Director’s Message

True Meaning of Life: Confidence in the Face of Challenges and Unconditional Love

If you wish for happiness and joy, embrace an affectionate smile. Don’t restrain it everShine forth this smile of unconditional love towards everyone leaving none aside. Even the poorest have a smile from their hearts to give you. What greater gift can you expect even from the richest person than this most beautiful smile coming from heart. It is so immaculate, truly rich, so precious. Wisdom – seeing all things as mirage-like – provides you with peace and confidence in all situations. Drink this nectar of wisdom yourself. Share the same with all sentient beings. Rescue them from the turbulence of fierce samsara, caused by our own failure to realize that Dorji Damdul Director things are all dream-like. Let’s walk the path together to this oasis of wisdom nectar, pervaded by the soothing sunshine of unconditional love and tenderly blossoming with the fresh beautiful flowers of sentient beings. Forever you will be free and in peace. May this wisdom of dependent origination soon be born in you. May this sunshine of infinite compassion soon be poured forth upon you.

Geshe Dorji Damdul Director

Appointment of New Deputy Director

Dear All,

Tibet House would like to joyfully announce that Mr. Tenzin Sherab la has been appointed Deputy Director by the Office of H.H. the Dalai as of April 2012.

Centered in the heart of New Delhi, House has the need for more effectual governance and coordination to respond to changing challenges posed by growing public interest in Tibetan culture, especially, the wisdom of Nalanda University, as foreseen by H.H. the . Mr. Tenzin Sherab Deputy Director With his years of experience in various Tibetan public offices within the Exile Tibetan Administrative setup based in Dharamsala, India, and his scholarly background, I personally anticipate greater success in Tibet House’s activities with Tenzin Sherab la joining us as Deputy Director.

Despite the relatively heavy load of administrative responsibilities, I am confident that Tenzin Sherab la will shoulder the responsibility with dexterity. As always, I appreciate your moral support for him and Tibet House.

In profound prayers

Geshe Dorji Damdul Director

Contents

 Director’s Message...... 2  Emotions – A Presentation...... 20  Appointment of New Deputy Director...... 2  Environment and Waste Managament –  Arya Nagarjuna’s View of Ultimate Reality...... 3 A 3-Day Workshop...... 21  Ceremony of Bodhi Awakening...... 7  Long Life Initiation of Arya Tara and  Ceremony of Remembrance...... 18 the Three Principal Paths – Discourse...... 22  Conceptual Similarities in , Science and  Happenings...... 23 Neuroscience – A Discussion...... 19  How to Donate to Tibet House...... 28

Tibet House Bulletin 2012 2 Arya Nagarjuna’s View of Ultimate Reality The Final Panacea to All Our Miseries

Geshe Dorji Damdul

While this writing may be a little technical for the lay audience, I suggest to the readers, however lay you might be, to bear with the technicalities for a while. Reading this twice will instill in you a profound admiration in the view of Arya Nagarjuna, the missing of which will deprive us of the final light of hope of freedom from the vicious cycle of samsara.

This has two parts. The second part will serve as a commentary for the readers to understand the first part. Please don’t miss the second part, although the two might seem very alike at some points.

The is the common locus for both the advocates of objective existence and those negating objective existence who debate rigorously to see if objective existence is feasible or not.

In the opening stanzas of the Chapter 24, Arya Nagarjuna began by stating the opponents’ view and the absurdities that seem to follow for those who reject objective existence; The adherents of objective existence believe that with no objective existence, everything has to exist through mere subjective thoughts, in which case the value of existence of things will turn out to be not more than non-existence, like a castle in the air. They further push the Madhyamikas to the absurdity of having to reject the ‘arising’ and ‘disintegration’ of things in general if one denies objective existence. If this were the case, the Four Noble Truths is undermined as well, for the phenomena of arising and On top of denigrating the Three Jewels, all disintegration mark the underlying fabric of the concept conventionalities would be undermined, along with of the Four Noble Truths. deprecating the distinction of what is virtuous and what is non-virtuous. The arising of the first truth from the second truth highlights our samsaric nature, while the elimination of the second Arya Nagarjuna’s Response: truth, thus giving rise to the third truth, through training In response, Arya Nagarjuna summarized his rebuttal in the fourth truth, delineates the hope of freedom from against the Essentialists, the adherents of objective suffering altogether. existence, as follows:

Without the Four Truths, the associated practices would All their former criticisms against are due make no sense, and the four fruits – fruit of Stream Enterer, to their own lack of understanding: 1) the purpose of Once Returner, No-more Returner, and Arahats – as a result realizing emptiness, 2) the meaning of emptiness, 3) and of the practice would be undermined. Without the fruits, the nature of emptiness. the abiders and the enterers into the fruits could not possibly exist. The Sangha would make no sense if these In explaining the above three points, Arya Nagarjuna points eight persons are non-existent. Without the teaching of to dependent origination as the meaning of emptiness. the Four Noble Truths, the Jewel of the Dharma would In so doing, he convinces them that the repudiation of not be possible. In the absence of Dharma and Sangha, emptiness in a way is rejecting dependent origination. how could the Buddha come into being? By so doing, the opponents reject the phenomena of

Tibet House Bulletin 2012 3 infallible arising and disintegration, the hallmark of The very purpose for the appearance of Buddha existence. Without the phenomenon of “arising” existing, Shakyamuni on this earth is to benefit others, to liberate the first and the third truth among the Four Noble Truths all beings from suffering. From the concept of the Four are undermined. These two truths only make sense as Noble Truths, it is clear that He is not only pointing to the existent if there is the phenomenon of “arising” as they First Truth, the truth of suffering, but also to the Second arise from the second and the fourth truth respectively. Truth, the truth of the cause of suffering. It is only through By denigrating the Four Noble Truths, the Jewel of the uprooting the cause of suffering that the former can be Dharma cannot be posited. Without Dharma the eight eliminated altogether. Sangha members and the Buddha cannot be posited. The opponents of Madhyamika thus reject the existence While in search of the cause of suffering, He points to of the Three Jewels. This not only leads to the consequence ignorance as the final cause. of repudiating the Three Jewels, but they also undermine the causation which governs the entire web of What is that ignorance? Ignorance is the demonic mind conventionalities. which views the self as truly existent and so obstructs us from seeing the reality accurately. This traps us in the Arya Nagarjuna thus drew the conclusion that all the above vicious pain of samsara. contradictions will be resolved with ease if one understands: Buddha discovered that all suffering is triggered by this ignorance. To know what this ignorance is, one has to 1. That the purpose of realizing emptiness is to uproot understand what the reality is which this ignorance distorts. the subtlest of the mental stains of negative emotions; Given that the ignorance causes one to misconceive the 2. That dependent origination, instead of nothingness, is reality, without knowing what the reality is, we cannot know the meaning of emptiness; how the ignorance is obscuring the mind from having the vision of this reality. What constitutes the ultimate reality? 3. That emptiness is the subtlest form of reality After achieving , the Buddha remained silent characterized by the five natures – not known through for forty-nine days. On the forty-ninth day, the kings of the others words, peaceful, devoid of elaborations, Devas – Indra and Brahma – descended to the earth with transcending conceptualization, and free of duality. great veneration to the Buddha. They made prostrations to Him and asked: The More Detailed Explanation: “Oh Enlightened One! You have achieved Buddhahood for The Dhammapada says: the benefit of all sentient beings. And yet you are not All phenomena are of the nature of mind; benefiting beings now; you are not giving teachings. The Mind is their chief and precedes them all; way by which you could benefit the beings the most If with an impure mind a person speaks or acts; efficiently is by teaching. You are not doing that. Why is Suffering follows him like the cart that follows the horse. this so? For the sake of the suffering beings, please turn the Wheel of Dharma.” All phenomena are of the nature of mind; Mind is their chief and precedes them all; The Buddha replied: “You are right. I am not teaching If with a pure mind a person speaks or acts; because I don’t see anyone around me who has the ability Happiness follows him like the shadow that follows the to understand the profound ultimate reality which I have person. discovered.”

Here we clearly see that the Buddha is pointing to our The Buddha’s gesture of not teaching immediately indicates minds as finally being responsible for our happiness or that the ultimate reality is very profound and has suffering. While that mind can be described as Buddha unfathomable depth. Without knowing this, one cannot nature – the ultimate seed for anyone to become a Buddha eliminate the subtlest of ignorance, without elimination – but when it is sullied or defiled by mental afflictions, the of which one cannot achieve freedom from suffering. There person who is in possession of that mind is referred to as are so many layers of ignorance. It is not sufficient to a samsaric being; one is in samsara. Contrary to this, if the eliminate the coarser levels of ignorance for the purpose temporary defilements are eliminated, this basic nature of of releasing yourself from samsara. To achieve complete the mind becomes awakened. At that point one becomes a liberation from ignorance and not just from partial Buddha. ignorance, one has to know how the subtlest ignorance operates. Arya Naga Bodhi, a direct student of Arya Nagarjuna said: What is this subtlest reality? “Buddhahood is not bestowed upon you by anyone; Nor the cause of the Buddhahood is held by anyone; This whole concept of suffering and its causes which was Through discovering the Buddha nature within yourself, comprehensively highlighted by the Buddha is concisely You will achieve the Buddhahood.” explained by Arya Nagarjuna, in a single stanza:

Tibet House Bulletin 2012 4 The ceasing of samsaric karmas and afflictions is the gist of the qualm the adherents of true existence have ; against Arya Nagarjuna and his followers. Samsaric karmas and afflictions arise by conceptual misperception; They further argue that if there are no phenomena of Which in turn arises by the elaboration of grasping arising or diminishing, how does one account for the Four at the true existence; Noble Truths, the principle teaching, which all the The wisdom of emptiness brings an end to this followers of the Buddha accept? If one does not accept elaboration. the Four Noble Truths, how can one account for the practitioners of these Four Noble Truths? Without the If it is through realizing the emptiness of true existence practitioners of the Four Noble Truths, how is Buddhhood that the final ignorance is eliminated, what is meant by accounted for, the highest goal aimed at by the the emptiness of true existence which is also the ultimate practitioners? reality? This is what we need to know. Arya Nagarjuna wrote six treatises all extensively explaining what constitutes this In summary, the proponents of intrinsic reality argue that ultimate reality. while claiming to be a Buddhist, Arya Nagarjuna and his followers denigrate the whole teaching of the Buddha by The debates included in the writings of Arya Nagarjuna, rejecting intrinsic or objective existence. He is further Acarya Shantideva, and Acarya Candrakirti – these debates criticized for not accepting Three Jewels as , the Four between the school which adheres to Arya Noble Truths, and also the functionalities of all things as Nagarjuna’s views versus the schools which reject them – they are. help us to explore and tease apart the extremely subtle nuances involved in the understanding of ultimate reality. Arya Nagarjuna responds by saying: “The qualms you raised Arya Nagarjuna did not invent any philosophy; he simply against me are not because I have the flaws, rather they unraveled the truth which the Buddha Shakyamuni taught reflect your own ineptitude. You failed to understand the in order for the suffering beings to be liberated. following three points”:

