NON-PROFIT ORG. U.S. Postage PAID Conway MA Permit No. 15 THE MIRROR Newspaper of the International Dzogchen Community March/April 1995 • Issue No. 30

The Chinese Ox Prognostic for the Year 1995

by Dr. Phuntsog Wangmo teaches how natural events influ­ ence and condition the body and Here, based on the Chinese Ox mind of living beings. Thus it Prognostic, a simple and excel­ prepares farmers, nomads and lent method of divination found other people to face possible dif­ among the many manuals of ficulties and to advise them on Elemental Astrology, the time of sowing, and so forth. According to the instructions Elemental or black astrolo­ of my teachers and the hooks, I gy considers the balance or have clearly determined some imbalance of the outer macro- events of the present year. cosmic elements, and of the May the experts be the wit- inner or microcosmic elements and their mutual relationship. By means of this calculation one Traditional medicine and can determine the danger or astrology are two sciences of advantages with respect to life, great importance in the field of the physical body, prosperity, 'natural knowledge.' Medicine fortune and life energy. maintains life free of illness, Following such prognostic cures diseases and provides long advice one can avert unfortunate life and is therefore useful at conditions through behavior and The Forests of East Tibet every stage of life. Astrology rituals with such precision as to has the same importance. resemble the work of a clairvoy­ ant mind. An Enchanted and Endangered Treasure There are two types of astrology practiced in Tibet: Before the development of by Daniel Winkler white and black astrology. Once white astrology, wise and intelli­ it was believed that 'white' gent Tibetans developed their Three years ago, after many years way through the rocks like a ser­ over. In the juniper forest of the referred to India and 'black' to own way of making predictions of study and preparation, I was pent and suddenly entered into a southern slope, bright sunlight China. However, nowadays this based on the observation of the finally able to research firsthand small narrow valley guarded by bathed huge tufts of grass that interpretation is widely criti­ stars, the waxing and waning of the forests of Eastern Tibet. I towering cliffs on both sides. would have been perfect as beds cized. Generally, 'white' indi­ the moon, the movement of the spent six weeks in Jiuzhaigou Soon the terrain opened up into a on which to rest our completely cates astrology of the planets sun, external events such as the Nature Reserve in NNW-Sichuan, wide fertile pasture, now over­ exhausted and protesting bodies. etc., and 'black' refers to astrol­ migration of birds, growth and between Sung-pan and the border grown by willows and shrubs. A It was already 4:00 pm ogy of the elements. changes in the woods, in lakes of Gansu Province, collecting purple flowering monkshood- when we finally reached treeline White astrology, which is and in ice. Based on their expe­ data for my Master thesis in vine formed a gate as we entered at 3700m (12,000 ft) and found, used to prepare the lunar calen­ rience of such observations they geography and ecology. The an impressive dark stand of old to our disbelief, a small wooden dar, determines the mutations of developed their own form of Tibetan natives of that region, firs mixed with bright orange- hut used by plant gatherers and sky and earth: the four seasons, indigenous astrology. who follow Bon, know the valley red barked birches, which wel­ Yak herders when crossing the atmospheric changes, climatic Under the tutelage of the as Zitsha Degù, which means as comed us to the world of forest, pass. This would have been the changes, changes in the earth, in succession of Tibetan kings, much as, "Nine Villages of the real untouched pristine forests. perfect base-camp for thorough the vegetation, hail, storms, learned scholars added to this Turquoise Salt," referring to the Here, the ever-present arrow- research at these high elevations. earthquakes, floods, cold winds, knowledge, the quintessence of 108 beautiful turquoise lakes ter­ bamboo graciously left some But as was the case, I had only the nature of the crops, of cattle, other systems of astrological raced by endless dams of lime­ space for ferns, wild ginseng and one hour to take notes and to eclipses of sun and moon etc. It continued on page 14 stone outcropping. Rodgersias. We followed a bare­ collect all the specimens I need­ Since my arrival I had tried ly trodden track, that took a sub­ ed before rushing down 1600m to research at treeline, but stantial amount of concentration of altitude to reach the narrow because my Chinese counterparts to decipher, along a creek pass­ continued on page 15 Wood Boar Year 2122 were afraid of the dangers of the ing through a grove of birches "unknown wild" they were more which seemed like they were 2 MARCH 1995 CONTENTS than reluctant to support my aim. under a magical spell of sleep. Only on the final day was I told Beard-lichens, known as Dakini The Three Sacred Principles .... 2 that there was, in fact, a path up Hair in Bhutan, were hanging Part I: Refuge and Bodhicitta the Yala Pass, where I hoped down in long green strands from Chógyal Namkhai Norbu finally to conclude my forest the gnarled branches of the Harmonizing the Elements 4 vegetation studies. birches, giving the impression of through the Namkha grace and beauty amidst decay. Cheh Göll On the last day of our stay, Everywhere we looked, there Lives of the Great Masters 5 my wife Heidi and I left the main were these strands of hair flow­ valley in the pitch black of night Jamyang Khyentse Wangpo ing in the wind and hanging and headed toward Yala Pass, our Book Reviews 5 from giant green lichen-encrust­ goal being treeline. Shortly Within the Flow of Time 6 ed limbs that appeared to have before sunrise we passed by the An lmeniew with Peter Demitrov arthritis instead of heads. houses of Heye village, built International Gakyil 7-72 mostly of wood with shingle As we climbed higher, the News roofs, which do not differ much gully became steeper and steep­ 1995 Practice Calendar 9-70 from the traditional farm houses er. Often we had to leave the Chògyal Namkhai Norbu of the Alps. Their style reflects river bed to bypass huge vertical On Tara Mandala 72 the abundance of timber, as well steps of bare rock. The ground In the Eye of the Hurricane.... 13 as precipitation. When the sun was covered by a deep soft and Michael Katz finally made it over the towering soggy carpet of moss that was Threads of Luminosity 16 peaks to the east we had already almost too beautiful to walk on, Tsultrim Allione lost our way. However, after los­ not to mention too squishy! The Mudra of Samaya 77 ing two hours searching for an impenetrable bamboo thickets, John Shane opening or a path up the cliffs, in which the Giant Panda roams, Riding a Wave into Life 18 we finally found the singular faded out as we climbed and Emily Coûtant overgrown path that threaded its huge Rhododendron bushes took he Three Sacred standing of the principle in many different ways, not only their problems, so that they can way? It doesn't mean anything. Principles, or Dampa involved here, because Guru, in the form of a human being. avoid creating negative karma. The Buddha never asked anyone TSum in Tibetan, are three Deva and Dakini do not mean There is a saying in the Sutras Any of us may have a weak to become a 'Buddhist'. The fundamental aspects of the something different from that the Buddha sometimes man­ point. We should not think that Buddha never proposed these teaching that are always Buddha, Dharma and Sangha. ifests as a bridge or as a boat in since we are Dzogchen practi­ kinds of limitations. These are explained right at the beginning. The principle of the teachings order to save people; it is not tioners we are very highly devel­ our own limitations projected This is true not only in the does not depend on the superfi­ necessary that he should always oped people and that we there­ onto the teachings. Dzogchen teachings, but also at cial level of the names by which manifest as a human being. fore do not need such a thing as We must try to understand the levels of Sutra and Tantra. things are called, but on the real There are many possibilities of a vow. Many people have this the real sense of the teaching. The first of these Three Sacred sense and meaning behind those manifestation. This is the princi­ idea, but it is not true. We must The real meaning of Refuge is to Principles is Refuge and names. And so we must under­ ple of Deva and Dakini. In the observe ourselves well. We have know that we are on the path. We Bodhicitta; the second is stand what Guru means, what same way, Refuge is not limited many weak points. If an individ­ take refuge in the path. How do Contemplation, and the third is Deva means and what Dakini to the taking of a vow, as it is in ual wants to stop smoking or we find that path? We find it the Dedication of Merit. means. These are terms used in the Hinayana view. Many people drinking, for example, he may from a teacher. If there is no At a practical level what the the Tantric system. like to say that they have taken never succeed for a long time. teacher there is no path. Whether first and the third of these three Generally speaking, when Refuge with this or that Lama. Why? Because it is his weak we speak of Sutra, Tantra, or principles mean is that when we we use the word 'Buddhist' what Or there are teachers who travel point. Sometimes it is necessary Dzogchen, the root of the path is start a practice, we begin it with we are referring to is someone widely and give Refuge vows to take a vow to deal with a situ- always the teacher. an idea or thought, and similarly, When we take Refuge in the when we finish a practice and Sutra system, the first words we return to our normal activities recite are Namo Buddhaye: Thus again, we begin those activities, we take Refuge in the Buddha; too, guiding ourselves with an Three Sacred Principles then we take Refuge in the idea or thought. The fact is, we Dharma, and in the Sangha. In are not always in the state of Part I: Refuge and Bodhicitta Tantra, the way of seeing contemplation (which we also Buddha and the way of seeing call the 'primordial state' - the the teacher or Guru is a little dif­ second of these Three Sacred by Chögyal Namkhai Norbu ferent. In the Sutras, the Buddha Principles). Even if we have is understood to be the origin of some experience or knowledge the teaching, the source of the of this state, most of the time we path. The final goal is seen as the are distracted from it. So in order who follows the teaching of the ation like this. There are people state of the Buddha, or the to find ourselves in the state of Buddha himself or something who are not in the Dzogchen Dharmakaya. For this reason we contemplation, we start by guid­ relating to the teaching of the Community who have told me take Refuge in the Buddha at this ing ourselves towards it with an Buddha himself. At least this is that my students are very arro­ level of the teaching. idea or thought. what is meant by the term gant: they feel they are on a In Tantra and Dzogchen we Let's assume, for example, 'Buddhist' in the Hinayana. The very high level and do not need take Refuge principally in the that we have at least intellectual­ official Buddhist teaching is to do the Ngondro, or Guru. This is because, even ly understood that our real nature considered in that tradition to Preliminary Practices, that are though it is the teachings of the is like that of a mirror which has be only that knowledge and commonly practiced. Buddha that we are following, the capacity to reflect everything understanding which the physi­ To think that just because we have received them from our without judging it good or bad, cal Buddha himself actually we are Dzogchen practitioners own teacher. We can never without accepting or rejecting transmitted. But there are many we do not need a vow is com­ receive teachings directly from anything. How can we, on the other teachings. The Buddha pletely wrong. When we dis­ the Buddha. We do not even have basis of our intellectual under­ transmitted teachings in other cover we have a weak point we direct contact with the Buddha's standing, actually discover this manifestations, not just in his may need a vow to help us direct students. But his students real nature in ourselves? How physical body. And this is the overcome it. This is why it is taught other students and so on, can we enter into the true state of origin of Tantra. said in Dzogchen that we and in this way, the teachings knowledge and thus come to a How did the Buddha mani­ everywhere, claiming that they should work with our circum­ have continued until the present real experience of how our fest to transmit the Tantras? To have converted enormous num­ stances. What do we mean when day, when our teacher taught thoughts and emotions are actu­ transmit these teachings he did bers of people to Buddhism. we speak of 'working with our them to us. ally like reflections and in a mir­ not manifest in the form of They seem to think of Refuge as circumstances?' What we mean Tantra is also particularly ror? The way we do this is to Buddha Shakyamuni, the physi­ if it were a matter of conquering is that even if we understand that related to special transmissions begin by guiding ourselves with cal, historical Buddha. A Buddha people. at the absolute level, sponta­ such as empowerments. In a thought. Just as to enter into can manifest in different ways. But this is not how the neous self-perfection is our own Dzogchen the principle is to give contemplation we always begin He works with circumstances, teachings should be spread. inherent condition, and rules and a 'direct introduction' of knowl­ with the thought of wanting to not just according to someone's Spreading the teachings really vows are not necessary at that edge and understanding. The enter that state, so, too, in the idea of a rule. For a Buddha, means helping people to wake up level, if in our own particular cir­ students receive this transmis­ same way we begin our practice there is no rule that his form and understand something; it cumstances we find that there are sion, this introduction from their with Refuge and Bodhicitta. must be a figure like that of the should not become another problems we cannot overcome teacher. Even though we may It is important, particularly historical Buddha, Shakyamuni. means of conditioning people. without such methods, then we receive explanations or methods in Dzogchen, to understand what The form he will manifest That is not say, of course, that it apply a rule or a vow. The differ­ that have been handed down Refuge and Bodhicitta really depends what the circumstances is not useful for people to take a ence between Dzogchen and from the Buddha, we can only mean and how to apply them are. A Buddha will work with the vow of Refuge if they understand other levels of teaching is that receive direct transmissions from concretely, not just remaining at particular circumstances in its real sense and meaning. But these relative methods of rules our own teacher. We can never the level of words and external which he finds himself. when they do not understand its and vows are not considered to receive such transmissions from forms. A Buddha will sometimes meaning, then they can deceive be the main point. They are not the Buddha. For this reason, our the fundamental method of prac­ teacher is extremely important The origins of the practices manifest in a form like those themselves into believing that tice of Dzogchen as they are of for us. That is why he is referred of Refuge and Bodhicitta are to beings to whom he is trying to something has changed in them, the Sutras. to as the 'root teacher'. By root be found in the Sutra system. communicate knowledge and when it has not. If they really we mean the source from which And in both the Hinayana and understanding. When a Buddha honestly observe themselves In the Hinayana, for exam­ something originated: our root Mahayana systems of the Sutras communicates to an elephant or they will see that their condition­ ple, receiving a vow is consid­ teacher is the source of all trans­ the way in which one takes a monkey, for example, he may ing, their attachments, their ered to be the single most impor­ missions, knowledge and under­ Refuge determines whether an manifest as that kind of being. problems and so on are all still tant aspect of the training. But in standing. Therefore, when we individual is considered to be He can do this because he is free. there and are just the same as Dzogchen we proceed different­ take Refuge in Tantra and Buddhist or not. In the Sutras, if He is able to work with any cir­ before they took their vow. ly. The principle method is not to Dzogchen, we first take Refuge a person takes Refuge in the cumstances, he never remains Nothing has changed. What then take a vow, although a vow might in the Guru. Buddha, Dharma and Sangha, limited by rules. People who are is the benefit of taking Refuge? be used if necessary. But, of The real point is to know and then such a person is considered limited do not understand this course, if it should be the ease In Dzogchen, in particular, understand what Refuge means. to be a Buddhist. I, for example, and they believe a Buddha can that someone has received a vow when we take Refuge we do so in have personally been criticized only manifest on the physical Refuge can be taken with a of Refuge from a teacher other the Guru. This means that the by some people who claim that I level. They believe that if the vow. If someone doesn't have the than myself, then they need to teacher is considered more am not a Buddhist because I use physical form of the Buddha is capacity to control themselves, understand what its meaning and important than other persons. If another form of Refuge - taking not the one they are familiar then they need to take a vow. The function is. Then it will make there is a Guru, there is a teach­ Refuge in the Guru, Deva and with, then this is not a Buddha at Hinayana specifically aims to sense. But if we think, just ing. This is the principle of Dakini instead of taking Refuge all. help individuals whose capacity because we have taken a Refuge transmission. Then there arc in the Buddha, Dharma and But it is nothing other than to integrate their emotions is less vow we have become Buddhist, practitioners: when we speak of Sangha. the Buddha who manifests as developed. Such people take a that is ridiculous. It has no mean­ the 'Sangha', what we are refer­ But such criticism is based Deva, and Buddha who mani­ vow, and through it they are able ing or sense. What does it mean ring to are the people with whom on a fundamental misunder­ fests as Dakini. He can manifest to control their emotions and to say we are Buddhist in such a continued on page 3

