THE MIRROR Newspaper of the International Dzogchen Community November/December 1996 • Issue No. 38 In the Time of the Lunar Eclipse 1996 Autumn Retreat in Tsegyalgar Conway, Massachusetts

by Jacqueline Gens

tunity for interested individuals to meet concerning the development of Shang Shung Institute and A.S.I.A., as well as provide updates on the progress of the Tibet Amdowas Vairocana translation project. The film "Home to Tibet" produced by by Donatella Rossi local filmakers, Alan Dater and Lisa Merton about a Tibetan stone­ This is part I of a two-part series on Amdowas. The latter are of partic­ mason now living in nearby Tibet. This article is centered on a topicula r interest, both from the histori­ Greenfield. Massachusetts was that is a favorite of mine: Tibetan cal and the cultural viewpoint, shown. Several newer projects Amdowas, their history and customs.becaus e of their peripheral posi­ were introduced such as the Stupa Since A.S.l.A. is implementing projects tion, the complexity of historical project for the Buckland land in the Amdo area, I thought it might be events which took place during the where people could see the elegant interesting for the readers of The course of centuries in the regions construction of a Guardians cabin Mirror who are not very familiar with they inhabit, and their interrelation Jim Smith well underway. this fascinating region and its inhabi- with different ethnic groups such Rinpoche's premature departure oinciding with the annual Wish Fulfilling Vase. In particular, tants,to share the little knowledge I as the Mongols, the Uigurs and the on October 14th to New York for fall foliage display and he taught extensively on the have acquired by studying and living Hans, that is to say, the Chinese. knee surgery was met with harvest plenitude of the semdzins and rushan practices, the there for a few months in the past. Geography C poignant feelings of both full grat­ local region, Tsegyalgar hosted cornerstone of a Dzogchen practi­ The province of Qinghai covers itude for his teachings and the bit­ approximately three hundred peo­ tioner's training. Although he has peaking in general terms, an area of 736,000 square meters tersweet sentiment of the season ple for its main retreat from taught the Avalokitesvara Korwa my impression is that and it is mainly constituted by a with the knowledge that beyond September 19-29, 1996 and fifty- Tongtrug previously, this retreat SWestern ideas about Tibet, vast highland and awesome moun­ the glorious manifestation of bril­ four participants in the first two was the first time Rinpoche gave when they exist at all, are based on tain ranges. liant autumnal display is a cold levels of the Santi Maha Sangha both the lung and transmissions for the assumption that culturally and To the North, part of the border winter of Rinpoche's absence from training held immediately after­ the practice at Tsegyalgar. On the geographically 'Tibet' amounts with the Gansu Province is occu­ Tsegyalgar. in body, if not essence. only to the so-called Tibetan wards. Community members and morning of the full moon and a pied by the Qilian Mountain Lone live the Masters! Autonomous Region, so that the range. The Northwest, bordering friends travelled from as far as lunar eclipse September 26, con­ actual presence of the Tibetan peo­ the Province of Xinjiang, hosts the Buryatia, Latvia, Germany. sidered especially auspicious for ple and their culture in at least four vast salt lakes and marshes of the Finland, England, France, Canada, practice, Rinpoche gave the lung of the biggest Chinese Provinces Tsaidam Basin, which in Tibetan and Venezuela, as well as from all for the many practices done within CONTENTS seems almost inconsistent. The the gakyils in the United States in the Dzogchen community. He then is called Tshwa 'dam. the salt Discovering Our Real Nature 2 explained that even for individuals Tibetan Autonomous Region was swamp. The city of Tshwa Kha, order to receive teachings from Choegyal Namkhai Norbu established on the September 9th, situated at the border of the Choegyal Namkhai Norbu and to who had received these transmis­ Interdependent View 1965, but as many of us know, its Tsaidam Lake, was in the past a practice together as a Vajra sangha. sions many times before, it was a Roundtable Discussion 3 cultural and geographical borders very important meeting place for The site of the former grammar still beneficial to do so again and do not coincide with what is today merchants coming from adjacent school in Conway Massachusetts, again in order to renew one's Shang-Shung Institute 4 known as the Autonomous Region now known as Shang Shung samayas. regions to exchange various prod­ Master biography 5 of Tibet. The existence of the ucts for salt. In this area we can Institute and the location of the During the main retreat. Jcy Clark Tibetan ethnic group is in fact even today see a bridge that is main offices of Tsegyalgar and the Rinpoche on a number of occa­ widespread in the provinces of entirely made of salt. Mirror, provided a spacious and sions stressed the importance of Book Reviews 5 Sichuan, Gansu, Yunnan and orderly container for the teachings the Santi Maha Sangha training In the South, the Tangía Pre-history of the Buddha 6 Qinghai; it is also attested, on a which he clarified as not just Mountain range runs parallel to the to take place. As usual, the minor scale, in several other towns another "intellectual" academic by John Williams Tibetan Autonomous Region, Conway community of practition­ and areas of China. approach but as a means to pre­ while the remaining territory is ers rallied together in a spirit of Community News 10-12 efficient cooperation to host and serve the future of the teachings According to the data provided constituted by a highland, reaching Lady of the Mountain 14 and the Dzogchen transmissions by the last census carried out on 3.500 meters above the sea level. feed the large group with gracious by Jacqueline Gens friendliness. which he has given us for many Adzamgar 15 behalf of the Chinese Central gov­ In the South-East, the Amnye by F. Branca and G. Aleotri During the retreat, Rinpoche years ( see page 2). Indeed, as the ernment in 1992, the Tibetan popu­ Machen Mountain range, the high­ Part 2: Poetry and Mysticism 16 foundation and first level exams lation amounted to about 5 million est peak of which is above 6000 primarily taught on the practice of coincided with Conway's annual by Dorothea Franck individuals, showing an increase of meters, runs along the border with Avalokitesvara Korwa Tongtrug, a Harvest Festival, a different kind approximately 25% with respect to the province of Sichuan. The terma discovered by the master and International Dzogchen Contacts... 17 of harvest took place as the fifty the previous census of 1982. sources of the Yellow River — former incarnation of Namkhai Relatively Speaking IS four practitioners taking the exams Out of the Tibetan ethnic group, known in Tibetan as rMa chit, and Norbu Rinpoche. Adzam Drugpa bv Cheli Goh brought to fruition the seeds sown three main groups are to be distin­ in Chinese as Huang He — as well belonging to the cycle of the Secret The Tea Bag Sutra 20 by Rinpoche and tended by their guished, in view of the prevalence as those of the Mekong, are locat­ Treasure of the Vajra of Clear John Shane diligence. of spoken idioms and geographical ed in this province. The Yellow Light ('od gsal rdo rje gsang settlements: the Tibetans of river originates from the county of mdzod). Rinpoche also devoted Interwoven throughout the SPECIAL FEATURE: time to present essential and direct Central Tibet proper, the Khampas rMa stod, in mGo log Prefecture, intensive retreat schedules of Healing and Practice: teachings summarizing many occupying the present while the Mekong originates from morning teachings by Rinpoche. Interviews with Practitioners of aspects of sutra. tantra. and Autonomous Prefecture of dKar the county of Drib chu in Yushu afternoon Vajra Dance and Yantra the Healing Arts. Dzogchen. as explained in his rdzas (Chinese Ganzi), in Sichuan, Prefecture. Yoga practices, evening explana­ See pages 8 and 9. Santi Maha Sangha foundation tions to newcomers of many of the which was established on the The central part of the highland texts. The Precious Vase and the collective practices, was an oppor­ November 24th, 1950. and the continued on page 7 Excerpt from the Teaching at judging, analyzing, thinking and understand what direct transmis­ A FEW WORDS ON SANTI stand what the state of Dzogchen Tsegyalgar September, 1996 then establishing a point of view, sion means. The teacher is giving MAHA SANGHA TRAINING is, how you can find it and get in but this not the sense of the teach­ examples and explains using sym­ I want to explain a little about it, and which transmission and want to welcome everybody to ing. bols like the mirror, the crystal, the Base of Santi Maha Sangha. method you can use because you this retreat. We should do our Everything is relative. This is and peacock's feather. Using these Most of you already know some­ will be ignorant of all these things. Ibest to understand each other how Garab Dorje explained the symbols we can understand our thing about it, but maybe there are That is why we have the Santi and collaborate with each other. teaching. There are three ways of real condition and our potentiality. some new people who don't know Maha Sangha. This is main point of retreats. In The Foundation of Santi Maha general, when we go to retreats we Sangha is open to study to all peo­ say "Oh, here is this kind of ple who are interested in following teacher and we are going to receive Discovering Our Real the Dzogchen teachings, not only this kind of teaching." There are Santi Maha Sangha training; very precise titles of this teaching. everybody can learn it. Everybody That is very normal. So, in this Nature needs this teaching. If you observe retreat I want to give the teaching a little the people who haven't of Korwa Tontrug ( 'khor ba dong Chögyal Namkhai Norbu done Santi Maha Sangha and then sprugs) of Avalokitesvara. The title talk with people who have already of a teaching is not the principle. done the first or second level, then The main point is that we under­ you can understand what the dif­ stand something; what the teaching ference is between them. They really is and what it is for. What is already know much more. It does­ the use of the teaching in our exis­ n't mean we are doing a kind of tence and in daily life? There is academic study like at the universi­ something concrete in the teach­ ty for a very long time and with ing, and in daily life. What is the great effort. We are studying and use of receiving these teachings if doing practice, trying to develop they are not understood, and we something more concrete not only only go after techniques of prac­ in an intellectual way. So this is the tice? Techniques are useful for principle of Santi Maha Sangha. understanding and realization with But in the real sense, I am not these methods, but if we go too asking or insisting that anybody much after titles then we have lost does Santi Maha Sangha and I am the main point. There are hundreds not obliging anyone to sti'dy Santi and thousands of different titles Maha Sangha in order to follow the and techniques, but they are all Dzogchen teachings. I have never used for one purpose: discovering said this. Everybody can follow the our real condition. This is the teaching because I am also always essential teaching of Buddha and doing open retreats such as this Garab Dorje. and all important one. I give all teachings of teachers. For example, there are Dzogchen like those that belong to the collections of the teachings of the upadesa, semde and longde. I Buddha which are called the kan- communicating related to the three have always done and will contin­ jur and tanjitr. There are hundreds So by using these symbols and very much about it. existences of our physical body, ue to do this. But if you wish to of volumes. So we know if we are explaining orally, we can have an With Santi Maha Sangha we energy and mind. For that reason have deeper knowledge, it is not going to study only one sutra and idea. Now you are more or less are starting a training for learning the teaching is communicated only one tantra, we need our whole ready to receive direct transmis­ and doing practice to arrive at a sufficient. This is true, so if you through working with our body, really want to do something to life to really understand all of these sion. In this case the teacher gives more concrete knowledge of energy or mind. That is character­ have knowledge in a precise way, different teachings. To learn all you instructions of what you do for Dzogchen teachings. There are istic of the teaching. For introduc­ then you should give more of your these things we need many lives, having direct experience. It could still many people who have differ­ ing knowledge in Dzogchen we attention to studying and doing and then when we do we realize? be you are doing it together with ent opinions. Most people are have direct introduction. This practice so that the teaching This is the real condition. But this the teacher. It could be you receive happy to do Santi Maha Sangha doesn't mean we are going to a becomes more concrete. This is the is relative, not really the main the instructions, apply and you dis­ training, but some people may teacher or someone realized who Base called Santi Maha Sangha. point. The main point is what cover. That is called direct intro­ have a different idea. They think has high potentiality, and we stand Santi Maha means Dzogchen. Buddha said once "I discovered duction. It's important that you that Santi Maha Sangha is a kind in front of that teacher and get Sangha is community. Community something profound and luminous, understand this. Sometimes people of academic system for taking an awakened or realized after spend­ means a community of people who beyond all concepts, and I tried to read Dzogchen books and teach­ examination and they feel this is ing a little time in front of the can really maintain and protect the communicate it with words, but ings and they are explaining direct something strange. But we should teacher. Many people have this teaching and the transmission for nobody understands, so now I will transmission; what Garab Dorje not feel strange if there is an acad­ idea, but this is not direct introduc­ the future — not only for today. If meditate alone in the forest." This said about it and how to get in your emic system, because that is part tion. Nobody can do that; even we consider the teaching to be is a verse of Buddha. That is the real nature. Some people have the of our society. If we really feel to Buddha Sakyamuni. If Buddha valuable and important then we conclusion of the teaching. idea that the teacher can give direct be Dzogchen practitioners we Sakyamuni could do that, why did­ introduction like a gift, an object, must integrate everything, not need that teaching for future gener­ The teaching is not a title or n't he do that for all sentient beings so they go to the teacher and ask, reject things such as education and ations. This is very very important. book. The teaching is not sutra or instantly? Why isn't everybody "Please give me direct introduc­ academic learning. In a real sense, For that reason the teaching must tantra or Dzogchen, the teaching is realized? Buddha has infinite com­ tion." And they think "Oh maybe with the Santi Maha Sangha we remain and continue in correct way knowledge and understanding for passion. He is not missing any he/she is not giving direct intro­ are testing people to see if they with pure transmission, pure discovering our real nature. That is amount of compassion for doing duction to everyone so if I ask have learned or know something. knowledge and understanding. all. But it is not easy at all. That is actions for others. Buddha is omni­ him/her alone, then he/she will If people don't know or don't Today there is also a great dan­ why Buddha explained many dif­ scient, he knows the condition of give it only to me." This is not true. study we try to inform them about ger because there are so many peo­ ferent circumstances; for that rea­ samsara and suffering, so there If the teacher can give for all sen­ learning and studying. This is ple who think that Dzogchen teach­ son there are so many kinds of would be no reason for him not to tient beings then he/she always something that is good for every­ ings are being given everywhere. I teachings of Buddha. There are so do that. But that is not the way. does. The teacher likes it if all sen­ body. Nobody can say that they remember when I first arrived in many kinds of beings with differ­ Even if there is a fantastic teacher, tient beings are realizing and get­ have studied and learned some­ Europe, nobody knew what ent kinds of capacities. Some peo­ a realized being, and we receive a ting in their real nature. But this is thing that has no value. If we have Dzogchen was. There was not a ple do understand and discover little vibration from them, we still not always easy. For that reason we certain knowledge, everything is single person I met who knew what what is communicated and how it can't realize in this way. If we go need to work and explain one by better. If you want to be responsi­ Dzogchen really was, only some should work. But many people to a teacher, the teacher teaches; one, orally and with symbols, con­ ble for maintaining the transmis­ professors who had heard about a don't understand and can't reach that is why he/she is called a structing very precise ideas, and sion, maintaining the teaching, kind of Dzogchen tradition men­ that capacity and must work in a teacher. The teacher teaches, not then we can go into the instruction etc., then you really cannot do tioned in books. That is all. But different way. We must explain dif­ only sits or meditates. The teacher of direct transmission.Then we can anything if you don't have some today everybody is using ferent conditions. That is why teaches how to get in our real have such knowledge and under­ background. You must have back­ Dzogchen like a fashion. In a real there are so many different kinds nature; training with words and standing. Then we can really have ground, not only in the Dzogchen sense, not only like fashion because of teachings and techniques. ordinary language. That is called a sense of the teaching. We must teaching, but in the teachings in if it is fashion there is not a great Seme people consider that the oral transmission. That's the rea­ remember that this is the principle. general, and particularly in the problem. But it is becoming some­ son why a teacher is giving retreats teaching means not doing any­ In the many days of a retreat we Buddhist system — sutra, tantra, thing like a business, which is dan­ and giving teachings and explain­ thing, just relaxing, and doing learn many techniques. But we Hinayana, Mahayana — you must gerous because then we can really ing for hours and hours different what one feels. That is not the must remember the purpose of all understand the characteristics of lose the sense of the knowledge and methods and ways of discovering teaching. That is the continuation is that principle, to discover our these teachings even if you do not understanding of the Dzogchen our real nature. It's not because the of samsara. We do that always, but real nature, particularly if follow­ know everything precisely. If you teaching. People are jumping and teacher likes to talk. If the teacher no one has realized in this way. ing the Dzogchen teaching. do not know these things precise­ only going after names and titles, Some people think that teaching is does not talk, how can people ly, then you really cannot under- continued on page 13

2 CHRISTMAS RETREAT Tashigar, Argentina "Interdependent View" December 27 th 1996 to January 3rd 1997 Rinpoche's teachings will be in English with A Round Table Discussion at a Square Table with Spanish translation. Namkhai Norbu Rinpoche, Cost: $220 US Payment before November 30th and members: $200 U.S. Lauri Marder and Naomi Zeitz Yantra Yoga and Vajra Dance - December 27-January 3 Cost: $70 US each Both combined: $100 US SMS Foundation Exam - January 10th to 12th NM: Yes. Very The Mirror: much. SMS First Level Training - January 13th to 18th Rinpoche. what are Rinpoche: How did Cost: $150 US the five principles you originally have The cost of SMS examination and training as well as books and of Namkhai Norbu materials must be paid in full. a relationship with Rinpoche that you the Dzogchen spoke of last night? Community and that Ï Ñ F Ö P A K Rinpoche: They are teacher of the MEMBERSHIP Ministro Pistarini International "Io godo, noi godi­ Dzogchen SMS means a deep commitment Airport, in Ezeiza, Buenos Aires amo e non ci ver­ Community? with the Teachings and the and they will transfer you by bus gogniamo per NM: You mean with Community. To sit for the Santi to Aeroparque de la Ciudad de niente, ma loro si Namkhai Norbu Maha Sangha exam it is required Buenos Aires, the domestic air­ vergognano; e poi si Rinpoche? that you are a paid member of port, where you will take the fa cosi' ". It means "I enjoy, we enjoy, we don't have Rinpoche: Yes. how did it happen? Tashigar or one of the other exist­ flight to Cordoba City. You can any shame in our enjoyment, they have shame; then we NM: I met him through Tsultrim Allione in New York ing Gars overseas. Base member­ make a stop in Buenos Aires if do like this." ship at Tashigar costs $200 US you want. In that case, you should City. and sustaining membership $400 call Laura Yoffe (tel/fax 54-1-788- The Mirror: How can we learn this? Rinpoche: Oh. What did she say? US, paid annually. In case of 1728) for arrangements. Rinpoche: By doing practice. NM: She said you should come and meet my Teacher. hardship, long term payment can The Mirror: Any specific practice? From Cordoba City Airport to Rinpoche: And did you have the idea to find some be arranged. Rinpoche: Being in the knowledge of yourself, your Tashigar: Minibus to Bus teacher in that moment? condition. Then you can find it in that state. ACCOMMODATION Terminal ($ 3 one way). From Bus NM: I had had one East Indian teacher. But it wasn't Tashigar Camping: Good facili­ Terminal take the bus "COTAP" The Mirror: So, Rinpoche, are you going to Tibet this right somehow. I left after five years because of the ties, with bathrooms and hot to Tanti or Minibus COTAP to summer? politics and met a Tibetan Lama. Chagdud Tulku showers. Villa Carlos Paz. From Villa Rinpoche: Yes. Rinpoche and took a Red Tara empowerment and Cost: $2 per day and per person. Carlos Paz to Tanti, COTAP The Mirror: And why are you going there? retreat in Los Angeles. Then I met many Lamas and ($1.80). From Tanti to Tashigar. Members: $1 Rinpoche: To visit. Visit my family, monasteries, our ended up living in a dharma center in upstate New- Dormitory: There are very few Taxi Sol ($4). You can take Taxi projects of ASIA. York...but after some time this wasn't for me either. places, so you must communicate Sol in the Airport and go directly The Mirror: Which projects of ASIA? Then I called Tsultrim Allione. did two Dakini retreats, with the Gekos well in advance. to Tashigar ($35). We can make a Rinpoche: There are so many projects. We are build­ reservation for you if we know and she said that I should come and meet her teacher. Ashram: Dormitory, 10 minutes ing a hospital, and schools in different places for pre­ your arriving flight. Namkhai Norbu Rinpoche. I had liked the practices walk from Tashigar. It's a very serving and developing Tibetan culture and knowledge. very much. I had read Women of Wisdom and The good option. Cost: $7 US per day Buses: From Bs. As. Bus The Mirror: Rinpoche, do you think it's useful for Crystal and the Way of Light and I wanted very much Hotels: Located in Tanti, 5 km Terminal (Retiro), company everyone to learn how to play bachen*? to meet him. from Tashigar: Hotel El Bosque General Urquiza, Chevalier o Rinpoche: It depends. It depends if you have free time, (54-541)98297. Hotel Los Dumas ($23 to 28 one way) to Rinpoche: And then? if you want to play; if you don't have free time and Algarrobos (54-541) 98146. Hotel Villa Carlos Paz. From there to NM: Then I came to Columbia University to see him San Marten (54-541) 98130. Hotel Tashigar as we said before. don't feel to play, then it is not important. If you feel to and he was giving a talk on Yantra Yoga. Tanti (54-541) 98145. Hotel Las Remember that it's Christmas play and you have time, it is fine. You can play. You Rinpoche: What kind of experience did you ha\ e time and summer holiday season! Margaritas (54-541) 98187 must be free. when you met your teacher at the university? Tell the The Mirror: Do you have to have a certain kind of Houses: There are few houses to USEFUL NOTES truth. rent in Tanti. The cost of the Tashigar is located in a beautiful capacity to play bachen? NM: I felt very happy. I couldn't sleep the night before mountain site (1133 m above the rental is around $800US per Rinpoche: Oh yes. because I knew he was my teacher. But. when he sea level) called "El Durazno", month, that could be shared The Mirror: What kind of capacity? walked in...all the other teachers I had met wore big 5km from Tanti, in the province of between 4-6 people. Please con­ Rinpoche: Knowing what bachen is and which way to hats, lots of robes, very formal, etc....we were sitting tact the Secretary. Cordoba.771 km from Bs. As.. play. there very excited and looking around thinking "Where 58km from Cordoba City and 20 FOOD The Mirror: Is it very difficult to play? km from Villa Carlos Paz. Even is this guy?" and then he walked in wearing a very sim­ It's not included in the cost of the Rinpoche: It depends. though it will be summer time, ple yellow jacket. I remember it very well. And I was retreat. Catering will be provided The Mirror: On what? Tashigar is usually very rainy. We happy that he looked that way and very relieved. Then during the main retreat, Yantra suggest to bring rain boots and Rinpoche: On your capacity. Tsultrim introduced my friends and me to him. Then he Yoga and Vajra Dance courses and coats, together with a sweater and The Mirror: Did you enjoy your stay in Conway? gave a talk on Yantra Yoga. Not long after I went to my SMS examination and training. a warm jacket for nighttime. Rinpoche: Very much! first retreat with him in Cazadero. California. This was Breakfast, lunch, and dinner: There's a swimming pool in the The Mirror: How was the weather? in 1987. $12 US per day Vegetarian and Gar and natural pools nearby, Rinpoche: Also the weather. I like this weather. It's non vegetarian options. It's possi­ Rinpoche: Now you have followed the Dzogchen bring bathing suits and sunblock. ble to cook your own meals in the very nice. Look at the sky. teachings from Namkhai Norbu Rinpoche for many campground and also to buy food INFORMATION The Mirror: Are you happy to move on to New York? years and how do you feel? supplies. In Tashigar: Fax: Martin Rinpoche: Also. Everything is relative. NM: Much better. Borthagaray (Gekos) 54-541- The Mirror: Can you give us some advice about how CHILD CARE Rinpoche: You don't feel too many problems? 98300 (office hours. 8 am to 8 pm) not to feel sad or miss people when they go? Available during the main retreat, NM: I süll have problems. But much less than before. In Cordoba: Marisa Alonso during teaching hours. Rinpoche: Knowing at the beginning when you (Secretary) Tel/Fax: 54-51-801829 Sometimes I have particular areas where I have strong meet someone and you are enjoying, you feel happy HOW TO GET TO TASHIGAR problems. In Buenos Aires: Laura Yoffe at that moment and then you remember that that is You should be able to buy a ticket Rinpoche: Still? And when you have these kinds of (Blue Gakyil) Tel/Fax:54-l-788- directly to Cordoba City, for the the starting point also of separating. And then you 1728 E-mail: nsaporiti@inter- problems, what do you do? same price as to Buenos Aires. In have no problem. link.com.ar NM: Sometimes I cry. or talk to friends, sometimes I this case you will arrive at The Mirror: So you must be aware from the begin­ practice, but sometimes when I have a heavy problem I ning that you will separate. can't practice. I just have to experience the problem. NAMKHAI NORBU AUSTRALIA Rinpoche: Yes. of course. So. is the interview fin­ Rinpoche: Sometimes do you do the practice of think­ ished? We can't just have a few words. Now I will RINPOCHE'S March 28-April 5: ing "Oh, everything is illusion, it doesn't matter. It's Teaching Retreat interview you. So, are you Naomi Mirror? SCHEDULE like a dream. With a dream when we wake up. every­ April 18-20: SMS Base Exam NM: Yes. I guess so. In this moment. thing is OK"? Rinpoche: How did you become Naomi Mirror? NEW ZEALAND April 21-25: SMS I Training NM: I try sometimes but it doesn't always work. NM: That's a very good question. I don't really know. January 31-February 2: Teaching May 9-11: SMS I Exam Sometimes if I go and do some work or something No, really, I was in New Mexico and the telephone Retreat. Contact: Annette Facer, May 12-16: SMS II Training physical, that helps. rang and someone said that they needed someone to do Curator of Photographs. Hocken See International Contacts on page 17 Rinpoche: Then you are distracted. That is not really a The Mirror because the person who had been doing it Library, University of Otago. definitive solution. That is a very provisional solution. CHINA, BEIJING had left. At first I suggested some people and then stud PO Box 56, Dunedin. Tel.: 64-3- The main point is knowing your real condition and that June 6-10: Teaching Retreat that maybe I could do it, but I wasn't sure. Then I had 479-8870. Fax: 64-3-479-5078; everything is an illusion. Then you have no problem. TIBET: AMDO a dream of Rosa which gave me some indication that I email: What is the problem? For example, they will cut my June 20: Inauguration of the should do it. So I did. [email protected] knee, but it's an illusion. You don't worry. They cut school. Rinpoche: Now you are enjoying The Mirror? continueii on page 13

