THE MIRROR

Newspaper of the International Dzogchen Community April/May 1998-Issue No. 44

A.S.I.A. Projects in Tibet

by Giorgio Minuzzo

Reclining Buddha at Wat Po Thailand Teachings of Chögyal Namkhai Norbu

by Martin Perenchio

.A-t 5:30 AM on February 3rd, embodied in their years of practice. three of Namkhai Norbu Rinpoche's About forty people attended the students met him and his wife Rosa three sessions, and as usual, they Tibetan children at the Bangkok airport after the two were an internationally diverse lot. had just flown in from Australia. The following day, February Two days later, Rinpoche and Rosa 15th, Rinpoche, Rosa, Fabio, and were relaxing in a beachside resort three local students flew to Burma T The village of Dzam Thog situated in East Tibet, is on Koh Samet, an island off the for a brief tour of the Burmese mon­ A he A.S.I.A. project called 'Program for the Develop­ more than a thousand kilometers south of Damche southeast coast of Thailand. There uments in Rangoon, Mandalay. and ment of the Health and Educational Conditions of the (three or four days of travel). Dzam Thog village, which they were joined by a small circle of the multifaceted architectural jew­ Village of Dzam Thog' is a project jointly financed with lends its name to the project, is situated on the right bank followers and well-wishers for days els of Pagan. The following week, the Italian Ministry of Foreign Affairs (MAE) which of the Yantze River (Blue River) which is called Dri Chu of swimming, sunbathing, and Rinpoche and his party flew to Sin­ started in the spring of 1996. The program, which con­ in Tibetan. It is the largest river in Asia and comes down relaxed conversation. Those of us gapore and points beyond to con­ sists of assistance in many fields, from education to from the upland plains of Central Tibet, crosses the who live here in Thailand are grate­ tinue offering the teachings to all health, as well as the promotion of activities in the eco­ whole of East Tibet and continues on to the Pacific ful for the natural amenities this who are willing to come and hear. nomic, social and cultural fields, was prepared by Ocean. In summer, which is the rainy season in Tibet, country offers as they provide the In late March, we can again look A.S.I.A. and presented to the MAE in 1983 and the river becomes yellow ochre because of the earth and inducement and the opportunity for forward to Rinpoche's presence, as financed by them three years later. mud in its waters. In winter, the dry season, the river our teacher and his wife to relax free he plans to spend a few more days This is the second largest A.S.I.A. project in Tibet makes its claim for the name which it is generally called of the well-intended but neverthe­ resting in a beachside bungalow after the project for constructing a school in the village in the West and becomes a marvelous blue turquoise less demanding importunities of the before he returns to Italy to take up of Damche in the region of Qingai. The school was color. In summer the local children and the 'big' West­ members of the ever-growing once again the rigorous teaching inaugurated last summer in the presence of Namkhai erners can spend some of their time bathing in the river worldwide Dzogchen Community. schedule in Europe. • Norbu Rinpoche and his wife Rosa who together with and lying in the sun along the river banks. The Dri Chu The party returned to Bangkok numerous members of the Dzogchen Community came also marks the border between the Tibetan Autonomous on February 12th, in time to prepare from different parts of the world for the occasion. Region where the village of Dzam Thog is located and for one public talk and two days of Since then the school has started to function full the Region of Sichuan which together with Qingai and teachings. On the 13th at the Siam SPECIAL PRACTICES time. The project was favorably received not only by the Yunnan are regions populated predominately by other Society, Rinpoche delivered a talk & ASTROLOGY ISSUE local population and authorities but also by other orga­ Tibetans and they were established as Chinese on the origins of the Tibetan reli­ nizations which work in the sector of development in Provinces in 1959. gious traditions to a general audience third-world countries and in Tibet in particular. They The project at Dzam Thog provides for the creation of over one hundred people, includ­ CONTENTS stated that they were in favor of further financial assis­ of a hospital with 24 beds, a school for 500 children and ing the Israeli and Romanian ambas­ tance in the field of education in this part of Tibet. the setting up and creation of activities (micro-projects) sadors. Normally talks at the Society 2 ANCIENT WISDOM On the basis of these initiatives, the project coordina­ together with the local people, aimed at developing the draw forty to fifty people, but this Choegyal Namkliai Norbu tor and staff will soon be leaving for a new A.S.I.A. mis­ social-economic and cultural conditions of the village time, Society officials were pleasant­ 4 SACRED MUSIC FESTIVAL sion on site for a few months. The duty will be to orga­ and the Tibetan population in general. ly surprised by what became a stand­ nize a new project for creating schools for Tibetans and At the moment the hospital has been completed and ing-room only crowd. Rinpoche's 5 STORY OF VIMALAMITRA activate programs for training the local teaching staff. discourse covered the history of continued on page 16 Jim Valby Shang Shung and the various 5 BOOK REVIEWS streams of Bön practice, intriguing parallels with North American 7 A COURSE M TIBETAN MEDIONE NAMKHAI NORBU RINPOCHE'S SCHEDULE 1998-1999 Pueblo Indian cultures, particularly Marina Siicelli 8 INTRODUCTOS TO RUSSIA M E R I G A R . ITALY (continued) in the concerns with purification, the TIBETAN ASTROLOGY April 20-22 Santi Maha Sangha Base Level Exam. July 24-28 Chögyal Namkhai Norbu. General Retreat history of the central Tibetan kings, DrJhubten Phuntsos Moscow August 14-24 Chögyal Namkhai Norbu. General Retreat and finally the establishment of Bud­ 10 SPECIAL PRACTICES CALENDAR April 23-27 SMS 1st Level training August 28-30 SMS 111 Level Exam dhism in the time of the Three Reli­ May 1-5 Moscow retreat September 31 -4 SMS IV Level Training gious Kings, (see Teaching page 2) 12 A PRELIMINARY May 8-10 SMS 1st Level Exam ARCH.AELOGIC.AL SURVEY' May 11-15 SMS II Level Training FRANCE On the following morning, Fabio November 20-22 Paris Teaching* Andrico, who had arrived the previ­ John Belles POLAND Novmber 27-29 Karmaline Teaching ous day. led a small group of seminar 13 INTERN ATONAL May 22-24 Polish Retreat COMMUNITY CONTACTS May 26-29 Visii Paldanling land PORTUGAL participants in a three hour introduc­ : December 4-6 Portugal Retreal" tory session of Yantra "ioga. That 14 COMMUNITY NEWS GERMANY afternoon. Rinpoche gave the first of June 5-7 German Retreat * BRAZIL three talks of a short but intense 18 LNTERVIEW WITH December 12 Public Talk. San Paolo LOUISE LANDES LEM AUSTRIA December 18-20 SITIO Retreat * introduction to the Dzogchen teach­ Lucid Dream Conference* June 10 ings and practice. The teachings are 19 How I MET THE TEACHINGS ARGENTINA June 12-14 Austrian Retreat Dec. 28-Jan. 4. 1999 Tashigar Retreat pared down to essential elements 20 SMALL DETAÎLS OF M E R 1 G A R . t T A L Y which for new people require a bit of EVERYDAY THINGS June 25 His Holiness Sakya Trizin time to absorb and amplify, and for John Shome * Venues to be announced. Zhenpa Zhidral Teaching Use International Contacts List for details older students serve as potent His Holiness Sakya Trizin June 26-28 ** To be confirmed reminders of what they may have Vajra Kilaya leaching learned but have not vet fullv Chögyal Namkhai Norbu

father, mother and family were all in Tibet and I didn't know if they were still alive or dead; I didn't know anything. So in 1982 February 1998 I went back. At that time I met an old practitioner of Bön who came from T would like to try to explain a little about the origin of the South Tibet. In South Tibet there is a region called Konpo, JL Dzogchen teachings. In general, I teach Dzogchen teach­ where there is a big mountain called the Mountain of Bön. It is ings and the meaning of Dzogchen. Particularly I would like called the Mountain of Bön because the founder of Bön, Tonpa to talk about how the teachings developed and have been Shenrab, came to Tibet and spent a lot of time at this mountain. diffused in Tibet. The Bönpo consider this a very sacred mountain. This old Bön­ You already know that Tibet is a very isolated country. po lived at the mountain, and when he came to Lhasa he came Twenty or thirty years ago almost everyone thought Tibet was to visit me. The Bönpo people like me very much because they like another planet. It is a country that has been very difficult to think I am protecting them because I do a lot of research and reach and therefore it has not been easy to have contact with speak a lot about Bön. So they think I am a very good person for the Tibetan people — geographically it is very difficult. Even them. Many Tibetan Buddhist Lamas and monasteries think in this modem world of communication if we go to Tibet we that Namkhai Norbu is Bönpo. Many people feel I am Bönpo. I can still have many problems. For that reason, since the begin­ am not Bönpo, but I am doing research, and when you do ning, Tibet developed spiritual knowledge and teachings. research you can't have "your" position otherwise you can't do There was not very much possibility to develop more on a any research. I don't have a position of Buddhism or Bönpo and material level. That is the truth, something concrete, and I do this research because I think it is very important for under­ because of that everyone in Tibet standing Tibetan history and the is interested in the teachings. source of Tibetan culture. Bönpo Since ancient times there have is very important because it is the been many teachings called Bön, Ancient Wisdom origin and for that reason for even before Buddhism. many years I did research about Bön and Shang Shung. Today we consider Bon a kind ffa History ofBön, Buddhism and Dzogchen in Tibet So, that old Bönpo man said of school, only one tradition, but . "I heard you are a very good per­ it was not that way in ancient Excerpted from a Public Talk in Thailand son, you are doing research and times. Before Buddhism grew in protecting Bönpo. I am very hap­ Tibet, all kinds of spiritual teach­ py to meet you." Then we ings and systems were called became friends. He said he had Bön. Bön really means chanting, cians developed clarity and had such knowledge and under­ three old books of Bönpo that he had put in a rock during the in the ancient language of Tibet, as in the chanting of mantras. standing through their practice. cultural revolution and then later had taken out. He still had the Some people consider that chanting mantras means to do some­ For example, there is one tradition of Bön called phywa books. "If you would like to see, I will bring them to show you," thing spiritual, and that is why they called it Bön. In the real gshen. Phywa means glory, wealth, and sometimes means for­ and I said yes. One day he brought them to me. There are three sense, there are so many different styles of teaching, ways of tune. In any case, they believe in the deity of this phywa called books. One is a big volume all handwritten, another is about performing spiritual knowledge, and particularly the ways in Phuwer. a young boy eight years old who holds a lamp. The thirty pages which is a kind of guidebook of the Bön mountain, which people believe. It is all different. lamp represents light and the light represents clarity. They and the big book in Bön is called Ju Mg, which is another kind We already know that in most countries in the world there believed with Phuwer they could get this kind of wisdom and of Bön, related very much with divination and astrology. The were many primitive people who had primitive spiritual knowl­ increase their clarity. So they did this! practice of Phuwer and in small book explained how to build an ancient temple of Bönpo edge, most of which we call Shamanism. What is Shamanism? the beginning maybe one or two tribes were integrating that called a chog. These are really very ancient books and there Shamanism is a common name but doesn't mean one school or practice, then many followed and the practitioners developed were many mistakes with language. In the beginning I couldn't one tradition. Within Shamanism, even in small countries here because there was something very real. Then they began calcu­ understand them, but in re-reading them I could. and there, there are completely different belief systems. The lating astrology and astrology of the elements. They became The small book is very interesting because it is related to a only characteristic common to all Shamanism is that it deals very expert in these fields and in that period there was no astrol­ visit I had made to the Indian tribes in North America, the with nature. When we speak of Buddhism, for example, the ogy like today, but they knew constellations and positions very Navajo and Hopi, where I had seen many ancient Indian main point is the mind and the nature of mind. In Buddhism we well. In that way they developed this kind of clarity. places and dwellings. Very interesting places. In the South­ are going deeply into this field of the mind. With Shamanism It was very strange when I arrived in Italy at the University to west there is something called a kiva. A kiva is round and and ancient Bön the knowledge is related to circumstance; study and do research, because I discovered that phuwer is a under the earth. The Indians said it is a place for their ancient where people live influences how they believe. If the people word in the Latin language that means boy. I thought this was practices. It is entered at the Southern point; the medicine man live on a mountain, and that mountain has owners or what we very funny. The Greco-Roman society had very ancient knowl­ Uves on the North side and faces the South. The Indian people call the local guardians, or protectors of the tribes; if there are edge and understanding that was very similar to the ancient Bön. explain it that way. Later in Santa Fe, New Mexico, I saw that two tribes or ten tribes then they have two or ten guardians. We don't know what kind of relationship they had in ancient there was another tribe who built the kiva this way, but they There is no universal view. times, but that is an example; somehow it developed that way. didn't have a lot of knowledge of the kiva. They make a hole In Buddhism we say Buddha is the teacher and he mani­ In the beginning of Tibet there were many of these kinds of under the earth, cover it with earth, there is a small door, they fested in different ways. For example, in the Tantric style we Bön traditions. Tibet has an almost 4000 year history, in a real go under through this door and they make a kind of smoke have the Kalachakra and we believe that the Kalachakra is a sense, because there is this kind of Bön tradition. In Bön there inside and with this smoke they purify. I asked them what they manifestation of Buddha Sakaymuni. That is universal for was a very famous teacher called Tonpa Shenrab and today did inside and they said they do purification with the smoke. people who believe in Tantric Buddhism. Some kind of deity almost all of Bön is now integrated into the Bön lineage coming Then I asked them if they have a rite to say or do, and they or god or something universal doesn't exist in Shamanism. from this teacher. Tonpa Shenrab created the first writing of said they had but it is secret and wouldn't explain it. I asked at The people believe in different kinds of spirits or tribes. Most Western Tibet, near Kailash, which in ancient times was called what times they go inside and they said when they go hunting, of these people who believe this way have lost their countries; Shang Shung. In the time of Shang Shung Tibet did not exist as for example, if they kill a deer. big countries like Australia, the United States, South America. it is today, and within all of Shang Shung there were many dif­ When I read this book of Bönpo and how they built this In ancient times they were all Indian-like people, but there ferent tribes. The tribes of Shang Shung were unified under this chog it is precisely like the kiva, so this is very interesting. was no contact between tribes and they were always fighting. teaching and with this teacher, and also there had been a king of There is very much a connection between the Bönpo, Tibetan They believed only in the spiritual dimension of their individ­ Shang Shung and many tribes unified under the first king. This and American Indian traditions; a very strong connection but ual tribes. Bön was the same way in Tibet. There were many king became the protector of the tradition of Shang Shung and we don't know how. In this Bönpo book they explain how to kinds of Bön. There were many powerful spirits governing Bönpo. Then Bön and the Shang Shung king collaborated and build this chog. There is one stove under the earth and two not only the mountains, but huge areas, so when they were became more and more powerful. There were then eighteen stoves above. These upper stoves do not exist now in the Amer­ dividing the regions, the classes of beings and spirits became very famous Shang Shung kings in different parts of Western ican Indian tradition, and since everything was destroyed in bigger as the tribes became bigger; this is all related to local Tibet. Later the Tibetan kingdom started and the first Tibetan ancient times we don't know precisely what was up there. In the guardians and nature. king was called Nyatri Tsenpo. It is thought that Nyatri Tsenpo chog above there is this shape of a half moon, and on the top So in Tibet, in ancient times, there were many kinds of lived at the time of Buddha Sakaymuni. there is a triangle which is open and you can see the sky. Inside Bönpos; some did sacrifice, killed animals, made offerings, At the beginning of the Tibetan kingdom Shang Shung there are two entrances; the person enters on the left side and made their spirits happy and felt if their spirits were happy they was separated from the Tibetan kingdom because in that peri­ leaves on the right when they are finished. Inside the Bönpo could have benefits. Their knowledge and understanding is a od most of Tibet had been governed by Shang Shung. Follow­ priests do the rites sitting on the North side facing South, and in kind of relationship between the people and the local ing that, almost thirty generations of Tibetan kings governed the center are five places. On these five places there is a very big guardians; the spirits and people living in that country. The Tibet but there was no Buddhism, only Bön, which came from pot that has shapes of eagles' faces and inside the pot there is spirits are the owners of the trees, rocks, and mountains. Peo­ Western Tibet or Shang Shung. The Tibetan kings were not water and maybe twelve or thirteen different ingredients. They ple create problems with the spirits by cutting trees, destroying very satisfied following this Bön tradition, because in doing cook all this and it's called cibai chu, and it is very famous in rocks and creating problems in the waters; then the spirits get so they continued a relationship with the king of Shang ancient Bön. Dhal means fire and chu means water. So they are upset and create provocations and problems for the people Shung, and Tibet was trying to become independent of Shang boiling and doing practice and mantra and visualization and the who then have bad fortune and problems. If they succeed to Shung. The shadow of Shang Shung remained and Tibet water becomes sacred and very powerful. Only people who deal with the spirits in a perfect way, they become rich and could never become totally independent and strong, so after have negative provocations or very dangerous illnesses use this have no problems because the local guardians and spirits are seven generations the first king of Tibet started to eliminate water to overcome it. That is the Bön idea. When the sick peo­ pacified. The Bönpo believed in this way and the priests per­ the Bön priests because he said there was no space for both the ple go inside the chog the priest makes the fire and smoke called formed many rites for wealth, good crops, etc. king and Bönpo. He told the Bönpo to go away. He eliminated sang; the sick person drinks this water, the priests throw this Some of the Bön knowledge became deeper and deeper the Bönpo monasteries; there were kinds of monasteries water on the sick person, and believe that at least for one year because they had contact with India and Oddiyana and some called Icog mkhar, not really monasteries, but kinds of tem­ this person will not have problems. Afterwards everyone is sat­ of the Bön priests received deeper teachings. The priests ples for performing rites. Some Icog mkhar were for the prac­ isfied and goes out. This is what was explained in this small changed and integrated aspects of their way of doing practice tice of magic and for someone having this special power these book and I found this very interesting. and particularly their way of believing. In ancient Bön there special places were needed for practice. was a medical system and there were Bön physicians. They There is a lot of this kind of knowledge in the Bönpo tradi­ I left in Tibet in 1958 and returned for the first time in 1982. cured people mainly with rites but also discovered herbal tion. In the period of the first Tibetan king twelve different kinds Tibet was closed until 1978 when the Chinese opened il a little, medicines, minerals and natural things of the countryside. of Bön developed. They are not the same, and each is very dif- - and there was communication from Tibet. For example, my They knew how to use these things; some of the Bön physi- ferent and even more developed continued on page 3