The whole corpus of teachings on ultimate reality is 1. The purpose of understanding emptiness; presented by Arya Nagarjuna, the most essential of which 2. The nature of emptiness – Ultimate Reality; is Mulamadhyamakakarika (the Fundamental Wisdom of 3. The meaning of emptiness; the ). 1. The purpose of understanding emptiness: The Chapter twenty four of “The Fundamental Wisdom of the Middle Way” Mulamadhyamakararika opens by He reiterates that understanding emptiness finally highlighting the opponents’ view of true or objective eliminates the demonic egoistic ignorance which reality, which also reflects our naïve natural thinking, or misperceives things to be intrinsically and objectively real the distorted version of the reality. This is done to clearly and which gives rise to all mental agitations, irritations, present what the object to be negated is when we cultivate suffering, pain, and anxiety. As long as one believes in things the final wisdom. as existing truly, or from the object’s side, there will always be a tendency for one to react to the object. When one believes things to exist objectively, if the object appears to Objects, instead of being intrinsically real, are lacking be attractive, one cannot control one’s mind from going intrinsic nature according to Arya Nagarjuna. However, a after it. This is attachment. Whereas when one sees the whole set of philosophical schools advocates the idea of object as being repulsive from the object’s side or intrinsic reality of the things. They thus raise the qualm intrinsically, then one cannot control one’s mind from that if there is no intrinsic reality, then existence cannot running away from it. This is aversion. Arya Nagarjuna says be posited. In the absence of existence, the action of arising that the very purpose of meditating on emptiness and then cannot be posited, which is well refuted by our direct realizing the wisdom of emptiness is to eliminate all these experience of the world, where we see plants growing from negative emotions – attachment, aversion, and so forth. seeds and suffering arising from their respective causes. Just as the Buddha very clearly stated that our chasing after That would show us how the first truth of the Four Noble or running away from the objects is because of our failure Truths – the truth of suffering – arises from the second to see things as dream-like, the way they are. truth – the truth of the cause of suffering. And the third truth – the truth of cessation – ensues because of the fourth In a sutra, the Buddha said: truth – the truth of the path leading to cessation of suffering. As the positive factors arise, the negative “Just as in a dream of a youthful girl, diminishes. This process of arising and diminishing of the She met with a boy and saw his death. negativities is not possible in the eyes of the opponents of Joyous was she at the meeting and despairing at his death. Arya Nagarjuna if there is no intrinsic reality at all. This is View all phenomena as thus.”

Tibet House Bulletin 2012 5 When the girl fails to see the episodes as her own dream, b) Dependent origination of dependence on parts: Here she reacts to the dream as real. This swayed her into the dependency may not necessarily be sequential. The excitation which is indeed the cause of acute despair in ‘whole’ which depends on its ‘parts’ for its existence is the end. Both the excitation and the despair disappears simultaneous with the parts on which it is dependent. the moment she wakes up from the dream. Her mind finally For example, the auditorium where we sit arose finds rest. This is a little nirvana for her. She then realizes dependently from its parts consisting of the roof, the that unduly reacting to the objects is truly childish and walls, the floor, and so forth. The auditorium fosters all miseries. simultaneously exists with its parts. c) Dependent origination of dependence on mere But as long as one has a belief that objects exist intrinsically, designation: Things exist through mere subjective from the object’s side, there is no way that one can imputation; things come into existence through eliminate the subtlest ignorance, and thus the negative dependence on our subjective mind which perceives emotions keep on shooting up. the things. This third level has great resemblance with 2. The nature of emptiness – Ultimate Reality: the modern physics – theory of relativity as well as quantum mechanics. This reflects the subtlest level of Arya Nagarjuna says: dependent origination, the understanding of which “Whatever is dependently originated, alone has the power to eliminate the final ignorance. Is taught to be empty of true existence. I recommend that the readers, if interested in That being dependently designated; understanding this level of dependent origination, study This is the Middle Way.” in depth the two books by Lama Tsongkapa – His What he implies here is that emptiness should not be taken commentary on Acharya Chandrakirti’s “Entry into the as nihilistic voidness. It is to be understood as dependent Middle Way,” English translation by Dr. Thupten Jinpa origination. What is meant by emptiness? It means and His commentary on Arya Nagarjuna’s “Fundamental emptiness of independent existence. When you negate Wisdom of the Middle Way” translated into English by independent existence, what is implied is dependent Geshe Ngawang Samten and Jay Garfield. “How to See existence. Emptiness, thus, does not mean nothingness. Yourself as You Really Are” by H.H. the Dalai Lama is a It means dependent origination or dependent existence great book indispensable for this understanding. instead. Everything comes into existence by dependence 3. The meaning of emptiness: on other factors. It does not infer nihilism, but instead implies fullness of so many other factors upon which the As for the nature of emptiness, Arya Nagarjuna is implying object is dependent. Things are there; functionalities are that emptiness should not be thought of in terms of a solid there; functionality connotes something is changing from object but in terms of inexpressibility in words and one phase to the next. Things are changing; causes giving thought, whose bare nature is beyond conceptuality. On rise to the results; it happens only if there is dependency that level, emptiness transcends conventionality. He where the results depend on the causes. Thus emptiness explains five natures ascribed to the ultimate reality – not of independent existence should not be read as known through others words, peaceful, devoid of nothingness, rather as dependent existence. Arya elaborations, transcending conceptualization, and free of Nagarjuna summarizes this point by saying: duality.

There is no phenomenon which is not dependently Conclusion originated; Arya Nagarjuna concludes by mentioning that contrary to There is no phenomenon which is not empty of true things being dependently originated and empty of existence; independent existence, if they do exist independently, dependent origination becomes untenable. This in turn This is the meaning of emptiness as interpreted by Arya has the implication that results are not dependent on Nagarjuna. causes. Following this line of reasoning, causation cannot Different schools interpret dependent origination, be posited. Without causation, there is no arising and pratityasamutpada, in different ways. Broadly speaking, disintegration. This in turn leaves the Four Noble Truths there are three levels of dependent origination. His unaccountable. Thus, the Three Jewels cannot be posited. Holiness the Dalai Lama so beautifully captures the three levels of dependent origination as follows: Witnessing the rigorous flow of debates between the two sides, the spontaneity of Arya Nagarjuna’s view of dependent origination slowly unfolds. While he rejects all Three levels of Dependent Origination degrees of intrinsic and independent existence, he a) Dependent origination of causation: Any result, when espouses the full breadth of the functionality of the world it comes into being, necessarily depends on its as being in total conformity with our day-to-day experience preceding causes and conditions. of life in the form of dependent arising.

Tibet House Bulletin 2012 6 Ceremony of Bodhi Awakening

Since the seventh century AD, Tibetan culture has been The in the logo symbolizes bodhi, “perfection,” and deeply rooted in compassionate Buddhist principles the flame atop the stupa symbolizes the action of inherited from India. His Holiness the Dalai Lama always “awakening.” Just as darkness is dispelled by light, refers to India as the and Tibetans as chela (students). awakening the seed of perfection and goodness takes place While Tibetan culture is seen in many facets, its uniqueness through instilling profound compassionate wisdom in is in the richness of compassion. The wisdom of beings. Through lighting the lamp of compassion and interdependency among human beings themselves, wisdom, Tibetan culture in all its essence, was manifested between humans and their environment, and humans with during the three days to awaken peace and happiness in other animals underscores this rich universal compassion. individuals and society at large. H.H. the Dalai Lama values it so much that he gave India the epithet, “The Land of Ahimsa,” for being the source of More Details on the Ceremony this treasure. The Ceremony of Bodhi Awakening exposed the audience to various facets of Tibetan culture. People learned about Tibet House in collaboration with Drepung Loseling and its philosophical implications. Monastery, Take 5 Films Pvt Ltd., India International Centre, The Ceremony gave a platform for dialogue among the and the Himalayan Buddhist Cultural Association hosted experts from four different medical traditions – Ayurveda, the Ceremony of Bodhi Awakening from March 16-18, 2012 Tibetan medicine, Homeopathy, and Allopathy. A Buddhist celebrating the rich and unique cultural heritage of Tibet psychologist engaged in discussion with a Western and its people. The occasion offered insights into aspects neuroscientist. Teachings on how to cultivate joyous varying from dharma and medicine to folk lore, dance and compassion and the wisdom to see things in the light of music. While witnessing each event, one could perceive interdependency were given to the audience. These how dharma is interwoven with every aspect of creativity dialogues and teachings were presented to inform the in Tibetan culture. At a time like this, when greed and audience about the sophistication of a long forgotten avarice are robbing people of their basic human qualities, tradition in India which the Tibetans inherited from this ceremony was a nudge to the slumbering society that Nalanda University, and now has been revived and one can, while carrying out business in samsara, walk the cultivated. path of dharma with ease and that basic human values need not be divorced from life while doing one’s designated The Ceremony began with monks from Drepung Loseling duties. Monastery aesthetically designing a sand of Arya Avalokiteshwara, the Buddha of Compassion. Seeing the The Ceremony of Bodhi Awakening rendered a panoramic Mandala, the audience sensed the legacy of auspicious peace view of Tibetan culture in a three day event. This joyous and compassion in their hearts. tour of the beautiful Tibetan civilisation embodied the rich civilisation of India as well. The various activities of the An art exhibition displayed a rich array of historic Tibetan Ceremony of Bodhi Awakening instilled and enhanced painted scrolls, along with the rare portraits of Tibet before greater wisdom and knowledge in various fields of science and after 1959. Vijay Kranti’s life long journey of and the arts. photography on Tibet was inaugurated on the first day of the Ceremony. His pictures of H.H. the Dalai Lama, the Potala Palace and Norbulingka gave the audience a more intimate portrait of H.H. the Dalai Lama from an early age.

Free Tibetan Medical consultation was provided to visitors on all three days. People were amazed to learn how these doctors can detect even the subtlest physical ailments just by placing their fingers upon each wrist and reading one’s pulse.

Sacred Dance and Sacred Music by the Tibetan monks was another attraction of the Ceremony. These rituals have a special healing effect on the environment and the beings living there.

Bodhi Katha performance by some young Indian college students beautifully portrayed a part of the Buddha’s life and His message.

(From Right) Ven. Geshe Thupten Dorjee Negi, Administrator of sessions in the mornings refreshingly Drepung Loseling Monastery, Mr. Veer Bhadra Singh, Former Chief began the day. Minister of Himachal Pradesh, Ven. Geshe Dorji Damdul, Director of Tibet House and Mr. Vijay Kranti, a life long photographer of Tibet, On the second day, an evening show about the renowned on the inauguration of the Three Day Ceremony Tibetan saint Jetsun in English, was performed.