2 Three Sacred Principles

continued from page 2 The Health of we collaborate on the path. In Samsara correspond to what we Dzogchen, Sangha can also refer mean by absolute truth and rela­ Chögyal Namkhai to the Dharmapalas or tive truth, respectively. Guardians, beings who help us Bodhicitta is also explained Norbu, Rinpoche on our path to obtain realization. in that way, in terms of absolute In the Sutra system, when and relative. Absolute Bodhicitta we speak in terms of Buddha, means having real experiential In early November, on one of the last days of teaching Dharma, Sangha, the teacher is knowledge of shunyata.or empti­ the first level of the Santi Maha Sangha at Tsegyalgar, considered to be part of the ness, not just having an intellec­ (Conway, Massachusetts, U.S.A.), Rinpoche communicated Sangha. What does Sangha tual idea of emptiness. This expe­ to those present that he had very recently developed a major mean? In Sutra, Sangha is a riential knowledge comes about medical problem. Thereupon, Dr. Gerry Steinberg, a physi­ group of at least four monks. For through practice. You see, for cian, and Paula Barry, a Nurse Practitioner, both long­ example, if an individual wants example, in the Sutra teaching, standing members of the Tsegyalgar community, explained to receive a full vow of a monk one of the principal practices is the malady in detail. or nun, he receives it from a Shine, developing a state of calm: Rinpoche was diagnosed on Saturday, November 5th, Sangha of at least four monks. through the calm state we discov­ as suffering from acute promylocitic leukemia in a very ini­ Three monks is not enough. One er emptiness. tial phase, though at that date he showed no external signs of illness. On Monday, November 7th, he was cannot receive a full vow from And when we have experi­ admitted for treatment to the Sloan-Kettering Memorial Institute in New York City, widely considered one only the teacher. A Refuge vow ence of emptiness and our of the outstanding hospitals in the world for this type of disease. Rinpoche's schedule of travel and teach­ can be taken from the teacher, knowledge has become more ing through the first quarter of 1995 was immediately suspended. but a full vow of monk or nun concrete, then finally we can Tests on Tuesday, November 8th, confirmed the first diagnosis, and treatment was begun with tran- can be received only from the consider that we have at least a sretinoic acid, a new and powerful medicine. This treatment arrests acute promylocitic leukemia, obtain­ Sangha. little experience of Absolute ing relatively rapid remission, in more than 70% of cases. Leukemia is a cancer of white blood cells. Similarly, in the Sutra sys­ Bodhicitta. By Absolute Different forms of the disease affect different types of white blood cells, and/or the cells from which they tem, if we make a mistake, we Bodhicitta what we mean is the originate. Acute promylocitic leukemia is one of four major subtypes, and can itself be distinguished into confess it to the Sangha. We can­ experience of emptiness in four different forms (by cytological characteristics), each having different probability and duration of not confess to the teacher. In which its energy or its function remission. The condition from which Rinpoche is suffering is the most susceptible of all to treatment. order to make a confession, we are manifest. On Sunday, November 13th, Rinpoche was discharged from hospital to become an outpatient. His always need a Sangha. This is a When we speak of treatment plan foresaw 45 to 60 days of continuing medication with transretinoic acid, involving twice- characteristic of Sutra level. For Bodhicitta in general what we weekly clinic visits for controls, with chemotherapy to be administered in a subsequent phase. this reason, the teacher is part of are speaking of is compassion. Unfortunately, complications ensued, and on Thursday, November 17th, he was again hospitalized. Due to the Sangha and the Sangha are But what is compassion? lack of immunity, expectable in leukemia, Rinpoche had contracted a pulmonary infection which became considered to be the people who Compassion is a feeling; com­ pneumonia with high fever. This, with renal insufficiency, and anemia, thereafter occasioned his transfer help us. passion arises through our feel­ to an intensive care unit within the hospital. He underwent antibiotic and corticosteroid therapy, repeated In Dzogchen, on the other ing as a kind of experience we dialysis and transfusions of various blood products. This difficult period ended with release from the hand, the teacher is indispens­ have in relation to others. But intensive care unit on Sunday, November 27th. able. In the Sutra system, if there where does it arise from? It aris­ Pneumonia had ceased. His kidneys had started slow recovery, the leukemia had begun to respond is no teacher we nevertheless es from emptiness. Emptiness is to treatment. The doctors arrived at a positive prognosis. A new discharge from the hospital came on still have the teachings of the its source; emptiness is its basis. Thursday, December 8th. Unfortunately, it was followed within days by an emergency readmission, again Buddha. As long as we have the In an empty sky, for example, provoked by collateral complications. This time Rinpoche was under attack by an oral fungus which possibility of studying with a you can't find anything. But impeded eating, by oral infection, by continuing anemia and by bleeding from stress-induced stomach group of people, learning words, sometimes clouds can arise in an ulcer. Although the new problems were, from a medical viewpoint, simpler to overcome, they brought reading books and so on, we can empty sky. They arise, they fever, pain, weakness to Rinpoche and preoccupation to his family and the Community. still go ahead. That is not possi­ develop, and they disappear On December 24th, Chogyal Namkhai Norbu once more left the hospital and began outpatient care. ble in Tantra and in Dzogchen. If again into an empty sky. The The infections and bleeding had been healed. Anemia was gone. In subsequent days, ultrasound imaging we want to follow the Dzogchen same is also true of Bodhicitta, confirmed restored functioning of his kidneys and bone marrow tests indicated, at last, great progress with teachings we must receive an or compassion. Compassion also the underlying leukemia. introduction from a teacher, oth­ manifests from emptiness. That On January 8th. the leukemia had entered remission. His doctors proposed, and Rinpoche accepted, erwise our knowledge is not con­ is the reason why, when we are therapy with monoclonal antibodies. This treatment is still experimental, so new that it has been tried for nected with the transmission and speaking of Tantrism, we always this type of leukemia with very few human beings, all successfully. It should make subsequent chemother­ there can be no Enlightenment. speak of emptiness and clarity. apy much more effective. It is, hopefully, free of risk. Treatment was administrated twice weekly for three This is also true in Tantra. In Emptiness and clarity are func­ weeks, on an outpatient basis, at Sloan-Kettering, beginning Monday, January 23rd. Tantra it is necessary to receive tions of the same principle. Both As of Saturday. February 18th, Rinpoche has completed three weeks of treatment for Leukemia with empowerment from the Teacher. arise from emptiness. All mani­ monoclonal antibodies, as an outpatient, with positive outcome. Bone marrow tests, blood and platelet Otherwise, even if one knows festation comes from emptiness. counts and other analysis all indicate satisfactory progress. many Tantric methods, one's sit­ Emptiness is represented as Rinpoche was in the hospital from Monday, February 20th to Saturday February 25th, at the Sloane- uation remains like a ploughed being like the sky. When we Kettering Memorial Institute, for a first cycle of chemotherapy. This was administered on the Monday. field in which no seeds have ever speak of the 'Dharmadhatu.' Tuesday and Wednesday of that week by the intravenous drip feed method. He also received medicines to been sown; even if one works it 'dharma' means all phenomena limit nausea and other possible collateral effects. During his subsequent days of hospitalization, he, in for years and years, nothing will and 'dhatu' means the real con­ fact, showed no untoward reactions. There were no contraindications for his release on Saturday. grow from such a field. dition of emptiness. But even As of noon, Sunday, March 5th, the situation is as follows: Rinpcoche celebrated Losar, the Tibetan though there is total emptiness, Whether one takes a vow of New Year, at home in his New York apartment, comfortable but expecting probable fever, as his doctors from that emptiness everything Refuge or not does not matter; had warned, as a consequence of lowered immunity after his first cycle of chemotherapy. That fever came manifests. When we speak of the but we must understand the the next day, Friday. March 3rd, and he was immediately readmitted to the hospital at the Sloan-Kettering manifestation of the five ele­ meaning of Refuge, because Memorial Institute, where he is now and likely to remain for some days. ments, too, the first of these is Refuge and Bodhicitta are the Weakened by chemotherapy, the body's defenses are inadequate to neutralize the kinds and qualities the element of space. The ele­ first of the Three Sacred of bacteria normally encountered in everyday life. Rinpoche is undergoing intravenous antibiotic therapy ment of space is emptiness. If Principles. which should defeat the present infection while, simultaneously, the immune system naturally resumes its there is no element of space, Bodhicitta is a term found functioning, in the interim, one or more transfusions of red blood cells and platelets will keep up levels of there is no possibility of mani­ principally in the Mahayana immunity. festation; when there is space, which speaks a great deal about Rinpoche's condition is not considered worrisome under the circumstances. Positive developments, there is also the possibility of the two truths, absolute and rela­ which can reasonably be expected, may make the second cycle of chemotherapy feasible in a few weeks. manifestation. tive. By absolute truth we mean After completion of three cycles, another course of treatment with monoclonal antibodies is probable, our real condition, the condition In the same way compas­ bringing the entire cure to its hoped for successful end in late Spring. of things as they truly are. When sion manifests from emptiness. Rinpoche is in excellent spirits, working on a new book. His wife and children are with him. They we do not have knowledge of So real knowledge of emptiness are living in an apartment, arranged by the Dzogchen Community on the 48th Floor of a residential build­ this real condition, then we are is called 'Absolute Bodhicitta,' ing three blocks from the hospital. conditioned by the relative But then there is also what is On the occasion of his original announcement, and in messages sent later to various members of the dimension, and that is what is called 'Relative Bodhicitta,' Community. Rinpoche urges us not to worry over his condition, but to give concrete help through prac­ called the relative truth. So in which is compassion, related to tice, and above all to keep pure our relations, thus our samaya, with the Master and between practitioners. Sutra teaching the relative truth our thoughts, our sensations, our Rinpoche has indicated the following practices for all individuals and groups, to sustain and participate in is considered to be like Samsara, feelings, and to everything that the healing process: the Long Life Practice of Mandarava in the morning: the mantra of Guru Dragpur in the state of confused, deluded develops in the dimension of the evening: Ngaggon as often and as much as possible; the "Brief" Ganapuja of Jigme Lingpa as fre­ mind. And absolute truth is con­ Samsara. Sometimes even when quently as possible. sidered to be like knowledge, or we do have compassion, it is still Barrie Simmons understanding, or the state of something limited. For that rea- Blue Gakyil, Merigar Nirvana. The terms Nirvana and continued on page 13

3 This article is based on the transcript energy represented by its corre­ he will become passive and conflict. For example, if one of this point. Only when three sixty of a teaching by Chögyal Namkhai sponding element. This aspect, receive negative forces from the those aspects has the water ele­ year cycles are completed will Norbu in 19S4 in Devon. England, edit­in general, is associated with a outer dimension. When the ener­ ment and the life aspect has the the Mewa number 1 coincide ed by Cheli Gob and Nina Robinson. It person's health. As the health of gy of a person is reinforced fire element, this is a friend- with the wood-mouse year again. first appeared in the Mirror. Issue 11, the person is also very important, internally and externally, every­ enemy relationship, so these So the three cycles make 180 September 1991. years, and this is called a wheel of Mewa, made up of three neck­ INTRODUCTION laces of Mewa of sixty years Namkha is a Tibetan word each. The beginning of the calcu­ which means space. This word is Harmonizing the Elements lation of Mewa started from the also used as a name of an object first Bonpo master who taught made of sticks and colored astrology according to this sys­ threads. This type of construc­ through the Namkha tem. Historically, therefore, we tion is not exclusive to Tibetan are in the third necklace of Mewa culture. Similar objects, some­ of the twenty first wheel of by Cheh Goh times known as God's eye, are Mewa. found all over the world. They can be found in the American THE SIGNIFICANCE OF MEWA Indian culture and in Africa, and If we look carefully at his­ some people say they may have tory, at the time of the changing originated in India. But very few of the wheels of Mewa (every people have any idea of the prac­ 180 years), there are many major tical use of such objects. changes on earth. At the time of In Tibet, Namkhas have the changing of the necklaces of been used a great deal yet few Mewa (every 60 years), the cor­ people understand exactly how responding changes on earth are they work. They are usually not so great. This goes to show regarded as ornaments for rituals. that the universal energy always In 1983. Namkhai Norbu influences the condition of our Rinpoche clarified the ways that existence. Namkhas can actually be used by a person to harmonize his or her ELEMENTS OF THE MEWA energies. This involves a certain The elements of the Mewa understanding of Tibetan astrol­ represent the total energy of our ogy related to the individual. circumstances. Mewa has its own Once the astrological signs and characteristic energy functions aspects of an individual are corresponding to Life, Body, understood, a Namkha can be Capacity, and Fortune for any constructed and with the use of particular year or month. For appropriate rituals, it can example, in our birth year, there become a practical aid in making Namkhas prepared for authentication is the global energy of Mewa one's life more harmonious. with the energy of each of the it is considered analogous to the thing seems to go well. We often aspects are in conflict. Such a four aspects we have talked THE MAIN ASPECTS OF hat of a person. Outside Tibet it hear people making comments disharmony can manifest in about. Every Mewa number is A NAMKHA might not seem so essential to about "How fortunate so and so many different ways. For exam­ associated with a corresponding In general, we know that in have a hat, but there it is very is." Even when such people do ple, if there is an imbalance element. From the Mewa num­ the astrological make-up of an important to have one because it things half-jokingly they gain between the fortune aspect and bers, we can, therefore, derive individual, there is not only one. protects the head from the strong tremendous success. The con­ the Life aspect, an individual the Mewa elements. These ele­ but several elements of energy. sun and wind. It means that the trary is also true. When one's might win millions of dollars in ments constitute the lower part of Related to the Namkha, we have body element protects the life energy is weakened internally the lottery, but one's life force the Namkha. As we want to har­ four specific aspects to consider: element. and externally, everything goes would therefore be affected and monize both the internal and the the Life element, the body ele­ wrong, and even if a person is the person could die from a external energy of any given ment, the capacity element, and THE CAPACITY ASPECT doing his best, nothing comes heartattack before they could individual, we put all the eight the fortune element. These four When a baby is born, he or out right. enjoy even a penny of the money. aspects on the same construction. aspects exist for an individual she has their first contact with We can see that contacts This is not an unheard of exam­ not only internally, but also the outside world: the contact of with positive and negative forces ple! Similarly, a person could THE PRINCIPLE OF HARMONIZATION externally in the universe. The light, sound, smell, touch, and are linked with secondary caus­ become the managing director of outer energies are represented by taste, the experience of the five es. Nonetheless, a lot depends on an international company as a In the construction of a the four aspects of the Mewa and senses. The prevailing condition the person's own energy, which result of his positive capacity Namkha there are two main mate­ appear in the lower part of the at that moment determines the is represented by his fortune energy and yet have a problemat­ rials. One is straight sticks of var­ Namkha while the inner ele­ capacity of the individual. The aspect. The energy of a person's ic life if the capacity is in con­ ious lengths, the other is threads ments are represented in the element associated with that Fortune aspect determines how flict with the life energy. It is of five colors. The sticks form the upper part. In total, therefore, energy will stay the same easily he might be influenced by because of these conflicts that main skeleton of the construction there are eight elements to har­ throughout one's life. The capac­ external forces. The fortune harmonization is needed in order and the threads are woven on the monize. ity aspect is related to one's posi­ aspect is analogous to a person's to improve our lives. sticks in a particular way. The tion and situation in life in gen­ belt. In Tibet, a belt is considered sticks represent the positive and THE LIFE ASPECT eral. For example, if a person to be very important because the MEWA - THE CALCULATION negative forces when they are put In the center of the Namkha becomes a president of a country wind is strong and without a belt Mewa is an extremely together to form crosses. The is the Life aspect. This is the or head of an organization, this a Tibetan is at a considerable dis­ ancient calculation in astrology. process of harmonization most important part of the means that the energy of his advantage. It represents the universal aspect involves positive and negative Namkha, because when one is capacity is very positive. The of existence and is calculated energy. The two sticks represent conceived, the first thing present importance of the capacity THE FOUR ASPECTS TOGETHER with the use of the numbers from these aspects on the material is life. At the moment of concep­ aspect is analogous to a person's The life aspect is the most 9 to 1. Every year the Mewa level; since the junction of any tion there is a characteristic ener­ clothing. Just as we need cloth­ important for a person, so it is number is decreased by 1 so that two sticks on the Namkha is a gy, which is represented by the ing to protect ourselves, we also represented in the center of the if 1991 has Mewa number 9, support from the element of the need positive capacity energy. Life element. This is the element construction, surrounded by the 1992 will have Mewa number 8, relevant aspect of the individual, with which the elements of all other three aspects. In Tibetan 1993 number 7 and so on, while we write the syllable that repre­ other aspects should be harmo­ THE FORTUNE ELEMENT astrology, an element can have 1990 has number 1,1989 number sents the element in the joint. nized. This aspect is analogous During the course of life any of the four relationships with 2 and so on. These nine numbers The main frame of the to the head of a person, in that if one has contact with all kinds of the other elements: mother, son, are combined with the sixty year Namkha is a central vertical stick a person loses his head, he will energy in the world through the friend, or enemy, (see the article cycle of the element-animal and two horizontal sticks, with die. Similarly, if a person's Life physical body. A person's energy on Tibetan astrology by Maria combinations. The beginning of the top horizontal stick longer aspect is threatened, his life is in inherently has both positive and Rita Leti in Issue # 11 of the the first sixty year cycle is the than the lower one. The three of danger. negative sides, and these are Mirror). If the characteristic ele­ Wood-Mouse year, and the them form two junctions, the top reflected in the external dimen­ ment of a person's energy of the Mewa number is 1. For the sec­ function is where the center of THE BODY ASPECT sion. When a person has strong aspect of Body, Capacity, ond year in the cycle the Mewa the Life element of an individual After conception, the vari­ internal positive energy, external Fortune, or Mewa Life is in number is 9, then 8 and so on. At is represented, and the lower one ous elements gradually come forces can not influence then opposition to the element of the end of the sixty year cycle, is the position of the Life ele­ together to form the body. The very much. However, if a per­ Life, then it is clear that there is another sixty year cycle begins. ment of the Mewa. The Life ele- body aspect has a characteristic son's inner energy is weak, then a disadvantage for the aspects in But the Mewa number is not 1 at continued on page 14