3 Shang-Shung Institute Autumn 1996 Update in America Notice for insights and knowl­ on the Projects of the Tibetologists, schol­ edge of those whose ars, doctors, artists, interest is both in the and all others: The teachings and the Shang-Shung Institute Shang Shung preservation and dis­ Institute in Conway semination of the he Shang-Shung Institute in different departments of the museums and Tibetan scholars. The is hosting a meeting most vital aspects of Italy is closely linked to and Government of the Tibetan fundamental aim of the TiDRA is to in the Spring of 1997 Tibetan cultural tra­ Tworks in collaboration with Autonomous Region, the Shang- help the Tibetans by giving them to develop its pro­ ditions. The date will the Dzogchen Community founded Shung Institute is promoting two access to museum collections of grams for the next five be announced in the by Choegyal Namkhai Norbu with projects aimed at the preservation of Tibetan art. The project is a model years. This meeting will provide an next issue of the Mirror. For further the principal aim of safeguarding the Tibetan cultural heritage: of how technology can enable cross opportunity to meet and discuss our information, please write to The Tibetan culture. Besides the cre­ cultural dialogue and resource shar­ potential, with a primary aim of Shang Shung Institute, PO Box ation of a library and multi-media ing, advancing understanding of producing a plan which utilizes the 277, Conway MA, 01341 USA. archives, the Institute has launched ethnic cultures and providing cul­ a number of projects to further its tures at risk with a key to their own audio tape) with a generous contri­ by an international group of about aims. This document briefly out­ cultural preservation. bution from Martin Bugter and the 25 people in the language in which lines ongoing activities at the seat of The first CD-ROM of Tibetan Dutch Community. they were given (English or Italian) the Institute in Italy. art, containing the Avery Brundage Library Catalogue For the second after which they are being put into The Shang-Shung International Collection of the Asian Art Museum year running the Institute has the computer either directly or by Institute for Tibetan Studies was of San Francisco has been complet­ received funding from the Regione scanning so that they can be indexed established in June 1993 to promote ed and presented to the Museum in Toscana in Italy for the library. Last according to the type of teaching study and research to help safeguard San Francisco. It was well received year's funding was directed towards given. In this way by consulting the Tibetan culture. Founded and 1) Conservation of the old city of and the Institute has been asked to a "digital inventory" which involved index, one will be able to access all inspired by Choegyal Namkhai Lhasa - the project foresees the cre­ create another CD-ROM including digital scanning of the indexes of the teaching given by Rinpoche on a Norbu, an internationally recog­ ation of a plan for the conservation the Avery Brundage Collection of Tibetan texts and registration on certain topic. The task of transcrib­ nized authority on the history and of all the remaining historical build­ Tibetan bronzes. The second presen­ CD-ROM. In spite of reduced bud­ ing is enormous. 142 long retreats culture of Tibet, the Institute aims to ings in the city and the restoration of tations of the project are planned for geting, the Institute acquired basic (between 5-30 audio cassettes) are help ensure the survival of Tibetan those houses threatened with imme­ the British Museum and the Victoria equipment in order to carry ahead on tape in the archive of which 28 culture through direct co-operation diate demolition. The situation is and Albert Museum in December. the cataloging of texts. With the help have already been transcribed and with those who are the custodians of extremely urgent because the pre­ For further information or a full of Sasha Poubants visiting from St. 25 are in progress. The rest are still this culture, at the same time creat­ sent modernization of Lhasa has project description please contact Petersburg on an Institute scholar­ to be done as well as 40 short ing a network of communication to already created much damage and Alex Siedlecki. ship last year, 2000 pages of Tibetan retreats. The present group of tran­ allow knowledge to be shared construction development agencies Shang-Shung Video: Tibetan texts were scanned, 275 Tibetan scribers is spread mainly throughout between Tibetans and people of constantly go against attempts to Tantric Dance Shang-Shung video texts were cataloged on bibliograph­ Europe. The organizer, Josef Heim, other cultures. Since its foundation conserve the old city. However, at in collaboration with Tibet House, ical database and a multimedia bib­ is trying to encourage someone in the Institute's initiatives, carried out the present moment, the Institute is New Delhi is producing a documen­ liographical database was created to each country to organize a group of in co-operation with academic insti­ in a position to reverse this tendency tary on Tibet Tantric Dance which permit both the cataloging of transcribers in his or her respective tutions, museums and libraries from if sufficient funds are available. will be edited into a home video for Tibetan texts as well as audio, video country to carry the work ahead. and photographic material accord­ all over the world, have made a 2) Restoration of the architecture distribution both inside and outside Tibetan Medicine Starting in June ing to ISBD regulations. This year widely recognized contribution to and the 17th century wall paintings the Community. At the same time a 1993, the Institute organized a four the Regione has funded the Tibetan studies. of the Lukhang temple behind the series of projects with the collabora­ year course in Tibetan Medicine at Institute's "digital archive" pro­ The Institute is organized into Potala palace - the Lukhang temple tion of Tibet House New Delhi will Merigar, Italy, divided into two sem­ gram, a five year project which aims various departments in charge of was built at the same time as the be initiated including the creation of inars yearly. The course was initial­ to preserve and improve access to different activities and projects. The Potala, during the reign of the 5th a digital catalogue of their museum. ly taught by two Tibetan doctors, Dr. the Institute's documentary patrimo­ center of documentation is con­ Dalai Lama and contains unique and WWWShangShung.com The Phuntsok Wangmo and Dr. Pasang ny through systematic digitizing of cerned with the collection, conser­ exceptional wall paintings. In the Institute now has a web site con­ Yontan Acharya. The course cov­ material at risk (manuscripts, audio vation and documentation of mid-1980's it was badly restored taining information about our pro­ ered the main points of the four and video material) and by climatiz- Tibetan culture by means of a and now the structure and the wall jects and also news from the medicine tantras as well as more ing the audio and video library. The library (containing more than 5000 paintings are in great danger from Shang-Shung Institute in America. specific subjects such as pediatrics, multimedia bibliographical database volumes in both Western languages water infiltration. The paintings The Institute site will be hosted on diagnoses of children's diseases, etc. should be completed this year as and Tibetan), an audio archive (with have been severely damaged over Daniele Colajacomo's server in Scholar and Tibetologist Adriano well as the inventory and cataloging more than 4000 recordings made the last five years. Very urgent inter­ Los Angeles. Clemente gave lessons in Tibetan to of each sector of the archives. Two from 1976 to the present day), a vention is needed to save them. Digital Dharma The Institute's students during the course. After Dr. people will be arriving on Institute video archive (of around 1550 Tibetan Digital Resource Archive recent "digital dharma" project aims Phuntsok left to continue her work scholarships to help with the pro­ hours) and a photographic archive (TiDRA) The Institute is also spon­ at transferring all the audio tapes of in Tibet , teachings in the 3rd and jects this November. The Institute (with around 10,000 photos). Other soring a series of initiatives to pro­ the archive onto CD over a five year 4th year were given only by Dr. is currently studying a way to pre­ departments include the Center of vide museums with substantial period. Thanks to project fundraising Pasan who devoted a whole semi­ sent the same project to the EEC Traditional Tibetan Medicine, the Tibetan holdings as a means to bet­ (which included sales of "Ambrosia" nar to diet and another to more and UNESCO for funding. computer data center and the ter realize the value of their archives olive oil) the Institute has bought a practical work like moxibustion and Transcriptions The transcription research and translation center. through multimedia digitalization. CD recorder which will give the pos­ the golden needle technique. The project is another of the Institute's Lhasa At the moment, the Institute Museums participating in the sibility to produce CD-ROMs, audio course provided students with a ongoing projects begun this year is involved in a number of projects Tibetan Digital Resource Archive CDs, photo CDs etc. A CD-ROM good foundation and a quite pro­ with the aim of transcribing all the both in Italy and at the international (TiDRA) will also be able to take containing the indexes of more than found general view of somatic, recorded teachings ever given by level. In collaboration with the advantage of an on-line forum in 100 Tibetan texts is currently being tantric and dharma medicine. • Choegyal Namkhai Norbu. At the Shalu Association, the Lhasa which they can share their digitized created. Audio material is currently moment they are being transcribed Archive, the NGO A.S.I.A. and with resources with other participating being transferred onto DAT (digital

The Association for International Solidarity in Asia was ers brainstormed on next steps for fundraising, public rela­ formed in 1998 as a non-profit organization in Italy under the A.S.I.A. is tions, outreach materials, and committee membership. A truly direction of Namkhai Norbu Rinpoche, with a primary focus astonishing breadth of contacts and potential partnerships on Tibetan communities in Tibet, India and Nepal whose eth­ coming to America! emerged from this meeting, including collaborators in France, nic, cultural and environmental survival is seriously threatened. Canada, England and Australia; people who know other A.S.I.A.'s A current projects include building an elementary Paula Barry, President (New York), Jim Casilio (Santa Fe), important people; people who are important people (!); and school, hospital and cultural center in Galenteng village in Secretary, and Des Barry Treasurer (New York). A.S.I.A. will lots of discussion about presence on the internet, having an Derge (Eastern Tibet), building a hospital and school in become a non-profit in the States and take up physical residence electronic discussion group, and beginning thoughts about Dzamthog village in Amdo, where Rinpoche was born (see in the Conway Elementary School, along with Tsegyalgar and projects needing support — such as professional development September/October 1996 issue of The Mirror, as well as the Shang-Shung Institute. An enthusiastic group at the retreat for Tibetans, and accessing educational materials. The level of current issue), supporting Tibetan children attending school at donated $8,000 in seed funds to get A.S.I.A. up and mnning in potential resources is very promising, and A.S.I.A. in America the Tibetan Children's Village in Dharamsala, India (or at other the U.S. There is still an opportunity to become a founding is open to every suggestion of likely foundation or individual A.S.I.A. schools), and a number of similar projects in areas member of A.S.I.A. in America by contributing a minimum of support, possible collaboration, or thoughts on strategies. As where Tibetans have meager access to health care and educa­ $100 — when our goal of $10,000 is reached, the group of soon as the nonprofit status process is complete and brochures, tion. You can look up A.S.I.A. at its web site, founders will be complete. Please make out your check to the flyers, and annual report are ready to go — we will be ready http://www.mclink.it/com/makros/asia. Dzogchen Community and mail c/o A.S.I.A. to Dzog Chen to visit with folks and write proposals. Please feel free to con­ At the September teaching retreat in Massachusetts, a Board Community, P.O. Box 277, Conway, MA 01341. tact us at the Tsegyalgar E-mail address:74404.1141com- of Directors was selected for A.S.I.A. in America including At the A.S.I.A. discussion meeting, founders and network­ puserve.com. •

4 of it. He already understands the Lives of the Great Masters entire doctrine!" BOOK REVIEWS Rongzompa had an affinity with every learned teacher that he met DRUNG, DEU AND BON and comprehended all that he heard. by Namkhai Norbu Rinpoche He effortlessly learned several lan­ 1995 Dharamsala, India guages and was able to indicate sub­ From a talk given by Giacomella tle distinctions of meaning within Oroftno at the presentation of them. It is even said that he compre­ Namkhai Norbu Rinpoche's book hended the language of animals. He Drung Deu and Bon, in the council studied the sutric philosophy at the chambers of the Arcidosso Town age of eleven and by the time that he Hall, Arcidosso, Italy. This talk was was thirteen he seemed to have translated from the Italian by Des completed his studies, having Barry. become free from ignorance with "It is a great honor for me to pre­ respect to all that can be known. He sent Namkhai Norbu's new book himself said "My learning was not Drung Deu and Bon. The author is insignificant. There was no doctrine on the history of Tibet that precedes well known to most of you and has that I did not study. But neither were the epoch of the Tibetan Empire and no need of any introduction. my studies great, for I did not need the introduction of Buddhism. Certainly everyone knows Namkhai to review any doctrine more than Norbu Rinpoche has concentrated Norbu Rinpoche as the leader of a once." Rongzompa studied all above all on the history of the spiritual movement which has branches of knowledge and learned ancient kingdom of Zhang Zhung. engendered, and continues to engen­ them in a single reading and he was the region of West Tibet that lies der, great interest in almost every considered irrefutable by other close to Mount Kailash, the most country in the world. Rinpoche has scholars of his time. sacred mountain in Asia, which founded Dzogchen teaching centers according to Namkhai Norbu When Rongzom was thirteen (other than the one here in Rinpoche is the cradle of Tibetan and was studying with the master Arcidosso which all of you know civilization. Doton Senge he had a dream that he very well) in every major city in In order to fully understand the was eating a porridge made from the Europe, Russia, the United States, originality and importance of Secret Nucleus (gsang.snying) with Argentina, Australia and New Namkhai Norbu Rinpoche's contri­ a vegetable broth made from the Zealand, etc. I am certainly not Rongzompa bution we need a brief aside to dis­ Buddhasamayoga (sangs rgyas.- exaggerating when I say that thou­ cuss the traditions of Tibetan histori­ by Jey Clark mnyam.sbyor). When he told his sands of people have shown a great ography concerning the origin of master about this, Doton said "How interest in his teaching due to an Tibetan culture and the indigenous My body appears as Dorje Naljyorma radiantly clear auspicious! It is a sign that you have increasing need for us all to partici­ religion called Bon. Atop her head on a thousand petaled lotus and a sun and moon completely internalized these doc­ pate in other cultures, even those The official introduction of In the center of a mandala is the essence ofManjusri trines. You should compose a com­ that are more distant in space and Buddhism into Tibet by King Omniscient and victorious mentary on each of them." In order time, as we search for those funda­ Trisong Detsen in the eighth century In the form of the Lama embodying all, the actual presence of refuge to fulfil his teachers wish, Rong­ mental and absolute values which A.D. marks a major change in the The Pandita who is victorious in all directions zompa set about composing three are at the base of human existence. Through his lion like speech, Rong Zom Chos Icyi bZang!" books containing profound instruc­ history of Tibet. As often happens in Not everyone knows perhaps tions on the three trainings. These the history of a people, the introduc­ that Namkhai Norbu Rinpoche, in Thus begins a guru yoga of the master Ronzom Choki Zangpo (Rong are: the Extensive Sutra of tion of a new religion by the reign­ the field of his study and research Zom Chos kyi bZang Po) which was composed in the nineteenth century by Commitments (dam. tshig. indo. - ing power is governed by precise in Tibetan history, serves as a the great Nyingmapa scholar Mipham Rinpoche. rgyas) which discusses training in political motives. In this case, as the touchstone for all Tibetan people That almost nine hundred years had passed between the two attests to the appropriate behavior; the Com­ author sharply underlines in his and this is especially true of the influence and inspiration of this great master on later generations of scholars mentary on the Four Methods and introduction on page 21: "The younger generation. Those born in and practitioners. Rongzompa was renowned as a supremely "Great Pandita" Fifteen Aspects ( 'grel.pa.lslud.bzhi.- attempt to strip political power from exile resulting from the diaspora set throughout Tibet and amongst Nyingmapas is compared to Longchenpa in yan.lag.bco.lnga.pa) instructions for the clergy was successful when in motion by the tragic events that the breadth and depth of his understanding. settling into proper contemplation; King Srong tsen Gampo (and later have diverted the course of Tibetan Choki Zangpo of Rong was born in Tibet in Narlung-rong, a subdistrict and the Commentary on the Trisong Detsen) availed himself of history in the last forty years still of Rulak in lower Tsang in the early part of the eleventh century. His grand­ Buddhasamayoga (mnyam sbyor.- the Buddhist culture which came look to Tibet for their cultural iden­ father was Rongben Yontan Rinchen, a practitioner known as Rongben Pelgi gyi. 'grel.pa) instructions on the from India and China to found the tity. Those born in Tibet, a country Rinpoche. Rongzom's father, Rongben Rinchen Tsultrim, received many view and meditation of Dzogchen base for a new religion which could that has been seriously wounded teachings and transmissions; including numerous Upadesa of and training in discriminative hold its own in a confrontation with and humiliated, have kept intact the Padmasambhava through disciples of Nanam Dorje Dudjom and Karchen awareness. Rongzom also com­ that of the indigenous one." seeds for the rebirth and continua­ Palgi Wangchug who were direct disciples of Guru Rinpoche. As an auspi­ posed many commentaries and The official introduction of tion of their civilization, and cious gesture, Rongzompa's father performed the rite of the five awakenings essential instructions, such as those Buddhism into Tibet in 791, pro­ Namkhai Norbu Rinpoche's work of the causal phase according to Yogatantra which is done at the birth of an on The Tantra of the Secret Nucleus claimed by royal edict is witnessed in Tibetan History is highly valued emanational being in order to bring about the five excellent results at the time (gsang.snying. 'grel.pa) which is one even today by an inscription on a by them. of enlightenment.1 It is said that Rongzompa displayed these five qualities of the two major Tibetan commen­ column near Samye, in fact signals The study of a country's ancient during his life as: Dignaga's discriminative awareness, Vasubandu's breadth taries on this tantra; The Tantra of the beginning of the apogee of the history is of primary importance for of learning. Chandragomin's expressive style, Dharmakirti's analytical acu­ the Purification of Unfavorable Tibetan Empire which became one its future development. As the great men, and Aryasura's flair for poetic composition. Existences (Sarvadurgatiparisod- of the great powers of Asia extend­ professor of Italian history, Rosario Rongzompa was said to be the incarnation of one of several Panditas who hanatantrd) and on the Vajrabhai- ing from India to China. Romero said twenty years ago: "A had arrived in Tibet during the earlier propagation of the teachings. One of rava Tantra. On one occasion a doc­ Beside the kingdom of Zhang country that has been separated these was known as Smrtijnanakirti who had spent time in Do kham where trinal debate was held in which Zhung. Tibet annexed the kingdoms from its past is a country in an iden­ he corrected translations of some of the Tantras and commentaries on the many of the greatest scholars from of Turkestan, the caravan oases of tity crisis and is potentially lost. It Tantras. He also composed several treatises on grammar. There is some ques­ the four Tibetan provinces assem­ Kucha. Kashgar. Kotan and Yarkand has no values from which it may tion as to whether Rongzompa was his disciple or his immediate incarnation. bled. Many of these teachers were of and extended in the east as far as draw inspiration. It lacks that feeling Others regarded Rongzompa as an incarnation of a master called Acarya the opinion that native Tibetan writ­ Liangzhou. Songzou and Maozou in of faith in itself which grows out of Trhalaringmo who also had been in Kham and translated and taught The ers were diluting the teachings China. the consciousness of a coherent Extensive Commentary on the Guhyasamaja Tantra (gsang.ba.'dus.pa.rgya.- through inserting misleading doc­ With the introduction of development in which the past is cher.'grel.pa). The famous teacher Atisa met Rongzom shortly after arriving trines of their own creation. Buddhism a strongly ideological presented as the premise and guar­ in Tibet and was so impressed by him that he suggested that he was an incar­ Assuming this attitude, several of tradition of historiography began antee of the future." These words nation of the great Indian Pandita Krsnapada (Nagpopa) who had been one these scholars confronted Rong­ which played down the political are so important for every civiliza­ of Atisa's teachers. But for most people Rongzompa was a manifestation of zompa in debate. Through his natur­ objective of the emerging power. tion. They appear to be very appro­ Manjusri, the bodhisattva of wisdom due to his seemingly effortless mastery al brilliance which was unstained by According to this tradition, Tibet priate for us to understand and of all doctrines. any intellectual limitations. Rong­ before the seventh and eighth cen­ appreciate how important Namkhai Since his childhood Rongzompa displayed great discriminative aware­ zom easily dispelled their attacks turies, that is before the introduc­ Norbu Rinpoche's studies are for ness and an uncanny ability to retain whatever teachings that he heard after and as they listened and examined tion of Buddhism, was a country Tibet. only hearing them once. On one occasion while studying with Garton his teachings they were awed by his immersed in the darkness of bar­ In his numerous historical Tsultrim Zangpo in lower Nyang his father came to visit. While playing with seemingly limitless insight. Many of barism, and the king Srong tsen works, the professor Namkhai other children, Rongzom would often recite by heart the teachings of his them then became his disciples. Gampo. a manifestation of Norbu Rinpoche. who has taught guru, having heard them only once. Many of the other students told his father Rongzompa was an essential link Avolekitesvara. the Buddhist god Tibetan Language and Literature for "This son of yours has a wild disposition. As we have grown tired of his between the earlier transmissions of compassion, tamed the country thirty years at the Istituto noisy chattering, it would be best to take him away now." The father asked (Nying. ma) and the later (Sar.ma) and civilized it by the introduction Universitario Orientale in Naples, the teacher if indeed he should take the boy and Garton replied "Do not speak continued on page 12 has principally focused his attention continued on page 14