Tibet House Bulletin 2012 7 Not only was it very entertaining, but also richly brought into the auditorium and was placed on the stage, inspirational for all in the audience to lead a peaceful and to the accompaniment of spiritual music played by the compassionately meaningful life. monks from Loseling monastery.

Presentations on various aspects of Indian and Tibetan The Chief Guest, Professor Shyam Menon, Vice Chancellor classical dance by two expert performers gave the audience of the Ambedkar University, Tsona , Tempa a flavor of the subtler nuances of the two traditions. Tsering, Lochen Rinpoche and other honorable guests lit the lamp and sonorous chants of the monks filled Tibetan shops displayed Tibetan auspicious colored flags the atmosphere as the lamp was lit. A silent tribute was for ones’ luck and the Mentseekhang medical shop made paid in memory of those Tibetans who had laid down their available for visitors souvenirs and remedies from a lives protesting against the Chinese regime. compassionate culture. Welcoming the participants and guests of honour, The “Ceremony of Bodhi Awakening” left an impression Ven. Geshe Dorji Damdul, Director of Tibet House, said upon the minds of the audience providing a tour of that the title of the event was changed from festival to thousand years old Tibetan civilization in just three days. ceremony to underline the tragic situation in Tibet and of the monks’ immolation against the atrocities. Referring to H.H. the Dalai Lama as a champion of peace, he said that the Tibetans are being true to the spirit of non – violence as, instead of any retaliation to the injustices meted out to them, they were giving up the most precious thing one cherishes – one’s own life. The title, Ceremony of Bodhi Awakening, reflected the mission of H.H. the Dalai Lama to bring happiness to humanity at large. ‘Bodhi’, he said, Exhibitions connotes perfection while ‘awakening’ expresses The Exhibitions were inaugurated at the venue, Gandhi blossoming of the Bodhi which is inherently present in King Plaza, by the Chief Guest, His Excellency Shri everyone. To make the world a big ‘We’ rather than big ‘I’ Vir Bhadra Singh, Minister of Micro, Small & Medium is the dream of H.H. the Dalai Lama which the Ceremony Enterprises, at 9:30 am on Day One. Geshe Dorji Damdul, of Bodhi Awakening aspires to achieve, Geshe Damdul Director of Tibet House, welcomed the Chief Guest with a observed. traditional ceremonial scarf. Before he inaugurated, monks from Loseling Monastery recited the prayers of In his address, Tempa Tsering, representative of H.H. in auspiciousness and Shri Vir Bhadra Singh proceeded Delhi, while congratulating the hosts of three day cultural towards the magnificent picture of His Holiness the Dalai programme, pointed out that while Tibetan culture is an Lama and lit the lamp. The exhibition consisted of more ancient one, what makes it invaluable is that it is living than 150 exhibits, that included among others, exhibitions and vibrant even today and has much to offer to the modern on Tibetan lifestyles during post- and pre-1959, world. The culture which, has within its fold philosophy, paintings, Vijay Kranti’s photo exhibition of H.H. the Dalai medicine, music and art, is rich and unique and needs to Lama, of deep spiritual experience. be preserved in an increasingly interdependent world.

Inaugural Function The Chief Guest Dr. Shyam Menon said that this was a historical moment in time that His Holiness lives in India. The inaugural function was held in the main auditorium Great teachers like Buddha and Nagarjuna have once of the India International Centre in the morning. After a enriched the consciousness and thoughts of this land but brief introduction by Ms. Tenzin Pema, Secretary, Tibet it is unfortunate that we have slipped into endemic House, the portrait of His Holiness was ceremonially amnesia. The presence of H.H. is an opportunity to redeem

A view of the exhibition Inaugural Session

Tibet House Bulletin 2012 8 this strand in our civilization, he pointed out. As a teacher the sound of the sacred dance and music performed by he felt the great significance of Bodhi awakening, and said monks from Drepung Loseling Monastery from South India. that in today’s milieu of competitiveness and self Dr. Sonal Mansingh, the chief guest, expressed her joy at absorption, it is important to reassert the value of being part of the evening programmme. compassion and a good heart. It is the moral responsibility of the teaching community to unfold the hearts and not Gala Rinpoche who compered the evening function just the heads of young learners. Time has now come to called it the mystical art of Tibet. The dance, music and redefine smartness and success and it is in this context multiphonic chants of Tibet resonate the core message of that the title of the event was indeed to be lauded, Tibetan spirituality, he added. As the dance and music are Dr. Menon said spiritual, he urged the audience to focus their minds to understand the nuanced message of Buddha’s teachings Tsona Rinpoche in his address also complimented the and apply them in their lives in order to alleviate the organizers on the title of the event when he pointed that suffering of sentient beings. Costumes, gestures and all of us have the potential to remove our ignorance and instruments too have profound meaning which even the as we progress on the path we move towards performers need to internalize. enlightenment. Which is what Buddha did. We need to awaken and develop the potential in order to take it to an Three individual artistic forms reflected three individual unlimited state. elements of this spiritual heritage. First was the overtone chanting whose resonance was deep and profound. This Speaking on the occasion, Lochen Tulku said that the was followed by the dance of the skeleton which symbolizes foundation of Buddhism rests on non-violence and the ephemeral nature of beings. Then came a spontaneous, referred to the Four Noble Truths as laws of nature which intense, and interactive session of monastic debate. one can apply in any field of activity. Following this, the audience were treated to a visual delight in the form of the Rainbow dance with five colors After the introductory remarks by the guest speakers, a symbolizing the harmony of the five external elements, five song in praise of H.H. the Dalai Lama wishing him a long chakras of the body and the five angels. Rinpoche informed life was sung by school children of T.C.V. Day School, the audience that this was the healing dance and was Majnuka Tila, Delhi. performed when a powerful healing was required.

Mr. Vijay Kranti, who had held an exhibition of the The concluding performance was an offering for world photographs of H.H. the Dalai Lama, titled Buddha’s Home peace and the motivation was to make the environment Coming spoke on how he was planning to have a chain of more harmonious by bringing this mystic theatre in a twelve exhibitions to showcase the different aspects of secular environment, thus making one aware of the Tibetan culture in different countries. According to him, importance of Bodhi awakening. the coming of H.H. was like Buddha coming back to the land of his birth and it was only befitting that the inaugural ceremony of his exhibition was part of the Bodhi Opening Ceremony of the of Awakening Ceremony. Avalokiteshvara

Mr. Ashok Arora and Mr. Gun Bahadur of Tibet House were The main foyer of the IIC witnessed an atmosphere of felicitated for their outstanding service to Tibet House. sacredness with the resonance of chanting of the The inaugural session concluded with singing of Tibetan by the monks. The creation of a sand mandala of and Indian National Anthems by school children of T.C.V. Avalokiteshvarabegan with an opening ceremony. To the Day School, Majnu-ka-Tila, Delhi. accompaniment of musical instruments and through their chants monks consecrated the site, calling forth the forces of goodness. The artist monks began drawing the architectural lines of the mandala of Lord Avalokiteshvara who symbolizes compassion as a central focus of the spiritual experience

Ashok Arora Gun Bahadur

The morning session was a perfect start for the Ceremony of Bodhi awakening. An Evening of Sacred Dance and Sacred Music – Part I Music and dance are well within the purview of Bodhi awakening, for they actualize the philosophy which the sacred scriptures prescribe. So the evening unfolded with

Tibet House Bulletin 2012 9 Mandala, a Sanskrit word, connotes a circle or cosmic takes eons. Rinpoche hoped that we recognize the diagram depicting the cosmos in harmony. Having importance and practice of this precept. originated in India, it found its way into the spiritual tradition of Tibet with the establishment of Buddha Dharma Giving a gist of the Wisdom of Dependent Origination, there and since then has become an inseparable aspect of Geshe Dorji Damdul said that most of our actions are the sacred art of Tibet. driven by our mind which looks for adequate information for taking a decision. He wondered as to the truth of Made of coloured sand particles, the mandala is a visual ‘information’, as information travels to the mind through depiction of the residence of the deity in worship. It is a the medium of perception. The challenging question vehicle to generate compassion and is a tool to realize the before us is whether our perception tallies with reality or of the phenomenon. It requires rigorous is merely one’s own mental fabrication. Therefore, the practice in contemplation, and a thorough knowledge of Buddha described that all phenomena are dream-like and the textual tradition of Buddhism to create a mandala. One are merely mental creations. If this is understood then can trace the origin of the sand Mandala of Avalokiteshvara one’s fear of samsara is removed and suffering can be to the tantric teachings of Buddha Shakyamuni. brought to an end by an understanding that all things are The enthusiasm with which everyone sought a glimpse of mental constructs. Our problems have a genesis in the the Mandala was evident, for it is believed that looking at misconception of reality as having an independent the mandala alone can create a positive impression on the existence. The moment the light of wisdom dawns on us mind-stream of the observer – The mind stream that will that all objects depend on mental imputation rather than take us on the path of Bodhi awakening. from objects’ side then the darkness of ignorance is removed and one has ended one’s own suffering. The light of bodhi shines through. Altruism, the Fabric of Teaching, and the Wisdom of Dependent Origination – The Path travelled by all the Buddhas – A Lecture In the process of Bodhi awakening, understanding altruism and the wisdom of dependent origination are very crucial. The session under consideration very meaningfully dealt with these concepts. With Mr. Madan Verma, President of Meditation: A Tool for Conscious Living with Interfaith Foundation as Chair, the two distinguished Practice – Part I speakers were Gala Rinpoche and Geshe Dorji Damdul. Awakening or blossoming not only takes time but certain Introducing himself as a simple Buddhist monk, disciplines lie within its fold to put them into practice. Gala Rinpoche said that altruism can be understood in Meditation is one such tool whose relevance was many different ways. He added that the concept of altruism encapsulated very systematically by Ven. Mindroling Jetsun was not confined to Buddha Dharma alone but is a . Day Two commenced with a talk by universal principle to follow. Quoting from various poets, the Chair, Prof. Meenakshi Thapan of Delhi University authors and different religious traditions, he mentioned introducing Jetsun Khandro Rinpoche and talking about that all major religions talk about altruism and compassion. the great yogini lineage to which Khandro Rinpoche Altruism epitomizes all the qualities of the Buddha and belonged. She noted that it was a privilege to chair the generates happiness. Although it is inherent in the nature session. of all beings, in order to put it into practice, mind training is very important. One has to familiarize oneself with good Thanking the Chair for the introduction and appreciating qualities, be contemplative, and then actualize it by making the title and the contents of the programme, Khandro the mind familiar to the concept. This is no easy task and Rinpoche said that the ceremony of Bodhi awakening has

Tibet House Bulletin 2012 10 mindfulness when developed with all sincerity can put us on the path of bodhi awakening.