2 understand if we observe ourselves just for a few seconds. We real nature. We don't know how our real nature is. Even if we observe ourselves; what is my condition now in this moment, have the knowledge of our potentiality, we are still living in a Teaching continued what I am thinking, etc., we discover immediately "I am think­ material body, a material world which has been produced by ing something" and then we observe that thought and it disap­ our potentiality of karma for many lives. If we are not diminish­ continued from page 2 pears. It is empty, nothing. And even if we can't find anything, ing or purifying that karmic aspect of our material level then it immediately another thought arises. If we observe that second is not possible that it manifests. later. The Bön priests were becoming very powerful and people thought, it disappears, empty. So then, emptiness and move­ Self-liberation can be explained a little by the example of were afraid of them. They were afraid because the priests were ment, emptiness and movement, emptiness and movement, the mirror. In the mirror all can manifest. Good or bad; every­ powerful and everyone depended on them, including the king. alternating, that is our real nature. thing. In front of the mirror are objects, so for example if we are Supporting the Bönpo was the king of Shang Shung and this In the Sutra teaching, when we speak of our nature, we say looking in the mirror we understand there is a reflection. Why made problems for the Tibetan kings. After seven generations of emptiness - shunyata - in the Mahayana style. Shunyata is our are there reflections? Because in front of the mirror there are Tibetan kings there was a king called Trigum Tsenpo who real nature. But in Tantrism, our real nature is not only shunyata some objects that are reflecting. So that reflection and object destroyed all the Bönpo temples and expelled many Bönpos but also movement, also that potentiality. Shunyata without are interdependent and for that reason they are reflected in the from Tibet. For that reason, still today, when we do research we potentiality has no value. There is the saying of Saraha, a mirror. We examine the mirror; we judge and look and that way find a little pure original Bönpo at the borders at Gyalrong, famous Mahasiddha, "Without compassion shunyata has no we know the reflections are unreal and not really concrete. But between China and Tibet, or Dolpo in Nepal, or some other bor­ value." What, does compassion mean? It means movement. that understanding of the unreal nature is only an intellectual ders, because when the Bönpos were expelled that's where they There exists not only emptiness, but movement. So, this is our knowledge. We feel that the object that is reflected is not unreal; continued their traditions. This Tibetan king succeeded only for real nature, that continuation is the path. The teaching of Tantra it is something concrete and therefore we have attachment to it. thirteen years because he was murdered, so his ministers contin­ That means we have an intellectual understanding. A non-intel­ ued to govern for thirteen years. This king didn't like Bönpo and lectual understanding means we are not looking in the mirror destroyed it, but he had no culture for governing to replace it and seeing subject and object. We are just being the mirror; we with. Bön was the only knowledge in Tibet, so he couldn't gov­ are not looking in the mirror. If we are really being the mirror ern. Later Bön began again with the famous King Songtsen then what are the reflections for us? So now we are the mirror. Ganpo who introduced Buddhism to Tibet. We have that potentiality of manifesting reflections and to Songtsen Ganpo is considered an emanation of Avalokitesh- reflect. So in this case the reflections for us are only a qualifica­ vara; people believed that was why he introduced Buddhism tion. A manifestation of qualifications. Why? Because we have and that could be the case, but more likely historically it seems that potentiality of manifesting everything without making any other kings tried to eliminate Bönpo but couldn't succeed. program. In general we need a program.When we use a com­ Songtsen Ganpo was very clever and developed a relationship puter there are so many programs. It seems the programs are with Nepal, India and China. Then he invited Buddhism to infinite, but in the real sense all the programs are very limited. Tibet. Then Tibet became a strongly established Buddhist cul­ We can't go anywhere outside the programs. It is the same with ture and Songsten Ganpo started to destroy Bönpo and substi­ a television, we can change many channels and see many tute Buddhism. Not only did he succeed, but he murdered the things, but everything is programmed. For having reflections in king of Shang Shung, took Shang Shung and unified all of the mirror we don't need any program. It is sufficient only if Tibet. He then became a famous Tibetan king and since that there are some objects in front of it. If we are walking around time Buddhism increased in Tibet. with a mirror and looking in it, we can see all the countryside. If In the beginning Buddhism began with more general Bud­ P. BARRY it's big or small, how it looks, color, shape, and everything. That dhist teachings like Sutra. Buddhism was introduced and devel­ means the mirror has the potentiality of manifesting everything oped in the way that Buddha Sakyamuni taught in Bodhgaya. means a teaching for discovering that, through transmission, infinitely, without depending on any kind of program. Later, after five generations from Songtsen Ganpo, there was a through empowerment, etc. Then we can enter and discover So similarly we have our potentiality. We have infinite famous king called Tritson Detsen who invited Shantarakshita that. In which way can we get in that state, through which potentialities. This is the meaning of Dzogchen. So, self-libera- from India. Shantarakshita taught Sutra and tried to teach more method? The method of Tantra is called transformation. Trans­ tion means that having realization in a Dzogchen way is not to in the Mahayana style, but had no success. He had many prob­ forming. Why? Because in Tantrism we transform; our real depend on something like an antidote for overcoming problems lems because Tibet was a totally Bönpo society and Sutra does nature is always that Tantra. Tantra is our real nature, but that or transforming. It means just having knowledge and under­ not correspond with Bönpo tradition. He stopped teaching Bud­ Tantra can manifest in different ways, like the pure dimension standing; that is our real nature and that is being in the state. dhism and gave advice to the Tibetan king and told him to invite and the impure dimension — the impure dimension is like sam­ When we are being in that state then we are being like a mirror Guru Padmasmabhava. Guru Padmasambhava came and gave sara, the pure dimension is like nirvana. Even manifesting pure and if we are really being in that state of the mirror then we have mainly Tannic teachings which are related more to the principle or impure, it doesn't change anything; our real nature is just self-liberation. If there are reflections, bad or good reflections, of energy. So when Padmasambhava explained with energy and that. Not changed. For that reason when we have emotion, we for the mirror it doesn't matter. The mirror is not happy or sad, it practices, etc., the Bönpo people easily integrated with that. consider that emotion is something bad, particularly in the is only a manifestation. In that way we have self-liberation. Padmasambhava never destroyed the Bönpo tradition, but Sutra teaching. In the Sutra teaching emotion is considered How can we get in that state? For that there is the Dzogchen transformed it a little in the Tannic Buddhist style. That is how something like poison and that's why we renounce and reject it. teaching. You can follow and learn the transmission and teach­ Buddhism developed a little differently in Tibet from in other But in Tantrism we know if we are distracted or conditioned by ings, then you can become aware of that situation and you can countries, and the characteristic Tannic system of Tibet devel­ emotions, of course that is negative, but the nature of emotions get in that state in the end. In Dzogchen, realization means that. oped. For this reason many people refer to Tibetan Buddhism as is wisdom. It is the same, there is no difference. Dzogchen is the path of self-liberation and therefore is different Lamaism because it has a certain characteristic. The knowledge So, in this case then, through method there is knowledge. from Sutra and Tantra teaching. and teaching of Buddha is not a culture; it is knowledge and Instead of renouncing or throwing emotions away, we can Dzogchen teachings were developed in Tibet and are some­ understanding. Understanding must communicate with culture, transform them. We say the five emotions can manifest as five thing like the essence of all traditions and schools. In all tradi­ but culture depends on the country and the country has its own wisdoms and the five aggregations can manifest in transforma­ tions and schools there are many, many Dzogchen practitioners culture, knowledge and attitudes. So Buddha and Padmasamb­ tion like the five Dhyani Buddhas. This is characteristic of but Dzogchen has not been developed like the monastic struc­ hava introduced the teachings in that way, without trying to Tannic methods. In Tantrism there are also higher and lower tures. In Tibet there are many powerful and gigantic monaster­ change the Bönpo tradition and attitudes. They introduced all Tantra and the gradual and non-gradual methods. All these ies, but monasteries are not very much a part of the Dzogchen knowledge and understanding through the Bönpo traditions transmissions were given by Padmasambhava. Of course he tradition. In the monasteries, though, there are many Dzogchen and attitudes. In that way they introduced knowledge and transmitted the essence of these teachings; it doesn't mean he practitioners. Sometimes good practitioners, monks who are understanding and developed what is now characteristic of transmitted all these Tannic books, the original books and practicing Dzogchen, escape from the monasteries and go to Tibetan Buddhism. instructions, etc. He couldn't do that in a short time, so he gave live in the mountains or some other places. Therefore it's very Through this teaching Guru Padmasambhava introduced advice to his students. Researching in India you can find these difficult to find good practitioners of Dzogchen; they are not global teachings. Firstly with the lower Tantra: in Tantrism kinds of original books for higher and lower Tantra, for gradual presenting themselves very often like high lamas, or high teach­ there are the higher and lower Tantras. Sutra means the teach­ and non-gradual Tannic transformational methods that were ers, or making wonderful presentations. Some Dzogchen prac­ ings of the Buddha — the event of one day or time, how and then introduced in Tibet. Padmasambhava gave that advice and titioners are living like farmers in the countryside and some are what the Buddha taught — that is one Sutra. The meaning of later, many translators went to India and brought back these living like ordinary people. There are some very elegant practi­ Sutra means the conclusion of one event. That is not the prin­ original teachings to Tibet. In that way they translated and tioners in monasteries, for example the famous 5th Dalai Lama ciple of Tantra. Tantra is not taught principally by Buddha developed the teachings. was a great Dzogchen practitioner and even though he was a Sakyamuni physically. Buddha taught Tantra through mani­ With Dzogchen particularly, Padmasambhava transmitted great Dzogchen practitioner he integrated into his position as festations. Manifestations meaning something more related to the essence of this essential teaching. Dzogchen teaching is dif­ the Dalai Lama. He became the king of Tibet and head of all the the energy level, not the physical level. There are only some ferent from Tantra. The Tannic method is transformation and Gelugpa traditions of that period. There are so many aspects to lower Tantras that Buddha taught in the dimension of deva, the Sufra method is called the path of renunciation. When you Dzogchen practitioners. For example, one of my root teachers but not dimensions here. follow Sutra you renounce many things; you renounce the ordi­ is called Changchub Dorje and he is a very important Dzogchen We say Buddha taught the Kalachakra somewhere in India nary world and life and become a monk or nun. You live in a master, but in his life he was not considered a very important but that doesn't mean the Buddha taught it physically. If we different way and that is called renunciation. Tantrism is not Dzogchen master because he lived very simply. He lived in a say that the Buddha taught the Kalachakra physically, that renunciation, but transformation. Dzogchen is different again; small village; he was not a monk; he dressed like the country makes for a very strong contradiction because that means that it is called the path of self-liberation, not transformation or people in a very normal way, and he was a doctor. Most people the Kalachakra must be Buddha. The manifestation of the renunciation. What does that mean? Dzog means perfected and went to him to get medicine and because they thought he was a Kalachakra, the joyful form, is male and female union, yab chen means total. Totally perfected means our real nature. Our good doctor, not a teacher of Dzogchen. Only a few people and yum. That is the path, and the manifestation of the real nature is the total perfection of all of our potentialities, for knew he was a great teacher of Dzogchen and they followed Kalachakra is a the symbol of that path. So how can Buddha example, like Buddha. Buddha has many qualifications. We him. That is an example. There are many Dzogchen practition­ Sakyamuni be yab and yum? That's impossible. So we can already have all these potentialities of all these qualifications. ers everywhere. understand that Buddha taught not on the physical level, but Everybody. All sentient beings, just like Buddha. It doesn't If you are a practitioner there is no need to show anything. through manifestations. mean we have everything physically like Buddha. It means There is a Dzogchen Tanna that says the Dzogchen teaching When a teaching comes through manifestations it means potentiality; the potentiality of all manifestations. The root of will live and develop for a future time when people live in a that no one can receive it, it cannot be received on the physical potentiality is light or color; five colors. When we develop more hurried way, and there is no time and place to do practice level. If there is some manifestation of Sambogakaya then ordi­ lights in five colors those five colors represent the essence of or study. In this case, for example, the Sutra teaching, etc., will nary people can't receive it; they have no capacity for that. To the five elements. When elements develop more on the material slowly, slowly disappear. Even though these other forms disap­ have contact with Sambogakaya we must develop somehow level then we have the five elements like fire and water, some­ pear, Dzogchen will remain until the end of the world. We have and have a certain kind of realization. Then we can receive that thing concrete; but their nature is light. this explanation in the Dzogchen texts and this is because we do kind of teaching and it is called Tantra. The meaning of Tantra is So, that means when we say perfected potentiality, it means not have that much to do outside. Knowledge and understand­ not the conclusion of one event like Sutra. Tantra means contin­ that we have potentiality from the beginning, everything is per­ ing—that is what is communicated. This is the difference uation without interruption, continuing always. So what does fected. Then why doesn't it manifest? It depends on the circum­ between Dzogchen and other traditions. that mean? It means that is our real nature, our real potentiality. stance. First of all, for ordinary people, we are ignorant of our Transcribed and edited by Naomi Zeit: And what does it mean, continuing in our real nature? We etui

THE MIRROR APR IL/M AY 199 S 3 His Holiness Sakya Trizin His HOLINESS will give teachings on the Zhenpa Zhidral THE DALAI LAMA IN

(Beyond the Four Attachments) MASSACHUSETS and the Initiation of Vajra Kilaya A PUBLIC TALK, MAY 9TH June 25-28,1998 at Merigar

tion of Tantras), and the H. Sakya Trizin was BRANDÉIS UNIVERSITY - GOSMAN CENTER H bom in Tsedong. 'Lamdre'. As well as SOUTH STREET Southern Tibet in 1945. He holding the three main is descended from the Sakya lineages of Sakya, WALTHAM, MASSACHUSETTS, USA Khon royal family, one of Tsar and Ngor. H. H. FOR INFORMATION CALL: the most ancient Tibetan Sakya Trizin holds the (617)423-6398 spiritual families, and is the complete teachings of (617)423-6000 forty-first in an unbroken both the Iron Bridge and lineage of lamas that Great Perfection lineages stretches back to 1073 AD. of Nyingma, given by He is the head of the Sakya Drupchen Rinpoche and tradition, and the title Jamyang Khyentse Rin­ HIS HOLINESS IN MADISON, WISCONSIN 'Sakya Trizin' means VIKRAMAS1LA FOUNDATION poche respectively. He is "Holder of the Throne of also holder of the Lamdre Sakya'. He became the head of the Sakya at teachings, which cover the Hinayana, MAY 13TH the age of seven upon the death of his father, Mahayana and Mantrayana paths. He has and has received an intensive training in the founded numerous monasteries throughout FREE PUBLIC TALK study and practices of the Sakya tradition. India and East Asia, and established his seat in 6:30 PM While still a child, he completed a seven- exile at Rajpur, U. P. India, near to which he KOHL AUDITORIUM month retreat. founded Sakya College, the school of higher CONTACT: (608)262-1440 Amongst his main teachers were: Jamyang philosophical studies where training is given in Khyentse Chokyi Lodro, Ngawang Lodro logic, philosophy and psychology. He is fluent MAY 13TH, 14TH AND 15TH Shenpen Nyingpo. Chogye Trichen Rinpoche, in English, and since 1974 he has made several and Khenpo Appey Rinpoche. world tours teaching in Europe, the USA and LAM RIM TEACHINGS AND AVALOKITESHVARA EMPOWERMENT Southeast Asia. In 1959, at the age of fourteen, he left Tibet DANE COUNTY EXPOSITION CENTER during the Chinese military takeover and went The retreat will start on June 25th at 10 am. CONTACT: (608)262-1440 to India. He then studied with H. E. Chogye The cost is Lit. 200.000 with discounts for Trichen Rinpoche. who instructed him on the members. A child-minding service is available Rime collections, the 'Gyude Kundu' (Collec- on request.

The World Festival of Sacred Music was have been entrusted with the task of trying to designed by His Holiness the Dalai Lama World Festival make the concept into a workable reality. It is with the intention to create a meaningful way an ambitious and exciting project. It has cap­ to welcome the new millennium. Clearly our tured the imagination of many who would be 20th century society is laden with disharmony willing to give their time and talents to make and strife. Even though science and technolo­ of Sacred Music this a truly global event. gy have impacted society with great benefit. The initial planning of the global Festival His Holiness feels that by drawing on the pro­ A Global Quest for Unison of Sacred Music envisages five major festi­ found self expression of music, we can find a vals on five continents in October and way to help encourage unity and harmony on • November 1999. Europe, America, Africa Sponsored by Tibet House. The Cultural Center of our planet. Therefore His Holiness has creat­ and Australia will host 30 to 40 groups who His Holiness the Dalai Lama and Trie Foundation for Universal Responsibility ed the idea of the Sacred Music Festival as a will participate both from the host continent of His Holiness the Dalai Lama tool to help alter our limited world view to and outside, each festival opening with the one of universal responsibility. chanting of a special group of 100 Tibetan (The following is an edited version of a indigenous and tribal traditions. His Holiness tinents of the world drawing energy from the monks. The Grande Finale, the Asian Festi­ publication of Tibet House. New Delhi. India) felt music would articulate most eloquently songs of the shamans of the northern region to val, will be held in India with the participation the messages of peace and harmony towards the earth worshipping sounds of the Australian of some 50 to 60 groups. His Holiness the e are on the threshold of a new millen­ humanity, the earth, and underline the univer­ aborigines to Christian hymns of praise to the Dalai Lama will inaugurate all the festivals, Wnium. In three brief years, this century sal responsibility we all carry. Gospel music of the African Americans. blessing each continent with his presence. will end and a new century will dawn. The original concept of the Festival of Tibet House, the Cultural Center of His A Core Secretariat has already set up at Humanity will enter the new millennium sacred Music has now crystallized into a glob­ Holiness the Dalai Lama, and His Holiness' Tibet House and the Continental Commit­ with hopes and aspirations: for the well- al festival that will be held in all the major con­ Foundation for Universal Responsibility, tees are in the process of being constituted. being of future generations, for The Global Organizing Com­ an end to conflicts, and for the mittees are scheduled to meet dawning of universal peace and OBJECTIVE: WHY THIS FESTIVAL? There will be a Global Committee headed by the Direc­ this year to plan each festival in understanding. To usher in the new millennium and foster understand­ tor of the Tibet House (The Cultural Center of His Holi­ greater detail. Yet there is a widespread ing, universal responsibility and universal harmony that is ness the Dalai Lama) and His Holiness's Foundation for A tentative budget has been feeling of concern about the so sadly lacking at the end of the millennium. Universal Responsibility to lay down the guidelines, and worked out to indicate the costs consequences of many actions that will be involved in putting taken during the 20th century together this global quest for WORLD FESTIVAL OF SACRED MUSIC FACT SHEET that have created serious threats unison. A total of 10 million US to our common human heritage oversee the whole festival. The organization of the Conti­ dollars will be required, broken CONCEPT/CONTENT: WHAT IS THE FESTIVAL? WHO WILL TAKE PART? and to the eco-system that sus­ nental Committees, the chairman of which will be appoint­ up under the four major heads: The festival will consist of a series of performances of tains all life on our planet. What ed by the Chairman of the Global Committee and will be a Core Secretariat: .2 Million music which will represent the world's heritage of sacred is needed, above all, is the uni­ member of the Global Committee. Continental Committee: .6 Mil­ music. This will include not only the world's major reli­ versal acceptance of a new lion gious traditions but that of the indigenous people's of the RESPONSIBILITIES: WHAT WILL THE CONTINENTAL COMMITTEES vision of the ancient concept of Continental Festivals: 6 Million different continents as well. Appropriate contemporary DO? the interdependency of life, of (4x 1.5 million) expressions of sacred music will also find a place in the The Continental Committees will be responsible for the need to move from dishar­ Global Festival: 2.5 Million festival. The opening of each festival (see Venue below) identifying and organizing participants both in their own mony to harmony, from compe­ This is a vast project that will be blessed by the presence of His Holiness the Dalai continent as well as in the other continental Festivals. tition to cooperation, and from needs the participation of many Lama and auspicious chanting by a special choir of 100 They will be responsible for the entire organizations of inequality to a universal access people of goodwill from every Tibetan monks. their continental festival including setting up of a special to the needs of all life for a life of comer of the globe to share in non-profit body (in due accordance with the laws of the fulfillment. CHARACTER: WHAT WILL BE THE NATURE OF THE FESTIVAL? the effort to usher in a new mil­ country where the committee is headquartered) which The festival will not be political in nature, nor will it be lennium. If you are interested in It was in this context that His will be the legal entity responsible for the festival, selec­ commercial nor in fact even religious. It will be a celebra­ particpating please contact: Holiness the Dalai Lama felt tion of venue(s), government and other sanctions, site tion of the deepest reflections of mankind down the ages Tibet House that a World Festival of Sacred arrangements, hospitality, etc. Each Committee will also with a view to inspiring us to create a saner and better Music would be an appropriate be responsible for fund - raising, not only for the Conti­ 1 Institutional Area, Lodhi Rd., world in the millennium. and meaningful way of ushering nental Festival of their particular Continent but also for New Delhi, 110 003, India in the new millennium. VENUE(S): WHERE WILL THE FESTIVAL TAKE PUCE? the Global Festival( it is expected that 67% fund raised Tcl:9l 11461-1515 There has been a yearning The festival will take place in the continents of Europe, will be used for the Continental Festival and 33% for the Fax: 91 11462-5536 or for self-realization, for harmony America, Africa. Australia and Asia. The first four will be Global Festival). The Shang Shung Institute of and unison that has found the Continental Festivals, satellite events, leading up to the America PROGRAMS: WHEN WILL THE FESTIVAL TAKE PUCE? expression in art, literature and, fifth which will be the main or Global Festival. While each PO Box 277, Conway, MA The Festival is scheduled to take place over the most profoundly, music. Draw­ Continental Festival will have predominantly the music of 01341 months of October and November 1999. The festivals arc ing on this expression of man's that continent, there will also be a representation from the Tel: 413.369-4928 scheduled in the following order: Europe (7 days), Africa most innermost reflections from other continents as well. Fax; 413 369 4165 different parts of the world, (3 days), The Americas (5 days), Australia (3 days), Email; ORGANIZATION: WHO WILL ORGANIZE THE FESTIVAL? Global (7 days). major religious as well as [email protected]

4 under control. Practicing in this way he made a living experience of Lives of the Great Masters the Nyingthig Teachings for seven BOOK REVIEWS years, bringing instant presence to its full measure. Meditating on the Body of Phowa Chenmo, he THE TIBETAN ART OF and survival are at a perilous PARENTING brought three thousand persons to precipice. The qualities to create the apex of the gradual Buddhist Anne Hubbett Maiden and such a world must be inculcated method. To teach the Dharma to the Edie Farwell right from the beginning when a Wisdom Publications 1997 king, he transformed himself into a child is young. We cannot expect 185 pp. being with nine heads and twelve our generation or the new genera­ hands holding canopies and rode a tion to make the change without lion around the cemetery. For thir­ basic foundation. If there is any teen years he even practiced riding a hope it is in the future." Garuda with himself transformed Just reading the stories told into a lion- about the families chosen to Later Vimalamitra copied the describe the Tibetan way of parent­ most secret books three times in the ing holds a hope and a good feeling Rabtu Nangjed Cemetery. He gave about the future of the people living one copy to the King of the Nagas their life with that inner sense of who inhabits the extensive golden- karma, past and future lives. sand lake in the western region of The spiritual aspect of life gives Orgyan. Offering a prayer for the the book its depth and is its true benefit of fortunate humans who richness. The Tibetan Art of Parent­ would come in the future, he hid it The title of the book is The ing describes fundamental Tibetan so that it was invisible. Tibetan Art of Parenting. It is not medical concepts and numerous techniques and treatments for spe­ Another copy of the books he called a way, a method, or a skill. cific conditions for both the mother left with the Dakinis at the over­ Parenting is described as an art and child. There is a fascinating hanging rock called Sergiling on the form. Art is something that description of the development of outskirts of the town Regden in the emerges from a creative core. How the fetus according to a classic rough terrain of Kashmir. Leaving does that concept arise within the Tibetan text. It is interesting to note the books with them for the benefit Tibetan culture and how does it the treasure spirituality brings to of subsequent fortunate humans, he make the Tibetan way of life so medicine and vice versa; how medi­ sealed them with the stamp and special, so different? cine and science have in some cases mark of the Dharma Master and The two authors Anne Hubbett modified an ancient belief. made them disappear. Maiden and Edie Farwell have trav­ Colostrum, the initial lactating fluid The third copy of the books eled to live in Tibetan communities from the mother's breast after child­ remained in the bamboo summer- in India to observe the spiritual, cul­ birth was considered to be toxic house in the cemetery. These funda­ tural, and folkloric aspects of (impure) by belief, yet, according to mental explanations were present to Tibetan parenting. They have taken science we now know that it holds The Story ofVimalamitra help the Dakinis who lived there to great care to gather information that precious antibodies from the moth­ clear their obscurations. Because gives true insight and is rich in er for the newborn. According to the by Jim Valby these books remained there, time inspiration to the art of parenting book it appears that these changes and again the children of the gods wherever children, newborn babies are readily accepted by Tibetans. offered clouds of praise. Cymbals and parents may be. This hagiography of Vimalami­ stalks and railings.Within the resounded, different kinds of flow­ Both authors help preserve and A story is being told about a tra is adapted from Longchenpa's fenced area was a small mandala- ers rained down, and many different document a body of knowledge young Tibetan mother. Palmo, who account in his "rdzogs chen snying like turquoise-blue lake with a yel­ stanzas of "good luck" resounded in that might be in danger of getting had lost a child under tragic circum­ thig gi lo rgyus chen mo rin po low film of gold dust. Here the yel­ the brilliant sky. As well, the king of lost as Tibetan people have reset­ stances. A stillbirth. The mother che". The story of Vimalamitra s low king of the Nagas, Sasrung, the Nagas and the demons soared tled far from their homeland. Cus­ used all the coping tools to find birth, education, and meetings with lived inside his straw tent with a through the sky, trees were decorat­ tom and habits that stem from the peace after her loss — she remem­ his Dzogchen Masters Shrisingha mountain-blue awning. The pre­ ed with flowers, fruits, and leaves, highlands fit differently in the bered the law of karma and re­ and Jnanasutra was presented in cious wish-fulfilling gem was cen­ and it rained various jewels. So with strong heat of southern India — or incarnation; she found solace in Mirror issues #42 & #43. tered amidst seven menacing the natural blessings of these infalli­ in the city of Seattle. mantra and meditation. Our culture Then the learned Vimalamitra snake-heads upon his head. He held ble ultimate instructions, in this What the authors have discov­ needs these reminders of choices lived for twenty years in the East a bottle and a snake in his two region and its surroundings, the ered though, is that much of what other than guilt and despair when Indian town Kamaru in a temple of hands, rode a green sea demon, and continuity of disagreeable things makes Tibetan parenting so unique there is loss — especially of a little King Senge Zangpo. He resided in was attended by eight families of like disease and desire was inter­ is still preserved. The respect and one. a bamboo summerhouse without Nagas whose duty it was to contin­ rupted in all directions. Greed and reverence for the Buddha nature in There is a beautiful description food or clothes in order to accumu­ ually harass sentient beings. craving left the cemetery. each child is at the core of Tibetan of Palmo, a year later, giving birth late the prerequisites for the king. Some Dakinis in the cemetery The unfailing Dakinis emanated family life. The Tibetan Art of Par­ to a baby boy. We are invited to part And the king, with the sustaining shook their blood-red hair and wore from the radiant clouds and demi­ enting describes the process of take in the whole sense of spiritual power of his learned teacher, natu­ animal horns. Others, wearing a full gods became learned in the meth­ maintaining that awareness of the dimension throughout the arrival of rally practiced meditation and complement of headdress jewels ods of behavior. All the Dakinis spiritual presence within the child the new family member. obtained the most excellent ser­ and carrying human corpses in their became educated in purifying those and within the parent in everyday The description of how the new- vants, enjoyments, and so on. Even hands, rode bronze beasts. Others, who need training and all bowed moments The art is to remain con­ bom babies are being shielded from his kingdom enjoyed a bounty of wearing Garuda feathers on their before this Sacred Practitioner who nected. Consciousness permeates too many external influences — good fortune. white faces, held jeweled flasks was engaged in the glorious prac­ all the different chapters of the how rituals and practice keeps them Then King Dharmapala of the filled with gems in their hands, and tice. book: Preconception, Conception, sheltered — speaks well to the intu­ ition encountered in mothers with West Indian town Bigyal requested rode tigers. Others, with the filthy At this time in the Indian town Gestation, Birthing, Bonding, their two week old babies in the Vimalamitra to teach Dharma. hair of demonesses, rode on infants Kapilavastu, the Dharma Protector, Infancy and Early Childhood. supermarket and feel that intuitive Vimalamitra taught some Dharma and young men. Innumerable oth­ King Indrabhuti the Younger, an In the beautifully illustrated protective sense for the baby. The to this Western Buddhist king so ers held pale-white animal canopies embodiment of Lord Maitreya, book, with endearing photographs description of the bonding time that he could acquire the prerequi­ and made all kinds of noises. By lived in a temple with five hundred of parents, grandparents and chil­ with all the family members is ten­ sites. their own power, uncountable oth­ pandits. The most learned and dren, one finds quotes from ancient der, as well as the description of the Five hundred miles due north of ers congregated there amidst the accomplished from among these, texts like the Ambrosia Heart Grandmother teaching the toddler Bigyal was the Rabtu Nangjed corpses eating human flesh, drink­ Vimalamitra - a special kind of Tantra, references to the work of a the first gestures of spiritual respect Cemetery. Vimalamitra lived in an ing blood, gnawing on bones, and transformative being - had lived and number of well known Tibetan doc­ in a temple. The setting resonates iron stupa called Nampar Gyalwar eating lungs, hearts, intestines, and taught in the temple for sixty years. tors like Dr. Lobsang Dolma, with other organs, there were also innu­ with the Dalai Lama's statement Khorwa Jig in the middle of a mile- At the same time in Tibet, King quotes from her work Lectures on merable beasts of prey like tigers that if there is any hope it is in the long meadow amidst a very dense Trisrong Detsen, an embodiment of Tibetan Medicine and her daugh­ and lions. Even the plentiful children and the future. forest. The tiers were built from the Bodhisattva Manjusri, had built ter's (Rinchen Dolma Tsering) book winged creatures, such as herons copper, precious stones, and gold, the massive and glorious Samye Daughters of Tibet. Tibetan tradition fully express­ and falcons, were only desirous of and the anthers of the jeweled lotus Temple and was propagating the They make reference to the es the reverence for the sacred flesh and blood. were made from bamboo. The bot­ Holy Dharma. work of Dr.Yeshi Donden on obstet­ nature of newborns and rooted in tle-shaped section was made from Day and night, Vimalamitra Tingzin Zangpo remained in rics and offer quotes from the work the understanding that many diffi­ sky-blue jewels and the upper part engaged in one-pointed practice on contemplation for seven years and of Prof. Namkhai Norbu from his cult moments in life turn to be of the pillar was made by sorcery. his path of yogic discipline. He seven months in the temple. Having Introduction to Tibetan Medicine teachers in the human evolution The circular section was made from would practice riding a lion while completely purified his fleshy eye, called On Birth and Life surround­ towards all encompassing wisdom. thirteen different kinds of jewels holding a trident, riding a buffalo he could see all four continents ing the description of the three This is a good book for many peo­ and the parasol was formed by the while holding a human corpse aloft simultaneously. This great priest of phases of human growth in the ple: mothers, nurses, midwifes, unified intertwining of various jew­ as a banner, and riding an elephant the Myang family advised the king womb: the fish phase, the turtle young people thinking of having a els. The sun, moon, and flame carrying a red dagger. He also rode with these words: phase and the pig phase. family and health care providers. shone in great natural purity. Anyone, really anyone, involved in a jackal holding swords in his two "Your Majesty! In the Indian As H.H. the Dalai Lama states in birth or being bom. Near the side of the Stupa was a hands and rode different birds, such town Kapilavastu. King Indrabhuti his foreword: water course in which young Nagas as falcons and owls, while holding has five hundred pandits residing in "It is in our own interest to cre­ by Verena Smith washed themselves. To the south two canopies in his hands. his temple. If you invite the one ate a world of love, justice and were figures of worldly gods com­ Once he changed his body color learned in the goal-oriented Guhya- equality, for without a sense of uni­ pletely encircled with bamboo and clothes and brought the Dakinis versal responsibility our existence Book Reviews continued on next page ctmtiMted on page 14