4 teachings. Under the esoteric Lives of the Great name Pema Osel Donag Lingpa, he was recognized as the thir­ Book Reviews Masters teenth emanation of the treasure finder Gyalsay Lhaje. He also was recognized as the "mind emana­ Images of Enlightenment tion" (thugtrul) of the great Tibetan Art in Practice Dzogchen master Jigme Lingpa by Jonathan Landaw and (1730-1798), whose own mind Andy Weber treasures were collectively known Snow Lion Publications, 1993. as the "Quintessence of Long- chen" (Longchen Nyingthig). In the West, the images of In the fall of 1853, Chogyur Tibetan tantric divinities have Lingpa (1829-1871), himself a been the object of much genuine treasure finder, came to meet interest but also some confusion. with Khyentse Rinpoche. This Until recent times, it was a com­ historic meeting of "the sover­ monly held opinion that the joy­ eign and his son" re-established a ous and wrathful forms, in par­ close spiritual link previously ticular, were eccentric manifes­ revealed to Khyentse Rinpoche tations of a degraded form of when, at the age of sixteen, he Buddhism which had little or four main schools. Although the had a visionary encounter with nothing to do with Buddha specific viewpoint is predomi­ Guru Rinpoche. This reconnec­ Shakyamuni's original teach­ nantly Gelugpa, it's approach is tion resulted in Chogyur Lingpa ings, and much in common with admirably broad. For the benefit and Khyentse Rinpoche co- local animistic beliefs and super­ of readers of the Mirror, the fol­ revealing the "Seven Successions stitions. Since the diaspora and lowing extract is taken from the of Transmitted Precepts." These consequent arrival in many chapter on the Sambogakaya teachings include "earth trea­ countries of genuine Tibetan aspects of the Buddhas of the sures," (sater) centering on spiritual teachers, the situation Five Families and the transfor­ Avalokitesvara, relics from a has radically changed. But mation into wisdom of the prin­ Guru Rinpoche tooth, and eso­ uncertainties still exist even ciple forms of passion. teric Dzogchen teachings of amongst practitioners, let alone "The colors of the five Vairocana, the Bairo Thugthig. the general public. What do all Buddha families provide a valu­ They also include "reconcealed these strange faces and many- able key for understanding on a treasures," (yangter) connected armed creatures represent? Why direct intuitive level what is with the treasure finder, Sange so many different colored heads? involved in the process of spiri­ Lingpa, land "mind treasures," What do their gestures and ritual tual transformation. Vairochana Jamyang Khyentse Wangpo (gongter) centered on the Tsoki objets mean? And the skulls in (the illuminator), for example, is Dorje form of Padmasambhava, their hair? Or those strange white, which in Vajrayana is the 1820 - 1892 visions of White Tara, and the things down there in the left color associated with both the Siddha Nyingthig revelations hand corner which look a bit like element of water and the delu­ by Steven Goodman inspired by the iron bridge billiard balls? Oh really! wish- sion of anger. Just as the color builder and Dzogchen master, fulfilling jewels, how nice, but The Dzogchen master Jamyang made him sensitive to their spe­ white can be either cloudy or Thangton Gyalpo. A complete what exactly is a wish-fulfilling Khyentse Wangpo (1820-1892) cial qualities. Along with bright, and just as water can be inventory of the treasures jewel? was a giant spiritual presence Jamyang Kongtrul Rinpoche and muddy or clear, so too can the revealed by Khyentse Rinpoche whose religious activity com­ others, he became a strong advo­ In the midst of so many energy underlying anger be would be too numerous to bined the deep sensitivity of a cate for a non-sectarian Rime doubts and curiosities, technical­ expressed destructively or bene­ recount here, but one must men­ visionary with the vast erudition approach to the Buddhadharma. ly correct symbolic explanations ficially. The practices associated tion the famed "Quintessence of of an unbiased non-sectarian. He For the next thirteen years, can easily become somewhat with Vairochana and the deities Jetsun Cycle," or Jetsun was born in the Eastern Tibetan Khyentse Rinpoche spent consid­ divorced from the inner tantric of the vajra family are designed Nyingthig, so named becasue it province of Derge, on the fifth erable energies receiving and meaning. In Images of to tap anger's energy and redi­ commemorates Khyentse Rin­ day, six month of the iron dragon practicing many rare spiritual tra­ Enlightenment: Tibetan Art in rect it in the most beneficial poche's past life as the Dzogchen year (July 15, 1820). His twin ditions from all the major and Practice, Jonathan Landaw's manner possible, along the path master Jetsun Senge Wangchug endowments of scholastic tem­ minor sects. He transmitted his ample commentaries on the of full awakening. who, at the age of one hundred perament and spiritual prowess knowledge of these traditions to reproductions of thirty-two "The transformational prac­ and twenty-five, attained the soon became evident. As a child many students, publishing some thangkas painted by Andy Weber tices of the remaining four fami­ rainbow body. he had visions of many past lives forty volumes of his own writ­ for the meditation hall of the lies of Buddhas can also be and seems to have formed a spe­ ings. In addition, he established The last years of Khyentse Manjushri Institute in northern understood as untying knotted cial relationship with the over thirteen temples which Rinpoche's life were devoted to England avoid this pitfall. habitual patterns of egocentricity Dzogchen protectress, Ekajati. housed several thousand volumes tireless teaching whose inner "Although many books have with their respective delusions He received ordination at the age he had printed, as well as numer­ core was sustained by a deep been written in the past two and freeing their underlying ener­ of twenty-one, from Rigdzin ous gold and copper images and visionary brilliance. The tangible decades on Tibetan art and cul­ gies for constructive purposes. Zangpo of Orgyan Mindroling. stupas. Troubled by the growing signs of this brilliance culminat­ ture," the authors write in their "Ratnasambhava (the Shortly thereafter he began to civil unrest in Eastern Tibet, ed on the twenty-first day of the introduction, "we found that Jewel-born) works on our miser­ receive teachings from a Sakya enflamed by the machinations of second month of the water drag­ there was very little source mate­ ly reliance and arrogant pride, master, and was soon recognized the Khampa warrior, Nyarong on year, April 18, 1892 when, at rial to which the serious inquirer the defensive attitude that tries as a Sakya tulku of the Ngor Gonpo Namgyal, Khyentse the age of seventy-three. Thus: could be referred. Much of what to cloak its insecurity within an Thartse Khyen emanations. The Rinpoche served as council to "He withdrew from the display of was available treated the images imposing disguise of self- fame of the Tulku soon spread, officials in China and Tibet. In physical embodiments, and of Tibetan Buddhist art as if they aggrandizement or haughty yet his yearning for true knowl­ particular, he advised the Derge returned to the rainbow expanse were lifeless artifacts of a lost aloofness. Such pride cuts us off edge inspired him to forsake the king and ministers to maintain of the great teacher Vimalamitra." civilization. It was rare for us to others and it is the function of usual life of a high incarnate their support of endangered edu­ As had been foretold, five find anything that conveyed the the jewel family to turn its sick­ lama. Instead, he went in search cational projects throughout Khyentse emanations issued forth spark of inspiration we ourselves ly yellow attitude inside out so of teachers who could impart to Eastern Tibet. Khyentse from this rainbow expanse, which had found so attractive in this that the golden light of open- him teachings as vast as his spiri­ Rinpoche's students numbered in is centered at the five-peaked art, or that showed how these hearted generosity is allowed to tual appetite. Thus, in the Eastern the thousands. They came from mountain, ribo tse-nga, thus figures form an integral part of a radiate evenly to all. province of Kham, and through­ all over Tibet and China and spiritual tradition that is very insuring the continuity of these "In a similar fashion the out Central Tibet, he sought out included laity and clerics, govern­ much alive." As the subtitle, accomplishments for the compas­ lotus family of Amitabha the best and the brightest of his ment officials and commoners, Tibetan Art in Practice suggests, sionate benefit of generations to (Infinite Light) works with the generation. Enduring great hard­ city folk and nomads. These are the entire book reflects the living come. energy of deluded attachment. ships, he studied with over one but quick brush strokes outlining transmissions of which the artis­ The color red represents the hundred and fifty masters from all the public activities of Khyentse tic representations are illustra­ Steven Goodman specializes in burning passion we feel for the major schools, including spe­ Rinpoche. His inner spiritual life tions. As a whole, Images of the Nyingma and Dzogchen tradi­ desirable objects, whether peo­ cialists in the "worldly sciences" was equally vast. He was recog­ Enlightenment could well serve tions of Tibet. He recently co-edited ple or things, and with this of linguistics, medicine, and art, nized as an reembodiment of as a concise introduction to the the book, Tibetan Buddhism: Reason intense passion is often so all as well as the Buddhist traditions Vimalamitra, and King Trisong and Revelation, SUNY Press, 1992, fundamental points of Tantric consuming that we are blinded of Hinayana, Mahayana, and Detsan. and is a frequent contributor to Buddhism as practiced in the by it. Though the agency of Vajrayana. He was truly a "cogni­ Tricycle Magazine. Tibetan traditions. The text is Known as the "Fifth King of Amitabha and the deities of his tive omnivore," and his detailed based on teachings received by Hidden Treasures," he was des­ family, this blinding passion is knowledge of many traditions Illustration by Glen Eddy the authors from lamas of all the tined to reveal many Dzogchen continued on page 13 5 I am nonetheless aware that the Do people work together in existence of such physical fea­ a collaborative fashion balancing tures are insufficient by them­ self-reliance with reliance upon selves for a healthy community. others? An extremely important aspect— Is there respect and tol­ Mirror: What do you consider erance for difference, or is there your most important task in prejudice and maltreatment of assisting a community towards those with contrary views and growth and development? lifestyles? Is there violence in the community? Who are the perpe­ PD: What I try to do is to trators and who are the victims? help a community empower Are leaders chosen in a fair itself by a number of questions. fashion so as to truly reflect the - discovering whether it is choice of the people? Are the trending toward health, stasis, leaders skilful in consulting or dysfunction and dissolution with, listening to and activating the creative resourcefulness of - gather 'intelligence' about the community? Is the process the entire community and of governance open and transpar­ identify the importance of var­ ent and are leaders held account­ ious parts toward the function­ able for their actions? ing of the whole community To what degree is the com­ - have community members munity conscious of the people- discover patterns of common­ resources and commonality of ality amongst themselves and interests latent within its mem­ with others - forming inter bership? Every community has Within the Flow of Time and intra community networks unspoken rules within which it - facilitate awareness of the functions, some good, some out­ An Interview with Peter Demitrov unconscious positive human moded, to what degree is the resources of the community community consciously aware of on Community Development those rules? What areas of com­ - resolving blocks and con­ munity remain as unconscious flicts between community 'shadow' for community mem­ member Mirror: Peter, over the years and controlled project was born. pathway of progression towards bers and leaders? - help to design systems of you've worked in the area of The Kaska Project which greater health and creativity, Has the community evolved governance that will reflect community development, could required that I live amongst and towards conservation-homeosta- just means to resolve conflict? Is the wishes of those being gov­ you tell us about your work in collaborate with the people, sis, or along a pathway of disso­ the community in control of the erned, and which is transpar­ Canada. sought to clarify and document lution, dysfunction and chaos. justice process or has that ent, accountable, and effec­ what was of "importance" to the process been usurped by systems tively understood by every­ PD: Well, in addition to my Kaska people, that included their Mirror: So how do you actually outside the community? Is there a one. work during the 1970's when I culture, their integrated system approach the task of community process in place to promote com­ worked to halt the construction of land, plant, and animal use, development? - human development training munity healing, to re-incorporate of huge hydro-electric dam pro­ their unique economy and their as well as leadership training those who have offended the val­ jects built in accordance to the dreams and vision for themselves PD: When I'm invited to around the theme of alterna­ ues and rules of the community, U.S. and Canada Columbia River and the future use of their lands work with a group of people, to tives to violence and abuse. back into the community? treaty, and my involvement in and animals. This information assist in the process of communi­ What is the economy of the stopping dangerous uranium was then juxtaposed with the ty discovery and building, I bring Mirror: From previous discus­ community? Is that economy mining and exploration taking non-Kaska plans for the region an attitude of immense curiosity, sions, I understand that you have largely under the control of com­ place in British Columbia, I so as to gain insight into the openness, and respect. I do not identified broad thematic areas munity members or is it highly worked quite a bit on the com­ impacts that might be experi­ consider myself an "expert" who on which you focus much of impacted by outside forces munity level with indigenous enced by the Kaska people and parachutes into a community to your work with communities, beyond the community's con­ people in here Canada so that mitigative measures could "fix" things. I come with the real­ can you say a little about that? trol? Is the method of earning a be designed. The final results, ization that I'm an outsider who living sustainable with minimal Mirror: What were some of comprising maps, photos, and a shall eventually leave, and it is my PD: The most important impact upon the natural world? these projects involving native two volume report was then primary goal that I leave the com­ aspect in my work with commu­ Are community endeavors right peoples? toured around to the other Yukon munity in a more self-reliant posi­ nities is the feeling quality that livelihood or are they damaging Indian villages, and the process tion to guide it's own evolution. exists amongst people. First of to the physical, emotional, spiri­ PD: In 1980 the Council of of the community controlled tual well-being of the people? Yukon Indians (CYI), a First research and development What is the community's Nations Tribal Council in became a model upon which land When I'm invited to work with a group of culture? Are there a diversity of Canada's Northern Yukon claim negotiations were based. people . . . I bring an attitude of immense cultures present within the com­ Territory contacted me about Upon completion of the munity? Are there festive days assisting them in a project Kaska project, I returned to curiosity, openness, and respect. within the community? Are com­ involving twelve First Nations British Columbia where I again munity rituals in place to cele­ villages which make up the worked in the area of community I am aware that in working all I try to understand the com­ brate the passages of the individ­ council (CYI). While in the development facilitating similar with communities I will be the munity holistically so that I can ual and community life? Yukon, I was a senior advisor for community controlled and recipient of psychological 'trans­ accomplish the goals of provid­ How is the community's the CYI on matters related to designed projects for yet another ference phenomena and thus I ing information feedback to the culture, values and way of orga­ community socioeconomic Athabaskan language tribal may become a lightning rod for community that may be useful to nizing economic life transmitted development and various aspects group, the Carrier Sekani people. all that is problematical. either preserve or change ele­ to the youth, that is, how does of native Indian land claim nego­ Alternatively, I may be perceived ments of community life, or to the community ensure its conti­ tiations. Later I assumed the Mirror: Can you share your as reassuring to those who may modify my approach or goals in nuity and reproduction through­ directorship of a large communi­ own views of generally what be voiceless or powerless. From working with the community. out historical time? ty development project for the community development means? my experience, I understand that This holistic approach depends Simultaneous with working Kaska Indians people who reside through my presence and influ­ largely on a broad curiosity in all or some of the above areas, in a remote part of the Yukon ter­ PD: According to my ence, the life of a community may which often guides my work. For development of community must ritory and who live primarily by understanding, community is a be altered immeasurably, and thus instance, I'm interested in: also take place. This involves hunting and gathering and sea­ word that does not designate a it is important to balance the act What degree of physical putting oneself at the service of sonal wage labor. static concept. Rather communi­ of providing 'directive leader­ and mental health exists amongst the community in the role of and During the time of my involve­ ty is a process amongst people ship' and of 'letting go.' all levels of the population? Animateur or 'Change Agent.' To ment with the Kaska people their that exists within the flow of While working with a com­ Have the inhabitants taken the be a 'Change Agent' for a com­ largely traditional way of life time, it is constantly changing, munity I try to understand the time to know one another, to care munity requires sensitivity was being threatened by propos­ and although it is composed of direction in which the communi­ for one another's well being, or towards those aspects of commu­ als to build a large mine, hydro­ interacting components, commu­ ty is trending, is it toward healthy is mistrust, fear, and alienation nity that are sacred, such as par­ electric dam, a major highway, nities are an integrated whole, a creativity, conservation or disso­ prevalent? Do those who are vul­ ticular values, activities and and a new townsite on their tra­ system with most of the attribut­ lution? While I'm curious of the nerable in the community such 'institutions,' while on the other ditional lands. Consequently, es described by the western con­ types of physical structures and as the elderly, children, disabled hand, helping a community work they requested my assistance and cept of "systems theory." essential services available to individuals, financially depen­ with areas requiring change. together with the Chief and Band Generally speaking, communi­ community members and dent have a place in the commu­ Council, a community inspired ties are trending either along a whether or not they are adequate, nity, are their voices listened to? continued on page II 6 N E R N O N GAKYIL NEWS Newspaper of the International Dzogchen Community March/April 1995 • Issue No. 30 Blossoming of the Great Flower Report from Merigar

by Liz Granger

Merigar hosted between forty to Vlllth incarnation of Drukpa During the two teaching ses­ fifty people for its intensive ten Choegyal Gyamtso, a famous sions, he spoke on imperma­ day practice retreat over the yogi and eminent master of the nence, the preciousness of a Christmas holiday. The practices Drukpa Kagyu lineage. human birth and compassion and were dedicated to the health of During the weekend of mindfulness as being the basis of Chògyal Namkhai Norbu and January 21-22, Rinpoche kindly the path. He also gave advice to were those that Rinpoche had gave two sessions of teaching at the students of Chògyal Namkhai suggested would help in the heal­ Merigar on "The Dohas of the Norbu about practice in order to Dugu Choegyal Rinpoche working on the panel of the twelve Primordial ing process. Mahasiddas" to a group of well create positive circumstances for Dzogchen masters in the Gonpa at Merigar. Each morning, older practi­ over 100 practitioners. Rinpoche their teacher. Mario Maglietti tioners gave full explanations of explained that the verses he had translated into Italian. portraits of a number of Unfortunately, these thankas various aspects of the Mandarava chosen were from the songs of During the weekend of Dzogchen masters from both the were destroyed during the cultur­ practice such as the meaning, the female Mahasiddhas and February 11th and 12th, Bon and Chod lineages. This al revolution in Tibet. Another how to sing it, the use of mudra were held more secret than other Rinpoche gave two talks on the panel centers around the figure of source of inspiration is a series of and of the vajra, bell and dadar songs of the Mahasiddhas. He principal points of Naropa's Machig Labdron and is flanked small images by his master, the after which the entire group did said that it was possible to have a teaching and his lineage. During by manifestations of Rahula and VIII Khamtrul Rinpoche. a the practice. The afternoons were direct experience from hearing or the first talk, he spoke at length Sokdrubma. The panel of the famous painter who used them dedicated to Santi Maha Sangha reading the verses. on Naropa's history making use Sakya lineage of masters with for initiations, as well as the practice and study in two groups The verses were originally of lively and colorful stories to Sachen Kunga Nyingpo in the descriptions and designs con­ related to the two levels, then at held in the secret "archive" of the illustrate it. This was followed on center is almost finished, lacking tained in the "gonpa book" by 5:30 everyone met to do a group Dakinis. They were received by the second day with an explana­ the final touch of putting in the Chögyal Namkhai Norbu. Tun alternating the practice of Bodhidharma from the original tion of how Naropa symbolically eyes. Both painters are expected Although some of the fig­ Simhamukha and Ngaggon with Dakinis through the Dakini, received twelve different teach­ to remain for about three more ures appeared to be finished, Guru Dragpo Kilaya, the Lekyi Wangmo, who kept the ings from Tilopa over a period of months in order to finish the two Rinpoche has continued to work Ganapuja of Jigme Lingpa and "archive" in the land of twelve years. Dugu Choegyal remaining panels. on them with his unique style and the Ngaggon on alternate days. Oddiyana. Although they are Rinpoche then went on to talk Dugu Choegyal Rinpoche is particular use of color in order to Later in the evening, people met referred to as an "archive," origi­ about some of the principal continuing his work on the panel "wake them up" and bring them for sessions of Yantra Yoga and nally the songs were not written points of the Vajrayana view. of twelve primordial Dzogchen in tune with the bright shades of Vajra Dance. During the last day but were part of the wisdom of Once again, the walls of the masters which he begun on his color which adorn the Gonpa. His of the retreat practitioners did an the Dakinis. They are contained teaching room were adorned, this visit to Merigar in the summer of free style, a composition of light, intensive Ngaggon practice for in a three volume text entitled time with Rinpoche's vivid 1993 at the invitation of Chögyal movement and color is reminis­ eight hours which concluded Chakchen Gyashung, a collection watercolor paintings showing Namkhai Norbu. During this visit cent of the great masters of mod­ with the Ganapuja of Mandarava. of Mahamudra texts from both different moments during Rinpoche, was accompanied by ern art yet has its roots in the Later in January, the India and Oddiyana of different Naropa's life. his assistant, Lodoe Drimey, a unmistakable and essential quali­ Merigar Community was very periods. At the Temple of Great young artist from Norbu Ling, ty of the teaching. happy to welcome back Dugu Before the teaching Liberation as Choegyal Namkhai Boudha in Nepal, who works alongside him. Choegyal Rinpoche who was in Choegyal Rinpoche had prepared Norbu has named the Gonpa, vis­ New York Gakyil residence during January and part five beautiful watercolor paint­ iting Tibetan painters, Tsering Rinpoche's inspiration for of February on his fourth visit to ings of the figures of the "Doha Wangchuk and his wife Sonam these figures goes back to the New Mailing Address Merigar during which he contin­ of the Mahasiddhas" under each Palmo continue their precision memories of his youth before his Please note the new change of ued to work on his portraits of the of which he had calligraphed one work on the panels above the departure for exile in India when address for the New York twelve primordial Dzogchen of the mystical songs in Tibetan. windows which depict different there was a series of thankas of Gakyil. It is now: masters which adorn the Temple He generously donated them to lineages of masters. The more these twelve masters in his P.O. Box 1425 of Great Liberation. Both a spiri­ Merigar and they were displayed than 130 figures are being paint­ monastery at Dugu painted by the Grand Central Station tual master and a well-known in the Capannone where ed in traditional Tibetan style. At II Choegyal, famous master and New York, NY10163-1425 artist, Choegyal Rinpoche is the Rinpoche gave this teaching. the moment they are working on great painter of the 16th century.