Medical Systems: Tibetan Medicine, Ayurveda, Homoeopathy and Allopathy – A Panel Discussion Buddha Dharma considers human life to be precious. It is with great difficulty that one gets to be born a human being. Because humans have the power of discrimination, one can make use of this life to not only better oneself but also help other sentient beings to do so and alleviate their sufferings. For this, the human body must be kept in proper health for it is only a healthy body that can have a healthy (From left) Dr. Tsultrim Kalsang – Traditional Tibetan Medicine, mind. So in the journey of Bodhi awakening, the next Dr. Ashwani Chopra – Western Medicine, Dr. Pema Dorjee – Senior milestone was to understand the way different medical Practitioner of TMAI & Chairperson of the event, Dr. Mohd. Qasim systems help individuals to safeguard the body and thereby – Homoeopath, Dr. Raj Kotwal-Allopath, Dr. Bagwan Das – contribute to in developing a good mind. Ayurvedacharya Welcoming the organizers and panelists, Dr. Pema Dorjee come at a very challenging time. The last few years had suggested that along with practitioners of different medical been very demanding for Tibet and its people and systems who were present, the Chinese and Unani medical opportunities like these are the healing oases for the system should also be introduced as they could contribute suffering hearts, she added. a great deal to the wisdom related to the well being of the individuals and society at large. Given the constraint of She observed that inspite of living at a time when economic time Dr. Pema Dorjee invited the distinguished medical development and consumerism have become overriding practitioners to introduce their medical systems in a factors, there still is a deeper wish for introspection and succinct manner and define good health. understanding. It is in this context that we need to understand the meaning of meditation or contemplative Dr. Kalsang, Tibetan medicine practitioner, explained that practices. In today’s world there is a tendency to resort to Tibetan medicine is termed as Sowa-Rigpa which means meditation as an extracurricular activity and to engage in to cure the disease, and to sustain a healthy body and mind. it without even knowing its dynamics. The result is that This science is based on the principles of five elements. the mind starts resisting it. The definition of meditation is Good health in Sowa Rigpaimplies that the five elements simply a balanced continuum, a continuum of awareness are in equilibrium. that one would generate in one’s own self and safeguard that continuum of awareness with absolute integrity and Dr. Ashwini Chopra representing modern medicine stated total uncompromising honesty. that basic allopathy works on a very straightforward principle that there is a single cause for a disease. A person Rinpoche opined that people’s interpretations of what becomes sick when he or she gets attacked by an external meditation actually is vary. But prior to actually engaging agent like bacteria. Dr. Chopra admitted that he was deeply in any kind of formal meditation, wemust learn about aware of the limitations of modern medicine which focuses cultivating observance in our life. So, rather than using merely on the physical aspect of the body and said that the word mediation in the beginning, it is better to call it the time had come when it must integrate with the other watchfulness or observance, because that is what awakens medical systems. Modern medicine has no proper the wisdom within our own selves. When the meditation definition of good health, except absence of certain is really made experiential and a foundation of symptoms that define a healthy body. But he summarized watchfulness is built in one’s own life, then one inherently experiences karma, cause and effect. Being able to see the immediacy of all that we are experiencing at the moment can eventually bring ethics in one’s own awareness, and this sense of mindfulness will create a better situation for oneself and others and generate compassion. For this, one does not have to become a monk, a nun or a Buddhist for that matter, she added.

Giving out a word of caution, she said that while one is in a conducive atmosphere, it is easy to feel good but the benefit of meditation is perceived better when we take it out of the room away from the meditation cushion. True mediation begins in post meditation practices. When one lives with awareness or follows conscious living one learns to be mindful of one’s own body, thoughts, feelings, mind, phenomena and the environment. It is only this Dr. Pema Dorjee attending a patient

Tibet House Bulletin 2012 11 it as the dynamic equilibrium of forces within and outside.

Dr. Mohammad Qasim, a homeopath, stated this system works on the principle that likes need to be treated with likes. The causes that can cause disease can also cure the disease. In this system the integration of body, mind and soul is recognized. As the human body is part of nature and the external nature has its impact on the wellness of a being, good health according to homeopathy was an equilibrium between soul, body and mind.

Dr. Bhagawan Dash the great ayurvedacharya, while drawing attention to the holistic aspect of the system added that Tibetan medicine is a treasure house and without (From left) Mr. Vijay Kranti, Mrs. Asha Reddy – Chairperson, developing it, ayurveda would remain poor. Ayurveda Mr. Naresh Mathur – Senior Advocate at the Supreme Court recognizes the five vital sheaths or koshas of the body and how nourishing of each of them is essential. According to him the purpose of ayurveda is not just curing the disease the mundane and is the basis of something that we will be but that it is a spiritual practice which is directed not only looking for in future. With masters like Shantarakshita, at the health of an individual but also the society at large. Guru and Atisha coming to Tibet, the Ayurveda defines good health, aarogya, as a state when highest philosophical transmission occurred between India the three factors or doshas are in equilibrium. In Tibetan and Tibet from the 8th to the 13th century A.D. One sees an medicine, the definition of health means to sustain healthy extraordinary diligence and application by the Tibetan body and mind. Hatred, anger and illusion are directly masters who spared no efforts in making the translations related to the state of mind. He emphasized at the of the from Sanskrit near perfect. The importance of keeping the balance the five elements learned speaker pointed out that the relationship between India and Tibet is a very special one. With His Holiness Dr. Raj Kotwal, a specialist in gastroenterology said that the Dalai Lama coming to India in 1959 and bringing back the definition of good health is a state of complete physical, the rich Buddhist teachings, India has once again got this mental, and social well-being. wonderful opportunity to get back what she had lost.

Dr. Pema Dorjee expressed the wish that a healthy body Taking on from where the earlier speaker had left off, and healthy mind depend on a balance and that it is very Mr. Vijay Kranti said that when H.H. along with Tibetans important to know what equilibrium really is. Unhealthy arrived in India fifty three years back in 1959, the life style and diet must be paid attention to. Questions relationship between India and Tibet had already taken a about depression its symptoms and causes were also definite shape. In 1959 Jawaharlal Nehru realized the discussed. challenges and responsibilities H.H. the Dalai Lama was carrying on his young shoulders and encouraged him to focus on education, something that proved to be a turning Indo–Tibetan Relations Before and After 1959 point in the history of Tibet. The Dalai Lama identified the – A Presentation talents amongst his people and the process of Buddha Dharma blossomed and flourished in India and reconstruction started. Today the young Tibetans have travelled in many directions. But it was only in Tibet that arrived at a stage when they are managing things the teachings of Buddha not just flourished but developed beautifully. They have handled the relationship for the last to an extent that it created a strong bond between India fifty three years in the most constructive manner as can be and Tibet. What India lost was very carefully preserved and witnessed in education, and as rehabilitated in religious developed in Tibet. With the coming of H.H. the Dalai Lama learning, arts and crafts of Tibet. Over the period Tibetans to India, Buddha Dharma returned to the land from where not only have a proper government but they have a in pursuit of Bodhi awakening, the gentle chants of democratic set up where H.H. has given all his powers to Buddham Saranam Gacchami resonated. an elected representative. Mr. Kranti said that the presence of H.H. in India has only strengthened the historical bond The chair Dr. Honey Oberoi, a psychologist in Ambedkar between India and Tibet. University, began by saying that the topic for the discussion was extremely important and it was regrettable that not Concluding the session, the Chair observed that there is a much has been spoken about the about India Tibet silent gap between young Indians and Tibetans and a relationship, which is a unique one. dialogue is necessary to bridge the same.

Speaker Shri Naresh Mathur, a long time Buddhist An evening of Sacred Dance and Sacred practitioner and a lawyer, sketched a vivid picture of the Music – Part II historical relationship between India and Tibet before 1959. According to him the huge Himalayan range and the Performers: Monks from Drepung Loseling Monastery plateau is the axis where the uninterrupted lineage of Nalanda and the has been preserved and kept The story of prince Siddhartha becoming the Buddha alive even today. This relationship, he said, transcended repeatedly reminds us of the Buddha nature in all sentient

Tibet House Bulletin 2012 12 Glimpses of Sacred Dance & Sacred Music (CBA)

Nyensen (Invocation of the Forces of Goodness) & Sangso Shijo (Auspicious Song for World Healing)

Taksel (Intense Encounters of the Third Degree) Khandro Tenshug Garcham (Dance of the Celestial Angels)

Dur-dak Gar-cham (Dance of the Skeleton Lords)

Sha-nak Gar-cham (Dance of the Black Hat Masters) Dakzin Tsarchod (A Melody to sever the pains of the Ego Syndrome)

Tibet House Bulletin 2012 13 beings and the need to let that bodhi blossom. One can imbibe a lesson from every event in his life.

As the evening approached, the audience got an opportunity to see two scenes from Bodhi Katha, a dance drama based on the twelve deeds of the life of the Buddha that were enacted by the talented children of Manzil, an NGO under the guidance of the Director Kajoli Khanna. The intention of the play was to remind us of the moral values that must prevail in the society. The first scene depicted Yashodhara and prince Siddhartha’s mental turbulence where Siddhartha declares that he must shun the throne and must leave the beautiful princess Yashodhara. She, on the other hand, hopes that the imminent separation will not happen.

The second scene depicted Siddhartha’s search for the (From left) Most Venerable Mendroling Jetsun Khandro Rinpoche with Prof. Menakshi Thapan in the Chair guru. His long quest took him to many teachers and many practices but subjecting the body to pain did not lead him anywhere till he realized that middle path was the way to is awakened with contemplative practices which serve as attain liberation. tools. The morning unfolded with Khandro Rinpoche’s talk, which was in continuation from the previous day. Deeming The second part of the programme was the Sacred Dance it as an honour, the Chair, Ms. Ashum Gupta former Head performed by the monks. Gala Rinpoche in his of Department of Psychology, Delhi University introduced introduction, said that the motivation of the audience was the speaker. important and requested the members of the audience to connect their minds with those of the performers. Continuing with the topic of meditation, Khandro The dances are not meant for entertainment but have a Rinpoche said that from a Buddhist perspective, conscious meditative quality. Years of intense training and practice living is not so much living with prayers or a certain are required before the artist can perform them. According idealistic understanding of a dharma practitioner. to Ven. Rinpoche, these dances have a transformative power Conscious living very often in our world gives an emphasis of removing obstacles bringing in harmony. The , on believing that our minds have to be one with God, or colours and the instruments used in these dances are highly for a Buddhist with the Buddha. But a Buddhist summation symbolic and the sacred songs are deeply spiritual with a of conscious awareness or conscious living is to watch the transformative power. mind, making it understand that as human beings, we have the potential and the capacity of living an entire day without The audience also got a glimpse of the monastic debate inflicting or causing harm to others. Buddha Dhrama which is an integral part of the training of the monks teaches us not only to refrain from destructive attitude or Explaining the philosophy and the rigors of debates Geshe conduct but also tells us that we have the power to always Dorji Damdul explained that it is a powerful way to expand engage in those activities that we aspire for. the mind, increase analytical and sharp mental capacity and finally get at the truth. With questions and counter Genuine meditation and an honest continuum of questions posed to the defender one finally arrives at the awareness must be integrated in all our moments of living. truth. The lively debate conducted by the monks evoked This, then, is to be applied to our habitual behavioural great appreciation from the audience pattern. The preoccupation of a good Buddhist meditator is that he or she aspires for pure and long lasting happiness Before wrapping up, Gala Rinpoche thanked the audience for all sentient beings. But unfortunately while that is the and reminded them of the urgency to preserve this unique aspiration, our conduct is devoid of this. If we watch our culture and urged them to keep Tibet in their thoughts actions like a theatrical without being judgmental, we can and prayers. inevitably see the hypocrisy therein. When that acute observation happens, we find that combined with blessings, teachings and the different practices that we do, we develop a much better understanding of the teachings. It is at this point that we develop devotion which will not prove to be a burden. One of the things that the meditator begins to Meditation: A Tool for Conscious Living with see and realize is the real nature of mind as the actual basis of all experiences, Rinpoche said. Methods and techniques, Practice – Part II mantras and visualizations are important but if there is no shows us the way that leads to an pervasive awareness then all these things are understanding of our inner nature. The wisdom or bodhi inconsequential.