THE MIRROR APRIL MAY 199S 5 LAHAUL-LADAKH WITH SEY RINPOCHE BOOK REVIEWS (continued from page 5) (NGAWANG GELEK NAMGYAL) 21 days - July 1 -21,1998 prakrit, the relative state where we Pilgrimage & Teaching Retreat SWEET ON MY LIPS live) with a knowledge of the non- in the "Land of the Dakini" THE LOVE POEMS OF dual state or absolute." MIRABAI Whenever possible Louise uses Sey Rinpoche, the reincarnation of Pema Chögyal, is the son of Louise Landes-Levi the original Sanskrit word instead Apho Rinpoche and the great-grandson of Togden Shakya Shri, Cool Grove Press, NY one of the greatest yogis of this century. 1997. 91 pp of the currently fashionable prefer­ ence for English vernacular. This is Together with Sey Rinpoche during the pilgrimage we will visit in keeping with her affiliation with sacred places empowered by the presence of great yogis such as the methods of translation the mahasiddhas Padmasambhava and Ghandapa. Some of the places we will visit include Tso Pema (Himachal espoused by Rene Daumal. Twenty Pradesh), and Keylong (Lahaul) close to Mount Drilburi. Then Great Grandfather Shakya Shh years ago she wrote in her intro­ we will continue on to Ladakh where we will visit Alchi, famous duction to Daumel's Rasa for its temple frescoes, the marvelous monastery of Hemis and (NDP350, P.2), "In Sanskrit the Gotsang hermitage which has a particular connection with Gyalwa Gotsangpa. word is not only a tool of poetic The heart of the pilgrimage will be a five day retreat with Sey Rinpoche in the "Land of the Dakini" at the expression, but it is in its esoteric foot of Mount Drilburi which is sacred to the mahasiddha Ghandapa. Sey Rinpoche will give teachings on usage, the poet's mirror and the Mahamudra and instructions on the practice of Phowa. mirror of the gods. The Sanskrit During the pilgrimage Sey Rinpoche will lead daily sessions of meditation. alphabet is a sacred formula whose Further information is available from: function is, in addition to the com­ plexity of its own compositional Giorgio Dallorto Rita Renzi forms, the direct reflection of the Among poets universally there c/o Merigar, 58031 Arcidosso GR, Via S. Filippo 12/b, 58031 Arcidosso GR. sacred world and its powers." prevails a passionate tradition of Italy Italy While these translations of Mira's the poet as the 'outsider.' Defying Tel. 0039 564967390 Tel. 0039 564967705 poems may at times express more cultural particulars, this tradition Fax 0039 564 966608 email:[email protected] formality in comparison to the boldly asserts even beyond the cat­ more upbeat popular translations aclysmic "rise and fall of civiliza­ by Robert Bly or Andrew tions" to coin Herodotus' famous Advertisement Schelling, the use of the original epithet. While entire civilizations the Art of Translation. ' The transla­ is a treasure well known to all of ASTROLOGY Sanskrit infuses the poems with may come and go, with the names tor also provides an exhaustive us in the Dzogchen Community. Jhampa was one of the fust western possibility to connect with the of its despots, warlords, local bibliography, commentaries, pho­ She is as at home in a number of monks in the Tibetan tradition. Since bhakti experience itself. 1970 he lived in India learning the heroes and heroines lost for naught, tos, musical notations, and not the European cities as the streets of Tibetan language and in 1980 entered mere fragments of verse have sur­ Included in this publication are least, many relevant references to New York's lower East Side the traditional 3 year retreat.You r astrol­ a number of erudite and exquisite­ her own relationship with her mas­ where we've shared many a meal. vived centuries as fresh utterance. ogy chart is interpreted from a Buddhist ter Namkhai Norbu Rinpoche. The strains of her Seranghi hint at Such was the case for Mirabai, ly written essays on the music, perspective. It will draw on the wisdom the 16th century Ragistani princess tantric origins, and methods of I'm very happy that Cool familiarity with other dimensions of the East to help you gain insights into who's songs are still sung today in translation. Among the most fasci­ Grove Press has at long last as well. Her humor is legendary yourself and your life's direction. an unbroken lineage of bhakti yoga nating is a first hand account of the brought this important work to as are her intricate survival strate­ Services for children and relationships or devotional love throughout the translator's journey to India and fruition by publishing it. As a gies and amazing trans-continen­ are available. Call: 1-800-819-2288 for information; or Daka's, 5810 Wilson sub-continent of India, strangely her initial introduction to the very poet, scholar, translator, musi­ tal correspondence. And always Ave., Duncan, B.C., V9L 1K4 Canada immune to ancient rivalries of lineage of the original poems in cian/performer, and practitioner her words are sweet on our lips. Webpage: Http://www.mala.bc.ca/ caste, religion and tribe. 'On the Sacred Word, Poetry, and in our midst, Louise Landes-Levi Jacqueline Gens -shanemanj/wwwhome.htm Much has been made of Mirabai's 'outsider' qualities by contemporary Western translators of her work, drawn, no doubt, from the biographical details of her life — her abandonment of court THE SHANG SHUNG INSTITUTE OF AMERICA IS PLEASED TO PRESENT: intrigues in favor of the life of a wandering sadhu, the subsequent A FOUNDATION COURSE IN perils and attempts on her life by her politically motivated in-laws, and her uncompromising determi­ TIBETAN MEDICINE nation as a devotee of Krishna. "If Taught by I cannot write a letter/How shall I touch his lotus feet?" Part one of a three Dr. Thübten For those of us long familiar year program. with the work of Louise Landes- Phuntsog Levi, a translator and scholar of from Tibet Mira's devotional work, it might seem that she herself embraces the The Foundation urriculum will include: will address the 'outsider' principle with great vig­ ntroduction to the prevention and lements (space, or assuming the persona of what ment of disease fire and water) Zen poet, Jane Hirschfield likens ing to Tibetan rri as a "person of no rank" in her science. 2ÖÜntroduction to the recent article on poetics in the firreEäspects (channels, American Poetry Review (APR The three year _ and winds) will be based on-the Vol. 25 #3). In a poem dedicated to ilationship of fundamentals o' nd tastes to the obscure German poet Else medicine on the Lasker-Schuler (1869-1945) in the Four Medical Louise's most recent collection, Tantras [rGyud b, hods of investigat- The House Lamps Have been Lit, channels and fluids There will be 75 hou ßui....she writes "Siamo Uguali" ethods and rules for (we are the same), of the poet who of instruction each preparing medicinal died homeless and abandoned, mixtures: ointments, most of her work destroyed by the powders, decoctions and tinctures Nazis. However, in my estimate, what makes these translations of THE DATES OF THE FOUNDATION Mirabai so remarkable is not so COURSE FOR THIS FIRST YEAR ARE: FEE: WEEK I $425.00 much this simpatico recognition WEEK I & II $850.00 WEEK I Monday MAY 18 to $100 deposit required to reserve your place. among poets across time and Saturday MAY 23,1998 space, but that for the first time OR EARLY REGISTRATION: $400 per week these poems are rendered in the Monday JUNE 16 to Postmarked by: context of their original transmis­ Saturday JUNE 20, 1998 April 26 (for the May 18 course): $400 sion by one who is herself an initi­ OR WEEK II Monday JUNE 22 to May 18 (for the June 15 course): $400 ate, tantric practitioner, and acarya Saturday JUNE 27,1998 May 18 (for week I & II): $800 of poetics. In her preface to Sweet on My Lips, she writes, "The aes­ thetic formulae are manifestations THE SHANG SHUNG INSTITUTE, 18 Schoolhouse Road, Conway, MA of enlightened mind and methods Mail to: PO Box 277, Conway, MA 01341 USA of realization. The subtle body on Tel: 413 369-4928 Fax: 413 369-4165 e-mail:[email protected] mantra empowers the verse — CEU's and CME's: The Shang Shung Institute is applying for continuing educatoli cretfts for professionals and students. raising the poet and the poetry to its own level, in much the same way that Krishna draws Radha (or embryology, of physiology etc., of the subjects dealt with A Course of Tibetan Medicine in this first year. But why is it useful to study Tibetan medicine? Dr. Phuntsog told us that if one has a real understanding of in Merigar what is taught in the first year of the course, even if we do not use Tibetan medicine to cure others, it will be use­ ful for us as individuals because it will permit us to be by Marina Micelli aware of our bodies and to keep them in good health. Only in a healthy body can the two flowers of absence of illness and long life blossom and then only from these can the three fruits of the principles of life, riches and Dr. Phuntsog at Merigar o n February 2nd the three year course on Tibetan Medicine organized by the Istituto happiness spring forth. Shang Shung began. The principal lecturer for the course was Dr. Thubten Phuntsog, who comes The doctor explained that illnesses such as AIDS and from East Tibet and is a professor at the Department of Tibetan Studies at the Central University other bacterial or viral illnesses should be considered not only as a consequence of external of Nationalities in Beijing, China. Dr. Phuntsog was invited by Namkhai Norbu Rinpoche to aggression but also as a consequence of its interaction with the body constituents. So it is funda­ hold this course and, for this year, he will remain at Merigar until the beginning of April. Besides mental that they are kept in a balanced condition by taking care of diet and behavior. his lectures, the doctor is preparing a text on Tibetan medicine to be used during the course and Most of the lectures were held in the Merigar Gonpa under the gaze and protection of the which will be used, along with the lessons, to prepare for the exams. Masters of all the Buddhist traditions, the Protectors of the Teaching and the mantras of libera­ Dr. Phuntsog condensed the first year of studies into fifteen days and taught at a very brisk tion written on the roof. This fact definitely contributed to keeping the students attentive and rate. The lessons were translated from Tibetan into Italian by Elio Guarisco, who also left little concentrated in spite of the many hours of lessons each day which tested the resistance of those breathing space to those following the course with his fast and immediate translations taking who were no longer used to sitting on a school bench for hours. meticulous care that the meaning of the terms was not changed in translation. The lectures were Besides those who were doing this course for the first time there was a small group of 'repeat­ recorded both on audio and video cassette, in Italian and English, thanks to the simultaneous ing' students, of which the author of this article is one, who had followed the previous three year translation of Elisa Copello. They are available from the Istituto Shang Shung for those who are course of medicine held at Merigar by Dr. Pasang Yonten Arya. Why did we wish to do the unable to follow the first y ear of lectures. course again? The answer is not easy. Tibetan medicine is not something that can be learned in This first year course, attended by twenty-seven students from Italy and other European three years and so we wanted to deepen this knowledge also with lecturers who come from Tibet countries, regarded the Physical Condition and its Pathological Changes and covered the follow­ rather than India and who thus represent different traditions. But this is not the final answer. All ing subjects: the History of Tibetan Medicine, the Principle of the Four Elements and the Three the students who were repeating the course follow the teachings of Namkhai Norbu Rinpoche Humours, the Symbolic Trees of the Root Tantra, General Physiology, the Blood Vessels and the and know, study and genuinely feel that Tibetan medicine can contribute to the journey that has Connecting Channels, the Vital Breath and the Generative Essences, the Metaphors and the Pro­ begun with the Teaching. It is as if, in helping to keep the body more in contact with the earth, portions of the Human Body, Human Categories, Physical Decline and Pathology. that Tibetan medicine allows the mind to meet less obstacles; everything finds its place and aim During the lectures, Dr. Phuntsog was always very clear even though the topics were, at and many questions find their answers. times, very complex and from the beginning of the course demonstrated his expertise not only as As Tsok Nyi Rinpoche said during the Christmas; the breadth of centuries-old Tibetan medi­ a doctor but also as a scholar. In fact, he explained the causes and the reasons that led to different cine has acquired wisdom and balance. This wisdom and balance are perceived and acquired in interpretations of the Tantras of Tibetan medicine in the existing commentaries, some of which greater or lesser quantity according to the capacity of the individual, of he or she who has the are very well-known such as the "Blue Beryl", and step by step he underlined various points of luck to come into contact with it. I think that this is the ultimate reason which has made Tibetan the history of medicine, therapeutic methods, embryology, etc., in which erroneous interpreta­ medicine so fascinating. tions and/or translations are found, as well as in the Western texts on Tibetan medicine. For those who came to Merigar for the first time for this course, I hope that Merigar may con­ Speaking about the history of medicine he emphasized the importance that the uninterrupted tinue to see them for many many years. • transmission from master to disciple has had and continues to have in keeping the medical teach­ ing alive. He said that the origins of Tibetan medicine go back to the Bön period preceding the Dr. Thubten Phuntsog was born in 1955 in the area ofPelpung (Dege County) in East Tibet, arrival of Buddhism in Tibet and only many centuries later, came together with the systems of in a family linked to the second Kongtrul, Pelden Khyentze Ozer. medical knowledge coming from China, India, Nepal and Persia. Even the theory of the four ele­ From the age of six until he was twenty he privately studied various subjects such as medicine, ments derives from the ancient concepts of the Bön. poetry, astrology, history and Buddhist logic and philosophy with some of the masters affiliated to Knowledge of Tibetan medicine, he stated, derives from empirical knowledge accumulat­ Pelpung Monastery. In particular he studied traditional Tibetan medicine with Yonten Phuntsog ed during the course of centuries and from deductive logic. The experiences and clarity linked who was the personal doctor to the second Kongtrul. to the development of spiritual practice have helped to identify curative properties which were From 1975 to 1982 he practiced Tibetan medicine in the hospitals ofPelpung. From 1982 not recognized by logical procedures. Some medicines have certainly been identified in this to 1986 he deepened his knowledge at the Dege Institute of Tibe tan Studies (currently situat­ way although it is not a general rule. In this way the doctor attributed a scientific nature to a ed in Darzendo). form of medicine which risks being too mixed with mysticism when it is identified with the From 1986 until the present he has held two posts: the first that of doctor and professor of Buddhist teaching. Tibetan Studies at the Tibetan Department of the Central University of Nationalities where, Dr. Phuntsog outlined all the subjects that would be dealt with in the three year course of amongst various subjects, he teaches literature, philosophy, medicine, poetry and astrology: Tibetan medicine by means of the classical method of the symbolic trees with their two trunks of the second that of professor at the medical department at the Institute of Tibetan Studies in health and illness, the two hundred and twenty-four leaves, two flowers and three fruit. It is much Sichuan province. easier and more interesting to make a journey when one has a map even if, at a certain point, all Dr. Thubten is the author of various publications in Tibetan including: The Gram­ of us hoped that the autumn would make the last leaves fall. mar of Tibetan Language, Calculations for the System of the Tibetan Lunar Calendar, He told us that in order to recognize and cure illness first of all it is necessary to know the History of Tibet, The Six Yogas of Naropa, and numerous articles on Tibetan history, body well, otherwise one is like a blind person and gets lost in the dark. Hence the importance of medicine and literature. ©

Merigar's very own Alix ( 'green thumb') De Fermor visited Tibet last The Long and Martha, in her splendid Chinese gives the address once again. Our summer to attend the inauguration of the Tibetan School in Dangche and young driver seems to be quite bright and a sporty type, racing his rick­ to visit the construction site of the hospital in East Tibet. On her way she shaw like a formula one, swerving between the taxis, cars and whatever stoppedfor two weeks in Chengdu waiting for the permit to proceed. One can be found in a Chinese street and proving that, in China, the priority morning she and her traveling companion Martha Heinen had a strange Walk of the belongs to the boldest and — believe it or not — that it seems to work out. encounter. The trip is a crazy experience — I hang on to the bucket, teeth clenched, trying to keep the lid on while our fish gets wilder and wilder V.-'hengdu ... early morning fresh and slightly rainy ... At our break­ Chinese Fish and water splashes all over. Martha grabs hold of me every time we fast comer in front of the Lhasa Hotel we are greatly enjoying our usual swerve in order not to lose my company. I'm afraid the fish will soon be boiled rice water and onion momos - the best thing to start a new day! This dry when we finally reach a bridge where a big official demonstration is by Alix De Fermor morning I even permitted myself the luxury of a 'made in England' straw­ taking place. We stop the rickshaw for the procession and the band - trum­ berry jam. Everything is going smoothly when suddenly a mag­ pets, drums and lots of red flags. The loudspeaker vomits a high- nificent mustached trout unexpectedly jumps out of his pre-culi- pitched speech -1 feel I'm in the middle of a Kafka-like scene. nary aquarium behind us and majestically lands on Martha's "Look, Martha. We can't go there in all decency with our bucket foot, creating total confusion! "Help me, Martha!" the fish and just drop the fish from the bridge, can we? They'll arrest us seems to implore. "I wasn't bom to finish up in a frying pan!" and besides, it's too high for the fish. He will never survive the Obviously the fish is playing his last card. drop!' She agrees. With a lot of trouble because the fish is as slippery as a bar of The only thing left for us to do is to expose the situation to soap we finally manage to grab it and put it back in the aquari­ our driver who by now, seeing us laughing to the point of tears um. But... the karmic link has been established: Martha, deeply must be really worried about our mental health. A gentle tap on moved by the desperate attempt of the fish decides then and his shoulder and a lift of the lid for a second. At the sight of the there to save it from its tragic gastronomic destiny. She resolute­ big, by now immobile fish, the driver opens "des yeux de pois­ ly steps out of the restaurant to buy a plastic bucket with a lid son frit" (his fish-like eyes) and stares at Martha who. with a and then buys the fish who is unwillingly housed in his new pro­ wiggling gesture of her arm, explains that we want to bring it to visory residence. He strikes his head and tail to and fro while the its natural environment. A broad smile of total understanding lid tempestuously rises up and down. illuminates his face and he nods, starts up and takes a smaller Martha telephones Phuntsog to find out how to say "river" in Alix in Tibet G1ACOMELLA OROF1NO side street which ends up along the river bank. Triumphantly 1 get Chinese while I try my best to contain the suicidal ardor of the up - too fast - for with a sinister crack the precious strawberry jam fish to the great joy of the hotel doorkeeper and the passers-by. crashes down. Who cares! We are near our goal now and ready to Martha arrives and we start the long walk towards the river through the crowds of Chinese with pay any price! our bucket and the jumping fish. I climb over the gate which separates our fish from his aquatic freedom. The bank is green Sometimes Martha pronounces the famous key-word in her fluent Chinese though it seems with slime and slippery. I carefully step forward as if walking on eggs. "Don't fall in the water, that it is not always understood. Sometimes they do indicate a direction but nonetheless we keep my friend," chuckles Martha. That I won't do, it would be the last drop. on going because nothing will prevent Martha from accomplishing her mission. Her absolute I gently tip the bucket and the fish swiftly and instantaneously disappears into the depths of faith in the strong wind of karma will inexorably push us in the right direction. After all if faith is the yellow river. A little applause from some passers-by who have been watching the scene and enough to move mountains, surely it can lead us to some water! listening to the comments of our driver and it's all over! The weather gets hot and humid and I suggest taking a taxi. Finally we stop a motor-rickshaw 007 and 008 return to their hotel in triumph. •

