No. 86 May, June 2007
upcoming retreats with chögyal namkhai norbu
2007 Romania Merigar East July 14 – 22 Shine and Lhagtong according to Dzogchen Atiyoga Restricted Webcast Italy Merigar West September 7–13 Paltrul Rinpoche’s Dzogchen Man ngag ’Odsal Nangcha (The Upadesha on the Vision of Clear Light) Restricted Webcast September 15–17 Santi Maha Sangha Second Level Exam September 18 – 24 Santi Maha Sangha Third Level Training October 5–11 Teachings and practice of Buddha Shakyamuni’s Praises to the 21 Taras Open Webcast November 1–4 Collective practice dedicated to the dead Chögyal Namkhai Norbu in the Tashigar Norte Gonpa. Photo: Fabio Andrico. Spain Barcelona November 25–29 Longchenpa’s Nyingtam Sumchu (Thirty the jñana dhakkini drubchen retreat Pieces of Advice from the Heart) Brazil Sao Paulo with chögyal namkhai norbu December 7–12 Paltrul Rinpoche’s Shri Gyalpo’i Khya- A drubchen is a traditional form of promote inner personal peace, peace twenty-four hours a day throughout dchos (The Three Lines Which Strike the tashigar norte meditation retreat in Tibetan Bud- within the community and world the period of the retreat. Essence, The Three Statements of Garab margarita island, venezuela dhism that lasts for about ten days. peace. In addition, the lamas present some- Dorje) may 31,–june 15, 2007 It involves a large number of lay and Tibetan Buddhists traditionally re- times also prepare large quantities of Argentina monastic practitioners and is led by gard attendance at a drubchen as pro- a herbal medicine known as dutsi, Buenos Aires at least one High Lama. It is regarded ducing the same benefi t as practicing which is said to promote physical and December 15–17 christopher dye as a very powerful practice, and is alone for seven years. The practice re- spiritual wellbeing. Weekend of Dzogchen Teaching said to act as a remedy to the negative quires prayers and the drubchen man- From Wikipedia forces at work in the world, and to tra to be recited by practitioners for Cordoba, Tashigar Sur December 27–January 3 t the end of the long, dry Rinpoche looked strong and the son of Changchub Dorje. Atisha, who said that the essence Longchenpa’s Choszhi Rinchen Phrengwa season on Margarita Is- healthy throughout the rigor- Rinpoche dreamed that a nun of samaya is to keep pure vision. (The Necklace of the Four Precious land in Venezuela, the ous drubchen schedule. The re- had come up to him and given Rinpoche taught tirelessly and Dharmas) A moment had fi nally arrived. The treat itself consisted of double him a special stone with sacred everyone responded with grati- Open Webcast Dzogchen Community’s fi rst practice sessions, morning and letters on it. The next morning, tude and collaborated together. drubchen was beginning. This afternoon. Prior to each prac- after Rinpoche had told his fa- The Tashigar Norte Gakyil did a 2008 Jñana Dhakkini Drubchen Re- tice, Rinpoche gave instructions ther about the dream, the very great job. They worked very hard January 7–10 treat was something that the 500 and the practice and teachings nun from the dream came to to manage all the myriad things Santi Maha Sangha First Level Exam plus Community members from on many topics related to trans- him and gave him the stone! that needed to get done. Many January 11–17 all over the world had been ex- mission. He related some of his Rinpoche said his father was very times they had to make 500+ Santi Maha Sangha Second Level Training citedly looking forward to. And dreams of clarity, which all his surprised. One topic Rinpoche copies of a necessary paper or our precious teacher said, on the students love to hear about. One returned to during the drubchen practice on short notice. Several February 18–24 fi rst day of the retreat, that he of these dreams took place when was samaya. He twice mentioned Community members kindly do- Shine and Lhagthong according to had been looking forward to it Rinpoche and his father had the famous statement of the nated the use of their computers Dzogchen Atiyoga as well. gone to receive teachings from great Vajrayana Buddhist teacher >> continued on page 4 Restricted Webcast March 21–25 Zhitro Khordas Rangdrol, a Terma of Rigdzin Jangchub Dorje Teaching ASIA Tashigar Norte
Peru April 4–8 Chögyal Namkhai Golok – Jñana Dhakkini Zer-nga (The Five Crucial Points) Norbu A School for Drubchen The three sacred Girls principles
» Pages 2–4 » Page 10 » Page 11 THE MIRROR · No. 86 · May, June 2007
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he Three Sacred Principles are three fundamental aspects of the teaching that are always explained T right from the beginning. This is true not only in the Dzogchen teachings, but also at the level of Sutra and Tantra. The fi rst of these Three Sacred Principles is Ref- uge and Bodhichitta; the second is Contemplation; and the third is Dedication of Merit. At a practical level, what the fi rst and the third of these three principles mean is that when we start a practice, we begin it with an idea or thought; and similarly, when we fi nish a practice and return to our normal activities again, we begin those activities guiding ourselves with an idea or thought. The fact is that we are not always in the state of contemplation. Even if we have some experi- ence or knowledge of this state, most of the time we are distracted from it. In order to fi nd ourselves in the state of contemplation, we start by guiding ourselves towards it with a particular thought. Let’s assume, for example, that we have at least intel- lectually understood that our real nature is like that of a mirror that has the capacity to refl ect everything without judging it to be good or bad, without accepting or reject- ing anything. How can we, on the basis of our intellectual understanding, actually discover this real nature in our- selves? How can we enter into the true state of knowledge and thus come to a real experience of how our thoughts and emotions are actually like refl ections in a mirror? We begin by guiding ourselves with the thought of wishing chapter 13 to attain enlightenment for the benefi t of all sentient be- ings. We do this with the Refuge and Bodhichitta. the three sacred principles Refuge and Bodhichitta It is important, particularly in Dzogchen, to understand excerpt from what Refuge and Bodhichitta really mean, how to apply chögyal namkhai norbu, dzogchen teachings them practically, and not just remain at the level of words © 2006 snow lion publications and external forms. The origins of the practices of Refuge and Bodhichitta are ways, not only in the form of a human being. There is a should work with our circumstances. What do we mean to be found in the Sutra system. In both the Hinayana and saying in the sutras that the Buddha sometimes mani- by this? Even if we understand that, at the absolute level, Mahayana systems of Sutra, the way in which one takes fests as a bridge or as a boat in order to save people; it is spontaneous self-perfection is our inherent condition, refuge determines whether an individual is considered to not necessary that he should always manifest as a human and that rules and vows are not necessary at that level, if be Buddhist or not. In Sutra, if a person takes refuge in being. There are many possibilities of manifestation. in our own particular circumstances we fi nd that there the Buddha, Dharma, and Sangha, such a person is con- This is the principle of Deva and Dakini. are problems we cannot overcome without such meth- sidered to be a Buddhist. I have personally been criticized Similarly, Refuge is not limited to the taking of a vow as it ods, then we apply a rule or a vow. The difference between by some people who claim that I am not a Buddhist be- is in the Hinayana view. Many people like to say that they Dzogchen and other levels of teaching is that these rela- cause I use another form of Refuge – taking refuge in the have taken Refuge with this or that Lama. There are teach- tive methods of rules and vows are not considered to be Guru, Deva, and Dakini instead of taking refuge in the ers who travel widely and give Refuge vows every where, the main point. They are not the fundamental method of Buddha, Dharma, and Sangha. claiming that they have converted enormous numbers of Dzogchen practice as they are in Sutra. Such criticism is based on a fundamental misunder- people to Buddhism. They seem to think of Refuge as if it In the Hinayana, for example, receiving a vow is consid- standing of the principle involved, because “Guru, Deva, were a matter of conquering people. ered to be the single most important aspect of the train- and Dakini” do not mean something different from This is not how the teachings should be spread. Spread- ing. In Dzogchen we proceed differently, and although “Buddha, Dharma, and Sangha.” The principle of the ing the teachings really means helping people to wake a vow might be used if necessary, it is not the principal teachings does not depend on the superfi cial level of the up and understand something; it should not become an- method. Of course, if it’s the case that someone has re- names by which things are called, but on the real sense other means of conditioning people. That is not to say, of ceived the Refuge vow from a teacher other than myself, and meaning behind those names. We must understand course, that it is not useful for people to take a vow of Ref- then they need to understand its meaning and function. what “Guru, Deva, and Dakini” mean. These are terms uge if they understand its real sense and meaning. When It is ridiculous to think that just because we have taken a used in the Tantric system. they do not, however, understand its meaning, they can Refuge vow we have become Buddhist. It does not mean Generally speaking, when we use the word “Buddhist,” deceive themselves into believing that something has anything to say we are Buddhist on that basis. The Bud- what we are referring to is someone who follows the changed in them when it has not. If they really honestly dha never asked anyone to become a Buddhist, nor did teaching of the Buddha himself, or something related to observe themselves, they will see that their condition- the Buddha ever propose these limitations. These are our the teaching of the Buddha himself. At least this is what ing, attachments, and problems are all still there and own limitations projected onto the teachings. is meant by the term Buddhist in the Hinayana view. The are just the same as before they took the vow. Nothing offi cial Buddhist teaching is considered in that tradi- has changed. What then is the benefi t of taking refuge? The Real Meaning of Refuge tion to be only that knowledge and understanding that The real point is to know and understand what Refuge Therefore, we must try to understand the real sense of the physical Buddha himself actually transmitted. There means. the teaching. The real meaning of Refuge is to know that are, however, many other teachings the Buddha trans- we are on the path. We take refuge in the path. How do mitted in manifestations other than his physical body. Vows we fi nd that path? We fi nd it from a teacher. If there is This is the origin of Tantric transmission. How did the Refuge can be taken with a vow. If we don’t have the ca- no teacher, there is no path. Whether we speak of Sutra, Buddha manifest to transmit the tantras? To transmit pacity to control ourselves, we need to take a vow. The Tantra, or Dzogchen, the root of the path is always the these teachings he did not manifest in the form of Bud- Hinayana specifi cally aims to help individuals whose ca- teacher. dha Shakyamuni – the physical, historical Buddha – but pacity to integrate emotions is less developed. Taking a When we take refuge in the Sutra system, with the fi rst rather in different ways according to circumstances, and vow, such people are able to control their emotions and words we recite, “Namo Buddhaya,” we take refuge in not just according to someone’s rule. For a Buddha, there problems and avoid creating negative karma. the Buddha; then we take refuge in the Dharma, and in is no rule that his form must be a fi gure like that of the We should not think that since we are Dzogchen practi- the Sangha. In Tantra, the way of seeing Buddha and the historical Buddha Shakyamuni. The form he manifests tioners, we are particularly highly developed and do not way of seeing the teacher, or Guru, is a little different. In depends upon circumstances, and a Buddha will work need vows. Many people have this idea, but it is not true. Sutra, the Buddha is understood to be the origin of the with the situation in which he fi nds himself. We must observe ourselves well. We have many weak teaching, the source of the path. The fi nal goal is seen A Buddha will sometimes manifest in a form similar points. When people want to stop smoking or drink- as the state of the Buddha, or the Dharmakaya. For this to those beings to whom he is trying to communicate ing, for example, they may not succeed for a long time reason we take refuge in the Buddha at this level of the knowledge and understanding. When a Buddha commu- because it is their weak point. Sometimes it is necessary teaching. nicates to an elephant or a monkey, for example, he may to take a vow to deal with a situation like this. There are In Tantra and Dzogchen, we take refuge principally in the manifest as that kind of being. He can do this because people who are not in the Dzogchen Community who Guru. This is because, even though it is the teachings of he is free. He is able to work with any circumstances; he have told me that my students are very arrogant, that they the Buddha that we are following, we have received them never remains limited by rules. People who are limited do feel themselves to be at a very high level and do not feel from our own teacher. We can never receive teachings not understand this and they believe a Buddha can only the need to do the ngöndro, or preliminary practices, that directly from the Buddha. Although we do not even have manifest on the physical level. They believe that if the are commonly done. direct contact with the Buddha’s direct students, his stu- physical form of the Buddha is not the one with which To think that just because we are Dzogchen practitioners dents taught other disciples and so on, and in this way the they are familiar, then this form is not a Buddha at all. we do not need a vow is completely wrong. When we dis- teachings have continued until the present day, when our The manifestations of Deva and Dakini are none other cover we have a weak point, we may need a vow to help teacher taught them to us. than the Buddha, who can manifest in many different us overcome it. This is why it is said in Dzogchen that we THE MIRROR · No. 86 · May, June 2007
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Tantra is also particularly related to special transmis- Compassion ally abides and has transmitted to us. When we are in the sions such as empowerments. In Dzogchen the principle When we speak of bodhichitta in general, what we are state of contemplation, there is no separation between is to give direct introduction to the state of knowledge speaking of is compassion. What is compassion? Com- the teacher and ourselves. Through Guruyoga we can en- and understanding. The students receive this transmis- passion arises through our feeling as an experience we ter the state of contemplation. In Dzogchen the teacher sion of the introduction from their teacher. Although have in relation to others. Where does it arise? Compas- is indispensable, because without receiving direct trans- we may receive explanations or methods that have origi- sion arises from emptiness, which is its source and its ba- mission from the teacher, there can be no realization. nated from the Buddha, we can only receive direct trans- sis. In an empty sky, for example, you can’t fi nd anything; Along with this method of direct introduction I have just missions from our own teacher. We can never receive however, sometimes clouds appear in an empty sky. They explained, there are in fact two other kinds of transmis- such transmissions from the Buddha. As our teacher is arise, they develop, and they disappear again into an sion mentioned in the Dzogchen teachings. “Oral Trans- extremely important for us, and because the teacher is empty sky. The same is also true of bodhichitta, or com- mission” refers to general explanations of the teachings, the source from which something originated, he or she passion. Compassion also manifests from emptiness. or to particular instructions relating to various methods, is referred to as the “root Guru.” Our root Guru is the That is the reason why, when we are speaking of Tantra, such as instructions for visualizations. source of all transmissions, knowledge, and understand- we always speak of emptiness and clarity. Emptiness and “Symbolic Transmission” refers to the use by the master ing, and therefore, when we take refuge in the context of clarity are functions of the same principle. All manifesta- of objects such as a crystal, a mirror, or a peacock feather Tantra or Dzogchen, we fi rst take refuge in the Guru. tion comes from emptiness, which is represented as the as symbols to help the student discover the nature of the In Dzogchen particularly, when we take refuge, we do so sky. When we speak of the Dharmadhatu, dharma means inherent potentiality of their own state, and how that in the Guru. This means that the teacher is considered “all phenomena,” and dhatu means “the real condition of potentiality manifests as energy in various ways. Prac- more important than other persons. If there is a Guru, emptiness.” Although there is total emptiness, from that tice enables us to discover within ourselves the state of there is a teaching. This is the principle of transmission. emptiness everything manifests. When we speak of the contemplation through which we fi nd the presence of the manifestation of the fi ve elements, the fi rst of these is the master, together with the experience of the knowledge Sangha element of space from which everything manifests. The that he or she is transmitting. When we speak of the Sangha, we are referring to people element of space is emptiness. If there were no element of In contemplation we fi nd ourselves beyond the distracted with whom we collaborate on the path. In Dzogchen, space, there would be no possibility of manifestation. state of our habitually confused minds, completely re- Sangha can also refer to the Dharmapalas, or “Guard- In the same way, compassion manifests from emptiness, laxed in the naked awareness that is our natural condi- ians,” beings who help us on our path to realization. the real knowledge of which is called absolute bodhi- tion. In this natural condition, thoughts or emotions can In the Sutra system, when we speak in terms of Buddha, chitta. Relative bodhichitta, which is compassion, is re- arise, but they do not disturb us; we remain in the nondu- Dharma, and Sangha, the teacher is considered to be part lated to our thoughts, our sensations, our feelings, and al state, integrated with whatever arises, without accept- of the Sangha. What does Sangha mean? In Sutra, Sangha to everything that develops in the dimension of samsara. ing or rejecting anything. Practicing in this way, we are refers to a group of at least four monks. For example, if Sometimes, even when we do have compassion, it is still able to remain in contemplation, working with whatever an individual wants to receive the full vow of a monk or something limited. For that reason, in our training we situation or circumstance we fi nd ourselves in. nun, he or she receives it from a Sangha of at least four practice cultivating compassion beyond our limitations. In the state of nondual contemplation there is really noth- monks. Three monks is not enough. One cannot receive Otherwise, our compassion and love might always re- ing to do or apply. There is no need to struggle with any- the full vow just from the teacher. A Refuge vow can be main limited. For example, a mother has compassion and thing; everything can be left just as it is, with nothing to taken from the teacher, but the complete vows of monk love for her children; but she never loves anyone else the purify or