No. 105 July, August 2010

Upcoming Retreats with Chögyal Namkhai Norbu

Photo: L. Gräf 2010 Italy Merigar West September 17–19 Zhitro Purifi cation for the Deceased

France 52 participants received their diplomas from the Master for teaching SMS, Vajra Dance and Yantra Yoga. Photo: P. Fassoli September 24–26 Teaching at Karmaling Spain October 1–7 Teachers’ Training Barcelona Retreat: Ati Tregchod, a of Rigdzin Changchub Dorje at Merigar West October 11–13 Canary Islands Retreat Giuliana Giromela

Venezuela For the Santi Maha Base Level: October 22–28 or the fi rst time the Teachers’ Train- For Vajra Dance and Yantra Yoga, the Tashigar Norte Retreat ing of the Santi Maha Sangha, Vajra main teachers, Prima Mai and Adriana Dal Yeshi Silvano Namkhai, Italy FDance and Yantra Yoga was held at Borgo for Dance and Laura Evangelisti and Mikael Kazaryan, Russia Costa Rica Merigar West, August 23–29. Clear sun- Fabio Andrico for Yantra, present the can- Raffaella Blasi, Italy November 5–9 ny days provided the background to the didates who wish to become local teachers Igor Legati, Italy Costa Rica Retreat retreat, a very important moment for the to the Master, after they have completed Oliver Leick, Austria Brazil whole Community and attended with great supervised courses and have been assessed Wes Guo, China November 19–23 interest even by those who were not can- for their knowledge and skills. Steven Landsberg, USA Brazil Retreat didates. The fi rst candidate for the Santi Maha Oleg Troyanovsky, Russia – Moscow The Teachers’ Training is essential for Sangha, Khyentse Yeshi Namkhai, was a Jacek Machowski, Poland – Warsaw Peru the growth and the preservation of the perfect example for the whole Community. December 1–5 Dzogchen Teaching for future genera- Candidates from all over the world For the Santi Maha Sangha First Level: Peru Retreat tions and the Master and the Community showed their courage and their great com- Fabio Risolo, Italy Argentina listened and examined the candidates that mitment by their skills to the Mas- Alexander Gomonov, Russia were presented. ter and to the Community. Tashigar Sur For Vajra Dance First Level: December 8, 10–12 am In order to participate in the Teachers’ The Master’s questions alluded to the Collective Practice of Mandarava Training for the Santi Maha Sangha, those integration of the Teaching in daily life and Iwana Zagroba, Poland who feel themselves to be ready send their the meaning of the Santi Maha Sangha. Zoltan Cser, Hungary request for admission to the exam with a The Master gave teaching certifi cates to Lenka (Tchernobay) Kroh, Germany 2011 presentation letter from their own Gakyil all the candidates. Kyu Khandro, USA December 27–January 2 to the Gakyil at the Gar where the exam is Anna Neyman, Russia – St. Petersburg Christmas Retreat held. Salvatore di Carluccio, Italy – Naples >> continued on page 6 January 4 Partial Solar Eclipse 25 Spaces of practice January 14 Teaching Teaching Focus Ganapuja January 19 Chögyal Namkhai Khyentse Dzogchen Mandarava practice and Norbu Yeshi Silvano Ganapuja Keeping the Teaching Namkhai New Zealand Pure and Authentic A Two-Part January 28–30 for the Future Interview Weekend Teaching

>> continued on page 4 » Page 2 » Page 3 » Pages 9–13 THE MIRROR · No. 105 · July, August 2010 Chögyal Namkhai Norbu

2 Keeping the Teaching Pure and Authentic for the Future First day of the Teachers’ Training At Merigar West, August 23, 2010

ow we are starting the Teachers’ Training of the Santi Maha Sangha, Yantra Yoga and Vajra Dance. NFirst of all you know very well what Santi Maha Sangha means and you should be aware of it. It is related to our Dzogchen teaching – the base, path and fruit, and also to the point of view, application and attitude. When we do the levels of SMS, fi rst of all we do the base, then the fi rst level and the second level, etc. Many of you may have done it and already know. First there is an examination and before the exam you should register so that we can know how many people are registered to do the exam. Then when we go on to the fi rst level exam, etc. I always ask the people participating to bring some infor- mation from their local gakyil that introduces that person, because when we do the exam we should know about the person’s point of view, their application and attitude. If we don’t know who the person is and they register and come here to do Santi Maha Sangha, how can we accept them? This is not a kind of primary, middle or secondary school. I always repeat that this training is linked to transmission Photo: D. Ibragimov and teaching. I always work and give a lot of importance to the Com- In this retreat, for example, I said that we would do the not just for my name and the name of the Dzogchen Com- munity but not because I want to make money or to live. I Teachers’ Training of the Base and the First Level of Santi munity. People who are following need to have this knowl- do this only for the future, so that we continue the trans- Maha Sangha, and the First and Second Levels for Yantra edge in a concrete way. Then when we do Santi Maha mission and teaching generation after generation. We Yoga and Vajra Dance. But you all should have communi- Sangha training and teachers’ training it has some sense. need to continue with the teaching pure and authentic cated with the Gar. I waited many days for the Gar to give In many places, for example, where there are no teachers and also the attitude, meditation practice and knowledge me a list of the people who want to do the exam. Then I and where people want to learn how to apply the teaching, of the point of view. The principle is not that we are main- understood that they were waiting for me – it seems that I it is very useful to have qualifi ed teachers. taining a Gar or a kind of centre. This is some- should be doing the secretarial work for the Gakyil. This However, we are not doing it like some other dharma thing very important not only for those who do the Santi is not my job. People who ask me [about the exam] may groups where they do some publicity to attract people Maha Sangha Teachers’ Training, but also for those doing think that since they have asked the teacher, everything is there. Then if someone is a bit interested and wants to do the base exam. okay. But I am not doing Santa Maha Sangha Teachers’ that kind of work, they participate 2 or 3 times in a retreat, Yantra Yoga and Vajra Dance are also connected with Training in my home. We are doing it at Merigar West, in are immediately qualifi ed and allowed to teach. If some- transmission of Dzogchen. There are some parts of Yantra this temple. There is an organization and so those taking one has some land or a house and wants to start a dharma Yoga and the Vajra Dance that can be useful for people who the exam should get organized, make a request, register centre, they are very happy, call the person a ‘teacher’ and are not seriously interested in the teachings, but the main and then the organization gives me the list of the people start up a dharma centre. What is their aim in doing that principle is related to the teachings. For example, you registered. Yesterday I fi nally received a list of people and – for creating the possibility for them to spread their tra- should read the Yantra Yoga book very carefully where, at this morning I got up at 5 o’clock in the morning to pre- dition. What is the aim of this tradition - making money the end, we have the words of Vairocana. This is all a kind pare the programme. and getting more power everywhere, not for realization. of preparation for getting into knowledge of Dzogchen, Now they tell me that there are two people who are not If their aim was realization they would give teaching and which we should then develop. Then Vajra Dance is con- present. Why haven’t they given me a presentation of these transmission in a correct way. nected directly with integrating into the state of contem- people? You know very well there is Santi Maha Sangha It is not enough only creating something in a new age plation. If we think it is only an ordinary dance why don’t Teachers’ Training and I can’t go after people one by one. style. The Dharma teaching taught by Buddha Sakyamuni we learn some other type of dance. Vajra Dance is differ- This is something in general, not only for this time. Re- and his followers already has the qualifi cation for total re- ent, it is important. member that one of the most important practices of the alization. Some Westerners who are following dharma say In particular if we say Teachers’ Training you should Dzogchen Community is being present, not distracted. If that they need to integrate other things such as a psycho- understand what ‘teacher’ means. ‘Teacher’ doesn’t mean you are present you would have known for months that logical system and then they do dharma in new age style. If someone who is only doing practice. It is someone who there would be a Teachers’ Training, so why didn’t you it is necessary, why didn’t Buddha teach in that way? Why has tawa, gompa, chöpa – knowledge of the base, path and register and make preparations? People are already dem- do we call Buddha omniscient? If Buddha had been omni- fruit – everything, and has also the capacity to integrate. onstrating that they do not have the qualities to become scient, and that teaching was necessary, he would have giv- Otherwise how can they communicate it to other people teachers. This is something very important and we should en it. Who is better and has more knowledge, more under- and what do they communicate? We don’t need anything be very concrete about it otherwise there is not much sense standing than Buddha, for transmitting knowledge? This to be communicated in a wrong way. So you can under- in doing Teachers’ Training. is the reason I always say that we need the pure dimension stand how important it is to become a teacher. People must understand what Santi Maha Sangha and pure knowledge of the teaching for the future. Many people ask me and send me emails asking if it means. It means becoming members of the Dzogchen Then it is very important when we do Santi Maha is possible for them to participate in the Teachers’ Train- Community in a perfect way. A perfect way means people Sangha Base, First and Second Levels etc., that people ing. I always tell them that it is possible for them to par- who have the point of view, the application and the atti- learn well how I teach, what I teach, what the essence of ticipate if they have prepared well. But I can never guar- tude that corresponds with the Dzogchen teaching. This what I am teaching is and what the difference is between antee whether they will become teachers or not because is what we are learning and developing. If this does not the way I teach and other masters teach. I really think that it depends on their preparation. Preparation doesn’t only manifest then what are they doing at the Teachers’ Train- many people don’t know that. Some people come to me, mean that someone knows how to explain something in a ing? Some people think that I give diplomas or letters or not only Buddhists, and say that they want to listen to Hin- certain moment. A person also has to show their capacity something similar like many Tibetan do, but I don’t du masters, that there is no difference between Dzogchen for integration. They should also show how their attitude do that because I am not interested in making money and and Hinduism. Some years ago I remember some English and behaviour is. For that reason I always ask people com- only sending my students around. At any moment when people telling me that there was a Gelugpa explain- ing to bring a letter from their Gakyil because their Gakyil we do a retreat and I give teaching, whether there are a ing the nature of mind. They said that he was perfect and should know all about them. It is not for me but for the few or many people, I try to make them understand so that gave Dzogchen teachings. When they said that I realized teaching, for the transmission, in order that it continues they discover what the real sense of the teaching is, and that they hadn’t understood what I had transmitted. I re- in a pure way. how they integrate with this knowledge. This is my aim ally didn’t know what they consider to be the essence of for which I am making sacrifi ces and working very hard, >> continued on the following page THE MIRROR · No. 105 · July, August 2010 Khyentse Yeshi Silvano Namkhai

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A Two-Part Interview with Khyentse Yeshi Namkhai at Khandroling, Tsegyalgar East Buckland MA USA

It means we know nothing Part I The Family about these children, they come out, become real and we are fully The Mirror: Many people have attached. A few months before tensions in their families. Do you they were nothing. They were still have any advice for what to do for in emptiness, now they are some- these kinds of tensions in family thing material and we feel full at- life? tachment. If we understand and Khyentse Yeshi Namkhai: If the observe, it is ridiculous. Before question is about family then we we knew nothing and after we should understand where we find are fighting about which way is the answer. The place of the an- more correct to educate them swer is the ‘idea’ of family. Fam- [the children]. We are not fight- ily is a concept where there is the ing that they eat when they have cause of existence; for example in food in their mouths, but we fight a certain moment two people feel about what is right to eat, what is attracted, they have knowledge wrong, or how their lives should of the attraction, they date, they be; in the end they are living their have sexual activity, they have a lives according to our projec- very deep connection and at a tions. All idea of family is based certain moment this enjoyment on developing the stability of this is not enough. Each person de- concept. velops their own projection and This concept is given space instead of developing how nice and some kind of projection in it is to be together, they start to time in our society. It’s common project their own idea and that in all aspects of society, all as- Photo: P. Barry idea is family. pects of teachings and in all re- What is family? Family is a ligions, so much so that family ety where they live, but we should So when we become a parent an interruption of life and there man and woman in a more or- becomes like a pillar. Family be- give children the opportunity to and develop some kind of idea is nothing to understand here. dinary understanding, and then comes something you can build discover. When the children are of family, at least we should give We should learn to accept these from this union come out chil- everything on and then we feel small we should bring them to education, give opportunity and words and we should learn to ac- dren, and before the existence very serious and very important a nice place and we should show always set children free. Set the cept that sometimes things hap- of the children, we imagine the and we project a lot of our val- them that what exists is not what family free and give freedom. pen with their own cause. mother pregnant with the belly ues. So this is how it is happen- they see everyday. One day they Freedom is the most important When the cause is wrong we and life is growing because we ing in the real sense and we are will be only in the car or in the aspect. Freedom means we are should offer. We should follow have from one side the male en- in this situation. Now whoever office and they will think that is not controlling anything. We are the principle of , first ergy which is empty, the more is right or wrong, if being right the most beautiful thing they can establishing the relation on be- we should observe our intention, conceptual aspect of energy, and or having some kind of truth has see. But that is not true. There are ing nice together. If we are en- our mental habit, which means then we have real prajna, the ca- a value, we should understand beautiful islands, places where joying together there is family that family for us is conflict and pacity to generate life in the fe- that there is a cause to be in the the weather is always the same, and if we are not enjoying there something wrong. We are expe- male form. Let’s imagine what family. Through this cause our it is always warm, where there is is nothing. There is nothing to riencing something wrong and happens in the meantime after vision and reality manifests and not only one food but millions of talk about, but if we are enjoying then we are developing some- we have planted this seed of life we know only what is inside this kinds of foods, there are places we say we are here and enjoying thing wrong. So first we should and the child is growing in the family. We do not have any kind where it is enough to take fruit and not saying you are right, you change our mental habit, our at- woman’s womb. Even if we are of perception outside of this fam- from the trees, and you can eat are wrong, you did this to me, titude. Then we should accumu- using high technology and we ily. It takes a long time in our life and be satisfied and it is warm she did this to me, and then start late merits so we should offer a see the sonogram and everything, with our own knowledge and our and there is enough food to eat to fight. We should say there is a lot. After this maybe it can raise we do not know anything about awareness to have something dif- and you don’t need to cook some- problem and the problem is that some wisdom in the environment this child. Nothing. But already ferent. thing complicated. we are not enjoying. We are out of the family. We pay attention we get attached and we have pro- When children are small we So if we don’t give these expe- of the nature of the family itself. and respect and do, do, do more. jected how the child’s life should should give correct education. riences to children is means we It comes from union, and should Doing with the idea of ego, think- be, what is wrong, what is right, Education is important and we are not giving education. We are develop with this feeling. Like an ing, “I am sacrificing for others” how we project our feeling of re- should give education of one’s giving nothing, just projecting easy condition of union. If there is not giving anything to others. sponsibility; our fear of continu- own condition, this is what we our tensions. Instead if we give is not a union, what is it? Noth- It’s impossible to satisfy anyone ing our life through the eyes of should give. Not what is right or this opportunity and even if they ing. So this is very important. because it is impossible to satisfy these children. wrong or more correct in the soci- are judging negatively in this mo- Even if there is nothing we can oneself. So in this way there is not ment and they say, “I don’t like understand this could also be solution. The only way is that we this”, and, “I prefer what I am nice. are more comfortable with Bud- >> continued from previous page used to”, it’s not important. One We do not have stable and the dhism and we follow the prin- the Dzogchen teaching that I have been transmitting day should be very straightforward same thing all of our life. If once ciple of Mahayana. Like this we and night for years and years. That is not good. and strict and say this is how it there was something in a certain can have some benefit. And how I always say that you shouldn’t remain like the nose of is, we are here and you should way it does not mean that tomor- we have benefit is that wisdom a dog. If a dog has dark fur, perhaps it may change colour learn how it is here. Today they row there will be always. But any- arises. So it means ignorance in different seasons, but his nose always remains the same have this evaluation but tomor- way we created the cause of being manifests wisdom, from wisdom colour whatever the season. Some of my students have row, sooner or later, there will together. When there is union manifests compassion and then been following me for thirty years and have not entered be doubt. They will think and re- and we talk about family, it means each one in the family starts to into the real sense, remaining just like the black nose of a member that they saw something there is development. We should be more relaxed. So it means that dog. This is really a pity because I have been sacrificing for else and in their mind this idea, always remember, we can choose they start to see that what they years and years. My aim is to wake up them up so that they can appear because mind is emp- to be husband or wife or partner, feel is not so important. can discover what I am really communicating. It is not that ty. If we don’t offer this knowl- but we cannot choose anymore Nothing changes. Nothing I only communicate once or twice during retreats. I have edge they will learn from TV and not be father and mother. Once can change. We should remem- dedicated and concentrated my whole life on that. in TV nothing is real. Already in we have this responsibility then ber the ; they I know very well that I am not immortal and I don’t reality we are projecting, the rela- our duty is to give education, to explain that everything has a know how many years I will continue to exist on this globe. tion of subject to object is just like support. Then children, for ex- cause and a consequence. This For that reason I am doing my best, as much as possible, a reflection, and we believe this ample, sometimes don’t want or cause we cannot change, there to make all my students understand. And I am also trying reflection. Then we believe the don’t like and we should accept. is nothing at the material level to qualify people who have more knowledge so that they reflection of the reflection, which Like sometimes children say, “I we can change. Cause is impos- can transmit for others. This is the principle of the base of is too far from some kind of expe- hate you!” We should understand sible to terminate. What we can what we call the Teachers’ Training. rience. And then television is not there are only two possibilities, change is the perception of the culture or knowledge; we need to hate or love, and hate is an inter- cause. But this is more connected Transcribed and edited by L. Granger be in that experience. ruption of love just like death is >> continued on the following page THE MIRROR · No. 105 · July, August 2010 Khyentse Yeshi Silvano Namkhai

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>> Interview continued from previous page common behavior that is more they are free. We set them free. learn that love is not something without this experience you can- with the knowledge of pleasant for all. I think this more After whatever they do in life they that we should feel that is based not teach, even if you have perfect and we should be in this percep- or less answers your question. are free, we should never judge on my own feeling as I, but love knowledge, you need experience tion. We should be the first to be Family is a common request if they are doing right or wrong, is a cause, it is part of the cause in life, otherwise what do you talk relaxed, happy and then open because people have problems because they will be happy with of existence, so the only commu- about? Without this experience this opportunity; of accepting with families because they have their own choice. They follow nication should be based on this. what do you talk about, you talk and being kind. This famous lov- problems with themselves. It is their ideas and then they discover With parents other communica- about something abstract and ab- ing kindness that should mani- easier to say we have problems if it was a good or bad idea, if it is tion is impossible and with chil- stract is something too far from fest and then compassion and so with the family because we proj- near or far from their reality. dren another level of communi- people for them to have benefit on. If we are not the first there is ect onto family, because family is When we are observing others cation is impossible, and to get from your words. no possibility. We should follow an important value and because we can have a lot of ideas of reality used to a communication based Even a perfect and pure lin- the principle that first we offer we cannot separate from them. but we do not have an idea of how on love is not that simple. eage is kept where everything and then we have accumulation Being the cause of our existence this reality is perceived. We can For this Tibetan is is explained just like it was ex- of merits and wisdom, without we cannot separate from them, only see if it is near or far. Then very useful. Related mostly with plained the first time, this first too many doubts. This should but if we see family then we can we think we have experience and the knowledge of the experi- time is very far from ordinary be something clear for us. At discover also neighbors and it is we say to children, “Oh this way ence of sensation and clarity, we and everyday life and it becomes least at this level. Then we can the same story. Everything is con- it is not good, you should know should develop this very much very difficult for students to have have doubts about the primordial nected with our own vision in the society is not like this, the world and with Ati Yoga we can en- some benefit. Maybe introduc- state and things like this, but this end. And we are in this perfect vi- is not like that.” But this is our ter this understanding and have tion works but then doubt arrives. is more at the level of following sion that every time we are creat- world. We passed already some some benefit. The third state- Maybe it is a monk talking from a path. Dealing with the family ing the same tension. years in this world and already it ment of Guru is the throne, which is so far from is not complicated. This is num- Unless we observe ourselves it has changed. So the things that that we should integrate with our this life. The pure potentiality is ber one. If we are happy then the is impossible to make something really make sense that we grasp existence and one of the main the same, but the relative condi- ones around can only be happy. more pleasant. The problem is and try to teach are only related points of existence is family and tion is completely different. Then If instead we have the mental at- not right or wrong; the problem with the nature of the mind. If we without this knowledge it is dif- doubt develops and one never in- titude that who is happy means is pleasant and unpleasant. Al- are teaching this there is some ficult to understand how it is. We tegrates in one’s own life. So also someone is crying, and who is ways being connected with the benefit. If we are teaching some- are always very far from our par- when we are teaching and we are laughing then there is someone tension of relatives is tiring. It thing else we are only creating ents, when we have children and dealing with teaching we should crying, then it will be like this al- is difficult to be in that condi- problems for ourselves and for create family then we realize how understand how the condition ways. tion unless each one we are con- these children. Relatives are the difficult it is for parents. With- of people is. Otherwise we are It does not work this way be- nected to discovers better what same, because they come from out this it is very difficult to un- teaching to people who are com- cause this is based on tension. his or her own condition is, how the cause of union, the cause of derstand and to accept this love. pletely different and this distance If tension is the tension of en- their own mind is, and especial- pleasure, so we can only love. So Then you are on the other side, becomes just like the principle of joyment then there is tension of ly with children. If they become with father and mother we should just like the other side of the coin, the teaching of : observing pain and suffering. But this is not aware of what mind is, not that learn what love means. If we are you understand how things can outside without any understand- the correct way. We should not they project that there is father communicating through love happen without even your will. ing of one’s emotions.  follow this way and we should and mother, what they are in life, there is communication and if we Many things happen and you are imagine that everything is per- I am so fortunate, I am so miser- communicate based on hate then in this and through this insepa- Transcribed and edited by N. Zeitz fect and everything is nice and we able, there is a self outside of me, there is no communication and rability of object and subject, just are dealing with these kinds of but number one is that a child we are getting farther and farther like an object in front of the mir- Part II on Longsal will appear in visions, so it means first change should be aware. Once we create and with this distance we have ror, then real knowledge mani- Mirror issue 106 our attitude and then we have a this knowledge in children then more problems. First we should fests of your condition. Teaching

Chögyal Namkhai Norbu Schedule 2011

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Australia Singapore Russia May 30 February 4–8 March 31–April 4 April 25–May 1 Leave for Merigar West Namgyalgar Retreat Singapore Retreat Moscow Retreat February 21–25 Taiwan Ukraine Caloundra Retreat April 8–11 May 13–17 Taipei Teaching Retreat Crimea Retreat March 11–13 Melbourne Weekend Teaching Japan Romania April 15–19 May 25–29 March 18–23 Tokyo Teaching Retreat Merigar East Retreat Namgyalgar Retreat