THE MIRROR APRIL/ M AY 1998 7 Introduction to Tibetan Astrology

THE ORIGINS OF TIBETAN ASTROLOGY long hair, dressed in black, holding a leather ball full Elemental Astrology or Jungtsi is the oldest field From a lecture by Professor Thubten Phuntsog of water in his hand and riding a black pig. of knowledge originating in Tibet. It mainly uses First part of a weekend seminar at Merigar, 21-22 February, 1998 7. Then from the interaction of the fire and wind three kinds of symbols: the 8 parka or trigrams, the 9 arose the rain which fell thus originating the trigram mewa or numbers and the 12 animal signs. The vari­ Zi/i symbolized by the tree. The trigram Zin is repre­ ous combinations of these three symbols with the five sented by the grand-daughter who is greenish in col­ elements of Wood, Fire, Earth, Metal and Water, is the frame­ most parts of the world, people refer to the days of the week, or, dressed in green silk, riding a green donkey, with her hands work for astrological calculations. The parka are the oldest Sunday, Monday etc., with the names of the planets. Of course crossed on her chest and holding a plant. astrological symbols, while the mewa, the numbers and the different languages uses different words for the planets, but 8. Through the function of the element fire which melted the animal signs are based on the trigrams. they clearly refer to the same thing; for example, in English we earth, its pure essence, metal (gold, silver, copper, etc.), mani­ The parka or trigrams symbolize the cycle of increase and say "Sunday", in Tibetan, Za nyi ma, or 'the sun day or planet'. fests, associated with the trigram Da. The trigram Da is the diminution that mies life both in the external world and within In elemental astrology the days are also associated with the youngest son of the old father and the old mother and he is rep­ the body once a particular realm and its inhabitants has come elemental properties, for example Sunday with Fire, Monday resented by a young warrior wearing a helmet and armor, hold­ into being. This cycle is determined and moves on the basis of with Water, Tuesday with Fire, Wednesday with Water, Thurs­ ing a sword and a lance in his hands and riding a goat. the combination of the elements so that when the elements are day with Wood, Friday with Metal and Saturday with Earth. Therefore making a brief summary - the first trigram, harmonious there is increase, when they are not in harmony Before the people of Tibet had a written language they indicat­ Khen, is the father, Khon is the mother, Ghin is the elder son, diminution, culminating in disintegration, begins. ed the days of the week with symbols. For example in Tibet Zon is the elder daughter, Li is the younger daughter, Da is The origin of the trigrams or parka is linked to the ancient Sunday was symbolized by a drawing of a sun, Monday by the the younger son, Kham is the grand-son and Zin is the grand­ culture of the Bön, the pre-Buddhist religion of Tibet. Nowa­ moon, Tuesday by an eye, Wednesday by a hand, Thursday by a daughter. days, astrological calculations based on the parka are common wooden purba or three bladed wooden dagger, Friday by a According to the tale, the trigrams Kham and Zin came practice in all the new schools of Tibetan Buddhism, such as sword or trident and Saturday by a penis. about in this way. The elder son, Ghin wishing to find a bride, the Gelug, the Sakya and the Kagyu as well as in the ancient Now let us see how the Bön texts explain the origin of the circled Mount Meni, the 'axis mundis' three times in a clock­ Nyingma school. Modifying their terminology to suit the Bud­ parka by means of a mythological tale which represents the wise direction; Zon, with the same wish circled the ocean dhist frame of thought and language, these schools also adopt­ process of the formation of the world in eight stages: 1. the three times in a counter clockwise direction. The two of them ed many rituals of the pre-Buddhist Bön culture - for example stage in which the pure part of the elements manifested as met in the midst of a vortex of wind in the country called srin the rituals of the gtos, the mdos, the yas and the glud as well as space; 2. the stage in which the impure part of the elements po gdudg pa can gyiyul, which means 'the country inhabited the ritual of the sang (during which juniper and other fragrant manifested as earth; 3. the stage in which the mountain arose to by wild cannibals', in a place called ye le dgung sngon or herbs are burned for different purposes, including the propitia­ connect space and earth; 4. the stage in which the wind through 'primordial sky'. In the midst of the vortex they did not rec­ tion of local deities). the stony valleys of the mountain arose; 5. the stage in which ognize each other and engaged in an incestuous relationship. But despite such wide and conscious appropriation from fire was produced by the movement of the wind; 6. the stage in From their union was bom a son, the trigram Kham, and a the Bön culture, there was a time in Tibetan history when the which the meeting of wind and fire brought about the rain; 7. daughter, the trigram Zin. culture and the followers of Bön were widely persecuted by the the stage in which wood or the tree arose, based on the interac­ This incestuous relationship was a tragedy that caused a Buddhists mainly for political reasons. tion of wind, fire, water and earth. disturbance among various classes of non-humans, in partic­ Since most of the Tibetans were fond of Bön rituals and This process as well as the outer world is symbolized by the ular between the Devas and the Nagas, who became drunk often took recourse to them, the newly introduced Buddhist drawing of a golden turtle, whose head represents the direction with mental confusion (because existence had been defiled culture had no choice but to assimilate them in some way. In south. by the incestuous relationship) and coupled between them­ this process of assimilation, unwilling to acknowledge the Bön 1. The pure essence of the elements emerged from the selves thus giving birth to the Eight Classes of demons and origin of elemental astrology and other rites, they considered mouth of the turtle as vapor and transformed into the 'old father gods. Following this the beings of the six classes of existence the elements of astrology and rites resembling those found in of existence' (Sipa yab rgen), the first and most ancient trigram, were bom, the hell beings etc., and illnesses and suffering the Indian culture to have been imported from India, while Khen, symbol of the sky. He is described as a old man with arose among these classes. those resembling the Chinese culture to have been imported white hair, dressed in yellow silk, riding a dog and holding a This suffering which struck the inhabitants of the world from China. crystal wand in his hand. came to the attention of the old father, the trigram Khen, who However, many astrological and ritual features were 2. The impure aspects of the elements emerged as the dung called out asking what was happening. A reply came from the unique to Tibet and were not found in either China or India. For of the turtle and fell and became 'old mother of existence', sky saying that what was happening was the result of an inces­ this reason they acknowledged them to have originated from or (Sipe yum rge ma) Khon, the second trigram that symbolizes the tuous rapport of the elder son with his sister and that it would be been systematized by a historical figure called Kong tse phrul earth. She is represented as a old lady with white hair the color beneficial if the family did not remain together but split up to gyi rgyal po whom the Buddhists, later on, considered to be a of a conch-shell, with a hundred wrinkles on her face, dressed reside in the eight directions. Li, the younger daughter, with the manifestation of Manjusri, the bodhisattva who represents wis­ in white silk, holding a hoe in her right hand and a wooden stick wish to re conciliate the family, approached the old father, dom. Since Kong tse phrul gyi rgyal po was bom 600 years in her left and riding a sheep. Khen, apologizing for the misunderstanding between the two before the Buddha, it was difficult for them to call him a Bud­ 3. The old father and mother of existence married and from trigrams, Ghin and Zon which had caused the suffering trou­ dhist, so they did not say that he was a Buddhist nor admitted their union came the eldest son, the third trigram, Ghin, who bling the world. The old father, however, misunderstood her he was a Bönpo. symbolizes the mountain connecting sky and earth. The eldest words, got angry and the problems within the family did not During the 13th, 14th and 15th centuries some Tibetan son is represented by a figure resembling a monk, holding a come to an end so the members of the family took up residence scholars began to claim that the parka came from China. In the sacred book in his hands and riding a rose-colored ox. in the eight directions. Each one took his or her property to their 18th century Icang skya rol pa'i rdo rje, and the Mongolian 4. Then the wind blowing through the stony mountain val­ direction and these belongings (including rocks, pieces of wood scholar Thun bkvan cho kyi nyi ma and other scholars, mistak­ leys gave rise to the fourth trigram called Zon. This trigram is and so forth) were the very substances that, later on, became enly identified Kong tse phrul gyi rgyal po with Confucius, symbolized by the eldest daughter represented as a young used in the rites to pacify the damage caused by an unfavorable saying that they were one and the same person. However, woman dressed in yellow silk, riding a dzo, and holding in her combination of the elements or of the trigrams. many reasons prove beyond any shade of doubt that Kong tse hands a balloon-like round bag made of skin. Finally the old mother, who was bom in the earth sheep phrul gyi rgyal po and Confucius were two different people. 5. The action of the wind produced the fire element symbol­ year, died at the age of 226 in the wood dragon year. She was (This topic was more fully discussed during Prof. Thubten ized by the trigram Li which is represented by the youngest buried in the earth the following year, that of the wood Phuntsog's conference at Merigar on January 17th 1998.) daughter of the old father and mother of existence. She is rosy snake. At that time there was no funerary ritual to appease In my opinion when we research the ancient origins of a in color, with a horse's head, dressed in red silk, holding a ladle the Eight Classes and to balance the elements of the family, particular type of knowledge, it is hard to speak of it exclusive­ full of blood in her right hand and a torch in her left. and, as a consequence, the old father who was born in the ly in terms of knowledge belonging only to a particular group 6. From the encounter of air and fire arose the sixth trigram earth dog year and lived for 253 years, died the following of people. Astrology in particular is a very ancient discipline called Kham which is symbolized by the grandson of the old year, the metal pig year. In a similar fashion, as the result of which is common to many groups of peoples. For example in father and mother and represented as a black-colored man, with the lack of proper funerary rites, Zin, Zon and Kham sudden-

continued on page 12

INDIVIDUAL ASTROLOGICAL ASPECTS

1998 1997 1996 1995 1994 1993 1992 1991 1990 1989 1988 1987 1986 1985 1984 1983 1982 1981 1980 EARTH FIRE FIRE WOOD WOOD WATER WATER METAL METAL EARTH EARTH FIRE FIRE WOOD WOOD WATER WATER METAL METAL TIGER OX MOUSE BOAR DOG BIRD MONKEY SHEEP HORSE SNAKE DRAGON HARE TIGER Ox MOUSE BOAR DOG BIRD MONKEY

SROG • M o • o • ti o o >» ooo ooo >> m m mm o> om » OP PQ LUS P_ » f Q> Q> PPP POO P P OP PP o> Ot OOO OOO »» PP PP DBANG THANG P Qt Qt PP O O >> >> OOO OOO O O O • P • PP PO » »> OOO OOO LUNGRTA • OOO OO m OOO » OO • OOO OO • OPP PP • OOO LHÀ p •• p» o m mm oo oo ii : o ooo •• o o •• o» o m mm o o o o

1959 1958 1957 1956 1955 1954 1953 1952 1951 1950 1949 1948 1947 1946 1945 1944 1943 1942 1941 EARTH EARTH FIRE FIRE WOOD WOOD WATER WATER METAL METAL EARTH EARTH FIRE FIRE WOOD WOOD WATER WATER METAL BOAR DOG BIRD MONKEY SHEP HORSE SNAKE DRAGON HARE TIGER OX MOUSE BOAR DOG BIRD MONKEY SHEEP HORSE SNAKE

SROG om mm oo oo ooo ooo mm m m mm om om mm oo oo ooo ooo ms oo oo oí om ooo ooo » oo oo o> ot o o" mm mm oo oo ooo DBANG THANG o o o» o • op- OO M n ooo ooo o o ot om OO OO » » ooo LUNG RTA p p m POO tt OO • ooo tt OO • OOO tt OO • OOO tt OO • ooo LHÀ o m mm o o o o ••oooooo»» o o •• o» o m mm o o oo »> ooo ooo

8 The Chinese Ox Prognostic for the Earth Tiger Year 1998 27th of February 1998-16th of February 1999

by Dr. Thubten Phuntsog, Professor at the Department of Tibetan Studies at the Central University of Nationalities in Beijing

I he method of divination called the 'Chinese Ox Prognostic', connected to elemental Tastrology, is a way to determine yearly events using the metaphor of an ox, a shepherd, and Because the color of the head of the ox is yellow, the earth element will bring damage to the site of governments, and of those of high social status. This damage will manifest in dragons. In Tibet it is widely used by local farmers and nomads, however it is well known that the first month of each season. this prognostic gives useful advice on the nature of a particular year that is relevant to every­ Because the color of the horns, the ears, the mouth and the tail of the ox are black, the body on our planet. It is clear, makes use of simple words and is easy to understand. general well-being of the country will suffer. The Ox Prognostic was introduced from China to Tibet by Situ Dharmakara (1700-1774), Because the belly of the ox is yellow, the harvest will be abundant in high places and in the eighth in the line of incarnations of Situ Rinpoche. He first came into contact with this the valleys. method when traveling in the 'Jang region of eastern Tibet close to the Chinese border. There he Because the legs of the of the ox are red, in the last month of each season, fire will cause met a renowned Chinese astrologer under whom he deepened his knowledge of Astrology. At a damage in the valleys and red-colored cities. later date he translated two volumes of material related to astrology from the Chinese into the Because the mouth of the ox is open, people and cattle will reproduce in great number. Tibetan language. Because the tail swings to the left, the cattle of the nomads will be favored by fortune, while It appears that in China the Ox divination was mainly used to determine government stabili­ humans will be rejected by it. ty and instability and the situation of the family. However, in Tibet, undergoing some modifica­ Because the shepherd follows after the ox, the summer will come late. tion, it became interpreted mainly as an environmental prognostic to aid land cultivation and Because the shepherd, this year, is an old man, old people will be prosperous and lucky but cattle breeding in nomadic regions. In the nineteenth century Jangchen Drubpe Dorje, changed the young will experience problems and difficulties. In particular it will be a negative year for Situ Dharmakara's system of determining the age of the shepherd accompanying the ox, from children. one based on the sign of the year to one based on that of the first day of spring, thus the discrep­ Because the shepherd's left and right plaits are tied at the back of his head, auspicious signs ancy between the Ox prognostic as it is presented in the calendar of Pelpung and that of Lhasa. will manifest throughout the country. In ancient China the prognostic was represented in bas-relief made of clay or paper-mache; Because the dress of the shepherd is blue and his belt yellow, it indicates that this year will in remote villages more simply as a drawing on paper. In Tibet it used to be affixed to the gates yield good profits for the business man and for anyone who engages in trading; there will be no of monasteries and government castles along with an explanation of it on the fifteenth day of the rivals or enemies. first lunar month. In Tibet it soon became a widespread prognostic for the new year probably Because the shepherd's whip is made of wool, governments will exercise minimal decision­ because it could be easily understood just by looking at the drawing even if one was illiterate. al power and people will have the decisive say. It furnishes indications concerning the quality of the harvest and of cattle breeding, busi­ Because the shepherd wears his right shoe but keeps the left one attached to his belt, on the ness' opportunities, possible conflicts, danger of epidemics and weather conditions. right hip, this indicates that male energy will be more active and female energy latent and men will thus be favored. his year the prognostic, done in accordance with Kongtrul Lodro Taye' s "Compendium of Because the first day of the lunar month is that of the wood boar and the oxen are three, sum­ T Good Explanation on White Astrology", indicates the following: mer will be late and as a consequence cereals will have more nutritional power. In the year 1998 because the color of the ox is green, strong winds will blow and the vegeta­ The ox is accompanied by six dragons, an even number, therefore the amount of rain will be tion will flourish. Harm will not injure and diseases will not effect people or cattle although suited to a good harvest. wind-related ('lung') disorders may effect humans. Translation by Elio Guarisco

INTERPRETING THE ASPECTS •

Srog, the life force, is the wind that maintains life. The The fortune is the main element analyzed for learned Ii the lha (bla) is marked by black dots, one should life force element is analyzed to determine whether there is persons. practice the rite of bringing back the lha; recite the Sutra danger to one's life or not. The capacity is the main element analyzed for women. of the Deity with the White Parasol. Lus, body, comprises the elements that makes up the body. The body is the main element analyzed for children. When all the dots are black or white it is beneficial to The body element is analyzed to determine whether one will The life force is the main element analyzed for men. do some purification such as prostrations, going on pil­ be effected by disease or not. If the life force is marked by black dots, one should grimage, making offerings in sacred places, carry out Dbang thang, or capacity, represents one's power to engage in long life practice and liberate animals that are on beneficial actions for the community of practitioners and accomplish tasks and one's potential strength. The capacity the verge of being slaughtered. give to the needy. element is analyzed to determine the fluctuations in one's If the body element is marked by black dots, one should Those born in the Tiger year will experience a critical financial situation. keep moral precepts and construct votive images (tsatsa). year; they should avoid negative situations and do long-life kLung ita, or fortune, the elemental potency that assists If the capacity is marked by black dots, one should practice as much as possible. The year will also not be very the life force, the body and in particular the capacity. Fortune practice generosity and make offerings to a community of favorable for those born in the year of the monkey, the is analyzed to determine the presence of enemies, conflicts, practitioners. horse, the dog, the pig and the snake: those born in the year court cases etc.. If the fortune is marked by black dots, one should invoke of the ox and the sheep will experience interferences. © Lha is the potential of the elemental properties (air, fire the warrior deities (dgra lha), and put up prayer flags. earth, water) of the body of the person.

FOR THE EARTH TIGER YEAR

1979 1978 1977 1976 1975 1974 1973 1972 1971 1970 1969 I 1968 1967 1966 1965 1964 1963 1962 I 1961 I 1960 EARTH EARTH FIRE FIRE WOOD WOOD WATER WATER METAL METAL EARTH | EARTH FIRE FIRE WOOD WOOD WATER WATER METAL : METAL SHEEP HORSE SNAKE DRAGON HARE TIGER Ox MOUSE BOAR ¡ DOG | BIRD [MONKEY SHEEP ¡ HORSE SNAKE DRAGON HARE TIGER Ox j MOUSE

• • OOP OOP I • ti I OI I Ol II QO OOJIIOOPQPP1 11 j I j I tt O» Ol Ol P P II II PO , PO PPP PPP P P II II Ol j PI ¡CCO PPP O ; P P P PI PI PP PP II I II PPP PPP P P PI i PI PP PP II II PPOjOPP P P I PPP " II PP I OOP II OP I ' PPP II PP I PPP II PO I I PPP j II • i ppp ppp il il PI PI il" "" oo pp li ¡POP PP"P| II OJO II OI i

1940 1939 1938 1937 1936 1935 1934 j 1933 I 1932 1931 j 1930 1929 j 1928 | 1927 | 1926 1925 j 1924 I METAL EARTH EARTH FIRE FIRE WOOD WOOD ! WATER ! WATER METAL METAL EARTH EARTH ! FIRE FIRE WOOD ; WOOD ¡ DRAGON HARE TIGER OX MOUSE BOAR DOG | BIRD |MONKEY SHEEP HORSE SNAKE ¡DRAGÓN HARE TIGER I Ox MOUSE i

11 I I II PI PI II PP PP II OPO PPP II I I j II Ol 'PPP p ~P II PI PI "PPP POO P P [ PO O O Ol PI PPO PPO OOP' p P Ol PI "PO OO II II OPOOOO O O "Ol Ol OO OO II OO I OOP II " OO I OOP II OO I OOP II " OO I OOP II • I P O II Ol Ol II OO OO II OOOOOO II O O II i Ol

THE MIRROR APRIL/MAY 1998 9 212 5 EARTH

LOSAR 2nd Month, 10th day Mon. 6th a particularly good day for practic­ TIBETAN NEW YEAR April 1998 This is a special day of ing the Purification of the Six 2125 EARTH TIGER YEAR Gum Padmasambhava, so try to Lokas. As it is also the anniversary perform a Ganapuja collectively, of the great Terton and Dzogchen 1st Month, 1st day Fri. 27th Feb. but if that is not possible do the Master Sangyas Lingpa, try to do 1998 It is good to do a Long-life Long-life practice Universal Wis­ the Agar Lama'i Naljyor. practice as early as possible in the dom Union. 4th Month, 6th & 8th days Sun. morning and a Ganapuja during the 2nd Month, 12th day Wed. 8th 31st May & Tue. 2nd June 1998 "...IT IS BEST TO DO THESE practices collectively with day. Prayer flags can be authenticat­ April 1998 This is the anniversary These are important days for the your Vajra Brothers and Sisters (at the recommended ed during the Ganapuja. On the of Jetsun Dragpa Gyaltsen ( 1147- practice of Ekajati, so try to do a morning of the third day of the new 1216), one of the first great Masters Long or Medium Tun in the usual times), but if this is not possible you can do them per­ year you can do the rite of the Sang of the Sakyapa tradition, so try to do way, reciting the heart mantra of sonally whenever you have free time. The important and hang up the prayer flags. the Guruyoga Agar Lama'i Ekajati as many times as possible. 1st Month, 4th day Mon. 2nd Naljyor, the Guruyoga of the White thing is to try to communicate with all practitioners 4th month, 7th day Mon. 1st June March 1998 This is a special day A. 1998 This is the anniversary of the linked with the same transmission. In this way you for doing the Long-life practice of 2nd Month, 15th day Sat. 11th birth of Buddha Shakyamuni, an the Dakini Mandarava. It is also a develop the potentiality of your transmission and your April 1998 FULL MOON. This is important day for all Buddhists, so very special day for doing the prac­ one of the best days for Long-life try to a Ganapuja with your Vajra understanding and capacity to integrate your daily life tice of Ekajati. Therefore try to do practices and in particular the prac­ brothers and sisters. the Long-life practice "Cycle of tice of Union of Primordial 4th Month, 10th day Thu. 4th into practice ..." Life's Vajra" in the morning and the Essences. The best time for this June 1998 This is a special day of Long Tun in the evening. If you Chögyal Namkhai Norbu practice is from 7 to 8 o'clock in the Guru Padmasambhava. If you can, don't have this possibility, you can morning. try to do a-Ganapuja, otherwise you try to do the Long-life practice 2nd Month, 20th day Fri 17th included in the Medium or Long April 1998 This is the anniversary HPhe most important thing we can 03:00(0) GMT, Reykjavic, Tun, with the rite of Ekajati, reciting of the great Dzogchen Master Do A do to help maintain the good the heart mantra of Ekajati as much 04:00 (+1 ) London, Dublin, Lisbon Gyaltsen Yeshes Dorje (bom 1800), health of our precious master, Chö­ as possible. 05:00 (+2) Johannesburg, Rome, a disciple of the first Do Drub Chen gyal Namkhai Norbu, is to keep our Berlin, Oslo, Paris, Madrid, Ams­ 1st Month, 8th day Thu. 5th Rinpoche and a master of Ny agla samaya as pure as possible and to terdam, Copenhagen, Brussels, March 1998 This is an important Padma Duddul. It is therefore a correct all errors by performing Geneva, Prague, Salzburg, Stock­ day for doing the practice of Eka­ good day to do Agar Lama'i Naljy­ Ganapuja with our Vajra Brothers holm, Budapest, Vienna, Warsaw jati, so try to do the Long Tun either or, the Guruyoga with the White A. and Sisters. collectively or personally. If you 06:00 (+3) Kuwait City, Riyadh, 2nd Month, 25th day Tues. 21st don't have that possibility then try Tashkent, Helsinki, Athens, Ankara, April 1998 This is a Dakini day so ORLD TIME TABLE V2.0 to do the Medium Tun and in either Beirut, Jerusalem, Tallinn, Vilnius, try to do a Ganapuja with your Vajra case recite the heart mantra of Eka­ Istanbul Brothers and Sisters. 1. ODDIYANA time set to equal jati as many times as possible. 06:30 (+3.5) Tehran 2nd Month, 30th day Sun 26th Islamabad standard time (+5 UTC 1st Month, 10th day Sat. 7th can do the April 1998 DARK MOON. On offset) 07:00 (+4) Moscow, Murmansk, March 1998 This is the day of Pad- Long-life this day, which is the birthday of the 2. All times are calculated according Baghdad masambhava so you can do a Gana­ practice "Universal great Terton Loter Wangpo, try to to UTC offsets. Daylight savings 07:30 (+4.5) Kabul puja with an intensive practice of Wisdom Union". times (DLS) are considered in the do the Agar Lama'i Naljyor, 08:00 (+5) ODDIYAN A, Islam­ the Long-life mantra connected 4th Month, 15th day Wed. calculation. For example: Sydney Guruyoga of the White A. abad with the Guruyoga of Gum Pad- 10th June 1998 FULL Australia has an offset of+10 in the 3rd Month 3rd day Wed 29th masambhava. Usually it is best to MOON. This is the anniver­ summer (March 13) and an offset of 08:30 (+5.5) New Delhi, Bombay April 1998 On this anniversary of do this together with your Vajra sary of the Paranirvana of Buddha +9 in the winter (July 4). The sum­ Karma Pakshi, a great Master of 08:45 (+5.45) Kathmandu brothers and sisters. If it is not pos­ Shakyamuni, as well as an impor­ mer offset of+10 represents DLS. the Karma Kagyud and a 09:00 (+6) Dhaka sible, you can do a Medium or Short tant day for the Long-life practice Locations that implement DLS have Dzogchen practitioner, it is benefi­ Tun, reciting the Long-life mantra "Cycle of Life's Vajra". Therefore +1 hour added to their UTC offsets 09:30 (+6.5) Rangoon cial to practice the Agar Lama'i as much as possible. try to do this practice early in the during the summer months. 10:00 (+7) Bangkok, Jakarta. Naljyor collectively if possible but 1st Month, 15th day Fri. 13th morning, and in the afternoon or Saigon otherwise alone. ANNIVERSARY OF March 1998 FULL MOON. The evening do a Ganapuja. PADMASAMBHAVA 11:00 (+8) Singapore, Beijing, 3rd Month, 4th day Thu. 30th first full moon of the Tibetan New 4th Month, 25th day Fri 19th Lhasa, Manila, Hong Kong, Kuala April 1998 This is an important day Fri. 3rd July 1998 Year is the very important anniver­ June 1998 Dakini day. This is the Lumpur, Taipei, Perth for the practice of Ekajati, so try to 16:00(-11) sary of the Great Dzogchen Master anniversary of Ngor Chen (a great do a Long or Medium Tun in the 12:00 (+9) Tokyo, Soul, Garab Dorje. It is also a special day Master of the Sakyapa tradition 17:00 (-10) Hawaii usual way, reciting the heart mantra 12:30(+9.5) Darwin, Adelaide of Buddha Shakyamuni, the day he and initiator of the Ngor lineage), 18:00 (-9) performed many miracles, and it is of Ekajati as many times as possible. 13:00 (+10) Brisbane, Melbourne, therefore it is a good day to do the 19:00 (-8) Fairbanks the anniversary of the Master 3rd Month, 10th day Wed. 6th Sydney Guruyoga Agar Lama ' i Naljyor, Marpa as well as that of Shenrab 20:00 (-7) San Francisco, Los May 1998 This is a special day of collectively if possible or other­ 14:00(+ll)Valdivostok Miwoche, the founder of Bon. Angeles. Vancouver Gum Padmasambhava so try to do wise alone. 15:00 (+12) Fiji, Wellington, Auck­ Therefore, on this day when it is 8 the Long-life practice "Universal 21:00 (-6) Denver, Salt Lake City, 4th Month, 30th day Wed. 24th land, Kamchatka o'clock in Oddiyana, it is good for Wisdom Union" early in the morn­ Pagosa Springs, Edmonton June 1998 DARK MOON. This all Dzogchen practitioners to prac­ ing or at sunset. If you have the pos­ *The time in Vilnius, Lithuania is day is the anniversary of Nyag-la 22:00 (-5) Lima, Quito, Chicago, tice at the same time, practicing the sibility it is beneficial to combine considered to be the same as Pema Dud-'dul (1816-1872). He Mexico City AgarLama 'iNaljyor, Guruyoga this with a practice of Ganapuja col­ Tallinn, Estonia was one of the Masters of Chang- with the White A. You can do this lectively. 23:00 (-4) Caracas, San Juan, Santi­ *It is considered that Kathmandu chub Dorje, the main Master of practice collectively or alone. ago, New York, Conway, Montreal, does not use DLS. 3rd month, 15th day Mon. 11th Namkhai Norbu Rinpoche. He dis­ Atlanta, Detroit, Havana, Kingston, *Ifa location implements DLS but it SEE THE UNIVERSAL TIMETABLE May 1998 FULL MOON. This is covered the Terma "Tsedrub Gong- Indianapolis, Ottawa does not fall on either of the 1st Month, 25th day Mon. 23rd one of the best days for Long-life dus" which two of his disciples, 00:00 (-3) Buenos Aires, Sao Paulo, anniversary days, the DLS designa­ March 1998 This is the anniver­ practices, and in particular for the Ayu Khadro and Changchub Dorje, Rio de Janeiro, Bermuda tion will not show on the time table. sary of the lady Master Ay u Kadro, practice of the "Union of Primordial transmitted to Namkhai Norbu Rin­ *This chart was composed with the Essences". It is best to do it early in Sat. 4th July 1998 so it is good to do the Agar Lama'i poche. Therefore you should try to help of various members of the Naljyor and since this is a Dakini the morning if you can. This is also do this Long-life practice, Tsedrub 00:30 (-2.5) Newfoundland world wide Dzogchen Community day in general it is a good day to the anniversary of the day when Gongdus ", Union of Primordial 01:00 (-2) and with information from the web reinforce our energy. Try to do a Buddha Shakyamuni first gave the Essences". The time to do it is the 02:00 (-1) site into the Dakini Simhamuka. to do a Ganapuja or Long Tun in the in the evening you can do the *Please send any comments or cor­ evening. Guruyoga of the White A, Agar 1st Month, 30th day Sat. 28th rections to [email protected] Lama'i Naljyor. March 1998 DARK MOON. This 3rd Month, 25th day Thu. 21st is a good day to do Namchos Shitroi May 1998 This is a Dakini day as 5th Month, 1st day Thu. 25th Naljyor, the practice of the Peaceful well as the anniversary of the fifth June 1998 This is the anniversary and Wrathful Manifestations, either Dalai Lama, a great Terton and of mChog-gyur gLing-pa ( 1829- collectively or personally. practitioner of Dzogchen, so it is a 1870) a Nyingmapa Master of good day to practice Agar Lama'i Dzogchen, one of the most impor­ 2nd Month, 6th day Thür. 2nd Naljyor, Guru Yoga with White A tant Rimed masters of the XlXCen- April 1998 This is an important day in the morning and Ganapuja with tury. Try to do a practice of Agar for the practice of Ekajati, so try to an intensive practice of Ekajati in Lama' i Naljyor. do a Long or Medium Tun in the the evening. usual way, reciting the heart mantra 5th Month, 10th day Sat. 4th July of Ekajati as many times as possible. 3rd Month, 30th day Mon. 25th 1998 Though many masters affirm May 1998 DARK MOON. This is that the date of the anniversary of