prevented her from coming. received the sad news of dala would be insufficient, so we Russian Dance Finally our long awaited retreat for Rinpoche's illness. From that urgently prepared a second one in Retreats the Vajra Dance was able to mani­ moment, our everyday study of preparation. fest. the Vajra Dance was transformed To the best of our abilities Moscow, November 1994 and The premises of a large into the Ganapuja of Jigme we were trying to facilitate January J995 school hall proved an hospitable Lingpa with Guru Dragpur and Adriana's long winter travel in environment for more than 50 Ngaggon. We were grateful that the Northern countries. After the In June 1994, we held a second students, who were anxious for Adriana was with us at that hour, Moscow retreat she would hold retreat with our precious Master, the practice of Vajra Dance to be difficult for all of us. Together we four more - St. Petersburg. Tallin, Namkhai Norbu Rinpoche in continued after our retreat with participated in practicing for Vilnus, and Minsk. We would Moscow where we were so fortu­ Rinpoche in June. Rinpoche's health with all the hand Adriana over, as the greatest nate to receive profound teach­ In the beginning, it was diffi­ other practitioners of the treasure, from one person to ings, transmissions, and prac­ cult to keep in mind so many com­ Dzogchen Community through­ another and from city to city tices. Now, many new and old plex steps. We moved very much out the world. being fully aware of the impor­ practitioners study, do practices, fettered as though we were chess The time for Adriana to tance of her mission and the dif­ and help each other to clarify Retreat coming not only from figures. With a lot of patience and leave for St. Petersburg was about ficult conditions our countries uncertain points. We exchange Moscow but from all over Russia love, Adriana would initiate us, to come, with another retreat presently endure. However, all our experiences, resolve ques­ to participate in this retreat. In step by step, into the Vajra Dance waiting for her. Muscovites didn't these difficulties were justified by tions about details, and share our both November and January, we mystery. Groups of twelve people have time to study through the our joy of being united and the situations, sometimes difficult, in completed two retreats on the would participate one after the complete dance during the inspirations and sensations which order to integrate within the con­ Vajra Dance with Adriana Dal other engrossed by the magic of November retreat. Therefore, we were generated during the Vajra text of Dzogchen teachings. Borgo. We had been looking for­ sound and motion. Quickly the intended to perfect our knowl­ Dance retreats. In autumn, we studied Yantra ward to her visit as far back as hours and days of the retreat edge further in January, before Members of the Blue and Red Yoga with Fabio Andrico. Many October 1993, but in those days flowed by. Adriana was due to leave for Gakyils of Moscow: Anna and Natalia people took part in the Yantra Yoga the political situation in Russia During that time, we Italy. It was clear that one man­ Rochegova and Helena Antonova.

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". . . It is best to do these prac­ possibility, you can try to do the Gyaltsen (1147-1216), one of the 4th Month, 6th and 8th days tices collectively with your Vajra long-life practice included in the first great Masters of the Sun. 4th June 1995 and brothers and sisters (at the rec­ medium or long Tun, with the Sakyapa tradition, so try to do Tues 6th June 1995 ommended times), but if this is rite of Ekajati and recite the the Guruyoga Agar Lama'i This is an important day for the not possible you can do them heart mantra of Ekajati as much Naljyor, the Guruyoga of the practice of Ekajati, so try to do a personally whenever you have as possible. White A. long or medium Tun in the usual free time. The important thing is way, reciting the heart mantra of to try to communicate with all 1st Month, 8th day 2nd Month, 15th day Ekajati as many times as possible. practitioners linked with the Thu. 9th March. 1995 Sat. 15th April 1995 Saturday 8th July, we Dzogchen same transmission. In this way This is an important day for FULL MOON. This is one of the 4th month, 7th day practitioners all over the world you develop the potentiality of doing the practice of Ekajati, so best days for long-life practices, in Mon. 5th June 1995 will perform the practice of your transmission and your try to do the long Tun either col­ particular, the practice of Union of This is the anniversary of the Guruyoga with Tundrin or Tun- understanding and capacity to lectively or personally. If you Primordial Essences. The best time birth of Buddha Shakyamuni, an gyas, according to our opportu­ integrate your daily life into don't have that possibility then for this practice is from 7- 8:00 am. important day for all Buddhists, nities, and those who have the practice . . ." try to do the medium Tun and in so try to a Ganapuja with your possibility can also add Chögyal Namkhai Norbu either case recite the heart 2nd Month, 20th day Vajra brothers and sisters. Ganapuja. mantra of Ekajati as many times Thu. 20th April 1995 See the Universal Timetable Chögyal Namkhai Norbu thanks as possible. The anniversary of the great 4th Month, 10th day everyone for the practices we are Dzogchen Master, Do Gyaltsen Thu. 8th June 1995 5th Month, 14th day dedicating to his health and well- 1st Month, 10th day Yeshes Dorje (born 1800), a dis­ This is a special day of Guru Tues. 11th July 1995 being during this very difficult Sat. 11th March. 1995 ciple of the first Dodrubchen Padmasambhava. If you can, try This is an important day for the time. The most important thing This is the day of Padma­ Rinpoche and a master of Nyagla to do a Ganapuja, otherwise you practice of Ekajati, so try to do a we can do to help him is to keep sambhava so you can do a Pema Duddul. It is therefore a can do the long-life practice. long or medium Tun in the usual our samaya as pure as possible Ganapuja with an intensive prac­ good day to do Agar Lama 'i Universal Wisdom Union. way, reciting the heart mantra of and to correct all errors by per­ tice of the long-life mantra con­ Naljyor, the Guruyoga with the Ekajati as many times as possible. forming Ganapuja with our Vajra nected with the Guruyoga of White A. 4th Month, 15th day brothers and sisters. Also, in the Padmasambhava. Usually it is Tue. 13th June 1995 5th Month, 15th day mornings, we perform the long- best to do this together with your 2nd Month, 25th day FULL MOON. This is the Wed. 12th July 1995 life practice of Mandarava and, Vajra brothers and sisters. If it is Mon. 24th April 1995 anniversary of the Paranirvana of FULL MOON. This is a special in the evenings, a Tun with inten­ not possible, you can do a medi­ This is a Dakini day so try to do Buddha Sakyamuni, as well as an day for the long-life practice of sive practice of Guru Dragpur, um or short Tun, reciting the a Ganapuja with your Vajra important day for the long-life Amitayus, so you can do the either collectively or personally, long-life mantra as much Brothers and Sisters. practice, Cycle of Life's Vajra. long-life practice, Union of according to circumstances. as possible. Therefore try to do this practice Primordial Essences early in the 2nd Month, 30th day early in the morning, and in the morning. If you cannot do it at UNIVERSAL TIMETABLE 1st Month, 15th day Sat. 29th April 1995 afternoon or evening do a that time, it is still good to do it Anniversary of Garab Dorje Thu. 16th March. 1995 NEW MOON. On this day, Ganapuja. later in the day. It is also the Wed. 15th March 1995 FULL MOON which is the birthday of the great Dzamgling spyi-bsang (Lit. Anniversary of Padmasambhava The first full moon of the Tibetan terton, Loter Wangpo, try to do 4th Month, 25th day smoke puja of the world in gen­ Fri. 7th July 1995 New Year is the very important the Agar Lama'i Naljyor, Thu. 22nd June 1995 eral) so if you know how to do it, anniversary of the Great Dzog­ Guruyoga of the White A. Dakini day. This is the anniver­ you can do the rite of the R/vo 16.30 Fairbanks, Hawaii chen Master Garab Dorje. It is sary of Ngor Chen (a great Sangchod in the morning. 17.30 Dawson also a special day of Buddha 3rd Month, 4th day Master of the Shakyapa tradition 18.30 San Francisco, Shakyamuni, the day he per­ Wed. 3rd May 1995 and initiator of the Ngor lin­ 5th Month, 25th day Los Angeles, Vancouver formed many miracles, and it is This is an important day for the eage), therefore it is a good day Sat. 22nd July 1995 19.30 Denver the anniversary of the Master practice of Ekajati, so try to do a to do the Guruyoga. Agar This is a Dakini day and an 20.30 Chicago, Mexico City Marpa as well as that of Shenrab long or medium Tun in the usual Lama 'i Naljyor, collectively if important day for the practice of 21.30 New York, Montreal, Miwoche, the founder of Bon. way, reciting the heart mantra of possible or otherwise alone. Mandarava. If you know how to Lima Therefore, on this day when it is Ekajati as many times as possible. do it you can do a practice of 22.00 Caracas 8 o'clock in Oddiyana, it is good 4th Month, 30th day Rivo Sanqchod in the morning. 22.30 Buenos Aires for all Dzogchen practitioners to 3rd Month, 10th day Tue. 27th June 1995 23.30 Rio de Janeiro practice at the same time, prac­ Wed. 10th May 1995 NEW MOON. This day is the 5th Month, 30th day ticing the Agar Lama 'i Naljyor, This is a special day of Guru anniversary of Nyagla Pema Thu. 27th July 1995 Anniversary of Garab Dorje Guruyoga with the White A. You Padmasambhava so try to do the Duddul ( 1816-1872). He was one NEW MOON. This is a day for Thu. 16th March 1995 can do this practice collectively long-life practice, Universal of the Masters of Changchub purification practices. It is best Anniversary of Padmasambhava or alone. Wisdom Union, early in the Dorje, the main Master of to do the Purification of the Six Sat. 8th July 1995 See the Universal Timetable morning or at sunset. If you have Namkhai Norbu Rinpoche. He Lokas either collectively or the possibility it is beneficial to discovered the Terma Tsedrub alone, preferably in the early 01.30 Reykjavic, Capo Verde 1st Month, 25th day combine this with a practice of Gongdus which two of his disci­ morning. Otherwise you can do 02.30 London Sun. 26th March 1995 Ganapuja collectively. ples, Ayu Khadro and a medium or short Tun. 03.30 Rome, Berlin, Oslo, This is the anniversary of the Changchub Dorje, transmitted to Paris, Madrid lady Master Ayu Kadro, so it is 3rd month, 15th day Namkhai Norbu Rinpoche. 6th Month, 4th day 04.30 Moscow, Nicosia, good to do the Agar Lama'i Sun. 14th May 1995 Therefore you should try to do Mon. 31st July 1995 Helsinki. Athens Naljyor and since this is a Dakini FULL MOON. This is one of the this long-life practice. Tsedrub This is the anniversary of the 06.00 Tehran day in general it is a good day to best days for long-life practices, Gongdus, Union of Primordial Dharmachakra (the first turning 08.00 ODDIYANA, Delhi, reinforce our energy. Try to do a and in particular for the practice- Essences. The time to do it is the of the Wheel of the Dharma): the Kathmandu Ganapuja with the transforma­ of the, Union of Primordial early morning. Later in the day first time that Buddha 08.30 Rangoon tion into the Dakini Simhamuka. Essences. It is best to do it early or in the evening you can do the Shakyamuni gave the teaching of 10.00 Ulan Bator, Jakarta, in the morning if you can. This is Guruyoga of the White A, Agar the Four Noble Truths to his dis­ Singapore 1 st Month, 30th day also the anniversary of the day Lama 'i Naljyor. ciples at Sarnath, after his illu­ 10.30 Beijing, Lhasa, Manila, Thu. 30th March 1995 when Buddha Sakyamuni first mination. To honour the Lord Hong Kong NEW MOON. This is a good day gave the teaching of Kalachakra 5th Month, 1st day Buddha on this special day you 11.30 Tokyo, Seoul to do Namchos Shitroi Naljyor, so it is good to do a Ganapuja or Wed. 28th June 1995 can do a Ganapuja with your 12.30 Sydney the practice of the Peaceful and long Tun in the evening. This is the anniversary of Chog- Vajra brothers and sisters. 14.30 Wellington, Marshall Wrathful Manifestations, either gyur Lingpa (1829-1870), a collectively or personally. 3rd Month, 25th day Nyingmaa Master of Dzogchen, 6th Month, 10th day LOSAR: Wed. 24th May 1995 one of the most important Rime Sun. 6th August 1995 TIBETAN NEW YEAR 2nd Month, 6th day This is a Dakini day as well as masters of the XIX Century. Try This is a special day of 1st Month, 1st day Thür. 6th April 1995 the anniversary of the fifth Dalai to do a practice of Akar Lama 'i Padmasambhava and also the Thu. 2nd March 1995 This is an important day for the Lama, a great terton and practi­ Naljyor. anniversary of Yeshe Tsogyal the If you know how to do the rite of practice of Ekajati, so try to do a tioner of Dzogchen. so it is a main consort and disciple of the Sang or the Riwo Sangchod it long or medium Tun in the usual good day to practice Agar 5th Month, 1 1th day Padmasambhava so if you have is good to do it in the morning way, reciting the heart mantra of Lama "t Naljyor, Guru Yoga with Sat 8th July 1995 the possibility, it is beneficial to Otherwise you can do any long- Ekajati as many times as possible. White A. in the morning and Though many masters affirm that do a Ganapuja together with life practice. Ganapuja with an intensive prac­ the date of the anniversary of the your Vajra brothers and sisters, if 2nd Month, 10th day tice of Ekajati in the evening. birth of Padmasambhava is the not, you can practice Guruyoga 1st Month, 4th day Mon. 10th April 1995 tenth day of the sixth month of with Padmasambhava and the Sun. 5th March. 1995 This is a special day of Guru 3rd Month, 30th day the Tibetan calendar, the great long-life practice. Universal This is a special day for doing Padmasambhava, so try to per­ Mon. 29th May 1995 master Jigme Lingpa confirms Wisdom Union. the long-life practice of the form a Ganapuja collectively, but NEW MOON. This is a particu­ that the tenth day of the fifth Dakini Mandarava. It is also a if that is not possible do the larly good day for practicing the month according to the Tibetan very special day for doing the long-life practice, Universal Purification of the Six Lokas. As calendar is the anniversary of the practice of Ekajati. Therefore try Wisdom Union. it is also the anniversary of the birth of Padmasambhava. to do the long-life practice, great terton and Dzogchen This year there is no 10th day of Cycle of Life's Vajra in the 2nd Month, 12th day Master, Sangyas Lingpa, try to the 5th month so we celebrate on morning and the long Tun in the Wed. 12th April 1995 do the Agar Lama V Naljyor. the 11th day. This year, when it evening. If you don't have this This is the anniversary of Dragpa is 8.00 am in Oddiyana, on 6th Month. 14th day 9 WOOD BOAR YEAR 2 12 2 SPECIAL PRACTICE