Khyentse Yeshi Silvano Namkhai Schedule 2010–2011

September 17–26 October 20–27 December 4–6 2011 April 29–May 1 Bolivia, La Paz Russia, Moscow Italy, Desalling (Bologna) Italy, Merigar West January 1–5 Teaching on The little Song for Retreat on Narag Tongtrug (text Retreat on Shine and Lhagtong Introduction to Kunjed Gyalpo Italy, Merigar West from Lochen Dharmasri) (Kulayaraja ) bringing down the blessings of Oct. 28–31 Introduction to Dzogchen Longde the Mahamudra October 2–8 Canada, Toronto December 11–13 (instructions of Dzin Great Britain, London and Teachings on Primordial Italy, Namdeling (Naples) Dharmabodhi) May 2 Kunselling Experience Retreat on Shine and Lhagtong Italy, Grosseto/Siena University January 14–29 Three Paths to Liberation Retreat on Shine and Lhagtong Nov. 3–4 December 18–20 Russia, Kunphenling (Moscow) October 9–11 Canada, Montreal Italy, Adzamling (Molise) Retreat on Kunjed Gyalpo Italy, Zhenphenling (Rome) Teachings on Dzogchen & Main Retreat on The Song of Vajra (Kulayaraja Tantra) Teachings on Mahamudra and Practice of Dzogchen December 27–31 April 21–25 Dzogchen November 7–26 Italy, Merigar West Italy, Merigar West October 12 USA, Tsegyalgar West (Baja Teaching on the essence of Retreat on Upadesha of Equal Italy, University of Rome La California) Taste Sapienza Retreat on Dzogchen Longde Public Talk, Introduction to the meaning of Abhidharma THE MIRROR · No. 105 · July, August 2010 ASIA

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

the four electric generators that things they bought with sacri- In the tremor, Nyinma Dempa, be separated and that the children Yushu Earthquake ran before the earthquake only fice while accumulating debts, a teacher, and his wife lost their will be handed over to other rela- one is still working and it does their life histories with their fam- lives, leaving two children, a boy tives or sent to an orphanage. At Federica Grassi not manage to fulfill the needs of ily ties and emotions that they of 11 and a girl of 2 (found alive the moment, thanks to our inter- ASIA project coordinator in Qinghai everyone. So people use candles, will be forced to abandon in or- under the bodies of her parents) vention, they have at least a place solar panels and generators. The der to start everything over from and Nyinma’s two elderly par- where they can all live together. n recent days a new phase telephone line has been restored. scratch. ents of 79 and 67, his mother is has opened up in the town of Besides their possessions infirm. This new family unit has Support the Tibetan popula- IJiegu: demolition has started. ASIA has concluded its second many people lost family mem- no way to provide for themselves tion affected by the earthquake. The buildings that survived the distribution of help which bene- bers and friends in the earth- and until our arrival did not even There is a lot to do and we have to violent earthquake of last April fitted the 164 teachers at the third quake. Many children have be- have a tent in which to live. They take action right away. Donate at 14 and the numerous aftershocks primary school in Yushu and come orphans who, if they are received some help and sup- www.asia-ngo.org that followed and were registered their families and 1,500 children. fortunate, will be handed over port from friends and from the in the area in the last two months The distribution of tents, blan- to relatives. Very often, however, school. Their fear is that they will have been given numbers from kets, beds, stoves, solar panels, this solution is not possible and 1 to 3 according to the damages pots and food took place in three the children are sent to orphan- caused by the earthquake. All the stages. Once the school staff ages in Xining, Peking or Shang- buildings that have been given had received their kits, they set hai that are far from their town the number 3 will be demol- themselves up in different points and from their social-cultural ished, those with number 2 will around the town: some of them surroundings and family. be repaired and the few that have in the ruins of their homes, oth- Another emergency situation been given the number 1 will re- ers in the camps for displaced concerns the elderly and disable main standing provided that the people that have been created be- who have lost those who provid- new Yushu urban planners do cause of the risk of a dam collaps- ed a means of support for them. not consider them to be badly ing (some areas of the town have Immediately after the earth- positioned. However, the suc- been evacuated). quake, many of them received no cession of other tremors causing The tents will ensure tempo- benefits from the emergency dis- new collapses and damage, make rary housing for the entire time tributions since they had nobody assessment of the situation more required for reconstruction, to go and get their rations. complicated. which will be a period from 3 to 5 years. The placing of the camps During our distribution at the The situation of displaced people and the tents is not final. The re- third primary school in the is practically unchanged, some of construction plan for the town is county we were able to experi- them have camped in the rubble still provisory and when recon- ence first hand one of these trag- of their homes while others camp struction work begins people will edies in the earthquake tragedy. in special tent camps. Living con- be asked to leave the ruins of their ditions are extremely difficult homes and to move elsewhere. and people are living in poverty and unhealthy circumstances. In the violent earthquake these In the town there are some areas people have lost everything they with running water but there are had. Amongst the rubble in no public toilets except for a few which they live lies their entire near the entrance to the town. Of lives – buried there are all the THE MIRROR · No. 105 · July, August 2010 Shang Shung Institute

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

ed by the Gars and Lings in places around the world who each have a this data as soon as possible to have been done, the place and International where they exist and sent to the UNIQUE number in sequence. the Gars. date, karma yoga hours, etc. Database of Shang Shung Institute. Member- The IDB is really useful because When information on mem- This information will be up- ship renewal, however, is man- it can make information about all bership renewal is inserted into loaded into the IDB without hav- Members aged directly by the different Gars members of the Dzogchen Com- the IDB, the person’s member- ing to copy it. The data on the that are already able to access the munity available to the various ship number at their Gar is also karma yoga hours will be able to database and make additions Gars. When, for example, there is put in. For example, when a mem- be updated directly by the Gar or he database is a digital to it. In this way, the process of an event at one of the Gars, it may ber of Merigar pays their mem- Lings. This kind of information archive in which all the updating the IDB is faster, rea- be necessary to know if people at- bership, the individual member- will also be very useful at the in- T members of the Dzogchen sonably feasible (since the work tending the event are members of ship number at the Gar that the ternational Gars when there are Community are inserted with is shared between the Gars and the Dzogchen Community, if they person belongs to is put into the SMS events. The vision is to pro- all their information such as ad- SSI) and effi cient. When people have renewed their membership IDB even though the person has vide an easy way to manage SMS dress, email, Gar, membership become members there is usually for the year, which Gar they are a different number in the IDB. and exam requests, check mem- number etc. The project of the in- a form to be fi lled out with cer- members of, etc. With the IDB, This is important because each bership, update personal data as ternational database (IDB), which tain information that is required, which contains the data of all the Gar is a legal entity such as an it changes and, in future, unify is managed by the Shang Shung while those renewing their mem- members around the world, it is association, and for this reason all with the closed webcast sys- Institute, started almost three bership send any particular possible to have all this informa- the members of this legal body tem. years ago in order to simplify the changes that should be made to tion. each have a membership number For the time being work is chaotic situation of membership. their entry such as change of ad- Inserting data into the IDB is a which is linked to that body. continuing to update the IDB The choice of the SSI was pre- dress, etc. lot of work and takes up a lot of The IDB brings many advan- completely and for this the SSI ferred since this work required a It is important to make a dis- time for the SSI and the Gars so in tages to the Dzogchen Commu- asks the collaboration of every- more stable organization that the tinction between the internation- order to provide a better service, nity, some of which have already body to make this smoother and Gars with the Gakyil system were al database (IDB) and the local it is essential that members send been mentioned. Then for the faster. In particular, the Institute unable to provide. database of each Gar. Merigar, their information quickly to their future, information on the Santi asks the Gars to continue to in- The work requires a great for example, has its own data- Lings and that the Lings forward Maha Sangha exam will be in- sert their membership lists and amount of collaboration with the base that is separate from the in- cluded, such as the exams that report any changes. Gars since the number of mem- ternational one. The IDB includes bers is currently over 6300. Data all the members of the interna- of new members or changes to tional Dzogchen Community existing members’ data is collect-

was a good way to learn not only · , O rgyan pad- Translators Training the language but also different mas mdzad pa’i bka’ thang bdus pa from Tibetan usages of grammatical structures · Dol po pa shes rab rgyal mt- and also a profi table occasion for shan, bla ma yon tan rgya mtsho’i Filippo Brambilla nurturing personal vocabulary rnam thar dngos grub ‘byung gnas with Dharma related terms. In dbu phyogs. fact, after fi nding the meanings, The time spent by the inter- nce again this year, Pro- the other really important thing mediate group working alone fessor Fabian Sanders, is choosing between them, trying was also the same as for the ad- Ofrom Ca’ Foscari Uni- to take the suitable ones and put- vanced students. Two to four versity in Venice, held a course at ting them into the context until a people, guided by Fabian, fi nally Merigar West, sponsored by the decent translation is done. Never accomplished their main objec- Austrian Shang Shung Institute, forgetting the grammar. tive: completing the translation with the aim of forming and con- The students of this class of bka’ babs bdun ldan, composed solidating the instruction of a few worked alone for part of the time, by rje btsun ta¯ ra na¯ tha. aspiring translators. checking their translation with Without a doubt, this was a More than half of the eight Fabian and the members of the brilliant opportunity for both students were completely new to advanced course for one hour be- scholars and practitioners to the study of the Tibetan language fore the lunch break and for an- shorten the distance between a and three were skilled enough to Each working day started at nine used to illustrate these themes, other hour in the afternoon. text and its defi nitive meaning. attend the advanced course. The o’clock with a one-hour class for trying to stimulate the participants They translated parts of these others, having already participat- the beginners, who were well in- and to draw them deeper into the three biographies: ed in previous courses or studied structed on the basics of such a specifi c duty of a translator. After · Blo bzang bstan pa’i dar rgyas, in different contexts, such as uni- complex language. The explana- this lesson, the beginners were rigs dang dkyil ‘khor rgya mtsho’i versity, constituted an intermedi- tions went from the Tibetan al- free to keep on studying with the mnga’ bdag rje gser khang pa blo ate level. phabet, the construction of the participants of other levels. bzang bstan ‘dzin rgya mtsho’i zhal Beginning on the 5th of July syllable and pronunciation, to At the end of this fi rst class, the snga nas kyi rnam par thar pa mdo and ending on the 24th, the more complex tasks such as the intermediate group started work- tsam brjod pa thams cad mkhyen par course was held in a four working structure of the sentence and basic ing on a few texts which were ‘grod pa’i them skas. days plus one day free formula. grammar. Many examples were selected for their contents. This

>> Teachers’ Training continued from page 1 For Yantra Yoga First Level: Jiri Mravec, Czech Republic For Yantra Yoga Second Level: Our congratulations to all the Mariya Stephanyk, Ukraine – Kiev Marc Van Westreenen, Netherlands Jésus Martinez, France Tiziana Gottardi, Italy participants! Elena Stalnichenko, Russia – Gloria Pinsach, Spain Svetlana Suprun, Russia Zsolt Somogyvari, Hungary Thank you to our precious Vladivostok Fabiana Esca, Italy Haimavati Naka, Brasil Maaja Zelmin, Estonia tireless compassionate Master Elisha Koppensteiner, Austria Pia Barilli, Italy Jan Dolensky (Honza), Austria – Naomi Zeitz, USA Chögyal Namkhai Norbu. May Emmanuel Jouan, Italy Vienna Oni McKinstry, USA his Teachings continue in a per- For Vajra Dance Second Level: Dina Priymak, Italy Nina Tkachova, Ukraine – Kiev Emily Coleing, Australia fect way! Sokolova, Russia Marco Baseggio, Italy Yoko Morita, Japan Margit Martinu Italy – Rome Francesco Paolo Coppola, Italy Patrizia Ranchhod-Pearl, New Cindy Faulkner, UK Alessandra Policreti, Italy Zealand-Switzerland Bodhi Krause, USA Adam Was, Poland Orit Kenan Hitin, Israel Marek Macko, Poland Egle Indriunaite, Lituania Fijalka Turzikova, Czech Rep. – Prague THE MIRROR · No. 105 · July, August 2010 Shang Shung Institute

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Monday, 11th of October 2010 Wednesday, 13th of October 2010 Saturday, 16th of October 2010 Tibetan Cultural Week in 10:00–12:00 h 10:00–12:00 h 11:00–14:00 h Activities for Tenerife, Canary Islands Dzogchen Retreat with Dzogchen Retreat with whole family: Workshop on Chögyal Namkhai Norbu Chögyal Namkhai Norbu Tibetan Dance, Tibetan Yoga, Tibetan games, Tibetan paint- Open Webcast Open Webcast n behalf of the interna- Chögyal Namkhai Norbu will not ing, modeling Tibetan statues tional Shang Shung In- only give the precious Teachings, 16:00–17:00 h Retreat: 13:00–15:00 h Retreat: Ganapuja 14:00–16:00 h Workshop Ostitute and the Dzogchen but he will also take part in sev- Explanation of Practices 17:30–19:00 h Workshop: with Migmar Tsering: Community Spain I am very eral events of this Cultural Week. Tibet: Culture & Values The Art of Tibetan Cooking pleased to inform you about the The value of his contribution is Tuesday, 12th of October 2010 21:00–22:00h Concert: 16:00–18:00 h Activities for planned program in October beyond words. So come to Tener- 10:00–12:00 h Concert of Tibetan music whole family: Workshop 2010 in Tenerife. ife and join in these wonderful Dzogchen Retreat with on Tibetan Dance, Tibetan This Tibetan Cultural Week in activities. Chögyal Namkhai Norbu Thursday, 14th of October 2010 Yoga, Tibetan games, Tibetan Tenerife started as a proposal by 16:00–17:00 h Public talk by painting, modeling Tibetan Open Webcast the Culture Councilor in Tenerife Friday, 8th October 2010 Elio Guarisco: statues to our Master Chögyal Namkhai 12:00–13:00 h Opening of the 16:00–17:00 h Public talk by Birth, Life and Death 18:00–19:00 h Closure of the Norbu to promote Tibetan cul- Tibetan Cultural Week in Tenerife Fabio Andrico: Introduction to Open Webcast Tibetan Culture Week with ture and will take place in the An- 18:00–19:00h Tibetan Yoga 17:00–19:00 h Workshop dance demonstration and thropology and History Museum Conference with Open Webcast with Fabian Sanders: exhibition of works painted of Tenerife, a really special and Chögyal Namkhai Norbu 17:00–18:30 h Public talk by Tibetan Language during the day beautiful place. The workshops Open Webcast Dr. Phuntsog Wangmo: 17:00–19:00h Activities for whole 20:30–21:00 h Fiesta will be held at the Oceano Vitality External therapies in Tibetan family: Tibetan Dance and Yoga Hotel SPA in Punta del Hidalgo. Saturday, 9th October 2010 Medicine: Ku Nye and Moxa For more information please 11:00–14:00 h Workshop: Open Webcast Friday, 15th of October 2010 contact: The Tibetan Cultural Week in Te- Tibetan dance, food, games and 18:30–19:00 h Questions and 16:00–17:00h Public talk by www.dzogchern.es or http:// nerife in October 2010 will con- painting answers regarding the talk Elio Guarisco: culturatibetanatenerife.es/ sist of 14:00–16:00h Workshop with 21:00–22:00 h Concert: Tibetan Cosmology Migmar Tsering: Tibetan cook- Concert of Tibetan music Open Webcast Exhibitions ing: demonstration and partici- 17:00–19:00 h Workshop from the October 1–17: pation of “Momos” with Fabian Sanders: · Photo exhibition on Khyung 16:00–17:00 h Workshop: Tibetan Language Lung and (ancient) pictures Demonstration of Tibetan 17:00–19:00 h Workshop: of Tibet Massage Ku nye Tibetan Dance and Yoga · Exhibition with Thankas 16:00–18:00 h Activities for regarding Tibetan Medicine as whole family: Tibetan dance, well as other thankas food, games and painting 17:30–19:00h Public talk by Public Talks Dr. Phuntsog Wangmo: · General introduction to Tibetan General introduction to Tibetan Medicine Medicine 26 · External therapies in Tibetan Open Webcast october Medicine: Moxa and Ku Nye · Tibetan Cosmology Sunday, 10th of October 2010 november01 · Introduction to Yoga – 11:00–14:00 h Workshop: Tibetan Yoga of Movement Tibetan dance, food, games and painting Workshops 11:00–14:00 h Activities for Tibetan · Workshop on Tibetan Language whole family: Tibetan dance, · Workshops for children food, games and painting · Workshop on the Tibetan Dance 16:00–17:00 h Public talk by Ku Nye · Workshop on Tibetan Yoga Costantino Albini: Introduction · Workshop on Tibetan Cooking to awareness in daily Life · Workshops on Tibetan Art Open Webcast Massage · Workshop on Tibetan Games 17:30–19:00 h Public Talk by KU NYE or traditional Tibetan massage, explained in the Dr. Phuntsog Wangmo Four Medical , is considered to be an extremely ef- During the Cultural Week in Te- about the Tibetan medicine fective external therapy. Its origins date back to the sha- nerife there exist also the rare Open Webcast manic culture of the Bön tradition of the ancient pre- possibilities to have a consul- Buddhist kingdom of Shang Shung. Over time it devel- tation with a Tibetan doctor or oped and was integrated into the kingdom and culture of a treatment of Tibetan Ku Nye Tibet within the Buddhist Vajrayana tradition where it is massage or moxa. practiced up to today. MERIGAR / ARCIDOSSO RESIDENTIAL COURSE First intensive course theory/practice TIMES: 10-1pm/3-6pm SSI INSTRUCTOR: ALDO ONETO CONTACT: [email protected] Flat for sale in Castel del Piano, +39 0564 966 940 near Merigar West Yuchen Namkhai and Luigi Ottaviani are selling their flat in Castel del Piano (GR) in Italy, 9 km from Merigar.

The flat is about 90 sq.m, on the 1st floor and con- sists of a large living area, a large fitted kitchen that is fully equipped, a box-room, a bathroom, 2 bedrooms and 2 balconies. The flat has an autonomous heating system with radiators and a private GPL tank. In addition there is a private garden of about 200 sqm. The building is in a sunny position, facing a small wood with panoramic views over the valley. presented by It is a real bargain at the asking price of SHANG SHUNG 105,000 euro.

For further information and to view the flat, INSTITUTE INTERNATIONAL INSTITUTE FOR TIBETAN STUDIES please contact Renata at [email protected] www.shangshunginstitute.org THE MIRROR · No. 105 · July, August 2010 Shang Shung Institute

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A New Mind for Tibetan Studies At the Shang Shung Institute, USA Jacqueline Gens

or many years, the Shang condensed a semester’s worth Shung Institute branch in of material, if not more, into a FAmerica has been inter- week. This is the same course ested in developing online tech- that has been held in Merigar for nology to deliver events and pro- many years as the base for train- grams on Tibetan culture. Back ing future translators. In the past, in 2000, with much trepidation I had wanted to attend but was we held the first international never able to find the time for re- teleconference from Tashigar sources to travel to Italy when it Sur on New Year’s Day with Chö- was offered. Although difficult to gyal Namkhai Norbu which was sustain the rapid pace at times, I then replaced with eleven audio found the course invaluable for web casts of talks by Chögyal introducing a whole other level Namkhai Norbu (mostly about of Tibetan language studies than Tibetan culture) via the internet I had experienced in previous thanks to an experimental ser- attempts. For those with some online which includes Professor how to identify the relationships adept in managing the course vice for non-profits provided by minimal background such as Sander’s extensive examples pre- between Tibetan words over content. As Fabian noted several RealPlayer which allowed us to knowing the alphabet well, the sented on the white board. Sole- the actual meaning, which can times, it takes personal effort but proceed. From these modest be- course might have been less de- dad Suarez’s expert video record- only be accurately determined such efforts will be well reward- ginnings, the potential for con- manding. My thirty-year lapse in ing of the class resulted in a fine through grammar, and the rela- ed. Once again, I found myself in necting simultaneously for larger Tibetan language studies did not quality series of videos for each tionship between the words. He the typical of confusion, broadcasts was a thrilling experi- render the basics on the tip of my class – 14 in all. Not only is this was relentless in this respect. agitation and uncertainty when ence, when Yeshi Silvano Nam- tongue. However, I felt a strong available for course participants This focus allowed us to enter learning something new. But khai and Luigi Ottaviani with ex- awakening to the potential value but can be offered as a stand into the mindset of the language over the years I have come to rec- pertise took the experience to the of spending some effort to the ru- alone online course for anyone itself, which is not like Indo-Eu- ognize that such a disorientating current state of the art and pro- diments in order to supplement interested in beginning a study of ropean languages most of us are experience is temporary and, if fessional delivery to offer entire my Santi Maha Sangha studies classical Tibetan seriously or in accustomed to. By the end of the one can weather it, always results retreats. Every year new features and personal practice. A couple need of a refresher to deepen pre- course, he had us all reading and in furthering one’s capacity and are provided with including the of us over age 60 struggled to vious studies with the language. parsing Tibetan sentences with eventually a more comfortable service that now allow all mem- keep up with the amount of ma- The on-demand feature allows varying degrees of competency. experience. So I also encourage bers of the community to view the terial covered but nonetheless one to review over and over the While there is a long haul ahead you older folks to go for it too. web casts in video format from hung in there. It couldn’t have material at your own pace. I was to actually translating, we are all anywhere in the world. been easy for our professor either particularly happy to find out that off to a good start. I count myself Many Thanks to the Shang Shung who had to maintain an aware- I could easily download from my among the last horse in perfor- Institute staff including director For some time, The Shang Shung ness of the online participants all Mac a Wylie version of Tibetan, mance but still I felt enormous Luigi Ottaviani who daily upload- Institute US branch has offered in the midst of an uncomfortable which translates the Romanized satisfaction in finding an ori- ed the videos, Anna Bartenstein free online webcasts from its Ti- heat wave. Leaping headfirst can Wylie letters into Tibetan letters entation to study further on my for organizing the event, Sole- betan medical program as part of also be valuable since immersion which now allows me to type up own. Even if one doesn’t have as- dad for her professional record- a public series of talks delivered is one of the best ways to jump my notes from the course as I re- pirations eventually to translate, ing, and not the least, Professor by Dr. Phuntsog Wangmo who start language studies. I kept re- view each video. having this knowledge in com- Sanders for sharing his wealth of has devoted considerable energy minding myself that learning a bination with our practices and knowledge. If you are interested to develop her English language language promotes the growth Professor Sanders at times dis- teachings will greatly enhance in the online Tibetan language skills. Thanks to the director of of brain cells in the elderly! Lat- cussed many interesting features our knowledge, especially SMS. course or applying for the fall se- SSI, Luigi Ottaviani who recently er, one can undertake the usual about the Tibetan language and mester of the Four Year Tibetan moved to Conway with his wife memorization required and rou- available study resources online I strongly encourage anyone – es- Medical Program online or in Yuchen Namkhai, a profession- tine practical applications at a with recommendations for par- pecially young people who have person, please contact the SSI- al portal for extending online more leisurely pace. ticular grammars and diction- decades ahead of them to refine USA secretary by email at classes is in the process of devel- aries along with their strengths their studies to take the leap. I [email protected]. opment that will allow for more This precise opportunity is now and limitations. The main point I was especially impressed by two sustained educational program- possible through the on-demand found so interesting was his em- younger members of the class, al- ming. This is a very exciting de- feature offering the entire course phasis on presenting precisely ready bilingual, who proved very velopment for the future of the International Shang Shung Insti- tute. In the works is the first se- mester of the four-year Tibetan Medical Program being offered First Semester of 4-year this fall, which will allow interna- Tibetan Medicine Program – tional participants the opportuni- ty to begin their course of study at On Demand Online home instead of requiring them to be in residence in Conway, MA. Dear friends of the Shang Shung Insti- This course will take place from This is a huge incentive to expand tute in America, September 7th (just a few days the possibilities for many people away!!) – December 18th, 2010. to partake of the in-depth train- Just wanted to remind everyone There will be approximately ing with a curriculum developed to register now for the upcoming 20 hours of class time a week, by Dr. Wangmo in English that course, which will officially begin which you can watch at your con- to date is still the most thorough next week!! venience, whenever is best for or contact our secretary at future, if there is sufficient inter- course of study in the field. you (a total of approximately 300 [email protected] or by est. Through an exciting new initia- hours of class time). phone at (+1) 413-369-4473. The online portal is ready to go tive, we would like to offer the Although this webcasted first se- We currently plan to hold this and this summer the Institute opportunity for students to attend We are offering a special price for mester can stand on its own as a course in the English Language presented two online courses. the first semester of our 4-year online students, only about 60 % general introduction into Tibetan with optional Russian translation, I recently took Professor Fabi- School of Tibetan Medicine by of what the course normally costs medicine and Tibetan language, but if there are enough interested an Sanders’ Beginning Tibetan on-demand webcast from their in the USA. The total cost for this a very dedicated student could participants in another language Language course in Conway, home locations. Dr. Phuntsog 3-month online course will be actually choose to continue the group, we may be able to provide MA. Along with several resident Wangmo has assured us that the USD $ 1650. four-year program, as offered in translation into other languages participants, seven online par- first semester of our curriculum the United States. If you are in- as well. Please contact us if you ticipants closely followed the can be well understood through If you are interested in attending terested, please let us know and are interested in this possibility. rigorous schedule of four hours distance-learning, and we are this course you can register on- we can give you more informa- of classes a day. A “Beginner” excited about the possibilities line at the following link: tion on this possibility and what Thanks very much, and we look for- course is a bit of a stretch since for the dissemination of Tibetan http://shangshung.org/store/ you would need to do to qualify. ward to hearing from you! Fabian, a professor from the Medicine that this new collabora- index.php?main_page=product_ We also may offer more of the Shang Shung Institute – USA University of Venice probably tion could bring. info&cPath=86&products_id=435 4-year course on demand in the [email protected] THE MIRROR · No. 105 · July, August 2010 Focus On Dzogchen Semde

