email::[email protected] the Tantras of the Zhang-Zhung ing, so blind to my ownresponsibil- time and place. May it mark the Snyan Rgyud (the S and R not pro­ ity in maintaining a sense of a nice beginning of many good things for Make check or International Money Order payable to Mr. E. Schmidt nounced). Thus it is clear from the secure world. all, and be a reminder of what is pos­ sible if we really work with others. •

18 REFLECTIONS

The Mirror: Nicole, what in N: Absolutely. There was a your life led you the teachings? kind of opening, everything Nicole: Right now I am writ­ opened with the teachings, a per­ ing my memories. The title is How I MET THE TEACHINGS ception of another world, a kind of "The Memories of Someone Who interpénétration of all dimensions. is Nobody". Included in that is my And dreams. An Interview with Nicole Bini by The Mirror first idea of the teaching. I didn't M: Did your dreams change June 21, 1997 Tsegyalgar know what it was but I was about after you had experience with the eight or nine years old and all the teaching? kids of the school were going to asked him about what he did stopped for a moment and in N: Yes. I want to write a book the church, to catechism, and so I because I was really interest­ front of me there was this about my dreams too. The last thought maybe I would try that, ed ; I really felt to do some­ flyer: Namkhai Norbu, dream I had I emailed to Norbu maybe I could find something thing for people. I talked to Dzogchen Teachings, metro Rinpoche. It was just before I fin­ there. After about four or five him about this premonitory Notre Dame. So, I said." OK, ished my gekos time here, just times I just left, I didn't go back manifestation I had. He said, I'm going", and it was the before I woke up the last weekend because I thought it was absolute­ "Well, I am in this kind of same day. I went in the metro we had as gekos here. In the dream ly stupid. group, it's a Japanese group, and arrived at the place and it I was in the countryside and there M: Was your family religious? and they use a lot of magnet­ was a nice place with a gar­ was kind of a small river. People N: My family always let me ism and things- like that." den on the side. were looking in the sky and in the free to pursue my own ideas. And And so I went to see this The first person I saw sky arrived a big cloud, but it was­ so the priest came to see my father group. In the end I decided to when I entered was Barrie n't a cloud, it was the head of and said, "Why don't you send get involved and they were Simmons, and he was much Buddha, made of twelve tons of your daughter back to the church?" giving an initiation and it was younger, a very impressive silver. Like the twelve primordial And my father said, "Oh, I didn't really funny and it was a three character. But I thought, I masters. So there was this head of know she was going. If she decides day kind of very intense don't think that's him, he's Buddha floating like a cloud, and to go it's fine, if she decides not to teaching, and at the end you not Tibetan. I sat down and from his eyes were falling tears, go it's fine." And the priest went had to pay some amount of waited and a young guy big like eggs, also like the head of away. So after that I came back to money and they gave you a arrived, long black hair, in Buddha. They were falling every­ my business as a kid and I forgot kind of medal with something jeans and leather. And it was where but nobody was hurt. It was that for several years, because it inside and they told you "You Norbu Rinpoche. I was used to teach the people love and com­ was really difficult to find anything should never open this, or put to the traditional Lamas with passion. When I woke up I was so at this time. in the water, or you will lose what happy and I woke up and went you can find in Europe, he is the robes and things and hair you have received!" I thought, this down and emailed the dream to M: You always had some feel­ Gendun Rinpoche and his Center shaved and he was just wow! I initiation is really strange and is Rinpoche and he wrote back the ing that there was something is called Dagpo Kagyu Ling. So I was really curious so I sat down. completely like Christianity and I next day and he said "Yes, a very "other'? went to see this Master and I told At this time Norbu Rinpoche was a don't want that. But it was working nice dream, and this is what we try N: Yes. Since I was very him my story and he said "Oh, young master full of energy, and he to help people, so I did it. And after to do everyday." young. Since I fell down on the that's wonderful, that's fantastic! began to destroy everything. He maybe 10 or 12 months I started to ground between my mother and This means you have a lot of com­ destroyed all the folklore of M: So you have just finished have real problems because this