Wed. 9th August 1995 of Gampopa. Try to do a This is the anniversary of the Ganapuja together with your 9th Month, 4th day 10th Month, 10th day third Karmapa, Rangjung Dorje Vajra sisters and brothers. If Fri. 27th Oct. 1995 Fri. 1st Dec. 1995 (1284-1339), a famous master of there are no other practitioners The anniversary is on the 3rd day This is an important day of Guru Dzogchen upadesa. On this day nearby, you can do a medium of the month but since there is no Padmasambhava, so try to do the it is good to do Agar Lama'i Tun on your own. In either case, 3rd day in the 9th month this long-life practice associated with Naljyor, Guruyoga with the when you transform yourself year, we do the practice on the the Universal Wisdom Union general, so if you have the White A. into the Dakini Simhamuka, 4th. This is the anniversary of which is included in the medium opportunity practice a collective recite her heart mantra as much Rigdzin Jigme Lingpa (1729- or long Tun, or if you have the Ganapuja, with the transforma­ as possible and then do an inten­ 1798), a great Dzogchen master possibility, it is beneficial to per­ 6th Month, 15th day tion of the Dakini Simhamuka, sive practice of Ekajati. who was the author of many form a Ganapuja. Thu. 10th August 1995 and recite her heart mantra as books, among which is the FULL MOON. This is the many times as possible. Longchen Nyingthig, which he anniversary of Gampopa, the 7th Month, 30th day 10th Month, 11th and 14th days Otherwise, you can do a medium wrote after having contact with main disciple of Milarepa. Sun. 24th Sept. 1995 Sat. 2nd and Tue. 5th Dec. 1995 Tun either collectively or per­ Longchenpa through visions. Therefore it is an excellent day NEW MOON. This day is ideal These are very special days for sonally. to do Agar Lama'i Naljyor, for purification practices. Try to Therefore, on this important day. doing practice of Ekajati. If you Guruyoga with the White A. It is do either the Purification of the you should try to do Agar know how to perform the rite of 11th Month, 30th day also a good day to do the long- Six Lokas or the Namchos Lama'i Naljyor, the Guruyoga Ekajati, then do it in the usual Sat. 20th Jan. 1996 life practice of Amitayus, Union Shitroi Naljyor, the Yoga of the with the White A. way, otherwise you can do it in a NEW MOON. This is a special of Primordial Essences. Peaceful and Wrathful very simple way with the medi­ day for purification practices so Manifestations, either collective­ 9th Month. 10th day um Tun, reciting the heart try to do Purification of the Six 6th Month, 25th day ly or on your own. Thu. 2nd Nov. 1995 mantra of Ekajati as many times Lokas. Sun. 20th August. 1995 This is Guru Padmasambhava as possible. This is a Dakini day, so it is a 8th Month, 10th day day and also the anniversary of 12th Month, 10th day positive day for reinforcing the Tue. 3rd Oct. 1995 Terton Tsogyal, a previous rein­ 10th Month, 15th day Tue. 30th Jan. 1996 function of our energy and creat­ This is a very special day of carnation of Sogyal Rinpoche Wed. 6th Dec. 1995 The 10th day of the 12th month ing a vital contact with the ener­ Guru Padmasambhava, therefore and discoverer of many termas. FULL MOON. This day is con­ is doubled this year. This day is gy of the universe by doing a do a Ganapuja with the It is therefore a good day to do sidered to be the day to honour the anniversary of Guru Padma- Ganapuja with our Vajra sisters Guruyoga and the long-life prac­ the long-life practice of Guru the Lord Buddha in general, and sambhava's coronation as Prince and brothers. If there are no tice of Guru Padmasam-bhava, Padmasambhava, Universal it is one of the best days to do the of Orgyen at the invitation of other practitioners nearby you Universal Wisdom Union, col­ Wisdom Union, which is includ­ long-life practice with the King Idrabhodi. We can perform can do a medium Tun on your lectively. Otherwise you can do a ed in the medium or long Tun. Dakini Mandarava particularly. a Ganapuja collectively or do the own. In either case, when you medium Tun on your own. You can do this in the usual way Therefore try to do the long-life Long-life practice. Universal transform into the Dakini or, if you have the possibility, Cycle of Life's Vajra. Generally Wisdom Union, either collec­ Simhamuka. recite her heart you can do a Ganapuja. the best moment to do this kind of 8th Month, 15th day tively or personally, according to mantra as many times as possible. practice is at 7-8:00 am in the Sun. 8th Oct. 1995 circumstances. FULL MOON. This is an impor­ 9th Month, 15th day morning. But if you don't have 6th Month. 30th day tant day to do the long-life prac­ Tue. 7th Nov. 1995 this possibility, then do it in the 12th Month, 11th day Sat. 26th August 1995 tice of Amitayus, Union of FULL MOON. This is a good afternoon or later in the evening Wed. 31st Jan. 1996 NEW MOON. This is a very Primordial Essences. It is best to day to do the long-life practice when you are free. Today it is good to do a medium important day to do purification do it early in the morning , but if of Amitayus, Union of or long Tun with intensive prac­ practices, especially the you cannot it is still good if you Primordial Essence, either col­ 10th Month, 25th day tice of the mantra of Ekajati. Purification of the Six Lokas. If can do it later in the day or lectively or personally according Sun. 17th Dec. 1995 you have the chance, you can also evening. to your possibilités, early in the This is a Dakini day, and the 12th Month. 15th day do a short, medium or long Tun. morning and in the evening a anniversary of Tsongkhapa Sun. 4th Feb. 1996 8th Month, 19th day Ganapuja. (1357-1491), who made a syn­ FULL MOON. This is in general 7th Month. 9th day Thun 12th Oct. 1995 thesis of the previous schools a day for honouring the Lord Sun. 3rd Sept. 1995 This is an important day for the 9th Month, 22nd day and founded the Gelugpa school. Buddha, and in particular an This is an important day for the practice of Ekajati, so try to do a Tue. 14th Nov. 1995 Try to perform a Ganapuja with ideal day for the long-life prac­ practice of Ekajati, so try to do a long or medium Tun in the usual This day is the important cele­ your Vajra brothers and sisters or tice of Guru Amitayus, Union of long or medium Tun in the usual way, reciting the heart mantra of bration of Buddha Shakyamuni's the medium Tun personally. In Primordial Essences. way, reciting the heart mantra of Ekajati as many times as possible. descent to earth from the realms either case recite the heart Ekajati as many times as possible. of the Divinities. It is called Lha mantra of the Dakini Simhamuka 12th Month, 18th day 8th Month, 25th day bab dus chen, (Great Time of the as many times as possible. Wed. 7th Feb. 1996 7th Month, 10th day Thu. 19th Oct. 1995 Descent of the Divinities). It is This day is the anniversary of the Mon. 4th Sept. 1995 This is a Dakini day, and also the an ideal day to do a Ganapuja 10th Month, 29th day great Dzogchen master, This is the anniversary of Jomo anniversary of two great Dzog­ with your Vajra brothers and sis­ Thu. 21st Dec. 1995 Longchen Rabjam Longchenpa Menmo (1248-1283), a very chen masters, Rigdzin Kumaraja, ters. If there are none nearby, NEW MOON. (There is no 30th (1386-1363). On this very famous woman terton and rein­ who transmitted the Dzogchen you can do a short or medium day of this 10th month so we do important day try to do the carnation of Yeshe Tsogyal. She teachings to Longchenpa and to Tun on your own. the practice on the 29th.) This is Guruyoga Agar Lama'i Naljor, was the consort of the great ter­ the third Karmapa, and of an excellent day to practice Guruyoga with the White A, ton, Guru Chowang. It is also a Rigdzin Tsewang Norbu (1698- 9th Month, 25th day Purification of the Six Lokas. either collectively or personally. very special day of Guru 1755), a great Dzogchen master Fri. 17th Nov. 1995 Padmasambhava. Therefore it is of the Nyingma school. It is This is a Dakini day and the 11th Month, 8th day 12th Month, 25th day an ideal day to do Agar Lama'i therefore an excellent day to do anniversary of the very impor­ Fri. 29th Dec. 1995 Wed. 14th Feb. 1996 Naljyor in the morning and a Agar Lama'i Naljyor, the tant Dzogchen master Adzam This is a particular day for the This is a Dakini day, so try to Ganapuja and Long-life practice Guruyoga with the White A. If Drugpa (1842-1924). He was a practice of Ekajati so try to do a perform a Ganapuja with the associated with Padmasam­ you can do it in the morning, that disciple of Jamyang Khyentse long or medium Tun with inten­ transformation of the Dakini bhava, Universal Wisdom Union, is best. Then, if you have the Wangpo and a master of some of sive practice of the mantra of Simhamuka together with your later in the day. time, you can do a medium or Namkhai Norbu Rinpoche's Ekajati. Vajra brothers and sisters. long Tun later in the day, with an masters, including Changchub Otherwise you can do a medium 7th Month, 15th day intense practice of Simhamuka, Dorje and Ayu Kadro. He was 11th Month, 10th day or short Tun in the usual way. Sat. 9th Sept. 1995 or a Ganapuja, if you have the also a previous incarnation of Sun. 3Lst Dec. 1995 FULL MOON. This is the possibility. Namkhai Norbu Rinpoche. It is This is a special day of Guru 12th Month, 30th day anniversary of Tsarchen Losal therefore a very important day to Padmasambhava. If you have the Sun. 18th Feb. 1996 Gyatso and Pema Karpo, a 8th Month, 27th day practice Agar Lama 'i Naljyor, time and possibility it is good to NEW MOON. This is a good famous 17th century Drugpa Sat. 21st Oct. 1995 the Guruyoga with the White A, do a Ganapuja collectively with day for purification practices. Kagyu master. Therefore it is an This is an important day for the according to your possibilities. your Vajra brothers and sisters, Therefore try to do Purification excellent day to practice A gar practice of Ekajati, so try to do a otherwise you can do the long- of the Six Lokas. Lama'i Naljyor, the Guruyoga long or medium Tun in the usual 9th Month, 30th day life practice of Union of with the White A, early in the way, reciting the heart mantra of Wed. 22nd Nov. 1995 Primordial Essences. NEW TIBETAN FIRE MOUSE morning if possible, or later in Ekajati as many times as possi­ NEW MOON. This is a good day 19TH FEBRUARY 1996 the evening when you are free. It ble. to do Namchos Shitroi Naljyor, 11th Month, 15th day is also an excellent day for the the Yoga of the Peaceful and Fri. 5th Jan. 1996 Long-life practice of the Dakini 8th Month, 30th day Wrathful Manifestations, in the FULL MOON. This is an impor­ Mandarava, with a Ganapuja if Tue. 24th Oct. 1995 morning. It is also an important tant day to do the long-life prac­ you have the possibility. NEW MOON. This day is excel­ day for the practice of Ekajati, so tice of Amitayus, Union of lent for practicing the try to do a long or medium Tun Primordial Essences. 7th Month, 25th day Purification of the Six Lokas. in the usual way, reciting the Tue. 19th Sept. 1995 Otherwise you can do the medi­ heart mantra of Ekajati as many This is a Dakini day and also the um or long Tun. times as possible. The best time 11th Month, 25th day anniversary of Pagmo Drugpa for this practice is around 8:00 Mon. 15th Jan. 1996 (1110-1170), the chief disciple pm in the evening. This is a day of the Dakinis in

10 Interview

continued from page 6

Mirror: As a 'Change Agent' or Animateur, how do you work creatively with indications of the collective shadow or negativity which, as an outsider you may be able to see, but which the community itself may be blind to? PD: This is a deep subject and not worthy of a pithy response. Basically, the community Animateur must comprehend in addition to the particular main­ stream values which are the Panoramic view of the Continental Divide from the uppermost peak of the Tara Mandala retreat land dominant cultural modes of organizing social and economic In conclusion, all the peo­ relations - the flipside, those ple in the Dzogchen Community issues or individuals within the Chögyal Namkhai Norbu should know that Tara Mandala community on the fringe or even is within our family for us to use outside which represent differ­ on Tara Mandala and to collaborate together with. ence - different eyes, different This relationship is very useful language, mental processing for everybody. abilities, values and beliefs, Tara Mandala was created by my student, Tsultrim practice, and dark retreats. There would also be With all my best wishes behavior patterns, emotional Allione who over the years has followed many cabins set up for couples with individual rooms and and Tashi Delegs to all our expressiveness, and so forth. teachers in different traditions such as Gyalwa shared kitchen /bathroom space. Dzogchen Community practi­ While working with a communi­ Karmapa, Abu Rinpoche, Lama Yeshe, and others. The land at Tara Mandala is extremely well tioners in the world. ty I try to discover these holders In particular, she studied and learned all three suited to Dzogchen practices. There are many of difference as well as those series of Dzogchen teachings from me over a peri­ places for Longde practice, vast sky views in all Yours forever, who hold the predominant cul­ od of many years. Therefore, I consider her one of directions, enough privacy and isolation to do the Chögyal Namkhai Norbu ture and bring them together to my oldest students. external rushan, and profound silence, very diffi­ explore their differences so that mutual learning can take place. Recently she created Tara Mandala. The pur­ cult to find these days. The Vajra Dance can be pose of Tara Mandala's Colorado retreat land is to developed there as well. The elements are in bal­ provide a place for in depth meditation and retreat ance and there are no hostile neighbors, In fact, the Generally, if a person for practitioners of Dzogchen, especially my stu­ closest neighbors turned out to be a doctor who has TARA MANDALA or community remains ignorant dents. It is her intention to offer intensive group just given some of her land to a group of Tibetan 1995 PRACTICE of their shadow or is in denial of retreats of varying lengths, including one day, monks. PROGRAMS the existence of a personal or weekends, ten days, one hundred days, etc., as well So this is how Tara Mandala will evolve its collective shadow, then there as opportunities for longer periods of practice for programs for the future. Of course, the Gakyils of will be a tendency to project groups and individuals. the Dzogchen Community and Tara Mandala are Friday, May 5 through those unwanted aspects onto The Retreat programs will occur in three tiers: different organizations, but in a real sense, they Sunday, May 14 other persons or societies who longer group retreats of up to 150 during the sum­ belong to the same family. This is because our prin­ Long-Life Practice of do not carry the collective values mer months. Participants would either camp on the ciple relies on the teaching and the transmission Mandarava and Vajra Dance of the particular group. This not land or stay in the nearby town of Pagosa Springs, and Tara Mandala is a mandala which follows my Retreat with Tsultrim only disempowers those individ­ Colorado. This type of retreat follows the model of teaching and transmission. Sometimes within our Allione and Prima Mai uals but may actually lead to Tibetan summer teachings where a tent encamp­ international Dzogchen Community, the Gakyils of conflict and war. The thing I find ment is established in a meadow or near a sacred various countries are not always the same because Monday, May 15 through useful is to get away from seeing power place. During this retreat, initiations and the Dzogchen Community is not structured as an Friday, May 19 so dualistically because it is not teachings would be given. Afterwards, the commu­ hierarchical system, therefore, all Gakyils function Personal Rushan Retreats as if the shadow is a separate nity would disperse to practice the teachings on autonomously. This is true for Tara Mandala which and distinct thing with clear their own. is also in that condition. Saturday, May 20 through boundaries, rather it is well Secondly, on the retreat land, Tara Mandala Sunday, May 28 integrated within our psyches. would establish a Tibetan style Drubkhang, a Semdzin Retreat However, our lack of awareness retreat facility for 21 practitioners and a teacher to and consciousness of its attribut­ do long residential retreats. This facility will have Wednesday, July 12 es can make us oblivious to its a kitchen, communal bathroom, and individual through Tuesday, July 18 powerful influences in our lives. So what I try to do is take the rooms. This could be a place for the development A Dzogchen Retreat on The view that in order to actuate our of Dzogchen practice retreats with the close guid­ Nature of Mind with full personal and community ance of a retreat master. This type of retreat could Tsok Nyi Rinpoche be used in the Santi Maha Sangha training. potentials, we must become alive and aware not only to the innate Third, individual hermitage cabins will be Tuesday, August 1 through intelligence of our wild natures built for the benefit of those wishing to do solitary Thursday, August 3 which includes our physical bod­ Long Life Practice of ies but also the untapped inner Mandarava with resources of personal and com­ Tsultrim Allione munity life. This requires a per­ sistent curiosity and energy to THE MIRROR Friday, August 4 through travel into realms of the Sunday, August 13 unknown, to confront fears and SUBSCRIPTION FORM 10 Day Tantric Practice entrenched ways of being and Retreat featuring doing in order to access the Mandarava, Simhamuka, and fullest intelligence and life ener­ Chod practices with Name: gy. This approach includes Tsultrim Allione dwelling in simple presence bal­ Address: anced by the hard work which For other programs featuring must be interspersed with com­ Native American Elders, City/Town: .Zip/Postal Code. munity rituals and fun. As I said, Permaculture, and its a profound topic. While I can Performance Art, State/Country speak intellectually, much of the please contact: value remains experiential.

ANNUAL SUBSCRIPTION RATE: FOR OVERSEAS SUBCRIPTIONS: TARA MANDALA Peter Demitrov is a grassroots $35 U.S. dollars for six issues Single subscribers, please pay in U.S. dollars only PO Box 3040 lawyer, who has a Master's degree MAIL ALL SUBSCRIPTIONS TO : drawn from an American bank only. Group Pagosa Springs CO 81147 in community and personal develop­ The Mirror, PO Box 277, subscriptions of $100 may be drawn in U.S. Tel: 303-264-6177 ment. He works on behalf of human Conway, MA 01341 U.S.A. dollars from a European bank. Fax: 303-264-6169 rights and the plight of refugees as well as in assisting communities.

II PRACTICE AND STUDY

Vajra Dance and Yantra Yoga

VAJRA DANCE IN HAWAII Prima Mai, whose integration of the exquisite beauty and harmo­ Between Mauna Loa and the sea ny of this practice, strengthened VAJRA is a road that snakes through our resolve, sent some of us out­ flowering coffee and macadamia. side to paint string mándalas to DANCE Early morning light glances off keep the practice going in such COURSES black pumice earth and every strange places as hotel rooms in other bend brings you fact to between flights home. With grat­ with face with the enormity of the itude as deep as the Pacific Prima Mai ocean below. I noticed this on the Ocean, we thank Namkhai Norbu way to the mandala where 18 of Rinpoche for such a gift and us gathered to learn the Dance of Prima Mai for bringing it to us. TARA the Vajra. Prima Mai taught for Susan Indich 10 days beginning February 1, MANDALA 1995. We concluded with a YANTRA YOGA IN SANTA FE May 5-14 Ganapuja on February 10, which auspiciously was a special Guru In mid-November, Fabio Andrico TSEGYALGAR Rinpoche Day, celebrating his taught Yantra Yoga to thirteen aspect as the prince of Orgyen. people, mostly Dzogchen practi­ June 8-14 Rinpoche sent precious gifts of tioners, in an accommdating Dudza, the Togdral mantra man­ space called the Upaya Center dala, and Nongdo, touching us which suited our needs with a deeply with his thoughts for us, carpeted room and large solar California Study Group preparing for the Foundation level even as he lay so ill. windows. It was a stressful week, YANTRA exam held in Conway, November 1994 When the elements display knowing of our precious YOGA in Hawaii, it is with such fierce Teacher's ill health, and perhaps gentleness that one is often most of all for Fabio, who has RETREATS Santi Maha Sangha caught mouth open in wonder. known Rinpoche for seventeen Not just one rainbow but a pair years. Despite the turmoil, we all with Fabio arched over the white stupa, one practiced Mandarava vigorously Andrico To order Foundation Level texts and arm on the land, while the other and faithful dedicating our efforts Examination Questions: lost itself in the cobalt of the to Rinpoche's healing, and had In English, by Chögyal Namkhai Norbu, Rinpoche, Pacific Ocean. One day a wind several Ganapujas which resulted MARCH 10-20 please write the secretary at Tsegyalgar and specify your order: came roaring up the mountain in a harmonious and unified from the sea, charging into the atmosphere for us. TOKYO, JAPAN The Precious Vase (bound) $ 22.00 screened mandala room just as Fabio stayed at Annie and Contact: Tetsu The Wish-Fulfilling Vase (manuscript) $ 22.00 we began the Ngaggon. Windy Dankoff's house. Being a Nagasawa 333 Examination Questions (bound) $ 5.00 Porpoises, much to Prima's very conscious cook, he took MARCH 22 (Membership in the Dzogchen Community is required to take the delight, allowed some of our over the kitchen and instructed foundation level examination) group to play with them in Keala us in low-fat cuisine. We joked GREECE Kekua Bay. that maybe he should start cook­ MAY 2-13 To order Level 1 texts and Examination Questions: Learning the entire Dance ing classes as well as Yantra TALLIN, ESTONIA of the Vajra in ten days demand­ Yoga. We also had a special class Notice of Level 1 texts ($22.00) will be communicated to those eligi­ ed commitment from our group. I in Kumbaka which was very MAY 19-29 ble, upon availability in English. was reminded of a pod of dol­ helpful. Due to the interest in MOSCOW, RUSSIA OVERSEAS ORDERS: phins. Those who learned the Yantra Yoga at present in Santa Add $10.00 shipping and postage for small orders, fastest encouraged and buoyed Fe, we anticipate his return to TENTATIVE more for larger orders. up those of us with far too many teach here again. The opportuni­ MAY 31-JUNE 3 U.S. ORDERS: left feet. At times it seemed like ty to learn Yantra Yoga is a rare TARA MANDALA Add $4.00 per book or $6.00 for all three up to $10.00. a marathon. and sacred one which I hope I Because of the tirelessness have conveyed in this brief com­ June ?-Santa Fe All Santi Maha Sangha texts are also available in Italian from: of Prima Mai and those who munication. JUNE 23-JULY 2 Shang Shung Edizioni, 58031 Arcidosso GR, Italy. worked with us between ses­ Annie Dankoff TSEGYALGAR sions, we were able to complete the dance instruction. Watching In the Clear Flaming Space where nothing burns Merigar Easter Retreat the Golden Jewel Master points out ever so politely April 12-19, 1995 that our hair is on fire. There will be Vajra Dance courses for begin­ discounts for members of Merigar: 30% ordi­ Mountain, lie down! ners and more advanced practitioners led by nary members and sustaining members gratis. Flatten the course of your steep spine stream Adriana Dal Borgo; a course of Yantra Yoga We can provide a child-care service if enough with Fabio Andrico and practice of the Seven people book for it in advance. for the precious Jewel-bearing bubble. Semdzin of the Dzogchen Upadesha. For information, contact the secretary at Carol Fitzpatrick Participants are required to contribute 200.000 Merigar : Tel 564 966941 or Fax 564 968110. November 5, 1994 lire towards expenses. There will be the usual SMS Level 1