Tibet House Bulletin 2012 14 Classical Dances: Tibetan and Indian – A Presentation The forms differ, formats vary, but the core of the inherent philosophy in the classical tradition of India and Tibet has much in common. This is true even in art forms like classical dance where the dancer’s attempt is to achieve oneness, not only with oneself but also communicate the same to the audience. The Chair Ms. Raji Ramanan, responding to the title of the programme, said Classical Dance of both tradition was not for entertainment but was meant for generating one-pointed-ness, to realize truth.

Well known Odissi exponent Sharon Lowen, through her slide presentation, explained that while superficially both traditions look disconnected, when one looks at the Milarepa Play performance classical tradition of Nalanda, one is able to see parallels from the spiritual and ritualistic perspectives. Both have speaker talked about special dances which are performed their genesis in the tradition. According to shastric during specific occasions. An interesting slide presentation Ms. Lowen, dance is a way of communication and a of musical instruments was presented before the audience. language which can teach more than what one would gather from the texts. In the Indian classical tradition, Jetsun Milarepa, The Tibetan Saint through the images and metaphors, one reaches the – A Play ultimate reality which is the core of the Hindu philosophy. Artists from Gangjong Doeghar, Kalimpong presented a Play based on the extraordinary life of Milarepa. Introducing the story of the great sage Milarepa, Geshe Dorji Damdul explained how incidents in the life of Milarepa led him in search of a teacher. His search took him to through whose grace Milarepa became a great master. He composed many spiritual songs replete with Buddhist teachings. One such popular song that was enacted for the evening was ‘The Deer and the Hunter’ which carried the message of Buddha in a simple way.

One day the great sage while sitting in meditation in his cave saw a frightened deer chased by a ravenous hound. Filled with great love and compassion for the poor creatures, Milarepa made both of them lie down on either (From left) Ms. Sharon Lowen – renowned Odissi dancer, side and preached to them. The hunter who was fierce Ms. Raji Ramanan – Writer, Mr. Dawa Tashi – Dance and Music and full of pride arrived and seeing both his targets sitting Teacher at TCV School, Dharamsala peacefully by the side of Milarepa, was further enraged. The intention of Indian classical dance was to create the His attempt to kill the saint failed and in turn he was greatly spiritual dimension. The important thing is to create the pacified by the comforting words of the sage and became peak of the divine which takes one away from the ego. his disciple. This is also reflected during the preparatory of performance time when artists maintain a meditative Dismantling the Sand Mandala: mode. All the movements have a metaphysical meaning A Symbol of Impermanence dance is the perfect , for it also includes pranayama With bodhi awakening and unveiling of the layers of and the asanas. ignorance, one faces the impermanence with a mind that The second speaker Mr. Dawa Tashiused many slides to has no grasping. Conditioned phenomena change, beauty elucidate the vastness of Tibetan classical dance. Tibetan fades. As the bodhi awakening ceremony moved to its last classical tradition has three components – music, dance lap and the mandala was completed, it was also time to and opera. Music too varies from the folk tradition to dismantle it, symbolizing the impermanence of all opera, spanning activities from a simple nomadic life to conditioned things. In his closing remarks, Gala Rinpoche deep philosophical insights. There are dances for every said that the preceding three days were spent in creating occasion which are performed with various instruments. a magnificent and powerful mandala. He informed the Bamboo flute, lute and the fiddle are used for classical audience that traditionally were created to music and most of the artists are Muslims, he said. The invoke a specific deity and to assist the meditator who gets

Tibet House Bulletin 2012 15 Brain in Neuroscience and the Buddhist Concept of Mind – A Panel Discussion At a time when Science has advanced enough to offer its theories about mind and brain, one feels a need to revisit the theories put forth by the Indian classical philosophical traditions about the same. Though a very short session, the views put forth by the two speakers made one realize the relevance of the topic and the importance of understanding the role of the mind in our existence.

The Chair, Ms. Ashum Gupta, Professor of Psychology at Delhi University, welcomed Dr. P.N. Ravindra Nagendra who has done special application on mindfulness practice with sleep and sleep disorders. The Chair also observed that it is very important to integrate the two topics–Brain in Neuroscience and Buddhist Concept of Mind. initiated into meditation on that deity. Although the mandala created in the foyer was not done for any Dr. Ravindra shared how brain science is evolving and is visualization purpose, the monks had observed all looking at the understanding of wisdom with different guidelines and aspects of the tradition while creating the philosophical systems, especially those with mindfulness mandala. It was consecrated with traditional chants and practices. As far as the mind is concerned, Neuroscience the monks maintained meditative mindfulness throughout defines the mind in the frame work of how neurons in the the making of it, he added. Rinpoche informed that in the brain interact with each other and the resultant output is creation of the mandala two ceremonies were crucial. One referred to as different attributes of mind. By attributes was the opening ceremony, and the other, the closing one means cognition, emotions, and feelings. But in the ceremony. The closing ceremony is regarded as profound philosophical system, mind is a phenomenon and not an and significant, for it reminds us of our own impermanence. attribute, he added. Mind as a phenomenon is very difficult In the normal pattern of thinking one does not think of to define. But with the evolving imaging technology, it has one’s own death. In Buddhist teachings the state of death become possible to evaluate the brain in real time in human is the most crucial, bringing us face to face with the reality beings. Most of the neuroscience study is about statistical of emptiness. behavior and not about causality, he said. We have different levels of consciousness or behavioral states. The emerging Amidst the chants, the colored sand was swept up in a evidences have clearly shown that one notices structural ceremonial manner and was distributed to people who had changes in the brain when thoughts and emotions gathered in great numbers to experience this extremely are evolved through the contemplative practices. intense spiritual phenomenon. A pregnant silence had An individual’s way of thinking directly impacts the brain enveloped the atmosphere. The closing ceremony indeed dynamics. Experiments have shown that motivation for showed that all compounded things were impermanent achievement is a crucial factor. Dr. Ravindra hoped that in and they lacked inherent existence, a philosophy that the this context Neuroscience and Buddhist philosophy can Ceremony of Bodhi Awakening had envisaged. come together and by understanding how the contemplative practices affect the brain, the scientists can understand the functioning of the brain better.

The second speaker Geshe Dorji Damdul, while talking about out the mind in Indian classical philosophical tradition, stated that the study of mind becomes very important in the classical Indian traditions like Hinduism, Buddhism, Jainism etc. The fact is that we aspire for happiness and shun suffering. In order to achieve happiness we engage in activities which are determined by thoughts. Undeniably there is an agent which determines our actions. The whole Indian classical philosophical tradition and discussion

Tibet House Bulletin 2012 16 about karma, and nirvana make sense only when lips hummed a folk song. One got lost in the warp and we understand that brain might come to an end but the woof of the weaving crafts person. It was an experience to mind continues to the next life. Geshe Dorji Damdul while see the traditional Tibetan thangka painter engrossed in putting forth many points agreed that the way mind this sacred art. functions are still a mystery. Research is on and there is a need to delve deep into the subject. Demonstration of sand mandala creation provided an experience of absolute resolute and one pointed Valedictory Function awareness. Trying to copy what the monks were doing The function concluded with the Director thanking all the proved to be not just enjoyable but brought in an awareness volunteers and all the individuals and institutions who as to what it takes to create the mandala in which one collaborated for this event. He was hopeful that one invokes the deities and then to undo the whole pattern was going back with the seed of bodhi awakening. with a sense of detachment keeping the thought of The ceremony concluded with chants for the long life of impermanence in mind. His Holiness the Dalai Lama. While one’s mind and heart got engrossed in these On all three days, the lovely setting of Gandhi King Plaza beautiful experiences, care was taken not to overlook the with its glorious trees, proved to be a magical venue for physical state of ones being. After all, a human body is a exhibitions. The prayer flags swaying gently with the breeze precious and rare gift and hence need to be taken care of. and the warm sunrays warming the spirits of the onlookers Keeping to the spirit of ceremony free medical consultation

transformed the place and transported one to a different was provided by eminent physicians from the Tibetan time and space. Alongside the enriching sessions, one had medical tradition. an opportunity to see exhibitions of Tibetan lifestyles during the post and pre 1959 period. The Thangka painting The ceremony would not have been complete without the Exhibition, Vijay Kranti’s Photo Exhibition of H.H. the Dalai traditional tea and snacks which was very thoughtfully Lama, and the paintings of Elizabeth Brunner, were a provided in different stalls. Books, T-Shirts, CDs and spiritual experience in themselves. Candles and Tibetan jewelry were also on display and were on sale. The ceremony of bodhi awakening most certainly Demonstration of traditional Tibetan carpet weaving took brought one closer to the distinctiveness of the Tibetan one back in time when tucked within the snow clad culture. It also brought one nearer to the elderly who, with mountains, in the land of Tibet, the nomads’ skilful hands the rosary moving between their feeble fingers, had dreams wove painstakingly beautiful colorful patterns while their of returning to their land.