10 TIGER YEAR

the 'birth' of Padmasambhava is the of the Dharmachakra (the first turn­ excellent day for the Long-life tenth day of the sixth month of the ing of the Wheel of the Dharma): practice of the Dakini Mandara- Tibetan calendar, the great master the first time that Buddha Shakya- va, with a Ganapuja if you have Jig-med Ling-pa confirms that the muni gave the teaching of the Four the possibility. tenth day of the fifth month accord­ Noble Truths to his disciples at Sar- 7th Month 19th day Thu. ing to the Tibetan calendar is the nath, after his illumination. To hon­ 10th Sept. 1998 This is an anniversary of the birth of Pad­ or the Lord Buddha on this special important day for the practice masambhava. day you can do a Ganapuja with of Ekajati, so try to do a Long your Vajra brothers and sisters. the Medium or Long Tun. morning. It is also an important day This year, when it is 8.00 am in or Medium Tun in the usual way, 9th Month, 3rd day Fri 23rd Oct. for the practice of Ekajati, so try to Oddiyana, on Sat. 4th July, we 6th Month, 10th day Sun. 2nd reciting the heart mantra of Eka­ 1998 This is the anniversary of do a Long or Medium Tun in the Dzogchen practitioners all over the Aug. 1998 This is a special day of jati as many times as possible. Rigzin Jigmed Lingpa ( 1729- usual way, reciting the heart mantra world will perform the practice of Padmasambhava and also the 7th Month, 25th day Tue. 15th 1798), a great Dzogchen master of Ekajati as many times as possible. Guruyoga with Tundrin orTungyas, anniversary of Yeshe Tsogyal the Sept 1998 This is a Dakini day and who was the author of many books, The best time for this practice is according to our opportunities, and main consort and disciple of Pad­ also the anniversary of Pagmo among which is the Longchen around eight o'clock in the evening. those who have the possibility can masambhava so if you have the pos­ Drugpa ( 1110-1170), the chief dis­ Nyingthig, which he wrote after 10th Month, 10th day Sun. 29th also add Ganapuja. sibility, it is beneficial to do a Gana­ ciple of Gampopa. Try to do a having contact with Longchenpa Nov. 1998 This is a special day of puja together with your Vajra Broth­ SEE THE UNIVERSAL TIMETABLE Ganapuja together with your Vajra through visions. Therefore, on this Guru Padmasambhava, therefore ers and Sisters, if not you can prac­ sisters and brothers. If there are no important day, you should try to do do a Ganapuja with the Guruyoga tice Guruyoga with Padmasambha­ other practitioners nearby, you can Agar Lama'i Naljyor, the Guruyoga and the Long-life practice of Guru va and the Long-life practice "Uni­ do a Medium Tun on your own. with the White A. Padmasambhava "Universal Wis­ versal Wisdom Union". In either case, when you transform dom Union" collectively. Other­ 9th Month, 10th day Fri. 30th 6th Month, 14th day Fri. 7th Aug. yourself into the Dakini Simhamu­ wise you can do a Medium Tun on Oct. 1998 This is a special day of 1998 This is the anniversary of the ka, recite her heart mantra as much your own. Guru Padmasambhava. It is also third Karmapa. Rangjung Dorje as possible and then do an intensive the anniversary of the 16th Gyal- The 11 th day of this month is an ( 1284-1339), a famous master of practice of Ekajati. wang Karmapa and of Terton, a important day for the practice of Dzogchen Upadesa. On this day it is 7th Month, 30th day Sun 20th previous reincarnation of Sögyal Ekajati but since there is no 11th good to do Agar Lama i Naljyor, Sept. 1998 DARK MOON. This Rinpoche and discoverer of many day, on the preceding day. the Guruyoga with the White A. day is ideal for purification prac­ Termas. It is therefore a good day 10th. try to do a Long or Medium 6th Month, 15th day Sat. 8th Aug. tices. Try to do either the "Purifica­ to do the Long-life practice of Tun in the usual way. reciting the 1998 FULL MOON. This is the tion of the Six Lokas" or the Nam- Guru Padmasambhava "Universal heart mantra of Ekajati as many anniversary of Gampopa, the main chos Shitroi Naljyor, the Yoga of Wisdom Union", which is includ­ times as possible. disciple of Milarepa. Therefore it is the Peaceful and Wrathful Manifes­ ed in the Medium or Long Tun. 10th Month, 15th day Thu. 3rd an excellent day to do Agar Lama' i tations, either collectively or on You can do this in the usual way Dec. 1998 FULL MOON. This Naljyor, Guruyoga with the White your own. or, if you have the possibility, you day is considered to be the day to A. It is also a good day to do the can do a Ganapuja. 8th Month, 10th day Thu. 1st Oct. honor the Lord Buddha in general, Long-life practice of Amitayus, 1998 This is a very special day of and it is one of the best days to do "Union of Primordial Essences". 9th Month, 15th day Wed. 4th Guru Padmasambhava, therefore Nov. 1998 FULL MOON. This is the Long-life Practice with the 6th Month, 25th day Mon. 17th do a Ganapuja with the Guruyoga a good day to do the Long-life prac­ Dakini Mandarava particularly. Aug. 1998 This is a Dakini day, so and the Long-life practice of Guru tice of Amitayus, "Union of Primor­ Therefore try to do the Long-life it is a positive day for reinforcing Padmasambhava "Universal Wis­ dial Essences", either collectively Practice, "Cycle of Life's Vajra". the function of our energy and cre­ dom Union" collectively. Other­ or personally according to your pos­ Generally the best moment to do ating a vital contact with the energy wise you can do a Medium Tun on sibilities, early in the morning and this kind of practice is at 7-8 o'clock of the universe by doing a Ganapuja your own. in the evening a Ganapuja. in the morning. But if you don't with our Vajra sisters and brothers. have this possibility, then do it in 8th Month, 15th day Mon. 5th 9th Month, 22nd day Tue. 10th If there are no other practitioners the afternoon or later in the evening Oct. 1998 FULL MOON. This Nov. 1998 This day is the impor­ nearby you can do a Medium Tun when you are free. is an important day to do the tant celebration of Buddha on your own. In either case, when Long-life practice of Amitayus, Month, 14th Shakyamuni's descent to earth 10th Month, 25th day Sun. 13th you transform into the Dakini "Union of Primordial Essences". day Wed 8th from the realms of the Divinities. Dec. 1998 This is a Dakini day. Simhamuka, recite her heart mantra It is best to do it early in the Julyl998 This It is called Lha bab dus chen, the and the anniversary of Tsongkhapa as many times as possible. morning, but if you cannot it is is an important day Great Time of the Descent of the ( 1357-1491 ), who made a synthe­ 6th Month, 30th day Sat. 22nd still good if you can do it later in for the practice of Eka- Divinities. It is an ideal day to do a sis of the previous schools and Aug. 1998 DARK MOON. This the day or evening. jati, so try to do a Long or Ganapuja with your Vajra brothers founded the Gelugpa school. Try to is a very important day to do Medium Tun in the usual way, recit­ 8th Month, 19th day Fri. 9th and sisters. If there are none near­ perform a Ganapuja with your purification practices, especially ing the heart mantra of Ekajati as Oct. 1998 This is an important by, you can do a Short or Medium Vajra brothers and sisters or the the "Purification of the Six many times as possible. day for the practice of Ekajati, so Tun on your own. Medium Tun personally. In either Lokas". If you have the chance, try to do a Long or Medium Tun in case recite the heart mantra of the 5th Month, 15th day Thu. 9th 9th Month, 25th day Fri. 13th you can also do a Short, Medium the usual way, reciting the heart Dakini Simhamuka as many times July 1998 FULL MOON. This is a Nov. 1998 This is a Dakini day or Long Tun. mantra of Ekajati as many times as possible. special day for the Long-life prac­ and the anniversary of the very 7th Month, 9th day Mon. 31st as possible. tice of Amitayus, so you can do the important Dzogchen master 10th Month, 30th day Fri 18th Aug. 1998 This is an important Long-life practice "Union of Pri­ 8th Month, 25th day Thu. 15th Adzam Drugpa ( 1842-1924). He Dec. 1998 DARK MOON. This is day for the practice of Ekajati. so mordial Essences" early in the Oct. 1998 This is a Dakini day, and was a disciple of Jamyang an excellent day to practice Purifi­ try to do a Long or Medium Tun in morning. If you cannot do it at that also the anniversary of two great Kyentse Wangpo and a master of cation of the Six Lokas. the usual way. reciting the heart time, it is still good to do it later in Dzogchen masters, Rigzin Kumara- some of Namkhai Norbu Rin­ 11th Month, 8th day Sat. 26th mantra of Ekajati as many times as the day. It is also the 'Dzam-gling ja, who transmitted the Dzogchen poche's masters, including Dec. 1998 Tins is a particular day possible. spyi-bsang (Lit. smoke puja of the teachings to Longchenpa and to the Changchub Dorje and Ay u Kadro. for the practice of Ekajati so try to world in general) so if you know 7th Month, 10th day Tue. 1st third Karmapa, and of Rigzin Tse- He was also a previous incarna­ do a Long or Medium Tun with how to do it, you can do the Sanqod Sept. 1998 This is the anniversary wang Norbu ( 1698-1755), a great tion of Namkhai Norbu Rinpoche. intensive practice of the mantra of (bsang-mchod) in the morning. of Jomo Menmo ( 1248-1283), a Dzogchen master of the Nyingma- It is therefore a very important day Ekajati. very famous woman Terton, rein­ pa school. It is therefore an excel­ to practice Agar Lama'i Naljyor, 5th Month, 24th day Sat. 18th carnation of Yeshes Tsogyal. She lent day to do Agar Lama i Naljyor, the Guruyoga with the White A, July 1998 There is no 25th day was the consort of the great Terton the Guruyoga with the White A. according to your possibilities. The Special Practices Calendar this month so we celebrate Dakini Guru Chowang. If you can do it in the morning, that will be continued in the next issue. day on the 24th. This is an impor­ 9th Month, 30th day Wed. 18th It is also a very special day of Guru is best. Then, if you have the time, tant day for the practice of Eka­ Nov. 1998 DARK MOON. This is Padmasambhava. Therefore it is an you can do a Medium or Long Tun jati, so try to do a Long or Medi­ a good day to do Namchos Shitroi ideal day to do Agar Lama' i Naljy­ later in the day, with an intense um Tun in the usual way, reciting Naljyor the Yoga of the Peaceful and or in the morning and a Ganapuja practice of Simhamuka, or a Gana­ the heart mantra of Ekajati as Wrathful Manifestations, in the and Long-life practice associated puja, if you have the possibility. many times as possible. If you with Padmasambhava, "Universal have the possibility it is beneficial 8th Month, 27th day Sat. 17th Wisdom Union" later in the day. to add the Ganapuja. Oct. 1998 This is an important 7th Month, 15th day Sun. 6th day for the practice of Ekajati, 5th Month, 30th day Thu. 23rd Sept. 1998 FULL MOON. This is so try to do a Long or Medium July 1998 DARK MOON. This is a the anniversary of Tsarchen Losal Tun in the usual way, reciting day for purification practices. It is Gyatso and Padma Karpo, a the heart mantra of Ekajati as best to do the Purification of the Six famous 17th century Drugpa Kar- many times as possible. Lokas either collectively or alone, gyupa Master. Therefore it is an preferably in the early morning. 8th Month, 30th day Tue. 20th excellent day to practice Agar Otherwise you can do a Medium or Oct. 1998 DARK MOON. Lama' i Naljyor, the Guruyoga with Short Tun. This day is excellent for practic­ the White A early in the morning if ing the "Purification of the Six 6th Month, 4th day Mon. 27th possible, or later in the evening Lokas". Otherwise you can do July 1998 This is the anniversary when you are free. It is also an

THE MIRROR APRIL/MAY 1998 11 his paper reviews archeological discover­ GANGS LUNG LHA RTSE r ies made a gNam mtsho and Dang ra g.yu A preliminary Archaelological Survey of On the south side of Dang ra g.yu mtsho at mtsho in the last few years. During the course a place called 'Bum nang chu, located near the 25 of seven expeditions to gNam mtsho and gNam mtsho and Dang ra g.yu mtsho foot of Gangs lung lha btsan ri, are the Dang rag.yu mtsho the author has document­ region's most enormous ruins. So monumen­ ed a variety of archaeological sites which tal are these remains that rather than an isolat­ with few exceptions are attributed to the pre - by John Bellezza ed fort, Gangs lung lha rtse might represent Buddhist period in Tibet. These attributions the vestiges of an ancient township which are primarily derivedfrom oral histories. Part V of a series about the lost city of Zhang Zhung might well have been several times the size of present day 'Om bu. According to local savants a Zhang Zhung citadel of premier DANG RA KHYUNG RDZONG importance existed here. On the east side of Dang ra g.yu mtsho, most minimal of ruins. here some of which have The citadel centers around two benches between Gangs lung and g.Yu bun dgon pas, This paucity of rains recently been reactivated which rise above a walled vale that incontro- is Dang ra khyung rdzong, surmounting a might be explained by as retreat venues. Small vertibly was farmed in the past. The lower of group of castellated formations overlooking the fort having under­ structural remains are the two benches contains a number of foun­ the lake. This is one of the most famous gone complete annihila­ located at the uppermost dations just sticking out of the hardened Zhang Zhung monuments in the Bön tradi­ tion in war, by virtue of part of the site. its fame. Who might ground. These massive walls are made of tion. According to Bön history this fort was 'OM BU ZHANG ZHUNG have destroyed it and granite and are 1.85 meters in thickness. the residence of the Lig mig rgya king who MONASTERY when it might have been Approximately 90 meters in length are was assassinated, paving the way for the Yar No fewer than three destroyed are questions exposed, marking the layout of what in the lung kingdom to annex the Zhang Zhung monasteries are known that only add to the past were buildings of monumental propor­ kingdom (Norbu 1995: 27). in 'Om bu, the largest enigmatic history of the tions. In the middle of this bench are the only Even at a much earlier stage in the histo­ village of Dang ra g.yu region. Next to Khyung standing walls on the site, measuring 18 ry of the Zhang Zhung, Dang ra khyung mtsho, which has 100 ri is a tall, reddish out­ meters square, with walls 1.75 meters thick rdzong is supposed to be where the adept homes and is endowed cropping called Brag built of granite blocks. On the upper shelf are Thad mi thad ke practiced rDzogs chen with with fairly broad agri­ Bong ya, the dwelling ruins level with the ground in a dense aggre­ his consort sMan gcig g.yu lo ma (Karmay: cultural lands. The only place of local protector gation covering approximately 600 square 47). Thad mi thad ke is among the 13 lineage monastery still active is deities, which has no meters. There are also signs of other structures transmitters beginning with the rgyal gshen one built around 1890 in architectural remains; at Gangs lung but evidently these weren't as (royal priest) Mu kri btsan po (Karmay: 74) the Iron Tiger Year (Bod but around other crags large as the ones found on the two benches. which could date his life back as much as Ijongs hag chu sa khul are several seemingly Other than its name and ambiguous period of 2,000 years. gyi lo rgyus: 586), in the insignificant rains. construction nothing else could be learned Dang ra khyung rdzong is also where upper part of the village. There are a number of Foundation wall 1.85 meters thick at about Gangs lung lha rtse historically. Its great sacred treasures were discovered by the gTer Gangs.lung.lha.rise (Dang.ra.g.yu.mtsho) Until the Cultural caves at Dang ra age is indicated by the manner in which the tons gyer mi nyi'od and jrMa ston srol 'dzin PHOTO BY J. BELLEZZA Revolution, another khyung rdzong, includ­ ruins have been engulfed by the obdurate (Ramble: 95,96); Karmay: 168). If the scanty dgon pa built centuries ing one where the lama ground. Its size alone makes it a very worthy historical record surrounding the fort is accu­ ago existed in the middle of town. The site of bLa chen dran pa nam mkha' is said to have candidate for exploration. rate, it establishes that it was a leading cultur­ this larger and older monastery has been com­ meditated. al nexus in the region for many centuries. pletely effaced by the construction of new Notes: Today, however, little of its putative for­ homes. Apart from these two monasteries G.YUNG DRUNG LHA RTSE 24 This is a summary of an account of mer glory is detected. The highest rock for­ built in the Tibetan period there is the site of a Under the lamas gShen rgyal lha rise, Lha g.Yung drung lha rtse kindly supplied by mation at Khyung rdzong is a dome-shaped third one, which is understood to have been sgom dkar po and Ol sgom gun 'dui a retreat sLob dpon btsan 'dzin mam dag. pinnacle called Khyung ri, which local tradi­ founded in the Zhang Zhung period. It is center was founded at g.Yung drung lha rtse, 25 Gangs lung lha btsan ri is one of the eight tion attributes as the place where the Lig mig located at the edge of the escarpment beltind located just south of 'Om bu. It was founded peaks in the rTa sgo rin po che group called rgya kings built their palace. The summit of the village. Traces of it are barely detectable. during the renaissance of Bön in the 11th to rTa sgo mched bdun rol brgyad ( cf. Zhang Khyung ri is very narrow and couldn't possi­ Barring a thorough archaeological investiga­ 13th centuries and became a thriving center of Zhung Hri pa gyer med). ble have supported a gigantic palace. An the Zhang Zhung snyan rgyud tradition of tion, little of substance can be said about this examination of Khyung ri revealed only the rDzogs chen?A A number of caves are found long-neglected site. To be continued in the next issue, m -

ly died. After that Da, Li and Ghin first time. In the wood mouse year in 1197 BC, a famous astrologer, Kongtse sphrul gyi rgyal po, Introduction to Tibetan Astrologydiscusse d the matter and created was bom. On the basis of his astrological knowledge and on the request of four of his most intel­ continued from page 8 the rite to appease the Eight Class­ ligent students he composed 357 treatises on the rituals of the gto, mdos, yas and the gljud, which es of demons and gods and to bal­ have the function of balancing the elements and pacifying the disturbances caused by the Eight ance the elements within the fami­ Classes of spirits and gods. ly. As a result of this the world enjoyed peace and prosperity In 417 BC. in the wood mouse year, Nyatri Tsenpo, the for many eons. first Tibetan king, was bom. When he became king of Tibet, Following this period of prosperity, the world began to the so-called 'community of astrological practitioners' devel­ decline and all its inhabitants experienced an augmentation of oped and propagated astrology widely. At that time, on the mental affliction. At that time the Sage Yod po appeared who basis of the observations of the southerly and northerly move­ recounted the legend of the origin of the parka and became the ment of the sun, the observation of the stars and the migration first Tibetan to explain astrological calculations. After many of birds, the rain, clouds, wind and snow, the community pre­ centuries in a period in which no form of writing existed, the pared the solar calendar of 360 days mainly for the sake of the teacher of astrology named Sa bdag nag po started to indicate farmers and nomads. the parka, the mewa, and the animals with white and black There are many details regarding the development of the ele­ pebbles. ments, how disturbances manifested and how substances were After many centuries, the Prince Shi kha then tse bom used to pacify the imbalance of the elements but we would need (2551 BC.) in the year of the metal rabbit, established the a week simply to explain them. This is a mythological story not rules of governing using astrological calculations. In 1957 a real one, nonetheless its symbols could be considered to be an BC in the wood monkey year, the astrology Master Sa bdag invaluable field of research. rlung rgyal was bom, who taught the sage nGnon po. On the This information concerning the mythological origin of basis of the instruction of his teacher, the latter elaborated a the trigrams as well as the mewa or numbers can only be way of astrological calculation using the combination of the found in the Bön texts; one does not find similar explanation twelve animal signs with the five elements. He associated in the astrological treatises of China or other countries. In colors with the five elements: green for wood, red for fire, fact, when Chinese astrological experts are asked about the yellow for earth, white for metal and black for water and then associated these elements to origin of the parka or trigrams they do not have a very clear explanation and sometimes the parka and animal signs by way of different dots of color- refer to a particular race of people called Yi who lived on the border between China and In 1557 BC. in the year of wood mouse, another master of astrology, Ze'ukong 'phrul chung who were originally Tibetans with customs and beliefs closely linked to the Bön culture. was bom. He applied the mother-son-friend-enemy relationship to the field of medicine for the Translated by Elio Guarisco