5 Pre­ The history Gyal.po from a talk by of the His Holiness the Dalai Lama Buddha: given before the

a simplified Kalachakra Initiation and reasonable teachings. Even snapshot held in Sydney, though we have a reasonable teach­ Australia, September, ing, due to malpractices and misun­ derstanding of this profound prac­ by John Williams 1996 tice, people indulge in appeasing a Religions don't arise sponta­ come to be regarded as a prototype storm, fire , the Sun and so on. At local deity or something like that; neously. Any account of the genesis of the Hindu god, Siva. Evidence the center of religious life was the there is a danger, if we continue on of a religious tradition needs to con­ also suggests the existence of a well ritual of the sacrifice in which ""•"have some words of clarifica- in this way, that Buddhism will sider the particular cultural context developed sanitation system as well Brahmin priests chanted the praises I tion for some of you who are degenerate into spirit worship or in which it was embedded, and of as constructions used for ritualistic of the various gods, offering sacri­ JLstaying for the initiation something like that. which, it is intrinsically a part. public bathing. fices (grain, milk, and sometimes (Kalachakra). Some of you might The second point of this restric­ Buddhism is no exception. Yet little is really known of this animals) into the sacrificial fire. In be aware in recent times of the con­ tion is that I've always adopted a Reconstruction of Buddhism's pre­ archaic civilization. The ideas and return they hoped for such boons as troversy about a protector or spirit non- sectarian attitude and worked history can give us a clearer insight beliefs connected with the cults— good health, increase in cattle, plen­ called Dorje Shugden. In fact, if you towards bringing about religious into the seminal philosophical ideas the Mother Goddess and proto Siva tiful progeny, etc. Although the read the story of that practice, it has harmony in general, and particular­ and social forces that shaped the —no one can be sure of. Perhaps Vedic visionaries, the "seers", com­ a history of more than three hundred ly a very strong non- sectarian atti­ birth and development of a remark­ when the symbols inscribed on the posers of the inspired hymns, mar­ years. All these three hundred years tude in the four Tibetan schools of able spiritual tradition, as well as artifacts found at the archaeological velled at the glory and power of it has proved extremely controver­ thought. In fact, I have asked people affording a greater appreciation of sites have been deciphered, a clue to nature theirs was not a crude and sial and somewhat disturbing. to simultaneously practice the four it's founder. Siddhartha Gautama, these people will be found. rudimentary naturalism or unsophis­ Therefore for seventeen or eighteen Tibetan schools of thought. Those years I have set out some restric­ who engage in a sectarian attitude, whose heroic quest resulted in a pro­ The Aryans upon encountering ticated polytheism as may suggest. tions on this practice and have where they say if someone who is found insight into the true mature of this foreign and decaying culture did The first stirrings of the sense of a recently intensified this restriction. Gelugpa goes to study with one of reality and Man. not however destroy it completely; divinity behind the manifest world the other four schools, like The Aryans Around 1500 BC they learned from it, and it is specu­ of phenomena can be discerned; the In the initial stage, out of igno­ Nyingmapa or Sakya, then this successive waves of nomadic lated that some of the key religious beginnings of a metaphysic was rance, I also did this practice. But Shugden will harm them as well as herders made their way into north­ beliefs may have been assimilated implicit in the poetry of the hymns. meanwhile, as I have explained to others who say the downfall of the west India from an original home­ into their own cultural framework. The world according to the Aryans you, I have put more restrictions 8th Panchen Lama and the Regent land in Central Asia (present day Aryan Culture The Aryans was created by sacrifice (the dis­ on this practice. So those who con­ are due to the practice of Turkey, southern Russia and north­ brought several distinctive features memberment of Purusha, the cos­ sciously practice this practice, I Nyingmapa, etc., they all have a ern Iran). The indigenous inhabi­ of their own culture to India. Firstly, mic man) and was maintained by rit­ have asked that they not attend this very strong sectarian attitude. tants of this "homeland" ( a locale a pantheon of gods— paralleling the ual sacrifice. The recitation of the initiation if they are continuing whose existence is based upon pure­ ancient Greek pantheo—with names sacrificial verses, mantras, was also this practice. The third point is that since the ly linguistic evidence) spoke— it is such as Indra, Varuna and Rudra, seen as a way of manipulating a The question is why have I third time of the inception of this postulated—Aryan, which became who were worshiped with offerings sacred power called Brahman, so restricted this practice? I have spirit it was not in good harmony the basis of a number of Indo- to the sacrificial fire. Secondly, they the ritual was regarded as placation mainly three reasons. The first is with the Tibetan government estab­ European languages which spread brought a threefold division of soci­ and coercing the gods into maintain­ that Buddhism, as all of you know, lished by the 5th Dalai Lama. by migration to India, Greece, Italy ety: a hierarchical order of priests, ing cosmic order and harmony. that flourished in Tibet, is a very Because of this the practice of and other parts of Western Europe. warriors and cultivators. This three­ Later, the identity of Brahman (or comprehensive teaching, which Dorje Shugden doesn't go well The form of the Indo-European lan­ fold division was the forerunner to Ultimate reality, the ground of includes the practice of the com­ with the Tibetan government. It's guage that reached India is known the Hindu "varnas" or "colors" Being), and its immanent aspect, the plete teaching of the Buddha — the because of this that the 13th Dalai as Sanskrit, from which Pali is (later to evolve into the caste sys­ abiding essence of human beings, Theravada tradition, the Hinayana Lama put very strong restrictions derived. tem) which included the Brahmins Atman (or soul), was to be expand­ tradition, the Mahayana tradition on this practice. I'm just continuing ed upon in the more mystical teach­ and within that we have the prac­ what he has started. These are the The arrival of the Aryans with (the class of priests), the Kshatriyas ings contained in the Upanishads. tice of the sutra, and the tantra, and three points. So, there's nothing their horse-drawn chariots (then (the class of warriors and aristo­ The Brahmins, or priestly class we have such wonderful, profound more to say. • state -of-the-art), their powerful mil­ crats), the Vaishnas ( the class of occupied the highest echelon of the itary strength, and a confidence traders and other professionals) and social division—a division that was derived from a pantheon of fierce the Shudras ( the class of peasants authority of the Vedas and efficacy make up the last part of the Vedas regarded as divinely ordained. The protective gods, makes the begin­ and land cultivators). The Aryans of the ritual sacrifice. They sundered and consist of philosophical and Brahmins thereby monopolized reli­ ning of a new epoch for the Indian also brought with them an intoxicant all ties with family and society in mystical speculations which replace gious life and ritual. The rationale sub-continent. This new period is known as Soma. This may have their renunciation of the world, and the older Vedic concerns with ritual underpinning the maintenance of referred to as the Vedic Age (c. 1500 been an alcoholic beverage or some set forth on a life of often severe sacrifice. The dissemination of the these class divisions was the motion BC-500 BC); an age in which the form of hallucinogenic mushroom asceticism, begging for their food, teachings contained in the of Dharma, a word which under­ long, slow, but inexorable sweep of ("fly agaric") which was used in the and in search of ultimate truth. Upanishads was to play an impor­ went several shifts of meaning dur­ Aryan migration eastwards resulted ritual sacrifice, inducing states of Although some of the Parivrajakas tant role in the cultivation of the ing the course of Indian history. For in the eventual colonization and ecstatic intoxication and trance. came from the Brahmin class, most ground on which Buddhism was the Aryans (and for Hindu culture in Aryanisation of the aboriginal peo­ Vedic Religion The religion of of their numbers were gleaned from bom. By about the 6th century BC, general), the word has the sense of ples and their culture. The Aryans the Aryans was based upon the Veda the Kshatriya or warrior. The wan­ the Upanishadic principles of karma universal law, or duty and related to encountered little resistance through (pronounced vay-da), a body of dering ascetics would either travel and rebirth started to gain a wider how people of a particular "varna" their movement east, finding mainly "revealed" oral teachings and the countryside alone or in small acceptance in society, filtering out or caste, should live according to the scattered communities of hunters hymns. Veda translates as "knowl­ clusters (sangha) under the guidance into the wider intellectual communi­ duties and responsibilities ascribed and farmers. edge" and there were four in all : of a teacher (sramana). Many tech­ ty and rigorously debated by both to it. If a person lived dharmically, in The Indus Valley Civilization Rig Veda ( a collection of 1028 niques to aid the apprehension of the the Brahmins and the ascetic this life, then in their next life they By the time the Aryans entered hymns to the gods), the Yajur Veda ( truth were practiced : meditation, philosophers. may be reborn into a higher caste, north-west India, the once great comprising hymns from the Rig fasting, celibacy, self-denial— The times are a changin' The preferably that of the Brahmins cities of the Indus Valley civilization Veda and instructions governing the rather than honoring the sacrificial popularity of this new type of reli­ thereby vouchsafing the possibility (c. 2400 BC-1500 BC) were in performance of the ritual), the Sama fire they sought the "inner heat" gious practitioner, the Parivrajakas, for liberation. decay. The archaeological finds Veda (a liturgical collection of (tapas) which would liberate them in the 6th century BC, was largely from the two main metropolises, hymns arranged solely for the Soma The Parivrajakas Alongside from the cycle of birth- death- the result of the turmoil crated by Mohenjo-Darro and Harrapa (both sacrifice) and finally, the Arthava the Brahmins religious hegemony rebirth (samsara), conditioned as the changing political and social in modern day Pakistan) reveal a Veda (collection of spells and incan­ was a alternative tradition dating this was by the accumulated merit of conditions which prevailed. sophisticated urban culture; one that tations concerned more with popular back at least to the eighth century one's past and present actions Politically, the tradition hitherto of suggests a high degree of organiza­ cults and practices). Only Brahmins BC, possibly with roots in pre- (karma). small clan-based communities was tion and a centralized administra­ had access to this sacred literature. Aryan civilization. This was the tra­ The Upanishads ("mystical beginning to be undermined by the tion, and based, it seems on the wor­ The Aryans worshipped thirty-three dition of the Parivrajakas or "home­ teachings") The Upanishads are a more aggressive and expansionist ship of deities such as the Mother deities, personifications and anthro­ less ones", the wandering ascetics. collection of texts( composed kingdoms or tribal republics, two of Goddess figure and what has now pomorphized aspects of nature: The Parivrajakas rejected the between c.800 BC 400 BC) which continued on page 19

6 Amdowas is in fact com­ capital of the gle summer day it is possible to posed by the Minyag people experience the weather of virtually conti mied from page 1 character Ren, and nowadays is the four seasons altogether. which means prevalently The majority of the Amdo pop­ is crossed by the Kun Lun moun­ human being, inhabited by the ulation is now dedicated to agricul­ tain range that stretches down surmounted by Central-Asian ture. Barley, wheat, grain, millet, toward the Bayanhar mountains. the character population of maize and various vegetables are The Bayanhar mountains act as a Yang, which the Uighurs, cultivated. watershed between the Yellow means sheep. who follow the Dietary habits have changed river and the Mekong. Curiously, the Islamic religion. after the Liberation, since they The Eastern area, which also character Yang, The Qinghai underwent Chinese influence, so borders the Province of Gansu, is sheep, has come Province was that apart from the traditional sta­ formed by highlands situated at an to be used to established in ple food made out of roasted barley altitude of 2,500 to 3,500 meters compose 1928. During flour (tsam pa), rice, white flour above the sea level. The greatest ideograms that the 30s and the bread, and refined sugar are con­ part of cultivable land, which in in the Chinese 40's, Qinghai sumed as well. According to what ancient times the Hans used to call language are was ruled by a farmers say, the recent "system of "the fertile comer", is concentrated Chinese as Xi xia, established a associated with the idea of beauty, Chinese Muslim governor, while responsible production" has at the South-East of Xining kingdom in this Amdo area. Its like the character for America the year 1950 witnessed the begin­ brought along a certain well-being, (Tibetan Si ling), the capital of the capital was Ning Xia, situated on (mei), good or fresh taste (xian), ning of the so-called 'Peaceful Lib­ when compared to the period of the present day Qinghai Province. The the upper reaches of the Yellow good, in the sense of morally good eration', perpetrated by the agricultural communes. Wealthier remaining territory surrounding river. This kingdom survived for (shan) and also group or crowd Chinese Army. farmers now invest in the construc­ the city, and the area around the two, centuries. The Tangut were (qun). The People tion of new houses built in mixed Blue Lake, from which the Buddhists and spoke a Tibetan At present, about 100,000 indi­ After the Tibetan Autonomous architectural styles. In some areas. Province draws its name, are all idiom. Eventually they were viduals are identified as members Region, the Province of Qinghai is Amdowas dedicate themselves to pasture lands. Wild antelope, yak, defeated by the Mongols of of what the Chinese call the Qiang the less densely populated area of both agricultural and nomadic- camel, lynx, deer and pheasant Chinggis Khan, and were absorbed nationality. They live in the China. According to the last avail­ activities. roam over the vast grassland. into that much bigger empire. It County of Mao able data, the During the summertime, it is also A famous Tibetan proverb says Wen, which was Tibetan popula­ possible to see a cute little rodent that if one is looking for the best established on tion of Qinghai peeping out of the holes it digs all religion, that will be found in July 7th, 1958, contains about over. Tibetans call it A bra (in Central Tibet. If one talks about the and also in the one million indi­ Amdo dialect pronounced Ab-ra). most heroic of Tibetans, these are Counties of Wen viduals. A famous Tibetan proverb is none others than the Khampas. Chuan, Li He inspired by this animal. Amdowas And if one is looking for the best Shui and Song owe their name horses, Amdo is the right place. As The lake was known to the Pan, which now to the term used a matter of fact, at least twelve dif­ Mongols as Koekoenoor, or Blue fall under the by Tibetans to ferent breed of horses are said to lake. The Chinese name is a trans­ administration indicate a region exist there. However. Amdowas lation of the latter, Qing, blue and of the Sichuan that not only herd also yak. sheep and goats. Hai, lake or sea. Also the Tibetans Province's includes Qinghai is one of the most suit­ call it the Blue Lake, mTsho sngon. Government. Qinghai, but able pastoral areas in present-day It is situated at about 130 km During the also Gansu and China. Nomads are generally North-West of Xining, and it fourth century of the Northeastern wealthier than the sedentaries. extends over a surface of 4,456 the Christian era, protomongol part of Sichuan. A theory concern­ because wool and skins sell very square meters at 3,200 meters was precisely during the campaign tribes coming from the North West, ing their origin would see them as well. During the period of the agri­ above the sea-level. It takes an against the Tangut that Chinggis known in Chinese chronicles as the the encounter between local popu­ cultural communes established entire day by jeep to tour it. Out of Khan met his death in 1227. It is Xiong Nu (Hun), moved to this lations with Central Tibetan troups when Mao Zedong was the new the five islands of the lake, the narrated that on such occasion the area of Qinghai. They conquered that settled in this area during the 'emperor' of China, many previ­ most famous is called Bird Island, whole population of an important the Qiang and established the king­ epoch of maximum expansion of ously open pasture lands in because every year gulls and geese Tangut center was sacrificed with­ dom of the Tu yu hun, 'A zha in the Tibetan monarchy (seventh to Qinghai were delimited, at first by go there by the thousands to out mercy to mourn his death. Tibetan. ninth century A.D.). This thesis digging deep channels in the deposit and nest their eggs. Nowadays, Minyag is the name At the beginning of the 7th cen­ about the ethnic origin of Tibetan ground. In Tibetan they are called History of a region inhabited by Tibetans tury, they ruled most part of the Amdowas was mainly sustained by 'rTswa mdzod ra ba '. the enclosure This whole region has witnessed that corresponds to the area of Dar region, except for the above-men­ a very famous Tibetan Amdo histo­ of pasture land. Later on, barbed many important events during the rise indo, now in the Ganzi (Tib. tioned fertile corner in the South rian, Ge 'dun Chos 'Phel (1905- wire was used to the same purpose. course of history. dkar rdzas) Autonomous Pre­ East, which belonged to the 1951). It is still considered valid by Such a measure, which was imple­ In ancient times it was known fecture of Sichuan. In Chinese, this Chinese Tang emperor. Later, they many Tibetan scholarly and reli­ mented not only in Qinghai but as the land of the Qiang. Historical area of Dar rtse indo is called established an alliance with the gious people. also in other pasturai areas of references to these nomadic tribes Kangding. This name was attrib­ Chinese emperor who offered a In Qinghai, Amdowas corre­ Tibet, has never been popular. appear in the New Tang Dynasty uted to the region during the princess in marriage to the king of spond approximately to the 20% of Nonetheless, the tendency to create chronicles called "Xin Tang Shu" Chinese Republic (1912-1949) and the Tu yu hun. the total population. They are dis­ enclosures does not seem to have (the Tang dynasty ruled from 618 remained after the Revolution of In 634, when Tibet was in the tributed in the eastern agricultural ceased. to 907 A.D.), and in the chronicles 1949: it means "Kham submitted". process of acquiring supremacy in area, and in the Autonomous Nomadic Amdowas live either of the Late Han (947-950) called Mongol tribes occupied the Central Asia, the territory was Prefectures of Yushu (created on in groups of family or separated. "Hou Han Shu". A sketchy region until the end of the Ming invaded by the troups of the King the Dec. 25th. 1951), Hainan (cre­ Fully nomadic Amdowas move description of the Qiang is also dynasty (1368-1644). by confining of Tibet Srong btsan sgam po (born ated on the 6th dec. 1953), twice during the course of the year. found in another work of the Tang the Tanguts in the areas included in 617) who defeated the Tu yu Huangnan (created on the Dec. From the beginning of spring period called "Shuo Wen Jie Zi", between the sources of the Yellow hun. 22nd. 1953), mGo log (created on onward, flocks start moving higher The Explanation of Literary and River and at the Eastern side of it. Since the fall of the Tang the January 1st, 1954), and Haixi and higher on the mountains, to Spoken Characters, where it is Under the Manchus, who ruled dynasty in 907, northern China (created on the January 25th, look for fresh and tasty grass. In said: "Qiang xi fang mu yang ren China as the Qing dynasty from was ruled by non-Chinese people. 1954). In Gansu Province they are October they come down from the ye": the Qiang are those people 1644 to 1911, the area was occu­ The first were the Khitai, a mainly concentrated in the mountains and reach more ade­ who herd sheep in the West. The pied by Mongolian and Tibetan Central-Asian nomadic tribe. The Autonomous Prefecture of Gan quate places to spend the very cold presence of Qiang tribes is attested nomadic tribes. The Prefecture of term Khitai has later become the Nan. In Sichuan, they are to be and snowy winters. in this area from at least the 14th Xining was established in 1725, Mongolian and Russian equivalent found in the Autonomous Some nomadic Amdowas live century before the Christian era. It but until 1911 Tibetan and for China itself, and through the Prefecture of Aba (Tib. rNga ba). quite isolated most of the time. A seems that the use of sheep was Mongolian tribes were still enjoy­ travelogs of Marco Polo, the Qinghai is a real ethnic melting professor of the Qinghai Institute transmitted by these tribes to the ing a certain autonomy, ruled by Cathay of European literature. pot, since it is home to Tibetans. of Nationalities where I was study­ Han population during this period, their chiefs. The ruling class of the Song Mongols, Tu, Kazak, Sala and Hui. ing told me that when some Amdo when China was ruled by the When the Chinese Republic dynasty (960-1279) was pushed These three last ethnic groups orig­ nomads received the visit of Shang dynasty (a period that goes was created in 1912, the Chinese away by "the northern barbarians", inate from Central Asia and profess Chinese authorities just a few years from the 16th century B.C. to the capital moved from Da Du, i.e. and settled to the south of the the Islamic religion. ago. they showed these authorities 11th century B.C.). The Shang present-day Beijing, to the south­ Yellow River to preserve the Life Styles the famous Red Book of Mao dynasty has remained famous for ern coastal city of Nanjing. A com­ authentic Chinese culture, just as it Qinghai is certainly not a land Zedong, as it was customary to do the production of bronze artifacts mission was then created to control happened in 220 B.C. after the fall favored by a good climate. The during the Cultural Revolution of great artistic value that can still a protectorate that included not of the Han dynasty. Qinghai plateau, even if it hosts (1966 to 1976). ignoring the fact be admired today. only the Qinghai region, but also At the beginning of the areas that are suitable to agricul­ that that custom was an obsolete It maybe interesting to note that the adjacent Gansu and Ningxia; eleventh century a Tibetan popula­ ture, is witness and victim of such if we analyze the ideogram used by the name of the latter Province is tion called Minyag, known to the considerable and sudden climactic the Hans to identify these tribes, it drawn from that of the historical Mongols as the Tangut, and to the changes that sometimes in one sin­ continued on page 19