Tibet House Bulletin 2012 17 Ceremony of Remembrance

The occasion was the Devoid of this value, no celebration of the Eighteenth spiritual aspirant can hope Anniversary of the statue of to move ahead on the path. the Buddha at the Buddha The mind that is awakened Jayanti Park on October 2, to this only proceeds from 2011. A soothing beautiful joy to joy and never lapses dawn with the gentle early into despondency. Truly the rays of the sun making the spirit of the morning golden hued statue of expressed this. Shakyamuni Buddha poised in a contemplative posture Following this was the with a gentle smile playing on reading from Dhammapada his lips was a befitting sight by Dr. Antonnella Mathur. to remove even the slightest The verses were reminders trace of any distress from the of the consequences of hearts of people. The cackle of the geese swimming in the one’s own actions, just as from a pile of flowers one can pond brought an awareness of the role these tiny beings either make an ugly wreath or a charming garland. The played. They appeared to be there as if to join in singing beauty of what comes out is not in flowers themselves but the praise of an individual for whom the search for the the way they are fashioned. So are our lives. Our own truth was why he took human form. actions have the potential to shape our lives into a beautiful garland. It was on this very day that the incarnation of Lord Avalokitesvara of our times His Holiness the Fourteenth Next was the chanting from The Diamond Sutra or the Dalai Lama had offered the beautiful statue of Buddha as a Vajracchedika Prajñaparamita Sutra as it is called in Sanskrit gesture of gratitude to the people and government of India. by Ms. Raji Ramanan. This well known Sutra emphasizes The day also marked the birth anniversary of the great the practice of non-abiding and non-attachment. In the Mahatma Mohandas Karamchand Gandhi, fondly Sûtra, the great sage Buddha is asked a question by the addressed as Bapu. The gift of the statue from a person elder Subhuti. What follows is a dialogue regarding the whose teachings and life personifies peace and compassion nature of perception. The explanations that Buddha gives has been perhaps the most auspicious gift that India has needs to be remembered at all times if one wants to received from the hands of a great sage of our times. It is advance in the spiritual path. only in the fitness of things that this day is dedicated as a For centuries, these gems have been recited not just in day of celebration and remembrance. Proper remembrance Sanskrit but have been sacred scriptural philosophy in Tibet. is what Buddha Dharma recommends, the Sanskrit term The Tibetan monks’ chants from the Diamond Sutra clearly being samyak-smriti, a part of the eightfold path. reflected the wondrous osmosis that had taken place The day unfolded with individuals offering their personal between the Indian punditas and the Tibetan Lotsawas. prayers to the Buddha after which the official ceremony Listening, looking and contemplating, it was not possible began. The new Director of the Tibet House Geshe Dorjee to overlook the fact that all this had been possible not Damdul in his succinct introduction expressed the with just factor, but millions of things had come together importance of such a celebration. He also thanked and to generate the enchantment of the morning and the spirit appreciated the erstwhile Director Ven. Doboom Tulku of the gathering. In the fitness of things the whole who had initiated not only this event, but with his vision gathering recited “In Praise of Dependent Origination” and interest had organized various meaningful authored by the great master . programmes. Reiterating H.H. the Dalai Lama’s statement that for him India is the guru, Geshe la said that the land The ceremony concluded with cultural expressions in the of India from where such great masters like Shantarakshita form of songs, dance and instruments by the students of had gone to Tibet and had established the Buddha Dharma Tibetan Youth Hostel, Rohini. The items presented by them was a land which had for centuries celebrated diversity too had a reverberation of remembrance, perhaps and richness of traditions. remembering the land they belong to, a land which they have not seen or visited but whose fragrance they carry The programme commenced with a reading from Chapter within their hearts given to them by their parents. One Seven of Sãntideva’s Bodhicharyãvatãra by Ms. Maya Joshi. wished that their dreams may be realized soon. This chapter entitled “Enthusiasm” is a very crucial aspect of the spiritual journey, as a matter of fact, of any journey. Raji Ramanan

Tibet House Bulletin 2012 18 Conceptual Similarities in Buddhism, Science and Neuroscience – A Discussion

Ceon Ramon, Ph.D., University of Washington, USA and also details the arising of consciousness and the material Reykjavik University, Iceland and Lorraine Lester, Seattle, world. Science still has a long way to go to understand USA, spoke at Tibet House on January 14, 2012. In general, consciousness and its attributes. Nevertheless, newer they explored three similarities related to Buddhism, scientific theories of consciousness are based on Science and Neuroscience. The first topic discussed was interactions of quantum gravity within the internal the theory of the creation of matter in space and time in structures of neurons in the brain. It is postulated that the physics. At quantum scales, matter and anti-matter are wave functions within the neurons reach coherence in created and destroyed at every moment. This is known as about 20-25 milliseconds (0.02 to 0.025 seconds). This time the potentialities of particle creation, and functions frame might be related to seeing and recognizing an object similarly to the empty potentials involved with the creation which appears to be very similar to the time frame of matter in Buddhism, as explained in the description of a conceptual moment as stated by the Indian . The Universe in a Single Atom, by His Holiness the Buddhist scholar Vasubandhu. Dalai Lama, refers to this. In addition, recent EEG brain research has also Next was a discussion about the similarities between the demonstrated that microstate phase transitions associated properties of superluminal physics and the nature of the with thought processes in the human brain have similar enlightened mind according to Buddhism. In the theory time frames as the coherence in wave functions inside a of superluminal physics, strange things happen, at speeds neuron. For a normal brain, phase transitions also occur faster than light. The dimensions of space and time are every 20 to 25 milliseconds. Our research has demonstrated interchanged and become imaginary; a point in space is that an individual with experience in meditation can spread all over time and a point in time is spread all over prolong the rate of phase transitions. The phase of the space. Functionally, this allows for the possibility to access brain during the meditation period becomes more quiet any type of information at any moment in time, which is (i.e. uses less energy and is more stable during the similar to the capacity of the enlightened mind of a Buddha. meditation period as compared to the spontaneous Finally, the question of observer interaction in physics has baseline activity). These results indicate that quantum been debated for the past l00 years. It is still a controversial gravity may have a role in human thought processes as topic. However, at present many eminent scientists are well as in the creation of matter. This is consistent with beginning to believe that at quantum limits, there is a real the principles of Buddhism regarding the ultimate possibility of mind-matter interaction. Buddhist philosophy indivisibility of mind and matter.

Tibet House Bulletin 2012 19 Emotions – A Presentation

A presentation on “Emotions” was made by Dr. Paul Ekman at Tibet House on January 23, 2012. Both Dr. Paul Ekman and his wife were blessed by Geshe Dorji Damdul with a khatag. The presentation revolved around the basic concept that all humans, regardless of language, culture or race, exhibit the same expressions – anger, contempt, disgust, fear, surprise, happiness and sadness. Animals also have emotions but experience them differently. Expressions of emotions are involuntary and involve a universal unlearnt trigger that, once learnt, becomes inherent.

Dr. Ekman put forth the question: “How can I change what 3. Meditation practice is helpful to change gap between I get emotional about? How can I change emotion?” He then impulse and action. stated that though emotional mechanisms are not reversible Dr. Ekman also made a distinction between emotions and once they are learnt, it is possible to weaken the trigger of emotions. Hence, the first step is to recognise the trigger. moods. Emotions can come and go, and one can detect a After an emotion is triggered, this impulse translates into trigger. Moods can last all day but one will not be able to action. Dr. Ekman pointed out that a gap between impulse detect a trigger and they are maladaptive (not responsive and action exists, which is where individuals differ in their to environment). Personality traits also exist within emotions primarily by how fast their biological systems move individuals where they have the predisposition to be a them from impulse to action. Dr. Ekman made some particular way. He ended his presentation by referring to suggestions on how to manage emotions: his website that contains a ‘micro expression training tool’ for anyone interested, and also his book, Emotions 1. Keep a diary of what triggers emotions so one can learn nd and understand oneself better; to help prepare one Revealed, 2 edition. He then opened the floor for for meetings, rehearse mentally. questions and answers. Dr. Ekman was formally given thanks for his presentation and the attendees were 2. While acting emotionally, become aware of sensations, ask the self, ‘is this the way I want to act?’ Hence, reminded of the next presentation to be given by his wife, become conscious of the ability to exercise “choice”. Mary Ann Mason, “Mothers on the Fast Track”.

Tibet House Bulletin 2012 20 Environment and Waste Management – A 3-Day Workshop

Tibet House on February 2–4, 2012 organized a 3-Day plateau. Next, he taught how to manage organic kitchen workshop on environment in collaboration with Dikyiling waste in the Tibetan communities. Then he shared his Tibetan Settlement, Dhondupling Tibetan Settlement, profound and extensive knowledge on eco-friendly enzyme Clementown and Tibetan Society, Puruwala. (what he calls ‘nectar’) and its benefits for environment, agriculture and personal health. Finally, he demonstrated Dr. Chok Tenzin Monlam Peltsok from the Library of and taught the Tibetans how to make this ‘nectar’ using Tibetan Works and Archives and Ms. Tenzin Pelmo from organic kitchen waste. the Tibetan Children’s Village School visited three Tibetan settlements in north India (Dekyiling in Dehradun, Ms. Tenzin Pelmo talked on Ethics, Environment and Dhondupling Clement Town in Uttarkhand and Sakya Education. She also shared her knowledge on wrong eating Tibetan Society, Puruwala in Himachal Pradesh) to conduct habits and effects of junk food, which is harmful for both workshops on environment and waste management in the health and environment and stressed the importance of Tibetan communities. Tibet House, the Cultural Center of proper nutrition and a balanced diet. She spoke on the His Holiness the Dalai Lama, New Delhi, organized the importance of cultivating ethical behavior in order to take workshop. care of the environment. Finally, she talked on her two other projects: His Holiness the Dalai Lama’s Book Reading Dr. Chok talked on global warming, its causes and effects Project and Using Dry Waste into Teaching Aids. and how to save our Mother Earth. He further explained She displayed all her teaching aids made from dry waste why the Tibetan plateau is called the ‘third pole’ and spoke before her talk and invited the participants to see them on the adverse effects of global warming on the Tibetan after her talk.

Display of Teaching Aids made from dry-waste

Tibet House Bulletin 2012 21 Long Life Initiation of Arya Tara and the Three Principal Paths – A Dharma Discourse

The Buddha statue stood resplendent as people filed into The Teaching of Three Principal Paths by Lama Tsongkapa Buddha Jayanti Park on the beautiful spring day at the close and the Graded Path of the Three Levels of Practice by of the week. On February 26, 2012, His Holiness Atisha Dipankara have the same essence explained slightly the 102nd Ganden Tri Rinpoche arrived escorted differently. Regarding renunciation, HH reiterated that not by Geshe Dorji Damdul, Director of Tibet House and only should we renounce painful experiences, we should circumambulated the stupa in order to consecrate the also see the drawbacks of pleasant experiences with the park. understanding that they are within the bounds of samsara. If we feel attached to samsara, we can never be free from The proceedings began with the Director expressing the it. is expressive empathy toward others’ pains hope that everyone would start the new Tibetan calendar and the wish that they may achieve the best of the abilities year in an auspicious way. He also pointed out that this of the Buddha, and thus be able to help all other sentient was not really a celebration because Tibetans in Tibet were beings to be free from the fears of samsara. Then he briefly suffering terribly, many committing suicide by self- explained about the two systematic methods to cultivate immolation. Tibetans and Tibetan supporters everywhere bodhicitta, the awakening mind of enlightenment. Despite were viewing the Tibetan New Year as an occasion to say having renunciation and bodhicitta, if one is lacking the prayers for them and for those who are mentally prepared wisdom to see the interdependence of all phenomena, one to sacrifice their lives to the cause of freedom. By saying will have no escape from the misconception of reality, thus prayers and performing virtuous activities, we express our never getting freed from samsara. This ignorance is the support of all the Tibetans in Tibet. final factor in binding us to samsara.