transform. Then we discover for ourselves what or nun can only be received from the Sangha. way she loves her children. In the same way, when people is meant by The Great Perfection, or Total Perfection, Similarly, in the Sutra system, if we make a mistake, we fall in love they are at that moment conditioned by their which are both ways that the Tibetan word dzogchen can confess it to the Sangha. We cannot confess to the teach- emotions, and never love anyone else in the same way. be translated. When we discover the self-perfected nature er. It is characteristic of the Sutra level that in order to That is what we mean when we speak of our compassion of our own state, we understand that Dzogchen is a word make a confession we always need a Sangha. For this rea- being limited. that, rather than referring to a tradition or school, really son, the teacher is part of the Sangha, and the Sangha is When we cultivate bodhichitta, it means going beyond refers to our own inherent condition, the self-perfected considered to be the group of people that helps us. limitations characteristic of our dualistic vision. From state that is always there in each of us, but which is only In Dzogchen, on the other hand, the teacher is indis- the beginning we have our narrow ego, our sense of “I,” experienced in contemplation. So contemplation is the pensable. In the Sutra system, if there is no teacher, we and even if we expand our thinking a little and speak of most important of the Three Sacred Principles. nevertheless still have the teachings of the Buddha. As “ourselves” – where at fi rst we said “I,” and now we are long as we have the possibility of learning words, reading saying “we,” and developing things along those lines Dedication of Merit books, or studying with a group of people, we can still go – we nevertheless always remain within defi ned limits. The third Sacred Principle is the Dedication of Merit, ahead. That is not possible in Tantra and in Dzogchen. Through the teaching and developing real knowledge which is a practice inseparably linked to our intention. If we want to follow the Dzogchen teachings, we must we can go beyond that. Working with our intention and When, for example, we do long-life practice, we do it be- receive an introduction from a teacher, otherwise our thinking, we cultivate bodhichitta. Diminishing our at- cause we want to have a long and prosperous life with as knowledge is not connected with the transmission, and tachment to ego, we place others before ourselves in or- many positive factors infl uencing it as possible; but if that there can be no enlightenment. Similarly, in Tantra, it der to benefi t them. The bodhichitta principle is a funda- were to be our only intention, it would not be enough. We is necessary to receive an empowerment from a teacher. mental teaching of the Mahayana. If we ask, “Why do we need to ask ourselves why we want a long life. We should Otherwise, even if we know many Tantric methods, our follow Mahayana teachings? What do we practice in the not want to prolong our lives just in order to have more situation remains like a plowed fi eld in which no seeds Mahayana?,” the answer is very simple: we observe our time for our business or for our political interests. We have ever been sown; even if we work it for years and intention and try to cultivate a good intention in every- should do long-life practices because we wish to live for a years, nothing will grow in such a fi eld. thing we do. That is the total practice of Mahayana. long time in order to attain realization. If we live longer, Whether or not we take a vow of Refuge does not matter, we will have more time to practice, and if we are pros- but we must understand the meaning of Refuge, because Transmission perous, we will have fewer obstacles to interfere with our Refuge and Bodhichitta together are the fi rst of the Three Following the teachings of Tantra or Dzogchen always realization. The purpose of realization is to benefi t all Sacred Principles. involves the principle of transmission, which is not sentient beings. This is why we are on the path. something we can receive through reading books, or only We must be aware that the infi nite sentient beings to Bodhichitta through the words of an oral explanation. That kind of whom we dedicate any merits arising from our good ac- Bodhichitta is a term found principally in the Mahayana, approach is more characteristic of how we might follow tions and practice have no knowledge of the teachings which speaks a great deal about the two truths, absolute the Sutra teachings. or of the path. This means that they experience infi nite and relative. By “absolute truth” we mean our real condi- In Dzogchen, transmission is the life of the teaching; suffering. We are seeking realization not just for our own tion, the condition of things as they truly are. When we we cannot attain realization without it. There are three benefi t, but with the awareness of the infi nite suffering do not have knowledge of this real condition, we remain kinds of transmission; direct, oral, and symbolic. Garab of the infi nite beings in samsara. If we really develop this conditioned by the relative dimension, and that is what is Dorje was the fi rst human teacher of Dzogchen on this awareness, there arises a real, rather than an artifi cial, called the “relative truth.” In the Sutra teaching, relative planet in this time cycle. Before he concluded his life with compassion. truth is considered to be like samsara, the state of con- the realization of the Rainbow Body, he summarized his The Buddha taught that we should observe ourselves, and fused, deluded mind; and absolute truth is considered teaching in what became known as the Three Statements that through observing our own condition there would to be like knowledge, or understanding, or the state of of Garab Dorje. The fi rst of these statements is “Direct In- arise the wish to benefi t others. If, for example, we imag- nirvana. The terms nirvana and samsara correspond re- troduction.” In this direct introduction, the teacher intro- ine ourselves in the place of those who are not on the spectively to absolute truth and relative truth. duces the student to the state of contemplation through path, we can understand how infi nite their suffering is. Bodhichitta is also explained in that way, in terms of ab- experiences of body, voice, and mind. Such beings have no guarantee of liberation, and that is solute and relative. Absolute bodhichitta means having The second statement is “Not Remaining in Doubt.” The very heavy. real experiential knowledge of emptiness, which arises student experiences the state of contemplation through Those of us who are on the path have made a connection through practice. It is not just having an intellectual idea the transmission he or she has received in the direct in- through which we are not only able to receive and practice of emptiness. In the Sutra teaching, one of the principal troduction, and no longer has any doubt as to what con- the teachings, but also, through the power of this con- practices is Shine, developing a calm state through which templation is. nection, have a real guarantee that we will one day attain we discover emptiness. The third statement is “Continuing in the State.” This realization. We have the good fortune to have learned When we have experience of emptiness and our knowl- means that the student seeks to remain in the state of many methods, some of which, if we use them correctly, edge has become more concrete, then fi nally we can con- contemplation all the time, remaining in the natural con- can even bring us to realization in this very lifetime. We sider that we have at least a little experience of absolute dition of instant presence without correcting it, and ap- must think not only of ourselves, but also remember the bodhichitta. Absolute bodhichitta is the experience of plying practices as necessary according to circumstances suffering of all sentient beings, and thus cultivate bodhi- emptiness from which its compassionate energy or func- to reenter the state when she or he has become distracted chitta, the aspiration to arrive at realization for the ben- tion manifests. from it. efi t of all other beings. Applying bodhichitta in a way that Thus, when we practice Guruyoga, what we are trying to is alive and concrete, we develop a real compassion that is do is to discover the state in which the teacher continu- not just a matter of words. >> continued on next page THE MIRROR · No. 86 · May, June 2007 Shang Shung Institute
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restructured to host this techni- activities of the cally advanced installation. A cli- mate-controlled room has been international shang shung institute designed and built specifi cally for the new data storage system. oliver leick, luigi ottaviani, paola zamperini The Digital Archives are now linked to research workstations and a presentation classroom via a secure network infrastructure, ear members, friends and tribute to the survival and pres- capable to provide straightfor- supporters of the Shang ervation of this culture. Its pur- ward access – in the future also DShung Institute and the pose is to encourage cooperation via web – to the wealth of infor- Dzogchen Community, among interested groups and mation they contain. individuals, thus keeping alive As you probably have noticed the essential values of these tra- 4. Production of products for sale there have been many changes in ditions. c) The Shang Shung Institute 3. The Archive Project – Making related to the Teachings the organization and structure The Shang Shung institute is manages all data of the members our Heritage a top priority The improvement of the quality of the international Shang Shung a global organization that has of the Dzogchen Community. The Digital Archives of the Shang and the reduction of the prices Institute in the last period. three main seats: Italy, the usa d) The Shang Shung Institute Shung Institute are dedicated to of sale products have been a big We have started with a new and Austria. All seats follow the manages and produces all the ensuring that all information challenge and success of the worldwide membership system same principles and guidelines; web casts of retreats of Chögyal related to the life and teachings Shang Shung Institute. Every and we have created our fi rst some of our initiatives are more Namkhai Norbu for the benefi t of Chögyal Namkhai Norbu, as year many new products are common website of all the sites linked to one seat. of all people interested in the well as all manuscripts, books produced for members of the of the Shang Shung Institute. We Dzogchen Teachings. and documents on Tibetan cul- Dzogchen Community as well want to thank everybody who has We are pleased to present some ture present in our Library, are for the general public. These become a member of the inter- of our main activities to you: 2. The Copyright Management digitally preserved so as to re- goods are offered during retreats national Shang Shung Institute, In order to preserve the original main available and accessible for or seminars, in our on-line shops who has sent us feedback and 1. The Outsourcing for the form of the Teachings to ben- generations to come. any by external companies like who has supported all activities Dzogchen Community efi t all practitioners and also Thanks to the support received Snow Lion Publications. and projects. a) The Shang Shung Institute future generations, and to pro- from the Dzogchen Community a) On-line shops: in our shops coordinates and plans all Yantra tect Rinpoche’s image, voice (Merigar in particular) and to the one can purchase not only all The aim of the Shang-Shung In- Yoga and Vajra Dance courses. and writings together with all many people who donated to the products produced by the ssi, stitute is to deepen the knowl- b) The Shang Shung Institute co- his Teachings from unchecked Archives Project, we have been but also products of the Tibetan edge and the understanding of ordinates and plans all courses diffusion and circulation, the able to enter a new phase, which Institute for Astrology and Med- the Tibetan cultural traditions on Santi Maha Sangha; further- Shang Shung Institute has taken constitutes a quantum leap in icine, Men-Tsee Khang, Bud- in its religious, historical, philo- more all sms data are kept and over the copyright management. quality and effi ciency. The ssi dhists statues and other practice sophical, artistic, medical, and updated by the ssi. offi ce premises located in Meri- materials from Nepal. social aspects in order to con- gar (Arcidosso, Italy) have been b) Shang Shung Editions: Since November 2006, Shang Shung Editions has become part of the >> the three sacred principles continued from page 3 Shang Shung Institute. Through False Bodhichitta real bodhichitta, to the real expression of a pure inten- that fusion the resources and or- Sometimes people speak a great deal about bodhichitta tion to benefi t others. ganizational methods are shared and love for others, but they never actually observe their We accumulate merits through practice, particularly and books and audio video prod- own thoughts or intentions at all. Then everything they through the practice of contemplation. In fact, when we ucts are produced in a coopera- do can become a little like the games politicians play. practice and fi nd ourselves in the state of contemplation, tive. Politicians promise all sorts of things, but often don’t we can accumulate infi nite merits; and then again, when keep their promises once elected. For example, a certain the teacher gives an explanation of the teachings and you 5. Tibetan Medicine party might continually make promises that if they are try to understand this knowledge through your intention a) 4-year traditional Training in elected, they will provide everything the people need and collaboration with him or her in the fi eld of trans- Traditional Tibetan Medicine free of charge. But once they win the election they con- mission, you can accumulate infi nite merits. The “4-year traditional Tibetan veniently forget whatever they promised in order to get We should then dedicate these merits to all sentient be- Medicine program” is the only people to vote for them. Unfortunately, we sometimes do ings. Once the merits have been dedicated, they always one of its kind in the Western just the same, and claim to be practicing compassion for develop; they can never be destroyed. If you do not dedi- world providing instruction in the benefi t of all beings; but if we were to really observe cate your merits and become distracted while losing your English. Its purpose is to offer ourselves and the way we actually behave in our lives, we awareness, perhaps in the experience of a strong emo- the possibility to, and actually would notice that in fact we never even relax our tensions tion such as anger, you can destroy in that one moment educate, doctors in the ancient enough to even get along with our own friends or with of anger the accumulation of thousands of kalpas of tradition of Tibetan medicine our Vajra sisters and brothers. We don’t even have com- merits. That is what has been said by the great Master according to Tibetan standards. passion for those close to us, let alone all sentient beings. Shantideva in the Bodhisattvacaryavatara. The work towards such an objec- This kind of falsehood clearly does not correspond to tive is largely due to the dedica- tion and expertise of Dr. Phunt- sog Wangmo who has worked >> the jñana dhakkini drubchen retreat continued from page 1 when audio CD’s needed to be nored; as we walked to the Gar ed vehicle for the Gar! During made for drubchen participants. from town one morning, mem- the auction, several people also Tsegyalgar East members took bers of the town baseball team offered their musical talents to this opportunity to offer a lively shared the road. “Tashigar?” the Master, singing or playing and informative multimedia one asked us. When we said yes, beautiful music during breaks in presentation about the sacred he smiled and said “Tashigar the bidding. land Khandroling that has an good!” The drubchen was, above all, a important connection to Goma Another place where the spirit time for intense practice. Near Devi and the Vajra Dance, as well of the drubchen really showed the end of the retreat, a thigle as about Shang Shung Institute’s was during the auction that took manifested around the sun. excellent Tibetan medical pro- place near the end of the retreat. Rinpoche said this was an excel- gram taught and coordinated by A Community member had al- lent sign of our practice togeth- Rinpoche’s niece, Dr. Phuntsog ready donated for the comple- er. On the last day, Rinpoche Wangmo, in Conway, Massachu- tion of the Gonpa fl oor and the seemed pleased by what we had setts. Gakyil hoped to raise enough to accomplished. He said that this There was an overall open and bring in an artist to fi nish paint- drubchen was something we generous spirit among those ing the Gonpa in a beautiful Ti- would remember being a part who shared the intense experi- betan style. Many fi ne thankas, of in years to come. He also said ence of the practices. This spirit statues and other precious that now that we had had this was typifi ed by Community items were offered. Thanks to fi rst drubchen, there would be members who organized and the openhearted participation more to follow – and that is great donated money to purchase new of many Community members, news for us all! water tanks for ten local families. the auction not only brought in These families were in desperate enough for painting the Gonpa, need. The generosity wasn’t ig- but also for buying a much need- Photo: Fabio Andrico THE MIRROR · No. 86 · May, June 2007
Shang Shung Institute