my father, I knew there was some­ passion and you should continue." monasteries, tulkus and reincarna­ being the gekos of Tsegyalgar for was creating many more manifes­ thing. I have this memory, kind of I said " Are you kidding?" tions and monks and all these one year. Could you talk a little tations inside me. and I was having a strange feeling when I arrived M: What did he mean you clichés about Tibet. At this time about that experience? real trouble. down before I was bom, spitting should continue? people in Europe had this fantastic N: It was very interesting. I'm on the ground. But everything will M: By manifestations, you N: Continue to be open and idea about Tibet and they thought it very glad to have done it. but I am be in my book. mean you were becoming more psychic. It was very difficult was a kind of wonderland where very glad it is finished. I was won­ N: Everyone will have to buy open and having more psychic because I felt so confused and was all the women are Dakinis and all dering for one year why I had to do this book! experiences? feeling physically bad and I had the men were kind of enlightened this and then I realized it was like a N: Yes, well, as far back as I N: Oh yes! I was able to know thousands of problems and he said. beings. So he told us. look it's not one year retreat, dealing with can remember, at first I was really a vast quantity of stuff, the life of "Very good!" like that and Tibet was invaded patience, compassion and generos­ unhappy to be in this world. I the people around me and people I Anyway I didn't know exactly because of corruption. There were ity and all these immeasurables we refused to eat and sleep and my had never met before. I was able to what my intentions were. There a lot of people at the teaching who have in Santi Maha Sangha. I don't parents were very worried. Finally, tell them things like that. At the was a secretary there who told me were used to the other view and think I'm going to do it again real­ I don't know, bad grass never dies, same time the guy I left sent me a if one day you decide to take they were leaving the place like ly. It's not really good to do two so I survived. When I was eight or curse, and I was really berserk. At refuge with Rinpoche. we can rats leave the ship. At the begin­ times the same thing, it's good to nine I tried Catholicism and it real­ the end I argued with this group of arrange an appointment. Well. I ning there were a lot of people and change. I encourage everyone to ly didn't work. Later, when I was people and I told them they should­ told her I would have to think at the end a pinch. I was eating and try it one day. Also because I'm twenty-four, I started to have a n't really try to control and have about it, it wasn't really the goal of drinking it. it was fantastic. All the sure you can't understand what is a strange manifestation, I was kind of real disciples because there wasn't my visit and I needed help. I felt teaching I had had. which was a gekos if you don't do it. knowing what was going to happen really a real master. People who bad. and I didn't think what I was very traditional experience with Also, talking about the immea­ before it happened. Especially were really interested were really experiencing was wonderful. Then Gendun Rinpoche. who was at the surables. I would like to mention when I was going to visit my friend getting used and abused in some I came back home and all night I same time very Dzogchen and my friend Eliane, she doesn't in St.Tropez, I was in Marseilles, way, so I argued with this guy and dreamed of him. So the day after I very kind. When I heard what know I will say this, and thank her and during the drive, I had a kind I left. And I opened the little medal called him and told him I wanted Norbu Rinpoche said I thought She has offered me the airplane of knowledge of what was going to see what was inside and it was to take refuge. So. that afternoon I "Wow. that's incredible!" If he is ticket to go and see my family and to happen, so it was really, really just a little Japanese symbol. took refuge and stayed one year putting all this down it's because grandaughter in France. I think this strange and kind of uncomfort­ he is going to give us something So, at this point I was really with him very closely. After one is really nice. She said already peo­ able because there was no sur­ wonderful. I was wondering what having a lot of trouble and I woke year I had to go to Paris to work ple have done this for her and she prise and it was kind of scary. he was going to give at the end. So up one day and said " I need to and I was cleaning my body and would like to do it for me and I will I stayed and here I am!. So, this experience became meet a Tibetan master." I don't eating macrobiotic food. I was do it for someone else. I think this even more and