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The Journal of the Wangapeka Study & Retreat Centre December 2011

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The Journal of the Wangapeka Study & Retreat Centre December 2011 Newsphere The Journal of the Wangapeka Study & Retreat Centre December 2011 VEN. NAMGYAL EDITORIAL RINPOCHE ON by Mira Riddiford he Newsphere is an expression of gener- THE WANGAPEKA osity from its contributors. The Teachers’ articles are freely given, the reviews of retreats and Dharma experiences shared by Tarchin Hearn are an expression of gratitude and peo- ple receive no funds for the writing. The he Wangapeka Study and Retreat Centre same is for the design, layout, proof reading and edit- is one of the centres inspired into exist- T ing. The only costs is for the actual printing, labels and ence by the life and teaching of Namg- yal Rinpoché. On his second to last visit, postage. A great many people have donated their time he was talking about the possibility of and money towards keeping the Wangapeka, this great establishing in NZ a new centre for the experiment of Dharma, alive. To all those who contin- Tpractice of Dharma according to the Sakya tradition of ue to give to the centre, the Board says a big thank you. Tibetan Buddhism. One person asked if the Wangapeka This generosity is palpable when you come and visit the could be that centre. He said, ‘No, not the Wangapeka. centre. So many people want to do good in the world, and This centre is for the development of new experimen- the Wangapeka stands as a testament to many people join- tal forms and expressions of the dharma.’ In a way, this ing together and creating a space that nourishes those who was what the life of Namgyal Rinpoché was very much wish to act on those principles. Life is not hopeless, just as about. He was a bridge from the great ancient traditions we do prostrations, we get up and start again. The Wanga- of unfolding, to the space age modern, world wide web peka gives space for these compassionate ideals to flourish. world. It gives breathing room to start afresh and the energy to Rinpoché was many things to many beings. He was carry on helping in the world. v an upholder of tradition, and simultaneously, an innova- tor and integrator of new unfolding pathways. He trav- elled extensively all over the world. He inspired myriad people to step out of their comfort zones to explore Fee INcrease and to make themselves available to compassionately help others. For some he was the archetypal Tibetan he Wangapeka tries to keep its fees as low Rinpoché; for some, the Bhikkhu; for some the Master as possible to help people attend retreats. of the Lodge; for some the Professor. For some he was Our costs are some of the cheapest within a cosmic travel agency. For some he was a collector of New Zealand, and in the Western world, exotica. For some he was a charlatan and a focus of fan- so much so that we are actually running tasy and gossip. For some he was the most alive human at a loss. Our income is supplemented by being they ever met. But who was he for himself? As he Tpeople’s generosity through gifts of donations to the centre said to me many years ago on a Polish ship off the coast and from the harvesting of the trees from the plantation of Kenya, that happened last year. Still we have had to increase our prices next year, because of rising food costs and materi- ‘I’m sunyata ... plus whatever anyone else wants to pro- als that help up keep the centre and stop deterioration that ject.’ happens over time. When the Board agrees to an increase in fees, it is through thorough analysis and never done with- It has taken me years to realise that this statement ap- out an understanding of why the Wangapeka exists. But if plies to all of us. It has been wondrous to have lived so we do not have a sound economic policy the Wangapeka many years knowing him, an extraordinary manifesta- will cease to exist. With that in mind we have increased tion of Emptiness and vast compassionate activity. May the wholesomeness of the teachings that he food costs by $1 a day, and accommodation by $2 a day as has given so freely to so many beings continue to grow of Lama Marks retreat Feb 18th 2012. This hopefully will and flourish for the sake of many beings yet to come. help the Wangapeka continue for many years to come and Sarva Mangalam - All is Blessing allow more of the funds that came from the trees to be used in additional projects to the centre, like buying a tractor as we have done recently.v Excerpted from 'http://www.wangapeka.org/teacher- bios/namgyal.html. v Cover shot by Elaine Chant. 