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Semde

arab Dorje transmit- ted the totality of the GDzogchen teachings to Manjusrimitra, who in turn sub- divided them into three series: Semde, Longde and Upadesha. The three series should not be under- stood as something progressive, passing from one grade or level to the next, but as three ways of presenting the teaching which correspond to different methods of practice. In any case each se- ries has the aim of leading a prac- titioner to knowledge of and in- tegration in the state of contem- plation. The Semde teaching is based on twenty-one root tantras. In Semde “Sem” means mind, “de” means series: attention is directed to the nature of the mind so that one is able to have concrete knowledge of it. It is not ordinary mind but rigpa-bodhichitta. Above all it is indispensible to receive direct introduction to our primordial state from a master who is really qualified, who be- Rongzom Chökyi Zangpo. . longs to the of the trans- Images from the Temple of Great Liberation at Merigar West, south side. mission of the Dzogchen teaching. Then there are suitable practice methods to progressively stabilize tice of Dzogchen must necessar- In Mahayana Buddhism the condition of emptiness as in the the practitioner’s knowledge of the primordial state: the four contem- ily start with Semde and end with term designates the , nor does it depend on the plations, which are nepa (contemplation of the calm state), miyowa Mennagde; total realization can mind (citta), or intention ad- transformational methods of the (contemplation of the undisturbed state), nyamnid (contemplation of also be achieved by practicing dressed to the attainment of en- Tantras for its realization. The absolute equality) and lhundrup (contemplation on the self-perfection only one of the three series, in- lightenment (bodhi), and at the way to cultivate and to reintegrate of wisdom). asmuch as each of them is a path same time the fundamental na- one’s existence into this state is complete in itself. It is simply a ture of mind that is the very es- called “self-liberation,” remain- matter of understanding which sence of enlightenment. How- ing in pure non-dual recognition aspect receives greater emphasis ever, used as a technical term, in without being conditioned by the Dzogchen Semde and the in one series rather than another general it denotes the cultivation flow of thoughts. Reasoning and Kunjed Gyalpo Tantra and knowing how to embark on of a positive state of mind which analysis can be useful in order the path that will be most benefi- is motivated by compassion and to distinguish illusory phenom- The Series of Primordial Bodhicitta cial in terms of one’s capacity. based on the aspiration to real- ena from subtler and deeper con- The Mennagde series, in par- ize one’s potential for the ben- cepts, but they no longer serve Excerpted from “The Supreme Source, The Kunjed Gyalpo, ticular, was kept secret at the time efit of all beings. In particular, when it is a matter of directly en- The Fundamental Tantra of the Dzogchen Semde” by Chögyal Namkhai Norbu of the first promulgation of the the sutras speak of relative and countering the ultimate nature of and Adriano Clemente, translated from Italian into English by teachings in Tibet, when the “of- absolute bodhicitta based on the one’s mind. After having treated Andrew Lukianowicz. Reprinted courtesy of Snow Lion Publications. ficial” Dzogchen teaching con- philosophical notion of the two the gradual and non-gradual sisted mainly of the Semde se- truths. Relative bodhicitta entails sutric traditions (Indian and Chi- ccording to the tradition- and contain instructions that en- ries.112 Moreover, the Semde and training the mind in the altruis- nese, respectively) and the ma- al texts, at the moment able its recognition are mainly Longde literature belongs almost tic aspiration towards enlighten- hayoga system, Light of the Eyes for A of his passing away Ga- contained in the Semde series. exclusively to the “oral” tradition, ment while absolute bodhicitta is Contemplation, one of the earliest rab Dorje manifested as a body After having recognized one’s or kama, while numerous cycles direct or intuitive knowledge of and most important Dzogchen of light and entrusted to his dis- own state, it is necessary to elimi- of Mennagde teachings, marked the true nature of phenomena, Semde texts, written by the great ciple Mañjus´rimitra a small cas- nate all doubts about it, not in a by the name Nyingthig or Teachings that is, emptiness, or s´u¯nyata¯. Tibetan teacher Nubchen Sangye ket containing his testament in merely intellectual way, but rath- of the Innermost Essence, belong to In Tantra the term bodhicitta Yeshe in the ninth century, intro- three aphorisms, subsequently er through experience: instanta- the “rediscovered treasures,” or assumes a more specific conno- duces Dzogchen thus:116 know as “the three statements neous pure presence or recogni- terma, genre.113 tation. The essence of enlight- Atiyoga is the supreme vehicle, the that strike the essence”: tion, called rigpa, must ripen and Let us return to the Semde se- enment of “Buddha-nature,” re- peak of all yogas and the mother of become more stable thanks to ries. Sem, literally “mind”, in this vealed in the sutras of the third all Buddhas. It is called Dzogpa Chenpo Directly discover your own state. the various Longde methods tied case is an abbreviation of chang- turning of the Wheel of Dhar- (Total Perfection) because it discloses in Remain without any doubt. to particular experiences of con- chubsem, the Tibetan for bodh- ma,115 is equated to the subtle detail the meaning of the spontaneous Achieve confidence in self-liberation.110 templation. icitta, a key term in the teachings essence (thig le) of the human and natural perfection of all the infinite Finally, the practitioner’s task found in this series. Chang means body, the coarse aspect of which phenomena so that it can be understood On the basis of these three state- is to integrate the state of knowl- “pure” or “purified”; chub means is present in the seminal fluid and in its nakedness. The essence of this ex- ments, Mañjus´rimitra divided edge into all his or her daily ac- “perfect” or “perfected”: the na- in the ovum. Thus in Tantra, bod- cellent treasure, universal forbear of all the teachings transmitted by Ga- tivities and to develop that capac- ture of mind, pure and perfect hicitta is recognized as the seed the paths, is a spontaneous and natural rab Dorje into the three series of ity to the point of unifying the en- from the beginning, the true pri- of the manifestation of the infi- state that must be perceived, or recog- Dzogchen: Semde, the series of ergy of the physical body with the mordial state of each individual. nite and deities who nized, directly, without intervention by bodhicitta or “nature of mind,” energy of the outer world. This It is knowledge of this state that are all already contained in po- the conceptual mind; it must disclose the primordial state; Longde, the is the aim of the practice of the is transmitted by the teacher at tentiality in the energy structure itself clearly to one’s instantaneous series of “space”; and Mannagde, third and final series, the Men- the time of the direct introduc- of the physical body itself, what is pure presence. But how does one gain the series of “secret instructions,’ nagde, the supreme realization tion, and when it is comprehend- known as the “vajra body.” How- access to this knowledge? In the path of or upades´a. The starting point, as of which lies in the manifestation ed and becomes living presence, ever, in spite of this underlying the supreme yoga there is no object of mentioned above, is the principle of the “rainbow body”, the total it is called rigpa: instantaneous, recognition as its base, tantric knowledge based on the scriptures to of direct introduction indicated re-absorption of the material el- non-dual, pure presence. To practice entails visualization and be analyzed by one’s intellectual fac- in the first of the three state- ements into the pure energy and demonstrate the importance of commitments of body, voice, and ulty. Why so? From the very beginning ments. The teacher introduces luminous essence of the primor- the term bodhicitta, many Semde mind to achieve the transforma- without changing their skin or their the nature of mind, that is, the dial state.111 In substance, these tantras attach the word as a pre- tion of the energies of impure vi- color, all the phenomena of existence state of primordial bodhicitta, to three phases correspond to three fix before the actual title, and it sion into the pure dimension of are in the natural state of enlighten- the disciple, and the latter must aspects of the Dzogchen teach- appears that in ancient times the the and of the deities. ment within the dimension of the recognize or “discover” it in a ing: “understanding’ (rtogs pa), term was used to designate the And lastly, in Dzogchen, the single sphere of self-arising wisdom. direct, non-conceptual manner. “stabilizing” (brtan pa), and “in- Dzogchen Semde teachings in primordial state of bodhicitta is Who could identify something concrete The teachings that explain the tegrating” (bsre ba). One should their entirety.114 the source of all the manifesta- therein to examine? Who could ever ad- meaning of the primordial state not think, however, that the prac- tions of energy: it is not only a >> continued on the following page THE MIRROR · No. 105 · July, August 2010 Chögyal Namkhai Norbu Focus On Dzogchen Semde

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Pha Tampa (the master of Machig Labdrön) as advice to his closest disciples: “Problems don’t arise from vision, Nyamnid and Lhundrub they arise from our attachment.” This means that trans- formation is not strictly necessary. So the very idea of From the book The Four Contemplations of the Semde transformation is an error, at least it is an error if one has Transcription of the oral teachings given in Nea Macri, Greece, December 1986 the capacity to fi nd oneself effectively in real knowledge. Chögyal Namkhai Norbu As I have already said, our problems arise from mental Shang Shung Edizioni 2002 pgs 44–53 concepts and attachments, which in turn arise from the mind and not from vision. Thus, in general, any vision, sensation or contact the senses have with objects is val- ontinuing with the explanation of the Four Con- possess from the beginning, an integral part of our nature id. In the Dzogchen teaching whatever object of the fi ve templations of the Dzogchen Semde, after the state and not a quality we construct, making a sort of collec- senses is present in contact with the senses is clarity. The Cof calm called nepa (or Shine) and the state called tion. Our vision, whether pure or impure, is part of this term ‘clarity’ is linked to vision, but when one speaks of vi- miyowa, the state of non-movement based on integration, original quality. sion everyone thinks of what we see with the eyes because there is the third state which in Tibetan is called nyamnid, The transformation spoken of in Tantrism already sight is one of the fi ve senses. However we have four other non-dual. If we have followed the practice of the calm state implies the concept of pure and impure. Furthermore, senses, and so in a general sense ‘vision’ also includes the and miyowa step by step, we have understood what ‘non- there is consideration that impure vision is the basis of sound we perceive through hearing and all objects per- dual’ means. It means we fi nd ourselves in our own true our problems, because it represents samsara, and that is ceived through smell, taste and touch. We have experience condition. Nyamnyid indicates the non-dual condition of necessary to transform it into pure vision. The Dzogchen through all of the senses. kadag and lhundrub. Kadag means pure from the beginning teaching doesn’t have this view and so it is called the path So we can say that any contact the senses have with ob- and is based on the same principle as the void or shunyata. of self-liberation rather than the path of transformation. jects doesn’t create any problems, as it is simply a mani- For example, kadag is a little like when we are silent and With this more direct, and thus superior path, it’s easier festation of clarity. It is through contact that we discover fi nd ourselves in a calm state untroubled by thoughts, or to achieve liberation. Why? Because it’s enough to fi nd an object. Problems arise afterwards because we are im- when we observe a thought, which suddenly vanishes leav- oneself in the real condition as it is. In Dzogchen there is mediately distracted, following the contact with the mind ing an empty state. nothing that is not valid, there is absolutely no difference and judging it. For example, when we see something beau- Lhundrub is our potentiality, which manifests accord- between pure and impure vision, so there is not need to tiful the mind immediately goes into action and produces ing to circumstances. We have infi nite potentiality, with- transform anything. Problems don’t arise from our vision, a judgment. Then we say or think, “ Oh how beautiful! I out limits, like that of a mirror that can refl ect anything. but from our attachment, our preconceptions. Even mas- want it!” If we don’t manage to get it we suffer, if we do ob- Whether there are refl ections or not, the type of refl ec- ters who have achieved a high level of realization through tain it we are happy. But then this is not enough for us and, tions depends on circumstances. Generally this is called the practice of Tantrism have explained this. There’s a fa- of course, we want something else. In this way we always lhundrub, self-perfection, and indicates a quality that we mous saying of the master Tilopa, also used by the master continue to be distracted. This is our problem. If, instead, we come into contact with something beautiful without being distracted, we don’t have any problem because this beautiful thing is a part of our clarity. >> continued from previous page The third point, that is, the fac- practice text, the mKhas pa shri’i rgyal po’i khyad When we come into contact with objects we don’t only duce any reasons? What philosophical tors that obstruct the presence of chos by rDza dPal sprul rin po che (1808–1887), have positive reactions. Sometimes we say, “How ugly!” translated and commented upon in Reynolds, The conclusion could ever be drawn, and on bodhicitta, refers to all the views and Golden Letters. We suddenly feel a revulsion for this object with the result the basis of what cognitive means? The forms of conduct [that precede those that we suffer if we are unable to avoid it. Beautiful and 111 Realization of the rainbow body (’ja’ lus) is truth is, that, being inseparable, the es- of atiyoga], starting from the worldly a phenomenon that has been amply documented ugly, good and bad, are always parallel and complemen- sence of everything cannot be conceived paths that do not at all understand or in the history of rDzogs chen of both the Bud- tary and so we, always distracted by judgment, accumulate by the mind.117 that misconstrue the true condition to dhist and Bön traditions. See, for example, negative karma and transmigrate. If we were not distract- Thondup, Buddha Mind (Bibliography no. 45), those who follow the lower [Buddhist] pp. 137–139. This realization was also achieved ed and recognized all contact with objects as a manifes- The great eleventh-century teach- vehicles. These factors are divided into by many teachers of the Klong sde lineage. tation of clarity, we would be automatically self-liberated. er and scholar of the Semde tra- thirty fundamental types. 112 For example, it is interesting to In fact we can speak of self-liberation even when we have dition, Rongzom Chökyi Zangpo, As for the fourth point, that is, the observe how early rDzogs chen works such as many contacts with objects and fi nd ourselves in time. It’s presented Dzogchen in the fol- way to make [the presence of] bodhicit- the bSam gtan mig sgron almost exclusively quote as if we were a mirror that refl ects objects. But the mirror Sems sde texts, in particular the eighteen lungs. lowing way in his work Access to ta continuous, practitioners endowed does not feel anything, whereas we have a material body the Great Vehicle:118 with higher capacity realize supreme 113 For a general study of the gter ma and fi ve senses that give us the characteristic quality of ex- literature see Tulku Thondup, Hidden Teachings of Even though there are numerous trea- awareness of the natural and authentic Tibet (Bibliography no. 44). periencing sensations. The mirror is only an example that tises pertaining to the Dzogpa Chenpo state of absolute perfection and abide in helps to give an idea of self-liberation from every kind of 114 See, for example, the sBas pa’i rgum tradition, its fundamental meaning can a condition of total equanimity. chung, Tun Huang MS, f. 1a, reproduced in Kar- conditioning. be subsumed in four points: the nature These words, which illustrate Dzog- may, The Great Perfection, p. 258, where it states Not being conditioned doesn’t mean being like a stone of bodhicitta, the qualities of this nature, pa Chenpo, are expressed in a simple, that this text “originates from all the lungs of bod- that doesn’t feel anything at all. Many people think that hicitta” (khungs ni byang chub sems kyi lung thams the factors that obstruct its presence, rough way, but in reality they are as cad nas byung ngo). someone who is realized and above conditioning fi nds and the way to make it continuous. In subtle and deep as space. Conversely, him or herself in a state in which the senses no longer effect, by knowing its qualities and the that which is explained in the lower ve- 115 The third turning of the wheel of function, but it’s not like that. In general we have passions factors that obstruct its presence, au- hicles is expounded in subtle and elabo- Dharma by Sakyamuni Buddha (following the and we experience sensations through the fi ve senses, but fi rst turning, based on the four noble truths, tomatically one understands its nature; rate language, yet it remains something and the second turning, when he expounded the this should not distract or condition us. If we are not con- one also understands its qualities and, rough and coarse, like a pile of dust. It Prajna paramita) embraces the sutras that ex- ditioned by them, their vibration or function remains and accordingly, the factors that obstruct its is for this reason that understanding pound the principle of tathagatagarbha as the es- manifests itself concretely. In this case the fi ve passions sence of enlightenment present in all beings. See, presence dissolve. So, even if other texts Dzogpa Chenpo requires an open, deep, for example, Lankavatarasutra, Samdhinirmocana- are called wisdoms. That’s why you should not think that do not explicitly give explanations using and subtle mind.119 sutra and Ratna gotravibhaga, in many ways tied to someone who becomes realized becomes like a stone. these four points, they will never stray yoga cara or cittamatra philosophy. In the non-dual state there’s nothing to purify with the from them. In Kathog Monastery in east 116 bSam gtan mig sgron is a text of fun- mind. It’s enough to fi nd oneself in the state of presence. In brief, as for the fi rst point, that Tibet, its founder, Ka Tampa damental importance for understanding the dif- Thus the integration of the body, voice and mind with their ference between the various Buddhist traditions is, the nature of bodhicitta, all outer Desheg (1122–1192), perhaps that existed in Tibet at the time of the fi rst prom- functions is realized. This, then, is the total and perfect and inner and animate and inanimate the last great protagonist of ulgation of Buddhism in the ninth century. It is state of contemplation. Whoever can apply this knowl- phenomena are bodhicitta that can- Dzogchen Semde, established a the fi rst text on Dzogchen to have been written edge to every kind of experience fi nds themselves in the by a Tibetan teacher and the only one to treat, not be reduced to dualism. As they are college for the study and practice exhaustively and without bias, the ancient sTon state of nyamnyid. the nature of the fundamental essence of the Semde texts in particular mun tradition, an offshoot of the Chinese Ch’an To summarize: fi rstly, through the calm state of nepa we of purity and totality, they are the pri- and the kama tradition in gen- tradition that was very widespread in Tibet at the try to discover presence and to enter into the state of con- time. mordial state of enlightenment: natural eral.120 However, over the centu- templation. Then we notice that our condition is not only perfection that is not produced by effort ries, this institution dwindled on 117 Bibliography no. 33, p. 290.6. the calm state; in our natural condition there is also move- and cannot be realized by correcting account of the spread of the Men- 118 Theg pa chen po’i tshul la ‘jug pa’i btsan ment which is not something negative to be refused, as it oneself or by using the antidotes of a nagde termas, and nowadays it bcos is the second great text, after bSam gtan mig is an integral part of our condition. So we should not avoid sgron that can be deemed a theoretical and prac- path. is diffi cult to meet teachers pro- tical treatise on the Sems sde. movement, but rather integrate it by understanding its na- As for the second point, that is, the fi cient in the meaning of these ture. Thus, through the experience of movement, we dis- 119 Bibliography no. 11, p. 205.2. qualities of bodhicitta, on a golden ancient texts, though fortunately cover that presence exists and that in the state of presence island the word “stone” does not even their transmission has been kept 120 Kah Thog Monastery was known there is not difference between calm state and movement. as a center of study of the three fundamental exist, for everything is gold. In like man- up within the kama literature tra- texts of the bKa’ ma tradition: gSang ba snying This is the so-called miyowa, the state of non-movement. ner, for the totality of outer and inner dition. po or Guhyagarbha for mahayoga, ’Dus pa mdo for If we have superior capacity we don’t limit ourselves to phenomena contained in the universe anuyoga and Kun byed rgyal po for atiyoga. For a this experience, because anything can be a part of experi- brief history of this monastery, see Gangs can bod not even the words “samara,” “lower yul du byon pa’i gsang sngags gsar rnying gi gdan rabs ence, even if we are not in a particular position and not states,” and the other things we con- 110 “The three statements that strike mdor bsdus ngo mtshar pad mo’i dga’ tshal by ‘Jam doing deep breathing to achieve the calm state. Drinking a sider as defects, exist. Everything shines the essence” (tshig gsum gnad brdegs: ngo rang thog dbyangs mkhyen rtse’i dbang po (1820–1892), in cup of coffee or a glass of wine, feeling cold or feeling hap- tu ‘phrad (sprad), thag gcig thog du bcad, gdengs grol ’Jam dbyangs mkhyen rtse’i dbang po’i gsung rtsom as the ornament of the uninterrupted tu ‘cha’) epitomize the whole rDzogs chen teach- gces sgrig, Si khron mi rigs dpe skrun khang, 1989, py, these are all apart of experience when we are present energy of Samanta bhadra (Always ing in correspondence with the three series, Sems pp. 21ff. and aware. It’s not necessary to go in search of experience. Good), and precisely this is the quality sde, Klong sde and Man ngag sde. In particular It’s enough to know that everything can be an experience they also comprise the contents of the famous of the state of enlightenment. >> continued on the following page THE MIRROR · No. 105 · July, August 2010 Chögyal Namkhai Norbu Focus On Dzogchen Semde