Pasang Wangdu Proprietor Super Indo-Tibetan Handicrafts Exports A-93, Krishna Nagar, Safdarjung Enclave, New Delhi-110029 Tel.: Res: (91-11) 6167845 Store: 2921476 Fax: (91-11) 6193570

12 INTERNATIONAL DZOGCHEN CONTACTS

Email: INTERNET: Kwok Kee Chang Buryatia Tamboerskloof 8001 Dzogchen Community West [email protected] 11-A Jalan Jujor, 1/5 Olga Tsvetkova Capetown Coast ARGENTINA FRANCE Taman, Bakti Ampang Kostromskoi Prospect 58/31 Tel: 27 21 221265 Carol Fields Tashigar* French Community Selangor, W. Malaysia St. Petersburg 194214 SPAIN 755 Euclid Ave. Berkeley, C.C. No. 1-5155 Association Dzogchen Tel: 60 3 9847167 Tel: 7 812 5538121 David Ruiz Loredan CA 94708 Tanti Le Paon-de-Jour MEXICO Fax: 7 812 1307070 C/Esponceda 30-C*- DCHA Tel: 510 559 9753 Pcia. de Cordoba La Française Lennart Aastrup 28033 Madrid Fax: 510 524 0933 Tel.0054-70384036 Denisova, Tatyana EmaiklNTERNET: 37600 Betz-le-Chateau Nino Artillero 33 2-Y Microraion-14 apt. 3 Tel. 34 1 4422325 Fax: 54 541 98300 [email protected] Tel: 33-2-47923097 Tepoztlan, Morelos Elista, Kalmikiya 358000 SWITZERLAND Marisa Alonso - Gakyil Email: INTERNET: Tel: 52 73950192 Christina Von Geispitzheim Dzogchen Community of Vladivostok Dzogchen President DzogchenFr@compuserve. Fax: 52 73951059 Haus Fontana 12 New Mexico Community Montevideo 1255 com MOZAMBIQUE 3920 Zermatt c/o Lidian King Kuleshova Natalia 5000 Cordoba Christiane and Salvatore Tel: 41 27 967 38 26 25 B Big Tesuque Canyon GERMANY Tobolskay 12, KV.20 Tel: 54 51 234669 Fiorito Fax:41 27 967 01 85 Santa Fe, New Mexico Dzogchen Gemeinscaft Vladivostok, 690066 INTERNET: EmaikINTERNET: : 87501 Helga Betz Hospital Rural De Chicuque Email: DMTERNETput- [email protected] [email protected] Tel: 505 988 5995 Lindemannstr. 12 40237 CP41 [email protected] Nelida Saporiti - Secretary Dusseldorf Maxixe, Inhambane Email: INTERNET: garu- Russian Email addresses: TAIWAN Washington 2235 Dpto.5 Telephone & Fax: 49 211 Mozambique, Africa da@ roadrunner.com Vladimir Karpinsky: Mr. Hung Wen Liang (1430) Buenos Aires 682657 EmaihINTERNETsasa Tara Mandala INTERNET:vk Suite F 5F1 Tel & Fax: 54-1-543 -3224 Email:ENTERNET:Dzogdus @zebra.uem.mz P.O. Box 3040 @azpubl.msk.ru 129 Shin-Chuang 1st. Rd. INTERNET: nsaporiti@ inter @aol.com Pagosa Springs, CO 81147 NEPAL Vladimir Maikov: INTER­ Taiwan 813 link.com.ar GREAT BRITAIN Angelo Fontana Tel. 7-2214759 (office) Tel: 970 264 6177 NET: :[email protected] Fax: 970 264 6169 AUSTRALIA Cheh Goh P.O. Box 4102 Updated information about Tel. 7-3480185 (home) Pamela Oldmeadow Hewlett-Packard Kathmandu Fax : 886 7 349 2535 Email:75402.1127 any events in Moscow @compuserve.com 3/12 Fox Place Laboratories, Bristol. Tel. 00977-1-372622 (Russia) region is on the THAILAND Lyneham ACT 2602 Stoke Gifford, Bristol BS 12 Fax:00977-1-225184 http://scil.npi.msu.su/pub/rel Pierre Wittman New York Dzogchen Tel: 61 6 2571177 6QZ, U.K. Email:INTERNET:ange- igion/dzogchen (dzogchen) Hua- Hin 77110, 307 Prospect Place EmaihINTERNET: pame- Fax-¡-44 117 9229250 NEW ZEALAND site. Tel & Fax: 66 32 515511 Apt 1C [email protected] Email: Brooklyn, NY 11238 Rosemary Friend SERBIA/EX Geoffrey Blake & Lynne Namgyalgar Dzogchen INTERNET:[email protected] Tel: 718.398.0584 7 Radnor Street YUGOSLAVIA Klapecki Community of Australia* p.com Email: INTERNET: North East Valley Zoran and 33 Soi Lang Suan - Vicki Forscutt - Secretary [email protected] GREECE Dunedin S. Island Jelena Zagorcic Ploenchit Rd PO Box 14 Central Tuba, Panayotis Stambolis Tel: 64 3 4730886 Koste Jovanovica 9 Bangkok 10330 Susan Indirti NSW 2546 Marinou Antypa 38 Fax: 64 3 4779463 11000 Beograd Thailand 129 Kaelepulu Dr. Kailua Tel. and Fax: (02) 4476 14121 N. Iraklio INTERNET: Tel: 11-467437 Tel. 66-2-2543555 or Hawaii 96734 3446 Athens [email protected] Tel: 808 261 3469 Voglar Slavica and Nereo Tel. 66-2-2545532 or Email:LNTERNET:nam- Tel: 30 1 2713765 lighLco.nz Fax: 808 524 4342 Marussig Tel. 66-2-2549061 (direct [email protected] Fax:1 3411856 Alastair Gager Danice Markovich 4 11000 line) VENEZUELA Amare Pearl HOLLAND 8RikiRd. Beograde Email: INTERNET: Pablo Lau Rivera 55 Burringbar Street Ada de Boer (red Gakyil) Pt. England [email protected] Lhundrubgar Pba. Res. Edition Ati: Mullumbimby NSW 2482 J.W. Frisostraat 44 Auckland Pedermales Av. Zeljka Jovanovich UKRAINE Tel & Fax: 61 66 845570 9717 EP Groningen Paez Montalban II NORWAY Zeleni Venae Valéry Botsula Email:INTERNET:apearl@ Tel/fax: 031503188606 (fax 1021 Caracas Gordon Cranmer 11000 Beograde Komandarma Korka St. om.com.au requires a call prior to send­ 4157 Utstein Kloster 42-59 Kharkov Tel: 58 2 4421434 ing) Tel & Fax: 38 111 687123 Fax: 58 2 340643 Laurence Mills Mosteroy Email: hNTERNET:ZEU- 310186 Email: INTERNET: adade- Bodhi Citta Buddhist Centre Tel: 47 4 514705 [email protected] USA Elias Capriles PO Box 8177 Caims, QLD [email protected] Apartado Postal 483 Inge Bjart Torkildsen SINGAPORE Tsegyalgar* 4870 ISRAEL Merida5101 Welhavensgate 14, Ian Gan P.O. Box 277 Tel: 070 568253 Noa Blass Tel & Fax: 58 74 440026 N0350 Oslo 98 Thomson Green Conway, Mass. 01341 Email: INTERNETbodhic- Biltmore Street 15 Tel: 447 2246 7582 Singapore 574965 Tel: 413 369 4153 Merida Dzogchen [email protected] 62194 Tel Aviv Mob: 447 9001 7359 Tel & Fax: 4530387 Fax: 413 369 4165 Community AUSTRIA Tel'& Fax: 972 3 457543 Email: INTERNET: itork- Email:74404.1141@com- Apartado Postal 483 Irmgard Pemwieser ITALY [email protected] Keng Leek Tan puserve.com Merida 5101 110 E. Arthur Rd, Kriemhildplatz Merigar* Comunità PERU Dzogchen Community of Tel. & Fax: 58 74 440026 1/17 1150 Vienna Dzogchen Singapore 1543 58 74 447550 Comunidad Dzogchen del Tel: 65 447 2596 Alaska Tel/Fax 43 1 9857367 Rita Renzi - Secretary Peru Jim De Vincent Email: 106437.1272@com- Arcidosso, 58031 GR, Italy Fax: 65 532 6349 Dzogchen Community of Email: INTERNETkala- PO Box 22444 To subscribe to the puserve.com Tel: 39 564 966837 Peru [email protected] Juneau, Alaska internet mailing list of the Edition Tsaparang: Fax: 39 564 968110 Juan Bustamante 99802 SLOVENIA Dzogchen Community: nor- Oliver Leick Email: INTERNET:meri- Enrique Palacios 1125-C, Tel: 907 586 2033 Changchub Ling [email protected] Gschaier 139 [email protected] Miraflores, Lima 18, Peru PO Box 19 SL-2250 Lynn Sutherland 8265 Gross-Steinbach Azamgar Email: INTERNET.jbusta- We would like to keep the Poetovio 423 W. Webster International Community Tel & Fax:03386-571 Giuliano Casiraghi Via [email protected]. Chicago, IL 60614 Email:INTERNET:oliver.lei Sempione gob.pe Tel(GMS Retreat Place): 43 Contacts as current as possi­ 664 3730076 Tel: 773 477-7280 ble. Please check your listing [email protected] 14-B 24125 Telfax: 4455003 Fax: 773 728-9556 Bergamo BG SOUTH AFRICA and update it so we can main­ BELGIUM POLAND Email: INTERNET:lynnsuth tain afunctional list for every­ Katia Lytridon Tel: 39 35 225159 Cezary Wozniak Darryl Van Blerk @aol.com 82 New Church St. one. 16, rue Paul Goedert JAPAN 31-510 Krakow Thank \ou! The Mirror L-3330 Crauthem Tsugiko Kiyohashi Ul. Rakowicka 21/3, Poland Luxembourg 5-11-23 Shimomeguro Tel: 48 12 21 7835 Tel: 352 366591 Meguro-Ku EmaikINTERNET: cwozni- BRAZIL Tokyo [email protected] Muriella and Washington Tel: (office) 81 3 3712 7507 PORTUGAL Malaga Fax: 81 3 3716 7248 Vitor Pomar Rua Raul Vicente Tetsu Nagasawa Fonte Salgada 713-Z fundos tremembe 7-17-14 Higashi - Oizumi, 8800 Tavira 02370 - 010 Nerima - ku Portueal Sao Paulo Tel/Fax 81 3 39248965 tel 08l 323780 Tel: 011 69523919 INTERNET: Email: INTERNET:vitorpo- Email: INTERNETwmala- [email protected] [email protected] [email protected] John Munroe Lydia Ferreira BYELORUSSIA Email: Rua da Nazare 2 Rousland Malakhouski INTERNET:djmunroe Vila Facaia Ul. Odinstova 29-35 @mail.chabashira.co.jp 2560 Torres Vedras Minsk LATVIA Portugal CANADA Padmaling Tel:351 -61 -911235 Peter Dimitrov Galina Kuznecova, Riga RUSSIAN FEDERATION 305 - 11806 88th St. Maskavas 287-36 Dzogchen Community of Delta, BC V4C 3C5 LV-1060 Moscow DENMARK Email:INTERNET:pemal- Anna Artemyeva Jörn Strufe [email protected] 123448 Norrebrogade 64/4 2200 LITHUANIA Karamyshevskaya nab., Kobenhaven N Antanas Danielius 48-4, Tel: 45 31392530 Str. Baltupiyo, 47-69 Moscow ESTONIA Vilnius, 2057 Lyuda Kislichenko: home Maret Kark Tel: 37 2 776824 phone/fax: 095-3251378 Sade T 9 Fax: 37 2 221618 (Secretary) EE2400 Dorjeling Gregory Mokhin: office Tartu PO Box 1183 phone/fax: 095-2673484. Tel: 372 7 380 038 Vilnius (SMS contact) EmaihINTERNET: Fax: 37 2 725218 Email: INTERNET:[email protected] [email protected] MALAYSIA sk.ru FINLAND Tham Wye Min Kaisa-Liisa Puonti 8669C Klebang Kechil Buryatian Community Visantie 19 75200 "Kundrolling" 05400 Jokela Melaka c/o Maria Fedetova 50 years Tel.+358 9 4172818 Tel: 60 3 56162 of October prs. 44-26 Fax: +358 9 140321 Ulan-Ude 670034

THE MIRROR APRIL/M AY 199 8 13 Tibetan king has sent some very dreams said: tors came before the kings saying: colorful lords of the three families Lives of the Great beautiful gifts, and as a return pre­ "They're all similar." "We wish to see you." sitting in a circle on the white silk Masters sent, he wants us to let him have Some shouted one thing and The king disapprovingly on the king's breast. The instant from among us he who is most others shouted other things. One replied: Vimalamitra snapped his fingers continued from page 5 learned in the teachings of the goal- woman said: "Hey you two! This pandit is not and said: "OM A HUM" everyone oriented Guhyamantra." "Let's go to the king! Have the suitable. Because he has come with could see the colorful Buddhas of mantra, he will spread and propa­ The teacher Buddhaguhya said: king's pandits all gone to Tibet?" various evil sorcery indoctrination, the five families in the king's jew­ gate the teachings of the Guhya- "Please bring the envoys here Because of the omens and the I must examine the matter for a few eled crown. Even the common mantra in Tibetan regions." who made this request." fact that the learned pandit would days." Tibetan folk were full of praise. Truly delighted upon hearing The king returned escorting the soon begin teaching the goal-orient­ The two translators became At that time Vimala was three this, the king said "I'll do so" and translators who were both filled ed Guhyamantra in Tibet and India quite depressed. hundred years old. None of this was gathered together the most intelli­ with devoted respect upon seeing was now without the secret books, On the third day, Vimala arose intended for the king and his minis­ gent men from the Tibetan regions: the qualities of Vimala's person. the king replied: from his place in Butsal. Bowing he ters, but for those who required edu­ Kawa Paltseg from the Phanyul Simultaneously the eyes of those "Vimala left for Tibet yesterday said: cation. When Vimala met with the region of the Central District who above gazed down upon Vimalami- before noon." "Vairocana, embodiment of embodied king and his ministers, was the son of Kawa Loten and tra and the eyes of those below Some Indian people dispatched form! To your divine form the God one thousand and eighty years had Broza Dorje Cham, and Cogro Lui looked upward. Understanding swift runners to post rumors at all of Wisdom bows down." elapsed since the Buddha's Parinir- Gyaltsen from Dargong of the their unanimous decision, the Tibetan highways and cross­ When he bowed, the clay image vana. Rulashab district who was the son Vimalamitra stood up and uttered roads to the effect that the two became a pile of dust. Quite At that time Vimalamitra did not of Cogro Gyaljung and Broza Dze- the sounds: "Gha Gha Pa Ri". Tibetan priests were carrying evil amazed, the two translators report­ remain in the holy sanctuary, but he ma. The two translators interpreted sorcery books from the border ed the incident to the king. The king sat teaching Prajnaparamita and Inviting them to drink and the words in two ways. Cogro said: tribes, and that if they arrived, the said: Madhyamika. While Vimala was dance, he placed jeweled caps on "An arrow resting on the bow­ Tibetan kingdom would disinte­ "Well, all this is just the evil absent during the hot part of the day, their heads saying: string hits the target if the archer is grate. doings of sorcery." a beggar came to the base of the "Oh sons of good lineage! You able to pull with his thumb." At that time, after guiding So the translators were very throne for public speaking. Unseen can speak well, so I entrust you with Kawa said: Vimalamitra, the two translators unhappy, and thought to them­ by others he wrote down some enig­ two commands. So that the teach­ "People dependent upon ferry­ arrived at glorious Samye and, full selves: matic words. When Vimala ings of the very profound goal-ori­ boats are transported to the far side of joy, said to the king: "We both worked so hard to returned to the throne and was rear­ ented Guhyamantra may be spread of the lake if the ferryman is able to "This pandit is an accomplished invite this remarkable teacher from ranging the cushions, he saw the in Tibetan regions, go to the Indian convey them." transformative being who has taken India. How can the king do this?" words and asked: "Who has been town Kapilavastu where there are Thus they gave the same inter­ form to benefit sentient beings. He After three more days, here?" five hundred pandits in the temple pretation to Vimala in different knows the entire Tripitaka, and in Vimalamitra again arose saying: The monks who were listening of King Indrabhuti. Offer him these words. particular has internalized the expe­ "Vairocana, embodiment of to the teachings said: seven golden letters of introduction Vimala said: rience of the goal-oriented Guhya­ form! To your divine form the God "No one has been here." and these nine measures of gold "King, if you agree to the unani­ mantra. Without leaving a single of Wisdom gives consecration." A small boy said: dust, indicating that they come from mous decision and allow me to go, I book behind in India, he has arrived When he placed his cap upon the "Recently an old beggar has the king of Tibet. As a return gift, will go to bring benefit to Tibet." in Tibet." heap of dust, the statue appeared in been wandering around here." please request that he send the most Carrying the most profound The king said to Vimalamitra: Indian form even more beautiful After Vimalamitra said "Fetch learned pandit - the one who knows secret Nyingthig Texts, Vimalami­ "This evening you may stay in than before. When the statue emit­ the beggar", his attendants found the teachings of the goal-oriented tra set out accompanied by atten­ Butsal Serkang. In the morning ted light, the two translators report­ him sitting in the home of the Guhyamantra. Now go!" dants including the venerable Sai we'll pay respects." ed the incident to the king. He was regional liquor merchant, and Following the king's com­ Nyingpo. So Vimalamitra stayed in But­ quite impressed, and sent swift returned with him as instructed. At mands, two translators journeyed to That night many Indians had sal. messengers throughout the Tibetan Vimala's request he said: India. Bowing to King Indrabhuti, disturbing dreams: Indian flowers, About that time some mischie­ kingdom to announce a meeting for "I am Gyudra Nyingpo, a disci­ they offered the Tibetan king's fruits, trees, and crops were going to vous Tibetan ministers read the the third day of the first month. ple of Vairocana of Pagor." golden letters of introduction with Tibet; the sun and moon moved to posted rumors. Hearing that the During this month, in the Utse He was an expert in the five the gold dust and made his above- Tibet. pandit had already arrived in Rigsum courtyard, a high turquoise Vinaya traditions. mentioned request. Very pleased, The Dakinis who lived in the Samye, they came before the king throne was constructed on the right At that time Vimala taught him King Indrabhuti said: Silwa Cemetery wept. All the king's saying: for the king and an even higher the thirteen Semde instructions on "You two Tibetan Bodhisattvas clocks and astrological castings "We hear that there are mounds gold-studded throne was construct­ presence, and with Gyudra, just like may stay in my guesthouse." were confused. of various sorcery books from the ed on the left for Vimalamitra. mother and son, developed identi­ At reception time, King Indrab­ In the morning a large crowd of border tribes in here. The king must When all the Tibetans had assem­ cal vision, meditation, and behav­ huti visited his pandits and said: Indian people gathered in front of not allow him to stay here." bled, the king prostrated before the ior, and studied those works which "Oh you very learned men! The the royal palace, and comparing In the morning the two transla­ pandit, and everyone could see the continued on page 19

Tashigar's Origins The Fruit of Good Intentions

by Alicia Caballero

On a sunny Sunday morning a beautiful young the noise of children every summer. woman called Betty Touceda came to Tashigar. "I Since Senor Touceda loved all his grand- had been the owner of this land once. May I walk nieces and nephews he made everything for them around for a while?" she asked. I went walking to enjoy. Early in the morning there was horse with her all around the Gar and she looked very back riding across the mountains, then there touched. "This was my beloved place, my par­ would be lunch outside on the big patio. In the adise", she said and with tears in her eyes started afternoon at sunset was the time the children telling me the story about the origins of the land. liked the most; Senor Touceda would go to the lit­ "At the beginning of the century Ramon tle room - where the dark retreat cabin is today - Touceda, my grand uncle, came to Argentina from close his eyes and start counting while the chil­ Galicia, Spain, as many immigrants did looking dren hid all around the place in the dark. Then the to make a fortune. After many years of hard work adults went looking for them while their little fig­ he became rich, married and started to enjoy the ures ran away trying not to be caught, like a noisy prosperity he had achieved through his great night flock. effort. This was the moment when he could mate­ For New Year's celebrations Senor Touceda rialize his dream to build the 'New Galicia' in the used to prepare a big party for his family, neigh­ American land. He traveled all around the coun­ bors and friends. There was a big barbecue with try and finally found a place in the Cordoba hills. Touceda Family music and dance for the 'gauchos' from the He bought a big piece of land in the place called region. El Durazno, near Tanti. (This is the land that was freedom. It was an amazing experience and they survived! "I want my friends to come here and enjoy", he to become Tashigar). Senor Touceda loved children but didn't have any of his said. He never suspected his words would invoke friends from It was a bare mountain but Senor Touceda didn't care, own, so he built a house for his brother who had five chil­ all over the world to come in the future. When he died his he was completely determined to transform it to fulfill his dren." (This is the main house that became Rinpoche's nephews sold the land to a Senor Loureiro. " We, the children, dream; T will transform this land into a wonderful place', house. ) were still too young to resist their will and we lost our par­ he announced and the work began. He brought engineers in Time passed, the Touceda children grew and grandchil­ adise", said Betty with sadness. Mr. Loureiro and his wife to forest the land with exotic trees and flowers never seen dren came. One of them is Betty Touceda who came that lived for ten years on the land but didn't change anything. in that region. They dedicated many years to help the plants Sunday and told this story. Her parents didn't like the They sold it to the Dzogchen Community in February of 1990. adapt and grow. Then, Senor Touceda brought animals secluded nature of the mountains and preferred to remain Mr. Touceda's spirit remains in Tashigar every sum­ from a zoo in Buenos Aires; fifty species of wild and in Buenos Aires, but they would send the children alone to mer making reality the things he dreamed with his good domestic animals were brought there to live together in the land for summer vacations. The house was filled with intention. •