more, month after know why, but it happened like shopping in a macrobiotic store in M: You are a very talented is really an example of what gen­ month, and I began to wonder if that. So I start to travel the whole Paris and they have all these painter. At what point in your life's erosity means. So a big thank you there was something I should do French territory to find the famous advertisements for teaching yoga journey did you begin painting? to Eliane. and there was a little flyer on the about it. Finally we moved to Tibetan master of my dreams. N: This started the same time M: Is there anything in closing wall saying Namkhai Norbu . St.Tropez and my boyfriend got M: Had you read about as everything else, when I was you would like to say? Dzogchen teachings. My eyes sick because he had been doing a Tibetans or had any contact with bom. When I was kid in school I N: My life would be nothing passed over that and another one, lot of drugs since before I met him dharma? was absolutely uninterested in without the Master, really. My first and I thought "They are blooming and he was having these kind of N: No, not really. Finally I studying and I was just doing Master, when I came back to him everywhere, these Tibetans now. " flashbacks. came back to the French Riviera, drawing. My English book had my and told him I had met Namkhai And I went away . So it happened Because my boyfriend was sick and met a guy in a very simple best drawings and my English Norbu Rinpoche. his face split in on this weekend I was alone, (it I met a guy who was kind of a nat­ place and I think it was the place teacher really enjoyed my draw­ two and he smiled really and he was Easter weekend 1979), which ural healer, who now would be of Alexandra David-Neel, I am not ings. As he walked through the said "Follow him. he's a great was rare, I was always with considered 'new age', although at sure, but it was in the middle of aisles he would say "The one yes­ Master." friends, and I decided to go to a this time it was called natural med­ nowhere, and this guy said why terday was better!" M: Thank YOU verv much! movie, so I went to get the metro icine. He came to help heal him are you looking everywhere when M: Do you feel your experi­ to the place where I knew there with magnetism and massage . I you are in Southwest France and ence with the teachings has affect­ was a movie theater, and I just saw it was working really well. I there is one of the greatest masters ed how you paint?

THE MIRROR JULY/AUGUST 199 7 19 Sweeping The Yard

(WATCH OUT FOR THE UNDERTOW)

Sun in my face, broom in my it, or does a constructed idea of by John Shane hands, I'm sweeping the yard out­ 'practice' actually keep me from it? side the front door of the house No, no, don't read into what's we've been renting here in Bermuda two and three story buildings that poems still reverberate in my mind. That seems to ring true, but it's written here an attempt to find an for the nearly four years that have house the clubs and bars that once I decide to return to my hotel to very abstract. Bringing things down excuse not to practice. That's not the passed since my father died. were the birthplace of Jazz and sleep. Passing through a stone- to my actual experience in New point at all. 'To practice, or not to It's early morning and warm which have now become the Mecca paved square in front of a little Orleans, how can I separate one practice?' is not the question: what's already. I know that the day will be of millions of fun-seeking tourists. French cathedral, even at this hour thing from another, saying 'this is at issue is the attitude we bring to hot: the sky is a perfect blue, and Tattooed and mustachioed mus­ of the night—or rather of the morn­ the cause of that' in all the vast com­ practice, what we consider to be there are no clouds. cle men in black leather called out ing—there are dozens of fortune plexity of a city such as this? 'practice', and above all, how we I've got a lot of work to do today, from doorways to blonde denim- tellers at work. Can we say that anything causes relate to each moment of our life. but I'm in no hurry. Sweeping feels clad lovers wandering by, arm in Everywhere there is the play of anything unless we include the The moment is all we ever good, a very basic action - you know arm. Gangs of shouting and singing duality, of shadow and light - whole universe, and every cause in really know. Why do we seek any­ where you are with a broom in your youths with beer bottles in their although here it is given a subtle it from its beginning until now? thing more? hands. I need to feel that I've come hands crushed up against ancient twist, a sense of opposites tran­ In the House of Blues in New Sweeping the yard - isn't the home, that I'm really here, before I sunburned and wrinkled pensioners scended. One of the