5 tirelessly to create the rigorous tion of Dr. Phuntsog Wangmo. dom, knowledge and experience 4-years training for translators knowledge of Tibetan culture, curriculum taught in English, The center has been very suc- of Tibetan culture into western were held in Italy and in Mar- and in that way preserve that based on the same course of cessful in attracting visitors and languages. But good and expe- garita. More than 15 translators universal understanding so that study she herself followed at patients, in promoting general rienced translators are very rare, from all over the world partici- it will be accessible also for fu- Lhasa University’s Traditional knowledge about Tibetan Medi- because it is really extremely pated in the series of trainings ture generations. Tibetan Medicine program. The cine and giving visibility to the diffi cult to become a qualifi ed and could benefi t very much. In Every single initiative of the curriculum has also been further Institute. The center has offered translator, as one has to put so summer 2007 the next series of Shang Shung Institute is fi - complemented with additions Tibetan medicine consultations much diligence, devotion and trainings will start. In summer nanced by donations. Thank to originating from her personal and Kunye massage sessions and dedication into his studies and 2006 the fi rst translation of the generosity of many people over specialization studies with the has hosted the monthly series work for many years. Ka-ter Translation Project was the last years we could not only most prominent Tibetan doc- “Tibetan Medicine for Everyone” a) The Dzogchen Tantra Transla- published. It is the latest book initiate but also carry on our un- tors, and resulting in a state-of- that covers the main topics and tion Project of Chögyal Namkhai Norbu on dertakings in order to fulfi ll our the-art learning opportunity. ideas in Tibetan medicine. The In summer 2004 Chögyal Nam- Tibetan Medicine called “On mission. Only due to a global col- The importance and the poten- center will happily enter into its khai Norbu suggested that a Birth, Life and Death”. laboration of all interested peo- tial of the 4-year program is also second year of activity in 2007. small team of three qualifi ed c) Financial security of the trans- ple dedicated to Tibetan culture refl ected in another endeavor c) Ku Nye courses translators – Adriano Clemente, lators and teachings we can continue undertaken by the Institute: the The Italian branch of the Insti- Elio Guarisco and Jim Valby Since 2006 the Shang Shung In- with our work for the benefi t of application steps that will make tute offers complete trainings in – should take over the responsi- stitute has not only established a everybody. the “4-year traditional Tibetan the traditional Tibetan massage, bility for the translation of the system of regular payment of the So, become part of our responsi- Medicine program” compliant Ku Nye. Courses are scheduled Dzogchen Tantras. three translators, but also set up bility, take part and support all to offi cial licensing regulations wherever there is a request. Cur- The purpose of the project is to a system for guaranteeing their our actions. Become a member of by the board of education in the rently there are courses in Italy, translate the Dzogchen Tantras retirement fund. the Institute; get one of the donors’ state of Massachusetts. In other France and Russia. so that their meaning will be packages, or one of our beautiful words, the completion of the ap- also accessible for future genera- All the projects and activities of Buddhist statues in exchange for your plication process will allow us 6. The Ka-ter Translation Project tions. Currently the three trans- the international Shang Shung donation. You can donate with to operate as a “post secondary Chögyal Namkhai Norbu said: lators work on several texts that Institute for Tibetan Studies fol- your credit card on our web safe proprietary school”. Once such “The Shang-Shung Institute exists will be published as soon as they low the aim and the purpose to site and you also can donate us- license is obtained, the appeal for the preservation of Tibetan cul- are ready: preserve the unique treasure of ing PayPal. Please visit our web of the 4-year course will radi- ture and to translate Tibetan books * The Marvelous Primordial Tibetan culture. All collabora- site and check the possibilities to cally change, for it will not only into Western languages. Through the State (byang chub sems rmad du tors and people who work for donate. respond to a personal interest of Shang-Shung Institute we are trying byung ba) the Institute are really very much a student, but also actually bring to do something to maintain the sur- * Sky-like Vast Space Tantra of dedicated to the principles of the Thank you very much for all your him/her much closer to an actual vival of Tibetan culture and under- the Great Perfection (of) the Pri- Institute and do their very best to fi nancial assistance, and legitimate professional ca- standing.” mordial State (byang chub kyi sems improve and to fulfi ll Rinpoche’s very best wishes, reer. The work on translation of rdzogs pa chen po mkha’ mnyam vision about the Institute. We of- Oliver Leick, Luigi Ottaviani and b) The Healing Center unique and sacred Tibetan texts klong gi rgyal po zhes bya ba) fer various possibilities to study Paola Zamperini As a complementary effort to in- has always been an important * A Concise Practice of Moxi- and to apply the transmitted www.shangshunginstitute.org crement the Institute’s visibility, task of the Shang Shung Insti- bustion. The Clear Crystal Mir- in 2006 our “Healing Center” tute. The crucial point of this ror. (me gtsa’i lag len nyung bsdus Here is a list of donors who were not mentioned on one of our was opened in Northampton, work is to guarantee qualifi ed dwangs shel me long) previous information: Massachusetts under the direc- translations of the ancient wis- * The Secret Description of the A STICKNEY * ANASUYA WEIL * ANDREA SERTOLI * ARTHUR FLYNN * BARBARA Vajra Body (rdo rje lus kyi sbas LEON * CATHERINE ISHII * CATHERINE LASPERCHES * CENTER FOR DZOGCHEN bshad) STUDIES * CINDY THIBEAU * CONSTANCE WILKINSON * DAVID SHARP FOUNDA- * Easing the Beginner’s Way: The TION * DENISE COADY * DORRIE SILBER * DZOGCHEN COMMUNITY IN AMERICA * Essential Points of Creation and DZOGCHEN COMMUNITY SINGAPORE * EDMOND HAYES * EKATERINA PEMBERTON Completion That Helps the Be- * ELENA OCHOA * ELIZABETH PRETZER * GERARD MILLER * JACQUELINE GENS ginner on the Path (lam zhugs kyi * JAMES VALBY * JANE BRAATEN * JANET GALIPO * JERRY LE BLANC * JIM RA- gang zag las dang po pa la phan pa’i SCHICK * JOE NIXDORF * JOHN CORT * JOHN SLICKER * JUDITH DAUGHERTY * JULIA bskyed rdzogs kyi gnad bsdus) MURPHY * KENNETH BRADFORD * KEVIN BARRY HEANY * LAURENCE HOWE * b) The Training for Translators LORI MUNN * LYNN WEINBERGER * MARGARET WHEATLEY * MARK FULTON * from Tibetan MARY ANN HAWKINS * MARY RICOTTA * MICHAEL FIELS * NANJ DAVISON * In summer 2003 Chögyal Nam- PAOLA ZAMPERINI * PARHAM DELIJANI * PAULA GOULD * PHUNTSOG WANGMO * khai Norbu decided that Elio RICHARD KENNEDY * ROBIN KINSEY * RONALD PARKER * SEAN QUINN * SEVGI Guarisco should be responsible ERCAN * SHIZUKO ITSUKAICHI * STEVE GOULD * VERN HARRINGTON * VERN for the Training for Transla- HARRINGTON * VICTORIA BLUE * VINCE BERTINO * WENDY SLATER * WILL SHEA Dr. Phuntsog Wangmo teaches Ku Nye. Photo: M. Schmookler tors. From 2003–2006 the fi rst * WOOD KALB FOUNDATION * NAOMI ZEITZ *
dance with the provisions of Tibetan Medicine Herbal Course Shang Shung Course Registration shang shung institute USA Massachusetts General Laws. with Dr. Kalzang Forms License No. 061201B September 7–9th, 2007 For a course registration form summer 2007 Herbal Medicine is one of the please email or phone Upcoming Courses four lines of treatment in Tibet- By email: hang Shung Institute of Wangmo, past and present SSI’s Tibetan Astrology with Dr. an medicine; diet, behavior, ex- [email protected] America is very happy to Board members, the pioneering Chimed Rabtan ternal therapies, and medicines. or Phone: # 413.369.4928 S announce the Traditional students of the Traditional Ti- August 24 – 29th, 2007 This course will present an over- Tibetan Medicine Program “Li- betan Medical program, among Taught by Dr. Chimed Rabtan, view of the theory and practice of Newly Available: censed by the Commonwealth of others – to whom we convey our professor of Tibetan Medicine Tibetan herbal medicine includ- Tibetan Literary Arts Catalogs Massachusetts, Department of most heart felt thanks. As many & Astrology at the Eastern Tibet ing plant identifi cation. 30 % of Marit Cranmer, a long time Education”, upcoming courses in of you already know, this was a University. Tibetan Astrology & the course will be spent in lec- student of Chögyal Namkhai Tibetan Astrology and a Tibetan long process, and it is just one Medicine are intrinsically con- ture and 70 % of the course will Norbu, curated the current Ti- Herbal Medicine course held pri- of the steps towards getting ac- nected. To be a Tibetan doctor be spent in the fi eld, outdoors. betan Literary Arts Exhibition in marily ‘outdoors’, the availability creditation in the United States you must have knowledge of Please make sure to bring and Northampton, Massachusetts. of Tibetan Literary Arts Catalogs for the Tibetan Medicine Pro- astrology. Tibetan Astrology wear appropriate clothing for She also edited its beautiful cat- for purchase, the next enrolling gram. It is also a fundamental is a traditional practice used by the weather and time that will be alog, which contains scholarly class in February 2008, and ad- cornerstone for the Shang Shung Tibetan doctors & lamas. The spent in nature. essays and the poetry included ditional happenings. Institute, and its future goals of study of the fi ve elements, com- Course Details: in the show. The catalog was expansion and growth as a cul- bined with trigrams, numbers, Time: Friday, Saturday, and prepared for the recent Tibetan Licensed by the Massachusetts’ tural and educational institution and animal signs form the basis Sunday: All Day – regardless of Literary Arts Exhibition held at Department of Education with the mission to preserve and for astrological calculations. weather. Smith College to mark the visit We are delighted to share with promote Tibetan Culture, Arts, Course Details: Come prepared with raingear of His Holiness the Dalai Lama you the wonderful news that the Language, History, Medicine Time: Friday, August 24th Eve- and dressed appropriately for the to the area. The Tibetan Literary Shang Shung Institute of Amer- and Philosophy. ning only. weather. Arts is an exhibition on the his- ica has offi cially received its Li- Saturday, Aug 25th–Wed., Aug Fee: $ 300 regular registration tory of the Tibetan written lan- cense from the Commonwealth Details of the license: 29th: Class meets all day early registration before August guage from Ancient times to the of Massachusetts, Department The Commonwealth of Massa- Fee: $340 regular registration 20th: $ 275 19th century. The exhibit high- of Education. This is the result chusetts Department of Educa- early registration before August lights selected poems from all of of much hard work on the part of tion License to Operate a Private 9th: $300 the fi ve schools with the primary many individuals – Dr. Phuntsog Occupational School in accor- emphasis on experiential poems THE MIRROR · No. 86 · May, June 2007 Shang Shung Institute
6 and advice from many historic Other News marks include: “Extremely ben- and Understanding & Treating Shang Shung Healing Center masters. Poetry, along with log- There have been a number of ac- efi cial and exceeded all expecta- Menopause. located in Northampton; Mas- ic, medicine, astrology, art and tivities happening at ssi includ- tions.” “Dr. Phuntsog Wangmo sachusetts continues to offer architecture belongs to the fi ve ing the successful completion of is wonderful, compassionate, Membership Tibetan Medicine consultations secular sciences in the Tibetan another year of the Traditional very knowledgeable teacher. The You can become a member of and Tibetan Kunye massage. literary tradition. The exhibition Tibetan Medicine Program this whole course was excellent.” Shang Shung Institute and share For information contact them at continues to be on display at the past May. With over 15 students Plans are underway to offer Ku- with us the honor of working for 413.585.1081. Neilson and Hillyer Art Libraries enrolled in two separate classes, nye Level 2 at a location to be an- the preservation of Tibetan Cul- at Smith College. the program continues to prog- nounced in the winter. ture, Language, Medicine, Arts, May All Beings Be Healthy! Catalogs are available to purchase for ress. Students will resume class- and Philosophy. By doing so you $ 20 through Shang Shung Insti- es again this September. Any Dr. Phuntsog Wangmo was invit- play an active role in supporting tute. interested people in the program ed back as an honored guest and all of our activities and initia- To purchase please contact ssi are encouraged to apply soon for lecturer at International Herbal tives, and proving your interest at 413.369.4928 or the February 2008 Semester. Symposium held this past June. and commitment in preserving [email protected]. Dr. Wangmo presented at the Tibetan culture for future gen- Alternatively, a small quantity of Tibetan Kunye Massage Level 1 conference held at Wheaton Col- erations. catalogs is available through the was offered in Conway with Dr. lege. Lectures included: Visions For information on the various bookstore. Phuntsog Wangmo early this of Healing, Properly Harvest- levels of membership please visit June. There was very positive ing & Processing Herbs in Ti- http://www.shangshunginsti feedback from students in the betan Medicine, Treating Men- tute.org/pages/mission/mem course evaluations. Some re- tal Illness in Tibetan Medicine, bership.php
low level for 25 Euro each. You You can send us your donation fi rst international shang shung institute can win ten prizes in each level, low level: by using our web-safe credit card and the fi rst three prizes in each 1st prize: Vajrasattva statue. payment site, or by sending the lottery level will be amazingly beautiful, Seated, gold plated. 14 inches or money to our bank account: gold plated statues. The main 33 cm high. Name of the bank: Raiffeisen- oliver leick, luigi ottaviani, paola zamperini prizes are: 2nd prize: Dorje Legpa statue. bank Ilz, Address: Hauptstr. It is excellently carved and has 39, 8262 Ilz, Austria. Bank a gold plated face. Height: 14,5 Code: 38151. Account number: Dear friends, members and support- high level: inch or 35,5 cm. Width: 11 inch 30387 in the name of Shang- ers of the Shang Shung Initiative, 1st prize: or 27 cm. Shung Institute Austria. Dear Dzogchen Community, Semantabhadra Yab Yum statue. 3rd prize: Simhamukha statue. bic (= swift): rzstat2g151, Seated, excellently formed, fully Standing, excellently carved and iban: at19 3815 1000 0003 0387 The Shang Shung Institute is a national Shang Shung Institute. gold plated. 16 inches or 40,5 cm fully gold plated. Height: 7,4 multi-tasked organization for The total income of this lottery high. inch or 18,5 cm. Width: 4 inch or In the name of the Shang Shung the preservation of Tibetan cul- is a donation for all our under- 2nd prize: Guru Dragpur statue. 10 cm. Weight: about 900 gr. Institute we want to thank you ture and works on many impor- takings and every donor can win Standing in a circle of fl ames, You can see all these statues on for your support and wish you tant projects like preserving the really wonderful and fantastic gold plated. Height: 12 inches or our website “Buddhist Statues as that you may win one of these ex- unique and precious Teachings prizes. Rinpoche has already 30 cm, Width: 8,7 inches or 22 a gift for your donation”. traordinary prizes. of Chögyal Namkhai Norbu in a agreed on our initiative and is cm. Weight: about 3,4 kg. huge archive, making available happy that we all are collaborat- 3rd prize: Garab Dorje statue The other prizes are crystals Many Tashi Delegs and very best the authentic teachings of Ti- ing in that way. There are only (small size). Seated, fully gold with a lazered A inside, different wishes, betan Medicine to Western stu- 600 tickets available and you can plated. Height: 8,5 inches or kinds of jewelry and some sur- Oliver Leick, Luigi Ottaviani and dents, offering the possibility to win 30 prizes – so the chance to 21 cm, Width: 6,6 inches or 17 cm. prises. Rinpoche will bless all of Paola Zamperini study how to translate Dzogchen win is 1:20. In this lottery you these fantastic prizes. www.shangshunginstitute.org texts in Tibetan, or translating have a much higher change to ancient Dzogchen Tantras into win than in any other lottery. medium level: The drawing of this lottery will English. The Institute also takes Furthermore, it is insured that 1st prize: Garab Dorje statue be during the retreat with Chö- care of the retirement funds everybody who gets a ticket of (big size). Seated, fully gold gyal Namkhai Norbu in October of the main translators of the this lottery is a winner, as you plated. Height: 13 inches or 33 2007 in Merigar. Dzogchen Community and guar- gain a lot of merit by supporting cm, Width: 9 inches or 23,5 cm. antees them a regular income for the mission of the Shang Shung Weight: 3,3 kg. If you want to win and simultane- their translation work. Institute that works for the pres- 2nd prize: Statue of the Medicine ously support all activities of the A detailed description of our ervation of Tibetan culture. Buddha. Totally gold plated, ex- international Shang Shung Insti- entire project was listed a few traordinary quality. Height: 22 tute, don’t hesitate, but get your weeks ago, for more information In this lottery there are three cm or 8,8 inches. Width: 15 cm tickets now as we do not have please visit out website
Tsegyalgar East
7 his holiness the dalai lama gives public talk in northampton, ma ed hayes
New England winters can be a “It seems quite clear that educa- bit long and miserable. Espe- tion and other facilities support cially toward the end – April is having a happy and successful usually wet, muddy, cold, and life, but then obviously people barren. In most years, there is a who have these two things – fi nal terrible snow and ice storm. good education and wealth – are Just when it feels impossible to not necessarily happy persons. bear it any longer, all at once So that means there must be an- everything changes. This year other element in order to be a in Northampton, Massachusetts happy person: a compassionate (near by Tsegyalgar East), that heart. With a good education, day was Wednesday, May 9th. It facilities and warm-heartedness, was suddenly so warm, a cloud- a person becomes fuller and, I less sunny day. Trees were sud- think, better equipped to face denly green with leaves and problems. Education gives us blooming in all other colors. guidance, and warm-hearted- Anyone could see how everyone’s ness gives us the proper use of spirits lifted magically. I think it all our knowledge. was no coincidence that on this So I think personally also warm- Photo: David Hayes day, His Holiness the Fourteenth heartedness is the key to sustain Dalai Lama gave a public talk in peace of mind. That way, the board. In all directions, people What is the most important, what once you’ve materialized that, town at Smith College. person is much happier [and (including myself) were brought is the best, what is the quickest… then how to remain together The event, sponsored by Smith that leads to] physical wellbe- to tears by H. H.’s enormous ca- Then also those people who are for a longer period. Then those College, Hampshire College, ing since your body’s elements pacity to open our closed hearts really counting the economy, people may want children. If too and the Tibetan Association of go more naturally. The physical with compassion and love. what is the cheapest! [everyone many children, then again you Western Massachusetts, drew a health is also a very important In one powerful moment, Thon- laughs]. So often you see people, worry. So there is a Tibetan say- crowd of nearly 5000 students, factor for peace of mind. Anger, dup Tsering, President of the they will ask me, what is the best ing, ‘you worry when you have faculty, Tibetans, and friends of hatred, jealousy are actually de- Tibetan Association of Western way to have a happier life? And them, and you worry when you the Tibetan community. Many stroyers of peace of mind. And Massachusetts and owner of a what is the quickest, what is the don’t have them.’ So the impor- more listened to the live broad- the opposite force – emotions local Tibetan restaurant, took fastest way? Usually I answer tance is diffi cult to say. You can- cast over radio, television, and such as love, kindness, altruistic the opportunity to thank H. H. ‘that is a typical Western way of not generalize. It’s all according internet. His Holiness, who re- attitudes, openness – are factors personally for offering him an questioning’ so the answer is to circumstances – according to ceived an honorary degree from that create more peace of mind.” education. As a child, Thondup very diffi cult. So now, what is the our personal situations. So there Smith College, offered a talk The audience was charmed by attended a school for refugee most important thing? I think are a variety of ‘most impor- entitled, ‘Education for Trans- H. H.’s natural charisma – he children in India founded by for those business people, the tants’.” formation.’ H. H. emphasized seemed like a young boy fi dgeting H. H. The members of the Tibet- most important thing is about The two-hour event ended around the importance of values beyond in his chair, giggling, and play- an Association performed sever- their company, their money, like noon. After an enormous ap- education: ing with his academic mortar- al traditional Tibetan dances for that. Then to the serious practi- plause of thanks from the audi- H. H., including one dance that tioner, the most important thing ence, the crowd left rather quiet- originated from a dream of the is how to challenge my negative ly. Everyone seemed lighter and Fifth Dalai Lama. emotions. Then those students, more joyful – there was a general During one segment of the event, I think most important is how feeling of bliss after encounter- members of the audience had the to get a high exam grade – and ing this living emanation of Ava- chance to ask H. H. questions. without much effort. [audience lo kiteshvara. Outside of the audi- One person asked, “What is the laughs] So there are a variety of torium, it was very warm, green, most important thing to keep in most important things. Then full of life, and with clear blue mind in living one’s life?” of course those young people, I skies. Spring had fi nally arrived H. H. replied: “That is diffi cult, think the most important thing and everyone knew it was the I don’t know. There are different is to get the best partner. Then most beautiful day of the year. importances. So what’s the most important? I don’t know. I think it’s a typical Western way of thinking. [the audience laughs] THE MIRROR · No. 86 · May, June 2007 Book reviews