7 HEALING & PRACTICE An Interview in M: Do you think the same there's nothing there to respond. If think there are certain circum­ wanted to be a doctor or healer, do could be true of practitioners of you have to you recommend stances where it's not so impor­ you remember a point in your life Chinese medicine as well, that antibiotics, they may have a tant.Like if you're having your where you made that decision? two parts with someone could be just a techni­ chronic urinary tract infection and knees replaced, you want the best G: I think I evolved into it and cian? its been kept at bay, but you may technician to do it, not necessarily was interested in science and biol­ Gerry Steinberg V: Yes, but within Chinese need a stronger weapon. I like that the relationship is an issue, ogy when I was a student and was medicine there is the aspect of using Western medicine, I like but the person who knows how to interested in the healing aspect of and Verena energy as opposed to chemistry, using it as a window; if there's do it the best. I work in an envi­ it and when in college I realized I and a good practitioner of Chinese something I can't see or feel, I'm ronment where I work with a was more interested in the healing Smith medicine needs that kind of intu­ the first one to say have an MRI or whole group of practitioners, and aspect than the hard science ition. A lot of practitioners of a pap smear. our goal is very practical and that aspect, but I entered more from Gerry Steinberg and Verena Chinese medicine have it, but not G: I think the conditions and is to get the person back home so the hard science and knowledge Smith are both long time practi­ everyone. In America they can function inde­ side of medicine. tioners involved in the Tsegyalgar the label of healer is pendently after they have V: I was a jack of all trades and Dzogchen Community. Gerry is more common; I call had some kind of major did everything from pottery to an allopathic physician and myself a health care event. And there is a weaving to painting to writing to Verena is a practitioner of provider or Oriental whole series of individu­ translating, I can't even remember Chinese medicine and herbology. medical practitioner. I als working with that per­ all of the things l've done— this is Mirror: Can you give a brief see my role or my path son. A psychologist, not uncommon in my profession. I description o your healing profes­ as a concept of making social worker, occupa­ always wanted a passion and sion and how long you have been whole: not as a romantic tional therapist, physical never had it. I'd watch others who practicing? notion. therapist, myself, a physi­ had it, and always longed for it. Verena: My primary healing M: Do you think cian, and a nurse. Then I had sciatica and ended up art is acupuncture and herbal there is something M: So, the team going to an acupuncturist for Chinese medicine. I began prac­ innate in certain healing approach covers all the treatment, the doctor that I ended ticing in 1982 and apprenticed for arts that would assume a aspects that maybe one up studying with. I could barely a couple of years in England with practitioner a healer, for practitioner of say move when I got up on the table, an MD and acupuncturist, then example, a shaman, or a Oriental medicine is and when the treatment was over I attended various schools. I came medicine person and responsible for. was able to move. That's all it to the States in 1985 and have how might that differ G: Yes, and my envi­ took, just that moment, and then I been steadily working here as a from what you each do? ronment is unique within had to work really hard. I was doctor of traditional Chinese med­ G: It's a matter more the medical environment. already 33 or 35 when I started, icine. of the practitioner than It is important to have a and now I'm 52,1 was really a late bloomer and a very passionate Gerry: I'm a physician, and the discipline itself; connection to the patient one, and I had to study really hard. my specialty officially is internal within any of the heal­ on some level, but how medicine, but I really practice ing professions you will that relationship develops M: Could you talk a little rehabilitation medicine. I've been find people who are healers and circumstances under which one is different for each individual about how you met Rinpoche and a medical doctor since 1971. I some who are not. In certain of practices dictate the types of treat­ and that's a manifestation of one's how the teachings have effected have been basically doing some the healthcare professions it's ments available to the patients. own condition and circumstance your professional life? aspect of rehabilitation medicine much more critical that one has There's a subset of people who as well as the patient's way of G: How I met Rinpoche is since the late 1970's, primarily that capacity in order to be effec­ would go for an acupuncture treat­ manifesting. related to how Rinpoche came to with people with neurological dis­ tive, whereas when you get into ment and those that refuse allo­ V: I think it is important but I Conway. I was a student of Mr. abilities as well as geriatric reha­ more abstract types of activities it pathic medicine, and there's a think it is not an absolute necessi­ Anderson's (a Gurdjieffian bilitation. The rehabilitation med­ might not be as critical. larger number of people who use ty. When I was training with this teacher) and he got involved in ical training was basically on the V: I also think that it takes time acupuncture who have had a fair MD in England, we had a dog Buddhist teachings and I met job. to develop vision and sensitivity, amount of experience with allo­ patient. We lifted him up on the Rinpoche when he was invited to M: Could each of you define and certain practices of medicine pathic medicine. In the circum­ table for treatment; the dog had Conway in 1982 by Mr. what a "healer" is to you and if lend themselves to time. stances and conditions in which I arthritis. Before his treatment we Anderson. I had an instantaneous you consider yourself a healer. Traditionally, practitioners of work, the majority of the patients, had to lift him up and after he connection with Rinpoche.The V: A healer, in as much as Oriental medicine take one hour their view and vision of what is would just hop down from the way it effects my practice is the helping to make something whole, to one hour and a half to do possible for them and what cir­ high table and walk off. This was way it effects my entire life. I yes. That is my gut feeling as to intake. I know that in contempo­ cumstances they would be treated kind of my ultimate example of can't separate anything in my life what healing is all about and it is rary modern medicine now some under, allow for certain types of how believing in something does­ from the teachings. I've become a not really about doing something people take more time, but gener­ treatment and I have to respect n't make it function. As long as little more relaxed in my life and to someone. It's to help enable the ally that's not the case. Generally their condition. If you feel certain you have the possibility to open my tensions have decreased a lit­ system to heal itself, to make the you go in, say what you've got, methods are right and the person yourself to the experience that's tle bit, that has helped me in per­ yin and yang even again. get your bottle and leave. There is is open, then you suggest it. The sufficient. I doubt if the dog had sonal life and my professional G: I never really thought of more opportunity or someone or a other thing is that many of the faith in acupuncture. It just life. It has also helped me to be medicine as a healing profession Chinese medical practitioner to people I work with are the ones worked. Regarding the relation­ able to see people with an objec­ when I first went into medicine develop the sensitivity o a 'healer' who need the strong treatment— ship between the health care tive kind of compassion The and it's only been over the years as opposed to the monetary orien­ often older people who have had provider and patient, for me is strongest thing it has brought to that I've looked at the difference tation of Western medicine. In the involved problems and the cir­ very important because that's the me is to try and bring my presence between someone who works with last twelve years I have had the cumstances are already predeter­ way I operate. It's a totally inti­ and sense of the teachings as the health professions and a heal­ time, taking pulses, looking at mined. I feel the majority of the mate setting for me and very myself to what I am doing in the er. Especially in Western medi­ people, their coloring,and feeling people I don't see because of the important to the people who hospital. Making a connection cine, many people can provide a their emotions when they walk in kind of medicine I practice could come, important that they know with people on a basic level of service to an individual that may The framework is in favor of greatly benefit from other types of that that one time they are there recognizing their suffering, and benefit that person in terms of developing those intuitive quali­ treatments.Working in an allo­ that they can let it all be there, being able to just accept the act their health, but the person them­ ties. pathic hospital and in the setting whatever it is. I can't imagine that this is our condition as human selves is not necessarily a healer. G: If a person has a propensity where I work, the kind of work I working in other ways, even beings and we try to do the best Healing has a certain intuitive for those qualities that they will do in the short period of time I do though I have, I've worked in a we can with the circumstances. aspect, whereas in a Western per­ find the situation or circumstances really does not allow for that. Tibetan refugee camp in India V: I met Rinpoche in 1981 spective, what is done is more that allow them to develop them. I Some of the pain patients I have where there were fifty people in because someone sang the Song o related to objective information see for myself that I have devel­ have been involved with acupunc­ one room and I hardly ever got off the Vajra to me and talked about that is learned and applied. From oped those qualities and use them ture, chiropractic medicine and my knees, and we would crawl the Six Lokas practice. I traveled that perspective there are Western in my profession. massage in the past. around the narrow rows of people about 1000 miles in the back of an physicians who are healers, but M: What do you see as limita­ M: That brings up an interest­ and treat knees and shoulders and old van to see Rinpoche. I was liv­ that has to do with something you tions, if any, within your own field ing point in the notion of how headaches, eye problems and ing in England at the time and have a capacity for, one can prob­ of medicine; how other forms important the relationship what have you and there was no came all this way to meet this ably develop that capacity, but compliment or compensate your between the health care practi­ opportunity of a "deeper" contact incredible master and arrived in from that standpoint I don't know own? tioner and the patient, how essen­ beyond the basic recognition of Montebelluna and the retreat was if I consider myself a healer as V: Someone may come with an tial or important to the healing human-ness. But there was a rela­ in a ruin and it was raining heavi­ much as I consider myself a pro­ already weak immunity and get a process do you see the nature of tionship innate to the circum­ ly, there were crowds of people, fessional. tenacious infection, and you try to that relationship? stance. and I thought, "Somewhere here get their bodies to respond but G: I think it is important, but I M: How did you decide you continued on bottom of next page

8 board for treating her at home sis and about the application of the rather than in the hospital. Ed's actual medicines. But there is a concern that being in the hospital group in Boulder, Kontrul w I N D H O R S E was creating more confusion for Rinpoche's grou.p that have a her. being with other people who developed a program like ours and Interview with Molly and Jeffrey Fortuna of are disturbed, so there is this one of them who is an acupunctur­ Windhorse Associates, Inc. notion that if anybody is in an ist who has begun using Tibetan Northhampton, Massachusetts, USA environment with disturbed people Medicine and herbal supplements it would cause them to take on or under Rinpoche's guidance also Windhorse Associates is a ther­ by Sandor Ferenczi who was a stu­ worked in hospitals and health cen­ become disturbed themselves. So under a Dr.Dolkar in Delhi. India. apeutic action group committed to dent of Sigmund Freud, and there ters in the traditional medical Ed said let's do something oppo­ So we've been using some of these working with psychologically dis­ were several generations between model. I was also interested in site of that. Let's surround the per­ medicines in consultation with this turbed persons in individual house­ Freud and Firenzi and the current Buddhist teachings and that's why son with health and order and a fellow and we are slowly finding holds. The household may be the group. Otto pleasing our way. They are called the Agar person's current residence or a spe­ Will and environ­ medicines and help with relaxing cial therapeutic household created Harold ment; if the lung (wind) disorders. with the Windhorse staff. Skilled Searles were hospital isn't M: Do you also use other 'non- therapists join with the client and members of working, the traditional' methods of treatment? their family to form an integrated that group answer must MF: In addition to the tradi­ learning team to facilitate the nat­ and Ed Povoll be in its tional psychotropic medications, ural process of recovery.The natur­ was a student opposite. we use relaxation, acupressure, al community setting for the pro­ of them both. M: Is this acupuncture, cranial sacral work. gram is in Northampton, Mass­ Podvoll was view of sur­ We've tried homeopathic but that achusetts, USA. 37 years old rounding the requires that the patient not use when he got "Windhorse refers to a mythic sick person caffeine or other substances, which involved with horse, famous throughout Central with 'health' can be very difficult sometimes for contempla­ Asia, who rides in the sky and is somehow our clients. We also use yoga.tai tive practices the symbol of man's energy and related to the chi, and Shiatsu. We use visualiza­ in the 70's, discipline to uplift himself. teachings of tions and meditation when it's and had Windhorse is literally an energy in Trungpa appropriate. We have to use that already the body and mind, which can be Rinpoche or really carefully because meditation devoted his aroused in the service of healing an Jeff and Molly Fortuna traditional can be used to take the mind away, life and career to intensive psy­ illness or overcoming depression." I ended up at Naropa. To give you practices of working with the men­ rather then being present with it. chotherapy with highly disturbed (Podvoll, 1990. p.24, The some background, we had graduat­ tally ill in Tibetan Medicine? With some of our patients we do a Seduction of Madness) people. He brought that love of ed from Naropa Institute and were MF: It has had a lot to do with practice called maitri space aware­ psychology, the mind and that rad­ working in the mental health field. Jeffrey and Molly Fortuna are Chogyam Trungpa as a teacher and ness practice which is a practice to ical approach to his work to It felt like a cut off. We wondered the co- founders of Windhorse, as a person. He lived his life in a develop loving kindness with dif­ Naropa Institute. I met Ed and we about our own 'aftercare'? We Inc., in Northampton. Jeffrey is way that people were inspired in ferent mind states. I would say that hit it off. I also had had an interest obtained our degrees and won­ the Executive Director, and Molly regards to the possibility of art in we are an alternative but at the in working with highly disturbed dered how do we go further? the Director of Nursing. They are everyday life. His approach was same time we honor traditional people, and I became a teaching That's when the graduates got married. that every moment of life could be Western medicine, the best of it assistant of his courses in the late together and asked Ed to continue Mirror: Windhorse Associates, an art form, or a moment of sanity hopefully, and that we use other 70's at Naropa Institute. Ed initiat­ with us in another way. That's how Inc. was originated by Dr. Podvoll or you could create an environment things to complement it. We try to ed a teaching supervision group at the supervision group was formed. in 1981 in Boulder, Colorado. that would enhance someone's bring medication to an optimum Naropa for some of the graduate Could you describe his dissatisfac­ M: What do you mean by sanity. So we were always chal­ level, rather than necessarily trying students around 1980. There were tions with the treatment available Podvoll's "radical" approach? lenged with that. How to create to eliminate it completely, because about eight graduate students and in this country for the mentally ill, JF: The line of intensive psy­ sanity, not only in one's mind but some people just can't do that. we would present our work week if indeed there were, and on what chotherapy that handles deeply in the environment, surrounding by week, and he would give us M: So. you don't see as a goal did he base the principles of the disturbed people is a radical the mind, surrounding many peo­ feedback and we would dialogue of your treatment to wean clients Windhorse Program? approach. Engaging in three to five ple's minds. That was our chal­ about it. which is a standard super­ forever from psychotropic medica­ Jeff: In 1978 Ed Podvoll came sessions a week with someone in lenge. And the further challenge vision format. We were all tions? to Boulder, Colorado to become or coming out of a psychotic state was: you can't provide it for some­ involved in Naropa Institute and all JF: That's right. the director of the Contemplative is very unusual, increasingly one else if you're not living it practicing Buddhist meditation. So MF: That's a very tricky goal. Psychology Program of the Naropa unusual. As a matter of fact it's yourself. So therefore it was a dou­ our work was really bringing We try to honor the desire to be Institute. I had finished that gradu­ hard for us to find places where it's ble challenge, provide it and live it. together our contemplative prac­ free of the medicine, but also we ate program and Molly had been happening. There's some at Austin That's very hard in a hospital. tice with our clinical work. Both try to honor the hope and fear cycle his student in that graduate pro­ Riggs. some at Chestnut Lodge, Molly and I were in that group. JF: In the Shambhala tradition someone could get into if their goal gram. Ed Podvoll was a psychia­ related to the students Sandor the definition of illness and a sim­ was to be med . free and they trist who had become a student of Ferenczi and Freud, and that might M: So this was a Master's ple definition of psychosis is that weren't able to achieve that. Tibetan Buddhism and Trungpa be it. It's kind of an obscure line of degree program in contemplative the mind and body are out of sync, JF: We're also inviting people Rinpoche around 1974. At that psychotherapy. Most of the care psychotherapy? Did you each have out of harmony with the environ­ to live in Northhampton, in an time he was the staff psychiatrist these days is medication and cost a background or degrees in psy­ ment, so again it's a notion of envi­ ordinary setting, so we're not in an and director of education at Austin- effectiveness driven, so to spend a chology? ronment particular in the notion of isolated retreat where a lot of dis­ Riggs. a hospital for the mentally lot of intensive time with someone JF: Yes. I had a BA degree in sane household. All the primordial turbing behavior could be accom­ ill in Stockbridge. Massachusetts. in that framework is virtually psychology and was working in elements comprising the house­ modated. So. we have a great deal He held that position for nine unheard of. So we are continuing the field and was a client in various hold: the earth element, the fire of responsibility to the town and years, so he was steeped in psy­ on in that vein, so it's radical from kinds of new age therapies. I came element, that's where they're all our neighbors: bringing disturbed choanalytic tradition, and particu­ a cultural point of view. From the to Colorado to be a student of experienced. So there needs to be a people into their midsts. uninvited larly was trained in intensive psy­ traditional medical model the argu­ Trungpa Rinpoche and get strong household base for mind to by them, so there is some balance chotherapy for highly disturbed ment is "Why would you talk so involved in this graduate program. return to; the mind of the psychot­ we're trying to achieve of tolerat­ people, which is its own line of much to someone who has diabetes MF: My background is in nurs­ ic person as well as the mind of the ing and allowing people to be who work with the mentally ill initiated or. by analogy, why would you talk ing; I was a psychiatric nurse. I team members. So that environ­ are they are and express their indi­ so much to someone with a brain ment was created as a place where vidual energies; but at the same disease?", which is the current one could really live on this earth. time they need to live in an ordi­ continued from previous page While I'm figuring out where to popular theory of mental illness. In M: Are you using any sorts of nary setting, so we can't really tol­ put the needles or decide how to that sense it's a radical departure. is this master." Then I saw him Tibetan Medicine in treatment? erate a lot of violence which is a work on a person or how the ener­ The Windhorse Project was born sitting right in the middle of all JF: The way it's gone is that traditional problem for any pro­ gy is flowing, I do the purification out of this supervision. There was the people, talking and chatting, along the way in the 80's we've gram. of the elements, a practice that this client who needed to come out and children were screaming. had several consultations with var­ M: In terms of realistic integra­ really speaks to me because that's of the hospital and had nowhere to M: And how does Dzogchen ious Tibetan physician lamas: tion into society maybe that's more what my medicine is all about. go and Ed wanted to continue to effect your healing practice? notably Trogawa Rinpoche and healthy in the long run. The practice has brought what work with her: so we all said "Hey V: It does constantly. In the Chagdud Tulku Rinpoche. We had JF: Yes. • was sympathy and empathy into let's get an apartment and we'll all whole process of listening, feeling a lot of contact with them and they the realm of compassion and bod- work with her." We would make and sensing where somebody is. came to Boulder and we'd talk to hicitta; into a clearer place. In the some kind of environment, a hold­ To be continued in the next Over the years I have managed to them about our work, and Ed beginning it was hard for me ing environment, a container for issue of The Mirror. leave myself at home and to just Podvoll was a student of Tibetan because I would get every sadness her. So it was the members of that go to work and really be there, Medicine but never learned the Windhorse Associates. Inc. and pain. • group that formed the first and that's a kind of a presence. diagnostic arts, it was more on a Po. Box 411 Windhorse team. Things like the Vajra recitation 243 King St.. Ste 41 To be continued in the psychological and personal level really help me while I work. next issue. MF: It was a kind of spring­ than actually learning the diagno­ Northampton. MA 01060

9 NTERNATION COMMUNITY NEWS

Autumn Report from Tsegyalgar Karma Ling Institute

he Karma Ling Institute in Denis recently met with Choegyal practitioners in the Dzogchen by Marit Cranmer Savoy, France was found­ Namkhai Norbu on several occa­ Community. Furthermore, sions since he was interested in his Choegyal Namkhai Norbu has n the last month, after the cabin for the winter. The gakyil had Ted in 1979 by Kyabje Kalu teachings and experience of trans­ accepted an invitation to hold a retreat with Namkhai Norbu a meeting with the Shang Shung Rinpoche (1904-1989), a great mitting the Dharma in the West. As teaching retreat at Karma Ling in Rinpoche, life at Tsegyalgar is Institute and they have decided to master in the Kagyupa tradition, I who entrusted spiritual direction of a result of this contact a relation­ September, 1998. At a meeting with preparing for the winter season. For guarantee a grant under their aus­ ship of collaboration and exchange one of the Gakyil members during some time many people have been pices to Jim Valby, the resident the center to Lama Denis Tondrup, has developed between the Karma his last visit to Merigar, Lama busy with the fallout of getting Tibetologist, so that he can continue his oldest Western disciple. Lama Ling Institute and the Dzogchen Denis said that Karma Ling offers things back in order after all the his important translation work of the Denis has developed the Vajrayana Community which has led to the possibilities for personal retreats activity; with the landing of more Dzogchen tantras. teaching in a strong spirit of Rime (non-sectarianism) and has opened organization at Karma Ling of a either in individual rooms or in iso­ than three hundred people who The weekly schedule is as usual the center to other Oriental and Course of the Dance of the Six lated chalets. Those interested in Western traditions such as Spaces. The course given by doing a retreat at Karma Ling can Christianity, Sufism, Taoism, Zen, Adriana Dal Borgo was open to contact: Garuda Ling tel.0033- etc. In this spirit of openness Lama everyone, particularly the French 79255490, fax 0033-79257573.