palm-readers Orleans, struck dumb in middle age simple springiness of the brush start work. in baseball hats and running shoes. who plucks at my sleeve has the by the pure sincerity of heart of a against the stones, the swish-swish Today is Monday, and I have just Bright-eyed teenagers in designer appearance of a ghoulish vampire - live performance by an original per­ of the broom as it clears away all the returned from a ten day business trip tee shirts barged into smart-suited all black leather, gaunt face, former of the kind of music I lis­ clutter, enough in itself? to the States. I arrived back from business travelers out on the town - unshaven cheeks and black eye tened to on records in Europe in my Listening to the click-clack of the New York on Sunday afternoon, and all these different types and ages of shadow. Pulling away from him, I early youth, I experience the uni­ computer keys as I type, is there any Jo picked me up at the airport. She people caught up in a wild chaos of bump into an old lady with a crystal verse as a seamless web: do I need need to add anything to just what is? took me straight to the beach where pleasure-seeking abandon. ball who appears to be the sweetest to know what the cause of the expe­ Ginsberg's dead, Dylan's in hos­ the kids were playing in the wild Music from six or seven differ­ of gray-haired grandmothers: look­ rience was? pital with heart problems in New surf with their cousins, watched ent bands at once swelled and ing closer, I see that she's a man. Listening to the music, I wasn't York, Rinpoche's far away in China over by my sister-in-law. boomed out of crowded dives and I sleep: my dreams are clear and thinking about myself, about my but always in my thoughts—and I changed into my swimming dingy bars, reaching the ear to mix untroubled. And rising refreshed the 'spiritual practice', or about any­ I'm just as crazy as ever, and just as costume and dived straight into the and mingle in a strange soup of next morning, my work goes well. thing. I wasn't occupied with enlightened—sitting here in waves, laughing with Jessie and sound, a sonic feast as rich and spicy When the evening comes, I go to thought at all, just filled with love Bermuda writing to you with the Susannah as a big breaker steamed as the sharp aromas of Cajun and the House of Blues on Decatur and awe. and wonder at the world chirping of the morning birds, my right over us. There is a fierce Creole cooking emanating from the Street, where the legendary black of appearances, and I didn't care memories of New Orleans, my won­ undertow at John Smith's Bay. and restaurants that line the sidewalks. soul singer Anne Peebles has how I came to be in that space - it's dering about life and practice, my lifeguards are always on duty. It's a I walked, and watched, main­ brought her band from Memphis to a good place, and any way I can get imaginary 'neuroses', all still here, little pink sand and palm tree beach taining the silent witness of present showcase her new album. to it will do. like the nose on my face (am I in a cove up towards the airport end awareness, thinking to myself: Anne is no longer young, but After the journey back home to expecting them to change, or to go of the island and since it's not pro­ America is celebrating itself, re­ she's like a less famous and less Bermuda - this time no loud music, away? Aren't they self-perfected, tected by reefs, the Atlantic rolls inventing itself tonight, right before show-biz Tina Turner, as thin and no amazement at a wild city night - too, just as they are, like the scent of right in and over you as you swim. your very eyes. taut as a steel wire, with a voice of just simply sweeping the debris of the new mown grass, the breeze "Never turn your back on the A group of enthusiastic young pure gold that cuts like a knife the winter, the dust and crumbs of from the ocean?). waves', the old surfer saying goes, black child musicians with crashing through the hot night. Her band is past meals from beneath the patio What's the big deal—what's to and I guess the same is true in life in bass drum and blaring brass passed incredibly intense, and the music is table in the yard outside my front decide? There's only one taste, one general. It's certainly true of writing; by playing that most famous of all so emotional that it hits me as hard door - the stress of travel and work single decision, one total sphere.no maybe it's also true in meditation? the traditional New Orleans Jazz as the wild wave of energy in the suddenly dropped away, and there doubt, no conflict. Better to face the thoughts, emo­ marching band tunes: 'When the streets the night before. it was again: I was in a state in So I'll end now and send these tions, and images that arise in the Saints Come Marching In'. I've Again I am lifted out of my little which there is no