8
very much the same case in ref- ruins, taking photographs and antiquities of upper tibet : an inventory erence to Padmasambhava, the interviewing local nomads and founder of Tibetan Buddhism, villagers along with any Bon or of pre-buddhist archaeological sites on and there are stories of Padma- Buddhist lamas who resided in the high plateau sambhava entering into spiritual the area. combat to subjugate the moun- He has documented three main john vincent bellezza tain deities and make them pro- types of ancient sites: fi rst, (fi ndings of the upper tibet circumnavigation expedition, 2000) tectors of the dharma. caves, many with paintings on These deities, known as yul lha, the walls, second, megalithic delhi, adroit, 2002, xviii, 304 p., maps, $77. isbn 81-87392-25-8. protect the vitality and sanctity remains including standing of their kingdoms and as long as stones, stone circles and unusual michael white the people under their domain rectangular arrays of standing subscript to their religious and stones, and third, ancient build- here was a time in the an- which included most of modern environmental obligations all ings made of stone that were in cient history of our globe Tibet in its territories. Zhang- will be well in the kingdom, but some cases hilltop castles and Twhen people believed the Zhung held sway over this terri- should they violate any of these fortresses and in others the ru- earth was a living being ruled tory until the seventh to eighth vey of the ruins of some of these protocols they will feel the wrath ins of ancient Bon religious in- over by all the forces of the sun, centuries when the kingdom of and explores the local legends of the deities which can mani- stitutions. He carefully catalogs moon and stars and all the par- the Yarlung Valley in central Ti- that still cling to these spots. fest as severe hail or other crop these sites, surveys their dimen- ticulars of nature were living bet rose to power and, in an act There were also religious insti- destroying weather, disease for sions, photographs the remains, elementals. These supernatural of political sabotage, assassinat- tutions and they were especially fl ocks or even personal health interviews the local people to forces were in a hierarchy and ed the last King of Zhang-Zhung. centered around the sacred lakes problems. In order to maintain fi nd out if any memory survives the tallest mountains and larg- After this the Yarlung dynasty and utilized the caves in the proper relations with the moun- about the sites and fi nally stud- est lakes were the divine mon- slowly came to dominate the re- mountains around the shores of tain deities the Bon, and later ies the historical, hagiographic archs of the pantheon of local gion including the ancient capi- the lake. the Buddhist, carry out elaborate and religious literature associ- deities. John Vincent Bellezza’s tal of Zhang-Zhung in western Zhang-Zhung was defi ned geo- rituals and ceremonies to honor ated with the sites. work documenting the pre Bud- Tibet. The religion of Zhang- graphically by three great dyads and supplicate them. Activi- The oldest of the rock art sites dhist history of Tibet has opened Zhung, called Bon, continued that mark the western area, the ties such as fi re pujas, building show vibrant portraits of ani- a window into this ancient his- to hold sway in remote parts of center and the eastern region of cairns on the mountain passes, mals, men on horseback armed tory that incredibly still survives Tibet up until about 1250 C.E. the great plateau and lake region circumambulating the moun- with bows and arrows and peo- of the high reaches of the Trans and even now ten percent of the known as Bhang thang. The fi rst tains and the lakes and fl ying ple in combat with shields and Himalayan Mountains of Tibet. populations is Bon. of these in the west is Mt. Kail- pray fl ags are ways of supplicat- swords. He has inventoried many He has published four major But, secondly, he reaches back ish, which he refers to by its Ti- ing the mountain spirits. There different kinds of megalithic studies with another forthcom- before Zhang-Zhung and the betan name, Gangs ti se, along is even a genre of Tibetan lit- sites including single standing ing. These include Antiquities of Bon to the Neolithic and Bronze with lake Manosovar. In Divine erature known as Gsol kha that stones, circles of stones and rect- Northern Tibet (2001) and its com- Age. He begins delineating the Dyads he says that because so deals with ceremonial texts writ- angular arrays that can have up panion Antiquities of Upper Tibet time spans for these periods and much has been written about Mt. ten in praise of the indigenous to 1,000 standing stones. These (2002) that survey a great variety puts the Neolithic from 3,000 Kailish he is going to concen- deities. Even now in some vil- large arrays are typically accom- of archaeological sites on the BC to 1,500 BC, and the Iron or trate on the other two dyads. Yet lages they are still appeased with panied by adjoining structures. high plateaus of Tibet. These Metal Age from 1,500 BC up to these are not the only such pairs animal sacrifi ces and with offer- His research indicates these books are richly illustrated with 700 C.E. In these ancient tradi- of local deities and he reports ings of meat or horns from slain standing stones had some funer- photographs of different types tions the people believed that the that there are hundreds of them animals. The deities are feed ary purpose. of ruins including megalithic great mountain peaks, the lakes to be found in the great expanses with incense and, as the newer In Calling Down the Gods he goes remains and prehistoric rock art and all the forces of nature were of Tibet. He visits the remote religions dictated that blood sac- into great details about how on the high plateaus between supernatural beings. The divine areas where these indigenous rifi ces were no longer allowed, these indigenous gods are able 14,000 and 18,000 feet. These dyads of the title of his fi rst book traditions continue to survive torma, images formed of dough, to speak through spirit medi- two books provide detailed ar- are the places where there is a in the high mountains of con- were substituted for the ani- ums. These spirit mediums are chaeological surveys of a large mountain peak associated with temporary Tibet. It is remark- mal sacrifi ces. He even fi nds a possessed by the local indige- number of ruins of pre-Buddhist a certain lake. The divine be- able that the world can sustain scriptural text with detailed in- nous deities and speak for them. sites without going into detail ings that are personifi ed in the these remote areas where an- structions describing a series of However, the deities of the dyad, regarding the anthropological mountain and the lake are con- cient indigenous traditions can offerings that include, “offering the deity of the mountain and or ethnographic information as- sorts who are responsible for the survive. The intense climate of of a beautiful young woman”. the lake, are too powerful to en- sociated with the sites. well being of the entire area. He Byang thang that has many areas His research includes archaeo- ter into any human receptacle His other two books, Divine Dy- studies two particular dyads that between 14,000 to 18,000 feet in logical fi nds from ancient tombs and only lesser members of their ads: Ancient Civilizations in Tibet are found in the region of central altitude helps to preserve these that indicate ransom sacrifi ces retinue are suitable for accom- (1997) and Spirit Mediums, Sacred and western Tibet. He shows how traditions that include the deifi - in which, upon the interment of modating the consciousness Mountains and Related Bon Tex- these deities are personifi ed in cation of meteorological, celes- a high status person, other peo- of a human. In contemporary tual Traditions in Upper Tibet: Call- the liturgical texts that are used tial and topographical features ple were sacrifi ced to accompany Tibetan society, under Chinese ing Down the Gods (2005) provide in their worship. He also gives a along with animal and plant life. them in death. rule, these mediums risk impris- more detailed anthropological review of the literature showing The Bhang thang is roughly eight The life force of the mountain onment if they allow themselves and ethnographic information how these elemental local deities thousand square miles in what is personifi ed in local iconology to be possessed openly. The along with textual and linguistic are depicted, fi rst in the Bon tra- has come to be called the Trans where the deity is pictured as a bronze mirrors that were part of research that casts a light on the dition and later in the Buddhist Himalaya region. In this context robust man riding a white horse their costume has now been out- pre historical remains that he tradition. Finally he provides a the great mountain peaks and carrying a crystal mala in one lawed. This mirror was referred documents. Another title, Antiq- detailed archaeological survey of the huge lakes that form on their hand and a bow and arrow in the to as “the entire world” and was uities of High Tibet: A Comprehen- the areas around the lakes. Each slopes are the most dominate of other. However, the life force of the place where the deity resided sive Enthnoarchaeology and Textual of the two lakes is surrounded all these features and stand out the deity can also manifest in until called forth in the ritual. Analysis of Pre-Buddhist Archaeolog- by caves and ruins and in some as the rulers in a pantheon of su- other forms such as a gigantic Then during the possession of ical Monuments and Rock Art in the cases the walls of the caves were pernatural forces. snake, a bear or a wolf or even a the spirit the personality of the Tibetan Upland is forth coming. covered with petroglyphs and He explores the literature of the dragon. These animal forms re- medium was kept in the mirror. His books mark a huge advance pictographs. He provides an Bon tradition and the later onset fl ect back to totemic beliefs from During the trance the medium is in the study of the ancient civili- in depth analysis of these cave of Tibetan Buddhism and dem- ancient shamanic traditions able to predict the future and to zations of Tibet. He carries on in paintings with cross-cultural in- onstrates how the same strategy The research for these books heal using a katag that he or she the tradition of Giuseppe Tucci, formation to begin the process was used in relation to these in- took him on many treks across holds to the body of the person George Roerich, Aurel Stein, of dating them, some of which digenous deities in both tradi- parts of Tibet that are over 12,000 who is ill and sucks and tugs on Sven Hedin and others who have are of great antiquity. tions. That is, the indigenous and 14,000 feet in altitude. For the other end of the scarf to ex- explored inside Tibet seeking out In the foreword to Divine Dyads, tradition of the mountain dei- many years he spent half the year tract the cause of the illness. He archaeological sites. He uses a written by Namkhai Norbu, ties ruling over their kingdom in Tibet exploring archaeologi- found thirteen lineages of me- combination of history, archae- he says, “Zhang- zhung is the was already in place when the cal remains and the other half in diums including some that were ology, ethnology, anthropology source of Tibetan culture and ancient Bon tradition was estab- Dharmasala where he studied at possessed by zoomorphic deities and linguistics. To many stu- history”, he also says the popula- lished. There are hagiographic the Tibetan Archives to sharpen such as Red Copper Wolf, Black dents of Tibetan Buddhism the tion of Zhang- zhung were large- stories in the Bon scriptures tell- his language skills so he could Bear with the White Shoulders history of Tibet begins in the ly nomadic living primarily in ing how the great founder of Bon conduct interviews and read the and Owl with the Long Beak. sixth and seventh centuries C.E. tents. They were a confederation subjugated the mountain deities texts associated with the vari- Before his work little was know In his books Bellezza explores of tribes but had a capital city, and made them protectors of the ous deities he was studying. On about Zhang-Zhung. As a result the pre Buddhist history of Tibet a king and a national religion. Bon religion. They claim these some of the trips he made pil- of his many fi eld trips to docu- that he divides into two great pe- They built castles and fortresses ancient deities were blood thirty grimages circumambulating the ment Pre Buddhist sites associ- riods. First is the history of the to govern and guard their coun- wrathful beings that were tamed sacred lakes and mountains on ated with Zhang-Zhung he has country known as Zhang-Zhung, try. He does a very detailed sur- by the Bon. The Buddhist make foot. He would survey ancient begun the process of establish- THE MIRROR · No. 86 · May, June 2007
Book reviews
9 ing the extend of its boundaries, and connection to the Buddha- possible now for serious stu- its chronology and its religious compassionate dharma. The book focuses on dents to receive higher teach- traditions. While Zhang-Zhung aspects of this theme, and while ings only after 6 years; 3 years was largely nomadic he has action the traditional diet in Tibet was of ngöndro and the traditional found agricultural areas with ru- meat oriented, the plentiful 3 year retreat. As a senior Ny- ins of houses that served as fi xed chatral rinpoche availability of fruits and veg- ingma Lama, and Vajra Regent settlements at least during the a small review of a short etables in India and elsewhere of Dudjom Rinpoche’s Lineage, growing season. book published by snow lion make vegetarianism easier, as his presence and teachings are He found evidence that the publications Rinpoche himself states. no doubt in high demand. It is priests were also warriors and Chatral Rinpoche’s teachers and quite apparent that Rinpoche is carried weapons and led troops 123 pgs, edited by zach larson Dharma Lineages are described quite selective in his teaching to into battle. The priests had in some detail, the most recog- students, and focuses himself on costumes that included horned jonathan schaeffer nizable by many students being practice in the traditional style helmets. The Bon tradition had the Longchen Nyingtig and the (retreat), whilst maintaining both ceremonial magic, ritual ompassionate Action is Dudjom Tersar Lineage. A few training for thousands of stu- sacrifi ce and also a Dzogchen a biography of the life tales of Rinpoche and his Gurus dents in monasteries and centers tradition of meditation. Zhang- Cof Chatral Sangye Dorje are described, as to the level of his across the Nepal/India/Bhutan Zhung came to its end not so Rinpoche, a consummate Yogi realization, and his “traditional region, and worldwide. much due to conquest but more well into his 90’s at the time of stupas, most noticeably resid- style” of humility and refusal of This little book is an inspiration so due to climatic decline. The this writing. This includes a short ing at Yangleshod, Nepal, on the fame. Also the unique relation- of immense value to all serious climate became dryer and dryer poetic autobiography, a number outer rim of the Kathmandu Val- ship he and Dudjom Rinpoche practitioners of the Buddhad- and many of the lakes that were of his essays (Dharma teach- ley, and in Darjeeling. There are share as student/teacher is de- harma. There are some surprises settlement areas and agricultural ings) and prayers, and advice for many anecdotes of incidences in scribed briefl y which is quite in- here, as with the chapter regard- centers became salinized. When (Nyingma) practitioners. his life, for example, a famous teresting. Though the culmina- ing “…Making Aspirations at the Yarlung Dynasty fi nally took Chatral Rinpoche’s life is itself a meeting with Thomas Merton, tion of those Nyingma Lineage a Stupa”, and over 15 pages of over it was after several hundred teaching. The qualities of humil- and his fi rst meeting with Tulku Teachings is Dzogchen, the book photos of Chatral Rinpoche and years of climatic pressures. ity and simplicity, perseverance Urgyen Rinpoche in Lhasa in the stresses the importance of a fi rm some of his teachers including He has inventoried over 500 and discipline do seem to have late 1950’s. foundation, a seriousness and Kalu Rinpoche, Khenpo Ngawa- Zhang-Zhung sites and over 100 been embodied to the fullest ex- Several chapters focus on Cha- dedication towards the Dharma, ng Palzang, Jamyang Khyentse rock art sites between 14,000 tent, as suggested by the author tral Rinpoche’s nonviolent eth- and the way of accumulating the Chokyi Lodro, and others. The and 18,000 feet. This extreme in chapter 1, apparently adopted ics and proactive vegetarianism, proper instruction through tra- few details of the life and activ- altitude has acted to preserve from the yogin code of ethics citing various sutras, and the ditional retreats and practice. ity of Chatral Rinpoche have not both the ruins of the ancient from The Practice of the Mountain famous Paltrul Rinpoche. As the Also described, the current situ- been formerly (or widely) known, pre Buddhist societies but also Retreat Expounded Simply and Di- story is told, Chatral Rinpoche’s ation of it being much more dif- though Chatral Rinpoche’s pres- the tradition of the indigenous rectly in Its Essential Nakedness, a deep commitment took place in fi cult for Westerners to meet or ence and continuation of the Ny- deities that still survives within text by Dudjom Rinpoche. He the 1960’s, at Bodhgaya, India. receive Dharma teachings from ingma Lineages are of tremen- both the Bon and Buddhist com- has meditated in retreats for over His commitment includes an an- Rinpoche, as a strange and un- dous importance. May we keep munities in these high mountain 30 years, all over the Himalayan nual blessing ritual, releasing of fortunate incident occurred in the advice of the Lama in our areas. region, founding and restoring 1000’s of fi sh in Calcutta every 1997,where a Western student minds. various meditation centers and year, praying for higher rebirth tried to strangle him. So it is