most religious and philosophical try to be in the state of presence that Latvian movements that were given us, manifests and develops within us. couldn't answer our interests or With time,we have the understand­ Community questions. The search did guide us ing of the value of the Master and to Buddhism and some people went his teaching, which he gives us with News to Buryatia to receive Buddhist all his unlimited loving kindness, teachings in reality. It was a mining and through more and more teach­ Hello! We are very glad to be point in our minds. We understood ings and practices we and our lives able to have this opportunity to that the teachings of the Buddha was are slowly changing. In this year, speak with our Vajra family through exactly what we were looking for. thirty three Latvians attended the the vehicle of The Mirror. We are And soon we knew of the existence retreat in Moscow. A few people your Vajra brothers and sisters from of our Master, Choegyal Namkhai couldn't come. Eight of us passed Padmaling, the Dzogchen Com­ Norbu, and without interruption we the Santi Maha Sangha Base level munity of Latvia. We want to tell read 77ie Crystal and the Way of exam. The desire for practicing and you that we exist and practice and Light, and the Talks in Conway. At being on the path becomes bigger attended the main retreat and the fol­ with Ganapujas on special practice are always together with you in the that moment we understood that to and stronger year after year. lowing two Santi Maha Sangha days, Tantra club and Santi Maha teaching. We are in the same boat, receive a teaching from this Master Thanks to our sponsor we have a exams and trainings. Sangha study groups with Jim Valby and are trying to reach realization was very, very important. Maybe it hall in the center of Riga where we In the office: the mailing list twice a week. There is Vajra Dance like you. For this reason, we would was our karmic connection. In our meet regularly to practice. and inventory of the bookstore are practice every Tuesday evening as like to introduce ourselves. Community there are many lucky Everybody takes part in it according being updated with the many new well as other practices. This week­ Until the end of the 80's all the people who didn't have to look very to their own possibility. During the people's addresses, the pledges are end we will start group Rushen spiritual activity and interests were far or too long to find our Master. time between retreats, twenty to carefully written out, the last of the practice on the advice of Namkhai not officially allowed in Latvia and For many of us, just to hear his twenty-five people are active, and tape orders are being sent, and the Norbu Rinpoche. On December were seen as undesirable. There was name was enough. around five of them practice daily energy of the schoolhouse is back 14th and 15th we will have a week­ very strong disapproval from the and even a few times a day. Now to the normal daily routines under end of the Purification of Six Lokas In 1991 we had the first visit of authorities and from public opinion practice becomes a way of life, like the consistent care of our gekos, practice. Tsultrim Allione is visiting Fabio Andrico, and then in May of as well. It was like this in any coun­ the air we breathe. Now we have a Nicole Bini. Tsegyalgar in January and we hope 1992, Namkhai Norbu Rinpoche. try of the ex -USSR and until 1990 wonderful piece of land which is With some income from the they'll be time to do Chöd together. After that retreat our Community Latvia was a part of the ex -USSR. 200km from Riga, 2km from retreat, the Red gakyil decided to The woman lama Sakya Jetsun began to become alive. Some people But we always had people who Estonia and 10km from Russia. On put a new roof on the annex and Kushok from Vancouver, Canada, left, but others came. We came to wanted much more than what was this land is forest, three ponds, and a winterize some of the windows. has promised to come and give learn the teachings and the practices. allowed. People couldn't believe house. In our hearts we have hope Glen Eddy is preparing his new stu­ teachings some time shortly after Now four years have past. Almost that reality was as simple as what we that someday it would be a place for dio on the first floor, where in the Tibetan New Year. Although no every one of us has had three or were taught. At the times of a Gar. Then everyone of you could months to come he will work on a date is set, we will be doing Yantra more retreats with Namkhai Norbu "Perestroika" came the first little come and practice together with us. newly commissioned thangka. The Yoga weekends with Michael Katz Rinpoche in Russia and Buryatia. streams of information and people For now we can meet together at Buckland workers, led by Joe and Paula Barry and Vajra Dance We regretted very much Rinpoche's started to choose their paths. But retreats with Rinpoche. We hope to Zurylo, are preparing the guardian with Bodhi Krause. • illness and are very happy that he is getting better. We do practices and meet you there! • NEW GAKYILS 1996 WELCOME TO ALL NEW GAKYILS!

TSEGYALGAR ALASKA Latvian Amber Blue: Steve Ezequelle, Neil Murray, Alexis Merritt Yellow: Dale Brandenburger, PO Box 240717, Exquisite designs carved in amber. Yellow: Efrem Marder, Treasurer; Sally Atkinson, Douglas, AK 99824 Diane Sievers Red: Jim De Vincent, PO Box 22444, Juneau,AK Malas and Red: Jim Smith, President; Joe Zurylo, 99802 Tibetan "A" Paolo Carini BLUE: Son Tcher Pak, PO Box 32598, Juneau, AK Secretaries: Sara Renner and Marit Cranmer 99803 To order contact: CALIFORNIA, USA FINLAND Blue: Laurel Bellon, Anastasia McGhee, Blue: Antti Tihverainen, Mika Sillanpaa Padmaling Reid Fossey Red: Ilkka Tanner, Marja Sakari Galina Kuznecova Red: Paul Tuell, Margaret Bradford, Gene Kim Yellow: Kaisa-Liisa Puonti, Markus Sillanpaa Riga, Maskavas Yellow: Carol Fields, Secretary, 755 Euclid Ave., Secretary: Mika Sillaanpaa 287-36 Berkeley, CA. 94708 Community telephone: Latvia 1060 510-559-9753; Lynn Weinberger, President; Steve Goodman Treasurer: Ruth Corwin

10 Otherwise you can send an international money order from the The Month of the post office, made out to Comunità Merigar Program Dzogchen and in the space on the right you can write "Stupa fund". DECEMBER 26, 1996 TO JANUARY 2, 1997: There are also other Stupa pro­ Stupa HIS HOLINESS THE XII jects in progress within the interna­ GYALWANG DRUKPA tional Dzogchen Community. One will give the initiation of Chakrasamvara and December, 1996 is at Tara Mandala, in Pagosa Springs, Colorado, USA and the other teachings at Merigar After carefully reflecting on the other is beginning on the Buckland proposals that emerged from several land at Tsegyalgar in Massachu­ DECEMBER 6-8. Adriano Clemente will give a course on meetings that took place during the setts, USA. • reading the phonetic transcription of Tibetan and will explain summer retreats in Merigar, we of the practices contained in the new booklet of the thought of launching a world-wide COURSE OF THE Foundation Level of the Santi Maha Sangha. enterprise: a fund raising month dedicated to the Great Stupa of DANCE OF THE THREE The course will start on Friday, December 6 at 6pm. On Merigar throughout the whole of the VAJRAS Saturday there will be two sessions at 10am and 4pm and a

Dzogchen Community. December 21-24 single session on Sunday at 10am followed by a Ganapuja at On the 15th of June this year, with Stoffelhw Verdonk midday on the occasion of Choegyal Namkhai Norbu's birth­ Rinpoche laid the first stone of the KARMA LING INSTITUTE day. The course is free and open to all. stupa in the presence of many of the Hameau de St. Hugon, 73110 Arvillard, FRANCE local authorities, who are intrigued Tel. 33 79.25.54.16, 1997 and fascinated by the idea of having fax 33 79.25.78.08 M. Logroscino a great protection on their territory. JANUARY 3-6: Retreat of Chod practice and the Three Work has started again, after a break during the period of the summer Secondary Practices of the Fifth Paramita. The retreat retreats, and will continue for an estimated eighteen months until comple­ URGENT REQUEST starts on the 3rd at 4pm. The mornings will be dedicated to tion. At present the structure does not require a large work force but we pre­ FROM the three practices of samten according to the instructions in dict that towards the end of next spring there will be work for all volunteers NAMGYALGAR the Santi Maha Sangha. In the afternoons, Adriano Clemente who wish to participate. The team for the building work is composed of will explain how to play the damaru in the chod. four of five people, and another four or five are needed for making the tsa Rinpoche's house is proceeding tsa to be placed inside the structure. Cost: Lit.90.000 with discounts for members. well, but more money is needed to To facilitate the organization of hospitality for the volunteers, we finish it in time for his arrival in JANUARY 18 & 19: Retreat of Karma Yoga ask all those interested to let us know when they can come and what three months. We still need to estab­ and Purification of the Six Lokas they prefer to do. lish a water supply to the house and JANUARY 25 & 26: Retreat of Practice of the Dance of Another, but no less important aspect, is the raising of funds for the some gas and solar lights, etc., as construction. Many people have asked whether it is true that we need well as many little bits and pieces. the Six Spaces. Two sessions a day at 9am and 3pm. 150.000.000 lire and the reply is always that this estimate is based on sev­ All donations, no matter how small, FEBRUARY 7: Karma Yoga and Purification of the Six eral similar stupas which have been built in France. In any case, we can are most welcome! Please contact Lokas have a more precise idea when we have completed at least the main struc­ Namgyalgar. (See International ture and defined the details of the decorations and finishings. In fact, there Contacts List, page 17) The follow­ FEBRUARY 7-8: Losar Celebrations has never been something similar built in Italy. ing is a letter from the Namgyalgar FEBRUARY 8: LOSAR: 6am Long life practice; midday Keeping in mind the fact that up until now, through local enterprises, Community: Ganapuja members donations and subscriptions from the business people of Dear International Community, Arcidosso, we have raised around 40.000.000, and we are still a long way Here at Namgyalgar things are mov­ FEBRUARY 9: Karma Yoga and Purification of the Six from our goal. So we have decided to proclaim December 1996 the Month ing ahead at a good pace. We had a Lokas of the Stupa; thus, together with everyone of the Dzogchen Community all very beneficial stall at the over the world, we can concentrate on this problem. In short we want to Kalachakra teaching which raised a apply the well known saying "together we stand" or as Rinpoche so often lot of interest in the Dzogchen says "many drops make an ocean". Community and $3,000 dollars THE TEACHERS FUND We think this should become our working method. If now and then we from selling chai. This was very focus all of our energies on one specific goal we can produce a much exciting for us! Now we have Merigar has opened a bank account to receive fees for the greater synergy than if we act in isolation. Thus, when we have finished moved ahead with the building of International Teachers Fund (I.T.F.) for all the courses of the month of the stupa, we could dedicate ourselves to collecting funds for Rinpoche's house so that now it is Yantra Yoga and Vajra Dance held in Europe. the house of Rinpoche in Australia, for example, and then for A.S.I.A., for nearing completion. At this stage we the Shang Shung Institute, for the translators fund, for the teachers and so are faced with some big sums in Contributions can also be sent to the same account: on. Anyway we'll never finish.... terms of expenditure. Now we need Acct. no. 5976/00 Anxiously awaiting your reply, we are all singing together to think about electricity and water. Cassa di Risparmio di Firenze, KALE KAPORE, KALE KAPOREEEEE ! We are thinking of putting solar Arcidosso branch Giovanni Boni electricity on to Rinpoche's house 58031 Arcidosso GR, Italy. The Director of the Merigar Gakyil which although relatively expen­ sive, should save us money in the long term. Also in terms of the envi­ MERIGAR STUPA FUND ronment, it seems important to be If you wish to simply make a donation to the building of the big stupa using alternative electricity. The in Merigar you can send a check or bank transfer to an account which has water supply to Rinpoche's house been opened specifically for funds for the stupa: and the rest of Namgyalgar is a very Bank name: MONTE DEI RASCHI DI SIENA, filiale di Arcidosso important issue. In our dry country Address: 58031 Arcidosso, (GR) Italy there is the ever-present threat of Bank sorting codes: ABI 1030 CAB 72160 bushfire, and during retreat we have Account number: cc 5687.05 some two hundred and fifty people Cheques and bank transfers should be made out to "Comunità Dzogchen" here using water. We have to have a large water tank installed to be safe and to be sure we have enough TO ALL water for both Rinpoche and the rest of the Gar. The electricity will cost GAKYILS OF THE at least $12,850 and the tank will be DZOGCHEN COMMUNITY $7,500. All this requires is the influx If possible please send to Loek Jehee, Tsegyalgar and Merigar an of funds. Please, if anyone in the official e-mail link where we can send all important and urgent mes­ Community could assist at this time sages. Loek Jehee INTERNET:[email protected] it would be very helpful. We would Tsegyalgar 74404.1141 @compuserve.com be extremely grateful and much Merigar [email protected] relieved. If you would like to make http://www.mclink.it/com/makros/asia (web-site for ASIA) a donation please contact us here at http://www.magna.com.au/~ibrown/dzogchen/retreat.htm (web-site the office as to how to send pay­ from Australia) ment. http://scil.npi.msu.su/pub/religion/ (web-site for Russia) Thank you. http://www.xs4all.nl/~loekjehe/ (web-site from Holland Ellee with pictures) (Secretary, Namgyalgar)

11 CLASSIFIEDS THE MIRROR Emergency ASTROLOGY ADVICE ON THE Jhampa was one of the first PRESENCE OF Western monks in the Tibetan tradi­ Tsa Tsa AWARENESS tion. Since 1970 he lived in India BY NAMKHAI NORBU learning the Tibetan language and in 1980 entered the traditional 3 by Rita Bizzotto TRANSLATED FROM TIBETAN INTO ITALIAN year retreat. Your astrology chart is AND EDITED BY "Stupa: is the concentrated will be placed must be gradually interpreted from a Buddhist per­ ADRIANO CLEMENTE. spective. It will draw on the wis­ form of all the Buddhas of the filled while the construction is TRANSLATED FROM ITALIAN BY past, the present and the future... it going ahead, not when it is com­ ANDREW LUKIANOWICZ dom of the East to help you gain is the supreme receptacle of the pleted. It is expected that the gen­ PUBLISHED BY STATION HILL insights into yourself and your Mind of the Buddhas of the past, eral structure, without the finish­ OPENINGS BARRYTOWN, LTD., life's direction. Services for chil­ the present and the future." (From ings, will be completed in about a IN COOPERATION WITH SHANG SHUNG EDIZIONI. dren and relationships areavailable. "The Legend of the Great Stupa" year. These weekends will be Call: 1-800-819-2288 for informa­ by Padmasambhava) advertised in the "bollettino", the In this concise text Namkhai Norbu Rinpoche gives detailed tion; or Daka's, 5810 Wilson Ave., On September 15th work Merigar newsletter. Ten people instruction on discovering the "State" of rig-pa both in sitting Duncan, B.C., V9L 1K4 Canada began on the construction of the will be able to participate in mak­ meditation, as it is practiced in Dzogchen, and in integrating Great Stupa on the hill overlooked ing the tsa tsas at the same time this awareness with all of one's activities. Webpage: by the Gonpa at Merigar. Several since this is the number of moulds Http://www.mala.bc.ca/~shane- important events had preceded that are available. Shifts will be Available from: Shang Shung Edizioni, 58031 Arcidosso GR, manj/wwwhome.htm this: the first ceremony to conse­ worked out so that work can pro­ Italy for Lit.17.000 including post/packaging crate the place and to make offer­ ceed uninterruptedly from the or Errata ings in October 1995: another pro­ morning to the evening. Hopefully Tsegyalgar, PO Box 277, Conway Mass 01341, USA In the interview with Doboom pitiatory ceremony by Tai Situ there will be the same seriousness for $13 including post/packaging. Rinpoche in December of the and enthusiastic participation that Tulku Rinpoche published in the last same year; the laying of the first the children showed this summer issue of The Mirror, #37, Doboom stone on June 15, 1996 in the pres­ as they were seen continually Tulku was mistakenly quoted as ence of Choegyal Namkhai Norbu, peeping into the room where we saying that Tibet House had the local authorities and numerous were making tsa tsas, hoping to be received one thousand Buddha stat­ practitioners who had come from able to participate in the work The Australian Lottery ues from the King of Thailand as a all parts of Italy for the occasion; even outside the times scheduled & The West Coast Raffle gift on the occasion of his 50th the ceremony on September 3rd of for them. The benefits of this prac­ anniversary. The statues are actually to be a gift from the Sangharaja, the this year to authenticate the Stupa tice are great: besides relaxing The Australian Community announce the winners of our latest Supreme Patriarch of the Thai by placing in the foundation pre­ body and mind, it accumulates raised about $1000 US through a West Coast raffle in the Mirror as Buddhist Order on the occasion of cious relics and other objects in merit and wisdom (this Stupa will lottery at the Tsegyalgar retreat in follows: the 50th anniversary of the Thai order to develop positive energy have an inestimable value for September, 1996 and the winners Tony Leitner of North Crown. and control negative energy. future generations, too) and allows were: Hollywood, CA, won the Guru one to purify one's karma through After all this spiritual activity First Prize: Mary Gilliland, Rinpoche thanka; Paula Gould of continual recitation of the hundred much physical work remains to be Ithaca, New York, USA Princeton, New Jersey, won the There was an error in a previ­ syllable mantra. We offer sincere done. The Stupa project set up by Second Prize: David Petit, Milarepa woodblock drawing; ous issue of The Mirror in an arti­ thanks to the Master who has Mingyur Dorje on Rinpoche's Pagosa Springs, Colorado, USA Rosanne Welsh, of Albany, cle concerning the incarnation lin­ offered us this possibility! eage of Situ Rinpoche, where it instructions, involves different Third Prize: Jodi Santry, California, won the Chod was stated that the Fifth Karmapa floors or levels in which the cardi­ "Thanks to the pure mind California, USA damaru; Lynn Hays of Langley, was Karma Pakshi. Karma Pakshi nal points will be filled with tsa which has created the desire to Fourth Prize: Tsultrim Allione, Washington, won the Blue Book was the Second Karmapa, while tsas (clay images of stupas of var­ construct this Great Stupa, which Pagosa Springs, Colorado, USA transcription, Volume III Carlos the name of the Fifth Karmapa. on ious dimensions and forms of real­ is the supreme receptacle of the A note of thanks to everyone Munoz of Pacheco, California, whose head the Chinese Emperor ized beings, each containing a Body of Infinite Simplicity, which who participated and we want to won the Mani bracelet; Tsultrim Tai Situ clairvoyantly saw the grain of rice authenticated by the is inseparable from the mind of the let you know we are proceeding Allione of Tara Mandala, won the Vajra Crown or 'Black Hat', was Master) for a total volume of 8 Victorious Ones of the past, the with the work on the house and the Dorje and Bell Teshin Tsekpa. My apologies for cubic meters. Rinpoche gave an present and the future, for merit of land. Congratulations to all winners this mistake, and my thanks to my approximation of the number of this good work whatever supplica­ and many thanks to all those who As we had promised at the vajra brother Cisco of Brescia for tsa tsas required: 80,000! After tion you make will be perfectly ful­ purchased tickets! Yes, we will be September retreat to the many who pointing it out to me. five months of work the number of filled. This Great Stupa is the gem starting a new raffle soon. • purchased tickets, we would like to finished tsa tsas amounts to 4,750. which fulfills all desires: its bene­ Andy Lukianowizc So even though collaboration is fits are incalculable because these always open to everyone and wel­ stones are laid in order to bring come in any moment, it has great joy to humanity. Whatever Nyingpo which is one of the prima­ of this great master. There were two become necessary to organize supplication ... will be fulfilled and Rongzompa ry Semde transmissions and primary lineages which practiced weekends of Karma Yoga so that one can even attain supreme real­ continued from page 5 Upadesa teachings from the siddha his teachings, that of his sons and of lack of tsa tsas does not slow down ization and spiritual power." Aro Yeshe Jungne who possessed his disciples. The lineage of his sons the construction of the Stupa. In From "The Legend of the Great influx of tantric teachings which instructions through seven succes­ continued for several generations as fact, the places where the tsa tsas Stupa" by Padmasambhava. M were occurring during his lifetime. sive masters of India and seven suc­ was known for the practice of Several of the great teachers and lot- cessive masters of China, this came Vajrakilaya. In the lineage of his dis­ sawas who were key figures in the to be known as the Kham tradition ciples, there were seventeen great newer translation schools studied of Dzogchen. Although three hun­ translators; thirty five accomplished with him such as Atisa and Marpa dred years had passed since Guru masters; one hundred and eighty Chokyi Wangchuk the great transla­ Rinpoche arrived in Tibet, these great meditators and masters of Passages tor and teacher of Milarepa. transmissions had been maintained yoga and five hundred others who Rongzom thoroughly understood all and again merged in Rongzom upheld his teachings. Chokyi Zangpo. From him flowed Died: Tony Leitner died on Monday, November 4th, at home in of the teachings and wrote many The masters Longchenpa and the quintessence of the three inner meditation with a meditation text in his hands in Los Angeles, commentaries on the older tantras as Rongzompa are known by followers Tantras according to the Khams California, USA. He was 62 years old.Tony Leitner was the major well as producing excellent transla­ of the Nyingmapa as the two omni­ Tradition. With a clear intention to sponsor of Dharma events in the Los Angeles area and was instru­ tions of many of the newer tantras scient ones which indicates the vast- awaken and clarify the confusion of mental in presenting Namkhai Norbu Rinpoche in LA, California, such as the Vajrabhairava Tantra, the ness of their knowledge and depth beings, Rongzompa faultlessly USA. He had attended teachings in Conway and has given unstint- Tantra of Black Yamari, the Esoteric of their understanding. Unfortun­ guided anyone who had interest in ingly of his time and financial resources in support of Dharma and Manjusri and the Root Tantra of ately for us, in these dark times only the profound teachings. Endowed numerous Dharma teachers and students. As an extremely generous Cakrasamvara. Several essential a few of their works survive. with the ability to "know" the prop­ man. he devoted almost all of his life energies to practice and sup­ transmissions from the time of Guru Through contact with any of the er times and situations for particular port of the Dharma. Rinpoche were unified in teachings of these great masters our Rongzompa. These were Upadesa teachings and instructions to be lives are enhanced and our under­ given, he matured all who were for­ Born: Malik Louis Renner was born on September 26th, 1996. teachings of Padmasambhava standing deepens. Seek them out! • received from Rongzoms father; the tunate enough to hear these. on the full moon and lunar eclipse at 10am. He weighed 1. These are the excellent results asso­ Through the atmosphere of his com­ 81bs.l4ozs. He and his parents, Tilman Renner and Domica Davis Upadesa of Vimalamitra through ciated with the Sambhogakaya dimen­ Ma Rinchen Chog and Nyak passionate presence many people sion of reality: those of the perfect reside with the happy grandmother, Sara Handley. Malik's grand­ leacher; place; retinue; time and teach­ who had no interest in the teachings father is Ernie Renner. Jnanakumara; Vairocana's instruc­ ing which are continually occurring tions of Semde through Yudra were deeply affected by the attitude within the Sambhogakaya dimension.