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>> continued from previous page four principle contemplations of and that through it we fi nd ourselves in the state of pres- Dzogchen Semde. If you have un- ence, as in the experience of emptiness and movement. derstood you can apply them at all To fi nd oneself in the state of presence and to be able to times and in all circumstances. maintain it in every kind of circumstance is called nyam- A retreat of one or two weeks is nyid. In this case the practice no longer depends much on an ideal occasion to experience and circumstance or the condition of the moment. to learn. The Dzogchen teaching Perhaps in the beginning it’s not easy to integrate and doesn’t demand specifi cally long it’s not all simple. To acquire familiarity with this prac- retreats, but those who want can tice, some it’s very good to do a personal retreat of one or do them. There are practitioners of more weeks to deepen the state of nepa, of miyowa and of Dzogchen who stay in retreat for nyamnyid, and to discover movement. When you do a little their whole lives. In any case, the practice and discover that everything is part of experience, principle of Dzogchen is not one you can also succeed in applying the practice in daily life. of long retreats, which are neces- It’s not enough just to practice during a retreat, it’s more sary in Tantrism because it is very important to try and be present and practice in everyday complicated to enter into the di- life. There is a method that helps you dedicate yourself to mension of transformation. Given practice in daily life: this is the fourth level of contempla- the confusion in which we live, it’s tion, the state of lhundrub or of self-perfection. certainly not easy to realize a trans- The true meaning of self-perfection is fi nally fi nd- formation by integrating it with our ing oneself in one’s own real condition. In practice, this energy. To achieve integration one means to know, not only intellectually but also through ac- must recite many and do tive integration, that everything is a part of experience. But many things and this takes a long there is no need to wait for this to happen spontaneously time. In the West people think that in one day; there’s a method for learning to integrate. First the three-year retreats organized of all the practitioner knows that he or she has a body, a by many Tibetan centers are very voice and a mind. With the body we usually move, walk, long, but in my country a practice work, we do many actions, and we must bring all of this retreat of Tantrism usually lasts to the level of contemplation and non-dual presence. To seven years. A three-year retreat is be in contemplation doesn’t mean to become like a statue usually done near a master and so of the Buddha. Many people think that when you medi- it is easier. tate you must keep still, but our nature is also movement. In the Dzogchen teachings in- Thus, knowing that movement is part of energy, we must tegration is the principle point. To integrate it with contemplation. integrate, we need to have some- How can we actively integrate movement? If we have thing that we can integrate; if the the experience of contemplation we integrate it with con- Calligraphy by Dugu Chögyal on the bookmark of “An Introduction to the Practice of base is lacking, there’s not much to templation. Movement can be considered positive, neutral Contemplation”. integrate. As we have said, the base or negative. It’s considered to be positive, for example, if is made up of two levels, nepa and we do prostrations. Those who have practiced the ngöndro tions in the mirror and that contemplation is equivalent to miyowa. When nyamnyid begins, we are already in the in- know very well how they are done. However, you should the clear, pure and limpid nature of the mirror. tegration phase. It is easy to understand when we speak of not move automatically without thinking what you are Moreover, while the nature of mind or the state of con- chöpa, or behavior, in Dzogchen. In the other teachings and doing. In ngondro we learn what we must do to purify the templation is beyond time, the mind is in time and when it traditions behavior means following certain rules which body, voice and mind. For example, when you visualize the reasons it has to follow a rule, it must formulate thoughts make us do this and not that, to eat one thing and not an- Tree of , you must think not only of yourself taking one at a time. An enlightened being like Buddha, on the other, etc. In Dzogchen, on the other hand, we call on our refuge but, while you are practicing, you must also imag- other hand, possesses the wisdom of quality and quantity. own awareness, we take responsibility for ourselves, so we ine the presence of all other beings. Prostrations are usu- What does this mean? With regard to quantity, for exam- ourselves set the rules. ally done like this, having all these things in mind at the ple, we consider that the universe can contain millions of In Dzogchen behavior can have different aspects. For same time. beings; the wisdom of an enlightened being is the capac- example it is said that at fi rst one’s behavior should be like In lhundrub, instead of visualizing something, we inte- ity to understand the condition of all of these beings in that of a bee fl ying in a meadow full of fl owers – big, small, grate movement with the state of contemplation, so move- an instant. This means that a Buddha is not conditioned medium, yellow, red or many other colors. The bee does ment acquires an immense value. To visualize and to think by numbers or the limitations of time. But we are condi- not have preconceived ideas, it doesn’t behave the way we of something usually means using our limited mind, but tioned and therefore limited. The wisdom of quality, on do when we consider ourselves disciples of a tradition and when we fi nd ourselves in the state of contemplation, any the other hand, is the possibility to manifest infi nite as- close ourselves in it. The bee feels free and happy to be able movement or function of energy becomes a manifestation pects simultaneously. For example, it is told that Milarepa to fl y in the meadow. When it encounters a beautiful fl ower of wisdom. For someone who is already used to the prac- was inside the horn of a yak without having to become it stops, smells and tastes its nectar. It is unlikely the bee tice of contemplation, it becomes very easy to apply move- smaller nor the horn bigger. This seems absurd because will be conditioned by the fl ower. In fact, it goes off again ment in this way. When walking for example, one tries to Milarepa was the size of a normal person, at least the size straight away, lands on another fl ower and tastes it. Like walk in the state of contemplation and to slowly integrate of an average Tibetan, who, however small he might be, the bee that accumulates pollen, whoever is interested in the movements. As you can see, contemplation can also be certainly could not fi t into a yak’s small horn. On the other the teaching accumulates methods and knowledge un- applied with movement; you don’t have to keep still like a hand, the yak, which resembles a bull, has a small horn til he or she discovers the real condition. That’s why the statue always. that certainly could not contain a person. According to the Dzogchen teaching says the fi rst behavior is like that of Then you also need to begin to integrate the voice and rules of logic, this is a contradiction that we cannot accept a bee. its function with contemplation. In this case voice does because our logic is limited. But if we manage to break this The second behavior is like that of a wounded animal. not only mean vocal sounds, but above all vibration and logic, we manifest the wisdom of quality because we are What does a wounded animal do? It certainly does not move the energy that emanates from it. Moreover, the voice does no longer conditioned by our limitations. around because it’s suffering and afraid that, because it’s not only serve to recite mantras. Usually we chat and talk So the qualifi cations of enlightened beings are the weak, someone can harm it. So it fi nds a bush or secluded a lot, so if we are familiar enough with the state of con- qualifi cations of our condition as it is. This is not just an place where it can hide in peace. In this case, if we are talk- templation, we can try and maintain the presence of con- explanation to make you understand what enlightenment ing about the practice of Shine, this refers to practicing mi- templation while we speak. A good Dzogchen practitioner is, but it is actually our real condition. When we really fi nd yowa until one realizes the capacity to integrate. If, however, is capable of maintaining the presence of contemplation ourselves in the state of presence and of contemplation, you know the principle it is not that you have to practice while speaking. Thus, we don’t have to be distracted when we can have infi nite manifestations that are a part of the Shine for years, even a few months can be enough. But if we speak because the function of voice can be totally inte- three aspects of body, speech and mind. This understand- you haven’t understood and you don’t even know what you grated. ing can be developed and integrated through practice, but are doing, a short time certainly will not be enough. Then there is mind and its’ reasoning. Many people even when we have succeeded in integrating presence with Then there is the behavior like the lion, which is free cannot understand what it means to integrate the mind this state we still have a physical body; we still eat, drink to go anywhere it likes. This means having reached a true in contemplation because they claim that it is not possible and sleep. Even while being perfectly normal people still knowledge and having already the experience of it. This is to think while contemplating. For example, someone who immersed in samsara, we can fi nd ourselves in a particular what is call nyamnyid. In the state of lhundrub, fi nally, there is doing heavy work in which they need to cut something condition that is called ‘great contemplation’ or ‘contem- is the behavior similar to that of a crazy madman who maintains it is not possible to practice contemplation while plation beyond the thun’. doesn’t keep within any limits. This doesn’t mean doing doing this, because they would risk making a mistake and In general when we do a thun, we sit down peacefully anything that comes up, like the Mahasiddhas. If it’s pos- cutting off their hand. Or someone who works in an offi ce and try to fi nd ourselves in the state of contemplation. sible, you can even do this, but principally we need to be and has to think about and discuss many things with oth- When we fi nish doing the practice we say MAMAKOLING- able to integrate both good and bad without distinction. ers claims that it is impossible to remain in contemplation SAMANTA, then gradually we return to the usual distrac- In this case we’ll be able to overcome the limitations cre- at the same time. This means that one thinks that the state tions because we consider that the thun is fi nished. Those ated by others or by circumstances, because these limita- of contemplation is relaxed and calm like shine and that who are more able to integrate continue to maintain pres- tions will not exist in our understanding. This explanation it is linked to the mind. But the state of contemplation is ence, but most people think that the practice is fi nished of behavior, which is typical of Dzogchen, enables us to not the mind; the mind is that which reasons, it’s one of and that they can return to distraction. This is a thun of understand how to act from the beginning up until we fi nd the three aspects of existence. I have often repeated that practice but when there is not this limitation we are at the ourselves in the state of integration. the three aspects of existence are comparable to the refl ec- level of contemplation called lhundrub. These then are the THE MIRROR · No. 105 · July, August 2010 Focus On Dzogchen Semde

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On page 174 of The Supreme Source, In a January 2010 John Sprague the source, Pure Perfect Presence, cepting or rejecting. Their behav- Six Vajra Verses Adriano Clemente and Andy translated: is carefully investigated, the phe- ior is like an elephant entering Lukianowicz translated: Although diversity appears everywhere, nomena cannot be pointed out the water, or like a spear whirling Jim Valby The nature of the variety of phenomena the nature of all things is non-dual and and are beyond concepts. in the sky. Behavior which cor- is non-dual, yet each phenomenon is beyond the limits of the mind. Even responds to the meaning of the airochana translated this beyond the limits of the mind. The though we cannot truly explain the Unfabricated Meditation Beyond three examples is the behavior of 6-line Semde text into Ti- authentic condition does not become a way things are, everything manifests the Intellect Samantabhadra. The behavior V betan in the 8th century concept, yet it manifests totally in form, perfectly anyway. Since everything is Beyond even the concept, ‘natu- of a practitioner of Atiyoga never AD. The text has at least 6 differ- always good. All being already perfect, already complete in itself, we abandon ral state,’ moves from the realm of equal- ent Tibetan titles and 11 different give up the affliction of effort, and re- the disease of striving and relax in the When one directly perceives ity and dissolves the struggles of English titles: main naturally in self-perfection: this is naturally present state of awareness. the view explained above as the body, voice and mind. The Cuckoo of Rigpa, contemplation. state of total primordial libera- The Cuckoo of Presence, In 1996 Jim Valby translated: tion which is beyond all referenc- Self-Perfected Goal Beyond Effort The Six Vajra Verses, In January 1983 Barrie Simmons Since various phenomena are actually es, characteristics and concepts, by just relaxing in the self-abid- The Cuckoo of Intuitive Know- translated: non-dual, the real condition of sepa- all conceptual networks fixed ing (goal). ing, The nature of difference is not opposi- rate things is beyond judgment. Since upon qualities become nothing. For the great goal of effortless The Six Diamond Verses, tion, but each in its suchness, beyond there isn’t even a concept, ‘just as it is,’ This system which has no frame primordial accomplishment it is The Cuckoo’s Cry of the State of defining: as it is, not the attempt to everything manifests in total beauty. of reference is the authentic nat- not necessary to newly achieve Presence, grasp it. The source of all forms is their Transcend the disease of striving for ural state. Because one is not some goal by using struggles and The Six Vajra Lines, perfection. Finished. Giving up the what is primordially accomplished, attached to any concepts of the practices like followers of the The Fortune Bringing Cuckoo of sickness of effort, the State remains, to and just relax in what is spontaneously mind, like doing meditation of lower vehicles. The goal is the Non-dual Awareness, be what is. present. the unfabricated realm of the real self-originated wisdom of rigpa, The Awareness Cuckoo Scripture, condition with that label, ‘natural the three kayas of the Victorious The Cuckoo’s Song of Gnosis, On page 1 of Eye of the Storm – On folios 255–262 of The Orna- state,’ there is no concept of any Ones, and the natural self-per- and The Cuckoo’s Cry of Aware- Vairo tsana’s Five Original Transmis- ment of the State of Samantabhadra, kind of form. [258] All behav- fection of primordial enlighten- ness. sions, Keith Dowman translated: Khenpo Zhenphen Öser inter- iors of the practitioner regard- ment. Because the goal already The nature of multiplicity is nondual preted and commented on the ing manifestations arise as the abides beyond elimination and The 6 Tibetan lines in Wylie ro- and things in themselves are pure 6 lines as follows in the English rolpa energy of the real condition. addition, it is not necessary to manization are: and simple; translation by Jim Valby (root text Thus, the practitioner naturally now again strive for some goal /sna tshogs rang bzhin mi gnyis being here and now is construct-free in boldface font): abides in the meditation of the with hopes, fears, struggles and kyang/ and it shines out in all forms, The essence of various phenom- total transcendent unfabricated practices. Instead, one should /cha shas nyid du spros dang always all good; ena is non-dual and transcends state. The Tingdzog says: relax naturally in the unfabricat- bral/ it is already perfect, so exertion is concepts of component parts. Because the wisdom view aris- ed authentic condition, without /ji bzhin pa zhes mi rtog kyang/ redundant and spontaneity is ever- Beyond even the concept ‘natural es automatically, the practitioner doing any correction or transfor- /rnam par snang mdzad kun tu immanent. state,’ phenomena make the per- does not need to meditate by fo- mation. This is the self-perfected bzang/ fection of Samantabhadra visible cusing upon a concept. Someone goal, beyond hope and fear. The /zin pas rtsol ba’i nad spangs te/ On page 122 of The Sovereign in forms. Transcend the disease who wants to understand the un- Bangdzö Trul De says: [261] /lhun gyis grub pas gzhag pa yin/ All-Creating Mind – The Motherly of struggling by just relaxing in born wisdom of natural Presence Dzogchen Atiyoga does not Buddha, E. K. Neumaier-Dargyay the self-abiding (goal). does not need to depend upon the depend upon practice inside Following are 12 different Eng- translated: cultivation of a practice. Listen to time. Rather, one should relax lish translations of these 6 Tibet- My own being even in its variety is not Pure Perfect Presence is like me, the source who unites all Sat- with unfabricated mind in the an lines: two, but also each part in itself is not space, primordially beyond tvas! Because the dimensions in authentic real condition. When to conceptualizable. Although they transformation and change. All which objects appear do not re- natural consciousness is not On page 19 of the Rigbai Kujyug – may not understand things in their the qualities of Presence Itself are ally exist, space-like wisdom self- corrected, the goal - Body, Voice The Six Vajra Verses, John Reynolds suchness, they ought to give up the self-perfected, beyond increase arises. When one directly expe- and Mind - remains in its natural translated: sickness of striving because whatever or decrease. Presence Itself is riences natural Presence as the state. Even though the nature of diversity is is made to appear is all good and thus complete, uncreated, and beyond dimension of Dharmakaya and non-dual, consummate. Then they will be poised cause, effect, action, struggle one does not cultivate in mind Concerning the meaning of the In terms of individual things, it is free in balance by abiding in the spontane- and practice. All phenomena of any particular practice, then one last four verses, the Dochu says: of conceptual elaborations. ously self-perfected. samsara and arise as the realizes what corresponds to the Although there is no concept Even though there is no thought of tsal energy of Presence Itself. No meaning of the authentic view. of ‘natural state’ in the unfabri- what is called “just as it is”, On page 175 of The Snow Lion’s phenomenon ever moves outside cated real condition, various phe- These various appearances which are Turquoise Mane – Wisdom Tales from Presence for even a second. View, Effortless Behavior Beyond nomena make themselves visible created are ultimately good. Tibet, Surya Das translated: meditation, behavior and goal Acceptance and Rejection in forms. These phenomena are Since everything is complete in itself, The many never stray from oneness; all are already self-perfected, with- phenomena make the perfec- ‘all-good’, beyond acceptance abandoning the illness of efforts, things are beyond concept regarding out effort. Therefore, it is not tion of Samantabhadra visible in and rejection. Because the state One remains effortlessly with presence them. All created things are beyond necessary to now apply struggle forms. Transcend the disease of is primordially beyond struggles in the state of Contemplation. the mind-made duality of good and and effort. struggling and practices, transcend the dis- evil. Since everything is perfect and ease of striving for what is already On page 50 of The Great Perfection complete in itself, beyond the disease Non-Dual View Beyond Concepts All the manifestations of the vari- accomplished by just relaxing in – A Philosophical and Meditative of effortful striving, one remains effort- The essence of various phenom- ous rolpa energies of the outer the self-abiding (goal). Teaching of , Sam- lessly absorbed in primordial presence. ena is non-dual and transcends and inner universe make visible ten Gyaltsen Karmay translated: concepts of component parts. in forms the unceasing tsal en- All the varieties of phenomenal exis- On page XVI of The Crystal and the ergy manifestations of total self- tence as a whole do not in reality differ Way of Light, Brian Beresford and Because the essence of all these originated wisdom within the from one another. Individually also John Shane translated: various manifestations of the dimension of Pure Perfect Pres- they are beyond conceptualisation. Al- Although apparent phenomena mani- phenomena of samsara and nir- ence, rigpa. [259] All these phe- though as ‘suchness’ there is no mental fest as diversity, yet this diversity is vana does not exist differently nomena are primordial, natural, discursiveness (with regard to them). non-dual, and of all the multiplicity of in the realm of suchness – the pure, equal, and beyond good, Kun-tu bzang-po shines forth in all individual things that exist, none can be natural state, the unborn real bad, acceptance and rejection. forms. Abandon all the malady of striv- confined in a limited concept. condition – the essence is non- Phenomena are already perfect ing, for one has already acquired it all. Staying free from the trap of any dual and exists indivisibly. But in the realm of the three vajras attempt to say “it’s like this”, or “like one may think that the base from - Body, Voice and Mind - of Sa- On page 48 of Dzogchen – The Self- that”, it becomes clear that all mani- which they arise – dharmadhatu, mantabhadra. Thus, one should Perfected State, Adriano Clemente fested forms are aspects of the infinite the source, Pure Perfect Pres- transcend the disease of strug- and John Shane translated: formless, and, indivisible from it, are ence – does exist. Specifically, gling with hope and fear for this The nature of phenomena is nondual, self-perfected. Seeing that everything if one investigates and analyzes, state which is beyond acceptance, but each one, in its own state, is be- is self-perfected from the very begin- there also do not exist compo- rejection, struggle and achieve- yond the limits of the mind. There is no ning, the disease of striving for any nent parts as some objects. Thus ment. Abiding in this condition concept that can define the condition achievement is surrendered, and just one understands that the essence of relaxation and comfort is the of “what is” but vision nevertheless remaining in the natural state as it is, transcends all concepts, like ex- effortless spontaneous behavior manifests: all is good. Everything has the presence of non-dual contemplation istence, non-existence, eternal- of Dzogchen. The Bangdzö Trul already been accomplished, and so, continuously spontaneously arises. ism, nihilism, and so forth. This De says: having overcome the sickness of effort, Dzogchen view transcends all Those with capacity apply one finds oneself in the self-perfected imagination, intentions and con- spontaneous behavior, beyond state: this is contemplation. cepts. [257] The Dochu says: renunciation. They do not apply Although the variety of phe- fabricated behavior. They tran- nomena which appear are non- scend attitudes of hope and fear. dual in the real condition, when They apply actions without ac- THE MIRROR · No. 105 · July, August 2010 Chögyal Namkhai Norbu Focus On Dzogchen Semde