Full 1995 Lunar Calendar available from Snake & Snake Productions, Route 3 Box 165, Durham, NC 27713 for $2.50 each

12 Sacred Principles In the Eye of the continued from page 3 son, in our training, we practice cultivating compassion beyond Hurricane our limitations. Otherwise our compassion, our love, might by Michael Katz always remain limited. For example, a mother has compas­ In coastal New Jersey, there In the beginning there was sion and love for her children; are periodically hurricanes so much to do, other masters to but she never loves anyone else whose winds are awesome. They contact with requests for prayers, the way she loves her children. leave miles of beach eroded, practices to be organized, com­ In the same way, when someone boardwalks washed away, and mittees to research alternative falls in love they are at that huge trees uprooted. treatments, discussions about moment conditioned by their Nevertheless, my clearest child­ food. Endless discussion as to emotions and never love anyone Rinpoche al work in his apartment in New York City hood memory of these storms is where and what to rent for him. else in the same way. That is the eerie quiet and calm which We were well into negotiations what we mean when we speak characterizes the eye of the huri- for a large house with multiple Attendance at the organized would be a mild winter. of our compassion being limit­ cane. For a brief period as the picture windows overlooking the practices increased dramatically, Sometimes the panorama of this ed. epicenter of the storm passes Hudson River, just outside the as did the number of group prac­ penthouse aerie is obscured by So when we cultivate over, the winds drop to nothing, city, when his kidneys failed. tices. The rhythmic intonation of fog as if we are in the clouds, at Bodhicitta, it means going the horizontal sheets of water The first in a series of seemingly the bell reverberated with near other times there are clear skies beyond these kind of limits. stop and everything is silent. endless complications to the hypnotic fervor into the New and magnificent views. Limitations are characteristic of When I would leave my par­ Retinoic Acid treatment. York City canyons outside of the Occasional snowflakes blowing our dualistic vision. From the ent's house at these times, in He was immediately forced downtown lofts where we gath­ against the windows have filled beginning we have our narrow search of adventure, there would to re-enter the hospital, and rec­ ered. A one pointed chorus of Rinpoche with delight. ego, our sense of T, and even if already be fallen trees, and bro­ ognizing that minutes could the Dogpa mantra echoed night As I sit here, Rinpoche is we expand our thinking a little ken power lines. A menacing mean life or death we narrowed after night. With the same care, midway through the experimen­ to speak of 'ourselves' - where silence punctuated the minutes, our search for an apartment to usually reserved for a military tal antibodies treatment. first we said T,' now saying, and then the hurricane's winds areas five minutes by taxi from expedition we made final plans Everything is looking positive 'we,' and developing things would rage anew. I am recalling the hospital. to gather all the furniture that still we are all nervously antici­ along those lines - we neverthe­ the eye of a hurricane and the It was another long up and people had donated. pating the chemical therapy less always remain within feelings it evoked as I sit watch­ down period in the hospital Tensions eased as tests phase of the treatment. That is defined limits. Through the ing television with Rinpoche. before he would recover enough became more positive and final­ why the feelings I had, when the teaching, through developing We are on the 48th floor to be released again. Finally it ly indicated remission. Rinpoche eye of the hurricane and its eerie real knowledge, we can go and there are panoramic views of came, in time for his birthday, was released for the third time in calm silenced everything, are beyond that. That is how we Manhattan's East Side. There is a and there was a small celebrato­ time for Christmas. His favorite resurfacing now. proceed when we cultivate big tug boat pushing a barge on ry dinner. It should have been nurse, a good-humored and I feel certain that Rinpoche Bodhicitta, working with our the East River. The Con Edison festive but Rinpoche's health deeply compassionate woman, will recover from his illness and intention, with our thought, to power plant near my house five was deteriorating again, this time served dinner that day in a wild that it will signify a deepening diminish our attachment to ego miles downtown, but easily visi­ a very discouraging bout of red Santa Claus cap. Rinpoche of our experience of practice and and develop the intention to put ble is spewing smoke. The sun is pneumonia. The second readmis­ smiled broadly when he saw her. the overcoming of major obsta­ others before ourselves, benefit­ setting, and already hundreds of sion prompted frantic calls, Far into the night and then all cles which had previously hin­ ing them. The Bodhicitta princi­ lights are apparent amongst the strong emotions, much second day before his release, the com­ dered our community. ple is a fundamental teaching of miniature buildings below us. guessing. I remember this as one munity moved all the donated Remembering the passing of the Mahayana. If we ask: '"Why Except for my television, loaned of the low points. furniture into the apartment. many great teachers; Dudjom do we follow Mahayana teach­ ings? What do we practice in the along with every article of furni­ There were enormous com­ Slowly Rinpoche has set­ Rinpoche, the Karmapa, Kalu Mahayana?", the answer is very ture in the apartment all is quiet plications in attempting to rent tled into a routine, practice in Rinpoche, Trungpa Rinpoche, simple: we observe what our here too. We are far above the an apartment. Would we take a the morning, writing after lunch, Khyentse Rinpoche, we are so intention is, and we try to culti­ cacophony of the city, and the lease? In whose name? How swimming in the late afternoon very fortunate to have Rinpoche vate a good intention in every­ template glass insulates even long? Simultaneous to these dis­ when possible, a movie after with us. May we always have thing we do. That is the total more. For a moment it feels like cussions there were whole days dinner. We watched contact with the Great Masters! practice of Mahayana. a cocoon here, but in truth it is when Rinpoche would barely "Terminator" 1 and 2. He saw more like the eye of the hurri­ speak and his skin was ashen the "Emerald Forest" twice. The New York City cane. grey. We were now practicing cute bundle of fur who is his new February, 1995 Edited by Barbara Paparazzo The first time I saw four nights a week. At first Guru pet alternately naps and chews and John Shane Rinpoche at the hospital he was Dragpur and protectors prac­ on his feet. Medications and The preceeding teaching is attached to an intravenous and tices, later Simhamukha and the treatments are also very much a from a talk given by Chögyal very weak. When our eyes met, it Dogpa. From his hospital bed, part of his routine. At an appro­ Michael Katz was requested to Namkhai Norbu Rinpoche at was one of those poignant Rinpoche thanked everyone for priate point Rinpoche agreed to write about his experiences for the Tsegyalgar in October, 1994. moments that are inexpressible their practice. allow the New York community Mirror. He has taught Yantra Yoga in in words. I felt very badly. I watched Khenpo Palden to visit him collectively. Forty New York City for many years. He (Part II of this talk, On The next time I went, his Sherap do a powerful ceremony devoted and concerned people edited, Namkhai Norbu Rinpoche's, Contemplation and Dedication of family was there, and he was at Rinpoche's request for the arrived, many with gifts. We best seller, Dream Yoga and the Merit will follow in the next issue of stronger. We walked around the purpose of overcoming obstacles sang some songs, drank tea, and Practice of Natural Light published the Mirror) cancer ward seven times. For and returning négativités to their enjoyed being with him until he by Snow Lion. those first few weeks, it was like source. Situ Rinpoche, became tired. that, some good days, some very Dzogchen Rinpoche and other The weather this winter has bad days. One quickly becomes lamas visited the hospital. been extremely warm. I'm not accustomed to the sounds and Practice in New York immediate­ really surprised as Rinpoche told sights of the cancer ward. ly took on new meaning. me some weeks ago that this

Book Reviews and we feel as if we are turning benefit for others. structed nature of mind itself. In might be a threat to our fragile green . . . But the green is also "Finally there is the family the open and spacious view of ego and sink into a dull blue continued from page 5 the color of abundant growth, the of Aksobhya (the Immovable) the wisdom aspect, all notions state of narrow minded stupidity. selfless outpouring of Mother whose blue color symbolizes of separate selfhood are seen as For enlightenment to be transmitted into clear-sighted Nature . . . This same inex­ spaciousness and the all-encom­ illusory. But to the mind condi­ achieved, the energy supporting warmth of true loving compas­ haustible energy resides at the passing wisdom that directly tioned by ignorance, this spa­ this frightened stupidity must be sion. Such altruism is exempli­ core of our being but to release it comprehends the ultimate reality ciousness poses a great threat. liberated and allowed to radiate fied by Avalokiteshvara, one of we must first direct our attention of all phenomena. Just as appar­ We become terrified that we outward until it becomes as the foremost members of away from the gnawing concerns ently substantial clouds are shall be swallowed up and anni­ expansive as space itself. This is Amitabha's lotus family and the of our petty ego. This we can do observed to arise from and even­ hilated in a vast amorphous noth­ accomplished through the prac­ very personification of enlight­ by relying on the practice of the tually dissolve back into the ingness, and in fear of this we tices of Aksobhya, the Buddha of ened compassion. action family of Amoghasiddhi clear blue sky, so too our suppos­ cling to our individual ego iden­ the all-encompassing center." "As for jealousy, when this (unobstructed Accomplishment), edly concrete conceptions of tity more and more desperately. Robin Cooke extremely destructive emotion enabling us to accomplish what­ "this" and "that" arise from and Seeking to protect ourselves, we arises, it eats away at our insides ever is necessary to bring about dissolve back into clear, unob­ turn away from everything that continued on page 18 13 Namkha by red, followed by yellow, white, blue, and finally green continued from page 4 thread, forming a complete for­ ward cycle. The whole of this ment has as its neighbors the sequence is repeated three times other three aspects of the indi­ because the Life aspect is the vidual, namely the Capacity, the most important. Body, and the Fortune. Their If there is an imbalance locations are then established by between the Life aspect and a making little crosses with shorter secondary aspect in the Namkha, sticks. The aspects of the Mewa the progression of the elements are represented symmetrically in is reversed. If water is to be har­ the lower part of the Namkha. All monized with fire, then the rep­ man, old people will be prosper­ but cereals will take a long time the junctions of the sticks resentation of water will be blue Chinese Ox ous and lucky but the young will to ripen. should, of course, have the rele­ (water), followed by white continued from page I experience problems and diffi­ From the first breath of vant syllable representing the (metal), yellow (earth), red (fire) culties. In particular, it will be a Summer up to the first breath of element written on them. and green (wood). Notice that calculations derived from neigh­ negative year for children. Autumn, nine days of the lunar both elements finally arrive at boring countries, along with the Because the shepherd's hair calendar will be lost. This indi­ THE THREADS the "intermediary" element of practical application of their hangs in two plaits in front of his cates that there will not be great Thread is a symbol of the green (wood), which is exactly principles. From this base the ears, one to the left and one to heat throughout the year. continuation of energy and the how it should be. If this does not present day Tibetan astrological the right, inauspicious signs will I, Phuntsog Wangmo, of color of the thread represents the happen, and the fifth color is not system derives which is a combi­ manifest in every country. modest intelligence who holds element of the energy concerned. green but, for example, yellow, nation of white and black sys­ Because the dress of the only nominally the title of We know that the five elements we put the intermediate color, tems. shepherd is blue and his belt yel­ Tibetan doctor, wrote this at in Tibetan astrology are repre­ which is red, in this case, in The method of divination low, it indicates that this year request of my vajra sister, the sented by five different colors, order to reach the green. If the called the "Chinese Ox will yield good profit for the yogini, Liz Granger. hence the five colored threads two elements are harmonious to begin with, because either they Prognostic" taken from the business man and for anyone If some contradiction, inco­ are required in making the ar the same, or they have a moth­ astrological calculation known who engages in trading; there herence or repetition pollute Namkha. The use of the thread is er-son relationship, then there is as, Nucleus of the Kulika (rig will be no rivals or enemies. what I write, not limited to the construction of no need to reverse the order. The Idan snying thig) is a way to Because the shepherd's It is only the mistake of Namkha; there are many rituals color of the threads with which determine yearly events using whip is made of Indian hemp, myself the writer, in Tibetan traditions in which the harmonization process con­ the metaphor of an ox, a shep­ thieves and robbers are to be You, impartial judges, show threads are used. It is a way of cludes, represents the mother herd and a dragon, in relation to expected. them to me and with respect I representing the flow of energy. element of the Life element and Elemental Astrology. (Only the Because the shepherd wears will ask your pardon. The real condition of energy is so it goes around the entire dates of the beginning of the his left shoe but keeps the right not color, but the energy mani­ Namkha. If the Life element is year and the first hints of the sea­ one attached to his belt, on the fests as a particular color. We sons are determined with white already know which color repre­ Fire, for example, then at the end astrology.) In Tibet, it is widely sents which element in astrology: of the construction, when all the used by local farmers and green for wood, red for fire, yel­ nomads. However, it is well- low for earth, white for metal, known that this prognosis gives and blue for water. In this way, useful advice on the nature of a we have all the material repre­ particular year which is relevant sentation for the harmonization to everybody on our planet. It is process. clear, makes use of simple words and is easy to understand. THE HARMONIZATION PROCESS As the first breath of the When two elements, such a spring begins, on 19th of the fire and water, are put together, 12th lunar month, corresponding there is conflict, because they to the 20th of February, the have inherently opposite charac­ events related below are estab­ teristics. The way to harmonize lished in this way: such a situation is to use an Because in the year 1995 "intermediary" element. Using neighboring elements have been the color of the ox is white like a the example of fire and water, we harmonized, green thread will be conch shell, late autumn crops can see that between them is the used to surround every single could be damaged by early frost, wood (or air element). Wood is aspect represented in The and in general all through the Dr. Phuntsog Wangmo working on the astrological calendar the mother of fire and is also the Namkha. This is because the year lightning and hail will be son of water. This means that mother element, air, gives birth abundant. left hip, this indicates that Dr. Phuntsog Wangmo, was wood is harmonious with both to and protects the Life element, Because the color of the female energy will be more born in 1963 in Lhasa, Tibet. the conflicting elements capable fire, and is considered positive head of the ox is green, in the active and the male energy Following her general education she of mediating the conflict. for the Life of the individual. first month of each of the four latent. As a consequence wars entered the Institute for Traditional seasons stormy winds will rise and enemies are fewer this year. Medicine, an ancient and renowned NAMKHA WORKING OF THE NAMKHA intensely. Because the shepherd pre­ school of Tibetan Medicine founded All aspects surrounding the It doesn't take long to con­ Because the color of the cedes the ox, spring will come by the Thirteenth Dalai Lama in Life elements of the individual struct a Namkha. However, it horns, the ears, the mouth and early and animals will reproduce 1917 and led by the exceptionally are to be harmonized with the remains just a material object the tail of the ox are white, high on a medium scale. gifted doctor, Khyenreb Norbu. There life element itself. So, Capacity, until a ritual is done to authenti­ mountain places will be swept by Because the ox are ten, the she completed the five-year course of Body, Fortune, as well as the cate it. Basically the rite involves spring frost and hail. fields will yield good and abun­ study to qualify as a doctor. Life element of Mewa are to be first using mantras to purify any Because the upper part of dant crops. Following her graduation, she stud­ harmonized with the individual's mistakes we may have made in the body of the ox is blue, rain Because the ox is accompa­ ied Tibetan Astrology under the tute­ Life element; similarly the exter­ its construction, then inviting the will be abundant in the middle nied by only one dragon, the lage of Abbot Tsewang Namgyal and nal energies represented in the three roots to come and stay in month of each season. amount of rain will be medium. Tsultrim Gyaltzen and specialized in lower part of the Namkha, the the Namkha, and then further use Because the belly and the Because the first day of the the divinatory art. After brilliantly Mewa Capacity, Mewa Body, and of mantra to turn the material legs of the ox are red, rain will first lunar month is a water drag­ completing all her training, she went the Mewa Fortune are to be har­ representation of energy into be scarce in the last months of on day, crops will be attacked by to Eastern Tibet where she collabo­ monized with the Mewa of Life. reality. Once, authenticated, the each season in the valleys, and insects and all types of beans rated in the projects of the Italian Normally the progression of Namkha can be placed some­ the land will become dry. will not grow well. association, A.S.l.A. During her time elements from one to another is where in one's home. From time Because the mouth of the There will be providential there she practiced medicine visiting according to the mother-son rela­ to time, it is useful to do a short ox is shut and the tail swings to rain in the fifth and sixth lunar patients at Galengting (near Derge) tionship, ie., the change element Namkha rite to 'recharge" the the right, the cattle of the months (August and September). and taught various academic sub­ is from wood (green) to fire construction. Perhaps one can nomads will not reproduce in The metaphor of a man pos­ jects to students as well as caring for (red), fire to earth (yellow) and enjoy a more harmonious and great number, and people in gen­ sessing five things, associated many other responsibilities. While so on. So, the functioning of the peaceful life thereafter. eral will give birth to few chil­ with the water dragon which is residing in central Tibet, she taught life energy of a person is repre­ dren. In spite of this the fortune the first day of the year, symbol­ medicine at the University of sented by threads continuing five and prosperity of people will izes that one's wealth will Medicine in Lhasa during the winter. colors in this order. If a person's increase. remain undivided, thus there will At the invitation of Namkhai Norbu Life element is Fire, then the Rinpoche, she is now staying in Italy Because the shepherd who be prosperity and no famine. flow of life energy is represented where she teaches Tibetan Medicine. leads the ox, this year, is an old Seeds will sprout quickly 14 Forests because snow melts right away, forests have been reduced nearly while the shady slopes keep their by half! And this through continued from page I snowcover throughout the win- "planned" commercial timber ter. Probably the Southern slopes extraction and not through popu- main valley before dark. Our were burned as is still practiced lation pressure like in the Chinese counterparts were in some areas. In addition, the Himalayas. It is very difficult to already very worried when we forest's ability of self-regenera- find reliable figures which quan- finally returned, in the dark, at tion is lost through the destruc- tify the forest destruction that 10:00 pm that night. tion of seedlings by grazing ani- just started in the sixties, In looking at the vegetation, mais. Thus far, it was believed Especially for the region of one obtains a good over-all that the sunny slopes' climatic TAR, figures and information are sketch of the climatic conditions conditions were too extreme for rare. For example, the forest sta- of the Tibetan Plateau. The forest growth. But in many loca- tistic from 1987, gives the same steady decrease of annual precip­ tions, there are still small trees or figures for forest areas as the itation, due to the increase of little groves left which testify to ones from 1973! While some continental climatic conditions, the existence of former forests, areas, due to inaccessibility, have from the Southeast (>1500 since where one tree grows, a been spared from heavy destruc- mm/60in.) to the Northwest forest can grow. tion others have been completely (<100mm/4in.) is matched by the Traditionally the forests of depleted of their forests. In Aba decrease of biomass and biodi­ the Northern slopes supplied (Ngawa) Tibetan Autonomous versity. While the Southeast, construction timber, which was Area in NNW-Sichuan (NE- especially along the deeply dis­ extracted by selective cutting and Kham) for example the forest sected fringe, has dense lush fire wood. Only directly around area has been reduced by 68% in forests, with conifers over 60m settlements and camps did this recent years, in height, the less mountainous practice lead to a serious reduc- This does not even mean Northwest (Chang-tang) is char­ tion in biomass and biodiversity, that former virgin forests have acterized by an extremely sparse often replacing spruce-fir forests been clear cut and replaced by high altitude desert vegetation. with sparse pine stands. seedlings; since unfortunately In between these extremes, can In Amdo, deforestation is reforestation remains the excep- be found the whole range of veg­ documented for 5000 years by tion, although it is required by etation zones. With decreasing pollen-analysis, in which plant law. It is estimated that the ratio precipitation and temperatures, pollen found in a place of sedi- between cut and planted tree is the forests become sparser and mental organic material (eg. peat) 10:1. How many of these trees less rich in species. Slowly they are determined and counted. The planted will actually grow into are replaced by scrub and grass­ different ratio in the layers sedi- trees is uncertain. The survival Spruce-juniper forest with traces of human impact in Zitshu Degù lands which give way to a scanty mented through centuries allow rate of seedlings in other parts of desert vegetation. In addition to reconstruction of the surrounding China, which don't have such the risk of unbalancing seriously Bochuan, writing on the Chinese the precipitation factor, there is vegetation at the time of sedi- harsh climatic conditions, is global climatic patterns. ecological crisis, comes to the also a rise of the elevation zones mentation. Now, besides rare between 30% to 70%. So even if There are several factors conclusion: "If the unrestrained on the plateau due to the rise of patches of forests, there are only there is reforestation, regrowth is causing this short-sighted activities of local and provincial the landmass itself. For example, grasslands and shrubs left. not guaranteed due to the loss of destruction. Deforestation is (= state) enterprises and greedy on the fringes of the plateau, Around Labrang Monastery a the forest canopy, which consid- unfortunately a very common individuals continue at this rate, forests grow up to "only" patch of spruce "has been planted erably improves the microclimat- phenomenon in China. Many the western Sichuan Forest will 3800m, while highland forests, by the Lama" reported Kuo and ic conditions. other forest areas. like in not last more than 13 years." manage to climb up to 4700m. Cheo in 1941 stating that "it is a Large scale clear cutting, as Heilong Jiang (Amur) in the This estimation might be too An often quoted example in veg­ noteworthy fact since spruce has practiced widely, inhibits natural Northeast, are being depleted in pessimistic, but it is clear there is etation science for the highest never (before then) been adopted regeneration. And as deforesta- a similarly tragic way. Timber is no more time to waste. treeline in the world are the in treeplanting in China!" tion of the past has shown, once a key commodity and supply is But the problem is not tim­ forests around Dzogchen In Central Tibet, forests are the forests are destroyed most of short. Consumption is much ber production, it is the absence Monastery in Derge, which is no longer to be found, although them can not reclaim their former higher than natural regrowth. In of sustainable management. near Galengting, where A.S.I.A. there must have been widespread grounds. The negative conse- East-Sichuan, which has 110 Dong Zhiyong, former Chinese is supporting the construction of sparse juniper forests. Only one quences like floods along the Million inhabitants and hardly vice-state-secretary of Forestry, a small school and a hospital. tiny juniper stand near Reting rivers in Kham and in the low- any forests left, the demand for admitted, "Administration of for­ The Southeast of "TAR" timber is increasing with the est industry has not conformed to (Tibetan Autonomous Region; booming economy. The moun­ natural and economic princi­ Kongpo, Zayul, Poyul and tainous western part, where ples." East Tibet has to use its Chamdo region), West-Sichuan, mostly Tibetans live, includes resources and China badly needs former Kham, and Northwest- the poorest districts of the whole the timber. The momentary abuse Yunnan (Dechen Tibetan Auto­ of China. Timber sales are the can only be ended by introducing nomous Prefecture) contain most important cash revenue in proper forest management meth-' China's largest forest area. the Tibetan Autonomous ods based on ecological and eco­ Impressive old growth forests, Districts. Since the former sub­ nomical principles. There has very rich in species and compo­ sistence economy no longer been a wealth of experience sition, are found along the fringe exists, nowadays, cash is needed gained in sustainable high moun­ of the Southeastern plateau, for survival. Working as a logger tain forestry in the Alps in recent while following the river valleys remains one of the few opportu­ decades. The transfer of knowl­ up onto the plateau (Northern- nities for local people to make edge should be possible, since Kham and Chamdo region) the some money. Asked by a journal­ the basic features of the forests forests are less luxuriant due to ist about their view regarding are very similar. In the Alps as harsher climatic conditions. In their involvement in the destruc­ well as in East Tibet spruce-fir- this region most forests nowa­ tion of their "own" local forests, forests are predominating. days are found on Northern a Tibetan answered hesitantly: Besides this it is necessary to slopes while the Southern slopes "What shall we do? We have to mark out forest reserves, which In the foreground, larch-juniper forests with some firs on the ridge: in the are grasslands. For example, this feed our families." The local protect intact virgin forest areas background, are clear cut areas is easily observed driving North administrations, who sell the and their wildlife. along the headwaters of the Min timber, earn badly needed money Monastery has survived human lands, heavy erosion, debris- Over exploitation has to be River, North of Sungpan, where since farmers and nomads are impact, because traditionally flows, landslides, loss of top soil stopped as soon as possible. The the valley widens and gives normally not taxed. forests are protected around accumulated over millennia, dried momentary workforce needs to space for vast grain fields and sacred sites. Everywhere else in up springs etc., need not be Although this problem has be trained and employed in lush pastures. The mountains Central Tibet the traces of heavy explained here, but the climatic been recognized even in Beijing, reforestation. Here A.S.I.A. can seem free of forests, except for natural degradation and erosion importance of the forests of Tibet forest destruction is not being be of great help initiating pro­ rare patches. Travelling South are strikingly present. Quick needs to be emphasized. The stopped; the annual production grams. The schools under con­ along the same stretch of river, reforestation of these slopes is Tibetan Plateau is a major factor in West-Sichuan has been at least struction right now can integrate looking at the Northern slopes impossible. in the global circulation, especial­ 2.3 times that of the natural ecology and environmental ahead, one sees dark forests. Just as in most places in this ly in regard of the seasonal route reproduction. The Luhuo issues in their curriculum and Only recently has research world, processes which used to of the jet stream and its influence (Drango) Forest Bureau (near function as a role model. The shown, that these Southern take millennia or centuries, now on the onset of the Indian Kandze/Garze) for example har­ pupils can be taught how to plant slopes were originally forest- happen within decades or even Monsoon. A considerable change vests three times the amount of trees and how to ensure their sur­ clad too. They are the favorite years. Since the modern world of the region's climate through the annual production just to pay vival. Training locals in forest grazing grounds in winter. made its way into Tibet, the wide scale deforestation brings for its 2500 workers! He continued on page IS