12 and that, and then this and that and NM: Wrathful. never thrown away as an example Discovering View everything is stable." I never think Rinpoche: Wrathful? That's nor­ of this kind of letter. I have kept continued from page 2 continued from page 3 this way. Sometimes when I am mal. Otherwise how you do? them for years. Maybe each week I writing something not good I NM: I don't know. I don't know receive one or two letters from this and that is very dangerous. tomorrow, maybe the day after immediately throw it away because how you do what you do. It is real­ person. They are very nervous, and I am not saying we should fight tomorrow I start to feel better. after I am dead some people will ly a mystery to me. It's not so easy, there is not much meaning or sense with these people who are per­ Otherwise there is no reason to cut. say, "Oh, Namkhai Norbu or maybe it is. in the letters, so their idea is that I forming or teaching. We don't care When something is happening Rinpoche wrote something Rinpoche: So this is an interdepen­ am some kind of trash. If someone about that. But we do have a there is always a secondary cause strange." I am always preparing, dent view, not really an interview. is coming and asking me seriously responsibility to maintain the or reason; something exists. You but not because I feel afraid. You That is the title. and they have some problems or teaching, particularly if I am trans­ don't give anything too much don't do that? LM: If anyone should be afraid it's want to know about teaching or mitting to you that which I importance. What do you think? NM: I should! I delete on the Rinpoche when he meets us! practice, etc., even if I am really received from my teachers NM: It's good advice. email. NM: When you see all these stu­ tired I don't feel something bad Changchub Dorje, Ayu Khandro, Rinpoche: Using distraction is Rinpoche: E mail is a really good dents come to you. do you some­ and I try to do my best. But mostly and my uncle, Togdan Urgyen not a solution. You are just kid­ thing. It's wonderful really. Then? times think "oh no, not this one"; people are asking about personal Tendzin. I feel that these teachers ding yourself. It's similar to some­ What do we do? This is not really do you sometimes feel tired or problems, and that is all right are very serious and the transmis­ one being upset and then they are an interview; it's a round table dis­ afraid or think you just don't want sometimes, but sometimes they sion I received from them and taking a bottle of whiskey and cussion. to do this anymore? give it too much importance and which I have been transmitting to drinking it up, but that is not so Lauri Marder: A square table dis­ Rinpoche: Why? they come again and sometimes I you for years is really important. useful. It's the same thing. What cussion. NM: Because we have so many give advice and they don't apply it, So I have the responsibility to pro­ do you think? NM: Lauri, do you want to talk problems? they talk and talk and it's not nec­ tect that transmission and also to NM: I think it's true. It's hard to about how you met Rinpoche? Rinpoche: How can I feel when essary that they talk to me. they continue that transmission purely. realize that all is an illusion. LM: I met Rinpoche in a group the someone has more problems than can talk also to their friends. That is not only my duty, it is also Rinpoche: It doesn't work if you first time he came to Conway. me? NM: But you are more important your duty, your responsibility are only thinking it in that moment. Rinpoche: And which kind of NM: Compassion. to them than a friend and they think because today I am still alive, but You should train in general, like impression did you have? Rinpoche: Sometimes I feel a little you can make it better. tomorrow, or after a few years, I what we said about training in how LM: I was afraid. Very afraid. annoyed because sometimes some Rinpoche: I have said already I'll will disappear. People will say, not to feel sad when we separate Rinpoche: Why? people ask something they consid­ do my best, it's not necessary to "Oh, once there was a Tibetan from someone. Because we are not LM: Because you seemed very er very important, but it is really an keep asking. teacher called Namkhai Norbu thinking that separation exists. powerful to me and I was afraid. I egoistic question, and then they NM: Do you feel hopeful about the who came here to give teaching — Maybe we know, but we are not was accustomed to my old teacher repeat, again and again, always future of the Dzogchen he gave this and that teaching." thinking. Only we meet and now who was also very powerful, but he repeating and then I feel a little Community? People will talk. Maybe there will we enjoy, but that is also the start­ was familiar. It was really frighten­ heavy. I feel heavy because that Rinpoche: My idea is that it will be some books to read. That is all. ing point of separation. In the same ing. It took me many years to still person is manifesting his or her not be destroyed in all countries But the transmission will be alive way, when we give birth to a small feel afraid. egoistic question and purpose and and there will be some disaster. for my students. They must have child, we are very happy, but in the Rinpoche: Interesting. then insisting. And I feel, why That is not my idea. In samsara I that transmission and they must real sense it is the starting point of NM: Are you surprised when peo­ should I always listen or talk with know there are always problems. continue. But how can they contin­ death. A young person like Nina ple are afraid of you? that person. Sometimes I feel that. Otherwise, that is no more samsara. ue? For that reason we must have a Paparazzo, for example, we never Rinpoche: Yes. Because I don't do But it's very rare. Some people But at the same time there are kind of preparation not only for had the idea she would die that anything like a lion or something. also write letters, and I understand many nice things. It depends on having our realization, but also that way. When we train this way, there LM: But I thought you would. their character by what they write people. If we do everything better continuity, transmission, knowl­ is nothing to be upset by. We are Maybe just like a lion. and I overcome this problem then everything manifests better, if edge, understanding, learning, ready for everything. That's how Rinpoche: But I don't do. I try to because I know they need a place we do worse then it gets worse. It studying, and practicing. For that we do. Particularly in the Dzogchen be very gentle and polite. to release their tensions, so I don't depends on us. We are trying to do reason, we have Santi Maha teachings, we say "Being aware". LM: You were very nice to every­ read them, it's not necessary to practice and be responsible for our­ Sangha. What do you think? I do that. I live body. read them all, sometimes I throw selves through knowledge of the Sangha. That means practition­ that way. I don't care very much. I Rinpoche: So then there is no rea­ away letters but first I open them teachings, then of course, it must ers who have knowledge and like to do many things, because son to feel afraid. and see how many pages there are. go better. That's my hope. My idea. understanding. We have this even if I die, everyone doesn't die NM: But sometimes you are Some I keep. For example in The Mirror: Thank you, Rinpoche. Sangha which is collaborating; together. There is some continua­ strong. Merigar there is collection of only *bachen is a Tibetan game • then there is this continuation. We tion. I never think, "We'll do this Rinpoche: How? one person's letters that I have can guarantee there will be contin­ uation of the teaching and the transmission. For that reason we created this Santi Maha Sangha. G A R A B DORJE The first and most important thing is to test everybody a little about Within a diamond cave the Base of Santi Maha Sangha. I sheltered have prepared this Santi Maha Sangha Base level book. After you a crystal wisdom child have studied well, if you go to lis­ Silent unmoving ten to a teacher who is giving, for bright blue eyes example, Theravada teaching, Mahayana teaching, or tuntric gazing skywards teaching, you can find a different Animals come sniff graze taste, you can understand what is going on, what is the point which outside the cave is being explained, and then you Garudas fly can understand, particularly in around & around tantric teaching, that there is lower tantra, and a higher tantra. You can paying homage have a clearer idea and capacity to the wisdom child about Dzogchen. So for that rea­ Passions pacified son, Santi Maha Sangha is very, very important. • transformed released

Transcribed and edited by his only action Elisabeth Stutchbury, Jacqueline gazing at the sky Gens, Liz Granger and Naomi Zeitz. Blue eyes

blue sky

the barrier crumbles

crystal diamond universe

wisdom child

Garab Dorje

Zeljka Jovanovic

13 much "physical, intellectual and crowned by its high rolling rock, moral power all combined in any ever inviting the enterprises of each Lady of the Mountain one female." By the time of her aspiring heart. Everyone was amply death in 1849, Mary Lyon had repaid who would climb that steep indeed established a permanent col­ hill and ascend that high rock. by Jacqueline Gens lege of international prestige. Her (From Missionary Offering the only t the base of the Dzogchen by the pupils themselves thus allow­ tombstone reads simply," Mary book published by Mary Lyon in Community's land in East ing the fees to be as low as possible. Lyon, the Founder of Mt. Holyoke 1843.) ABuckland, Massachusetts, This unusual departure from the elit­ Female Seminary for twelve years So, too, with us fortunate stu­ in a semicircle of glaciated land ism of the 'select' academies deeply its principle and a teacher for thirty- dents in the lineage of Namkhai under the crest of Putnam Hill, can appealed to the local population five years of more than three thou­ Norbu Rinpoche, who have drawn be found the architectural remains who unconditionally contributed the sand pupils." such delight from the Dance of the of the birthplace of Mary Lyon, the necessary funds. Finally inaugurat­ Before me in a xerox provided Vajra and who may well have the foremost woman educator of her ed in 1837 with eighty pupils age by the Special Collections and opportunity to deepen our practice time and the founder of America's seventeen and older based on a three Archive at Mt. Holyoke College, I there. Perhaps too, it's not so far­ first college of higher education for year curriculum matching that of see the spidery delicate 19th century fetched to consider that Shang women. Mt. Holyoke College. Amherst College, by the following cursive signatures of the first class Shung Institute in the future might Even by today's standards, the financial means, she was able to pay year an astonishing four hundred of Mt Holyoke. With names like become in its own right a leading unpaved road leading to the her boarding fees by using her tal­ applications had to be turned away. Minerva, Lucinda, Clarifsa, Fedelia educational presence within the Community's, land seems remote ented weaving skills to make cover­ As an educator, Mary Lyon among the more commonplace region. In any case, one thing we and inhospitable during the winter lets for the families with whom she Lucys and Emilys and Abigails — can be certain of is that the birth­ months. How much more so it must lived while attending school. brilliant jewels scattered to the four place of Mary Lyon will always be have been two hundred years ago, By the age of twenty, Mary Lyon corners of the world to become the the nearest neighbor to the sacred almost to the day, when, in 1797, alternated teaching others while she first generation of American women land of Tsegyalgar and those famil­ Mary Lyon was born there, at the continued to expand her own stud­ rescued from the dreary limitations iar signs, MARY LYON BIRTH­ place in her later years she would ies. With a small savings, she found­ and small mindedness of conven­ PLACE, the welcome directions of lovingly recollect as "that wild ed a successful girls school in tion. To me it's no accident that the how to get there. Romantic Farm made more to feast Buckland Center where she spent brightest jewel of all was born at the Thanks to the Mt. Holyoke the soul than to feed the body." winters teaching in her own school. foot of sacred land, with its window College Library and Special In an interesting parallel to the However, during the summers she into the dimension of wisdom which Collections Archive This article Dzogchen Community's own legal assisted her life long friend Zilpah neither went unappreciated nor was inspired when I came across in travails in recent years, it seems that Grant in the running of the newly unrecognized as a source of sustain- a local used book store, The Power Mary Lyon's great grandfather, founded Ipswich Academy in ment to her throughout her busy life. of Christian Benevolence Chileab Smith, the lay patriarch of Sandwich, Massachusetts and I can now see that 'mountain Illustrated in the Life and Labors an extended family of Baptists who attending lectures in the sciences home' with its sweet rivulet finding of Mary Lyon by Edward Mary Lyon 's birthplace N. Murray were the earliest settlers to the whenever possible. Together they its way among rocks and cliffs and Hitchcock, a citizen of Conway, neighborhood, himself waged a long both aspired to found a New introduced many progressive meth­ hillocks and deep craggy dells. Then published in 1858 by the American protracted legal battle to worship England Female Seminary for ods for her era such as group discus­ just beyond the precincts of the fam­ Tract Society. • freely there without taxation finally Teachers which would address the sions and classes organized around a ily domain was the 'top of the hill,' winning his appeal from the British needs of women seeking higher topic rather than by rote. She was Crown in 1773. education, at that time unavailable. the first to teach geography making

From the outset, Mary Lyon dis­ When the modest backing ini­ use of colored maps, now a univer­ Jürgen C. Aschoff played a prodigious intellect for tially secured for this project evapo­ sal practice. Over and over she cited learning matched by an equally pas­ rated, Mary Lyon diagnosed the lack that "we are making an experi­ Annoted Bibliography of Tibetan Medicine sionate diligence. She mastered of support as good men's fear of ment." She seems to have possessed (1789-1995) within days the venerated texts of "greatness in women." Regardless extraordinary vitality as both an the day, Alexander's English of this and several other failures, administrator and teacher. Many Garuda Verlag, Dietikon/Switzerland and Fabri Verlag, Grammar and Goodwin's Latin Mary Lyon persisted in formulating recollections by her former pupils Ulm/Germany Grammar , an achievement which a unusual vision of higher education and contemporaries indicate a study 1996, XVIII + 426 Pages, cloth, ISBN 9802975 9 4, SFr. 126.- did not go unnoticed. During her for women. Where her more pros­ in motion. Evidently impervious to teen years she drew on the educa­ perous contemporaries were thwart­ fashion, her pupils would often The author has listed and commented more than 1700 printed tional resources of the region where ed in their efforts, her own humble dress her for public occasions and works published in different languages. According to the sources, she in turn attended the high school origins seems to have actually provide her with 'stylish caps' since more than 80% of the commentaries are in English, about 20% in equivalent of a number of "select" worked in her favor. Soliciting sup­ she favored the turban, an unaccept­ German language. Tibetan original texts are not considered. For academies for young ladies in port and funds from the local com­ able head dress. By all accounts, her orders or further information please contact: Ashfield, Buckland, Amherst, and munity from which she came, she energetic liveliness seems to have Garuda Verlag, P.O. Box 717, CH 8953 Dietikon 1 including one in Conway run by endeavored to found a permanent had a compelling effect on everyone Edward Hitchcock who was to and independent institution which she had contact with. One gentle­ Phone 0041 - 56 - 640 10 14 man noted that in his memory he become a mentor and eventually her owned it's land and buildings but Fax 0041 -56-640-1012 biographer. Although of limited conducted all domestic maintenance had never known a woman with so

purged itself of many aspects of corpus or have elaborated philo­ number of sources. The bibliogra­ humankind and capable of imposing Book Reviews ancient religiosity. sophical and scientific knowledge phy of over a hundred Tibetan texts themselves on one's being. The job continued from page 5 The whole of Tibetan historiog­ which included medicine, astrono­ is very rich and includes rare works of controlling these forces was raphy tends to repeat in one way or my, astrology, etc. This syncretized that are inaccessible to most schol­ entrusted to the priests of the bon. of Buddhism and establishing another the official version of his­ knowledge certainly has Indian, ars. The author has uncovered the The author examines, one by one, regal power in Lhasa. Since that tory which we can define as xeno­ Chinese, and Central Asian ele­ origin of Tibetan culture among the twelve bon sciences and his time Buddhism has always been mania. It considers that before the ments but it also has its own three different components: the description furnishes a wide and the official religion of Tibet and introduction of not only religious extremely autonomous characteris­ drung or epic poems and legendary documented picture of the magical Bon, the indigenous religion, has systems from India and China but tics. The Tibetan people therefore sagas; the deu or riddles; and the religious traditions of ancient Tibet. been since the beginning of the also these countries' literature, sci­ made place for a cultural system bon which include the magical reli­ It is not necessary for me to seventh century demonized and ences, mathematics, astrology, art with its own unmistakable proper­ gious traditions. dwell on the particulars of this study banned. The decline of the Tibetan etc., Tibet was an uncultured coun­ ties that is well defined and distinct As in other ancient traditions, because we have the great good for­ Empire in the eleventh century was try where barbarism reigned from that of neighboring peoples. such as those of the Celtic bards, tune to be able to ask the author followed by a long period of dark­ supreme, and the Tibetans were not Furthermore, one should add through the drung the rich cultural himself to illustrate for us the funda­ ness and political void. dissimilar to monkeys, from which that the great literary heritage that heritage contained in the epic deeds mental characteristics of his work. From the eleventh century on, they were said to have descended was preserved in Tibet over the cen­ and oral stories which exemplify a I wish to conclude with a brief the Bon religious tradition under­ according to popular legend. In this turies represents the enormous great deal of indigenous culture has reflection: In our present century went major changes, having to com­ way, a systematic cancellation of wealth of the wider heritage of Asia, been handed down to succeeding geographical distances have been pete with the Buddhist ecclesiastical ancient Tibetan history was for over a thousand years, Tibet has generations. These tales include the drastically reduced. Today, more system that was developing and brought about. That the facts in no conserved knowledge that was lost origin myths which formed the basis than ever before, we may not ignore which culminated in the theocratic way correspond with the historio­ from other Asian countries. In this of religious rites. The deu represent­ the events of international history establishment of the Dalai Lama in graphie traditions is very evident context, the research work of ed a means used both in the religious because they include every one of 1578. In order to adapt to the new and is accepted by contemporary Namkhai Norbu Rinpoche assumes field in order to communicate initia­ us. The historical events on one part forms in Tibetan society, Bon had to Tibetan scholars. great importance. tory and gnostic transcendent sys­ of the globe have repercussions take on a monastic aspect, model­ If Tibetans of the seventh centu­ In his many books on the history tems, and in politics where it consti­ everywhere. This pertains also to the ling itself on Buddhism, and thus ry had not already reached an of Tibet and the kingdom of Zhang tuted a secret symbolic language Tibetan people and their history. It is bringing into being the so called advanced level of civilization, they Zhung preceding the imperial age, used in military strategy. According our collective responsibility to Reformed Bon, yet another school would never have been able to pro­ and in this book in particular, the to ancient conception, the forces of ensure that the extermination of one of Tibetan Buddhism that had duce such a vast artistic and literary author has drawn on an enormous nature were in direct contact with continued on bottom of next page 14 t isn't far from Cuneo to the took care of meals and provisions, some edifice which could contain entrance of the Val Grana and going down to do the shopping two large luminous rooms, or Iin a few minutes we find our­ almost every day with a huge back­ maybe several smaller ones. This selves in the mountains. The scenery pack, even in the pouring rain. We has yet to be decided. of broad, flat cultivated fields of even tried to console ourselves say­ In the meantime we made an maize and orchards changes abrupt­ ing that the pouring rain made it agreement with Moreno to return ly as the road begins to climb the possible to really check thoroughly next Spring and early Summer wooded slopes of the gorge at the all of the attics to find places where repair the track and build the wall. bottom of which the Grana roars rain could do damage. Periods of work will be organized impetuously, now in flood after this We were just about to start cry­ during which it will be possible to year's endless enervating rains. ing when the sun came out. It was insert the precious contributions of Above the torrent, near the foot of like another world, the following those who would like to practice the valley, rises Pradleves with a days were all more beautiful than Karma Yoga. Maybe it will be pos­ few hotels and small shops and a each other. We took advantage of sible also to find time to make the beautiful church. Leaving Prad­ the warmth and the blue to finish the occasional excursion to some of the leves, we really begin to climb in the roof above the stairs, trying to keep surrounding peaks where one can direction of Campomolino and the to the local style, replacing the stone contemplate, gazing at the wonder­ sanctuary of Castelmangno. After a slabs in all of the visible places. In ful panoramas and sometimes meet while there is a signpost on the right the middle we put a few rows of a chamois goat or a capercaillie. indicating Colletto. A narrow twist­ A Week at Adzamgar cement tiles which are lighter and But the animal most often spot­ ing road soars up ahead of us, (where squirrels dare ) easier to lay than the stone slabs. ted in these parts is the greater gan- putting to the test the capabilities of The stone slabs are of various sizes, netated-squirrel. What is a greater driver and motor and finally shapes and thicknesses, the largest by Franco Branca and Giancarlo Aleotti gannetated squirrel? It is a huge, depositing us in a spacious square of which weigh over fifty kilos. rather fat squirrel which always where we can park the car. Cars can­ and now and then some of their own­ Our main objective was to Laying them well requires the expe­ appears punctually at mealtimes. It not go beyond this point. ers come up to see that at least they replace the roof of the stone stairs rience and skill of a master stone- can be easily recognized by the Colletto is perched above here; a don't collapse, but the village has between the two high houses with roofer such as Gigi, for example, impeccable style with which it small group of stone-roofed houses been practically deserted for dozens the plastered, white-washed facades. who over the past few years com­ spreads the butter on the toast and with narrow alleys, an imposing of years. One last gasping climb and Water filtering between the flat pletely rebuilt the roof of the highest the jam on the butter, holds the cof­ church and, joy of the wayfarer, here we are in Adzamgar, quenching stones of the roof had rotted the hay-loft in Batuira, a really remark­ fee-pot always by the handle and the Signora Maria's little trattoria. At our thirst at the wonderful fountain, main beams in several places so all ably successful job. The local wine-bottle tightly by the neck and the center of the tiny square, below built and roofed in stone, which col­ the covering stones had to be builders judged it the "strongest roof like all good rodents, when he works the church and above the inn, is the lects the water from a spring above removed, the rotted beams replaced in the whole valley". is untiring and very constructive. paved, river pebble Occitana cross, the hamlet. Smaller than Valliera, and the planking to support the flat This is the same bam and hay Greetings and Tashi Delegs to white on a dark grey ground. From Batuira comprises about fifteen con­ stones of the roof had to be renewed. loft which needs to have the front everyone. We hope to see you again there, looking up towards the north, structions in all, including stone As soon as we had finished uncov­ wall completely rebuilt. It is hand­ at Adzamgar. • you can see the white houses of bams and hay lofts. The Community ering the roof, it began to rain and it Batuira solemnly standing out owns only part of it. There isn't a continued uninterruptedly for three below the austere cliffs which pro­ church, but there are two fantastic days and nights on end. Don't forget to order your copy of the famous tect them. One then begins to under­ caves and maybe in the not too dis­ On Monday afternoon Moreno stand why Choegyal Namkhai tant future we will be able to inaugu­ and Beppe of the Adzamgar Gakyil Norbu, on seeing this hamlet, decid­ rate a Gonpa. arrived so we were able to make a It is now in its 19th year and used by Lamas ed to make a Gar of the Dzogchen We arrived on Saturday after­ program of jobs for the following and students of all schools. Community there, giving it the noon with Nina and Nicola, preced­ days as an alternative to rebuilding Don't be left out! name of Adzamgar. From Colletto ed by Laika, the dog, the only one the roof. We fixed up several things to Azamgar is more or less a two who showed no signs of breathless- indoors, especially in the store 108 pages only 4.85 pounds sterling plus postage hour walk along an old mule track, ness, trotting back and forth she must rooms. When it didn't rain too hard (UK 1.00 each, Europe 1.50 each, which not having been seriously have completed the path at least four we worked outside anyway. Gerard Rest of World 2.00 each) repaired for years, is ruined in sev­ times. A group of practitioners who felled trees for fire-wood, helped European Community countries add VAT 85p each. eral places, and this year's rain has by the others carrying the trunks had come up for a weekend of Order from Dharmakosha, 330 Caledonian Road, been pitiless. Karma Yoga from Torino and and branches to the bam to be London NI IBB, UK Before arriving in Batuira one Canelli awaited us. We immediately sawn, chopped and stored. Another Tel: +44 (0)171 700 0186 Fax: +44 (0)609 6068 passes through Valliera, a real, prop­ did a practice of purification of the group demolished the front wall of E-mail: 100564,235C)