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A practitioner who observes thoughts well will discov- · On the other hand, as in the relative condition everything The Three Wisdoms er that there is nothing to fi nd. There is no place where has its function and its continuation, we cannot assert that thoughts originate, there is no place where they abide, and a certain thing ‘does not exist’ or ‘is not’. The following is an excerpt from Chögyal Namkhai Norbu’s ‘An there is no place where they end up. All he fi nds is empti- Introduction to the Practice of Contemplation’, published by Shang ness. This is the essence. The same applies to thoughts. Even though after we follow Shung Edizioni, edited by Costantino Albini and translated from a thought to its source we fi nd nothing, after an instant Italian into English by Andrew Lukianowicz. It is taken from the The essence is our own primordial state itself whence all another thought arises. And if we observe this thought too Master’s oral teachings given at Monte Faito in 1980. thoughts manifest, just as a mirror refl ects all forms. The and fi nd nothing our logical conclusion is that ‘it does not refl ections arise from the mirror itself, but if we look for exist’. Evidently, however, this conclusion itself is nothing The three aspects of the condition of the individual: ngowo, the refl ections inside’ the mirror we do not fi nd anything, but another thought, and so on. essence; rangshin, nature; and thugje, energy, are called ‘the only emptiness. That is why it is said that Thus we can see that, just as one thought naturally aris- three wisdoms of the base’. The essence is emptiness. es from the previous one in a continuous and uninterrupt- You can understand them by observing the process of ed succession, the same occurs in the case of objects that formation of thoughts. There are two ways of conceiving emptiness: are present in our vision; all phenomena have their own The emptiness of that which has never existed. function and their own way of continuing. While we are in a calm state of Shine a thought arises: if we The emptiness of something that appears to perception to This is called ‘the nature’; because even though the es- observe it, the thought disappears. The thought in itself be present but which in reality does not exist. The concept sence of every phenomenon of the senses is emptiness its does not produce action. can be understood by logic rather than through practice. function continues and is always naturally present. Action is produced only if we ‘pursue’ the thought, let- The example traditionally given is of animals’ horns. This function can produce both pure vision and impure ting ourselves get caught up in it; it is not produced if we We know that a cow has horns but a hare does not, nev- vision. simply observe it as it goes its way. This applies not only ertheless we are able to say ‘a hare’s horns’ or ‘a horse’s to thought but also to any phenomenon of the emotions horns’; we can say and imagine these because we know Energy or the senses, that is to all the manifestations of energy. that a cow has horns. It is as if our thought places the As I have explained, our individual condition has three as- If we restrict ourselves to observing it the moment cow’s horns on the horse’s head. pects: essence, that is emptiness; nature, that is the level when it arises, the thought dissolves and disappears. However if I say ‘a horse’s horns do not exist’ or ‘a of functions; and energy, that is the level of manifestation. This is the principle of ‘self-liberation’. cow’s horns do not exist’ these are two very different ways You can understand this even better when you practise of not existing. Shine: Everything that manifests is at the energy level. Essence Why is saying that a horse’s horns do not exist not Thoughts cannot be blocked. Only someone who has meaningful? Because we have always thought that a At times you may feel sensations of emptiness, at other never tried can think that it is possible. In the Dzogchen horse’s horns do not exist. But on the contrary for us a times sensations of confusion or agitation that may mani- Semde tradition there are exercises for attempting to cow’s horns actually exist, so if we say that a cow’s horns fest subjectively or objectively, that is ‘inside’ or ‘outside’ us. ‘block thoughts’. You practise continuously for one, two do not exist is it very meaningful. For example, we may feel a great confusion in our or three days ‘blocking thoughts’ one at a time. As soon The meaning of the statement ‘the essence is empti- heads, or as we saw above, while fi xing on the object the as they arise you think: “I don’t want to think, I want to ness’ is that, among all sense phenomena nothing that object itself may seem to change. We know that if we gaze block”. ‘exists in or of itself’ or that can be deemed ‘actual in the at an object intensely for a long time without relaxing, the After some days in retreat at last you come to under- absolute sense’ (that is, independent of causes and condi- object may appear to change colour or shape, and that at stand that there is no way to block thoughts, it really is tions) can be found, because all things in our vision arise times this may seem a miracle. impossible. through interdependence and are produced by the dualist For example, if I am gazing at the A and before my eyes After making this discovery you must practise the op- condition. the letter changes into the statue of a deity or into a spirit posite. Think of everything you can without leaving any Even though we believe that everything that appears to or it disappears, in reality this is not something marvel- empty gaps, look right and left and think, think strenu- our six senses27 is concrete there is nothing that can be ous. It merely means that I have not known to relax my ously until you wear yourself out. deemed real. attention at the right time. My fi xation was too sharp and This too is really a very important practice. Both creat- too long. As has already been said, fi xation on the object must ing and blocking are actions, and through this last exer- Nature be very sharp at the start, then gradually must be relaxed until the cise you come to understand that there is no way to resolve Consequently, one of the most frequently stated principles right level is found; this is the way to reach the practice of this problem by entering into action. of the teaching is that “everything is illusory”; neverthe- true Shine without an object. The only solution is to be in the state of self-liberation, less the illusoriness of phenomena does not mean that ev- Leaving thoughts free, without pursuing them. ery thing does not have its function that can actually be There is a parable in a Sutra. A man was listening to Bud- perceived by our senses. The function exists naturally, dha’s teachings on meditation yet was unable to engage in However you must not remain indifferent, because that is because as every thing that we can perceive or conceive is the practice of Shine in the correct way. nothing but distraction; on the contrary, you must always always found in the relative condition then the function of Even though Buddha had explained it to him several be present. If you are not present, the state you are in is no every thing too is found in the relative condition. times he continued to misunderstand, practicing in a way longer contemplation. For example, we can state that (from the point of view that was sometimes too rigid, sometimes too relaxed. of the absolute condition) food is an illusion, that it is not So Buddha asked him: “What do you do?” He answered: When you have presence then every thought that arises lib- something concrete; but when we eat food it still fulfi ls “I am a musician.” Buddha asked: “What instrument do erates itself, like a wave arising in the sea and disappearing its function of staving our hunger. Why? Because (in the you play?” He replied: “The guitar.” Buddha continued: in the sea, or like a snake loosening its own knots. absolute) hunger itself is illusion, the stomach itself is il- “When you play the guitar in order for the strings to sound At times a snake will wind itself in knots, making a tan- lusion. We eat illusory food, fi ll our illusory stomach and right should they be very taut or very loose?” To which the gle so complicated as to seem inextricable to an observer. stave our illusory hunger. musician replied: “Neither; the right tautness lies in the But the snake has no need of our help, if we stand by and Why then do we say illusion? Because everything that middle.” watch we will see that at just the right time its knows how habitually we perceive and conceive is not the absolute Then Buddha told him: “See, your Shine should be the to get loose with the greatest naturalness. condition. same.” The same applies to thoughts; if we observe them with- · If we get to the bottom of things, of all things, we do not Through this correlation the musician was able to un- out pursuing them and without intervening they liberate fi nd anything, so we say emptiness derstand and fi nally succeeded in his practice. themselves.

thing that would give us a pleas- comparing and measuring. This have symptoms of all possible ill- Semde: Looking at a Mirror ant feeling of understanding. In- is dualism and has nothing to do nesses existing in the world. But and Discovering Oneself stead, we continuously fi nd what with the meaning of Semde. when we read Semde tantras we apparently looks like denigration If the teaching is like a mir- not only move our eyes along the Igor Berkhin of all possible kinds of traditions ror then the only thing we can lines, not only judge after reading and vehicles. We can discover the fi nd in Dzogchen tantras is our- each sentence whether we agree högyal Namkhai Norbu see something like space – clear, mistakes of , , selves. When they explain the with it or not, understand it or often tells a story of how transparent, unable to create any rigdzins, let alone ordinary peo- view it is not the view of Vajrasat- not, but at the same time we also Chis teacher, Rigdzin obstacle for anything? ple. Then we can immediately feel tva, Guru Garab Dorje, or Chög- observe ourselves and at some Chang chub Dorje, explained that The Semde series is connect- proud because we are so lucky to yal Namkhai Norbu, but rather point we can recognize: “Oh, this the teaching is like a mirror and ed to the fi rst statement of Guru meet the only unmistaken path. our own potentiality to discover is exactly what I’m doing now!” we need it for seeing ourselves, Garab Dorje, which indicates Attending Dzogchen teaching our real condition. When they And we remember: whatever we not for looking outside. directly discovering one’s own can make one feel a Dzogchen explain mistakes, even though see is something that is blocking In general we can only see some- state, which is Dzogchen, or total practitioner automatically beyond these mistakes are called mis- our vision. But when we discover thing that obstructs our sight; we perfection. If we talk about three all mistaken views mentioned in takes of Mahayoga, mistakes of our mistakes there’s no need to cannot see transparent things, we aspects of the path – view, medi- Semde tantras. But if we have bodhisattvas, mistakes of non- feel worry or guilty about it (even can only see impediments, some- tation, behavior – then Semde such idea it means that we are us- Buddhists, etc., in a real sense if we feel worry or guilty that’s thing that blocks light, blocks our is more about the view. But if ing teaching to look outside, that we can recognize our own po- not a problem as well), we have a perception. When there’s some- we try to fi nd out how the view we judge others and that even dis- tentiality to have all possible chance just to recognize them as thing like that then we immedi- is reading tantras of Semde, we covering something about our- limitations described. It can be our potentiality manifesting in a ately identify it and say, “Oh, I see can hardly fi nd something that selves, we see ourselves only in more like reading a medical en- precise accordance with second- it!” But how can it be possible to would satisfy our minds, some- correlation with others through cyclopedia and fi nding oneself to ary causes. And we relax. THE MIRROR · No. 105 · July, August 2010 Ukraine

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Luminosity, Shining Through the Clouds First retreat with Chögyal Namkhai Norbu at Kunsangar South on Vimalamitra’s Teaching “Essential Light of Dharmata”

Mariya Stepanyk

his is nice” – said the Fruit of the Primordial State. our precious Mas- Each day Rinpoche dedicated the “T ter, pointing at the session to giving his profound sawtooth-like shape of the tent, commentary on two of them. We which made a temporary roof on were very fortunate to hear this the foundation and the pillars of text that completely clarified the the Kunsangar South gompa. “If nature of mind. During the re- in Romania that place is all flat, treat Rinpoche explained the Real like a thigle, this place is differ- State so deeply in many aspects, ent, it is like a chakra.” – and giving many precious commen- Rinpoche pointed his finger at all taries, which gave no chance to the peaks and hills that surround the darkness of our ignorance. the valley. It was quite uninten- tional that the shape of the tent As the Teacher explained, our resembled very much the shape Real State is like Ranjyung Yexes Photo: D. Ibragimov of the surroundings, but now it – self-born, self-originated wis- seemed quite natural. dom. Since the beginning per- After the Teaching and lunch method belonging to Dzogchen Viktor Krachkovsky. And in May fect, it is like the sun in the sky there was a great opportunity for Upadesha – Vajra Dance. This is 2011 we wait for the Retreat with This was the first visit of Chögyal with rays. When we are ignorant children to learn Yantra Yoga Ku- a unique integration of our three Rinpoche here again with Santi Namkhai Norbu to the recently about our Real Nature we have mar Kumari in the gonpa. As al- gates – body, speech and mind – Maha Sangha Teachings! bought land of Kunsangar and obstacles – falling in dualism vi- ways Viktor Krachkovsky led the in the state of contemplation, and next day the big retreat began, at- sion, accepting or rejecting, we sessions according to the circum- very quick method of realization. Now we proceed with the con- tended by totally over 900 fortu- produce negative karma and have stances of the children, explain- At the beginning of the retreat struction of the gonpa. In August nate participants, not only from suffering and problems. These ing very well and dynamically the there was a presentation of Vajra and September we will finish the Russia and Ukraine, but also obstacles are just like the clouds, breathing and body positions. Dance. On three Mandalas ex- construction of the roof and be- from Poland, Czech Republic, so we can’t see sunshine through perienced practitioners showed fore winter we hope to finish the Germany, Italy, Latvia, Nether- them. But when we eliminate Then the explanation of the prac- the Dance of Three Vajras, rep- walls and windows and internal lands, France and other coun- these clouds, our luminosity, our tices started, led by Igor Berkhin resenting our Real State. Later on works. Besides the gonpa, we tries. real nature is naked. and Alexander Pubants. Many teacher Ruslan Kim helped prac- have already built an autono- new people had come to Kun- titioners to learn this dance and mous sewage system, a well and enjoy its taste. a road to the village, and now we are working on having an elec- Each evening many participants tricity connection and organiz- visited the presentation of activi- ing legal works, setting up an ties of the Shang Shung Institute organization and getting permis- and ASIA, and also of the Ling sion to host public events. The in the Czech Republic. The day works are going quite fast, as the would finish with a Vajra Dance land was bought only at the end thun for those who already knew of December – so as Yeshi Nam- this unique practice. khai said, for now this is the fast- est development in the history On the 3rd of July, in honor of of the Dzogchen Community. Khyentse Yeshi Namkhai’s birth- (Though we hope someone will day we also did a thun of Vajra soon break this record and lots of Dance practice, with two of us in other Community sites will man- special dress, after all the people ifest and develop). Still lots and who learned the Dance of Three lots need to be done, like con- Vajras had done their first thun structing a fence, making drain- of this dance. Then Chögyal age to protect the foundations of Namkhai Norbu arrived in the the gonpa from water in spring. gonpa again and the Ganapuja None of these works are cheap started, after which we had the and now we are looking for the lottery and auction. Rinpoche in finances, so if you can support the beginning explained that the the development of the youngest Photo: D. Ibragimov Dzogchen Community should Gar in the community, the yellow develop for the future and we all gakyil would be most happy to In Crimea our precious Master The day our Master explained sangar South, and for them it should collaborate for this. send you information: bestowed on us Vimalamitra’s this, we also received a natural was a precious opportunity to [email protected] Teaching “Essential Light of illustration. After the Teaching, learn practices and their essen- The last day the election of the Dharmata”, an important teach- a rainbow circle manifested in tial meaning, and to ask ques- first Gakyil and Geko in Kunsan- ing of Dzogchen Upadesha. It the sky around the sun. Periodi- tions about Dzogchen Teaching. gar South took place. The people has this name because we need cally the sun and the circle were And for old practitioners it was who organized the retreat will light for eliminating the dark- covered by the clouds. This vision very useful to refresh their under- continue their activities in this ness of ignorance. One by one lasted while Rinpoche was still in standing. Gakyil. During the retreat the the Teacher explained the ten the gonpa, answering the indi- spirit of collaboration was in the arguments of Vimalamitra: the vidual questions of students with After the explanations, a thun of air, and we trust this team for the nature of Bodhicitta, the object his infinite compassion. Yantra Yoga for beginners start- future. of the Primordial State, the main ed. The students had a chance to points related to Bodhicitta, the To eliminate these clouds, we had learn this unique method from This retreat finished, but with method to remain relaxed in many methods each day. Early the main teachers, Fabio Andrico the precious help of Chögyal the Real Nature, the State itself, morning before the Teaching ses- and Laura Evangelisti, with their Namkhai Norbu, Yeshi Silvano the qualifications of the Primor- sion with Rinpoche all the space talented explanations and rich Namkhai and our collaboration, dial State, different defects and in the gonpa was filled with yogis experience. the Gar will develop further. In obstacles if we don’t have this and yoginis. The practice of Yan- September there will be a Santi Knowledge, wrong direction of tra Yoga was led by Evgeny Rud Then beginners had an oppor- Maha Sangha and Yantra Yoga discovering our Real State and and Viktor Krachkovsky. tunity to enter another precious retreat with Igor Berkhin and THE MIRROR · No. 105 · July, August 2010 Merigar West summer

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The children greet Rinpoche on his return to Merigar at the beginning of August. Khyentse Yeshi Namkhai at the Santi Maha Sangha examination on August 24. Photo: R. Piro

Rinpoche observes candidates during the Teacher Training of the Vajra Dance at the end of August. Vajra Dance Teacher Training Level 2 with Prima Mai and Adriana Dal Borgo early in August.

Candidates for the Yantra Yoga Teacher Training demonstrate their skills. Adriano Clemente gives instructions and leads the Jnanadhakini practice during the retreat with Chögyal Namkhai Norbu in mid-August.

Books by Chögyal Namkhai Norbu

◆ Yantra Yoga ◆ Dream Yoga and the Practice of Natural Light Yangchen Mimaciren and Diego Namkhai doing Kumar Om A Hum Dance for children with Prima Mai and Maurizio Mingotti on the Kumari Yantra Yoga near the small . outdoor Mandala near the Mandala Hall August 20–22. ◆ Dzogchen Teachings ◆ The Supreme Source ◆ Dzogchen: The Self- Perfected State ◆ The Crystal and the Way of Light

www.SnowLionPub.com Tibetan Buddhist news and thousands of items online. FREE quarterly newsletter 800-950-0313 and catalog on request. [email protected] Harvesting the barley that Migmar brought from Tibet in July. Photos by L. Gräf THE MIRROR · No. 105 · July, August 2010 International Community News

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

ing of energy. Our all-pervading arate groups of people sing the Castel del Piano I sip a ‘caffè ge- potentiality manifests following practice in the Gonpa; a lucky lato da bere’ just as I have learned Teachings on Guru Nirmanakaya Rinpoche’s guidance. solitary man cycles across Meri- from Rinpoche enjoying his yo- Jnana Dhakini On the third day we received gar unaware of Rinpoche’s Man- gurt after retreat sessions. the precise instructions for the dala and certainly creating a con- Retreat with Chögyal Namkhai Norbu practice. nection. Later at a coffee bar in Merigar West, August 13–20 The following days Rinpoche gave initiation to more than 800 Giada Villahermosa students, mornings and after- noons starting at six in the morn- n the beginning there was are here to listen to one voice, ing. The rest of us practiced with nothing, then Rinpoche had Rinpoche’s voice. Adriano who skillfully taught us I the vision of Merigar and The fi rst three days Rinpoche the melodies, the meaning of the realized it. ‘Kale kapore’! [from gave all the tools to understand words, the : everything the ‘Merigar song’ by Rinpoche, what the practice and the initia- works together. Every participant meaning ‘hard work’]. Now we tion are. He explained the four manifested his individual vision have everything: the place - Meri- initiations in Vajrayana: the em- of the Mandala, the energy ris- gar West, the time – August 2010, powerment of the vase, our body; ing through the three actions of the Guru – Chögyal Namkhai the secret initiation connected to body, voice and mind of Jnana Norbu, the Sangha – nearly 1000 our voice and energy, the wisdom Dakini opening the gates to our retreat participants, 1350 webcast empowerment connected to our primordial state. connections, 710 video connec- minds and the initiation of the The center of Rinpoche’s tions, the Dharma – the Teach- word that in Dzogchen is the di- Mandala was the Initiation that ings on Guru Nirmanakaya Jnana rect introduction to our primor- he gave in the Mandala room; all Dhakini and the root Initiation of dial state. around, at the same time activi- the Longsal Cycle discovered by The second day we received the ties thrived in multiple spaces of Chögyal Namkhai Norbu. Donwang of Jnana Dakini in the Merigar: the practice, videos of We are fortunate because we form of the Guru Nirmanakaya. the early times of the Dzogchen need his oral instructions to be We received the empowerment in Community, presentations of able to apply these very extraordi- order to make the practice alive. ASIA and Shang Shung Institute, nary Teachings and here we are! Rinpoche, the manifestation of Yantra Yoga early in the morn- It is the fi rst time Rinpoche Jnana Dakini, is the bridge that ing, the Vajra Dance and several has given this initiation in Eu- enables us to communicate with activities for children including a rope, and many people have done infi nite realized beings and to re- puppet show, clay modeling and New Merigar West Gakyil their best to come to Merigar for ceive their blessings and empow- a Ganapuja with ice-cream. The new Gakyil of Merigar West was elected on September 12 at the Annual Members this very special occasion. Ital- erments. In the end, Rinpoche The last day Rinpoche gave us Meeting at Merigar West attended by Chögyal Namkhai Norbu. Rinpoche felt that ian, English, French, German, introduced us directly to our pri- advice for our daily lives and the it would be suffi cient to have a medium sized Gakyil of six people this year made up Spanish, Russian and languages mordial state. In an instant of trilungs of the collective practic- of the following people: from all over the world can be presence we can experience the es. We received all the marvelous Blue: Giorgio Dallorto, Anna De Sole heard but it doesn’t feel like be- essence of emptiness, the clear gifts of his unlimited generosity. Red: Patrice Bricaire, Ignazio Bernardoni ing among strangers because we nature of manifestation and the In the afternoon the last Yellow: Anna Pucci, Daniela Garbo are all drawn to one center, we continuous moving and develop- echoes of the retreat: small sep- Gekos: Luciano Limonta

France It is also possible to take part in Vajra Dance teaching retreats organized for this occasion Chögyal Namkhai Norbu · the Dance of the 3 Vajra with Cindy Faulkner: Sept 20th–23rd. The Heart of the Great Perfection · the Dance of the Song of the Vajra (1st part) 24–26 September 2010 with Cindy Faulkner: September 27th–October 3rd. Institut Karma Ling For around 20 years, a deep spiritual friendship has developed between Chögyal Useful Information Namkhai Norbu Rinpoche and Lama Denys Rinpoche. Retreat with Chögyal Namkhai Norbu: Numerous exchanges between the practitioners of both communities have followed. September 24, 25, 26th This collaboration is expressed in a communal document called: 1 day: 60 €, 3 days: 150 €; reduction for Dzogchen Community members and in- Samaya fellowship, alliance and cooperation (Tib. Dam Grogs) comes < 800 €: 1 day: 50 €; 3 days: 130 € Vajra Dance teaching retreats: The Teaching September 20th–23rd and 27th September 27th–October 3rd Chögyal Namkhai Norbu Rinpoche will teach on the essence of the view and the 40 €/day; reduction for Dzogchen Community members and incomes < 800 €: 30 €/ practices of Dzogchen according to the three statements of the Nirmamakâya Garab day Dorje the Three verses which point out the essential, and the fundamental instructions of Dance of the 3 Vajra Retreat + Chögyal Namkhai Norbu Retreat: 200 € the base – Trekchö – that make defi nitively understand the mind. This text is found in the Retreat with Chögyal Namkhai Norbu + Dance of the Song of the Vajra Retreat: 400 € treatise composed by Jamgön Kontrül Lodrö Taye: The Great Perfection, Secret Heart Complete Teaching Retreat from September 20th to October 3rd: 550 € Passages Essence in the stream of mother and child.( Dzogchen Sangwa Nyingthig Mapu) Information and registration Born: Welcome to Olmo, the son of The retreat programme Institut Karma Ling, Domaine d’Avalon, 73110 Arvillard – France Hippolyte Courty and Ariana De Toni, The retreat programme will include teachings and transmission with Chögyal Nam- Tel : 04 79 25 78 00 (+33479257800) who was born on August 11, 2010 in khai Norbu Rinpoche, and times for practice and training in contemplation, yantra [email protected] France. yoga and vajra dance with authorized instructors. www.rimay.net

Accommodations near Merigar West Christina von Geispitzheim Information for people who intend to come to Merigar for Email: [email protected] retreats or to follow courses Phone: 0039 0564 957542 If you are looking for accommodation, airport transfer, local car Mobile phone: 0039 339 1370739 hire or only logistic assistance, you can contact the following information and reservation service: We cooperate with local hotels, family pensions, residences, agriturismo, Community members who have rooms or houses to rent or sublet. Also we can advise on car rental (at airports Accommodation Service or locally), on the best itinerary and time tables of trains and (Information available in English, German, French and Italian) buses, and we have now a circuit of residents who offer various Information service and reservation of accommodation during useful services like transfer from the airports, local taxi service, retreats, local transport, & logistic solutions: translations, baby sitting, etc. THE MIRROR · No. 105 · July, August 2010 International Community News MerigarWest 17

25 Spaces of Samantabhadra Santi Maha Sangha Base Germany with Alexander (Sasha) Pubants with Alexander (Sasha) Pubants Italy 8–10 October, Höfen 12–14 November, Höfen Yantra Yoga Advanced Courses Regist. martin.fl [email protected] Registration [email protected] led by Laura Evangelisti * * Introduction to Ku Nye Vajra Dance, The Song of the 3rd & 4th Series with Pranayama with Aldo Oneto Vajra Pt. 1 Friday 29 October–Monday 1 November 16–17 October, Dargyäling, Cologne with Karin Heinemann in Dargyäling, Cologne Registration [email protected] 19–23 November, Dargyäling, Cologne Contents: Third group of the Yantras * Registration viktoria.gershevskaya@ including the Pranayama: the secret Yantra Yoga, beginner course dzogchen.de breathing to imprison the prana in the 8 Lungsang * central channel. Fourth group of the with Elke Glander Yantra Yoga advanced course Yantras including the Pranayama: the 22–24 October, Munich with Elke Glander smooth breathing with the seven points. Regist. martin.fl [email protected] 3–5 December, Munich * Regist. martin.fl [email protected] Yantra Yoga for learning Kumbhaka Friday 5–Sunday 7 November in Hamburg

Who Can Attend? This course is for practi- A Mandarava intensive weekend course was held at Kunsalling (Alto Garda Park) June 12–13 tioners who have the transmission from led by Nina Robinson. It was also an opportunity to use a photovoltaic panel, which worked perfectly, to follow the teachings of our precious Masters in webcast from Moscow. Chögyal Namkhai Norbu, who already Photo: P. Fassoli know the preliminaries and preferably the 1st and the 2nd series of Yantra Yoga. The course is limited to 20 par- Prices: If you register before 15th of ticipants. Netherlands August, members get an early bird Registration: Martin Fleischer discount! Tel. 0049 (0)241 87 62 91 Addition to Gakyil 160 euro for non-members martin.fl [email protected] We are happy to announce that our 135 euro for regular members – Gakyil has expanded to two Yellow early bird 120 euro * members, the current setup is as fol- 95 euro for reduced members – Yantra Yoga Beginners with Saadet Arslan; Sept. 3– 5, Dargyäling, Cologne. Photo: A. Nelke lows: early bird 85 euro Yellow: Andy Hodge, Maria Grazia Testa 50 euro for sustaining members – [email protected] early bird 45 euro Spain Red: Ans Swart [email protected] Prices include free admission to Blue: Tom Zwollo [email protected] the public talk on September 23 and of The Spanish Community is pleased to announce a Retreat of Teachings to be held in Barcelona very soon: * course plenty of tea and cookies. Santi Maha Sangha Schedule Chögyal Namkhai Norbu Other Activities: Introduction to Yantra Yoga, Dance of Base Retreat Public talk and full moon ganapuja: Ati Dzogchen Tregchod the Vajra and explanations of Dzogchen Practices with Jim Valby Thursday 23-Sep. 7 pm–8.30 pm, A Terma of his Master Rigdzin Jyangchub Dorje Price: Retreat in Barcelona: 320 euros (discounts for September 23–26 2010 Ganapuja: 9 pm–10 pm members) We are very pleased to announce a SMS SMS base retreat: 1–7 October 2010 Also, for those who are planning to go to the Retreat base retreat with Jim Valby in Amster- Friday 24-Sep 6:30 pm–9:30 pm Where: Auditori Axa, with Rinpoche in Tenerife, after Barcelona, (please, dam, the Netherlands. Jim Valby has an Sat. 25-Sep 9 am–12 noon, 3 pm–6 pm Avda. Diagonal, 547, Barcelona see more info at www.dzogchen.es), open and engaging style of instructing Sun. 26-Sep 9 am–12 noon, 3 pm–6 pm a Special Barcelona-Tenerife package is offered: 390 Chögyal Namkhai Norbu’s Dzogchen Location Programme euros (discounts for members) teachings. Jim Valby has been a student The retreat will be held in a comfortable Teachings with Additional info: of Chögyal Namkhai Norbu since 1982. Dojo called Okido Yoga. The main room Chögyal Namkhai Norbu You will fi nd more info on accommodation and other He has been leading SMS retreats since has a nice soft fl oor with lots of light 1st October: 5 pm–7 pm details at 1999 and has worked as a translator on and a tranquil atmosphere. All neces- 2nd to 7th October: 10 am–12 am www.dzogchen.es Rinpoche’s Ka-Ter project since 2003. sary facilities are available. Contact: [email protected] The retreat in Amsterdam will focus The place is located in the area of on the SMS Base text named ‘Precious Amsterdam called the Pipe (‘de Pijp’) Vase’: Dzogchen transmission, secret where there are many bars and res- refuge and prajna. The retreat will in- taurants. It is a short walking distance clude both teaching and practice. to the main market called the Albert Jim Valby will also hold a public talk Cuypmarkt. in Amsterdam on September 23rd with Accommodation the title ‘Five Aggregates and Three We have limited space available in Paths of Liberation’. our houses for foreign visitors. Please Who can attend? All those who have reserve in advance by contacting our transmission from Chögyal Namkhai gakyil at [email protected]. Norbu and those who are seriously in- Registration and payment terested. Please register by emailing to [email protected] We hope to see you in Amsterdam! Your Netherlands Gakyil Dream Yoga with Michael Katz in Barcelona from July 8–12, 2010.