lingly entitled “The Long Road injustice.” The modern western uncompromising to Now” that discusses a range reader might hear echoes of the and pragmatism. He interprets of more than fi fteen contextual conservative-liberal debate with HH the Dalai Lama’s ideas on truth for a topics relating the philosophy of conservatives’ reliance on the in- Tibetan self-rule within the Chi- compromised Buddhism with the realities of dividual versus a liberal/socialist nese constitutional structure as modern society and individual emphasis on government action. essentially Gandhian in nature world: tibetan life. These are followed by chap- Yet Samdhong Rinpoche also The text is unfortunately brief buddhism and ters on the nature of the modern admits the insuffi ciency of an- here, at what is the heart of individual, a consideration of swering enormously complex so- the book, relying on extracts today’s world humankind in samsara, lengthy cial issues with a stock, all-but- from speeches and articles that recounting and analysis of the simplistic reliance on personal Rinpoche has produced as prime samdhong rinpoche tragic modern history of Tibet, virtues and ideals. The book is minister. What Rinpoche recog- with donovan and a chapter on non-violence quite open in its intentions to nizes very clearly from Gandhi’s and Satyagraha. The book con- offer introductory, generalized, own experience is how much roebert cludes with a summary presen- even provisional discussion and diligence, wisdom, and even foreword by hh the dalai lama tation of relevant aspects of the analysis. In one of his brief dis- luck such tactics require. At the 2006, world wisdom Buddhadharma as background cussions of global economics end of the section, he invokes publications for the previous discussions. and commerce, Rinpoche insists the Buddha’s own battles with Last year, Samdhong Rinpoche, Samdhong Rinpoche doesn’t that there is not nearly enough the hosts of demonic forces as a gerald reilly the fi rst elected prime minister stray far from the traditional time or space in this book to even kind of ultimate archetype how of the Tibetan government in Buddhist perspectives even as begin a proper examination. He Satyagraha and Ahimsa can be t is surely a truism that po- exile, published a book entitled he generously engages an enor- correctly observes, “Cultures are achieved. litical realities in the Twenti- UNCOMPROMISING TRUTH mous overview of worldly issues. being destroyed by the process of Undoubtedly, Samdhong Ieth Century have turned the FOR A COMPROMISED WORLD: As the leader of the Tibetan exile globalization,” even as he notes Rinpoche’s political career will attention of Tibetan Buddhism Tibetan Buddhism and Today’s World community, elected consecu- that unchecked “economic im- include further evolution and far beyond the shadow of the that has begun to make him bet- tively by landslide, and as an perialism” is harming the entire refi nement of the practice of Himalayas. In Tibet before 1959, ter known to the global Buddhist educator and philosopher who planet, not just regions. In fact, non-violence. Throughout the the weight of monastic institu- Sangha. With a special focus on has lived much of his adult life in the book outlines the problems pages of this collection, he has tions was often decisively infl u- politics, the book considers how India, he brings similar intellec- without pretending to have near- attempted to bring compassion ential in shaping public policy a variety of the deepest ideals of tual breadth to his writing as his ly suffi cient answers. and wisdom into an arena where in Tibet even as Tibetan dharma Tibetan Buddhism can be real- obvious model, the Dalai Lama, The book’s most powerful solu- many modern people resignedly remained invisible to the rest of ized in that violent and oppres- even as he perhaps lacks the tions are based to a great extent believe they can no longer stand. the world. Nearly fi fty years later, sive world we all know as sam- polished editorial support that on Gandhian ideas of Non-Vio- No doubt, this engagement is a the Dalai Lama has taken on an sara. characterizes those many other lence, Satyagraha (truthful- potential model for some of our ever-growing role as a commen- As the book jacket suggests, publications. ness), and Ahimsa (non-vio- own, often stumbling attempts tator and spokesperson a global the book was conceived and The discussions of personal lib- lence). Rinpoche’s affi nity with at integration. Beyond its tech- Buddhist audience even as he re- edited by a South-African Bud- erty are characteristic. Rinpoche the great spiritual, social phi- nical meditative and teaching mains policymaker and political dhist, Donovan Roebert, who posits a tension between the losopher clearly goes beyond his context, that essential word is leader of a population-in-exile. has been actively supporting the individual’s responsibility and noticeable connections to Indian suggestive of the ongoing chal- In recent years, the Dalai Lama Tibetan cause in his own home- the individual’s right. He notes, culture including a long residen- lenge of recognizing our true has addressed a vast array of land. The book’s format includes “Buddhism …will emphasize per- cy in Benaras (as principal of the nature amidst the distractions of topics beyond standard dharma both question and answer dia- sonal responsibility as the key el- then Tibetan Institute) and fl u- everyday living. In that context, fare, including global politics logue between Mr. Roebert and ement in establishing a cohesive ency in Hindi and Sanskrit. Ex- Samdhong Rinpoche’s efforts and history, western religions, Rinpoche as well as summaries and peaceful society. If each indi- cerpts from previous speeches are exemplary and inspirational. psychology and mind science, written by the editor presenting vidual fulfi lled their responsibil- and articles point to Rinpoche’s even physics and technology. Rinpoche’s views. The book be- ity correctly, there would be no ongoing efforts to articulate tac- gins with an overview, compel- cause for social confl ict or social tics that can combine idealism THE MIRROR · No. 86 · May, June 2007
ASIA
10 golok traditional tibetan school “a school for girls” linda fi danzia
his year asia achieved from the others, since it was the a signifi cant goal in the only one in Qinghai province to T fi eld of education in the apply the “teaching and debate” Amdo Tibetan Region. methods formerly used in mon- On June 4th, 2007 the Golok asteries, together with the learn- Traditional Tibetan School for ing of modern sciences. “school-age females” was opened The curriculum of the school in- in the presence of the Ambassa- cluded the study of traditional dor of the Kingdom of Nether- culture – logic, grammar, rheto- lands to Beijing, the representa- ric, Tibetan, astronomy and as- tives of the Trace Foundation and trology, Sanskrit and medicine; the local authorities. This school languages – Chinese, Tibetan is the result of a project, which and English; politics – including During inauguration. began in 2004 in the remote area current political affairs, basic of Golok, a prefecture that lies in jurisprudence and the politics of Therefore, as the school struc- ings with Jigmed Gyaltsen and Yuan, which corresponds to the upland plains in the south- nationality; history – including tures were no longer adequate the local authorities of Golok nearly 314.000 Euro. east of Qinghai province, at an Chinese and world history; and to satisfy the continuous appli- prefectures and Maqen County, Furthermore, in 2006, the Golok average altitude of 4.200 meters. sciences – geometry, algebra, cations for enrollment and were in 2004 a project proposal was government decided to open a The climate here is very cold and physics, chemistry and informa- unable to accept female pupils prepared by asia and submitted new road that has greatly im- the living conditions very harsh. tion technology. Communication is limited and asia’s staff that has been work- most of the roads are dirt roads, ing in the Prefecture since 1993, making the economic develop- paid several visits to this school ment of the region very diffi cult. in order to assess the results of The level of education is very the educational policy that was
The Dutch Ambassador during the opening cerimony of the school. low and up to 75% of the local being applied. They found that women are illiterate. the educational system was very The project arose from the expe- well structured but were disap- thus penalizing local girls, it was to the Embassy of the Kingdom proved link from the main road rience of a monk named Jigmed pointed by one aspect: the total decided to prepare a new project of Netherlands in Beijing and to to the school. Gyaltsen. In 1994, wanting to lack of female students at the for the construction of a co-edu- the Trace Foundation. Today more than 200 girls are at- give the new generation of young- school. cational school which would Both donors decided to give tending classes and through the sters the chance to receive tradi- In fact, the school is located make the monastic teaching grants to the proposal: in 2004 long distance sponsorship proj- tional Tibetan knowledge com- within the Ragya monastery method, based on memorization the works began and were fi nally ect asia will provide them with bined with a modern education, area, and due to the rules that and debate and on the experi- concluded during the winter of the support needed to live at the he founded a private school near forbid women to enter the mon- ences gained at Jigme Gyaltsen’s 2006. school. the famous Ragya Monastery in astery, the school cannot accept school, available to girls. The total investment done for this Golok Prefecture. This school local girls. After several missions carried project amounted to 3.142.000 immediately distinguished itself out by asia experts and meet-
New Video Journal #13 desde el sur fi ne jewelry and The issue #13 of the Video Journal vajra dance shoes is ready. This is the fi rst issue of the 2007 subscription. For information on how to subscribe please write to [email protected] or to the SSI secretary, tel: Luisa Velasco at 0054 351 488 09 94 [email protected] email: [email protected] Thank you, cordoba, argentina The Video Journal Staff adriana battisti designer THE MIRROR · No. 86 · May, June 2007
Tashigar Norte
11
During Jnanadhakkini Drubchen. Photo: Fabio Andrico Photo: Fabio Andrico a tribute to the gakyils, vajra dance teachers and places of the vajra dance mandala in the world chögyal namkhai norbu june 13, 2007 tashigar norte, margarita island, venezuela
would like to give some small gifts for all the we cannot live without some kind of organization. We Gakyils of the Dzogchen Community. You are trying to organize the Community in a way that cor- “Iknow that we have many different kinds of responds to the teachings. This is then more or less the Gakyils of the Lings. (People came from Brazil, Argen- Gakyils; we have the Gakyil of a Gar, a Ling and also principle of the Gakyil, so in that way we must work for tina, Russia, Ukraine, Switzerland, Austria, Hungary, small Gakyils of different places. I consider the Gakyils the future. Holland, Costa Rica etc., etc.) important for maintaining the Dzogchen Teachings. My For that reason, I consider that the Gakyils are impor- So this is the end of our Jnanadhakini retreat and we have idea is that when Namkhai Norbu disappears, the teach- tant, and even though I have not great things to give, I the Vajra Dance. The Vajra Dance is very special and, in ing of Namkhai Norbu must not disappear. My hope is would like to give something for remembering. Now, particular, this teaching came from Goma Devi. For that there will be a continuation of the teaching I have please, just one representative of each Gakyil should that reason I would like to give a kind of homage to all taught for more than thirty years. I believe what I have come up to receive the gift. I am giving some copies of a the Vajra Dance teachers. Please come, all Vajra Dance taught is really very important Dzogchen teaching, not Guru Dragphur thanka. This thanka of Guru Dragphur teachers. There are some extra copies so you can give only the title Dzogchen, but touching some real sense of is related to the terma teaching of my uncle, so Guru to the best students as well. Now where there is a Vajra the teachings. We need to continue that for future gen- Dragphur is particularly important for me and for that Mandala, even if it is private or of a Gar or Ling, please erations, so therefore all practitioners, all people who reason I want to give a copy to the Gakyils. It is not only each representative of a mandala can come. [This gift was follow the teachings, have that same responsibility. a copy, but it is empowered. So fi rst the representatives an empowered representation of a thanka of Gomadevi.] Some people say, “Oh yes, I like Dzogchen Teachings, but of the Gars can come, because in a Gar there are more That is all. Thank you.” I don’t like the organization and I don’t like the Gakyil, people and there are also some copies that you can give etc.”. We are living in society. Society is organized, so to people who are more active in the Gakyil. Now for the
Photo: Fabio Andrico Photo: Fabio Andrico THE MIRROR · No. 86 · May, June 2007
12 west Merigar West merigar Arcidosso 58031 phone: 39 0564 966837 merigaroffi [email protected] GR Italy fax: 39 0564 968110 www.dzogchen.it
(from 6. to the end) September October November 25–29, 2007 A calendar Start: Saturday July 28 at 10.00 September 1–3, 2007 October 5–11, 2007 A Chögyal Namkhai Norbu Cost: 60 € Course on breathing and Kumbhaka Chögyal Namkhai Norbu Open webcast from Barcelona, Spain of events (with discounts for members) with Fabio Andrico Teachings and practice of Buddha Shakya- Teaching retreat Start: Saturday September 1 at 17.00 muni’s Praises to the 21 Taras Longchenpa’s Nyingtam Sumchu (Thirty Cost: 100 € The retreat starts on October 5 at 16.00 Pieces of Advice from the Heart) 2007 August (with discounts for members) Cost: 350 € (Sung Thorbu, vol. I, p. 354) August 7–12, 2007 (with discounts for members) General Program Dance of the Song of the Vajra September 7–13, 2007 A Open webcast In case of any changes to the current course for beginners (Part 1) Chögyal Namkhai Norbu December calendar, we suggest you check our with Rita Renzi Teaching retreat October 11–14, 2007 A December 8, 2007 website – www.dzogchen.it – from Start: Tuesday August 7 at 10.00 Paltrul Rinpoche’s Dzogchen Man ngag Yantra Yoga course for beginners Master Chögyal Namkhai Norbu’s time to time for confi rmation of the Cost: 180 € ‘Odsal Nangcha (The Upadesha on the with Tiziana Gottardi Birthday courses. (with discounts for members) Vision of the Clear Light) Open to everyone The Tibetan letter A in this program (Paltrul Kabum, vol IV, p. 687) Start: Thursday October 11 at 10.00 December 8–9, 2007 indicates events that are particularly August 13–19, 2007 The retreat is open to all and starts on Cost: 60 € Green Tara practice retreat suited to those who are approaching the Meditation practice retreat Friday Sept. 7 in the afternoon (with discounts for members) Dzogchen Teaching for the fi rst time. with explanations Cost: 350 € Dec. 27–Jan. 3, 2008 A We would like to remind those who are Combined with Yantra Yoga and Vajra (with discounts for members) October 20–21, 2007 Chögyal Namkhai Norbu genuinely interested that it is indispens- Dance Closed webcast Explanation and practice of the Base of the Open Webcast from Tashigar South, able to meet the Master. This can take with Costantino Albini, Fabio Risolo and SMS Argentina place by following one of his Teaching Yantra Yoga and Vajra Dance teachers September 15–16, 2007 with Costantino Albini Teaching Retreat Retreats or by participating in one of the Start: Monday August 13 at 10.00 Explanation and practice of the Base of the Topic: The Precious Vase, Chapters VIII Longchenpa’s Choszhi Rinchen Phrengwa Worldwide Direct Transmission days. Cost: 250 € SMS and IX (The Necklace of the Four Precious Dharmas) Please note that two courses previously (with discounts for members) with Fabio Risolo Start: Saturday October 20 at 10.00 (Sung Thorbu, vol. I, p. 247) announced with Elio Guarisco have Topic: The Precious Vase, Chapter VII Cost: 60 € been cancelled and that two of the SMS August 20–23, 2007 Start: Saturday September 15 at 10.00 (with discounts for members) December 27–January 3, 2008 courses have switched teachers. The Teachers’ Training for the Breathing Course Cost: 60 € Dance of the Song of the Vajra changes have been indicated in the with Fabio Andrico (with discounts for members) course for beginners (Part 2) program. The course is limited to a maximum of November with Rita Renzi 9 participants September 15–17, 2007 November 1–4, 2007 A Start: Thursday December 27 at 10.00 Cost: 160 € (no discounts) SMS Second Level Exams Chögyal Namkhai Norbu Cost: 200 € July Teachings and collective practice dedicated (with discounts for members) July 28–29, 2007 August 24–31, 2007 September 18–24, 2007 to the dead (please note change of teacher) Yantra Yoga Teachers’ Training (1st level) Chögyal Namkhai Norbu Cost: 200 € Explanation and practice of the Base of the with Laura Evangelisti SMS Third Level Training (with discounts for members) SMS and Fabio Andrico with Costantino Albini Start: Friday August 24 at 16.00 Topic: the Precious Vase, Chapter IV Cost: 320 € (no discounts)
the training starts, by email or phone, • To be a member of the Dzogchen Best wishes training on the third to the secretary of Merigar who will Community and up to date with the Shang Shung Institute and Merigar check in advance to see if they fulfi ll the membership payment which should West offi ce level of the santi requirements have been paid without interruption [email protected] maha sangha The requirements for attending a Santi for all the years between the Base merigaroffi [email protected] Maha Sangha Training Level 3 are the Exam and this 3 Level Training. phone: +39 05 64 96 68 37 September 18th to 24th, 2007 following: Practitioners who have already at- • To have passed the examinations of The cost is € 350, and for those who have tended a Third Level Training and would the Base, First Level and Second Level already done the Training, the cost is half like to do so again, should enroll before of the Santi Maha Sangha. price, or € 175. passages
Died: On Thursday June 28 our Vajra sister Terry Di Pompeo passed And now Terry passes towards the next dream away at 8.40 in the morning in Rome, Italy. Several years ago Terry came to live at Merigar West in order to be close to the Dzogchen after the incredulous end of the voyage Community, to participate in activities at the Gar and to be able she encouraged us spontaneously to put into practice the Teachings of our precious Master. Terry to consider ourselves fortunate was well known to everyone at Merigar West and there are so many things that could be said of her: she was a very strong and telling us about her most magical visions courageous woman, she had a way of standing by people that was she asked us not to forget both blunt yet, at the same time gentle, and always solicitous. I think a single detail that many of us had spent time in her kitchen telling her about our problems over a cup of tea or a plate of pasta. her car and her ashes But I don’t think that this is really the important thing even if, fun- go to the most important gar nily enough, it is often these very things that stay in our minds: the memories of many different moments. her objects What is important for me is the strength with which Terry searched to her precious children for her path, the devotion she always showed towards the Teaching and most of all the way in which she managed to face her illness; with her eyes smiling with gently irony great gentleness and an open heart and with courage and lucidity. She to all those who met her spoke to each of us on the phone and succeeded in giving us good ad- vice for the future. She brought together all our friendships and gave See you soon Terry us strength without asking help for herself. Then she left us, gently, you were really great subtly, with dignity, knowing that this was a necessary passage for right to the end which she had been preparing for some time, thanks to the precious Teachings. Her passing was the lesson of an entire lifetime and per- Mario Apicelli sonally I am very happy to have been her friend. Lucia Antonelli THE MIRROR · No. 86 · May, June 2007
13 merigarwest
Accommodation Service at Merigar Accommodation Service Information for people who intend to (Information available in English, German, We cooperate with local hotels, family come to Merigar for retreats or to follow French and Italian) pensions, residences, agriturismo, courses Information service and reservation of Community members who have rooms or If you are looking for accommodation, accommodation during retreats, local houses to rent or sublet. Also we can advise airport transfer, local car hire or only transport, & logistic solutions: on car rental (at airports or locally), on logistic assistance, you can contact the the best itinerary and time tables of trains following information and reservation Christina von Geispitzheim and buses, and we have now a circuit of service: Email: [email protected] residents who offer various useful services Phone: 0039 0564 957542 like transfer from the airports, local taxi Mobile phone: 0039 339 1370739 service, translations, baby sitting, etc.