separation of this words over the e-mail to Naomi, mind as they come rolling at us, heard it played at least five times in self, out of the traces of the day's from that, then from now, and who'll put them on the page and rather than to tum away from them, the few days I've been in this city. pressures, out of the undercurrents what's more, no one self-con­ send them out to you. When they trying to pretend they aren't there. But I wonder as I walk which of anxiety running through the city, sciously watching to compare one reach you like waves crashing on Whatever's coming in, open up, way America is really marching and am brought into the state of con­ thing with another. your shore, just let them lift you in relax, and let the wave carry you; tonight, and the world with it - to the templation, right there in the middle When this state arises in the their flow—but remember, too, to but be careful not to get sucked devil or to redemption? - as we of the howling mess of wailing sax­ absence of effort, can I say that my watch out for the undertow. down in its undertow. move ever closer to the millennium ophones, guitars, and crooning dharma practice has brought me to Now I'm sweeping the yard in and to a media-driven, media-domi­ backup singers. the Monday morning sunshine, and nated monoculture that covers the I feel stripped down, roots- waves of thoughts about New Or­ entire planet. naked, utterly exposed, and it's a leans, down on the Gulf of Mexico The crowd on the street sudden­ good feeling. in the south of the US, where I was ly parts and an enormously tall and What does it mean when con­ last week, are coming up. very thin black man with a long, templation comes upon you in the FREE Newsletter New Orleans is in Louisiana, on solemn face appears. He looms street, in the bar, at a concert, as eas­ the Mississippi river among the old above me, his wide mouth turned ily as in a silent incense-filled and Catalog! cotton plantations and alligator down in big creases at the corners. shrine room — perhaps sometimes infested swamps, and I went there He seems quite old, but his full head more easily? of thick curly black hair is without a on a business trip to attend a con­ Is this something I have 'earned' Snow Lion publishes a vention. But at night I ventured out trace of gray. He wears a worn-out because I've formally practiced and free quarterly newsletter to explore the streets that were full business suit and an enormous pair studied dharma now for many and catalog containing the of carnival spirit and a fierce wild of shiny black shoes. years? Or is it something that hap­ latest news on Tibetan energy, the scent of danger filling He's literally twice as tall as me. pens in spite of all that - arising in Buddhist events as well as the humid air. Accompanied (or perhaps pursued?) such informal situations more readi­ hundreds of books, cards- Muggings and murder were the by a group of college-age white kids ly precisely because there and then I audio, music & video, tapes, talk of the cab drivers in the beat- of ordinary height, he disappears have no expectations of such a thing thangkas, statues, jewelry, up taxis that prowl the town, and into a bar. occurring, no concept of 'spiritual and dharma practice items! the hotel desk clerk routinely My thoughts stop in amazement; practice' to get in the way of a warns visitors to be alert when all trace of tension has dropped wholehearted experience of the full­ Call the number below to going out at night. A tourist was away, and I have entered the state of ness of the moment, however it may receive your first issue. shot in the face a couple of nights contemplation. manifest? before I arrived, and he died before My normal mental process What really is the cause of such he got to hospital. resumes, but I'm changed: I'm more moments of awakening? In what Snow Lion is dedicated Walking through the famous spacious. sense can the self-perfected state— to the preservation of French Quarter late on the Saturday All I perceive really does seem which is unborn and uncreated - be Tibetan culture. night of Memorial Day weekend — to be arising in me. I float through said to have a cause at all? Is it that a big holiday in the States — the the crowd as if disembodied, but at the state itself is unborn and P.O. Box 6483 narrow old streets were a riot of the same time, I'm completely pre­ uncaused, but that my experiencing Ithaca, NY 14851 color and sound. It seemed as if the sent. I find myself thinking of Allen it —or not — does have a cause: Snow Lion 800-950-0313 Publications whole of America was partying in Ginsberg. Though he's just died a there being causes in the relative 607-273-8519 wild mood in the hubbub of historic few weeks before, lines of his dimension, but not in the absolute?

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