UK The UK Dzogchen Community is very happy to announce the following: Khyentse Yeshi Namkhai Teaching on mitra’s ‘Primordial Experience: An Introduction to Dzogchen Meditation’ London, 2nd–3rd October 2010 Passages Venue: Hampstead Town Hall, London, NW3 4QP Nearest Underground, Belsize Park, Northern Line Born: Andy Lukianowicz and Alison Leadeatt-Lukianowicz are very happy Information/booking: to announce the birth of their daughter, www.dzogchencommunity.org/london_2010 Chanté Naima Shahana on 28 June, 2010 in the UK. THE MIRROR · No. 105 · July, August 2010 International Community News

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

New Gakyil On the 16th of July 2010, a new Gakyil was elected Blue Fijalka Turzikova – Czech Republic Lune Jazudekova – Slovakia Cristian Melin – Romania Red Agnieszka Kubiszowska – Poland Michal Marcinov – Slovakia Emiliano Pratesi – Italy Yellow Jurgita Misunaite – Lithuania Beatrix Csete Fogel – Romania Marek Havlicek – Czech Republic However, for the moment, we have not managed to fi nd somebody for the posi- tion of Gekö in Merigar East, therefore we would like to encourage you to con- sider your participation in sharing the responsibilities in our community and invite you to send your applications to A panoramic view of the Longsal Symbol at Merigar East with three Vajra Dance Mandalas and the new Gonpa. Photo: G. Ladra us. With many Tashi Delegs, to spend their time usefully at the Adriana Dal Borgo. During the with the auspicious presence of The Former and The New Gakyil of Summer at Gar. Each day began with a Yantra six days of this workshop, several Rinpoche. Merigar East Merigar East Yoga session led by Tiziana Got- newcomers and repeaters had the The grand fi nale of this con- tardi, while after the lunch break chance to master both Pawo and stellation of events took place An array of events hosted by newcomers were introduced to Pamo roles in The Dance of the on the 2nd of August, when the Gar, July 9–August 2, 2010 the realm of the Three Vajras Three Vajras and in The Dance the Gonpa was consecrated by permission was granted this year Dance by Maria Stepanyk who of The Six Spaces of Samantab- Rinpoche and Khyentse Yeshi for Merigar East to become a con- George Tenger was closely supervised by Adri- hadra. Two days later, Jim Valby Namkhai. Afterwards, during struction area which meant that Blue Gakyil (2009–2010) ana dal Borgo. Each afternoon and Igor Berkhin started the ex- a meeting which involved the we could fi nally start building the explanation of the collective amination of fellow practitio- chief-architect of these works, the Gonpa. Then after the sum- or the fourth summer practices was explained tirelessly ners of the First Level of the Santi Giovanni Boni, and three mem- mer retreats, the Gar was fi nally for three weeks, Merigar by Sasha Pubants, which was fol- Maha Sangha. bers of the Gakyil of Merigar East connected to the electricity net- FEast became the pilgrim- lowed by a Yantra Yoga Course led The 20th of July heralded two (2009–2010), further steps were work, making it much easier and age place of those interested in by Fabio Andrico and fi nally, the different records in the Dzogchen established regarding the devel- more comfortable to stay there. Dzogchen teachings and related day would end with a collective Community. In the early morning opment of the Gar such as fi n- These have been two of the big- workshops. ’s teach- Vajra Dance thun. the webcast of The Worldwide ishing all the works related to the gest obstacles that we have been ing retreat, which took place It is worth mentioning as well Guru Yoga Transmission on the Gonpa (power connection, insu- trying to resolve for several years. from the 9th until the 16th of July, that during the retreat, partici- Anniversary of Padmasambhava lation, fl oor, heating and paint- Another important point that had as its subject this year a Ter- pants had the opportunity to wit- reached a record count of con- ings), the works related to the should be pointed out is the fact ma Teaching of Rigdzin Chang- ness brief but vivid presentations nections while in the afternoon, Longsal symbol (the painting of that the local village authorities chub Dorje called “The Base, on the activities of the Shang the Ganapuja was followed by a the last two concrete based earth are very supportive of the Gar and Path and Fruit of Ati Dzogchen”. Shung Institute, The Mirror and unique event: for the fi rst time mandalas, fi nishing the works happy to have an international or- The retreat had been preceded by two central-European Dzogchen ever in the history of Dzogchen for the paths which make up the ganization in their village. intense works at the Gar such as centers – Phendeling in the Community, practitioners per- Longsal symbol, widening them fi nishing the roof of the newly Czech Republic and Paldenling formed the Dance of the Three by adding a stone frame on each On behalf of the members of the built Gonpa, painting the fi rst in Poland. Vajras simultaneously on three side and surrounding the whole former Gakyil of Merigar East I outdoor concrete based solar On the last day of the retreat, outdoor mandalas, which are with a hedge made up of some would like to express my grati- mandala, managing to get con- the General Assembly of Meri- part of the huge Longsal sym- evergreen plants) and last but not tude for Rinpoche’s priceless nected to the local power grid gar East was organized. The top- bol. Between the 23rd of July and least the idea of planting some presence and my gratifi cation to- and many others. However, de- ics were as follows: presenting the 1st of August – with the par- trees for shadow in the eastern wards my fellow Gakyil members spite the initial timing and the the program of activities for the ticipation of about 100 practitio- and western parts of the Gar. for their work in the year that has heroic efforts of the Gekö couple, year just ending including the ners, half of them newcomers At this point it would be good just passed. samsaric circumstances took us development of the Gar’s infra- and half of them repeaters –the to mention that over recent Looking forward to meeting back once again – defi nitely for structure, presentation of the or- Teaching of the 2nd level of Santi months many of what were only you at Merigar East in May 2011! the last time – to the old scenario ganized courses and workshops, Maha Sangha Training was held dreams have fi nally come true at Long life to Chögyal Namkhai and forced us to use the ‘good membership and fi nancial issues. the Gar. After a very long wait Norbu Rinpoche! old’ necessities for the retreat like The assembly ended with the de- a tent and a fuel-based electricity bate on and the approval of the generator. composition of the new Gakyil of During the retreat – which Merigar East, which is as follows: besides many well-known and Jurgita Misiunaite from Lithua- familiar faces, brought together nia, Beatrix Csete Fogel from Ro- a number of Romanian partici- mania and Marek Havlicek from pants – after giving thorough the Czech Republic for the Yellow explanations on topics such as Gakyil, Agnieszka Kubiszowska the Base, Path and Fruit in the from Poland, Michal Marcinov systems of Sutra, Tantra and from Slovakia and Emiliano Pra- Dzogchen, Rinpoche taught tesi from Italy for the Red Gakyil, about the four Chogzhag of the Fijalka Turzikova from the Czech Tregchod and about the three Republic, Lune Jazudekova from kinds of Bardo teachings related Slovakia and Cristian Melin from to practitioners of different ca- Romania for the Blue Gakyil. pacities. Again, on the last day When the retreat with the Mas- of the teachings, Rinpoche em- ter ended, the programs at Meri- phasized the importance of both gar East didn’t, on the contrary! being present in everyday life and Beginning on the 17th of July, a performing as often as possible Vajra Dance Teachers’ Training the practice of Guru Yoga. As Course started under the super- usual, besides the retreat itself, vision of the two leading Vajra participants had the opportunity Dance instructors: Prima Mai and Level 1 Vajra Dance Teachers’ Training at Merigar East with Prima Mai and Adriana Dal Borgo July 17–22. THE MIRROR · No. 105 · July, August 2010 International Community News MerigarEast 19

Construction of the Gonpas All of this has started up in a very in Romania and Crimea short period of time and thanks to the active participation and skills of members of the local Giovanni Boni Gakyils but basically the support of our precious Master and of Ye- hen in 2008 Yeshi precious Master has been able to shi Khyenstse without whose en- Khyentse Namkhai visit the new Gonpa under con- ergy and drive none of this would W showed me the draft struction. The many practitioners have taken place! of his vision for the development who have been at Merigar East of Merigar East for the future, I during this period have been able Thank you Master and thank you got down to work straight away to see the roof of the new Gonpa Yeshi Khyentse. to transfer to scale what I under- develop day by day while they Merigar East Gonpa. Photo: L. Gajdos stood from the draft and then I have been following the retreat sent it to him for his approval. with the Master and the various This was how the basic designs courses of Vajra Dance and the of the Longsal and the Gonpa SMS Exams of the First Level and came about. Then we added to it the Training. by making the roof of the Gonpa in more of a wavy shape in order In Crimea after the land had been to have better illumination. bought at the end of 2009, we Many of us will remember how started to talk about building a long we had to wait in Romania Gonpa at the beginning of March for permissions from the author- 2010, on the model of the Gon- ities to change the status of the pa in Romania. The local Gakyil land from agricultural to build- worked out a solution whereby ing land and then fi nally in March they would have a tent to accom- of this year the situation began to modate all the practitioners ar- move and we started the proce- riving in June for the retreat with dures for building the Gonpa. the Master and in this way we Merigar East Gonpa. Photo: L. Gajdos We were all very happy to fi nal- had the Gonpa, partially built ly be able to start on the construc- and partially still under construc- the new land of the Crimea Gar, and the offi ce, with a kitchen and tion and during the fi rst days of tion covered by the tent, that was Kunsangar. dining hall, an area for camping May 2010 we began work on the able to host more than 800-900 The design of Kunsangar also and a house for the Master in the foundations. At present, July, our people during the June retreat on includes a house for the Gekos future. Photo: L. Gajdos

Latvia Poland

The Latvian Dzogchen community New Geko for Paldenling wanted Padmaling invites you to the retreat of We are looking for a new Geko in Paldenling, southern Poland, near the border with Slovakia. Long Life Practice of the The main duties of the candidate: Immortal Dakini Mandarava * to welcome practitioners and arrange circumstances so that they can do their led by Nina Robinson. practice harmoniously, November 15–21, 2010 * to take care of the building and retreat cabins (being able to repair small things Nina Robinson has followed the teach- and call an expert in case of a bigger problem), Passages ings of Namkhai Norbu Rinpoche since * some basic knowledge of Polish language is indispensable. 1980, and she has been assigned by It’s a good opportunity to do practice in a nice place and serve the Community. Born: Welcome to baby Piotr born on Rinpoche to explain the practice of Please send your application to: [email protected] together with an opinion June 27, 2010 at 7. 40 in Katowice, Po- Mandarava as well as to lead the re- from your Gakyil. land to Marcin and Malgosia Babczyk. treats. For participating in this event you should have received the transmission from Chögyal Namkhai Norbu Rinpoche. Place The seaside resort of Jurmala 25 km from Riga, the capital of Latvia. Jurmala is place where the 1st retreat Paldenling with ChNN in Latvia took place in 1992. Dzoghen Community Retreat Place In the central part of the city there is a Only 3h by car from airports Lviv and Cracow small comfortable hotel, Jomas Seta, booked specially for our retreat. During the retreat we have good discounts for Retreat lodging and meals. Cabin Registration http://dzogchen.lv/mandarava.html The Retreat Cabin located Paldenling is a retreat place belonging below the main house down to Dzogchen Community. It's located At the top of page you can fi nd links in the hill in valley. in the mountains of southern Poland, English and Russian. Our second retreat cabin near Dukla town and the border is comfortable and quiet. of Slovakia and Ukraine. Visa support If you need a Latvian visa, you should During his visit in May 1998, Chogyal Namkhai Norbu, visited this place in 1998, The Nirmanakaya place and thus consecrated it and divided the area into three: where the main house is situated. The Longde Cabin fi ll in your personal data in our Regis- at the top of a nearby The The place of Dharmakaya, Paldenling serves mainly as a retreat place, both for individuals tration form (in the fi eld ‘notes’). Then where the Longde Cabin is currently located very good as well as groups of practitioners. hill is constructed for namkha arte and longde practices and other space Longde practices Paldenling is connected to the Internet. especially for practices the hotel administration will send you You can use e-mail, Skype and other communication software. dealing with open space. The Sambhogakaya place Cabin below the main house, where the Dark Retreat Cabin an approval of your booking which will is currently located serve as a legal base for obtaining a The Dark Retreat Cabin Latvian visa in an embassy. Fees for retreat in Paldenling is located below The Dark Retreat - per day in euro: the main house. Fortunately, visas aren’t required for community The address: members non members Constructed especially Cabin the most of countries, since Latvia is a Łysa Góra 168 for practices in dark. LongdeCabin 3€ - 6€ member of EU. 38-230 Nowy Żmigród tel. +48 887 957 944 Contacts RetreatCabin 6€ - 12€ [email protected] All info about traveling to Paldenling DarkCabin you can also find on The website: Or red gakyil Liga Zarina: Skypename: 8€ -16€ www.dzogczen.pl liga.via MainHouse 3€ - 6€ For booking please contact our geko by phone or e-mail: On the winter + 2€ for heating, prices without cost of food/cooking. Retreat cabins are free for meritorious and sustaining members, for 2 weeks a year. [email protected] THE MIRROR · No. 105 · July, August 2010 International Community News

20

Anniversary of Padmaling Padmaling soon to be 20 years old – the oldest Ling in Europe!

Lena Belutina

atvia is a small country located on the Baltic Sea. L It has ancient traditions dating back as early as 9000 BC. Riga is Latvia’s capital founded in 1201, some 790 years before the arrival of Chögyal Namkhai Norbu. Just as any other Euro- pean city, Riga has a unique his- tory as complicated as the Latvian language, Finnish settlements, German merchants, Order of Li- vonian Brothers of Sword, and Teutonic Knights. The capital of Latvia is very beautiful and with its handsome integration of medieval and con- temporary architecture, Riga is considered to be a city with one of the best collections of Art Nouveau. In 1928, Latvia became number four in Europe for the Rinpoche’s fi rst visit to Latvia in 1992. production of printed newspa- pers and magazines. Thriving (Riga, Moscow, Kharkov, Saint and unsettled time. The Iron Cur- a hard job to fi t such an extended In the following years, the publishing houses were keen to Petersburg and Vilnius). One of tain fell, in the streets there were trip into the schedule of a very Padmaling Community has con- write a considerable amount of names – Padmaling – we decided rather dangerous crowds, the busy person. tinuously grown. The members articles about Eastern culture to keep for Latvia. And immedi- remnants of the Soviet army and From dusk until dawn every of Padmaling organized numer- and traditions. One of the most ately Padmaling appeared. The different types of former prison- single day Rinpoche gave teach- ous yoga retreats, led by Fabio famous houses that printed ar- fi rst offi cial Dzogchen Commu- ers who received amnesty – crim- ings; we also learned Yantra Yoga Andrico, and explanations of ticles about Eastern Culture was nity in the Soviet Union. Padmal- inals who had their own under- and Vajra Dance. We drew a man- teachings by Jim Valby and Adri- Gudkov Publishing House, but ing was registered by Janis Riek- standing of freedom. dala on courtyard outside a hotel ano Clemente. the Soviet regime changed that. stins, Sergei Istomin and Elena People could get access to all on a circle of paved tarmac, in the Another important person in In late autumn of 1990, Victor Beljutina in 1991. different types of information; middle of which a young birch Padmaling history is Vladimir Matveev came back to Latvia from It was a coincidence that 1991 not only highly spiritual but also tree was growing. The retreat was Stepanov, devout and tireless, an a trip to the USA, where Namkhai was the very fi rst time Fabio An- of a lot of charlatan rubbish. Now in Jurmala, not far from the house ever-reliable pillar of our Com- Norbu Rinpoche gave him some drico taught Yantra Yoga in Lat- we all understand clearly how of the Latvian President. The munity since the very beginning specifi c names for the fi ve spon- via and in the same year the So- lucky we are – due to some really mandala can still be vaguely seen and has always been responsible taneously manifested centers viet Union offi cially collapsed. fortuitous events we had the op- there. Now and then we all come for the day-to-day organization in the USSR in different towns It was really a most complicated portunity to meet a real Master there to sing a Song of Vajra. of the routine business of the like Namkhai Norbu Rinpoche In June 1992, Rinpoche not Community. who came to Latvia in 1992 to only gave his blessings to us, but Next year Padmaling cele- visit Padmaling, which was al- more importantly, he made us a brates its 20th anniversary and ready a recognized organization. part of an International Dzog- this November we are expecting He came together with his chen Community and gave ini- Nina Robinson for the retreat of brave and faithful retinue: Fabio, tiations to everyone who showed Mandarava. Jim, Naomi and Martha. It’s hard interest in the Teaching. [email protected] to believe, but Rinpoche spent al- most 20 days in Jurmala (a resort town near Riga – on the Baltic Sea – the little town of Sea, Sun and Rainbows). It was a great luck that he spent so much time in Ju- The offi cial name of the Ling from Rinpoche with his seal. rmala, because it must have been

www.jcrows.com

J. Crow’s ® Mulling Spice Folk Medicine Tibetan Medicine SpicedCider.com fax or phone: 1 800 878 1965 603 878 1965 [email protected] THE MIRROR · No. 105 · July, August 2010 International Community News

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Russian Speaking Countries Kunsangar South Gakyil

This June the newest Gar of Dzogchen Community – Kunsangar South elected its fi rst gakyil! the blues: [email protected] Elena Anischenko (Saint-Petersburg), Tamara Karpinska (Kiev), Maxim Leschenko (Kiev) the reds: [email protected] Alexander Balyura (Dnipropetrovsk), Mikhail Ovchinnikov (Moscow), Leonid Bobylev (Sevastopol) the yellows: [email protected] Tatiana Vlasova (Moscow), Natalia Palkina (Kiev), Nadya Yermakova (Kiev) secretary: [email protected] Elviye Izmailova (Simferopol), tel. +38-099-771-4329 geko: [email protected] Victoria Adamenko (Moscow/Honcharne) gecko’s assistant: Vitaly Shestopalov (Odessa/Honcharne)

Rinpoche with the new Gakyil. Photo: L. Tuchynska Yantra Yoga fi rst level Teachers’ Training with Fabio Andrico. Photo: P. Makhaeva

China

June 15–20, 2010 Shenzhen China Yantra Yoga and Vajra Dance Course led by Tracy Ni and Wes Guo.