Europe through powerful techniques of dream Tentative course schedule: yoga and lucid dream. Please bring Friday 19:00–21:30 pm writing materials and sunglasses to this Saturday 10:30 am–18:00 pm Czech Republic workshop. Sunday 10:00 am–16:00 pm Spring Retreat of 7th Lojong with Info and Registration: To register contact Regina Martino: Oliver Leick Natalia Gershevskaya [email protected] April 28 – May 2, 2007 in Prague Phone: +49 (0)211 917 90 47 The Czech Dzogchen Community has Email: [email protected] invited Oliver Leick from Austria to Germany Dzogchen Gemeinschaft Deutschland e.V. explain Yantra Yoga since 1999, when Upcoming: Stadtsparkasse Duesseldorf the fi rst practicioners began to practice ([email protected]) To participate in any of these Courses Course of Vajra Dance of Three Vajras Account number: 110 478 91 in Prague. We appreciated to have such Andres Zelmin, Red ([email protected]) or Retreat Practices, please register as with Karin Heinemann BLZ: 30050110 a skilled Austrian neighbor as Oliver. +372 6572560 soon as possible. September 21–23, 2007 For transfers from other €-Countries: This time, he held a retreat on the 7th Alar Kukk, Blue (President) Contact: Helene Bureau, 7 rue de Saint in Oldenburg/Holstein (near Hamburg) IBAN: DE40300501100011047891 Lojong. The retreat was organized in a +372 56910977 Pierre, 66500 Villefranche de Confl ent The German Dzogchen Community is BIC: DUSSDEDDXXX spacious hall, with two gyms, one for Contact email of the Gakyil: Tel: 04.68.05.26.16 pleased to announce that Karin Heine- Yantra Yoga and one for Vajra Dance. [email protected] Email: [email protected] mann, an authorized teacher of the fi rst We practiced each regularly every day. Lodging at Dejam Ling: 8 € per night in level Vajra Dance, will teach the course Hungary Despite going through precise expla- Dream Yoga with Michael Katz France dormitory, 3 € camping. “Vajra Dance of Three Vajras”. nation, indication for the practice and upcoming July 5–9 in Budapest Meals: 12 € per day. This course is for beginners and offered practicing the 7th Lojong together, Welcome to Vajra Dance this summer Lodging and meals are paid on the spot for those who have already received Oliver accentuated the integration of at Dejam Ling directly with the person responsible for the experience of the formal practice Dejam Ling is the French Community each course or retreat. into our every day life. We appreci- Practice and Retreat Center in Southern For more addresses for lodging around ated Oliver’s way of understanding the France the Ling, do not hesitate to get in touch teachings, especially about the breath- (Near Ganges, about one hour from with us. ing and being aware of breathing as Montpellier, and one and half hours often as possible, and the Santi Maha from the beach) Welcome all to Dejam Ling, “Place of Sangha study. Here are some opportunities to join us Infi nite Bliss”, as named by Chögyal On Sunday, Oliver gave a public talk for the Vajra Dance in August: Namkhai Norbu. in City Library Hall called Treasure of The Gakyil Course of Perfecting the Dance of the Tibetan Culture and Inspiration for Every- * Song of the Vajra day Life. Many friends and relatives of Dream Yoga & Lucidity Workshop August 3 – 8 with Adriana dal Borgo practictioners came and we all enjoyed With Dr. Michael Katz This course is intended for Advanced Oliver’s fresh and respectful way of July 27 –29 in Paris Practitioners with good knowledge of sharing these topics with public. Oliver the Dance of the Song of Vajra. Par- Editor of “Dream Yoga and the Practice went through the main principles of ticipation is limited to 25 people. Please of Natural Light” by Namkhai Norbu. Tibetan medicine, Tibetan Buddhism confi rm your participation as soon as Michael Katz, editor of “Dream Yoga” as a path to the liberation, and Yantra possible. and author of “The White Dolphin” is a transmission of Dzogchen and the Lung * Yoga as the way of working with breath upcoming: Price: 245 € with usual discounts for psychologist who has lectured and led of the Song of the Vajra from Chögyal and movement. As the representative Advanced Yantra Yoga members of the International Dzogchen workshops on dream yoga and lucidity Namkhai Norbu. of Shang Shung Institute, Oliver also with Laura Evangelisti Community for personal growth. He has studied emphasized the importance of saving Cost: Sustaining members: July 26 –30, 2007 Ericksonian hypnotherapy, Reichian ancient Tibetan texts and working on Practice Retreat of the Dance of the 20 € – with payment until 07. 09. 2007, therapy, Gestalt, Embodied Dream Im- 3rd, 4th, 5th Series of Yantras & translations. Song of Vajra afterwards 26 € agery and psychodrama. He has prac- Kumar Kumari During the retreat, Oliver asked to hold August 9–11 Reduced members: ticed Tibetan Buddhism and Dzogchen a small meeting with the Czech Gakyil Intensive Practice Retreat together af- 52 € – with payment until 07. 09. 2007, For more information and registra- meditation since 1974. and the representatives from the Czech ter the previous Course afterwards 65 € tion please contact us by email: Publication Committee (CZPC) to pres- Librairie les 100ciels Ordinary members: [email protected] Course of the 2nd Part of the Dance of ent current news on the changes in the 12 avenue Jean Aicard 75011 Paris 83 € – with payment until 07. 09. 2007, the Song of Vajra Shang Shung Institute and outlined the 10 h–17 h afterwards 104 € August 12 – 18 with Stoffelina Verdonk future. 180 € Without membership: This course is for beginners and advance Italy Thanks to our precious Master we 104 € – with pay ment until 07. 09. 2007, Dance of the Vajra in Molise practitioners. This workshop is intended to enhance can study and practice these precious afterwards 130 € The Dzogchen Community of Molise in Price: 245 € with usual discounts for develop the capacity to dream lucidly, teachings together! the south of Italy has 15 practitioners members of the International Dzogchen enhance creativity, self-exploration, Address: Kay Konrad, Artstudio May the teachings lead us all to libera- including those who have received the Community and spiritual /psychological growth Dorfstraße15 a tion! transmission and people interested in 23758 Kleinwessek Tereza Stárková the Teaching. The group has existed for * Accommodation: Free in Studio about four years and the recent course Dream Yoga with Michael Katz (Dormitory, please, take with you of Dance of the Vajra of the Six Spaces June 29–31 in Prague sleeping-bag and mats) of Samanthabhadra, which was open to Info: [email protected] all, was the second retreat organized by Or: Hotel Hohe Luft 0049 4361 2639 the local Community. The course was Estonia (40 €–59 €) held from May 4–6 at the gym in Gug- New Gakyil Günther Hotel 0049 4361 2730 lionesi where local practitioners meet Svetlana Kolljakova, Yellow (52 €–78 €) twice a week to do the Dance together. ([email protected]) with breakfast in 3 kilometers In fact after the fi rst Dance of the Three Mart Viires, Yellow Oldenburg/Holstein Vajras retreat held in September 2006, THE MIRROR · No. 86 · May, June 2007
14 east Europe (continued) tsegyalgar
the arrangements and it is hoped that tickets will go on sale in mid-August. A DCA Tsegyalgar East website with full information is under PO Box 277 Please note: construction. Conway, MA 01341 USA A New Post Offi ce Box for Tsegyalgar Phone: 413 369 4153 East: Dharma Network 2008 wishes to start Fax & Bookstore: 413 369 4473 PO Box 479 publicizing the teachings and would be [email protected] Conway, MA 01341 very grateful for your help in reaching www.tsegyalgar.org USA as wide an audience as possible. The Buddhist Directory is in the process of being updated so if you could pass this New Gekö Harmonizing Energy email onto your affi liated groups, that Tsegyalgar East is happy to announce Dance of the Six Spaces of Samanta- would be very helpful. If that is not pos- the fi rst day of work for our new Gekö, bhadra Training sible, could you let us have a current list Joey Mella. Joey is a dedicated member with Authorized Instructor, Bodhi of contact email addresses. of the Community, a recent graduate of Krause Photo: Attilio Russi Advance Publicity Hampshire College, and is currently en- This training is a method to integrate local practitioners got together to build We aim to use the website as the main rolled in the Tibetan Medicine program. the three existences of body, voice and a mandala about 8.60 m in diameter. Dance of the Liberation of the Six source of information about the teach- We also wish to thank our retiring mind into the knowledge of the state of The course held this year was led by the Spaces Teaching Retreat ings. Printed publicity will be avail- Gekö, Leela Whitcomb-Hewitt, for her contemplation. All those interested in local aspirant instructor Enzo Terzano with Cindy Faulkner at Kunselling UK, able only in postcard format and A3 hard work and commitment. We will the Dzogchen Teachings or Vajra Dance with the supervision of Prima Mai who which was held from the May 25th– posters. We hope that you will support miss her presence. are welcome. Neither transmission from very kindly accepted the invitation. 28th, 2007. our aim of reducing paper usage and Warm wishes, Chögyal Namkhai Norbu, nor member- Prima followed all the sessions with at- Tsegyalgar East Gakyil ship in the Dzogchen Community, is tention and offered precious advice for * required for this retreat. understanding the value of the Dance upcoming Cost: $120, less 10% for Kundrolling of the Six Spaces and applying it in our The Tsegyalgar East Gakyil is happy to Donors, or $30 per session. internal work with our emotions and announce our passions. The Mandala was perfectly Annual Santi Maha Sangha Summer To register please contact balanced with six Pawo dancing the Intensive Edward Goldberg, 718-690-1962, male part and six Pamo the female part On the Sacred Land of Khandroling [email protected] throughout all the practice sessions. Buckland, Massachusetts USA Bring white socks to dance on the Mandala The day after the retreat we went with August 3–21, 2007 In the Dzogchen Teaching, sound and Prima Mai to see a piece of land with a Santi Maha Sangha with Jim Valby movement are very important because wonderful view and a dream to build a Yantra Yoga with Oni McKinstry & they are the means to integrate oneself Mandala that overlooks, day and night, Paula Barry into the state of contemplation. The the changing colors of the sea. Vajra Dance with Bodhi Krause Vajra Dance is principally a practice to The Molise Dzogchen Community harmonize the energy of the individual. SMS Base: Aug. 3–6 & 8–11 If one has a more profound knowledge upcoming that if you have a website and email da- SMS Level 1: Aug. 13–16 & 18 –21 Slovakia of the meaning of the Dance, it becomes The Slovak Dzogchen Community has Dancing in Kunselling tabase, you will be happy to use these Four 4-day sessions a method for integrating the three ex- a New Gakyil Why not come and dance with us in the for publicizing the teachings. Every 5th day is a day to rest, participate istences of body, voice and mind into Blue: Mirka Reissova, Oliver Chmelik UK this summer? Please could you let us know as soon as in Karma Yoga, & enjoy Khandroling the knowledge of the state of contem- – [email protected] We will be gathering at Kunselling, possible if you will be able to circulate $800 full retreat plation. This integration is one of the Red: Ivana Jurisova, Marek Guga our lovely retreat center in Wales, for a advance publicity – whether by elec- $230 each 4-day session most important aims of a Dzogchen – [email protected] week of Vajra Dance from Monday July tronic or printed means. If you can help $60/day or $20/individual sessions practitioner. The Vajra Dance is prac- Yellow: Monika Budacova, Zuzana 30 to Sunday August 5, 2007. please contact: Membership discounts apply ticed on a Mandala that represents the Karlikova – [email protected] We will dance each of the 3 dances every [email protected] (Participants are also encouraged to correspondence between the internal Best Wishes, day plus a Thun, so all are welcome who add a 20% donation to Khandroling) dimension of the individual and the Slovakian Gakyil know at least one Dance. No formal Work-study exchange available outer dimension of the world. * teaching, but Cindy Faulkner will be Ukraine Chöd Retreat with Nina Robinson there to help and inspire. upcoming To register, or for more information, May 14–20, 2007 in Trenc. Teplice. Payment for food and lodging only Retreats in Crimea, Ukraine please contact the Tsegyalgar East (amount to be confi rmed). (a beautiful place by the Black Sea) Secretary: September 15–21: Mandarava Phone: 413-369-4153 Chüdlen practice retreat with Nina Fax: 413-369-4473 Robinson. [email protected] September 23–29: Chöd practice (Register now: enrollment limited to a maxi- retreat with Nina Robinson. mum of 24 people per session) September 22–October 1: Yantra Yoga Teachers’ Retreat with Fabio Andrico New York City and Laura Evangelisti. The New New York City Gakyil June 2007 If you would like to take part, feel free to Blue: Mark Fulton, President contact [email protected] Mariano Gil Best wishes, Vladimir Kogan Andrei Besedin, Kiev Gakyil, blue sector Yellow: Jane Fulton, Treasurer * * * Kevin B. Heaney, Vice President UK Inna Vicherevina New UK Gakyil Please contact Rowan Wylie at Red: Devjani Huggins The UK Gakyil is pleased to welcome [email protected] if you’re Pilar Trusgnach three new members following their May interested. Julia Murphy Red 2007 AGM. Om Ah Hung! Dina Ostrovsky as Secretary The UK Gakyil is now as follows: * * Yellow: His Holiness the Dalai Lama in the UK upcoming: Anne Patterson – Company Secretary We are delighted to announce that Vajra Dance in Nyc in August Alex Studholme – Financial Management Dharma Network 2008 have now signed Join us on the Mandala at Kundrolling Red: contracts at the Nottingham Arena for 151 West 30th St. 4th fl oor, New York, Nick Segust – Kunselling Bookings His Holiness the Dalai Lama’s teachings NY 10001 Robin Russell – Karma Yoga Co-ordinator from May 24 –28, 2008. August 22, 23, 24 (Wed, Thurs, Fri) and Blue: Over the weekend His Holiness will give 27 (Mon) 2007: Judy Allan – Communications Co-ordinator a series of talks on the theme of Bring- 6.30 pm for a 6.45 pm start – 9.30 pm & Events ing Meaning to our Lives followed by Barbara Terris – Kunselling Library & Web three days on Investigating the Nature Site design Co-ordinator. of Reality with a Vajrasattva Initiation. * We are well on the way to fi nalizing THE MIRROR · No. 86 · May, June 2007
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west Tsegyalgar West/Baja Mexico 755 Euclid Ave. [email protected] tsegyalgar Dzogchen Community West Coast Berkeley, CA 94708 carolfi [email protected] www.bahasangha.org upcoming New Tsegyalgar West (Baja) Gakyil The Southern California Dzogchen Blue: Carolyn Bass Community is pleased to announce Julia Deisler (Director) a Santa Maha Sangha teaching and Michael Hass (Vice Director) practice retreat with Jim Valby. Yellow: Carol Fields October 19–22, 2007 John La France (Treasurer) Location: Shiastu Rincon, Carpinteria, Andres Orvananos California Red: Daniel Kuzma Cost: TBA Doug Lingard Contact: Arthur Flynn Vincent Moore [email protected]
and so on. Every one of us knows es, the so dear and happy faces of something about the “famous the Vajra relatives, and the cozy kumbhaka”. But are there many house in which we all exercised of us who actually do it? And do together, and the homey, family- those who do perform it correct- like atmosphere, and the inten- ly? This is the point where the sive training and Fabio’s amaz- role of Yantra Yoga teacher is so ing stories coming from the very important. depth of his experience. These were stories about the main From the very beginning, our be- principles of Yantra Yoga, about loved instructor Fabio Andrico its absolute difference from all designed the plan of our retreat other existing kinds of Yoga in in a very wise and subtle way: we the world, about this marvel- spent two days performing full ous and unique practice coming breathing as the foundation of directly from Rinpoche to us!!! kumbhaka, three days were ded- Emaho! Thank you, Rinpoche! icated to special exercises that Thank you very, very much!!! enable one to feel very precisely the kumbhaka being formed. How wonderful! What bliss! Then there was training of the How lucky we are! rhythmic breathing, and the re- maining days of the retreat were The retreat is over, so we can dedicated to the 7th lojong. summarize. For those who are interested in the results of the It turned out that the breath work intensive breathing practice of could be done in a virtuoso man- kumbhaka and the 7th lojong, ner like playing a sophisticated especially when guided by a super instrument. Breathing is similar instructor, I can say that besides to music, it has rhythm and con- special sensations of heat and tinuity, power and beauty, and different nyams, which depend the instrument is our own body! on the individual capacity of the kovsky, the Yantra Yoga instruc- practitioner, there arise a num- The Retreat on the Seventh Lojong tor from the Ukraine, reminded Working with breathing… The ber of very simple, not mystical me of this conversation with Fa- action that gives possibility to at all, but very important signs of in Crimea (May, 2007) with Fabio Andrico bio, and we decided that the time experience concrete sensations! the practice: the body gets more had already come and we were It was great, unbelievable, and gentle and fl exible, the breath- Marina Soukhanova ready to organize such a retreat. fantastic! Enormous thanks to ing more balanced, the emotions Yantra Yoga instructor, Moscow, 2007 Thanks to Victor, as a tireless Fabio!!! In what an exact and more harmonious, and the mind instructor and organizer, he did professional way he explained to gets relaxed, calm and capable t was about three years ago at led it? On the other hand, noth- very much for that retreat to take us the important details of the of more awareness and pres- the time of the Yantra Yoga ing is impossible. place. Thanks to all those who practice, what patience and wis- ence. A feeling surges of huge in- Iretreat in Kunsangar that Fa- helped us! dom he manifested towards us ner power and joy, the feeling of bio generously shared his memo- And after a couple of hours I so that each and every one of us happiness and oneness with the ries with us. He told us of the re- was already discussing this idea Then there was correspondence could get correct sensations, how Teaching, with the Master! treat on the Six Yogas of Naropa with Fabio. “Can you come and with Fabio, discussing the time- generously and openly he shared that Rinpoche held many years hold this kind of retreat with table and conditions. Fabio per- his precious experience with us! The retreat fi nished, and we ex- earlier in the Italian mountains us”, I asked him. “Yes, it is quite sonally addressed Rinpoche and How easy it was to carry out the perienced personally the results with his fi rst students. For many possible”, he answered with no got his permission. As a result, most diffi cult things in his pres- of the practice. But the main task days they practiced tummo. Fa- hesitation, and added: “But this for the fi rst time in the world- ence. And how much power, hu- now is not to forget transferring bio told about the experiences is a very special retreat. There wide Dzogchen Community, a mor and charisma Fabio is able this state into our usual daily of this famous practice and the haven’t been retreats like this 7th Lojong retreat given by Fabio to radiate while working with life, into our business and work, atmosphere at this unusual re- since Rinpoche held it. For that Andrico took place. A very un- his students. All the participants into our relationship with those treat. Fabio spoke, as always, reason some not very easy re- usual and special retreat! of the retreat were happy both to who are dear to us, and with the in such an interesting and pic- quirements must be met for the have the experiences that arise entire world! turesque manner that a strong organization”. We all know that Yantra Yoga is as a result of the practice and to desire arose in me to attend a re- a very important secondary prac- have possibility to learn from a treat of the same kind. Terrifi c!!! Fabio agreed!!! All the tice in the Dzogchen Teaching, really skillful person, to practice conditions will be fulfi lled!!! and we know the main goal of together with him. I thought that we also could or- Nothing is impossible!!! Yantra Yoga is kumbhaka, the ganize such a retreat. But would famous kumbhaka, indispens- Ten incredible, unforgettable it be possible, taking into consid- Nothing is impossible, especial- able for having possibility to do days! Everything was so har- eration that the retreat had been ly when efforts of several people, such important practices like the monious: the beautiful spot in very long (it lasted almost 20 several like-minded persons, are 7th lojong, the Pranayama of the Crimea, the mountains and sea days) and the fact that Rinpoche united. Last winter Victor Krach- 3rd series, the Tsalung practices and fresh air and dense cypress- THE MIRROR · No. 86 · May, June 2007
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norte Tashigar North /Finca Tashigar Prolongación de la Calle Bolivar Tel: 0058 0295 2580332 tashigar Valle de Pedro González [email protected] Isla de Margarita www.dzogchenvenezuela.org
Omission: Gekö of Tashigar Norte: Ales Ryznar * Yantra Yoga 3rd, 4th and 5th series with Amare Pearl at Tashigar Norte, Margarita, April 2007.