of the most ancient cultures on earth 1.1 precise one page translation of Dorje from lo rgytts chen mo The contents of the 7 sections at does not happen. The intense histor­ the 3 essential statements: one is 2.3 6 page Gum Sadhana for Garab the end of the book are: ical and bibliographic work of introduced directly to one's own Dorje by Dzongsar Khyentse 1. 10 page discussion of the transla­ Namkhai Norbu Rinpoche, apart nature; one definitively decides Rinpoche tion of Dzogchen technical terms from having a great historiographie upon this unique state: one contin­ The contents of Part Three 2.9 page appendix with a brief biog­ value, goes far beyond the confines ues directly with confidence in liber­ which deals with the historical ori­ raphy of Patrul Rinpoche of historiography itself, steps ation gins of Dzogchen are: 3. 28 page glossary of Dzogchen through the sometimes restrictive 1.2 beautiful 1 page commentary by 3.1 5 pages on the problems of his­ terms limits of universities and scientific H. H. Dudjom Rinpoche. toriography including mythological 4. 33 pages of notes academies and becomes a propul­ 13 exquisite 21 page commentary figures, authenticity of books, and 5. 4 pages of selected bibliography sive force of history itself that nour­ by Patrul Rinpoche entitled "The oral traditions 6. 9 pages of general index ishes the ethical political movement Special Teaching of the Wise and 3.2 9 pages concerning the historical 7. 5 page index of Tibetan texts and of national identity. We recognize Glorious King" existence of Garab Dorje whose terms today in the work of Namkhai Dzogchen Teachings. I. 4 meticulous 64 page commentary possible birth dates include 516 BC. John Reynolds is exceptionally Norbu Rinpoche, a rigorous and The 9 page foreword by Chögyal by John Reynolds which clearly elu­ 360 BC. 184 BC. 55 AD. 550 AD, qualified to translate Dzogchen irreplaceable contribution to his Namkhai Norbu provides a frame­ cidates the ideas in Patrul and 555 AD, whose possible teachings. For many years he has field which figures at the same time work for the discussion of the Rinpoche's commentary Sanskrit names include Anadavajra. studied and practiced Buddhism as a moral force that is based on the authenticity and variety of 1.5 inspirational 9 page last testa­ Surativajra, Praharshavajra, Praniu- both in the university setting and in intelligence of his cultural, historical Dzogchen Teachings. ment of Garab Dorje which presents ditavajra, Prahevajra, Prajnabhava the traditional manner with Tibetan and national values." • The 4 page preface gives some his three statements in context with Hevajra. and Vetalakshema, and masters. The clarity and precision of history about these translations. In more details whose possible countries of origin his translations from Tibetan into his 15 page introduction, John 1.6 remarkable 35 page interlinear include Uddiyana. somewhere English is unsurpassed. Western stu­ THE GOLDEN LETTERS Reynolds discusses the primordial commentary by John Reynolds northwest of Bodhgaya. Bengal, dents of Buddhism, especially stu­ by John Myrdhin Reynolds origin of Dzogchen, the place of which explains the meaning of the Orissa. and the Swat Valley in dents of Dzogchen. owe him an 389 pages. Snow Lion Publications, 1996 Dzogchen in Buddhist Teaching, 75 lines of this last testament of Pakistan. enormous debt for his many invalu­ This book contains several clear and Manjusrimitra's classification Garab Dorje 3.3 13 pages concerning possible able translations over the past 20 translations and detailed commen­ of Dzogchen teachings into three The contents of Part Two which historical sources of Dzogchen years. Any student who is seriously taries by John Myrdhin Reynolds. series: Mind Series, Space Series, deals with the life of Garab Dorje 3.4 32 pages concerning four early interested in Dzogchen will discov­ The principal focus of this mar­ and Secret Instruction Series. and Gum Sadhana are: texts relating to Dzogchen er that careful study and practice of velous book is the Three Essential The contents of Part One which 2.1 1 page introduction by John 3.5 23 pages affirmatively answer­ the knowledge revealed in The Statements from Garab Dorje's last deals with the Three Essential Reynolds ing the question "Is Dzogchen an Golden Letters is indispensable. testament which are the basis of Statements and their context are: 2.2 11 page hagiography of Garab authentic Buddhist teaching?" Jim Valby

15 themselves, and in the end the works of poetry or art which are women held a very long straight speaking in a non-dual way to our smooth piece of cloth—as long as senses and our mind. Two Kinds of Language the hall was wide— between Let me close, without further them. This image now often comment, with the famous poem comes to my mind when our by William Carlos William, in Partii Master or other Dzogchen teach­ which the suchness, the interde­ ers talk about the self liberating pendence and the equality of all power of pure awareness: the things, are expressed in a lucid, Poetry and Mysticism knots of our conditioned mind colorful and humble way. can spontaneously untie them­ by Dorothea Franck selves just like a snake gets out of THE RED et us take a brief look now Though for profane (or "distract­ ing and insight only to the one its spiral windings or knots spon­ taneously without effort or con­ at the nature of poetic lan­ ed") everyday use of language, who is open to the experience and WHEELBARROW Lguage: what enables it to the arbitrariness of language shuns no effort in the process of ceptual "having to figure it out". have this enchanting and inspir­ seems obvious, it is a limited and interpretation. A shallow reading This ritual worked very convinc­ so much depends upon ingly for me on a direct visual ing, sometimes even a bit enlight­ limiting view of language. will get a shallow poem, a pro­ a red wheel barrow ening effect on our mind? How is It seems to me that there exists found reader will find a profound level like a poetic image, (before it possible that language, in gen­ a connection between arbitrari­ meaning. Of course, we first have I had heard of any of these teach­ glazed with rain water ings) with the particular evidence eral a functioning of the discur­ ness and alienation. Doesn't it to have a critical look at the text beside the white chickens. sive conceptual mind, can lead reflect the profane view of a whether it is worth the effort. Not which cannot come about by con­ towards - or at least hint at expe­ meaningless world without the just any text will do at least for ceptual argument but only by riences beyond conceptual hidden order of the karmic laws the normal reader. For an enlight­ spiritual teachings or certain thought? Even though we cannot of cause and effect? Things, good ened reader, every text might make a clear-cut division, we luck, bad luck, disease, accidents reveal the perfection of the uni­ have to state, as poets and literary and death seem to happen com­ verse. scholars throughout the ages pletely arbitrarily. Subject and This reminds me of the affirm, that there are two kinds of object-side of the world are expe­ instructions concerning the Songs from Tsegyalgar language and accordingly two rienced as absolutely divided, we choice of a spiritual friend or may i be to you all, visions of language. In modern are closed up in the perspective of Guru: first we have to be critical like a bowl for a beggar, linguistic terms we call it the one isolated and lonely ego, the and scrutinize the integrity and fuel for a fire, motivated and unmotivated world as a whole makes no sense. authenticity of the person—but dog to its master, nature of language. This concerns Poetry nevertheless always mani­ once we have accepted the and all such things that can be used without the relation between the form of fested the reality of the other side: teacher, if we want to have bene­ asking. the word or utterance and its sound and form, the physical fit, we have to have total trust. meaning content. This dispute manifestation of language is In interpreting a poem, a simi­ may we be to one another, appears in western culture inseparable from the meaning lar attitude is required, because the love of a mother, already in early Greek philosophy aspect since language is an expe­ otherwise we would not go deep passion of a lover, and was expressed by the two rience, sound and form enter into enough into the process of inter­ blood of sister and brother, positions "physei" and "thesei". that experience. The poetic use of pretation, beyond seeming con­ and all such things that produce bonds The first position, also to be language activates a resonance tradictions, gaps and superficial everlasting. found in the Hebrew tradition, between form and meaning and meaning-layers. We would be defends a motivated, non-arbi­ thereby creates an experience of unable to find all the subtle corre­ may we be to our father, trary connection between sound wholeness or inseparability of spondences in the composition children of his blessing, (or shape of the letter or number) seemingly different and unrelated the poem. Only when we exist cause for his giving, and its meaning. The specific aspects of reality. The layers of that it is perfect and meant to be learning without taking, quality of the sound or shape has form and meaning are interrelated exactly as it is. we can discover and all such things within his state an impact on the concept and reflect each other. For me this its perfection. In this respect, the everlasting. expressed in it and vice versa. It seems to hint at the ultimate one­ process does not only resemble is based on an synesthetic analo­ ness of nirvana and samsara, or the choice of a Teacher but also may we be to all others, gy between the level of form and even at the inseparability of the reflects the experience of "such- true words always spoken, the level of meaning. three kayas. ness", the way of living in a state "Synesthetic" means a kind of love always given, The most extreme manifesta­ of contemplation, taking every­ similarity which transcends the a state always present, tion of the non-arbitrary nature of thing "as it is" and hence accept­ level of one sensory organ. E.g.: and all such things by example of the state everlasting. language of course is mantra. The ing every moment in life as per­ when we call a sound "sharp" or sound of it is considered even fectly meaningful. "rough", i.e. describing it conway joe more important than a conceptual The power of image: As I through qualities of touch; or meaning related to it. It carries a have said above, the particular calling tones "high" or"low", i.e. meaning which is not or not pri­ power of poetry lies in its partic­ in terms of spatial orientation: or marily a concept or cognitive ular way of using sound and when we call a color "loud", mix­ content but an energetic pattern image. ing visual and auditory qualifica­ which is able to transmit an Since I do not want to get into DHARMAWARE tions etc. Gallery of Sacred Arts empowerment or transmission exercises of textual interpretation OUR Language is full of these con­ linking the mindstream of the one here, I want to conclude with an 20TH cepts which transcend the range who pronounces it to enlightened example of an image not from YEAR of one sensory organ. In the other minds or to higher levels of his or poetry but a shamanistic ritual, STATUES position, "thesei". the relation­ her own mind which comes down which had the same kind of evi­ HANDCRAFTED BY THE FINEST ship between form and content is to the same. For this reason dence and Aaha-feeling to it as TIBETAN St NE WAR ARTISANS seen as arbitrarily connected by mantras never get translated. certain poetic images. mere convention. Strong com­ Perfection and completion: Many years ago I saw a ritual mon-sense evidence for this posi­ Another "teaching" hidden in performed by several female tion seems to lie in the fact that poetry I find in the experience of shamans from an island at the different languages express the completeness. Reading a poem coast of Korea—a purification "same" meaning with different links two seemingly contradictory rite for a recently deceased per­ sounds. This is also the position experiences: at the one hand, a son. Although not familiar with of modern linguistic science. poem is an open text, which can the language and the religious and Structuralism or functionalism, be interpreted in an infinite num­ cultural codes, I was deeply the predominant view in linguis­ ber of ways, according to the per­ touched by one part in which the

tics and social studies in this cen­ spective of the reader. At the purification and liberation of the Dharma Practice Supplies tury, and philosophical basis of other hand, we have to take the deceased was symbolized by www.d ha rrmavs/a re. com our modernist and digital culture, poem as one completed whole, shaking a long white sheet which [email protected] we have to take it exactly "as it in the beginning was just a heap stressed only the "the" side. e-mail & orders Language was defined as a sys­ is", as final and optimal version of cloth consisting of multiple big tem of arbitrary signs. A fixed and in that sense as perfect. This knots tied into it. Two of the O I—I ¿K\/\/¿K FR E 54C TINKER STREET WOODSTOCK NY 12-498 conceptual content is seen to be sets in motion an interesting self- women took the outer ends and OFFICE 914 679 4900 FAX 91-4 679 4995 coded and decoded in arbitrarily fulfilling prophecy: the more we just by chanting and shaking the SEND $2 FOR COLOR CATALOG designed codes. trust it, the more we get out of it. cloth slowly and gently and LARGE SELECTION OFTHANGKAS NOW IN STOCK

Religious tradition and poetic The more we expect, the more we patiently for a long time, the CUSTOM ORDER FROM OUR THANGKA STUDIO IN NEPAL practice, both in the East and the find. The poem reveals its multi- seemingly very tightly knotted West, favor the other view. layered wealth of beauty, mean­ knots loosened and untied all by

16 INTERNATIONAL DZOGCHEN CONTACTS

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17 / / • 1 verything is relative." This is The first point is probably as close to I \ what we always hear our Master the Buddhist' s analytical view of * Vcny yo some degree we all Relatively Speaking emptiness as any modern behavioral know that, of course. However, it is far science can get. Yet, we are not used to harder to really know the meaning of giving and receiving feedback with this very simple statement in practice, by Cheh Goh such attitude at all. We often say that so especially in the relative world of living and so is right or wrong, even though in an organization, working with the The first ina series about methods of communication within the really we should refer to the view or the people, trying to get things done, and behavior of such person. By disassoci­ making our Ufe easier in the process. Dzogchen Community. ating a person from the view and the Having worked for quite a few years behavior, we make the feedback more in an international company, I have learned force that positive aspect, but if something telling everybody this person's mistakes. On palatable, but we should still be aware many things which I feel to be of great rele­ went badly or inconsequentially, we want to the other hand, should the person be one who of the interdependency of the parts and the vance to international collaboration. Even avoid it. So, broadly speaking we can give is humble and has little attachment to the ego whole; without the view and the behavior, we though it may well be my own experience that positive or negative feedback, depending on and would not mind being told about person­ will not be able to talk about the person! So, tells me that the training I have gone through whether something went well or not. al shortcomings, feedback of mistakes can be it is really useful if we all train ourselves in understanding the interdependency of exis­ in my job is very useful, I would like to share Why Give and Receive Feedback: shared by others so that everybody can learn without first getting it wrong. Similarly, there tence well, and employ the insight to gainful­ some of the methods and principles learned It is probably obvious to most people but are people who really shy away from praises ly make someone understand our concern to with everyone in the community, based on the sometimes we forget the reasons for the com­ in the public, and giving them positive feed­ improve the situation. principle that we are like Bodhisattvas on the munication of feedback and this leads to very back would only become an embarrassment. path, and we should always try to learn to sad and undesirable consequences in our rela­ The second point is totally mundane and In this case, a private acknowledgment is improve ourselves without limitation. What I tionships with others. The real purpose of giv­ purely logical. It is better that we suggest a appropriate. From experience, taking a person feel to be important and useful are matters ing and receiving feedback should be about way to improve things than being a whining aside and suggesting a time and place to give regarding inter-personal relationships, and improvement of our situation. This is none baby. This is what our teacher always says; mutual feedback can prepare all parties to communication both within the community other that the training of generosity to wish that a practitioner should be active. Being generate a positive attitude for the encounter. itself and with outside organizations. everyone to have happiness and joy; one of active is to make a contribution, not just sit Once feedback has been given, ideally some Regarding this, I would like to treat the the Four Immeasurables. It is fundamental as back and complain passively. action should follow to improve things fur­ following topics in a series of articles In The practitioners to remember this point, even The final point is to encourage ourselves to ther. Mirror: under the most distracting circumstances. have a positive outlook in Ufe. There is no 1. How to receive/give feedback Why so? Lets look at positive and negative Related to the aspect of timing and loca­ secret to the fact that positive attitude breeds 2. Processes and the effective running of feedback one at a time. Most people like tion is the bigger issue of project review. The positive energy, and good energy feeds itself businesses within an organization praise, even when nice words are spoken sole reason for any organization to exist in our to reinforce our situation. By focusing on pos­ 3. How to cross collaborate across organi­ brainlessly. If we want to improve a situation community is that we have projects to carry itive things we can move forward to overcome zations concretely, it is not enough to simply please out. Given our samsaric condition of not more problems than if we only try to think 4. Basic principles of project management another person by blind flattery, because, enough money, insufficient time and shortage badly. As the Tibetan proverbs says, When 5. How to influence people without using should timely advice and correction not be of people, all projects could strive to be as good fortune arrives, her sister bad fortune is authority given, the consequence in the long run could efficient and well done as possible. To do so, never far behind. Turn it on its head, we can 6. How to run a meeting. become much worse. Blind flattery will be one fundamental aspect is to have appropriate see that when bad things happens, by noticing review in which the people doing the work the good stuff we can also welcome bad for­ A central theme runs through these aspects like the example of the bird from Darjeeling, should let others know of the progress and the tune' s sister! of the operation of an organization: how to be where the baby birds peck the feathers off the situation as nakedly as possible. This sounds aware of our circumstances and work with mother bird's body thinking they are doing a How to Receive Feedback: great act of kindness, but kill their mother as a logical, and almost natural, but if we look them. The key to it is about how to communi­ In order to gain most by the feedback result: good intention may accompany an act around, we would notice that many cultures in cate more effectively to achieve our aims. If given by others, the attitude of going beyond that causes subsequent damage. On the other the different communities around the world we did not set the context of organizational the eight worldly concerns and acute aware­ hand, when something goes well, heart- felt simply would not accept that sort of surgery. matters, this theme could well appear to be ness are called for. If we can be free from the encouragement and appreciation will lead to Sometimes we have a good friend doing a bad something about our behavior in relation to worry of gain and loss, fame and notoriety further positive actions. When we do not like job, sometimes we have a relative who is the teaching. The reality is actually very close: etc., then neither type of feedback will cause someone, it is not at all easy to say positive known to be touchy about mistakes, some­ if we can fully apply our relative awareness us pride or anger. Coupled with acute aware­ things about them or hear positive comments times we know someone who is emotionally we will be able to run an organization well— ness, we shall be able to distinguish the true from them, even when that is the reality. In fragile in the face of any form of comments; conversely, if we can learn the skills of run­ nature of the feedback, which is not always this case, it is up to us to train ourselves to we wrongly protect these people instead of the ning an organization, we can make better the same as the words spoken by others. Take overcome such personal limits, and be open interest of the community, leading to great progress on our path! the case of positive feedback. If something and gracious in acknowledging others. It is losses of money, increase of frustrations and What I would like do is to introduce these truly went well, receiving good comments easier said than done! On the other hand, we tension, as well as missed opportunities. Not topics and explain ways of dealing with these should lead us to understand how we did well, all have our own frustration and dissatisfac­ only from the point of running a project or an topics as recommended in the organizational how we can maintain this good result, and tions, otherwise samsara would not be sam­ enterprise, but from the point of trying to help behavior world, with references to basic how to do better. sara. Sometimes the object of our dissatisfac­ people to develop in the community, not rec­ Buddhist concepts on conduct. I will also If we are not doing as well as the praise we tion is a person we can express it to. This is ognizing or wanting to recognize a close attempt to relate the discussion to the behavior get, the same approach must apply. This is no great because we can let that person know. friend' s mistake is a double failure: we do our part of the Dzogchen teaching, and draw the different from receiving negative feedback. But do we always let them know, and do so in friend a disservice, and we are not being strength of the practitioners who try to be We should be very aware of the motive of the right way? It is not uncommon that some responsible to the community as a whole. We aware at all time in relative matters. In this people' s criticism. Is it innocent, or truthful, people sometimes bottle up grievances until are actually breaking our own Bodhisattva way, we might be able to reap even greater or just senseless attack? Examine all the one day the accumulation leads to a volcanic promise of helping others! Clearly, jump­ benefit from being aware! points raised, check it with someone who is emotional eruption. People don't express ing into conclusion without allowing people a fairly uninvolved, ask the critics question to Giving and Receiving Feedback themselves broadly due to habitual tendency, chance to show their ability to do a good job elicit clarification, before deciding whether or Introduction a lack of awareness of one's emotions, and is very damaging as well. This involves good not there is truth in the matter. If the criticism Our life is entirely made up of doings. being limited, from which the teaching tries to judgment and the ability to be aware of peo­ is valid, we should act upon improving what Even if we are doing nothing, that is what we free us. It is, therefore, a good training! If we ple's circumstances and intention. We have to we do. If it is not, watch out to make sure that do: nothing. Based on the fundamental law of are on the receiving end of negative feedback, be very aware indeed in order to find the good such accusation will not become true in the karma from Buddhism, as well as the law of there is only one reason: to learn and improve moment and the good place to give people future. The most difficult aspect of receiv­ physics from science, there is always a conse­ ourselves, as is our attitude as a Bodhisattva feedback! ing feedback is when the criticism is accom­ quence accompanying such doings. As we on the path. panied by strong emotion. It is not easy to live in a society, such consequences will How to Give Feedback: always keep a cool head and remain open. An always be felt or experienced by our fellow Timing and Location to Give Feedback: It is well known in the therapy circle that effective way of dealing with difficult situa­ beings. Limiting the beings to the human Timing and location could drastically alter when the therapist and the client are in a ses­ tions is to be able to ask pointed questions to realm for simplicity and because it is rather the impact of the feedback given. For exam­ sion, they talk about issues, not about the per­ understand the real underlying problem. Often more obvious to us, we can understand that ple, let's say someone is doing a job wrongly son. This should sound perfectly straight for­ misunderstanding is the cause of negative many people will feel either positive, negative without being aware of it. If feedback about ward in a Buddhist context if one had truly reaction, rather than true disagreement. or neutral about our behavior. In the same the mistake is given to that person in an early realized the emptiness of I. Yet, we know that way, we as individuals will have one of these stage, possibly a lot of time, money and emo­ it is not uncommon that when we are criti­ Summary: feelings about others behavior. In order to tional tension could be saved, because only a cized about something, we get angry as if we Positive and negative feedback both need improve our relationship with other people, it small amount of correction would be neces­ are being attacked. So, in order to reduce the to be given at the appropriate moment. Giving is important to provide feedback among our­ sary. If someone is struggling with a job, a amount of inflammation when we give feed­ negative feedback may in general be more selves as a form of communication. timely positive feedback about what the per­ back, there are a few golden rules in modern delicate, it is always better to follow a format son has done well so far can lift the spirit day feedback training course: Types of Feedback similar to this in any case: immediately. However, good timing must be • All feedback is about issues and behaviors, Our emotions are fundamentally related to Suggest a time and place. If it is minor, we can combined with the appropriate setting. Most not about a person. one of the three passions: attachment, aver­ say I want to give you some feedback. Is it a people don't like to be criticized in the open. • All criticism should be accompanied by sug­ sion and ignorance. In the relative world, they good moment to go to the bar to have a cof­ Therefore, it will often be terrible to give feed­ gestion for improvement. manifest as positive, negative or neutral feel­ fee? If it is major, it will be better to fix a back to a person in front of others, openly • It is always possible to find both positive and ings. If something went well, we want to rein- negative feedback. continued on bottom of next page 18 REFLECTIONS