Tibet

Dream Yoga Sacred Journey

Michael Katz

ur itinerary for this Dream Yoga Sacred Jour- Oney this past August 13–22 included visits to high- mountain cave complexes and monasteries of central Tibet, mainly associated with Guru Padmasambhava and his con- sorts Yeshe Tsogyal and Manda- rava. Our journey included visits to Samye monastery as well as the hermitages at Samye Chimpu. Michael Katz (fi rst on left) and participants. Nuns from Samye Chimpu hermitage. We also visited the cave complex of Drak Yong Zul, Terdrum, sev- images, and his hand and foot- isolated place to sing the Song of cluding a guide and two Toyota us with whatever gifts they had at eral important monasteries near prints in solid rock. the Vajra at Samye Chimpu only land cruisers complete with driv- hand including dried Yak meat. Lhasa, the Jokang, the Potala to fi nd myself surrounded by 20 ers, were two chiropractors, and This mission type healing work and the birthplace of Yeshe Tsog- In addition to our pilgrimage to or more nuns who were attracted practitioner of Chinese medicine was life changing for both the yal. At these sacred sites we wit- these inspirational power spots by the melody by the time I had and myself a Psychologist. Along providers and recipients alike. At nessed physical evidence of Guru we had evening Dream yoga fi nished singing. the way the clinicians offered the end of our trip we felt the lo- Rinpoche’s miraculous achieve- classes, and an opportunity to their services without charge to cal deities were saying goodbye ments subjugating demons and practice personal meditation The fi ve participants of our trip, the monks, nuns, and lay Tibet- as there was a truly spectacular bringing the Dharma to Tibet. at sacred places. Amongst my which was well organized by Sa- ans we met. In gratitude these pa- rainbow display as we spent our These included self-manifesting fondest memories was fi nding an cred Journey tour Company, in- tients spontaneously presented last night in Lhasa. THE MIRROR · No. 105 · July, August 2010 International Community News

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Namgyalgar PO Box 214 Central Tilba [email protected] Namgyalgar Dzogchen Community in NSW 2546 www.dzogchen.org.au and Pacifi c Rim Australia Phone/Fax: 61 02 4473 7668 have received transmission from our schedule will be posted on the website years +) or $ 4 per meal inc. beverages, Namgyalgar North Update Namgyalgar Spring Retreat Master but who do not know the Man- when available. and $ 6–8 per day for children. 29 September–9 October 2010 darava practice will be able to learn Childcare: There will be no profes- Negotiations to buy the Glasshouse it. For those people who have received Information about Namgyalgar, Travel, sional childcare available so parents Mountains property in southern Webcast retreat with Chögyal instructions on the srogtig breathings Gar Accommodation and offl and Rental will be responsible for sharing child Queens land, Australia are continuing. Namkhai Norbu from Barcelona, Spain and the chudlen, especially in the web- Accommodation, is also available on supervision / activities between them- It is hoped that the Dzogchen Commu- and cast retreat of March 2010, and also the the Events page. selves (assisted by others who may wish nity of Namgyalgar will have purchased The Long Life Practice of Mandarava Caloundra retreat in 2003, there will be A map of directions to Namgyalgar to partake in this). NB: legally children the property by mid October. Led by Elise Stutchbury, SMS Base Teacher an opportunity to clarify these instruc- is available by email from the secretary. up to 16 years are required to be in the tions as well as practice together. SMS Please note: this retreat coincides with company of adults at all times on the The retreat will commence at 4 pm, students will also have the opportunity school holidays (and a Blues Festival in land of the Gar and not left alone. Par- Wednesday 29 September and end at to clarify questions on their practice the local area) so consider bookings for ents are asked to please bring suitable 1 pm, Saturday 9 October. The Video and study during this retreat. transport and rental accommodation toys, books, dvd’s, etcetera. Webcast will be from 1–7 October, early. and the topic will be “Ati Dzogchen Please complete the Registration Form, Meals: Meals will be prepared by way Registrations and Enquiries: Tregchod, a Terma of Master Rigdzin which includes the retreat pricing, of a Food Co-Operative formed by those Namgyalgar Secretary Jyangchub Dorje.” down-loadable from the Events page on attending the retreat who will share Tel/Fax : 02.44737668 the Namgyalgar Website at: shopping, meal preparation and kitch- [email protected] This Retreat will be an opportunity www.dzogchen.org.au en cleanup via a roster system. The cost www.dzogchen.org.au to deepen our practice of the long life Please fi ll in the mini questionnaire per day is approx $ 12–15. for Adults (12 Please inform the secretary if you are practice of Mandarava. People who in the registration form. The retreat planning to attend the retreat.

ample of the active collaboration teachers has been effective for A Warm Weekend in that the Gakyil is looking for, and the benefi t of new learners and a Chilly Winter that is so fundamental for the can inspire new ways to think of continuation of the Ling. future Dance weekend courses in A Dance of the Three Vajras During the weekend twelve a cities busy life. Course with Jean Mackintosh people joined Jean on the man- Meanwhile at the Melbourne dala. That was a good number Ling the learning continues. Bruno Irmici considering that the course was restricted to people that already Melbourne Gakyil n the last week of June, in a received the transmission. Every- Bruno Irmici Red, Angie Gilbert strangely cold winter, we had thing went easily and Jean seemed Blue, Quinn Stokes Yellow. I a Dance of the Three Vajras pleased with the outcome of her course led by Jean Mackintosh at teachings and her good time in the Melbourne Ling. Melbourne. During a noisy and Yes, you may be surprised… tasty dinner with many at a Thai The Dance of the Three Vajras there is also winter in Australia, It was exciting to welcome One of the mats is the digitally restaurant to thank Jean, we also With Irregular Aspect for sure in Melbourne. We’ve Jean to Melbourne as a long time printed one that the Melbourne promptly booked her for another A Weekend with Cosimo Dimaggio actually had a very rainy win- friend and practitioner, but also Gakyil recently purchased from course in Melbourne. Authorised Vajra Dance Teacher ter, which was most welcome because it was like Namgyalgar the Dzogchen community in Chi- At the Melbourne Ling we aim to soothe the worries of what was visiting, bringing us news na. to generate more courses. In the Friday October 1–Sunday October 3 may have become an endemic and stories from there. As long is As we know an important gen- busy city life people seems more At the Holy Trinity Church hall, corner drought. In this chilly weather, the story of Namgyalgar, Jean has eral aim of every Gakyil is to pro- happy to immerse themselves in of Imbros and Olive Streets, Wavell it’s easy to catch sight of those been around like a kind of cus- mote the involvement and col- an intensive weekend of teach- Heights, Brisbane Australian characters that see todian of the Gar having taken a laboration of more people of the ings and practice, then to partici- Course times: Friday 6–8.30 pm themselves in a perennial sum- great care for the land. She was Community, and collaboration is pate in the more regular weekly Saturday 10–12.30 and 3.30–5.30 pm mer and seem hardly to care the fi rst practitioner to move and developing also at the Melbourne practices. Sunday 10–12.30 and 3–5 pm about the cold. I was in a su- live near the Gar in the Central Ling. Slowly. Later in July, the people who The dance course requires Transmission permarket just an hour ago and Tilba village and has been a fun- For long devoted and enthu- attended the Dance of the Three from Chögyal Namkhai Norbu whilst I was covered in multi-lay- damental fi gure in connecting the siastic practitioners of the Vajra Vajras course with Jean had the Please bring soft dance shoes or socks ers of clothing, a young woman Namgyalgar Community to the Dance, Jane Chandler and Adam opportunity to stabilize their Dance Course $ 120 members $ 100 was walking bare foot, wearing local community. In every retreat Kadmon, have taken charge to learning during a Dance day in- Contact: Joanna Giblin just a singlet and shorts. I felt a you can see Jean bringing a group organize this Dance course with tensive led by Lynne Geary. Also [email protected] shivery cold just by seeing her. of local people visiting the Gar. Jean. They have been a great ex- this synergy between Dance www.dzogchen.org.au I know, I know, some may ar- Many of us in Australia and gue with me that not long ago many of the practitioners visiting the same encounter could had Namgyalgar from different parts instead warmed me up, and that of the world have enjoyed the my sensitivity today may other- hospitality of her cosy two-story wise be called ‘time passing’ also house with a privileged view of known as ‘ageing’ that is defi - the pretty Tilba village. nitely making its own way. As Rinpoche always says, a It’s always exciting to welcome clear sign that a practitioner is a teacher coming from interstate progressing is that shows a re- because we see it as another laxed attitude. During the week- small step towards the vision of a end in Melbourne we all had a future Ling, which is able to gen- relaxing learning experience with erate courses with teachers not Jean and we strongly felt her devo- only from within Australia but tion for the sacred knowledge of also from overseas. the Vajra Dance brought to us by This time Jean Mackintosh the wisdom of Chögyal Namkhai lead a course at Fleming Park Hall Norbu. In her desire to pass on and it felt yet a further enrichment to people the spirit of the Dance, to the very fortunate circumstance in the last session of the course of already having an authorized she also wanted people not only dance teacher, Lynne Geary, here learning from her but to also in Melbourne who already runs watch with her the video in which courses and practice sessions. Prima Mai performs the Dance. Yantra Yoga Weekend in Adelaide, Australia with Emily Coeling The hall of the Melbourne The Dzogchen Community in Adelaide held an 8 Movements Yantra Yoga weekend with Emily Coeling in the heritage building Ling once again has been particu- and grounds of Carclew in North Adelaide in July. The weekend was a great success, especially as it was the fi rst major event larly versatile to facilitate a Dance organised by the newly established Adelaide Gakyil. There were 22 participants, and so far 15 participants are going to continue course. We are able to place two on with the weekly follow up group practice sessions with Lindy Pulsford. Emily was pleased with the general feel and organisa- mandala mats comfortably in it. tion of the course, stating that it was a very strong and attentive group that attended. THE MIRROR · No. 105 · July, August 2010 International Community News

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

October 15–17 Calendar Dance of the Six Spaces Course with Kyu Reiko of Events November 20–21 Practice Retreat 2010 Details TBA

September 25–26 December 11–12 Practice Weekend of the Dance of the Advanced Beginner’s Yantra Yoga Six Spaces at Tsegyalgar East For perfecting the timing and move- For those familiar with the ment of the Dance of the Six Spaces introduction to Yantra Yoga For Dancers already familiar with the with Paula Barry Dance with Kyu Reiko For more information please contact Cost: By donation [email protected] or call 413 369 4153 October 2–November 15 Ongoing Monday Night Series of Intro- ductory Yantra Yoga in Northampton MA with Naomi Zeitz Like a steel Stonehenge, the steel frame for the Vajra Hall was recently erected on Khandroling. Photo: P. Barry

and a sunny afternoon cookout Dzogchen Teachings on the shared by our teacher, his family, Sacred Land of the Dakinis the Vajra brothers and sisters. A sense of collaboration and hap- Tsegyalgar East Hosts a Joyful Retreat piness infused the entire retreat, With Khyentse Yeshi Namkhai as we all worked and played. The Vajra Family supported each oth- Adam Okerblom er well through all the challenges of hosting this large retreat deep hanks to the tireless ef- clouds manifested wonderful in the woods, high on the hillside forts of the local Tsegyal- shapes above the sacred land of at Khandroling, The retreat truly T gar East Community, Khandroling. The Tsegyalgar East refl ected our teacher Khyentse’s along with the many dedicated Gakyil presented Khyentse and advice, reminding us all to “Do volunteers visiting from far and Yuchen Namkhai with gifts, and things, and enjoy”. wide, Rinpoche’s new house on keys to the new home to accept Joyful practitioners saying goodbye to Khyentse and family at Lower Khandroling, the site of Lower Khandroling was fi nally on behalf of our precious master, the new home for Rinpoche. Photo: N. Zeitz After the retreat, the Commu- fi nished, and all preparations Chögyal Namkhai Norbu. The nity greatly enjoyed hosting the were made to welcome Khyentse arrival of Khyentse and the dedi- stitute Bookstore, and space for punctuated by the occasional Namkhai family for a few more Yeshi Namkhai and his family for cation of Rinpoche’s new home many students. Bright fi ve-col- crack of thunder as well as one days of relaxation in the warm this summer’s retreat. at Khandroling were certainly a ored Lungta hung from the tow- brief torrential shower rolling New England summer. All too joyous occasion, and a wonderful ering trees, stretching across the in from the surrounding hills. soon, it was time to say good- The new house for Rinpoche was way to begin the retreat. green fi elds and over the pond of These moments seemed perfect- bye. We all gathered once again beautiful; down to the fi nest de- Khandroling. ly timed to illustrate Khyente’s at Rinpoche’s new house, to tails everything was brand new Above Rinpoche’s beautiful new teachings, as the entire sky trans- share our thanks with Khyentse and shining bright in the warm house, Upper Khandroling blos- More than one hundred students, formed to refl ect the teacher’s for his precious teachings. With summer sun. Khyentse arrived somed into a fantastic retreat to old friends and new, arrived from words. The retreat at Khandrol- love and appreciation, the Cåom- with his family to this new home welcome our precious teacher. around the world to attend Khy- ing included three days of amaz- munity wished safe travels to the on Lower Khandroling, and was The grounds were painstaking- entse’s teachings. Khyentse pre- ing teachings, two Ganapujas, Namkhai family, and aspirations welcomed by a large crowd of ly cleared and groomed. Large sented profound, sublime illu- Vajra Dance, Yantra Yoga, as well for another visit soon from our Vajra brothers and sisters. The white pavilions housed Khyentse mination of the Dzogchen teach- as lively Community festivities precious teacher Khyentse Yeshi sky was wide and bright, the Yeshi Namkhai’s throne, a beau- ings with his signature eloquence such as a birthday celebration Namkhai. sun beamed down as luminous tiful altar, the Shang Shung In- and spontaneity. His points were for Khyentse’s daughter Matilde,

from the beginning than to try to Khyentse Yeshi Namkhai Teachings deny it. “The knowledge of emp- in New York City tiness is recognizing our condi- tion has the same essence, the July 9–11, 2010 same substance pervading every- thing.” “In the path of Atiyoga, Stephen Korns once you have received an intro- duction into your real nature, he New York Dzogchen Khyentse’s New York teachings there is no doubt that total lib- Community anticipated were titled “Preliminary Founda- eration from your ordinary con- T Khyentse Yeshi Nam- tions: The Two Accumulations”, dition is possible.” khai’s July 9–11 teachings at Ti- and began with an evening- bet House in New York City with length discussion of the nature On Saturday and Sunday, Khy- great excitement, and this was of consciousness presented from entse went further into the prob- an opportunity for close col- the perspective of mind and its lems created by our minds, em- laboration with Tsegyalgar East, habit of judging, fi nding differ- Khyentse Yeshi Namkhai meets with Community and Gakyil members Stephen Korns and Maya phasizing that it is our mind’s which sponsored his visit to ence, and defi ning all experience Stolkiner at Kundrolling, New York City. Photo: T. Kaiser function to create both objects North America. Dzogchen prac- in relation to the self. Khyentse and their opposites continuously titioners and students of Chögyal explained that in Buddhism, we vision of what is possible. Rather with grotesque and hilarious im- and invariably – likes/dislikes, Namkhai Norbu arrived from Ar- try to understand the difference than focusing on a vision of what ages of the excesses with which correct/incorrect, ignorance/wis- gentina, Europe, the West Coast between what is real and unreal, should be, we should understand we all conceive our importance, dom, Samsara/Nirvana, etc. To of America and many parts in recognizing that the mind is ca- how our minds work. suffering, and insistence on mea- introduce the alternative view of between to meet Khyentse and pable of defi ning truth and un- suring, comparing, and judging. Atiyoga, Khyentse explored Man- attend his fi rst formal teaching truth in millions of ways. We are Khyentse used many memorable He made it easy to observe that it jusrimitra’s text know as the rDo event in the United States. always fulfi lling and paying re- and humorous examples in this would be easier to remain in the la gser zhun, which we know in its spect to the mind, creating our teaching, and kept us focused nature of mind, which is pure >> continued on the following page THE MIRROR · No. 105 · July, August 2010 International Community News

24 TsegyalgarEast

>> continued from previous page es and opinions have no deeper Vajra Dance in Chicago English translation by Chögyal reason or value than “we like to Weekly Practice Saturday: 10:30 am–12:30 pm Namkhai Norbu titled Primor- think that way”. One of his favor- for those who know the Vajra Dances. dial Experience. Observing that it ite challenges was to dare us to * is impossible to grasp the illu- admit that we have an appetite for Ganapujas in Chicago sions created by ordinary mind, being “miserable”, and his own Please contact us for the current schedule. which are continually changing exuberance and tremendous en- For more information contact: [email protected] and multiplying, Manjusrimitra ergy and warmth made us all feel guides us to consider multiple that a life of enjoyment is attain- alternatives, fi nally arguing that able. We look forward to learning we can only effectively grasp our more from Khyentse’s insight, ex- Canada primordial state. perience, and example, and hope he will return to New York City of- Join us for In Khyentse’s words: “We dis- ten in the years to come. Khyentse Yeshi Namkhai’s cover there is only the primordial fi rst visit to Canada in 2010! state. Everything else is an illu- Toronto, October 28–31 Passages sion. If everything is an illusion, what is not an illusion? The na- New Gakyil Chicago Public talk: “Discover the Nature of Mind” Married: Stephen Korns and Susan ture of how the illusion is appear- Thu Oct 28, 7 pm, University of Toronto Jahoda were married in Amherst, ing. What is this nature? Our pri- Blue : Lynn Sutherland Massachusetts on July 31. The bride mordial state, our ordinary con- Red: George Blaha Teachings: “Primordial Experience” and groom are living in New York City, dition, our natural state. If every- Yellow: Jean Simmons Fri–Sun Oct 29–31 where Stephen is a member of the cur- thing is an illusion, the only thing [email protected] Co-hosted with Karma Sonam Dargye Ling (KSDL.org). rent Kundrolling Gakyil. Stephen is a we can grasp is the machine that For details, or to register, visit www.dzogchen.ca * long-time collaborator with Chögyal makes this illusion appear. There * Namkhai Norbu on the Longsal world is only one machine: ourself. Ev- Yantra Yoga in Chicago with Montreal, November 3–4 maps. Susan is a photographer and erything appears from our own Lynn Sutherland Exact schedule tba professor of fi ne art at the University potentiality.” Introduction to Yantra Yoga: Evening Teaching co hosted with Rigpe Dorje Centre of Massachusetts. They send warm re- October 15–17, 2010 gards to all their Vajra brothers and In his New York teachings, Khyen- Introduction to Yantra Yoga: “Dzogchen & Main Practice in Dzogchen” sisters. tse employed brilliant fl ashes of November 5–7, 2010 7 pm (Wed. or Thurs.?) Nov. 3 or 4 logic together with dramatic shifts Introduction to Yantra Yoga: of perspective, irony, and precise December 10–12, 2010 503 5th Avenue Verdun Montreal comparisons of Sutra, Tantra, and Monday Night Class: for those who Public Talk(s) sponsored by Montreal Universities Atiyoga to get us to observe our- have previously attended a Yantra Yoga McGill, Concordia, Loyola College selves in an awakened state. He re- course. For details, visit www.dzogchenmontreal.org minded us that many of our choic- *

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

Berkeley Khyentse Yeshi Silvano Namkhai Upcoming Yantra Yoga Courses Tsegyalgar West, Southern Baja California, Mexico in September and October with Carolina Mingola, authorized Yantra Yoga instruc- November 12–21, 2010 tor, who will be in Berkeley this fall and offering the following courses:

Longde Teachings Introduction to Yantra Yoga, Five Monday nights at Rudramandir (Based on the original text of Vairochana and Dzin Dharmabhodi) Sept. 20 and 27, Oct. 4, 11, 18 – 7:15 pm–9:15 pm Everyone near and far is invited to join in receiving these wonderful teachings. Cost per session: $ 15 Khyentse Yeshi Silvano Namkhai stated in 2008 that the vast 3,000 acres of Tsegyalgar West are perfect for Longde practice. Beginners’ Yantra Yoga Course at Dondrubling Friday, Sept. 24, 6:30 pm–8 pm; Saturday, Sept. 25, 9:30 am–12 noon, 4 pm– Retreat cost: $ 400.00 US for the 10 days, normal discounts for memberships apply 6:30 pm; Sunday, Sept. 26 9:30 am–12 noon, 4 pm–6:30 pm; Accommodations: · Shared Casitas/dormitory style only: $ 15.00 / person per night. Cost for weekend course: $ 130 · Camping $ 10.00/ person per night. Discounts for longer stay. · Hotel options in San Jose de Cabo can be arranged for your needs Intermediate Yantra Yoga Course at Dondrubling Meals: Will be served during the retreat at (approx. $ 7.00/meal) Friday, Oct. 1, 6:30 pm–8 pm; Saturday, Oct. 2, 9:30 am–12 noon, 4 pm–6:30 pm; Transportation: Airport pickup: There will be service to and from the airport (SJD) located 40 minutes from the Gar Sunday, Oct. 3, 9:30 am–12 noon, 4 pm–6:30 pm at $ 20.00 round trip. Flight info: http://tsegyalgarwest.org/retreats/airport Cost for weekend course: $ 130, or $ 250 for two courses Contact: 1. Gar email in Mexico: twestoffi [email protected] 2. Marina, our Secretary, in Massachusetts: [email protected] Se habla espanol Advanced Yantra Yoga Course at Dondrubling http://tsegyalgarwest.org/ Friday, Oct. 15, 6:30 pm–8 pm; Saturday, Oct. 16, 9:30 am–12 noon, 4 pm–6:30 pm; With love and gratitude, Tsegyalgar West Gakyil Sunday, Oct. 17, 9:30 am–12 noon, 4 pm–6:30 pm Cost for weekend course: $ 130, $ 250 for two courses, or $ 300 for all three courses

The New Gakyil of For more information and to register, please contact Logan Mclellan at Tsegyalgar West [email protected] 2010–2011

Blue: Giorgio Minuzzo Joel Crisp Miles Thomas Red: Carol Fields Monica Patieño Scott Schroeder Yellow: Diane Sievers Helen Jones Laurie Pearce Baurer Breathing Course with Paula Barry from July 30–August 1, 2010 in Portland Oregon. THE MIRROR · No. 105 · July, August 2010 International Community News

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

Teachers’ Training of the First Level of the Vajra Dance New Gakyil of Merida, Chögyal Namkhai with Adriana Dal Borgo & Prima Mai Venezuela Norbu October 31–November 6 Who can attend? This course is for those who have a good knowledge of the female (Pamo) and male (Pawo) parts of the Dance of the Six Spaces of Samantabhadra The Essence of and the Dance of the Three Vajras and would like to deeper their practice or aspire the Three Series to become a 1st level Vajra Dance instructor. Cost: US$ 275 without discounts of Dzogchen Important: This course requires a minimum of 18 people. The deadline to enroll is A Terma Teaching of Chögyur Lingpa October 1. If there are not enough people, the course will be cancelled. Please confi rm your participation to: [email protected] October 22–28 * Santi Maha Sangha Accessing the View of Ati and the Practice of Rushan with Steven Landsberg October 1–3 (from left to right) Carmen Teresa Rivas; This course will deal with the way in which Padmasambhava introduced the Mayda Hocevar; Duly Andrade. Dzogchen teaching in his text “The Garland of Views”. Explanation will be given on the unique character of Dzogchen in relation to the other vehicles and particularly to the view as it is explained in the Base of Santi Maha Sangha. We will apply the practices of the Rushan of Body, Voice and Mind. Who can attend? Open to all the people who have received Dzogchen Transmission by Chögyal Namkhai Norbu. Cost: US$.30 with usual discounts.