2 Wangapeka Word-Play by Tarchin Hearn Wangapeka Educational Trust flow. It is some sort of living structure that facilitates I roll the words on my lips and tongue, crossing the dips and valleys in our lives. savoring the magical meanings revealed anew in the shifting patterns Education of dancing wholeness, leading out from a less functional space this arising knowing into a place of love and understanding; that is all of us. into a place of greater knowing/experiencing. n Maori, Wangapeka means ‘valley of the ferns’. Although the ‘Trust’ part of our name, defines a legal I’ve also heard it translated as, a ‘learning corner status, being a N.Z. registered charity, the human ex- of the area’. Given the presence of bracken in the perience of trust opens into love and empathy and a valley, I can understand the ‘fern’ part. However, deepening recognition of one’s interconnectedness with I confess a liking for ‘learning corner’. Some- everything. In Buddhism the word for trust is saddha. A times for fun, I have contemplated Wangapeka worthy aspiration; to have education in groundedness, Ias if it were a Tibetan or Sanskrit word. Wang is short love and trust. for wangkur meaning empowerment. Ga is from gaté which is the verb for coming, going and being. Pe, the Trust short form of phat, is the mantra for cutting through faith, delusion. And ka is the wide open space of knowing. confidence, groundedness Wangapeka love. an ongoing empowerment that cuts through delusion And so, the ordinary is revealed as extraordinary; the and leads into a wide open space of knowing; name of both an organization and a process that has a learning corner of the area. touched, and continues to touch, the lives of so many How extraordinary to find this beings. in a South Island valley of bracken! Sarva Mangalam If ‘education’ was a Buddhist term, it might derive from © Tarchin Hearn 08/11 e plus dukkhara; to lead out of dukkha! In Sanskrit du usually indicates something bad or dysfunctional. Kha For 40 years Tarchin has studied and practiced in both is the sound of the crow as it flies through space. Kha, Theravadin and Mahayana schools of Buddhism. For kha, khaaaaaa . so dukkha is a dysfunctional space, 12 years he was ordained as a monk. Since 1977 he has a place of struggle, a place of dissatisfaction and suf- taught in many countries and has helped establish a fering. Of course, ‘education’ is an English word which number of centres for retreat and healing. Tarchin is an derives from the Latin ducere, ductum, to lead and ‘e’ Elder of the Wangapeka. Tarchin has recently finished which indicates direction outward. Ductum also hap- an essay called ‘Education and Buddhadharma’ which pens to be associated with aqueduct, viaduct, conduct, can be found at www.greendharmatreasury.org.v deduct, and conducive. Good education is conducive to 3 CARETAKERS’ REPORTS by Adrian and Pema y Mum taught me this silly little which I will be going on a three rhyme ‘The spring has sprung, the month solitary. So I want to do a grass has ris, I wonder where the little promo for the position here. birdies is’. I understand that a lit- First I want to say it’s not easy!!! tle silliness is good for us, so hope However, in saying that I have that didn’t hurt much! And we can never held a position that has Mhear lots of birdies and see heaps of bunnies at Wanga- been as fruitful and as rewarding peka right now. I’ve been at Wangapeka for a year now, for my practice; I have come face and it’s wonderful seeing the change of seasons once to face with many of my habitual again. The place is so alive after the winter stillness. The patterns and negative mind trees are in magnificent bloom, and it looks as if we will states that have caused myself have another abundant year of apples, pears and apri- and others much anguish over the years. I am not saying cots. that I no longer have these tendencies but at least I now It’s been an amazing winter with lots of activity understand them better, and am working hard at not as Adrian has reported. We have had many cold, and falling into the same patterns. The greatest blessing of sometimes snowy, winter days when we would retreat being here at Wangapeka is that we not only have access to our warm fires at the end of the day. And what an to all the amazing Teachers and teachings, but we also amazing group of people we have had pass through the have the solitude to work through our negative...and centre, each one adding their own touch and taste to the blissful states.
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