The Director also thanked the 102nd for Next, as a part of the Long Life Empowerment, HH the Ganden kindly accepting his invitation to grace this occasion with Tripa gave the vows. He instructed that they were Teachings on the Three Principal Paths as well as a Long to be received by confessing negativities and rejoicing in the Life Empowerment of Arya Tara. virtue of all others. A compassionate motivation to free all beings from samsara is a pre-condition for taking this vow HH the Ganden Tripa requested everyone to pray in order since the is characterized by the commitment that the negative thoughts within the minds of the Chinese to become a perfect being oneself in order to benefit all leaders may be subdued and a peaceful resolution to the sentient beings. The Long Life Empowerment was given Tibetan problem found. He also mentioned that the through the long life pills, the long life nectar, and a protection Buddha prophesied that Buddhism would move North string. All the in the lineage of the Arya Tara from its place of origin and then back to Central India again, empowerment were visualized. This ended the Teaching and and that part of the responsibility for bringing about world the Arya Tara Long Life Empowerment. There was then an peace lies in the hands of the practitioners of the various opportunity for the audience to offer khatags. It had been an traditions. Geshe-la then introduced the main body of the inspiring morning and the audience departed in gratitude teaching of the Three Principal Paths: renunciation, for having been graced with the presence and teachings of bodhicitta, and the wisdom of emptiness. the 102nd Ganden Tripa.

Tibet House Bulletin 2012 22 The Healing Power of Compassion: Emerging not the sensation or the thought, as these arise and leave by themselves; therefore they are different from the self. Data from the Scientific Study of Cognitively Based Compassion Training – A Lecture Although in some passages the Buddha denies the self, in other passages he refuses to speak about it, or he denies On December 14, 2011, Tibet House in collaboration both that there is a self and that there is not a self. with India International Center, organized a lecture by Dr. Watson linked this with the Madhyamika attitude to Prof. Lobsang Tenzin Negi, a senior Lecturer at Emory the self, according to which the real nature of a thing University’s Department of Religion. Prof. Lobsang is also is ungraspable and no concept can capture it. He the Founder and Director of Drepung Loseling Monastery, then went on to look at how Vasubandhu in his Inc, in Atlanta, Georgia, US. He also serves as the Director Abhidharmakosabhasya, followed by Dignaga, and of the Emory-Tibet Partnership, a multi-dimensional Dharmakirti argued against the existence of the self. He initiative founded in 1998 to bring together the foremost described Dharmakirti (600-660 AD) as the most brilliant contributions of the Western scholastic tradition and the philosopher of his time, who influenced all subsequent Tibetan Buddhist sciences of mind and healing. The lecture Buddhist thought and consequently Hindu concepts. began with Dr. Ashum Gupta, professor of Psychology at Later all deny the existence of the self. Dr. Watson contrasted their view with the Hindu defenses of the existence of the self that are found in Vedanta, Nyaya and Sankhya. According to the Hindu point of view, there is a perceiver and that which is perceived. The observer is a still point observing the changes, so the self is constant and unaffected by what is experienced. Dr. Watson went on to elucidate that Hinduism sees the self as a unitary essence and as unchanging, whereas Buddhism defines the self as being different at every different moment, so nothing exists for more than one moment. In Buddhist thought, at any given moment one is the five . The Buddhist schools of thought considered the concept of the self as harmful as it would be impossible to attain nirvana as long as one believed in the self. If one does not believe that the body or the mind is oneself, then one can observe it with equanimity. Delhi University, introducing Prof. Lobsang, greeting him with a Tibetan traditional scarf. The lecture was based on growing Whole Life Journey of a Former Tibetan data from various scientific studies that shows increasing Official into the History of Tibet – A Lecture support for the view held by the Indo-Tibetan Buddhist Despite his fragile health, Prof. Ngawang Thundup Narkyid, tradition for centuries: compassion is crucial not only for an ex-officio of Member of the Government Reform our health and well-being, but also for the survival of our Committee, Lhasa, Tibet in 1957 and an Official Biographer species. An accompanying slide show updated the audience of His Holiness the XIV Dalai Lama, kindly accepted the on the comtemplative research done at Emory University invitation from Tibet House to give a talk on his life examining the effects of Cognitively-Based Compassion Training (CBCT). A host of biological, psychological and experience. As a Tibetan official himself before 1959, he behavioral outcomes have yielded compelling results. His witnessed the political status of Tibet before and after the presentation highlighted some of these key findings and invasion by the Communist Chinese, explaining many of explored the principal steps to cultivating compassion for the issues related to Tibet and China, and giving voice to greater health and well-being. what has remained vague to the general public. He also touched upon sensitive issues regarding the relationship The Buddhist Denial of the Existence of the between Tibet, India, and China. Prof. Narkyid is a rare Self (atman) – A Lecture living presence from the Tibet of the past, when it was once independent. On February 17, 2012, Prof. Alex Watson, an eminent Oxford scholar of Indian philosophy, spoke to a packed conference room at Tibet House, on “The Buddhist Denial of the Existence of the Self (âtman)”. Starting his lecture by comparing Buddhism to an enormous tree with many branches growing in diverse new directions, Dr Watson stated that Buddhism was taught and debated in India between 5th and 12th century AD. A key topic of discussion in this period was the existence of the self. He began by asking the audience to shut their eyes and experience from all their senses. He explained how the Buddha taught about the self in the Pali canon denying that any of the five skandhas or the five constituents of human beings are a part of the self. He said that we are

Tibet House Bulletin 2012 23 Happenings

Tree Planting Ceremony and Interfaith Prayers on the Occasion of the 76th Birthday of His Holiness the Dalai Lama To mark His Holiness’ birthday, on July 6, 2011, Tibet House organized a talk at the Tibetan Youth Hostel, New Delhi, by Ms. Tenzin Pelmo titled Moral Ethics and Education. Mrs. Tenzin Pelmo is the Resource and Teacher Development Advisor for English at the Tibetan Children’s Village Organization. Her work has been greatly influenced by her interest in creative approaches to pedagogy, especially in relation to the teaching of English and by

(From left) Mr. Indra Malik – Former Ambassador of India and an old friend of Tibet House, with Mr. M.D. Thomas, Mr. A.K. Merchant, and Ven. Kacchayana Look on as Prof. H. K. Sagoo plants sapling a tree on the occasion of His Holiness’ birthday Interfaith Prayers her growing awareness of the environment as a critical issue teachers and students in the Tibetan Children’s Village in education. She has started two projects – His Holiness Organization. It was appropriate that His Holiness’ birthday the Dalai Lama’s Book Reading Project and The Tetra Pak be celebrated by a talk on ecology to accompany the Recycling Project – both of which have benefited many interfaith prayers and the symbolic planting of saplings.

Venerable Lobsang Monlam’s talk to Tibetan Students

In a Special Lecture on August 31, 2011, the eminent In his talk, he stressed the responsibility of a citizen to scholar Ven. Lobsang Monlam spoke to Tibetan students preserve his own language and dialects, since language is at the Tibetan Youth Hostel on his invention of the Monlam crucial to the preservation of culture. The young members Font. He began his talk by sharing his inspirational story of the audience were inspired and motivated by this special of hard work and persistence in order to follow his interest and to realize his ambition. In 2003, he began to learn about computers at a time when there was no one in his monastery who could teach him. His lack of access to English made it difficult for him to learn from Indian teachers also. However, from the very beginning, he gave thought to possible ways of creating new software. Experimenting with many methods, he finally managed to use Tibetan small letters. In 2005, he made a software called “First Monlam Tibetan Font”, which was found to be very beneficial by Tibetan people living both inside and outside of Tibet. It was the first Tibetan Font made by an individual Tibetan and it was the first font of Tibetan small letters. He then developed the second and third Monlam Tibetan fonts and distributed them in the Tibetan community. He also created a software called Monlam Common Tibetan Pronunciation, which was inaugurated by His Holiness Ven. Lobsang Monlam sharing his experience with the creation of the Dalai Lama on February 25, 2009. the Tibetan Font with the students of Tibetan Youth Hostel, Delhi

Tibet House Bulletin 2012 24 talk. We hope that more Tibetans will take to such specializations in the future.

Tibetan Language Course: First Semester (October 1 – November 30, 2011) The Tibetan Language Course started off with twelve students, all of whom were Indians, between the age group of 20 and 78, coming from different backgrounds. On the first day of his class, the teacher Pema Choedok asked the students why they chose to learn Tibetan Language. Most of the students answered that it is their responsibility to learn Tibetan since Indian culture and Tibetan culture are closely related. Mr. Choedak reports that he “realized that they have a lot of expectations from me, taking out time from their busy schedule to learn Tibetan under me. I felt honored to teach them and proud to be called Teacher by students like them.” He started the talk by referring to Tibetan culture’s glorious past and momentous history.

He mentioned that Tibet has a very rich culture even if it’s not developed in infrastructure and technology, and it should maintained. Geshe la humorously reminded students that Westernersare amazed by Tibetan humility and hospitality. He then spoke of how His Holiness is loved and respected by people all around the world. He is charismatic and charming and spends most of his life advocating the cause of Tibetans inside and outside Tibet. He also spoke about world peace, inter faith harmony and Universal Responsibility. Geshe stressed that Tibetan children should not forget their culture and moral values. Students should aim at academic and vocational specialization, compassion and hardwork. He concluded the talk by enlightening students about different aspects of Buddhism. His Holiness the Dalai Lama divides Buddhism into three – Buddhist Philosophy, Buddhist Religion and Buddhist Science and stresses that Tibetans The Director of Tibet House, Geshe Dorji Damdul, and Buddhists need to study Buddhist philosophy. suggested that casual conversation between the students and the staff members of Tibet House could be tried as a ‘Dharma in Daily Life’ and Candlelight Puja practical session. There were five practical sessions with the help of Tibet House staff members, which turned out The room was filled with excitement and anticipation to to be a very effective pedagogic technique. In response to hear Khandro Rinpoche as regular Tibet House supporters student feedback, the duration of the course was extended turned up in good numbers on 18th September 2011. to the next semester. A small closing ceremony of the first The mattresses were laid on the floor and the altar was semester had tea and refreshments, with students sharing beautifully set with a grand poster of HH the Dalai Lama. their experience and some of them singing Tibetan songs.

A Special Visit from the Transit School to Tibet House Tibetan Transit School, the Sherab Gatsel Lobling School was established on March 7, 1993, to provide education to newly arrived young Tibetan people aged between 18 and 30 into the North Indian exile. More than 400 students get a five-year education with courses in Tibetan and English languages, computers, and vocational courses in tailoring and painting by about 50 teachers and staff members.