/5 REFLECTIONS

become divine mándalas, ordi­ other and try to heal any prob­ Threads of Luminosity nary people dakas and dakinis, lems we have among ourselves the bond is stronger than any knowing how important it is for Mending the Net of Samaya other bond, because it goes so him to be held in the loving net deeply into the core of our being. of his students' Samaya. by Tsultrim Allione Because this event has occurred it must be respected and main­ Tsultrim Allione is the author Samaya is a word that is tossed to who is defining it. I've gone ingrained patterns and using the tained. The recitation of mantras of Women of Wisdom and the around a great deal within our through lots of different phases conflict as an opportunity to see is one way this is done. Each founder and director of Tara community, Particularly now, trying to understand it. When I oneself more clearly. So these time the practice is done, the link Mandala, a retreat center located in when Namkhai Norbu Rinpoche was first pregnant twenty years more exoteric methods can be a to that experience is rekindled Southern Colorado. has said that broken Samaya is a ago, I had just received a whole rich source of growth for the and the link with the teacher factor which affects his health. series of empowerments from Sangha. When community mem­ revitalized. This is important, for We can't talk about the teachings Dilgo Khyentse Rinpoche. At the bers experience conflict which if the teaching is not respected of Tibetan Buddhism without end of the three months, I was as human beings will naturally and nourished it drains energy the concept of Samaya coming given a series of mantras to arise, but then resolve it and go from the teacher who is at the up. But what is it really? recite daily for the rest of my life on together, this shared experi­ heart of the net. In looking up the the to keep the samaya for all the ence can build community as When we hold the vision of Tibetan word for Samaya, empowerments. At first that well as inspire mutual awaken­ the Buddha essence of our Vajra THE MIRROR Damtsig in the Chandra Das seemed simple enough, but then ing. What does not build commu­ brothers and sisters we keep NEWSPAPER OF THE Tibetan/English Dictionary, Dam I started to experience incredible nity is the age old social vendetta Samaya. When we contain each INTERNATIONAL means sacred or holy and sig drowsiness at night and several of talking about someone other in this loving recognition, DZOGCHEN means word. It says: "word of nights konked out before saying behind their back instead of or if we fall from it and try to COMMUNITY honor or solemn vow." In The them, and awoke the next day directly trying to resolve the con­ restore it as soon as possible, we founded by Chögyal Crystal and the Way of Light with pangs of guilt. Of course, flict. Backbiting is one of the strengthen the whole network Namkhai Norbu Namkhai Norbu Rinpoche once my daughters were born most destructive patterns for and give life essence support to describes a scene in his youth within a year and a half of each undermining one's Samaya. the guru. Main Office: other, my whole practice was Sometimes we tend to do this when he needed to recite certain The Teacher protects the The Mirror completely disrupted, and I sur­ when we have a conflict where it PO Box 277 mantras and texts in order to students with awareness, Conway, Massachussetts, keep his samaya commitment for rendered to the needs of my chil­ seems a direct communication Likewise the students protect the 01341 U.S.A. dren. I considered myself a might be too threatening and teachings he had received, strug­ Teacher with awareness. Each Tel 413-369-4208 and Samaya breaker. There was a exposing but, in fact, once we sit gling to read them through the time we develop greater under­ FAX 413-369-4165 constant demand on my time day down with somebody often light of burning incense. Then standing and break through E-Mail address: and night. Then, when I took the things dissolve in a way that if, he says, "I didn't understand at habitual patterns and karmic 74404.1141 @ Vajrayogini Abhisheka from we didn't make the initial effort, compuserve.com that time how to maintain com­ traces we build Samaya. Even if mitment by applying the essen­ Chögyam Trungpa Rinpoche, would never have had an oppor­ we have doubts about each other European Office: again I made a commitment to tunity for resolution. tials of practice, and I interpret­ or the teacher or teachings, we The Mirror Merigar, 58031 daily practice. By this time the Resentments can be held for ed and carried out all instruc­ can still primarily hold the Arcidosso GR Italy girls were no longer babies, so I years and years and may be based tions very literally." understanding of the precious- Tel & Fax 0564-966608 could do it with them crawling on the simplest misunderstand­ Later, Rinpoche understood ness of what has been shared and EDITORS all over me. ing and moments of weakness. that to keep Samaya in the Samaya will remain intact. Jacqueline Gens Dzogchen sense, was not depen­ Later I got pregnant with All these personal experi­ If we cut the connection Liz Granger (Merigar office) dent on outward forms or repeti­ twins and went back to sleep ences and searchings have lead and rudely deny what we have

tion of mantras but holding open deprivation. Eventually through me to my own understanding of received and shared, or throw LITERARY EDITOR all the lines of transmission with a disillusionment with my what it means to keep Samaya away teachings as worthless, or John Shane which the practitioner is linked. Sangha in America, I stopped and what it means to break it. I put aside one teacher for the new ADVISORS This can be accomplished doing that practice and did no see Samaya visually. It is lumi­ one in town who we think we Giovanni Area through Guru Yoga and keeping practice for a while. However, I nous threads that stretch between like better, not holding tenderly Anna Eid one's state of presence in all continued to think deeply about teacher and disciple, and from with naked awareness the earlier Barpara Paparazzo aspects of daily life-- whther one Samaya and how to go through disciple to disciple. These lumi­ relationship, then the conse­ Jim Valby is eating, or walking, or sleep­ doubts without breaking nous threads are born from the quences and disturbances reach DESIGN AND PRODUCTION ing. This is not in contradiction Samaya. awakening that is experienced in to the very core of our Vajra Anne Chu, New York, NY to more literal approaches but After a year, I met and around these relationships. It being,. Thus there is the concept Kathy McGrane cuts to the core of the issue and Namkhai Norbu Rinpoche and grows from flashes of innate of Vajra helL It is the pain expe­ supports in a profound way the began practicing in the awareness and transmission rienced when this deepest inti­ ILLUSTRATION Glen Eddy true purpose of Samaya. Dzogchen community. Rinpoche manifesting from the guru's macy is broken. In describing the person always stressed the importance energy and the lineage of I remember a friend who DRAWING who should give instruction to the of getting along with Vajra Rigdzins and wisdom beings. It was having a rough time with her Paola Minelli for Precious Vase dying in the Tibetan Book of the brothers and sisters as part of grows from sitting in the same husband. Another friend advised drawing on page 3 and Samaya Mudra drawing on page 17, Dead, it says, ". . . it is best if his maintaining one's Samaya. But room with others who enter this her, "Whatever you are going Anna Rudnova for Ox drawing space. When these threads are principal guru from whom he has how do we always get along? If through and however terrible he on page 13 requested the teaching can be pre­ conflict comes up should it be nourished through practice and may seem, try to hold the vision sent, but otherwise a dharma- resolved outwardly or should we holding each other in a sacred of his essence while experienc­ PHOTO CREDITS Tsultrim Allione, Richard brother with whom he has taken just keep trying to be harmo­ way, seeing each others Buddha ing all the rest." Coûtant, Liz Granger, Michael nious? nature, Samaya is healthy. These the samaya vow, or a spiritual By doing this she was able Katz, Mario Maglietli, Neil cords become tracks of luminos­ friend in the same lineage." This Perhaps at times we need to to hold him in her heart and Murray, Daniel Winkler indicates how our relationship to resolve conflict with open com­ ity that bring blessings and spiri­ work on the problems, and even­ THANKS TO: our Vajra sisters and brothers is munication to clarify deeply held tual development to everyone. If tually their marriage became bet­ Barbara Paparazzo second only to our relationship the threads are healthy there is resentments and/or misunder­ ter than ever before. for transcription tremendous benefit to everyone with our Guru. A deep Vajra sis­ standings. Sometimes in an The connection we share in the net, but if they are not then ter and brother connection effort to keep everything calm on between Vajra sisters and broth­ PRINTERS there is disturbance for everyone Gazette Printing Co. inspires awakening both through the surface and to avoid conflict ers is even more long lasting than in the net. Easthampton, Massachusetts the depth of that relationship and and to keep Samaya, resentments that of marriage partners lasting the capacities of the practitioners. can be pushed underground When a teacher gives a until complete awakening. It DISTRIBUTION It's not as though students go where they can ferment causing transmission, links are made doesn't mean there isn't conflict, Tsegyalgar at Conway, Massachusetts from complete ignorance to com­ even more damage than if with the Master to everyone pre­ disillusionment, or dislike, but plete enlightenment. If we can expressed directly and respect­ sent. The recipients also are fundamentally we hold each All material 01995 by The Mirror. open to the possibility that our fully to the other person with an indissolubly linked through the other and the practice in a gentle Reprint and translation by permis­ Vajra sisters and brothers have openness to hear the other's depth of communion and intima­ sacred way. While we are most sion only. some awakening and hold that point of view. cy that is experienced at that concerned with the health of Paper is 100% recycled and acid- vision this will help each other to At other times one can heal moment. The Teacher is giving Rinpoche and doing the many free suitable for long-term storage. develop. differences by going deep within life essence, the most precious practices to help his healing Samaya seems to have dif­ one's self through seeing one's core of being when transmission process, perhaps we can check ferent interpretations according own ego attachments, deeply takes places. Ordinary places up on our relationships with each