14 INTERNATIONAL COMMUNITY NEWS

DZOGCHEN COMMUNITY OF ITALY 1998 MERIGAR PROGRAM TARA MANDALA 1998 SUMMER PROGRAM RETREATS WITH NAMKHAI NORBU RINPOCHE AUGUST 28-30 SANTI MAHA SANGHA THRID LEVEL EXAM AUGUST 31-SEPT 4 COURSE OF THE FOURTH LEVEL The costs are 200.000 lire without discounts. JUNE 18TH -20TH JULY 24-28 FIRST SUMMER RETREAT Please note the following: Summer Solstice Gathering and Stone The retreat begins Friday July 24th at 5 pm. The costs are 200.000 lire (or 50.000 In the gar where a fourth level course takes place, Rinpoche will no longer give People's Lodges lire per day) with the usual reductions for members. courses of the precedent levels. Practitioners who are interested in courses of with Grandmother Bertha Grove AUGUST 14-21 SECOND SUMMER RETREAT the first three levels, need to direct themselves to another gar. For instance, the The retreat begins Friday, August 14th at 5 pm. The costs are 350.000 lire (or Base and First Level exams and the related courses of the First and Second JUNE 2 1ST Level will take place in Russia, April 1998, and in Tashigar in February 1999. 50.000 lire per day) with the usual reductions for members. Spring Edible & Medicinal Plant Furthermore, the exams of the Base, First and Second Level and the related Gathering Walk courses of the First, Second and Third Level will take place at Tsegyalgar in the with Dixie Neumann summer of 1999. JUNE 30TH - JULY 7TH Dzogchen Retreat and the Sky-like PRACTICE AND TRAINING JULY 31-AUGUST 6 TRAINING COURSE FOR YANTRA YOGA TEACHERS OF THE FIRST Nature of Mind LEVEL (PLEASE NOTE THESE DATES HAVE BEEN CHANGED) with Tsok Nyi Rinpoche MAY 1-3 PRACTICE RETREAT OF THE COMPLETE DANCE OF THE VAJRA Held by Fabio Andrico and Laura Evangelisti The course starts at 10am on July 31st. The cost is Lit. 420.000 without dis­ JULY 18TH -26TH MAY 15-17 INTENSIVE PRACTICE RETREAT ON THE FOUR IMMEASURABLES counts. The course is reserved for advanced practitioners who already teach or Family Retreat & Vision Quest for The retreat will start on Friday May 15th at 9 am and will consist of four ses­ intend to teach Yantra Yoga. To register for the course participants should be up Teenagers sions a day. to date with their membership fees and send a written application letter to the with Sparky Shooting Star, Tsultrim Allione and Horse Hubbell MAY 24 PRACTICE RETREAT OF THE DANCE OF THE THREE VAJRAS secretary of Merigar before June 30th. Candidates will be notified. AUGUST 4TH - 9TH JUNE 5-7 PRACTICE RETREAT OF THE COMPLETE DANCE OF THE VAJRA AUGUST 7 -13 DANCE OF THE VAJRA COURSE - FIRST PART Held by Prima Mai Chöd Retreat The Laughter of the Dakinis JULY 5 PRACTICE RETREAT OF THE DANCE OF THE THREE VAJRAS The course will start on August 7th at 10 am. The cost is Lit. 280.000 with 30% with Tulku Sang-Ngag discount for members. Please book before June 30th with a deposit of Lit. 50.000. JULY 15-21 TRAINING COURSE FOR TEACHERS OF THE FIRST LEVEL AUGUST 14TH - 23RD If there are not a minimum of 15 participants the course will be canceled. OF VAJRA DANCE Dzogchen Retreat Held by Prima Mai and Adriana Dal Borgo SEPTEMBER 7-13 DANCE OF THE VAJRA COURSE - SECOND PART with Aiom Rinpoche The courses will start on Wednesday July 15th at 10 am. The cost is Lit. 420.000 Held by Adriana Dal Borgo Contact: without discounts. Participants should know both the female and the male part The course will start on September 7th at 10 am. The cost is Lit. 280.000 with Tara Mandala of the Dance of the Six Lokas as well as those of the Dance of the Three Vajras. 30% discount for members. Please book before July 30th with a deposit of Lit. PO Box 3040 To register for the course participants should be up to date with their member­ 50.000. If there are not a minimum of 15 participants the course will be can­ Pagosa Springs, CO 81147 ship fees and send a written application letter to the secretary of Merigar before celed. May 30th. Candidates will be notified. According to the instructions of the Tel: 970 246 6177 Master it is advisable that those who wish to qualify to become Dance of the SEPTEMBER 20 PRACTICE RETREAT OF THE DANCE OF THE THREE VAJRAS Fax: 970 264 6169 Vajra teachers participate in more than one course of first level training. Merigar, 58031 Arcidosso GR, Italy email:[email protected] Tel. 0564 966837, fax 0564 968110, email [email protected]

RETREAT IN BRAZIL with CHÖGYAL NAMKHAI NORBU THE PUBLIC TALK ON 12TH OF DECEMBER is still in the process of being DECEMBER 18 - 20 organized. The information will be distributed as soon as possible. The retreat will be held at a "sitio", which means a small farm in Portuguese. The For any information please contact us at: Tel: 0055-11-69523919 name of this particular sitio is "Jardim do Dharma" where the first Big Stupa of e-mail: INTERNET:[email protected] Latin America is located near a small city called Cotia, 35 Km from Sao Paulo, our postal address is : with a minimum of 40 comfortable accommodations for sleeping and 20 more Washington and Marietta Malaga places for small tents for camping around the Stupa. Rue Rail Vaccinate 19 funds 02370-010 Sao Paulo, Brazil

Many Thanks!! Making a Dream The Mirror would like to extend many thanks to Ann and Windy Dankoff of Santa Fe, New Mexico, John Walker of Albuquerque, New Mexico and Richard Kneeland of Little Canada. Minnesota, for their Come True generous donations.

Tashigar for personal retreat cab­ To all International. ins, and made propitiato­ Dzogchen ry rites at the various PASSAGES Community Members: sites. At that very This history began moment, some people a few years ago when chose their own sites with some of us were shar­ Rinpoche's guidance. ing our dreams and dis­ Since then, we have covered almost all of been studying the legal­ us shared one impor­ ity for these kinds of tant one. To live in a land matters, and now place suited to practice have all the formal legal - just like Tashigar! aspects prepared and Then we began to ask ready. ourselves, why not Ricky Sued, one of Tashigar? We studied a lot of alternatives, made a lot the Tashigar members, is already living in Tashigar Bom: On January 3rd, 1998, in Married: On February 18th, 1998, of projects, discussed a lot, but were not yet clear in his new house built on a big rock where we once New York City, a son, Liam, was Nicholas Simmons and Anna enough so nothing concrete happened. sang the Song of the Vajra and two rainbows bom to Miranda Simmons and John Gogosi were married in Rome. A appeared around the sun. Last year when I heard Rinpoche's words during Shannon. Liam is welcomed by his few days after the wedding they the final day of the Santi Maha Sangha 1st Level Rinpoche's house is almost ready and will be three sisters, Tatiana 8, Olympia 6 moved to Argentina where they are Training saying, "Many people are thinking they completed before his arrival in December 1998. and Urna 2. currently living, not far from would like to build a small house on the land here Now you can come and begin to make your own Tashigar. in Tashigar. I think it's a very good idea and I like it dream come true. And in case you still have any Bom: We welcome to this human very much. Not only for Tashigar, but for all Gars." doubts, here are the final words of Rinpoche: " We dimension Vaiva (Rainbow in the Married: Congratulations to Loek I then heard a voice inside of me saying, "OK girl, want to enjoy the end of our life, then the rest of life Sky in Lithuanian) the Daughter of Jehee and Roland Witte who were you have no more excuses", and a lot of feelings we can enjoy together, doing practice and having a Salvatore Azzolini and Rasa Lik- married at the city hall in Amster- came together; happiness, fear, wonder, panic, nice life, instead of a sad one. If I have a chance I taite, who arrived in Poggibonsi, day Holland on April 6. were all dancing wildly into my heart. Now we will enjoy with you. This is my aim." Italy at 19:35 on March 23. should do it!!! We will really try to make this happen. Come and Rinpoche, as always, made the first step, and let's do it together! For more specific information Died: 45-Year-old-David Ryder, chose the place for his own house and walked with us please contact the people on the International composer and musician, long-time all around the land indicating places for future houses, Dzogchen Contact List from Argentina. companion of Laura Sidoli of Marisa Alonso - Director, Tashigar Milano, passed away in London on April 6. He had not been well for some time.

THE MIRROR APRIL/MAY 1998 15 i «i £ i « i r i » n i COMMUNITY NEWS

overview of the material that has been cov­ made while Jim talks, cryptic comments that BOOKS & PRACTICES

ered so far, which includes a number of the I hope I can decode when I read them later. AVAILABLE FROM TSEGYALGAR Tantra Club Semde lungs and the beginning of the funda­ And then, when we have finished reading the chapter this second time, we dedicate the mental Longde text. BOOKS After handing out copies of the chapter to merits, have a little conversation, and go on by Jonathan Swinchatt THE BLUE BOOK OF TRANSCRIPTS be covered that week, Jim picks someone our way. One of my slight regrets is that I (TALKS IN OZ, CALIFORNIA, 1982) randomly to begin reading, with each subse­ can't join Jim and a few others who follow BY CHÖGYAL NAMKHAI NORBU quent page being read by the next person up Tantra Club with a visit to the Conway $30.00US e all have different styles of learning. down the table. Then we repeat, continuing Inn for pool and beer—but I have miles to DREAM YOGA AND THE PRACTICE OF NATURAL LIGHT WSome of us learn more readily around the table, but during this second read­ drive, and work to do the following day, so BY CHÖGYAL NAMKHAI NORBU through reading, others through hearing, ing Jim provides a commentary on each home I head. $13.00US while still others understand better by seeing DZOGCHEN: THE SELF PERFECTED STATE verse in the chapter, and sometimes people But Tantra Club does not end for me at the and doing. Most of us use some combination BY CHÖGYAL NAMKHAI NORBU ask questions or make comments of clarifi­ close of our meeting. During the next days of these, with emphasis on one or another. S13.00US cation. One way to use these texts is to read or weeks, I will "read" the chapter again, These learning styles are carried over into RIGBAI KUJYUG/THE SIX VAIRA VERSES and contemplate them, then observe our­ letting it flow through this neuro-physio- the study, understanding and practice of BY CHÖGYAL NAMKHAI NORBU selves in practice, and then to go back to the logical system that is "me", making what S15.00US Dzogchen—we each find a unique way of texts to see how our experience connects connections it wî1î make, bringing togeth­ THE CRYSTAL AND THE WAY OF LIGHT touching the energy through some combina­ with the view presented in the verses. er that which is indicated by thé words THE TEACHINGS OF NAMKHAI NORBU RINPOCHE tion of studying texts, listening to talks and Unfortunately for me, I have been attend­ with my experiences in practice. This S15.00US tapes, engaging in ritual practice, sitting in ing Tantra Club only for about three months. continual back and forth process—read­ CYCLE OF DAY AND NIGHT. contemplation, joining in the Vajra Dance, For some time, I thought that a nearly four ing, experiencing, checking experience AN ESSENTIAL TIBETAN TEXT ON THE PRACTICE OF and undertaking Yantra Yoga. Each of these DZOGCHEN hour round-trip drive from my home in Con­ against my understanding of the words, modes affects each of us in different ways, BY CHÖGYAL NAMKHAI NORBU necticut to Tsegyalgar in Conway, Massa­ checking my understanding of the words and we discover an ever-evolving balance of S13.00US chusetts was somehow unwarranted for a against an expanding experience-—-has these activities and their place in the other THE GOLDEN LETTERS. meeting that lasts, at best, an hour and a half. been of inestimable value. It seems to aspects of our lives. THE THREE STATEMENTS OF GARAB DORJE, But then one Monday I found myself nearby, have no end—but then again, this should THE 1ST TEACHER OF DZOGCHEN For me, the written word—particular and went, and have been back almost every not surprise because it also has had no TRANSLATION, INTRODUCTION AND COMMENTARIES BY JOHN MYRDHIN REYNOLDS . books, particular writers—has special pow­ week since. It has been quite an extraordi­ beginning. er, at times an ability to transmit directly the S19.00US nary experience. The Tantras themselves are I would only add that this process does not nature of experience or understanding. I first THE SONG OF THE VAJRA amply amazing—they are the most pro­ rest exclusively with Tantra Club. I periodi­ experienced this reading Franklin Merrell- BY CHÖGYAL NAMKHAI NORBU . found writings that I have been exposed to. cally re-read the materials that Norbu Rin­ $15.00US Wolff, an American seeker of the first half of One and a half hours of this material is usual­ poche has so generously provided for the THE STAIRWAY TO LIBERATION. INSTRUCTIONS ON this century who, apparently without a ly more than enough—it is impossible to Community, and for the broader public in the NGONDRO. teacher, using the few written sources that even begin to assimilate the impact of these books that are available for all. It seems to me BY CHÖGYAL NAMKHAI NORBU were then available, came in touch with the $15.00US words, and their power quickly begins to that much of what is in the texts that Jim is primordial state. While reading his words, I overwhelm my ability to appreciate their translating is already available in one form or THE 21 SEMZIN OF DZOGCHEN UPADESA would slip into deep contemplative states BY CHÖGYAL NAMKHAI NORBU depth, the mind goes somewhat numb. Usu­ another, perhaps not in as concentrated a that seemed permeated by a kind of under­ S15.00US ally, during the first reading I feel hints of way, but available nevertheless. Already Rin­ standing that transcended the intellectual PRACTICES internal connections, subtle internal move­ poche has given us gifts of unfathomable style which had always been such an impor­ CHOD PRACTICE ments that indicate to me that something richness—while I forget this too frequently, tant part of my life. Over time, I learned that S3.00US important is being triggered by the words. Tantra Club is now providing me with an to receive in this way, I needed to avoid read­ GARUDA PRACTICE The second time through, the analytical almost weekly reminder, as well as a way of ing in my habitual analytical mode, I had to S5.00US mind gets into the act, connecting Jim's further exploring their depth. For anyone give up attempting to understand in the ordi­ HODSER JANMA commentaries to the words of the verses, close enough to Tsegyalgar to attend on nary way what the words meant; rather, I (EXPLANATION OF THE PRACTICE BY CHÖGYAL NAMKHAI making sure that I understand at least the Monday nights, or for those who are tem­ NORBU) needed to open to the words, to somehow let most obvious, superficial, meaning. During porarily in the area, TantraClub provides a $3.00US them enter and allow them, allow the lan­ this reading, I make a few notes on the pages, unique and powerful addition to the rest of guage, to make its own connections. When I PRACTICE TAPES reminders of connections that seem to get our Dzogchen experience. • AUDIO/VIDEO am able to do this, it is truly illuminating—I AWARENESS IN DAILY LIFE feel understanding, it seems to permeate my BY CHÖGYAL NAMKHAI NORBU (2 TAPES) whole being, every cell seems to relax and SIO.OOUS ASIA continued from page I1 expand, I feel free and open. SHORT AND MEDIUM TUN TAPES To the same goal also goes the support of This has happened over the years with $6.00US A.S.I.A. is choosing the two Italian doctors to the entire Community as well as the dedica­ only a few sources, but when I began reading GANAPUJA TAPE assist Dr. Phuntsog Wangmo, who will be in tion of people such as Tseringthar and Norbu Rinpoche's works, they penetrated in S6.00US charge of the project, in starting up the hospi­ Phuntsog Wangmo who devote themselves so this way that seems to be a kind of direct MANTRA MELODIES tal, in the organization and the training of the much for Tibet, its culture and its people. transmission—I understood, it was as if I BY ADRIANO CLEMENTE. local medical staff assigned to the medical Giorgio Minuzzo is about to return to East $6.00US was being taught from the inside, being pre­ project. Tibet for the third consecutive year as the on- PRONUNCIATION COURSE sented with information I somehow already The school will be finished by the summer site coordinator of the AS J A. project called BY ADRIANO CLEMENTE. knew. What it was that I knew was quite and ready for the beginning of the next 'Program for the Development of the Health S6.00US unclear—but it is that ignorance which scholastic year after it has been fitted out with and Educational Conditions of the Village of MANDARAVA brought me to the Dzogchen Community, school equipment. Dzam Thog'. u (VIDEO TAPE OF CHÖGYAL NAMKHAI NORBU) and it is Norbu Rinpoche's teachings that are We have begun renovating some govern­ $50.00US illuminating that ignorance, providing a con­ ment buildings which are no longer in use to GURU YOGA OF THE WHITE A (PRACTICE PACKET: TEXT, EXPLANATON, PICTURE, TAPE) text within which to see and, in a subtle non- be used as lodgings for the staff of the school $20.00US directive way, organize, past experiences and the hospital as well as the students who PURIFlCAnON OF THE SIX LOKAS and learnings while moving progressively will be attending the school- deeper into the ever more elusive subtleties (PRACTICE PACKET: TEXT, FJCPLANATON, PICTURE, TAPE) As regards to the micro-projects, by means $18.00US of the primordial state. The richness of this of a loan from the project, a society of three experience, and the obvious effect of the SHITRO: YOGA OF THE PEACEFUL AND WRATHFUL people has set up a saw-mill for working with DEITIES teachings on my life, is what keeps me going DREAM timber, one of the principal economic (PRACTICE PACKET: TEXT, EXPLANATION, PICTURE, TAPE) when I look at the amount of work that needs resources of Tibet. $18.00US to be done, and the teachings that have to be BOOK A second micro-project for buying a truck assimilated, for Santi Maha Sangha. To ORDER: also supported by a loan has been concluded Checks or money orders payable to: And this brings us finally to Tantra Club, DZOGCHEN COMMUNITY with a young man from the village. PLEASE an apparently simple and ordinary process As far as cultural projects are concerned, Visa and Mastercard welcome. that contains within it extraordinarily pro­ SEND IN YOUR DREAMS OF Please include expiration date. A.S.I.A. has helped to organize a course on Out of country orders must be paid for by found potentials. Every Monday night, with medicine, astrology and religion at Simda CHÖGYAL NAMKHAI NORBU international money orders, Visai Master­ very few exceptions, at 7:30, a group usually Gonpa college, a Nyingmapa monastery in TO INCLUDE IN A BOOK TO card or postal money orders in US dollars. comprised of about twelve to sixteen people Jomda County and is in the process of pub­ For overseas surface mail delivery, please meets around a long table in the library at lishing an epic poem of Gesar Ling, the myth­ BENEFIT THE MIRROR. double the shipping and handling charges. Tsegyalgar. Jim Valby is coordinating the ical king of Tibet and protector of Buddhism. For overseas air service, multiply by three. translation of the fundamental Dzogchen The publication will be ready before the end The dreams will be printed SHIPPING AND HANDLING texts - the basic sources for the Semde, of 1998. anonymously. Please send ORDERS UNDER: Longde, and Upadesa teachings. Several These, briefly, are the principal activities them $20 $5.00 years ago, he decided that one way to test the $20-$40 $6.00 of A.S.I.A. in the Dzam Thog project. by email: clarity of his translations would be to share [email protected] $40-$60 $7.00 Much has been done and remains to be $60-$80 $8.00 them with members of the Community, and done in order to guarantee the conditions to by disk $80-$ 100 $9.00 get feedback. And so began Tantra Club. for Macintosh or Dos saved in carry out the projects and to leave something $100-up. $11.00 text format, The process is highly informal, but really useful and long-lasting. They are real­ MAIL ORDERS TO: or as a last resort, TSEGYALGAR BOOKSTORE almost ritualistic in its process. The evening ized with a lot of effort but carrying them out typewritten to: P0B0X82 opens with a brief, simple, but powerful gives faith and incentive for the work still to CONWAY. MA01341 Guruyoga, Transformation, and Guardian The Mirror, be done. PO Box 277, USA practice, for which Jim each week desig­ Conway, MA, 01341 USA. TEL:4133694153 FAX:4133694165 nates a leader. Then Jim provides a brief [email protected]

16 i ut fi n AT i on li t COMMUNITY NEWS

NEW GAKYILS 1998

UKRAINE: KARMALIN, KHARKOV VENEZUELA: MERIDA BLUE: Pozolotina Tatiana DZOGCHEN COMMUNITY Shang Shung Edizioni 310082 Ukraine, Kharkov, Mezlauka Director: Elias Capriles ll/7,kv58 Substitute/ Assistant: Sonia Kramer RED: Sukostavskiy Roman BLUE:: Edgar Vasquez 310023 Ukraine, Kharkov, Substitute/Assistant: Oscar Gutierrez Mironositskaya st. 82/10 CALENDAR - AGENDA FOR THE EARTH TIGER YEAR ( 1998-1999) RED: Michel Dubourdieu YELLOW: Kiryanov Sergey Substitute/Assistant: Roman Romero LIT. 15.000 US $10 312156 Ukraine, Kharkov, YELLOW: Carmen Rivas-Davila Pocket agenda containing concise indications of the practices recommended by Chö­ Pesochin Gagarina st. 5/30 Substitute/Assistant: Maria Dolores gyal Namkhai Norbu for special days, positive and negative days for the Naga Prac­ email address:karling@ alan.kharkov.ua Gonzalez tice, astrological data of the Tibetan Calendar and the individual aspects for those USA: SANTA FE, NEW MEXICO GERMANY bom between 1912 and 1999. Indispensable for finding out favorable and unfavor­ BLUE: Jim Casilio, president Director: Birgit Gewehr able days for daily activities and to remember special practice days. Lidian King, secretary ': ' YELLOW: Rolf Portack, Tassilo Eisgru- RED: Anne Dankoff KEY FOR CONSULTING THE TIBETAN CALENDAR ber, Gerd Bramkamp-Manthey John Walker, vice-president BY CHÖGYAL NAMKHAI NORBU, EDITED BY M.R. LETI LIT. 15.000 US $ 10 Shanti Maffey RED: Hans Vogel, Roland Seeser, Much information on Tibetan astrology and on its application to daily life. A practi­ SaabedArslen YELLOW: Susie Marlow, cal and complete manual, indispensable for the consultation of the annual astrologi­ treasurer: Judy Herzl BLUE: Birgit Gewehr, Mathias Winter, cal calendar. Jakob Winkler

COMMENTARY ON NONDRO BY CHÖGYAL NAMKHAI NORBU LIT. 15.000 US $10 This is a transcription of the teachings given by Chögyal Namkhai Norbu in September 1990, on a text written by himself in 1976 and translated into English, "The Stairway to Liberation". This commentary consists of a very detailed explanation of the Dzogchen Nondro, based on the instruction given by the great master Adzam Drugpa. In particular the Seven Mind Trainings (Lojong), the Guruyoga and the complete Korde Rushen - which are fundamental practices of the base level of the Santi Maha Sangha - are explained in this text.

All prices are in Italian Lire and US dollars Out of country orders must be paid for by interna­ Postage and packaging: tional money orders, Visa/ Mastercard or postal In Europe add Lit. 4.000 per order money orders in US dollars. For overseas surface Outside Europe (air mail) $ 5 US mail delivery, please double the Shipping & Han­ dling charges. To order please send the list of books you require by letter, fax or e-mail For overseas air service, multiply by three. From Europe: send an International Postal Money Shipping and Handling Order or Eurocheque in Italian Lire Orders under S20 $5.00 From outside Europe: send a check in US $ to: S20-S40 $6.00 Shang Shung Edizioni, 58031 Arcidosso GR, Italy Mail orders to: Tel. & fax 0564966039 Tsegyalgar Bookstore email [email protected] : POBox82 To order from Tsegyalgar: Conway, MA 01341 USA Checks or money orders payable to Dzogchen Tel:4133694153 Fax:4133694165 Community. email :74404.1141 @ Compuserve .com Visa and Mastercard welcome. Please include expiration date.