On October 13, 2011, a group of 18 students came to Tibet House for an Official Tour after completion of education. These students requested a small talk/ session (From left) Prof. Menakshi Thapan, Delhi University, introducing with Geshe Dorji Damdul Director of Tibet House who Khandro Thrinley Choedron’s presentation on Dharma in Daily Life interacted with the students for a couple of hours. & Candle Light Puja at the Conference Hall of Tibet House

Tibet House Bulletin 2012 25 On the floor, a beautiful floral mandala was laid out amidst religions but allowed her to expand by including them. candles. This created a gentle feminine energy around She spoke directly from her heart and it was refreshing to the room. listen to her explain the Four Thoughts of Gompopa in the traditional style of storytelling, making her whole life Geshe Dorji Damdul, the Head of Tibet House, introduced come alive for the audience. She was full of practical advice Khandro Thrinlay Chodon as a rare female Dharma teacher on how to lead a Dharmic life. Very charmingly, she from an authentic lineage of Great Himalayan . Her confessed that she was not a scholar but her entire life was family holds the Drukpa tradition and her focus is on lived in devotion, surrounded by the magical experiences teaching the Mind Treasure of her great grandfather Togden of the Great Masters to whose family she belonged. Her Shakya Shri. She was also married to His Holiness the late devotion to His Holiness the Dalai Lama was very genuine 9th Shabdrung Nawang Jigme of . She was trained and moving. under the guidance of the late Gegen Khyentse Rinpoche, a master of the six of and and When Khandro-la started chanting with a bell in one hand received empowerments, transmissions and teachings of and a dorje in another, she immediately transported the Drukpa lineage from him. She also received training under audience to the great Himalayan mountains that she had the guidance of Late Rinpoche, Sengdrak just been talking about. She led a silent meditation and when Rinpoche and was greatly inspired by her late father Apho the earthquake hit Delhi at the same time, the participants Rinpoche and mother Sangyum Urgyen Chodon. were not sure whether it was the energy from Khandro The Chief Guest for the evening was Prof. Menakshi Thapan Rinpoche or the earthquake! It was an auspicious sign. of Delhi University who has worked towards bringing After the tea break, there was a Candlelight Puja for the spiritual teachings to the education system in India. She is removal of obstacles and offering of prayers for the a deep supporter of HH the Dalai Lama. deceased. People made offerings at the shrine, wrote the Khandro-la was beautiful, elegant and well-spoken. names of the people they wanted to pray for, did their In perfect English she skillfully blended the ancient kora around the mandala and got blessed. The evening teachings and brought them alive in a modern context. was beautiful, gentle and flowing with feminine energy. She started with delightful tales of her very privileged Geshe-la concluded by sharing that the occasion was doubly childhood, how she grew up in the lap of Great Masters, blessed as a large poster of HH was gifted to the Centre how she would wake up to find her whole family in just days before, and almost simultaneously such a photo meditation and often sit on her father’s lap while he was was requested by Khandro Rinpoche to bless the shrine in meditation. At one point in her life when she attended a for her event. It all came together in an auspicious way. catholic school and her religious inclination was going Khandro Rinpoche’s Khachodling Trust made an offering towards Catholicism, her mother quietly reminded her to to His Holiness’s Trust, and that, together with the proceeds always visualise His Holiness the Dalai Lama in her prayers. from the evening and the accumulated, was dedicated She appreciated how her mother never criticized other to H.H’s long life and peace on this planet.

Tibetan Culture and the Importance of Compassion in Today’s Time – A Talk given to Indian Students from St. Francis De Sales Senior Secondary School, Delhi

Tibet House Bulletin 2012 26 Tibetan Language Course Launched At the request of many enthusiasts, Tibet House launched appointed as the teacher. To meet the needs of the a Tibetan language course on September 23, 2011. aspirants, there are three levels of learning. Had it not The inaugural function was presided over by Mr. Tenpa been for Ama Jetsun Pema la, this dream of introducing a Tsering, the representative of His Holiness the Dalai Lama Tibetan language course at Tibet House would not have in Delhi and Geshe Dorji Damdul,the Director of Tibet happened as spontaneously. Tibet House expresses deep House. Mr. Pema Chodak, graduate of the Central gratitude to Amala for her kindness. Thanks also to TCV University of Tibetan Studies, Varanasi, was formally Head Office for their financial support for this project.

Friday and Sunday Classes Life,” along with meditations. The program is held once in every two months for Four to Ten days. As per His Holiness the Dalai Lama's advice to the Buddhist Centres across the world to emphasize on the study of the classical Tenet Systems rather than just the ritual side of Buddhism, Tibet House launched two weekend classes on Buddhist and Non-Buddhist tenet systems and on Acharya Chandrakriti’s text “Entry into the Middle Way.”

A Special Class on “Compassion – Healing Depression, Fear and Anger” On September 14–15, 2011,Geshe Dorji Damdul, the Director Tibet House, led a special course on Compassion: Healing Depression, Fear, and Anger as requested by some Intensive Courses students who attended the Sunday Philosophy and Tenet Class. The course was intended as a method for healing This program is specifically designed to suit the conditions the problems and suffering we all encounter in our of the people in cities who lead a very hectic lifestyle. everyday life. The class started with meditation on the Four Courses given include the philosophy as taught in the Immeasurables – compassion, loving kindness, joy, and classical texts such as Arya Nagarjuna’s “Ratnavali” and equanimity. Geshe la pointed to unconditional compassion Acharya Shantideva’s “Guide to the Bodhisattva’s Way of as the final panacea for healing depression and fear.

Tibet House Bulletin 2012 27 How to Donate to Tibet House New Tibet House Publication Tibet House gratefully welcomes donations of any kind, e.g., literature, stationary, office equipment like computers, printers, chairs, etc. One could easily ask Tibet House to have them picked up or just drop them at Tibet House at one’s convenience. If you would like to offer Tibet House monetary donations, you can do that by sending us a cheque payable to “Tibet House, New Delhi”, clearly specifying your intended purpose, if you have any. Kindly include your name, address and email address (if any) so that we can send you tax exemption receipt. If you are living outside India, please email us at [email protected]. We will promptly get back to you with the details on the procedures of sending donations into India. Your donations, irrespective of what size or shape they come in, will be genuinely appreciated, and will greatly help us in accomplishing Bilingual: Tibetan/English our noble task. Titled: “Teachings of the Buddha and other Indian Masters & 37 Practices of (Gyalsay Thogmey Sangpo)”

Some Acquisitions GOVERNING BODY MEMBERS OF TIBET HOUSE 1. ART OF HAPPINESS: AT WORK – by His Holiness the Dalai Lama and Howard C. Cutler, M.D 2. THE OPENING OF THE WISDOM EYE – by H.H the Dalai Lama, Tenzin Gyatso 3. AN AUTHORIZED BIOGRAPHY : DALAI LAMA MAN MONK MYSTIC – by Mayank Chhaya Chairman 4. LIGHTING THE WAY – by H.H. the Dalai Lama His Holiness the Dalai Lama 5. EMOTIONAL AWARENESS: A Conversation between H.H. the Dalai Lama and Paul Ekman, Ph.D. Foreword by Daniel Goleman Vice Chairman 6. THE LEADERS WAY – by H.H the Dalai Lama and Laurens Van Den Muyzenberg 7. HOW TO PRACTISE THE WAY TO A MEANINGFUL LIFE – by H.H the Dalai Lama, Shri M. Rasgotra Translated and Edited by Jeffrey Hopkins Former Foreign Secretary 8. HIS HOLINESS THE JOURNEY FOR PEACE – Photographed by Manuel Bauer with text by Mathieu Ricard and Christian Schmidt Members 9. THE ART OF HAPPINESS: A HANDBOOK FOR LIVING – by H.H the Dalai Lama, Dr. Kapila Vatsyayan Tenzin Gyatso 10. A BEGINNERS GUIDE TO TIBETAN BUDDHISM-NOTES FROM A PRACTITIONERS Director, Asia Project JOURNEY – by Bruce Newman 11. ENOUGH! A BUDDHIST APPROACH TO FINDING RELEASE FROM ADDICTIVE Kasur Jetsun Pema PATTERNS – by Chonyi Taylor Former Chairman, 12. MEDITATIONS OF A TIBETAN TANTRIC ABBOT – by Kensur Lekden 13. IN THE SERVICE OF HIS COUNTRY: THE BIOGRAPHY OF DASANG DAMDUL TSARONG Executive Council of T.C.V. School COMMENDER GENERAL OF TIBET – by Dundul Namgyal Tsarong 14. FEMININE GROUND –ESSAYS ON WOMEN AND TIBET – Edited by Janice D. Willis Shri Suresh K. Goel 15. WORKING WITH ANGER – by Thubten Chodron Director General, Indian Council 16. TIBETAN LOGIC – by Katherine Manchester Rogers 17. OPENING THE DOOR TO – by Nyima Dakpa for Cultural Relations 18. TIBETAN COOKING – by Elizabeth Esther Kelly 19. BUDDHISM AND TOURISM: AN INDIAN EXPERIENCE – by Kranti P. Sawarkar, Smt. Arvind Manjit Singh Subodh Kumar Mishra Joint Secretary, Ministry of Culture 20. TIBET WRITING ON HISTORY AND POLITICS – by Parshotam Mehra 21. BEYOND RELIGION: Ethics for A Whole World – by His Holiness the Dalai Lama Shri P. P. Shrivastav 22. WORLD IN HAROMONY: COMPASSIONATE ACTION FOR A BETTER WORLD THE DALAI LAMA – Foreword by Daniel Goleman Member, NEC, Secretariat 23. THE FOURTEEN DALAI LAMA: A SACRED LEGACY OF REINCARNATION – Foreword by His Holiness the Dalai Lama & edited by Glenn H. Mullin Mr. Tempa Tsering 24. 366 READINGS FROM WORLD RELIGIONS – by Robert Van De Weyer Representative 25. MAHATMA GANDHI: ESSAYS AND REFLECTIONS – by Dr. Sarvepali Radhakrishnan 26. THE TWO GANDHIS: NONVIOLENT SOLDIERS: The Frontier Gandhi – of H.H. the Dalai Lama, Delhi Khan Adbul Ghaffar Khan and Mahatma Gandhi – by Eknath Easwaran 27. MY EXPERIMENT WITH TRUTH: An Autobiography – by M.K. Gandhi Ven. Geshe Ngawang Samten 28. ALBERT EINSTEIN – by Calaprice N Lipscombe Vice Chancellor, Central University 29. STEPHEN HAWKING – by Kristine Larsen 30. MOTHER TERESA – by Meg Greene of Tibetan Studies, Sarnath 31. THE DALAI LAMA – by Patrica Marcello 32. NELSON MANDELA – by Peter Limb Member Secretary 33. BARRACK OBAMA – by Joann F. Price Ven. Geshe Dorji Damdul 34. 75 PEOPLE WHO CHANGED THE WORLD – by Ira Rifkin Director, Tibet House 35. CHINA’S TIBET? Autonomy or Assimilation – by Warren W. Smith Jr. 36. ENCYCLOPEDIA OF BUDDHISM – Edited by Damien Keown and Charles. S. Prebish

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