16 'am kneeling on the ground, but the whole situation is so long-time practitioner, who edit­ because I have not taken the building purchase being complet­ it's dark, but the birds are hilarious that I too burst out ed Rinpoche's book 'The Song of exam this time. With my father ed in Conway, Massachusetts, the / beginning to sing, I am laughing and the room erupts the Vajra'; she died this summer in law's illness and my own school being renovated, and then kneeling on the grass outside a into laughter as I begin to recite of cancer, though unlike Lorena health problems, I did not have inaugurated by Chögyal Namkhai big yellow house looking into a the words that I have repeated so she lived to see her daughter time to memorize everything and Norbu, and the Santi Maha bowl, a big bowl full of water. In often translating them sentence grow to be a mother. Lorena left so I am not attending the first Sangha exams taking place there. the bowl the stars are reflected. by sentence in the pauses two young children, a daughter ever small retreat for the First As I watch it now all the The dawn is beginning to break, Rinpoche would leave for me to Skye and a son, Trinlas. Gina Level training that is taking hard work that took so much time the first rays of sun are streaking speak between his sentences. died soon after the end of the place now in the Gonpa. I see the and effort to complete seems to the sky above the horizon, I feel "It's enough to look at a retreat at Merigar with students who are attending the go by in a flash. And then I can cold, but it's all right, there is no clock," I wag my finger at the Rinpoche. She was so glad to retreat coming out through the see the land in England that was sense of danger, no fear, only a clock on the wall in imitation of spend her last days in his pres­ glass doors of the Gonpa. I purchased -Rinpoche blessing it sense of awe, of wonder, a clear Rinpoche. "Its hands always move ence, and Rinpoche indicated notice how joyful they seem. I - and I can see the buildings that sharp awareness that no thought forwards, they never go back . . ." that some of her ashes should be make a strong intention to com­ await reconstruction there, the disturbs. I am looking up at the and so I continue until I finish my placed in a stupa, a very positive plete the Santi Maha Sangha Australian land being purchased sun which is coming up over the little resume of Rinpoche's usual sign. Of course, there were births studies and take the exam at and the funds being raised to mountain where the mist is slow­ talk on the implacable nature of too, comings as well as goings in Tsegyalgar at Conway in the build on it, and the inauguration ly thinning. I know now that it is impermanence, the necessity for this last year, but nevertheless Autumn. of the Tara Mandala land in the first day of Losar, the Tibetan us to practice right away, and the the loss of my dear friends / look away at the sun touch­ Colorado. New Year, and that this water has need for collaboration between stands out in my mind. The sun is ing the top of the mountain. How O and I see Shang Shung been left outside under the stars students. coming up now, and I have to wonderful, how marvelous, to be Edizioni moving into their smart for me to wash with at dawn, as new offices in Italy down the is the Tibetan custom. mountain from Merigar in the I look down at the bowl of town of Arcidosso, and I see water in the first light and there them continuing to expand their Mudra of Samaya publication program. And the is the face that I have struggled so hard to accept all my life look­ Shang Shung Institute in Italy ing back at me framed by stars, Gesture of Commitment holding courses in Tibetan medi­ my dark curls, now streaked with cine at Merigar, and the project grey tousled in the wind. by John Shane to create an archive of Tibetan I look at my face and see it art on CD ROM developing well. changing, "It's only a mask," I Rinpoche's great compas­ alive, to live to see another year! And then the inauguration of the think, to myself, "why not take it sion and presence enable him, of How wonderful to be able to con­ Shang Shung Institute in the off?" I put my hands down to course, to make such a talk fresh tinue to receive teachings and to United States of America, with take it off where it is reflected in no matter how many times he practice them! So good to see the its offices and library at the old the water. My face comes away may have repeated it for the ben­ increase in diligence in study, school in Conway. in my hands, and now that my efit of various groups of his stu­ practice and collaboration which Images flash by of the Vajra reflection is no longer in the dents, but his ability to openly the first two retreats that have Dance continuing to be updated, way, the water is clear with the laugh at himself has always included foundation level exams the teachers of the dance circling stars still reflected in it. I look increased my already great of the Santi Maha Sangha train­ the world as if it were a Mandala - down deep into the water, past respect for him. ing have developed in the which of course it is - and the the stars, into in a swirling sky. The merriment in the room force myself to look down into Community. Not that our Yantra Yoga teachers, too, continu­ I can see many things at the retreat in Devon does not the water . . . Community wasn't serious in its ing to perfect their understanding reflected in this bowl, many subside until some time after I The room at the retreat in commitment earlier in its history, of the subtlest points of the prac­ things, many people, faces, have finished speaking, and then Devon is silent. No one moves to or that those who have not partic­ tice and preparing the long await­ places, drift by, some familiar, there is one of those silences that go out to lunch. Looking towards ipated in the Santi Maha Sangha ed definitive book on the subject some I don't know. I shift my no one rushes to fill: a silence Rinpoche, all the faces of those training are in some way lacking from Rinpoche's manuscript. focus and yes I can see very well. filled with understanding and present are transfixed, eyes in either transmission or commit­ And then I can see this It's hard to look into this bowl, with a sense of the deep connect­ steady and unblinking. Trans­ ment, but for those who have newspaper, The Mirror, tranfer- hard to look into this water, I am edness of those present. mission of something beyond taken the training it has been like ring its publication base to the a little afraid of what I might see. I am looking across the words can take place in such looking at a landscape that you USA, aiming to develop the paper It is 1984.1 am at a retreat in crowded room, and I see the moment, transmission of the have seen for many years through and to serve its readership better. a lens that has been subtly refo- Devon, England, a retreat which faces of many dear friends, Vajra state of knowledge in which the The bowl, the water, the cused to reveal an increased is just coming to an end. "Time sisters and brothers. Each face is Master dwells, a transmission stars, and my own form reflected sharpness and precision in the always goes ahead," Chögyal radiant, more relaxed, more open which can be received by a stu­ in the water. I dip my hand in the view of what lies before and Namkhai Norbu is saying, laugh­ than when the retreat began. dent who is open and prepared to bowl to splash my face with the behind us, and in our relationship ing as he turns to me where I am Most of us are young, only a few receive it, and which then must water: it's freezing! The stars are to the present moment. sitting beside him on the small older faces with more lines of be developed through the stu­ leaking through my face, there is raised platform translating for experience etched on them. I dent's diligence in applying what Behind us lies the extraordi­ only eternity here, now at the him day after day as I often did wonder where we will all be in she or he has received from the nary history of the teachings and turning of this year. I can see when he still needed translation ten years time. Across the room I Master. of the lineage of Masters who what I want to see . . . from Italian into English. Then, see the face of Lorena, smiling, / pull my eyes away from have transmitted those teachings Then there is a lulling, turning back to the room crowded her beautiful eyes full of her the water and look at the sky, down to the present day; before rocking motion and I am on with those attending the retreat, sharp intelligence . . . now changing from black to blue. us lies the wonderful panorama horseback; I seem to have been he pauses playfully, breaking into Lorena, Lorena Walker, she The stars are fading. I think back of study, practice and attain­ riding like this forever. I am sur­ a broad grin, and says: "And now had a degree in philosophy and over the Tibetan year of the Dog, ments which it has been our good rounded by mist, but I am higher John Shane will finish what I was a practicing acupuncturist. I now ending: my forty ninth year fortune to have Rinpoche unfold up the mountain now, there are have to say!" look away from the water in the - according to Tibetan astrology for us with his ever generous clouds below me and ahead of There is complete silence in bowl that reflects the stars and a dangerous year - in fact a year personal example, explanations me a figure astride a white horse, the packed hall. I am caught up towards the stars themselves, in which my wife's father died and writings. And the present turns in the saddle to face me. I between acute embarrassment up toward the top of the moun­ aged only 66 and in which for a moment, constantly changing yet see his face: it is stern, resolute, and a feeling of being flattered at tain still swathed in mist, and I few months I faced the threat of a ever the same in its unique now- full of grace and power, with a being included in this way in remember: Lorena has died in serious illness myself ness, is where we commit our­ slight smile. what is happening at the retreat, this last year after a long battle Fortunately the results of the selves to putting into practice Then he is gone again ahead always feeling something of an with cancer, a battle which she early tests proved to have been what we have learned, relaxing of me around another bend in the outsider no matter how much I entered with a true warrior spir­ misleading and more tests in the undistracted awareness track that climbs up and up, and seem to others to be on the it, and fought to the last with the proved the diagnosis of heart that is our inherent nature from when I turn the corner he has inside. I know from the number dignity and courage of a true problems to be a false alarm. the beginning. I look back at the disappeared among the trees, of times I have translated practitioner. When her husband Nevertheless for some months water in the bowl, and see a flow always ahead of me, always the Rinpoche's concluding remarks Tim told Rinpoche of her death, the doctors had thought I was in of images of events of our rocking motion, lulling me. exactly what he is going to say Rinpoche said that he had bad shape. I think too of Community's life in the last year almost as if I was afloat, on a and yet I am completely thrown dreamed she died in a state of Rinpoche's illness, and look ship out at sea but it is only the off balance by Rinpoche's prank presence. Ah impermanence! Not back down, down into the water . I see the painting of the steady gait of my horse, just of asking me to complete the last just a concept, not just a philo­ murals at Merigar, moving keeping on walking on. always part of his talk without him say­ sophical notion, my own genera­ I am at Merigar. It is the towards their conclusion, prob­ onwards. I am alone, and the ing it first. I am too aware of my tion now, yes, we who thought summer of 1994. The Santi Maha lems with stabilizing the paint other presence, the fierce one, own imperfections to believe that ourselves so young, some of have Sangha exam has ended in the base being resolved, Masters and the one I must not look at. but I would be anything other than a us have left this dimension last few days, and I am walking other painters coming from India, sense out of the corner of my very poor substitute for already, some in this last year. down the hill towards the Gonpa. from Buryatia to complete the eye, is beside me. but I under- Rinpoche at the best of times; Gina too, Gina Tuell, another feeling sad and a little left out work. I see the Tsegyalgar school continued on page IS

17 and Paul are tearing around the Mudra of Samaya Riding a Wave into Life barn on their tricycles, laughing. continued from page 13 Half a dozen barn cats huddle together on their crate waiting stand now it is there for my pro­ by Emily Coûtant for their own dinner or a brazen tection and will do me no harm. barn rat. David or Mary Ellen The trees become thicker, the Emily Coulant is a a thirteen people," I thought. I bit my lip. is a combination of haylage and work through their milking pat­ path is steep, the peak seems year old girl from Vermont. She squeezed the teat, and prayed. silage (rotted hay and corn). It tern. They have to concentrate near but then far at the same attended Namkhai Norbu Rinpoche's My freezing hands shook with smells like sour salad dressing. I on their task. time: how is this possible? I March 1993 retreat in Greenfield, embarrassment. All of a sudden, spread the bunk mix around their Lots of kids like to hang want to follow, to follow you, Massachusetts. On Monday through I felt something warm trickling feeding place. The young heifers out and help at the Franklin you with the stern countenance, Saturday, she works three hours eachthroug h my numb, red fingers. don't like to be seen eating so Farm because they're such a the kind eyes, mysterious horse­ day at the Franklin Farm, a neigh­ Could it be? The milk was flow­ they wait until I'm out of sight. happy family. There are always man, I want to follow you wher­ boring daily farm. ing in a steady stream. I wanted Next, I heat the milk for the projects to complete. David and ever you go. Don't leave me calves or hutch babies. I pour 4 Mary Ellen always say, "Well, here, don't abandon me, I don't scoops of milk into a bucket and what will our strategy be know how to reach the top of put it into a bigger bucket of hot tonight?" this mountain alone . . . I'm water. After that, I give grain to I wanted to work at the afraid of losing you forever. some older heifers. When they farm because I saw how healthy, Then as suddenly as he dis­ see me coming, they get all ram­ strong, and content the Franklins appeared he is there again in the bunctious and start jumping are. I thought that I was every­ middle distance, I can see him around. They're not shy at all thing but that. Being at the farm through the mist riding on up about eating; they fly right in. has taught me alertness, respon­ ahead of me. He turns his horse The fresh cows need to have sibility, and to expect the unex­ and faces me, as if he had heard their stalls bedded and must be pected. It also feels great to be my thoughts. His eyes blaze at fed hay. They sway their heads needed. me as he lets go the reins for a from side to side as if to say, "I It was also perfect the night moment raising his hands in a hate being pregnant. Get me out the calf got born right in front of slow solemn gesture that I rec­ of here!" me. The cow, #11, was wide ognize immediately. Making his The older heifers need bunk eyed and breathing heavily. After two hands into fists, he places mix and bedding, they're pushy awhile I saw two perfect hooves the right fist over left one at the and they talk back like ninth shoot out, then a nose. I was level of his heart: the Mudra of grade girls. The next and last of cheering her on, "Go 11, just a Samaya! Involuntarily I find my I remember walking into the to holler, to draw attention to my chores is the calves. They are little more!" The calf looked like hands making the mudra too as milking barn finding it in full myself. That moment was my all old enough to drink warm a perfect little diver riding a if returning his salute, and with swing. The steady buzz of the first victory in the barn. milk out of a bucket. When they wave into life. What can I say? this exchange of promises of milking machines and the hokey Since that day in October. see me coming, they start to The barn is my connection with commitment he turns his horse twang of the local country and I've become part of the amazing chirp like toddlers saying, "I the real ways of the world. and is gone again in the mist. I western station comforted me. Franklin Farm. On a typical day want it. Gimme milk." After I turn, still making the mudra, to David Franklin, owner of the at the farm, I drop my book bag feed them, they suck on the bars face you and bow my head in Franklin Farm, and some of his and my whole school identity. I of their hutches. Sometime I let New Year greeting. buddies were standing in a circle become a smelly barn girl. Like them lick my salty hand. I cannot know what joys gossiping. David handed me a Superman, I slip into my red and On Fridays, I stay late to and sufferings you have encoun­ coarse, stiff paper towel. He blue coverall, my rubber boots, help Asa, one of my barn friends, tered in the past year; but wher­ asked me to wipe a cow. Wiping my fuzzy green gloves, my neck- finish the milking. We chat about ever you are and whatever means getting the manure and warmer, and hat. music and snowboarding while changes you may be passing dirt off the teat. Wiping also I march into the milking floating around the barn, wiping, through, I know that your Vajra involves stripping. Stripping barn and herd the cows into the milking, and dipping cows. sisters and brothers would want means squirting some milk out barn and into their stanchions You've never seen team­ me here to offer you, on their by hand so the cow knows she (iron yokes used in the milking work till you've been at the behalf, their love, their support will be milked soon. Stripping and feeding process). Some of Franklin Farm. David and Mary and their encouragement. lets the cow know to relax and them need you to guide them Ellen Franklin keep the whole Poet and author, John Shane is let her milk down. into their stalls with a "dainty" system going. They work things an editor of a number of books by "Oh gosh, I can't do this. tap. Then I drag the wheel barrel out even if it's hailing dinosaurs. Chogyal Namkhai Norbu, including, It's too hard. I'm going to look out to the bunk to get bunk mix While I'm busy with my chores, Emily getting bunk mix for the The Crystal and the Way of Light, like an idiot in front of all those for the young heifers. Bunk mix John and his twin brothers, Neil young heifers published by Penguin Books in their Arkana imprint.

Book Reviews ings, and chronicles of other Forests The alarming destruction of the involved and help secure the important lamas. Noteworthy are forests cannot be neglected any future of the East-Tibetan continued from page 13 a series of enquires and articles continued from pagelS longer. Starting reforestation forests, which fulfill important on Tibetan nuns, including those once they are gone would be ecological functions and provide inside Tibet today. A brief but management and in reforestation very difficult, arduous and shelter for infinite beings as well CHO-YANG. Number Six. scholarly study explains the stu­ techniques can create many new extremely costly. It is not as timber and a means of right Edited by Pedron Yeshi and pas and chortens of Buddhist jobs, helping to provide an alter­ enough trying to quantify the livelihood for many humans. Jeremy Russell. Asia, and an essay by a group of native to the momentary situa­ destruction and getting de­ Whoever is able and willing An occasional publication of the lamas describes Tibetan methods tion. This will not only create pressed with each update. It is to contribute or help A.S.I.A to Department of Religion aids of divination. There is a touch­ employment right now, but for high time to act and help find move in this new direction is Culture, Central Tibetan Admin­ ing memoir, "A Tailor's Tale," by the future as well. In addition, new approaches. The forests of welcome to contact A.S.I.A. At istration of H.H. the Dalai Lama. Gyeten Namgyal, one time the establishment of decentral­ Tibet must be saved now or it this stage we need to find inter­ Dharamsala, H.P., India. $17.95 Namsa Chenmo or "Great ized small scale saw mills would will be too late. Already A.S.I.A. ested people and organizations per issue. Master of Clothes" at the Potala. stimulate local economic circu­ has been requested to help in or foundations that can be con­ Told with simplicity, his life and lation. This would offer new jobs nature and wildlife protection tacted for providing the neces­ This highly professional times from Lhasa under the 13th and provide extra financial issues regarding Riwoche area sary funds to implement this magazine combines clear writ­ Dalai Lama through the recent resources for the local adminis­ near Chamdo. The contacts work in East Tibet. ing, authentic content and a difficult decades, is a fascinating tration which could be used for made during the 1993 A.S.I.A. striking, often beautiful, visual human and historical document. needed infrastructure improve­ survey need following up in Daniel Winkler is a geographer presentation. It will interest the There are several articles ments. order to prepare a feasibility and foresi ecologist, who specializes student of dharma, the scholar, explaining Dharma themes, a The present situation clear­ study to present to the European in the forests of East Tibet. He is a and the general reader as well. suite of photographs on the sites ly demands a change for the Union or any other possible member of A.S.I. A. with whom he is The present issue contains a of ancient Shang Shung, and a good. In Tibet and Asia, because donor. A.S.I.A. is committed to coordinating a planned environmen­ wealth of profusely illustrated detailed account of the 1993 two thirds of the world popula­ future projects which focus on tal project. Contacts: D.Winkler, material; an article by H.H. the Conference of Western Buddhist tion live along the rivers which ecological and environmental Volkartstr.42, 80636 Munich - Dalai Lama on "Generating the Teachers. Each single issue is an originate in Tibet, the forests issues integrating sustainable Germany, Tel/Fax: 49/89/12391228 Mind of Enlightenment," introduction, necessarily incom­ fulfill a crucial ecological func­ management strategies, and or A.S.l.A. headquarters: Via della thoughtful interviews, including plete but powerfully evocative, tion. For the local people, they intends to start training pro­ Nocella 65, Rome 00164, Italy, one with Namkhai Norbu to the past and present of Tibetan could provide a reliable resource grams relating to environmental Tel/Fax: 39/6/66161749. Rinpoche on his activities, his culture and religion. if managed in a sustainable and issues. A.S.I.A can provide the necessary context to get outlook and the Dzogchen teach- Barrie Simmons economically appropriate way. /5