sur Tashigar South Tanti 5155 Phone & Fax: 0054 - 3541 - 498 356 tashigar Comunidad Dzogchen Tashigar Pcia. de Córdoba [email protected] Calle pública S/N Argentina
Tibetan Calendar available for down- For any question email: La nueva guía para el entrena- Red: Francisco Amores load [email protected] miento y examen del SMS se en- South – [email protected] From the Tashigar South (Sur) Web Site Enjoy!!! cuentra en español en la página Konstantin Korotkov Kind regards
Namgyalgar PO Box 214 Central Tilba [email protected] namgyalgar Dzogchen Community in NSW 2546 www.dzogchen.org.au Australia Phone/Fax: 61 02 4473 7668 and pacifi c rim
Namgyalgar · 4 pm to 5:30 pm SMS Base Level Namgyalgar Maintenance Raffl e Santi Maha Sangha Study and Prac- Session The winners of the Namgyalgar Raffl e tice · 5:30 pm dinner. that was drawn at the Jim Valby retreat Explanation of Collective Practices · 7 pm–9 pm/9.30 pm Explanation of at Easter are: Yantra Yoga and Vajra Dance one of the collective practices, fol- 1st prize A Santi Maha Sangha Program with lowed by a practice. Elise Stutchbury [Round trip airline ticket regular SMS Base and Level 1 study In the course of the day if anyone is to see Rinpoche anywhere in the world] sessions, guided by qualifi ed SMS Base interested in doing some Karma Yoga, 2nd prize Teacher, Elise Stutchbury has com- there are opportunities to help out with Sharon Dewar [Thanka] menced at Namgyalgar. These sessions some tasks at the Gar – please ask 3rd prize will occur every 2 weeks (as below). Emily or Eze about this. Heather Hyde [1 week free cabin retreat at There will also be explanations per- Namgyalgar] Saturday, monthly taining to the Collective Practices for · 10 am–12noon Yantra Yoga Congratulations to the winners! Auspicious Days, as well as Vajra Dance Class 1st Level Thank you to everyone who purchased practice and Yantra Yoga. · 12 noon Vajra Dance practice raffl e tickets which helps to support Yantra Yoga Level 1 Classes led by · 1 pm Lunch Namgyalgar. Intermediate Yantra Instructor, Emily · 2 to 3:30 pm SMS Base Level Session Coleing, · 4 pm to 5:30 pm Level 1 SMS study Every Saturday, and also daily YY prac- group New Zealand tice sessions at 11am in the Namgyalgar New Zealand has a New Gakyil: In the course of the day if anyone is Gonpa. Blue: Richard Clarke interested in doing some Karma Yoga, Vajra Dance Practice led by Intermedi- Red: Rebecca Hayden: Red there are opportunities to help out with ate Vajra Dance Teacher, Jean Mackin- Yellow: Slavica Voglar some tasks at the Gar – please ask Em- tosh; daily at Namgyalgar at 3 pm, and We can still be contacted at: ily or Eze about this. on the monthly SMS study days. [email protected] For Further Information, including the Wednesday, monthly dates of the SMS study days, please · 10 am–12 noon Yantra Yoga Class 1st contact the Namgyalgar Secretary at Level Tel: 02. 447 37 668 · 12 noon and / or 5.30 pm Vajra [email protected] Dance practice · 2 to 3:30 pm Level 1 SMS study group * THE MIRROR · No. 86 · May, June 2007
17 passages read, and of course Mario would The brain. As mysterious as the be sketching too. universe. The universe inside our Died: Mario Franchini We moved to New Zealand in body. Mario never lost his intelli- August 19, 1952–June 5, 2007 1987 and Rinpoche came a few gence – his sense of humor – his months after the birth of our son love. Sometimes I would say, ario was born in Varese Emmanuel in 1988 and gave his “How is your Rigpa?”, he would in Northern Italy. One fi rst New Zealand retreat. Mario bring fi nger and thumb together Mthing I can say about was studying business comput- and say “Always present, dar- him, and perhaps this had a ing at university – determined ling” great infl uence on him, was the to weave bohemian life in with He eluded death many times. I love he had for his parents. It was supporting his family in an in- heard him complain about our a natural bond and he counted teresting way. He was a beautiful not living together – I rarely, if family life and love as a great joy father; very devoted and loving. ever, heard him complain about that gave meaning throughout A Dzogchen Community began his fate. his life. Mario was also a person to grow in New Zealand, both I can feel sad when I think about able to enjoy his own solitude. on the North and South Islands, what happened to him, but I He was a sweet and kind man and there were several Commu- didn’t really feel that so often (of course I am biased – reader, nity retreats where Mario taught when I was with him. He was al- I married him), could easily ex- Yantra Yoga and explained prac- ways himself or maybe an exag- press a perceptive and inquiring tices. I especially remember the gerated version. He went to live intelligence and had a fabulous Semdzins. Mario’s instinct was at Mt Tabor – after I refused to sense of humor. towards contemplation. He had sign the papers to release him Mario met Rinpoche in the latter become interested in Vipassana from a hospital ward to go to always recognized, appreciated days there was a smile - almost a half of the 1970’s. Already at that practices of the Theravadin tra- live in an old peoples’ home. Al- and rediscovered anew when he chuckle on his face. time he had begun his yoga train- dition even in London and had though there is a Social Welfare would return to the studio. We practiced Shitro and I re- ing, having been to India several participated in retreats here with system in New Zealand, there His dying was remarkable for the member a beautiful space here times, and began to teach in Va- Western Monks, disciples of Aja- was no provision for someone in calm way he proceeded. It was through all those days. On the rese and Milano. He became one hn Chah, often engaging them his situation. Through thinking as if his massive disability dis- day of his funeral at Grey Lynn of the early Yantra Yoga teachers in lively debate. outside the square and some po- appeared – as he lost weight he Community centre - we lifted his in the Dzogchen Community In 1990 he suffered a major brain litical intervention, we managed seemed to lose the last seventeen body on a sheet and placed it in a and taught many people in Italy, hemorrhage and who would to get funding for him to live at years and the Mario of the past simple cardboard coffi n and into England and New Zealand. have predicted that for seventeen Mt Tabor. Mt Tabor was started was revealed. the back of Bill’s red van. Later he I remember him being the Yan- years he would have to contend some twenty-fi ve years ago based His connection with the was cremated. He did say once he tra Yoga demonstrator and be- with results of that. Epilepsy, on the philosophy of the French Dzogchen teachings and his would like his ashes to be scat- ing twisted and turned in vari- hepatitis C from bad blood and Jean Vanier for people with in- devotion to Rinpoche was often tered on the Ganges or another ous postures at the Yantra Yoga later diabetes followed the ini- tellectual disabilities. Mt Tabor present. When shown a photo- time blasted to outer space. But retreat at Merigar in 1983, where tial neurosurgery. Medication operates as a spiritual commu- graph of the Master, he would I’m sure I can remember him Rinpoche began the translation became a feature of his life – nity where residents and work- see it afresh, as if for the fi rst saying he just didn’t care. of the Vairocana text with the changing his body shape at times ers share in the living together. time, take off his beanie and As he said to the nurse who vis- task of translating the transla- – making him sleepy and, at dif- They have about six houses and touch the photo to his forehead. ited from Hospice, “We’ve all got tion into movement as the focus. ferent periods, it caused many a farm around Auckland. People All those days we sat in the kind to kick the bucket sometime”. We later moved to London and diffi culties. There was also brain who live in this community are Autumn sun – singing the Song Thank you Mario for your beau- immersed ourselves in Dzogchen damage, which would take time genuinely empowered to live to of the Vajra – saying what needed tiful and mysterious life. Thank activity and our studies (he was at to be revealed. A status epilep- their fullest capacities and an to be said – not much and just be- you for your beautiful and mys- art school) and it was the happi- tic seizure wiped out his short- interesting bunch of supporters ing. And then the last moments terious death. est of times. The mode of trans- term memory about nine years and friends have grown around – the calm that followed his al- May you be liberated! port was bicycle – Hamstead ago and eventually Mario went the core groups. most imperceptible last breath. Love, Gabrielle Heath, our Yantra Yoga room – a to live in a Community where he Mario found his way at Mt Tabor The three of us – Mario, our son place to practice Semdzins and received full time support. – to be fully himself to live in the and me. Gabrielle Kearney Shine. A place to enjoy a glass of present and to not fi ght his fate. His body lay untouched for wine and food with friends, to A great joy was his art, which was nearly four days. The fi rst few
he was born with his tongue un- and the water is pure, and where his behavior. It gave the closest mario, the medical miracle man able to roll with that sound. Gabrielle preferred to bring up people around him a very dif- We did many practices together. their soon to arrive baby. fi cult time, in spite of himself. cheh goh Once, in the beginning of the I went to New Zealand for the Later, Mario’s condition deterio- fi rst month of Tibetan New Year, fi rst teaching retreat over there rated and he suffered from short- we did Ganapuja in seven con- at Little Akaroa. Mario had just term memory loss. any years ago in Lon- stiff, infl exible and curious me secutive evenings for accumulat- pulled his back muscle jumping When I last visited him, he was don, I was a stiff, in- began the journey of learning ing merits. At other times and on into a cold swimming pool and in care. He defi nitely remem- M fl exible and curious about the body, bodywork, and our bikes , we went to many prac- I pulled mine trying to help clear bered me, and remembered me university student. After having all the practical aspects of how titioners’ houses in London to the fallen trees after a storm at well. He was a different person, the good fortune of meeting the body links to energy and the do group practices, and enjoyed the retreat site. So we had a good but I noticed his indelible hall- our Master Chögyal Namkhai mind. many golden moments. laugh at each other. Little did we mark remained intact: his heart Norbu, one day I met this couple We were all pretty penniless at Mario learned like a bee with- know that it was the last time for his Maestro and his love for who had just arrived from Italy: that time. We lived in our own out any limit, be it Theravadin we would meet in a normal way, his wife; they never diminished Gabrielle, the New Zealand girl, tiny rented rooms in squat- like meditation or life-saving skills. because nature was not so kind even an iota. and an Italian who introduced conditions. However, when we He kept trying to understand the to him: he was struck down by a Mario was a quiet, humble, un- himself as Mario. Mario Ultimo met, invariably Mario would teachings better through talking brain hemorrhage. assuming, sincere and devoted Franchini. produce from his bag a bottle about the subtleties of self-lib- He went into coma, and there practitioner, as well as a great Mario quickly told me, proudly, of red wine. Being an Italian, he eration, of arising of thoughts was less than one in a gazillion yoga teacher, who always talked that he had been chasing his was prepared to sacrifi ce almost and the disappearance of that chance that Mario would survive. kindly in a tongue in cheek man- amore for many years and now anything just so that he got to same thoughts, and so on. I hap- News spread around the world, ner. I can almost hear a voice had even come all the way from have his glass of wine and share pily became a willing discussion and we did endless practices of from the bardo saying, “You Italy to this “rather strange, cold it with everyone present, just like partner. all sorts for him. know this thing about the yel- and damp country” called Eng- in Italy. After affectionately and fond- Against all odds, Mario came low peril...this Chinese who sur- land. He taught me the “spiritual” side ly talking about the “horrible back to life and became a medi- prisingly can speak with a good Soon after our fi rst meeting, of Yantra after every session of weather in London”, about “hav- cal miracle. Italian accent...” followed by a it was clear that his awesome practice. He demonstrated the ing to teach yoga to (me) the Later he wrote to me to say that chuckle. sense of humor, his directness correct way of cooking Italian ‘bloody Chinese’”, about having he was advised against drink- That was Mario, a most wonder- in expressing his mind, his pas- pasta. He transmitted the knowl- to pay an arm and a leg just to ing alcohol, but still he was in ful person, Vajra brother and sion, and above all his knowl- edge of fi nding the best red wine have a drink of low quality red very good spirits because he felt friend. edge of yoga, really meant that I under £2.00 to go with the spa- wine, Mario fi nally got married that his years of Hatha and Yan- had a lot to learn from him. Ma- ghetti. He also indignantly de- to Gabrielle, the love of his life. tra yoga had made him a miracle rio was passionate about Yantra clared it unfair that I could pro- And that marked the beginning man. Yoga, and was equally passionate nounce an Italian “rrr” better of his and Gabrielle’s journey Nonetheless, his brain had been about showing anyone who was than him as an Italian, because through India to live in New damaged. He would have epilep- interested how to do it well. The Zealand, where the air is clean tic fi ts and other problems with THE MIRROR · No. 86 · May, June 2007
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Kunsalling Montenegro Magasa – Parco Alto Garda Dubravka Velasevic international community (Prov.Brescia) [email protected] Fulvio Ferrari Tel: (+39) 0365 82 51 65 Nepal contacts [email protected] Vikki Floyd G.P.O. Box 8974 Japan CPC 069 Ms. Tsugiko Kiyohashi Thamel, Kathmandu Argentina Brazil Germany 5-11-22-301 Shimomeguro Res. Tel: 00977-1-427 01 06 Tashigar Dzogchen Community of Brazil Dzogchen Gemeinschaft Deutschland e.V. Meguroku, Tokyo 153-0064 (after 8.00 p.m.) Comunidad Dzogchen Tashigar Lhundrubling c/o Helga Betz Tel & fax (home): +81 3 3712 75 07 vikkifl [email protected] Calle pública S/N Rua José Maria Lisboa, 860 – 9th fl oor, #93 Lindemannstr. 12 Tanti 5155 São Paulo - SP - CEP 01423-001 D-40237 Düsseldorf Latvia New Caledonia Pcia. de Córdoba Tel & fax 49 (0)211 68 26 57 Padmaling As.Dzogchen NC Blue Gakyil: Otavio Lilla Tel & Fax: 0054-3541-498 356 offi [email protected] Gertrudes 5a, Riga, LV-1010 63 rue Gervolino – [email protected] [email protected] www.dzogchen.de [email protected] Nouméa Red Gakyil: Regina Marques www.tashigar-sur.com.ar/ BP 13829 Nouméa 98803 – [email protected] Red gakyil: [email protected] Tel: (687) 24 16 69 Yellow Gakyil: Heloísa Paternostro Yellow gakyil: [email protected] Lithuania Dorjeling [email protected] Australia – [email protected] Blue gakyil: [email protected] Namgyalgar Lithuanian Community Dorjeling Dzogchen Community in Australia Oddiyana Shang Shung Edition: [email protected] New Zealand Vicki Forscutt – Secretary Canada [email protected] www.dzogcenas.lt New Zealand Dzogchen Community Peter Dimitrov, Vancouver PO Box 14 Central Tilba, PO Box 18-183 Tel: (604) 684-4446 Algis Lukosevicius NSW 2546 Glen Innes Auckland 1743 [email protected] Great Britain Architektu 176-44 Tel & Fax: 61 (0)2 44 73 76 68 Amely Becker [email protected] LT-04206 Vilnius [email protected] Eve-Marie Breglia 15A Langdon Park Road Tel: +370-614-180 56 Paora Joseph www.dzogchen.org.au 107 Armadale Ave. London N6 5PS [email protected] Toronto, ONT M65-3X3 Tel: 020 8348 6253 Geköes of Namgyalgar Tel: 416 767 5252 [email protected] Luxembourg Gabrielle Kearney Tel: 61(0)2 44 73 77 70 Katia Lytridou [email protected] www.redsandstonehill.net/dzogchen/ [email protected] [email protected] 5, rue Joseph Probst Chile Greece Junglinster L-6148 Norway Austria Lorena Hume Garabling Gordon Cranmer www.dzogchen.at Marchant Pereira 1775 Hellenic Dzogchen Community Malaysia Dysjaland Tham Wye Min A-22-Providencia. Santiago Postal address: 7 Chryssopiliotissis st., 4156 Mosteroy Dzogchen Community of Vienna 8669C Klebang Kechil 75200 Tel: 056-2-474-47 82 10560 Athens, Greece Norway Elisha Koppensteiner Melaka Mob: 56-9-91 38 14 30 [email protected] Tel.: (47) 51 72 46 64 Tel: 0043 1 208-22-32 or Tel: 60 35 61 62 [email protected] www.dzogchen.gr [email protected] 0660/817-13-28 Kwok Kee Chang Community Web site: [email protected] Cyprus Holland 11-A Jalan Jujor, 1/5 http://go.to/dzogchen.no Dzogchen Community Austria, George S. Hadjipanayiotou Dzogchen Community the Taman, Bakti Ampang Regions Eleftherias Ave. 18, Chlorakas, 8220, Netherlands Selangor, W. Malaysia Peru Oliver F. Leick Pafos Postbox 11119 Tel: 60 3 984 71 67 Paul Sablich Gschmaier 139, A-8265 Gr.Steinbach Tel: 0035 799 16 04 46, 0035 799 46 53 12, 1001 GC Amsterdam Galeano 117, Urb. 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[email protected] Lysa Gora 168 [email protected] Budapest, H-1161 Andres Orvañanos 38-230 Nowy Zmigrod www.dzogchen.cz [email protected] [email protected] Tel: 48 887957944 [email protected] Blue: Carolyn Bass Denmark Israel www.dzogczen.pl Lisbeth Agersnap Alex Polak [email protected] Copenhagen Tel: 00972-52-602 03 74 Julia Deisler Director Cezary Wozniak Tel: +0045-35 35 20 60 [email protected] [email protected] Ul. Emaus 33 [email protected] Michael Hass Vice director 30-213 Krakow Yael Rotbard [email protected] Tel: 012/425 27 00, mobile 609 22 22 11 Tel: 00972-52-268 22 91 [email protected] new membership Estonia [email protected] Red: Daniel Kuzma Svetlana Kollyakova [email protected] numbers [email protected] Dzogchen Community of Israel Doug Lingard Portugal from shang shung institute www.ati.org.il Lydia Ferrera [email protected] Finland Rua da Nazare 2 These days we’re putting DC’s mem- Mika Sillanpaa Italy Mexico City Ling Vila Facaia bership data in the new worldwide Kuhankeittajankatu 22 Merigar Comunita Dzogchen Tabasco #67 2560 Torres Vedras membership database. This means that 50190 Mikkeli Anna De Sole – Secretary (between Merida and Frontera streets) Tel: 351 61 91 12 35 you could receive a message with the Mika.Sillanpaa@uku.fi Arcidosso, 58031 GR, Italy Colonia Roma [email protected] new membership number. Tel: 39 0564 96 68 37 Mexico City Pedro Paiva Fax: 39 0564 96 81 10 Tel: (011 52 55) 5511 0550 FRANCE Rua Fernando Assis Pacheco That number is unique in all the Association Dzogchen merigaroffi [email protected] Yellow Gakyil: Carolyn Bass 2765-120 S. Joao de Estoril Dzogchen Community and will be the Dejam Ling, Le Deves Adzomling [email protected] [email protected] offi cial one in future. F30570 St Andre de Majencoules Moreno Marcato Red Gakyil: Angela Mijares Tel: 33-(0)467 82 44 90 Via Culasso 2 [email protected] During this year (and probably next www.association-dzogchen.org 14053 Canelli Blue Gakyil: Monica Patiño Romania half year) of transition both numbers Merigar East Institut Karma Ling AT 0141 [email protected] (old and new one you’ll receive) will be Merigar East Gakyil Hameau de Saint Hugon Tel: (39) 0141 83 10 02 Tel: 011 52 55 581 30315 used. [email protected] 73 110 Arvillard 3A Cerrada de Juarez #33-1 Zhenphenling Tel: + 33 (0)4.79.25.78.00 Colonia Tinajas Contadero Ida Pazman For any further information please con- Dzogchen Community of Rome Fax: + 33 (0)4.79.25.78.08 Mexico City 05370 [email protected] tact us at: Via G. Miani 5 [email protected] [email protected] 00154 Rome www.karmaling.org All the best, Tel. 0039 06 57 30 03 46 The Staff of Shang Shung Institute [email protected] THE MIRROR · No. 86 · May, June 2007