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

New Dining Room and Dormitory!

ashigar South is happy to an- nounce that the renovation of T the dining area and construc- tion of the new dormitory has started. This work began thanks to our beloved Master Chögyal Namkhai Norbu who initiated the project and to whom we are infi nitely grateful. To be able to fi nish the fi rst phase of the work (renovating the dining area) in time for the retreat, we need the help of all, no matter how little – all donations are important! This new space will be transformed into a multipurpose area. It will also be used for sitting practice, Yantra Yoga, and to be together com- fortably, sharing an ‘asado’. With the new dormitory, practitioners will be able to have sweet dreams in the beau- tiful lands of Tashigar South. We want to thank Giovanni Boni for his help and work in the realization of this project. We also thank all of you in advance for your generosity and sup- port! For donations, please contact our secretary at: [email protected] THE MIRROR · No. 105 · July, August 2010 Reviews

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A student of the celebrated side the sheepskin robe and saw Rainbow Body teacher Adzom Drugpa, one of Togden’s dead body sitting up the greatest Dzogchen masters of straight, the size of a three or four The Life and Realization his generation (the book also in- year old child.” Tsedon, an im- of Togden Ugyen Tendzin cludes a brief poetical verse biog- portant functionary of the Derge raphy of this master by Lhundrub region, was responsible for fi nd- Chögyal Namkhai Norbu Tso, Chögyal Namkhai Norbu’s ing the body; he subsequently paternal grandmother), Togden escaped to Nepal where he told Translated from the Tibetan, edited Urgyen Tendzin passed his life Sala Karma Tendzin about what and annotated by Adriano Clemente principally in solitary retreat and had happened; the latter wrote to Shang Shung Publications, 2010 wandering as an itinerant Chod Chögyal Namkhai Norbu inform- practitioner, constantly sought ing of the event. On later visits to Andy Lukianowicz for his counsels and advice by Tibet Chögyal Namkhai Norbu the leading political authorities was able to obtain, from some he many practitioners at- 1962). Based on notes the author of Derge. Khampa devotees of Togden tending the Gomadevi re- took when he visited his uncle What is perhaps the most re- from Derge, samples of a few of T treat at Merigar in August at Yilhung in 1954 and reminis- markable item in the book is the his toenails. (and those listening to the web- cences gleaned from Sala Karma report, given in the fi nal chapter As Chögyal Namkai Norbu cast on Wednesday 18 August) Tendzin, disciple and nephew of of the biography, of Togden’s succinctly states in his conclu- will have heard Adriano Clemente Togden, as well as giving (at least (In this regard, interested readers realisation of the rainbow body sion to the biography, “the fact (incidentally, also the translator in one place) some facts about might want to read the biogra- (jalus, the highest attainment of that Togden Rinpoche realised from the Tibetan of the book) the family of Chögyal Namkhai phy of another of Chögyal Nam- Dzogchen practice) while im- the rainbow body of light has warmly recommending this wel- Norbu (including a brief chapter khai Norbu’s teachers, Gangkar prisoned in a barn by the Chinese since been clearly acknowledged come publication from Shang on his birth, which was attended Rinpoche (1893–1957), “The military. This astounding fact by Chinese and Tibetan offi cers”. Shung Edizioni, Rainbow Body, by Togden Urgyen Tenzin) con- Incarnation from White Glacier is described with matter-of-fact We keenly await the forth- the fascinating biography by tains interesting background in- Mountain”, Infi nity books 2008, simplicity: “When they went into coming publication from Shang Chögyal Namkhai Norbu (writ- formation on social, political and available from the Merigar book- the room where Togden slept, Shung Edizioni of the biography ten in 2004) of the remarkable religious life and customs in east shop, which covers the same era they saw his sheepskin robe sit- of Khyense Chokyi Wangkchuk practitioner, his paternal uncle Tibet and south-west China in the and geographical area.) ting upright as if wrapped around (1910–1961), maternal uncle of Togden Urgyen Tenzin (1888– fi rst half of the twentieth century. a human body. They looked in- the author!

The Incarnation From The Culture of the White Glacier Mountain Book in Tibet The Biography of Gangkar Rinpoche Kurtis R. Schaeffer by Minyag Gonpo Columbia University Press Translated by S. Brinson Aldridge 244 pages Infi nity Publishing.com Alfredo Colitto, Giorgio Dallorto 163 pages, price USD 12,95 Translated by Alessandra Policreti

Alfredo Colitto, Giorgio Dallorto ooks, as material, intellec- Translated by Alessandra Policreti tual and symbolic objects, Bhave been of enormous angkar is a hidden re- repa for the Western public. He importance in the construction gion of Eastern Tibet, was one of the most renowned of the power structures in Tibet, Gand it takes its name exponents of the kagiüpa school, as well as in the spreading of from the mountain that domi- he was also a Master of the XVI Buddhist teachings. nates it (Gangkar means White , Ranjung Rikpé Dorjé. that nation, to the Teaching and Glacier), full of meditation caves, Moreover he was a disciple of the to all beings. The originality of this research Books in Tibet are at the same self-originated images in the great Jamgon Kongtrul and of Reading Gangkar Rinpoche’s by Kurtis R. Schaeffer lays in the time the embodiment of the word rock and other signs of spiritual Khenpo Zhenga of the Dzogchen biography, as well as the guide fact that it covers not only the of Buddha, a means of education, obtainments. In the XIII century, Monastery. for pilgrims visiting Gangkar contents, but also the book’s ma- a source of tradition and author- on its slopes arose the Bo Gang- mountain, written by Gang- terial and economic dimension, ity, a market product, an object of kar monastery, whose spiritual During his long stay in China, kar Rinpoche himself, can be a presenting scholars and hermits, art and a symbol of religion itself. leader took on the name of Gang- in 1954 he met Chögyal Nam- source of inspiration for scholars “crazy yogis” and ministers of Schaeffer meticulously examines kar Lama. Since then, the lineage khai Norbu, who was in China as well as practitioners. cult, kings and queens who sup- this many-sided reality, quoting has continued uninterrupted un- as representative of Tibetan ported for more than one millen- sources with academic thorough- til Karma Shedrup Chöki Senge, youth. Chögyal Namkhai Norbu Unfortunately the choice of trans- nium the publication and distri- ness but privileging the easiness the incarnation of Gangkar received from him numerous lating Tibetan terms only accord- bution of books in the whole pla- of reading also by the uninitiat- Rinpoche whose hagiography is teachings on Mahamudra, Dzog- ing to the Wylie system penalizes teau of Tibet. ed. represented by this book, written chen, the Konchog Chindu series the fl uency of the reading, but the by his disciple Minyag Gonpo. and the Six Yogas of . In book is worth reading in spite of The author explains how works 1955 Gangkar Rinpoche himself this small diffi culty. about religion, art, science and lit- Gangkar Rinpoche (1893–1957) wrote a letter in which he recog- erature were printed (using carved is a very important fi gure for the nized Chögyal Namkhai Norbu wooden blocks, the only system spreading of Dharma, not only in with the title of Dharmaraja of in use until a very short time ago Tibet. In fact he actively encour- Bhutan, prophesying that if he and still used today by the famous aged the study of Tibetan culture could access the residence of Derge Printing) and made avail- in China, and it was one of his the Dharmaraja Ngawang Nam- able to readers, dwelling upon the disciples, Garma C. C. Chang, gyal Rinpoche, this would have connection between cultural prac- who translated the Songs of Mila- brought enormous benefi ts to tices and material practices.

Main Offi ce: PO Box 479, Conway, MA 01341, USA * Tel: 413 369 4208 * Fax: 413 369 44 73 * [email protected] * * European Offi ce: The Mirror, Istituto Shang Shung, Podere Nuovissimo, GR 58031 Arcidosso, Italy * Tel: 39 32 98 86 52 92 * Skype: lizmirror * [email protected] * * Editorial Staff: Naomi Zeitz, Tsegyalgar, Conway, MA, USA * Liz Granger, Istituto Shang Shung, Arcidosso, Italy * * Literary Editor: John Shane * * Advisors: Des Barry, Adriano Clemente, Anna Eid, Barbara Paparazzo, Jim Valby * * International Blue Gakyil Advisor: Fabio Andrico, International Publications Committee * * English Language Advisor: Liz Granger * * Design & Layout: Thomas Eifl er * * Printer: Turley Publications, Palmer, MA, USA * * Distribution: Tsegyalgar at Conway, MA, USA * * Subscription Rate/6 Issues: $35 US available through Tsegyalgar; 30  through Merigar * * Visa and Master card welcome * * Online Mirror: www.melong.com * * All material © 2010 by The Mirror * * Reprint by permission only * * We reserve the right to edit all submissions. THE MIRROR · No. 105 · July, August 2010 Review

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Tulku Divine Birth, ordinary life Written and Directed by: Gesar Mukpo Producer: Kent Martin

Running time: 75 minutes, 33 seconds Order Number: 153C 9108 456 National Film Board of Canada

Jacqueline Gens

ne of the joys of being an nastic culture and the traditional older practitioner is that role played in preserving Owe are in the position to that culture for good or at times observe over time the develop- worldly aims. In turn, Gesar’s ment of dharma teachings in the recollections of his father are West. At present, a number of in- modified by his own unique up- and Gesar Mugpo. © National Film Board of Canada carnate successors of many great bringing within the Shambhala Tibetan teachers who first taught community in America founded ther, Chogyam Trungpa, left lit- view other than Gesar’s personal through which he earns his liv- in the west whom we knew first by the 11th Trungpa in the early tle direction for Gesar’s role as exploration which some might ing, he has produced an interest- hand are now coming of age 1970s, a period of intense search- a Tulku. Nonetheless, these two find lacking in focus or unso- ing one on his brother Mipham and beginning to teach them- ing for young people experiment- mind streams have been inter- phisticated. This is his first fea- Rinpoche or “Mipham”, the spo- selves – the 17th Karmapa Ogyen ing with sex, drugs, and alterna- twined for generations, which ture film which is the result of a ken word artist, called “What Trinley Dorje and Dilgo Khyentse tive lifestyles. I personally would is told in compelling detail in diversity grant he received form About Me?”, which can be viewed Rinpoche’s incarnation come to have appreciated more content Trungpa’s early publication, Born the National Film Board of Can- on You Tube under his channel mind most recently. Increasing- about this special relationship in Tibet. Devotion is at the heart of ada. The film does little to ex- “chewyguru” where you can also ly Westerners who studied and in the film with some indication their relationship and this shines plain exactly what a Tulku is in see the trailer for TULKU. Unbe- practiced for decades are them- of their relationship and Gesar’s through Gesar’s story and the the traditional sense or their spe- lievably in the music video, there selves transmitting the teach- experience as a child growing up other Tulku’s stories as well, es- cific trainings. But watching the is Mipham Rinpoche, rapping ings. Another interesting factor with such a father. Still, Gesar pecially Wyatt Arnold, who recol- film a few times while listening away deep into the video – his in the continuity of the teachings does speak about his later train- lects his relationship to the late to the upbeat sound track, I was voice a magnet of wisdom about is the phenomena of Western ing with various lineage masters, Chagdud Rinpoche. left with a sense of contentment, our penchant for consumerism Tulkus born and raised in secu- in particular, Dzongsar Khyentse Dzongsar Khyentse Rinpoche, even joy, that all is well when seeking happiness, which only lar societies outside the monastic Rinpoche who appears through Gesar Mukpo’s guru, is featured such beings manifest in what- leads to suffering ending with – infrastructure or family dynasty out the film and is an important prominently in the film. Dzong- ever capacity and medium they “I’m happy when you’re happy”. lineages that was the custom in teacher for Gesar, in the dharma sar Rinpoche, at one point, with choose. For Gesar, at the mo- It’s a new generation and yet the the Tibet of their previous incar- sense, as well as a filmmaker biting sarcasm comments “Who ment, it seems filmmaking is his story continues. And this makes nations. mentor. cares about Tulku? They will be path. Among his music videos me happy! In his film, TULKU, Divine The Tulkus featured in the the ruination of Buddhism.” Birth, ordinary life, Gesar Mukpo, film come from a variety of lin- Thus, the film also explores the the third son of the late Chogyam eages and backgrounds. They dark side of the Tulku system, Worldwide Anniversary of Adzom Drugpa Trungpa (1939–1987) addresses are Gesar Mukpo, Dylan Hen- which only emerged in the centu- Dzogchen 9th Tibetan month – 25th day the meaning of his own incarnate derson, Ashoka Mukpo, Wy- ry and was often an instrument of experience as well as a number of att Arnold, and Reuben Adrian institutional organization laden Transmission Monday 1st November 2010 other Western Tulkus of similar Derksen. Some received early with large land holdings and vast 01.00 Wellington, Auckland circumstance. Recognized at age monastic educations while oth- treasuries at stake, which contin- here are three days each 02.00 Hawaii three by the 16th Karmapa as the ers learned directly from great ues strongly, especially in India in year when the practitio- 03.00 Fairbanks T ners of the international 04.00 San Francisco, Los Angeles, Dzogchen Community practice Vancouver Guruyoga together simultane- 05.00 Denver, Salt Lake City, Pagosa ously and receive transmission Springs, Edmonton from Chögyal Namkhai Norbu. 06.00 Chicago, Mexico City These days are the anniversaries 07.00 New York, Conway, Montreal, of the main Masters of the Lin- Atlanta, Detroit, Havana, eage of Dzogchen Teachings. It Kingston, Indianapolis, Ottawa, is important to understand the Lima, Quito meaning of transmission and 08.00 Caracas how the practices work. An in- 09.00 Buenos Aires, Sao Paolo, formation and explanation eve- Rio de Janeiro, Santiago ning is held with experienced 12.00 GMT, London, Dublin, Lisbon practitioners to learn the practice 13.00 Rome, Berlin, Oslo, Dylan Henderson, Wyatt Arnold and Reuben Adrian Derksen. © National Film Board of Canada so that one is able to participate Paris, Madrid, Amsterdam, in the transmission method that Copenhagen, Brussels, Geneva, incarnation of Sechen Kongtrul, masters like Chagdud Rinpoche, association with the monasteries Chögyal Namkhai Norbu is mak- Prague, Salzburg, Stockholm, the root teacher of his father, Ge- Trungpa Rinpoche, Dilgo Khyen- who can count on revenue form ing available for those who are in- Budapest, Vienna, Warsaw sar explores with refreshing and tse Rinpoche and Dzongsar Khy- such recognitions. On the other terested in the Dzogchen Teach- 14.00 Helsinki, Athens, Ankara, sometimes heartbreaking hones- entse Rinpoche. Unlike those hand, the system also allowed for ings. Beirut, Jerusalem, Vilnius, ty the challenges of such an iden- Tulkus destined as lineage hold- a more democratic and revital- Johannesburg tity. As a Westerner coming to the ers such as Mipham Rinpoche izing inspiration at times when “When we are doing this practice 15.00 Moscow, Murmansk, Baghdad, precious lineages of teachings in (Gesar’s older brother and head major teachers were often rec- together we are unifying in the same Kuwait City, Riyadh, Tashkent adulthood outside the sanction of of Shambhala International) and ognized from the most humble state, that famous state in Dzogchen 16.00 Kabul my own culture, I found a grati- our own, Khyentse Yeshi, these of origins such as His Holiness teaching called the primordial state; 17.00 ODDIYANA, Islamabad fying sense of continuity in Ge- young men all are searching for the , which is also ac- that means teacher and students are all 17.30 Delhi, Bombay sar’s personal story. I remember the meaning of their life in the knowledged in the film. As one of in that moment in the primordial state, 17.45 Kathmandu him well as a boy. And then, one context of being recognized as the young Tulkus remarks about so in this way there is a possibility to 18.00 Dacca of the early dharma books I read great masters outside the normal his early monastic education in transmit. For transmission there is no 19.00 Bangkok, Jakarta, Saigon was Chogyam Trungpa’s Born In channels of hierarchy usually as- India, the monastery he experi- distance, if you are far or near it doesn’t 20.00 Singapore, Beijing, Lhasa, Tibet. Here, I was first introduced sociated with Tulkus – hence the enced was a nest of corruption, matter because knowledge of transmis- Manila, Hong Kong, Kuala to Kongtrul of Sechen. Trungpa’s subtitle of the film, “Divine Birth, deceit, and abuse where only a sion is beyond time and distance. So for Lumpur, Taipei, Perth recollections of his root guru are ordinary life.” The film examines very few individuals manifested this reason we can use this method.” 21.00 Tokyo, Seoul among the most affecting ac- their questioning and search for deep spiritual qualities. This film 22.00 Brisbane, Vladivostok counts of devotion I’ve ever read, purpose within such uncertainty. is about those few, not about or- The next WWT is the Anniversary 22.30 Adelaide narrated against a dramatic back- Just as Gesar’s previous incar- ganized religion. of Adzom Drugpa on the 1st of 23.00 Kamchatka, Melbourne, Sydney ground of historical events and nation did not advise the young Institutional politics aside, I November 2010. sweeping cultural changes in Ti- 11th Trungpa whether or not to personally found the film uplift- To attend World Wide Trans- bet at the end of an era. The book flee Tibet at a critical moment, ing, charming and boldly authen- mission, contact the Community is also a window into Tibetan mo- likewise it appears that his fa- tic without any particular point of in your region. 28

very receptive and decisive: if we decided there was something that needed doing, How I Met we would make sure that it got done, even if sometimes not everybody would be in agreement with us. Chögyal Namkhai Norbu Then in that same year, when I finished my role as Gekos, Patrizia and Costantino Marco Almici asked me to work for them. Patrizia need- ed an assistant to take care of her building sites and dealings with local builders, elec- he story about how I met the Mas- thing that was of fundamental importance tricians, plumbers etc. This was part of my ter is a little strange. I come from for me: the Master had something very im- work. Then there was the running of their T Brescia in the north of Italy and portant to tell me, to transmit to me, even farm and all the animals to help care for: used to live and work there. My story goes though I didn’t understand it. 7 dogs, 9 cats, 3 horses and one donkey, back to 1996 when a friend of mine told After the retreat I went back home and two if I count myself! This was also impor- me that he was planning to go to a meet- back to my usual daily life and kept in tant and they wanted a person who liked ing with three different Buddhist groups touch, from time to time, with the Brescia animals and had a good relationship with in Brescia. I don’t remember which groups Dzogchen group. The year after I didn’t go them so I was doing a lot of different jobs they were but one of them was the Brescia to Merigar for the retreat but sometimes I at the same time. Dzogchen Community group. Each of the met with the Brescia group. Then starting Then there was Patrizia’s illness and three groups was going to give a presenta- in 1998 I came to Merigar every year in Au- and board were provided and small ex- she passed away so then I no longer did tion and so we went to listen. During the gust to follow the retreats with the Master penses covered so I offered my services as all the work connected with building and presentation I was really impressed by the and give a hand in karma yoga. And the Gekos and when I was accepted, I worked reconstruction but there were still many Dzogchen group and later that evening, strange thing is that from that time, I have as the Gekos at Merigar for a year. things to care for. I move around quite a my friend told me that they had a sort of never seen the friend that brought me to It was an important year for me and an lot spend time helping Costantino orga- country house in the mountains in Valves- the teaching and the Master. It seemed that important experience as Gekos because nizing his SMS meetings or his courses; I tino which was an area that I didn’t know he was meant to connect me with the Mas- Merigar has a very strong energy. It was am a kind of assistant. Costantino is a very anything about. ter and the teaching and just that! also a powerful experience because in such special person with the mind of an artist This turned out to be Kunsalling, a a spiritual place you expect to meet people and follows the flow of his music while I place for retreat in the mountains in the I had met the Master but the effects of with a peaceful loving type of energy but, follow the practical part. Alto Garda Nature Park in an isolated val- that meeting gradually started to manifest in fact, it isn’t true at all! You really meet This has all made a big change in my ley not far from Garda Lake. He suggested in my life. Up to the spring of 2003 I had the most human part of people, which is life. I feel very fortunate personally and es- that we go there for a couple of days and always worked and lived in Brescia doing often not the best part. And you sometimes pecially since I have met the Master. There give them a hand with some of the activi- different types of jobs but my last job there wonder why in such a place, in such an en- was a point in my life when I made a com- ties they were doing to set the place up. It was working in a warehouse that supplied vironment, does this type of energy appear plete change, when I finished with my style was a beautiful area and we spent a little electrical goods. I had worked there for a while in other places it doesn’t seem to of life, my job, my life in the city because time there. The same friend told me that few years and was a bit tired of that job. happen? For me this was truly part of the it had no more meaning for me. And even the group had a Tibetan Master who occa- After that some of my friends offered me teaching – relating to myself and to other though I had a lot of cultural interests, and sionally spent time there and that the same work managing a sort of holiday home in people. But I didn’t really consider this to did a lot of different activities, they had Master would be giving teachings that Au- the mountains near Brescia - it was a type be negative and in fact I learned the most become hollow, without any meaning. gust at a place called Merigar in Tuscany. of cooperative of social workers, working from this experience. The moment I decided to leave all of this At the time I didn’t know anything about with people like addicts, people with social Then there was the wonderful experi- behind, it was not easy but a lot of doors Kunsalling, about Merigar or about Ami- problems etc. I accepted and worked there ence of being totally on my own at Merigar started to open for me. ata, absolutely nothing. Up to that time for a year but since it was a cooperative and during the winter or in some periods when Fortunate because I have met Rinpo- I had been on my own personal spiritual the members were not all in agreement, there were no activities. I would wan- che’s teaching. Sometimes I think that the search, and I had read a lot about oriental the cooperative broke up. That was in the der through the woods, all over the land, teaching is not so difficult but the big ob- philosophy as well as Christianity but I had spring of 2003 and I found myself without down to Gadeling, under the stars or with stacle is in our mental constructions and in never met a real spiritual Master. a proper job and in June of the same year I the mountain mist or in the snow – it was our ego and it is this that prevents us from So that summer I came to Merigar with came, as usual, for the retreat at Merigar really wonderful. seeing it clearly. Meeting the teaching in the same friend to attend the retreat with with Chögyal Namkhai Norbu. Speaking In the same year I met Patrizia Moscatel- this lifetime has changed my life even if I Chögyal Namkhai Norbu there and I got with someone on the gakyil at Merigar, li and Costantino Albini. Patrizia was an don’t really understand the effect of these to know Merigar and met the people from they asked me why I didn’t come and take architect and had redesigned the Golden changes. But I know that they have taken Brescia. However, the most important on the role of Gekos at Merigar for a year. I House (Serkhang), and a lot of building place and that there will be others and that thing was that even though I understood asked about what the job involved, because work was going on there that had started is the most important thing. Like when I practically nothing of what the Master was I didn’t have much money at the time but the year before. In fact I spent the time that understood that the Master was going to saying during the retreat, I understood one it was enough for me that accommodation I was Gekos with the builders in the house teach me something even though I didn’t and everything covered in dust. But it need- understand what he was saying. And I have ed to be done and I thought it best that they gone ahead and followed him. Even today just get on with it. And in that year, prac- I don’t consider myself to be a real practi- tically all the building work was finished. tioner because I feel that a practitioner is The year after I became part of the someone who really puts the teaching into Gakyil, the red Gakyil. That was also an practice. I call myself a bad student be- important year because it was the year of cause I don’t study enough. the re-organisation of the Dzogchen Com- munity suggested by Khyentse Yeshi Nam- khai. There were a lot of changes and a different kind of approach to things. Of course, we didn’t manage to change ev- erything straight away but the Gakyil was

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