vate the pledge existing between 'm feeling so blissfully happy about being in the Amdowas them and the human beings. Sangha Energy I Dzogchen Community! In the aftermath of a recent Continued from page 7 That done, the New Year can be retreat at Tsegyalgar, I found myself wondering "why is celebrated, with different families John LaFrance being in retreat so different, so incredibly powerful"? practice since at least a decade. On or tribes taking turns every year to Certainly being in the presence of our precious Master and the opposite side, nomads that are be the first to invite all the males teacher, Choegyal Namkhai Norbu, establishes a unique wave more exposed to 'modernity' can who participated in the renovation of energy. His ability to speak to each person directly while teaching the whole group seems to create a direct link be seen following their flocks and of the La rtse, so as to receive the with him and a bond among all those present. Amazing! It's also this bond among Vajra sisters and brothers that I herds riding motorbikes while lis­ positive influences entailed by that experience as so joyful. tening to hot tunes transmitted by ceremony. What is this bond? How does it manifest? How do I experience it as different from other relationships? Does big and fancy tape recorders — it only exist in the presence of the master or does it transcend his presence? Is there something more I/we can do something that would look quite in Donatella Rossi was born in Rome, to foster the bond, make it flourish? contrast with the 'pure and uncon- Italy in 1958. She met Namkhai Norbu During retreats we meet old Vajra friends and make new ones. In many instances the only time I see or talk with taminated' nomadic life-style that Rinpoche in the year she graduated "old" Vajra friends is during these periodic retreats. Despite not having maintained contact, I'm always delighted at came to be idealized in the past by from High School. She pursued how easy it is to reconnect. It's as though there has been a common thread between us during our separation and we historians and poets of Oriental Studies at the University of now cherish renewing the connection. Then there's the delight of meeting new Vajra friends. It's mind-boggling to Mediterranean origins. Rome and after that lived in Asia for a number of years, doing research, study­ hear the stories about how people found their way to our teacher. It's like seeing some amazingly complex interre­ Concerning marriage. ing, and working. At present she is lated karmic web being unfolded before one's eyes. To hear the joy in the stories about finding such a teacher brings Amdowas now utilize two forms: a engaged in her doctoral research on the tears to my eyes and joy to my heart. traditional one and an imported Great Perfection in the Bon religion. For lack of a better term I'd like to call this bond our "sangha-energy". I experience it as a force very much like one based on the Chinese model, She is presently living in Portland. the master's presence. Perhaps it is our collective master that is present. It manifests in the quality of the interactions which is more simplified. Till not Oregon. USA. U which seem to have an easy and intense directness; being in the "others" place seems natural. It's like no other set of so long ago. marriages were relationships I've ever experienced. I believe it is unique and intensely precious. arranged by the two patties. Now. To be continued in the This community's "sangha-energy" has already created so much...Gars around the world, places to practice, although this tradition has not dis­ next issue. opportunities to communicate such as The Mirror, projects to participate in such as Shang Shung Institute ands appeared altogether, free-choice ASIA. All reflections of our Master and the sangha. I feel a deep gratitude towards all the older sangha members marriages are admitted, so that who have helped create these possibilities and I want to contribute whatever abilities and energies I can to make young people have the possibility this special "sangha-energy" available to others. I hope others feel the same way. It is such a joy! • of choosing their own spouses without too many obstacles. ollowing the dreamlines into the mindscape of the mother Nonetheless, marriage is still seen being alien f subcontinent, propelled by cryptic impulses into perpetual as an important and almost indis­ transition/ the necessarily personal series of causal links pensable social step, particularly THE MIRROR provide a fragment from a the (w)holistic ideogram/ amongst among farmers. Amdowas were by Mathew Johnston NEWSPAPER OF THE the chaotic listlessness + raw self interest of the brand name not traditionally polyandrie, but it INTERNATIONAL fetishist population + the sensory disorder of this haphazard seems that polygamy was indeed DZOGCHEN montage india, moments of clear insight surface/ as expectation proves frustratingly pointless it is abandoned leav­ practiced until about 1959. COMMUNITY ing space/ momentary meetings with dreadlocked elfin eared yogis or laughing buddha whisky drinking lamas or When two young people decide founded by Chogyal that wandering trickster nagpa bring transient flashes of a rambling path amidst the elemental landscape/ fortuitous to marry, it is customary that they Namkhai Norbu arrangements of mountain stream or rock open awareness like the play of a fish in the holy lake/ overlooking the meet with a religious teacher, so vajrayogini secret place in the valley below (in which it is possible to bathe) the view from extremely quiet place that he may verify through astro­ Main Office: where several dzogchenpas achieved rainbow body echoes with an energy that eases the eyes open/ the journey logical calculations the feasibility PO Box 277 Conway. Massachussetts leads to a home that no longer or never exists/ in the process of cultural withdrawal dis-illusionment, alien-ation/ of their union. 01341 U.S.A. how wonderful/ in all it brings to mind the preciousness + fragility of that sublime network of secondary causes our Marriages are generally cele­ Tel 413-369-4208 and precious jewel master, the teachings + land/ such a rare + opportune jewel in this ceaseless display/ now the karmic brated in concomitance with the FAX 413-369-4165 wind blows, sails set, mind like a leaf + body following. • New Year, not only because the E-Mail address: beginning of a new year is by itself 102121.130® compuserve.com an auspicious moment, but also in view of economic considerations: European Office: now ripe for..... Pre-history preparations and celebrations for a The Mirror Merigar. 58031 Relatively The Buddha-to-be The future marriage thus coincide with the Arcidosso GR Italy continued from previous page Buddha was bom into these turbu­ Tel and Fax 0564-966608 continued from page 6 annual festivities that have to be lent times; times of political uncer­ E-mail: 100530.527® celebrated in any case. meeting some days in advance to do which, Magadha and Kosala, vied tainty and great social change; times compuserve.com However, New Year's celebra­ it in a room with privacy. for the control of the" Ganges Plain" of diverse intellectual debate and EDITORS tions do not start until a ceremony Be timely. When there is something at the time of the Buddha's birth spiritual searching. The legends tell Naomi Zeitz. Tsegyalgar called "the renovation of the La we like or dislike, raise the point (c.563 BC). This "middle king­ us that the Buddha-to-be renounced Liz Granger. Merigar rtse" has taken place. This is a cere­ early. If we are not certain if we dom", as it was known, into which his privileged social position (as the mony entirely carried out by the LITERARY EDITOR have jumped to a conclusion, ask the Buddha was bom. was the locus son of a minor clan leader) and a life male lay population. La rtse is the John Shane questions first. for political ambition and maneu­ of relative luxury, to be caught up in highest point of a mountain. Since vering, and the hub of the rapidly this religious ferment, and to seek ADVISORS Use the phrase: What I like about ancient times, Tibetans believed changing Indian consciousness. tuition from several highly respected Anna Eid this is and what I don t like is that mountains, as well as rivers, Des Barry Economically, since around 800 BC sramanas of the day. The future because Follow positive feedback lakes, trees, rocks and the land in Barbara Paparazzo 600 BC, Vedic India came under the Buddha was eventually to reject his Jim Valby by negative ones helps us to think in general, were inhabited by non- influence of Iron Age technology own teachers and find his own a more balanced way and shows that human beings, gods and goddesses, DESIGN AND PRODUCTION and methods of agriculture which enlightenment only after intense per­ we are not out to get the feedback who were the original owners of K. Dobbs allowed the clearing and cultivation sonal struggle, alone, and having receiver. Make a practical sugges­ those sites. To maintain a good rela­ of large tracts of land for agriculture fallen into disfavor with his former ILLUSTRATION tion for improvement where possi­ tion with those beings is important, around the Ganges basin. This companions in ascetism. After some Glen Eddy ble. Receiving feedback is often in order to insure health, prosperity increase in production techniques intitial reluctance, the Buddha began Mikhail Tcherepanov hard, especially if it is aggressive and happiness. When a deity-owner and technological advance enabled to teach, and soon acquired his own criticism. of the place is said to reside in a par­ CARTOON the population to tap into hitherto following of disciples. Five main P. Koernig ticular mountain, long spears, flags The main point is to look out unrealized sources of economic sects of wandering ascetic were pre­ and arrows are placed all together at for the real motive and be aware of potential. Surplus production pro­ dominant after the Buddha's enlight­ PRINTERS the top of that mountain. This sym­ oneself and the situation. This can duced wealth. "The population grew enment: the Determinists (Ajvakas), Turley Publishers bolic concentration of objects is Palmer. MA be achieved by asking questions, and property burgeoned, great trad­ the Materialists (Lokayatas), itself called La rtse. and solicit further opinions from ing cities emerged and with them a the Skaptics, the Jains and those DISTRIBUTION other people. Remaining unat­ sophisticated urban culture and new whose doctrines were to transcend When the La rtse has to be ren­ Tsegyalgar at tached to our work and ourselves individualism." With all this social the boundaries of India—the ovated at New Year, all the men, Conway, Massachusetts will help us a long way to under­ upheaval came the concomitant Buddhists. • after having reached the mountain SUBSCRIPTION RATE/6 ISSUES stand other people's concerns. existential uncertainty and spiritual top, take down the old spears, flags $35 available through Tsegyalgar 55.000 It. lire through Merigar When improvement is possible, restlessness (a good parallel being Footnotes: /. John Snelling, Hie Buddliist and arrows and substitute them Handbook: a compiete guided to Buddhist with new ones. Fragrant arbusts take action immediately. If we can our own 20th century) which was teaching and practice London, Rider. Ì 987. All material ©1996-97 by The Mirror. Reprint by permission only. accomplish this aspect of life well, only exacerbated by the growing p.17 are burned, libations are offered We reserve the right to edit John Williams is a student of Eastern and invocations are sung, in order we will be fulfilling some of our disillusionment with the traditional religion arid philosophy in Australia. all submissions. Bodhisattva commitment! • Brahmanical system. The time was to please the deities and thus reno­ 19 THE TEA BAG SUTRA

by John Shane

"W" T"hy is a human being ing we add another level of suf­ that Londo-. morning, I was still of my pent-up feelings as we set other things, the deep pain I suf­ %/%/ like a tea bag?" a fering as we beat ourselves up for asleep in my house in Italy - with fire to the little piece of paper with fered obliged me to drop a subtle T T friend recently asked suffering in the first place, per­ the time change it was an hour my father's name written on it that mask I was wearing even for me over lunch at a favorite grungy haps feeling we should somehow later there. But for as long as I was placed in front of Rinpoche to myself, and I feel that since that coffee bar here in Bermuda where be 'above all that' now that we live I will never be able to forget represent the man who had given experience I have been able to all the local arty types and young are on a spiritual path. the jolt with which I awoke that me so much, with whom I had find a little more compassion for executives hang out to get away But whatever we are actually morning from a terrifying dream such a complex relationship, and others who are in difficulty. from the tourists in the glitzier going through right now is of so startling that I immediately whom I knew I would never see Rinpoche's example in simply main street cafes. course the spiritual path. And, as I wrote it down in the journal that I again in this lifetime. staying with my suffering without I had just come back here after think most of us will have found, keep beside my bed. After we had finished the becoming caught up in it, and the autumn retreat at Conway that path does not so much run in a When, several hours later, I practice, I felt much better and, then showing me that he would and, full of stories of my travels, straight line as in a kind of spiral, heard by phone at Adriano and later, when I had thanked never carry the image of me in couldn't guess the answer to her with downs as well as ups, and Clemente's house - where I had Rinpoche, I said to him: "You that condition forward pre-judg- riddle, so she told me: "Because times when we seem to being going gone for a Tibetan language les­ know, I'm really embarrassed." ing me because of it, is, I believe, you don't find out what a tea bag backwards as well as times when son - how my father had died, I He looked puzzled. so deeply liberating an example, is really made of until it gets into we seem to be moving forward. knew for sure that in my dream I "Why?" he asked. that if we were all able to follow hot water!" And then she burst The truth is that the heart of had lived through both my "I don't really know," I it would release us from an ocean into wild laughter, prodding with what we call 'the spiritual' is not to father's time on the ledge, and his replied. "But I think, if I am hon­ of gossip as vast as the sky and her fork at the piece of carrot cake be found somewhere else: it's not fall; so many of the details of est, I am feeling afraid that you free our natural compassion for on her plate. 'back' or 'forward', 'up' or 'down', what had happened to him were will always carry the memory of one another in such a radical way In English 'hot water' can or anyplace other than right here the same as the events I experi­ me in this stupid state of confu­ as to cause a Buddha realm to mean 'difficult times or situa­ and now, in the state of presence enced in my dream. sion with all these problems." come into existence right here on tions', and my friend's wise-but- that is there in midst of whatever A dream of clarity is usually a I know, of course, that this this troubled Earth. foolish riddle suggests that we are going through, whether we wonderful thing, but in this case, kind of judgment is completely Writing this on the eve of my although we all are certain to judge our experience of the instead of being comforted by my useless, but I was honestly trying fiftieth birthday, a fitting moment encounter adversity at some time moment to be 'good' or 'bad'. ability to perceive the experience to tell Rinpoche about the strange to think of birth and death, of joy or other in our lives, how we han­ But even after years 'on the of another in this way in a dream, way I was feeling. I could see too and suffering, of love and pain, dle that adversity and how much path', difficult inner or outer cir­ I was really very deeply disturbed the pride and attachment to self- and of the interrelatedness of all we can learn from it reveal more cumstance may arise in the ever- by the vision I had had. image that I was revealing, but that exists, I bow my head in grat­ to us about our real condition changing flux of events that chal­ Attachment to our dualistic world Rinpoche didn't scold me. itude for the great generosity of than how we fare in the good lenge us to the core of our being. view goes very, very deep, and, Instead he stared at me with a Rinpoche, for the great kindness times that come our way. A few years ago, for example, from the point of view of our puzzled look. "What problems? of my mother and father, for the Even though we are following just after the death of my father, I clinging mind, even glimpses of What confusion?" he asked. love of my dear wife and children, a teaching whose name is the was in deep shock. My father at the possibility of awakened mind "What are you talking about?!" for the kindness and acceptance of 'Great Perfection', and even aged eighty had been staying in a can sometimes seem profoundly Then he smiled fondly and so many friends, and for the won­ though, as that teaching reminds hotel on a brief visit to London threatening. We believe enlight­ added quietly: "I've already com­ der of my connection with all who us, our state is self-perfected from when he had a stroke that blinded enment is a good idea, but often pletely forgotten every word you may come to read this. the very beginning, we live our him, and in his confusion, trying only as long as we don't have to said!" lives 'doing our best', and at the to get out the door of his hotel give really anything up, least of As he burst out laughing, I too relative level, we are, of course, room to get help, he walked out all our cherished view of the collapsed into helpless laughter, and often far from perfect. of a high window onto a ledge solidity of self and other, the pre­ I don't believe I've ever been so Since this is so, I think it is eleven stories above the street. cious separation of reality into lit­ grateful to anyone in my whole life. healthier for us individually to He stood there alone waving tle boxes that so seductively, so It took me some time to really have a tolerant attitude towards and holding on to a wall for twen­ convincingly, makes us feel safe find my feet again after that diffi­ ourselves and others, and collec­ ty minutes before he was noticed while at the same time complete­ cult time, which was certainly a tively as a Community to have a by a taxi driver in the courtyard ly entrapping us. But as Rinpoche humbling experience for me. But newspaper with a relaxed attitude below who shouted up to him to so often says, the little bird in its in the long run I really believe so that we can be open about and turn round and go back in through cage may long for freedom, but it that what happened - perhaps comfortable with our imperfec­ the window. must learn to fly before it can especially my loss of 'control' - tions, while of course not being We later learned what hap­ safely come out, and it seems helped me to understand myself complacent about them. pened from an old lady who saw somehow inevitable that at times better in many ways. Among in the process of this learning we We need, as Choegyal my father from another building will fall flat on our faces. Namkhai Norbu always says, to across the street. She told us that 'allow ourselves space' = a space while my father stood there on On top of the trauma of the that is compassionate towards that ledge she was franticly phon­ tragic way he died, my father's ourselves and towards how we ing the hotel without being able death immediately brought me FREE Newsletter really are. to get anyone to reply because the face to face with some very com­ Given the size of our switchboard operator was busy plex practical business problems and Catalog! Community it seems safe to making dawn wake-up calls to the in areas in which I had little expe­ assume that at any given moment airline crews staying in the hotel. rience. These problems at first some of the readers of The Mirror When the old lady did finally get seemed so heavy and so impossi­ Snow Lion publishes a will be going through a difficult through, the operator thought her ble for me to solve that I became free quarterly newsletter time, whether because of a chal­ description of a man standing very agitated. Finally I went to and catalog containing the lenging new project at work, a waving his arms about on the roof Rinpoche, and in deep anguish business opportunity involving a just meant that someone was up told him what had happened. latest news on Tibetan high level of risk, the arrival of a there exercising, perhaps doing He listened patiently as I Buddhist events as well as wonderful new baby that totally Tai Chi. So my poor father recounted all the details of what hundreds of books, cards, disrupts the parents' sleep pattern, remained there for twenty min­ was I was going through and then audio, music & video, tapes, the loss of a loved one, the illness utes until he heard the taxi-dri­ suggested some simple but thangkas, statues, jewelry, ver's voice calling to him. And of a relative, the break-up of a insightful ways in which I could and dharma practice items! then he walked towards the sound relationship, the loss of a job, solve the problems, beginning Call the number below to problems in the family created by of the friendly voice and fell to with recommending how I should receive your first issue. an unruly teenager, the apparent his death. practice to enable me to work with monotony of a life without I still shiver when I think of the agitation I was experiencing. enough variation, and so on. what he must have gone through Later Rinpoche did the Phowa Sometimes we even get our­ alone on that ledge, but at the transference for my father, and we SNOW LION IS DEDICATED selves in a mess for no good rea­ time I was devastated by knowing practiced the Xitro together. TO T/IE PRESERVATION OF son at all: we are just 'all mixed how much he suffered. I could not During the Phowa, the emotions I TIBETAN CULTURE. up'. And the fact that we then bear the clarity with which I knew had been holding back as I strug­ have no reasonable explanation exactly what he was going gled to find the strength to handle P.O. Box 6 IS 3 for our suffering only makes it through at the time that he died. my responsibilities came to the Ithaca, XV 1-1851 worse for us, because on top of At the precise moment of my surface as tears streamed from my Snow Lion I' n b 1 i c a t i o n s 800-950-0313 the confusion we are already feel- father's fall in the dawn light of eyes, and I sobbed with the release 607-27 3-85 I';

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