19 Russian Federation Sweden Kunphenling Domenico Battista 142500 Russia, Moscow region, Gillmarsvagen 130 Pavlovskiy Posad, RUPS,a/ya 13, BF 12039 Arstva Dostoyanie Sweden Secretary Tel: 0046-8-6049478 how i met Tel: 7 096 43 211 56 Cell: 0046-70-721 52 76 Tel: 7 095 740 79 98 [email protected] [email protected] chögyal namkhai norbu Rinchenling Switzerland Swiss German Region brett arlidge Moscow Peter Eisenegger [email protected] Tel: 0041(0)419 17 02 45 had the great good fortune to meet faith and interest in Christianity waned. Sangeling [email protected] Namkhai Norbu Rinpoche at Nam - At University in the mid 1970’s, I was St. Petersburg gyal gar in January 1996. Over the more interested in surfi ng, partying, and Swiss French Region I [email protected] years I have read many of these stories having a good time than in any spiritual Fabienne Rey-Duc in the Mirror of “How I met Rinpoche”. pursuits. However, like so many others of Namseling Tel: 0041(0)273 23 23 93 I have often felt that the stories are more that generation, I did begin to develop a Baikal [email protected] an account of the practitioner’s life, than fl edgling interest in Eastern philosophy Contact person: Swiss Italian Region an account of how they came to meet and religion. Alexander Vyaznetskovtsev Julie Breukel Michel Rinpoche. I would think to myself while By late 1977 I was traveling in Asia; fi rst in [email protected] Tel: 0041(0)917 30 99 91 reading them, well I wouldn’t tell a long Southeast Asia and later throughout the Samara DC. [email protected] involved life story, I would just explain Indian subcontinent. I remained living in Contact person: Viktor Krecker how my fi rst meeting with Rinpoche even- Sri Lanka, India, Pakistan and Nepal for [email protected] Taiwan tuated. Now as I actually sit down to do almost a year, and inevitably absorbed the Peter C.Y. Pan so, I realize the practitioner’s previous life spirit of religious devotion common to all Serbia [email protected] or really does need to be explained. In my the major religions there. I was awoken /ex Yugoslavia [email protected] case, as with so many others, it was events by the Muezzin’s call at dawn, listened Jelena Zagorcic and circumstances over many years that to Sufi stories on the train from Pesha- Vojvode Stepe 280 Thailand fi nally led me to meet Rinpoche when I war to Karachi, experienced a host of re- 11000 Beograd Geoffrey Blake & Lynne Klapecki did. ligious festivals, including the incredible 381 11 46 25 55 33 Soi Lang Suan – Ploenchit Rd So here’s the story. Kataragama Perahera in Sri Lanka, spent [email protected] Bangkok 10330 I was born in New Zealand in 1956. I had a time in the company of sadhus at Hampi, Tel: 66 (0)2255-51 50 comfortable upbringing in a healthy lov- Manali and Varanasi, stayed in Buddhist Ivana Radicevic Karaman Tel: 66 (0)2254-90 61 ing family environment, and received a Viharas, made my fi rst real contact with Otona Zupancica 36 [email protected] good education, which included instruc- Tibetans at McLeod Ganj and so on. I still 11070 Belgrade tion in the Christian (Church of England) remember all this fondly, as a marvelous Tel: 381 11 604115 Alex Souter religion. From my early teenage years, my time in my life, and in a real sense it was [email protected] Bangkok >> continued on next page Tel: 09 039 39 92 or 02 742 19 65 Singapore Wen Fung Ringo Ukraine Chicago Dzogchen Community Kundrolling Kiev Venezuela Blk 426 Secretary: New York City Tashigar Norte [email protected] #01-336 Jurong west Avenue 1 [email protected] 151 W. 30th St., #403, NYC Finca Tashigar 640426 Singapore Donetsk Tel: 773 784 4168 Tel: 212-564 10 24 Prolongación de la Calle Bolivar Ringo Boon [email protected] [email protected] [email protected] Sector El Salado [email protected] www.dzogchenchicago.org Valle de Pedro González, Isla de Karmaling New York City Dzogchen Community Margarita Kharkov Gakyil: [email protected] c/o Jane Fulton South Africa 220 East 72nd Street Tel: 0058 295 258 03 32 [email protected] Dondrup Ling Darryl van Blerk #20B [email protected] Dzogchen Community West Coast 104 Park road New York, NY 10021 www.tashigarnorte.org Walmer Estate 2748 Adeline St. Suite D USA [email protected] North Tashigar Gakyil: 9725 Cape Town Tsegyalgar East Berkeley, CA 94703 [email protected] Tel: 27-21-447 01 29 Oni McKinstry – Secretary Tel: 510 644 2260 Hawaii Fax: 27-21-4220565 P.O. Box 479 [email protected] Susan Indich Pablo Lau Rivera [email protected] Conway, MA 01341 www.dzogchencommunitywest.org 129 Kaelepulu Dr. Kailua Lhundrubgar Pba. Res. Pedermales Av. Hawaii, 96734 Tel: 413 369 41 53 Dzogchen Community in Miami Paez Montalban II Fax: 413 369 44 73 Tel: 808 261 3469 1021 Caracas Spain Miami, Florida Dzogchen Community, Spain [email protected] Fax: 808 524 4342 Tel: 58 2 442 14 34 [email protected] Apt. Postal 46220 Gakyil: [email protected] [email protected] Fax: 58 2 34 06 43 www.dzogchenmiami.org 28028 Madrid www.tsegyalgar.org Jerene [email protected] Dominik Niceva Asociación Cultural de la Dzogchen Community of Alaska 81-1081 Keopuka Mauka Rd. Elias Capriles Tel: (1) 305-726-90 35 Comunidad Dzogchen de España Peggy Leslie Kealakekua Hi. 96750 Apartado Postal 483 [email protected] www.dzogchen.es PO Box 240063 Tel: 808 323-9714 Merida 5101 Douglas, AK 99824 Dzogchen Community of New [email protected] Tel & Fax: +58 274 244 00 26 Yellow Gakyil: Tel: 907-364-27 33 Mexico [email protected] [email protected] Melinda Sacarob Josefa Candelaria [email protected] Pat Martin 87-3139 Mamalahoa Hwy. Merida Dzogchen Community PO Box 90698 [email protected] PO Box 35805 Capt Cook Hawaii 96704 Apartado Postal 483 Albuquerque, New Mexico Juneau, AK 99803 Tel: 808-328-94 73 Merida 5101 Red Gakyil: Tel: (505) 440-4112 Tel: 907-780-66 43 Fax: +58 274 244 00 26 [email protected] [email protected] Seattle Dzogchen Community [email protected] Tel: 425 822 50 80 Colorado www.DzogchenSeattle.org Blue Gakyil: Lidian King [email protected] PO Box 1014 [email protected] Crestone, CO 81131 [email protected] Tel: 719 256 5263 [email protected]
Main Offi ce: PO Box 479, Conway, MA 01341, USA * Tel: 413 369 4208 * Fax: 413 369 44 73 * [email protected] * * European Offi ce: The Mirror, Merigar, Arcidosso, 58031 GR, Italy * Tel: 39 32 98 86 52 92 * Fax: 39 05 64-96 81 10 * [email protected] * * Editorial Staff: Naomi Zeitz, Tsegyalgar, Conway, MA, USA * Liz Granger, Merigar, Arcidosso, Italy * * Literary Editor: John Shane * * Advisors: Des Barry, Adriano Clemente, Anna Eid, Barbara Paparazzo, Jim Valby * * International Blue Gakyil Advisor: Fabio Andrico, International Publications Committee * * English Language Advisor: Liz Granger * * Layout & Design: Thomas Eifl er * * Web Site Managers: Thomas Eifl er, Malcolm Smith * * Printer: Turley Publications, Palmer, MA, USA * * Distribution: Tsegyalgar at Conway, MA, USA * * Subscription Rate/6 Issues: $35 US available through Tsegyalgar; 35 € through Merigar * * Visa and Master card welcome * * Online Mirror: www.melong.com * * All material © 2007 by The Mirror * * Reprint by permission only * * We reserve the right to edit all submissions. 20 also like preliminary training, preparing strated infi nite compassion, patience and the book did not indicate that there was me for what was to come. kindness toward me. In fact he treated me any chance of Rinpoche coming to Aus- In November 1978 I traveled with an Aus- like a beloved son. He had a great sense tralia. And there was no internet to con- tralian friend from Varanasi to Nepal. We of humor, and demonstrated complete sult at the time…. went to stay at Balaju, just north west of mastery over all the other powers and dei- Time passed as it does. The Crystal and the Kathmandu, not so far from Swayamb- ties, which inhabited my awareness at the Way of Light occupied my bedside table. I hunath. One of the residents of the house time. Shiva and Vishnu, for example. His still chanted the mantra of the ten param- was a certain Swami Vidyananda. He was main instruction was that I was, like him, itas sometimes. I practiced visualizing an amazing teacher, but not at all well already liberated in my own natural con- Guru Padmasambhava perched above my known. He became my fi rst Guru, intro- dition; fully enlightened from the begin- head. duced me to actual spiritual practice, and ning. But it was not possible to realize this In 1995 my wife Lisa said to me, “Brett, changed my life forever. “Vidya” in San- without practice. there’s a Buddhist Teacher just arrived in skrit corresponds to the Tibetan “rigpa”, Naturally, I developed a great trust and Cairns. He’s giving a talk. Why don’t we but this meant nothing to me at the time. devotion for him. During this time, I go along?” His tradition and teaching was essentially also discovered the Evans-Wentz text the We went. The teacher’s name was Lau- Hindu Raja yoga style, but he had also re- Tibetan Book of the Great Liberation in rence Mills. ceived Buddhist and Christian teaching Kathmandu, and read the story of Guru The fl yer for the talk said Laurence was a and training, and integrated all of it in in- Padmasambhava’s life. And from the student of Namkhai Norbu Rinpoche. As structing his students. For example, most same text I learned of the existence of the ily man, working hard to support my wife soon as the talk was over I went up and new students were encouraged to read the Great Perfection (Dzogchen) Teaching. and kids. In 1987 we moved to Cairns introduced myself and asked him about Dhammapada as an introductory text. Gradually, my practice became more where we still live today. I continued to Rinpoche. And one important practice for me, which stable, and I returned to a more nor- practice as I had been instructed, but as Laurence said “Oh yes, he’s coming to he carefully transmitted to me personally, mal condition. The visions declined and the years passed I felt I was making little Australia at the end of the year”. was based on the very beautiful Mantra of eventually ceased altogether. I continued progress, if any. In hindsight, my biggest It still makes me smile to think of that the Ten Paramitas. to practice according to my teacher’s in- problem was that I had no idea how to in- moment. What I am about to recount some people structions, which I now understand were tegrate practice in my daily life. And I had The end of the year came and so did the may fi nd diffi cult to believe. teachings based on the path of gradual no transmission that corresponded to the summer school holidays. We drove about I practiced meditation day and night, purifi cation, leading step by step to the fi - essential instruction I had received from 3000 km from Cairns to southern New chanted mantras, did prostrations and nal goal of Nirvana. They were not direct, Guru Rinpoche in that early period of vi- South Wales. I took the whole family. We circumambulations, fasted, made offer- resultant teachings like AnuttaraTantra or sionary experience. stayed in a nice little house overlooking ings, and studied various sacred texts, Dzogchen. I also continued to have com- By about 1990 my wife and I both agreed the harbor at Bermagui. Not so far from mystic poems and so on. Very quickly my plete faith in Guru Padmasambhava, and that I was stuck in a rut. I still felt the need Namgyalgar. We couldn’t make it in time world changed. my own Buddha nature. I wanted to learn to practice, but was not benefi ting from it. for the Boxing Day to New Year retreat, I entered into a different dimension more, but was unable to fi nd any more in- My shamatha and vipassana type medita- so I booked to do the Yantra Yoga course (which some no doubt would classify as formation about him or the Nyingma tra- tions, mantra recitations, etc., were not with Fabio, starting January 3rd. madness!) and began to have powerful dition. And my teacher Swami Vidyananda leading to development of understanding Rinpoche was around, but I didn’t get visions and dreams, and experiences of had no knowledge of that teaching. or compassion. My heart was not open. My the opportunity to meet him until about communicating directly with various dei- After returning to New Zealand I con- family relationships were suffering. I was the third day when there was a Ganapu- ties and great masters of the past. Normal tinued to practice sadhana, and later re- also plagued by a chronic illness. I began ja. After the Ganapuja I went up and met constraints of time and space did not ap- turned again to live in Nepal and Hima- to pursue alternative spiritual practices. Rinpoche for the fi rst time. I was shy to be ply. It seemed like the consciousness of chal Pradesh (in particular Dalhousie Shamanism helped to a degree. in the presence of such a great Master but all beings throughout beginningless and where there was a small Tibetan commu- And then it happened. Maybe it was 1992 he spoke kindly to me, asking me about endless time was open to me. nity and a beautiful rock painting of Guru or 1993. I was in the only esoteric book- Yantra and how was it going. That night I experienced the presence of dark, power- Padmasambhava) to practice more with shop in Cairns. As always I checked the I had a dream. ful, wrathful female beings, who I thought my teacher. In early 1981 he advised me Buddhist section to see if there was any- I was with Rinpoche. He was very jovial and of at the time as “the Mothers”. They were that it was time for me to go back to my thing relating to Guru Padmasambhava happy. We were on a high platform maybe two incredibly ancient, and arose out of a deep own world (New Zealand/Australia) and and the Great Perfection. And this time or three hundred feet up off the ground. It was dark empty void. I now realize they were to practice sadhana living in my own soci- there was! just a fl at timber deck with no safety rails. I dakinis. I also encountered many fear- ety. He said I needed to do practical work The Crystal and the Way of Light. I was very never noticed how it was supported, and I have ful entities like Yamaraja. But the most and make my way in the world. I followed happy. I bought the book and read it again no idea how we got up there. powerful and important communication his instruction, returned home, and never and again. At last! It was truly amaz- I was very excited at the prospect of receiving was with Guru Padmasambhava. I expe- saw him again. Swami Vidyananda passed ing to be reading the words of a realized Dzogchen instruction from Rinpoche. But I was rienced meeting him many times (during away in 1985 and our sangha scattered to Master of the Dzogchen teaching. Now if also fearful because the deck was very unstable. that period I felt he was always nearby), the corners of the globe. only I were able to meet Namkhai Norbu It would lean this way and that as we moved and communicating directly as if speak- I settled in Australia, married my wife Rinpoche and actually receive and prac- around. I stayed on the opposite side from ing telepathically with him. He demon- Lisa, and had children. I became a fam- tice Dzogchen teachings. But of course Rinpoche to keep the deck balanced. Rinpoche said “Don’t worry, there’s nothing to fear”. So I moved over closer to him to better hear what he might have to say. But when I did, the deck swayed crazily, and then tipped up so that it was vertical, and Rinpoche and I both fell off backwards. We were falling backwards towards the ground, looking up at the sky as we fell. Death was inevitable! Next moment we both crashed to the ground. We stood up, unscathed. Rinpoche was laughing. “See, I told you there was nothing to fear” he said. Now I was laughing too. We had a good laugh for a long while. A bit later, I realized I had no shirt on and the air was cold. Suddenly Rinpoche had a pure white garment in his hands, some kind of long Asian style shirt or shawl. He gave it to me. I wrapped it around me. It was warm. Then we went our individual ways. That was the dream.
And that is the story of how I came the to meet my master Chögyal Namkhai Norbu Rinpoche at Namgyalgar eleven years ago.
Precious one, I bow down at your feet!
Brett Arlidge Cairns, March 2007