TIBETAN BUDDHIST It is a great honor to announce that Lopön Tenzin Namdak Rinpoche will hold public lectures in Germany and ARTS conduct a week-long residential retreat in a beautiful jÈ\~[eartdrops mountain resort in the Austrian Alps at the invitation of •Over 500 hand-painted thangkas in stock the Rang Rig Sangha. •Hundreds of statues Lopön Rinpoche, who speaks excellent Biglish, will gjve A xjharmakaya teachings and empowerments from the Shang-Shung •Dharma ritual items including: Nyengyiid, the equivalent of the Mennagde or I'padesha incense, malas, and mandala sets Bön Dzogchen Teacliings teachings of the Nyingma School including instructions bells, dorjes, and covers on Thödgal and the dark retreaL damarus and chöd drums with casesÜ Lopön Tenzin Namdak Rinpoche is one of the foremost and much more... Dzogchen masters of our time and living heir of the long i Bön tradition. Their most profound teachings are the "Oral Lineage of Shang Shung" which dates back to pre­ historic times and the ancient kingdom of Olmolungring, Wholesale ano Retail otherwise known as Shambala, and contains the earliest stream of transmission of the Great Perfection. Continuing the tradition of quality items at low prices Lopön Rinpoche, who is considered the greatest living I (Business and inventory formerly Charles O'Hara of proponent of the Bön lineage has almost stagle-handedly Susquehanna, PA) kept this tradition alive in exile. He founded monastic colleges in India and Nepal, which trained a new genera­ tion of Geshes and Lopöns. He has taught at Cambridge, Visit our Showroom Gallery by appointment! London, and Munich linhersities and has given Dzogchen Conveniently located close to 1-95,1-81,1-70, teachings in the West at the invitation of H.H. the Dalai Lama and Namkhai Norbu Rinpoche. 1-270, andMD-15 H.H. Lopön Tenzin Namdak Rinpoche K-F Mountain Retreat:' P.O. Box 1971 April 27th to May 3rd Frederick, MD in Austria at Scheffau / Tyrolia Information and booking: Rang Rig-Sangha. Konradstr. 31. 21702 Public workshops and lectures: D - 79100 Freiburg, Germano­ (301) 631-5663 April 23rd in Munich / Germany phone: + 49 - (0)761 - 7 33 83 Mav 5th and 6th in Freiburg / Germany fax: + 49 - (0) 761 - 79 60 90

THE MIRROR APRIL/ M AY 199 8 17 An Interview with Louise Landes Levi SÄ Issue 8 includes: The Path is directly. Later, in India, and the physical polarities between under your Feel I learned the Devana- male and female disciples were David Schneider, gari (or Sanskrit) alpha­ used in the pursuit of 'liberation'. Director of Shambhala bet through non dual or Moksha in Sanskrit, as do most Europe direct process and words in that language, has a com­ translation from texts in plex variety of meanings. It is both this alphabet, or related 'liberation' in a directly sexual Emotional Intelligence to it, became a vehicle sense, and liberation as explained Daniel Goleman of that exploration. above, in the mind. Vaisnavism, in CGP: You imply Northwest India, of which Mira is a Tea-time reflections that Mira was liberated. supreme exponent, did not refer Dzongsar Khyentse What is the diffemce in directly to these practices. Instead, Rinpoche the understanding of a the polarity was from what we understand, internalized and the liberated person in the Special Feature on East and West? great meetings reserved for the the 'Death, Dying LLL: I can only inner chakras and channels, which and Living' answer subjectively, in the Tantric tradition are male and from my own studies female, by nature, and whose unifi­ Conference and experience. In gen­ cation internally, leads to this same Subscription for 4 issues eral, in the West, we non-dual liberation. UK £12, Europe £16, think of 'liberation' in CGP: Does Mirabai's life have ool Grove Press: What made World Wide £18. terms of social, economic, or even any relevance to people today? you want to translate Mirabai? Dharmakosha C personal factors, all which relate to Louise Landes Levi: I went to LLL: The Industrial-Military 31/39 Redchurch Street, the T, to the nature of our ego- the University of California, Berke­ complex, capitalism itself, with its London E2 7DJ, UK. bound fields of interest and percep­ Tel: +44 171 739 8533 ley in the 1960's. There was a Poet­ underlying message that it is moral­ tion. In the East, at least in Buddhist Fax: +44 171 739 8695 ic renaissance in San Francisco and ly acceptable to use others for one's schools and their indigenous prede­ a social and political climate which own profit, offers the same chal­ cessors in Tibet, India, Nepal et al., encouraged innovation, especially lenge that the caste-oriented, racial­ to be liberated implies a liberation of the mind and spirit. I was drawn ly hierarchical and spiritually in general, faced by women today from the concept of T or 'self or an to India, and involved in Indian exclusive society of the sixteenth who wish to free themselves from ego-bound perception of reality. One music, through a geographical coin­ century India did to its citizens. conventional cultural patterns and is liberated form the appearance of cidence Ali Akbhar Khan's school Mirabai and her contemporaries the expectations in those patterns. 'reality' and released into a world in opened in Berkeley at the same time defied this order. Mirabai was from CGP: Is there a difference which the ego is no longer the center that my interests in music shifted to the warrior caste; her father and between translating this kind of of one's reference point. Of course, improvisation and performance. grandfather practiced a non-violent poetry and the other authors such as one cannot know these states Intuitively I knew that Kabir and revolution of caste and conscious­ Rene Daumal and Henri Michaux through the mind, so I offer only my Mirabai were the poets I wanted to ness. They brought to the streets a whom you have translated? provisional 'understanding' of them. study. I was interested in 'spiritual' teaching that had for centuries been LLL: If you are talking about THE MIRROR practice and the poetry that accom­ CGP: What does Tantrism have reserved for the fair skinned priests 'traditional' and 'non-traditional' panied it. I felt that in order to 'find to do with Mira's life and work? and their constituents. I think in forms of poetic activity, of course NEWSPAPER OF THE some ways the social revolution my own voice' I first had to under­ LLL: In general, in India, at there is a difference. Mirabai's INTERNATIONAL DZOGCHEN that occurred in the 60's, however stand the 'voice' of a great devo­ least, the Tantric schools refer to poetic is part of a tradition which COMMUNITY tional poet like Mirabai. In other practices which are not included in ineffective it may have been to deter exists in the sub-continent and ' founded by words, to avoid imitation I wanted the Vedic precepts and commen­ certain aspects of the later half of which is devoted to maintaining Chögyal Namkhai Norbu and needed to understand. Besides, taries. The school of Bhakti or the century, did suggest and invoke an energetic potential which, in due to a certain frailty, a latent or devotional love which flourished in an individual freedom and a right to that tradition, is called 'transmis­ concealed mental illness perhaps, I India in the poets (Mirabai was not freedom which is the property of sion'. It is believed that such liter­ Main Office: PO Box 277 could not use drugs, the gateway of the only one) resulted from factors the human heart and not of any ature has the power of 'sacred' Conway, Massachussetts 01341 the times to consciousness expan­ which clearly separate it from the institution. Mira's realization can­ value. There is even a name U.S.A. sion. So I turned to a still inarticu­ prevailing orthodoxy. Considera­ not be qualified by time and space. reserved, in the tradition, for the This realization resides innately in Tel 413-369-4208 and late idea of 'practice' and I knew tions of caste, conventional atti­ language in which such texts are FAX 413-369-4165 the human mind and can manifest that in India certain states were cel­ tudes towards love and seduction, written, i.e. Sandhya Bhasa or twi­ E-Mail address: 102121.130@ today as it did in the centuries ebrated in some traditions directly the nature of emotion itself were light speech. The poetry of Saraha, compuserve.com through poetic practice. The Great revolutionized during this period. In which have passed. the sixth Dalai Lama, and Mirabai European Office: Berkeley Poetry readings and Allen the Northeast of India, in communi­ Mirabai of course was a woman. are but a few historical examples. The Mirror Merigar, 58031 Ginsberg's chanting during one of ties which survive today, for exam­ She was the only great female voice We have this tradition in the West Arcidosso GR Italy these alerted me to an ecstatic tradi­ ple in the Baul community, prac­ of the Vaishnavite tradition and she as well, but it is less understood as Tel and Fax 0564-966608 tices directly related to sexuality tion which I wanted to explore faced the same difficulties which are, such. This material requires an E-mail: 100530.527@ extremely responsible commit­ compuserve.com ment from the translator, at least I see it this way. Although it may be EDITORS impossible to translate this kind of Naomi Zeitz, Tsegyalgar activity, in which recognition of Liz Granger, Merigar the material, is of utmost impor­ Kailash and Shang-Shung Pilgrimage LITERARY EDITOR tance. One is entering a 'lineage' John Shane led by Tulku Vungdrung Gyaltsen mid Karl Scberer or enlightened tradition in which June 1st - 26th the word has served as a principal ADVISORS conduit. One has the same respon­ Anna Eid Accompanying Bön Healers on a Shamanic Journey to the Center of the Earth sibility to a so called human mind Des Barry stream like salt in water, then that Barbara Paparazzo There we travel by jeep to lake Manasarovar where we meditate Jim Valby in monasteries on his banks before we begin a four day consciousness permeates all forms Adriano Clemente drcambulation of Mt.KaJlash coinciding with the fidi moon of of activity, naturally. But, in the Buddhas Enlightenment day, visiting sacred caves and case of realized beings like DESIGN AND PRODUCTION monasteries. On the third day we cross the 5,700 m Dobnala Milarepa and Saraha, or Surdas K Dobbs pass which represents a symbolic rebirth and the dispelling of and Tulsidas, this relation is even a lifetime's sins. • ILLUSTRATION With Tulku Yungdrung Gyaltsen we will explore the hidden ruins more clear, yet at the same time and caves of ancient Shang-Shung, visit the Gurudem Bon more subtle, and demands a Glen Eddy monastery near Tsaparang and Tirtapuri hot springs, said to tremendous effort, that at the same Gene Balicek Anna Eid be Ée female counterpart to Mt. Kailash. time must be effortless in order to We will return to Kathmandu along the northern boundary of P. Koernig reflect the attainment of the so- Himalaya by way of the forested valleys of Kyirong, extolled by called 'author' in question. • Heinrich Harrer as Tibets' most beautiful, driving through PRINTERS gorges laced with waterfalls into the green hills of NepaL Turley Publishers Mount Kailash, Ée holiest place of pilgrimage for Buddhists, Tulku Vungdrung Gyaltsen is one of the few recognized Palmer, MA Bon and Hindus, is also central to the shamanic tradition that Tulkus in the Bon Dzogchen tradition and a renowned Chod priorates all formal religions. On this journey we will trek to Mt master. One of the highest Lamas in Mustang he is also greatly DISTRIBUTION Kailash's luminous ice peak from Northwest Nepal together with revered in Western Tibet. Tsegyalgar at Bonpo shamans who will immerse themselves in Ée icy Karl Scherer conducts meditation-retreats in Europe, Asia Conway, Massachusetts waters of Lake Manasarovar to renew and strengÉen Éeir and America. On this journey he brings both his experience as •powers of prophecy and healing. a Kalyanamitra in the Nyingma tradition and his background as SUBSCRIPTION RATE/6 ISSUES Traveling WÌÉ Éem through a landscape of myÉ, imagination a healer in the Native American tradition. and extraordinary spiritual potency, Ée pilgrim enters a sacred $35 available through Tsegyalgar realm where consciousness becomes permeable to divine information and booking: 55.000 It. lire through Merigar forces and energies often resulting in states of ecstasy, Rang Rig-Sangha, Konradstr. 31, inspiration and a sense of renewal. All material ©1998 by The Mirror. D - 79100 Freiburg, Germany FoÉowing Ée ancient pilgrims'route from Simikot along Ée Reprint by permission only. phone: + 49 - (0)761 - 7 33 83 We reserve the righi to edit Karnah Gorge Érough pristine villages and remote monasteries we cross Ée 4.480 m N'arala pass into Tibet. fax: + 49 - (0) 761 - 79 60 90 all submissions.

18 REFLECTIONS

Mirror: Eliane, where were you How I MET THE TEACHINGS When I was seventeen, I had had a bom? dream of a kind of sound. In the Eliane Diali.>: I was bom in dream, I didn't have a body and I Laos in a small town in the South An Interview with Eliane Diallo was myself this music. It was very near the Thai border; Laos was a beautiful, very blissful and relaxed. colony of France at the time. My I didn't care. She told me that the would be a Buddhist meal. A Bud­ When I told my friends the dream father was in the military and was Amitayus statue was charged; full dhist meal! It turned out to be a they asked, "What kind of music stationed there. That's where he met of power. It had a crossed vajra on Ganapuja. I wanted to go out of was it?" But I didn't know even my mother. My mother is Viet­ the bottom. I rattled it and there was curiosity. So I went, and Rinpoche what instrument it was. Then, at the namese. I lived in Indo China until I something inside. I was afraid to get read out some things. I felt weird retreat, when I heard the music of was three. Then my sister and I rid of the statue because I thought it and very self conscious. I thought, the Dance of the Vajra. I felt that came to France for our education. might bring bad luck if I did. "This is like a cult or a sect." And I this was the music from that dream We stayed with the family of the Because I was upset, my sister also thought, "What will my friends although this time I felt very sad governor of Indo China. The wife of gave me a thangka of Avalokitesh- think?" At the entrance to the puja and emotional and scared. I still the governor wanted to help us to vara. But as far as the religion was they gave out a short thun book and didn't enjoy the retreat situation. I get an education; her own children concerned, I wasn't interested at all, I thought that I wouldn't use it. But I was doing work study and living in had been killed in an accident so she I thought it was all nonsense at the kept the book and that night I put it the dorm. There were people every­ felt that she wanted to do something time. under my pillow and I thought, where and I like to be alone. Being for other children. She was tradi­ Mirror: Your sister seems to "Maybe next life, I will know some­ in the room with Rinpoche, all that tional French upper class, so my sis­ have been a big influence on you. thing." Like when you are in school discomfort fell away, but as soon as ter and I went to a boarding school Elaine: She told me all these and you think that if you sleep with the teaching was over I didn't like it liked to read philosophy and psy­ with nuns. It was in the mountains stories about India and I really liked a book under your pillow, somehow any more. I wanted the teaching chology books like Nietsche and near Lyons, in the pre-Alps. them. She gave me a book on the knowledge will seep into you. without what was around it. I didn't Jung. I didn't find Jung very clear. want the sangha. Mirror: Were you religious as a Benares. Then, I read about Hindu That night I had a very strange Trungpa's books were really down child? cosmology in my twenties. I wanted dream that was a little scary. I was Mirror: How do you feel about to earth. I wanted to leam about Elaine: I was a good little to learn Sanskrit at College but I walking in a forest and I found this the sangha now? meditation and relaxation. I read Catholic girl. I never questioned it studied French Literature and Eng­ altar. It was a little altar. A yellow Elaine: Now it's better but I still Meditation in Action (by Trungpa because that was what I was taught: lish and the course load was too brocade drape hung on it and there don't like being around too many Rinpoche) and I could relate to it on Hell and Paradise. Some of my heavy to permit learning Sanskrit. was incense burning. I went behind people. When I came back to New a psychological level. It was a spe­ friends were really into it, learning the altar and a young man was sit­ York from the retreat I still felt that After college I went to Paris. I cial time in my life. catechism and so on. Everything still had nothing to do with the ting there on the ground. He was this was it. That this was my life and Mirror: How did you come to was so strict with a real sense of teaching but there were always peo­ scary. Half-naked. Long hair and there was no way back. None of my Norbu Rinpoche's teaching in par­ good and evil. ple around me who were. My ex- bright blue eyes. He looked really friends wanted to come with me. I ticular? Mirror: How did you begin to boyfriend took me to see a Lama crazy. He had a little mustache and a was with these people who didn't Elaine: I never met any teacher be interested in Eastern religions? but I didn't like it and I don't even goatee. He made a motion with his know me. My friends were worried before Norbu Rinpoche. I didn't hand to get me to come closer I Elaine: It was maybe only about remember the Lama's name. I was at first and now that I am more even know what Buddhism was thought, "No way!" He was smil­ five years ago but Eastern religion very cynical. My sister still had this relaxed they accept it. In New York, about. I went to the Open Center ing. I had a stone in my hand and I was always around me. I was bom little altar and I was stuck with Ami­ I went to Ganapuja practices, but and I saw in their catalogue that dropped it. It cracked open in two in Laos and my sister went every tayus and Avalokitesvara that I not very often, but I still wanted to Namkhai Norbu Rinpoche was giv­ halves and there were six letters day to a small Buddhist temple. She couldn't give away for fear of hav­ see Rinpoche. ing a talk on Bodhicitta at the Blood etched in the stone. It looked like was well known to the custodians of ing bad luck. So I lent the statue, to a It is like a stream that carries you Center. In the brief biography it said they were Chinese or Tibetan char­ the temple. She had bad memories friend. Soon after, a friend gave me off and you can't stop it. It can seem that he came from Italy. I wanted acters. There was a pit inside like an of these people. They didn't treat a poster of Vajrapani as a gift. It's as fanatic, but if you have this experi­ someone who was from the Tibetan avocado. This pit was a little slimy. her well. I saw no difference if I couldn't escape it. ence it becomes your life. So the mountains but I went anyway. I got scared and woke up. I thought between the Catholic nuns and this. Mirror: So what made, you next time I saw Rinpoche was when A few months previously I had this dream was kind of spooky. It I didn't want to hear about it. But finally become interested in the I went to India to Tso Pema and had a dream of an Oriental man stayed with me. I told a friend about my sister always kept a little altar to teaching? Dharamsala. There was a short walking down the street with other the dream and he thought it was the Buddha. She never prayed but Elaine: I was in a relationship retreat in New Delhi; I felt that from people, Western people. This dream beautiful. she always offered incense and with someone that didn't work out. being in India with Rinpoche in puzzled me. I knew that the Oriental fruit. I thought it was pretty stupid. It was really painful, very crazy. I really resisted getting involved these sacred places that I formed an man was a master but he was in Buddhism was always important to Because of my Catholic upbring­ with the teaching for two years. I indestructible bond with him. For Western clothes. her in some way. ing, I felt that I wanted to save this took a class in Yantra Yoga with me the teaching is Rinpoche. You Now. going to this talk just At one time she went to India person and you can't always do Michael Katz because I heard that can read books but Rinpoche is before we crossed the street to get to and brought a friend a beautiful stat­ that. I realized that we were always he was a student of Namkhai Norbu what is alive. You can fall into spiri­ the Blood Center, I turned my head ue of a female deity who held an repeating the same actions. It was Rinpoche. Then I did yoga at a tualism and fantasy about the teach­ and this Oriental man turned up egg in one hand. I thought it was overwhelming. I came to the States Sivananda Center. The people there ing if you go after it without Rin­ exactly as he was in my dream. I really beautiful. When she went to in 1992 for a three month vacation; were very devoted to their master poche, but he is like a light that dis­ had a deja vu experience and I said India for the second time, I asked I just wanted a break. I stayed with a and I thought that I would like to pels that fantasy. I am very cynical. to my husband, "That's the man her to bring me a statue just like that friend in New York. Soon after I feel that way about a teacher. Then I When my friends ask me, "What is who will give the talk." The Orien­ one. When she came back, she had met the man who was to become thought, "I already met a master." it that you actually get from this tal man walked by and smiled and I brought me a statue of Amitayus. I my husband. It was while I was at I found out that there was a teaching?" I can't tell them exactly. knew that I had met a true master. was so upset because it was not the my friend's house that I read Cut­ beginner's weekend in Conway. What is difficult is that it can't be During the talk I started to cry. I female divinity with the egg. My ting through Spiritual Materialism Then finally. I went to the first explained. When I try to explain it. I turned to my husband but he had sister was very upset with me. She (by Chogyam Trungpa Rinpoche.) I retreat that was held at the school. I feel like I have a wooden tongue. • fallen asleep. I felt in a weird state; I said that I was so ungrateful and read it like a book of psychology. It didn't really like the retreat. It was was crying despite myself. At the that the statue was an antique and was a clear view of karma. In a way too crowded. But something hap­ end, someone went on stage and cost more than the other statue. But it explained the nature of samsara. I pened at the retreat that was strange. said that on the next day there

Lives of the Great mon works which had come from appear later in Tibet, please conceal understanding in the king and his Masters India, like the Prajnaparamita, rdo it for the benefit of later genera­ ministers for three more years, Advertisements rje sems dpa' sgyu 'phrul dra ha, tions." Vimala journeyed to China to the continued from page 14 dpai yang dag, phurpa, ma mo, and In the Dragmar Cave of Chim- Chiwa Thubpa Mountain. It is said gshin rje with Nyag Jnanakumara. pu, Vimala translated the unsur­ that Vimala was then three hundred HOUSE FOR SALE IN ITALY They also translated teachings of and thirteen years old. Small house with two rooms and became the so-called earlier and lat­ passably secret Nyingthig Texts the Semde and Longde. He translat­ bathroom close to Merigar. er translations. from an Indian language into It is also said that as long as the ed the five root tantras of the three Tibetan, and after deciding to go to For further information please Then the king and his ministers Buddhist Teaching lasts, that cycles with Nyag jnanakumara. China, he concealed them as a contact Sylvia at requested: Learned One remains embodied as teaching provision for later genera­ a human being. Every one hundred Merigar. 58031 Arcidosso GR. "If I offer you a sorcery bowl for At twilight and dawn, in the cen­ tions, without giving them even to years an embodied Vimala-Buddha Italy Ligarti's thirst, a golden saddle, bri­ tral hall of Rigsum. he translated the the king and his ministers. After appears in Tibet. That Learned One Tel. 39 564 966837 dle, and silk saddlecloth on a black unsurpassably secret tantra and thinking that these books and teach­ met with the embodied Buddha fax 968110 horse, a turquoise spoon, and a lung texts for the spiritual enrich­ ings might disappear because some Garab Dorje seven times to request golden cup inlaid with turquoise, ment of the king and two of his min­ person at a later time might water secret oral instructions. He met him HOUSE FOR REUTIN ITALY would you please translate some isters and for no one else. So for ten down the words of this teaching five times in India on Jakang Moun­ We would like to rent our Dhanna books?" years he stayed translating many tantras of the goal-oriented Guhya- cycle like a milkman waters down tain southwest of Varanasi and farmhouse for the Vimalamitra replied: mantra. his milk, Vimala concealed the Indi­ twice in Budhgaya. reaching cer­ summer months. "The horse and gold are not nec­ It is 120 Sq. M.. 3 KM from Cas­ When the king and his ministers an language texts without adding or tainty in Gyud. Lung, and Mennag essary. If I translate Dharma books tel Del Piano and asked: • subtracting anything from the of the Sublime Thigle. • for the benefit of sentient beings, 15 munutes from Merigar. . "Because this profound teaching Tantric instructions of the three I'll do it as well as I can." Call Patrice and Martina: has not appeared before in Tibet, Thigle Cycles. Southwest of Utse Rigsum, 0039.763.343360. Vimalamitra translated some com- and no practices like this will So after encouraging a heartfelt

THE MIRROR AP RIL IM AY 199 8 19 ut over the vast expanse of well-off black middle class on Oblue-green ocean, the wind is SMALL DETAILS this 'paradise' island with its fighting with the tide. pink sand beaches and palm Rain showers down onto the o F trees, there is still a strong under­ garden of the house wc have been current of racial tension. renting for the past four years on a EVERYDAY THINGS Susannah has always gone to little hillside overlooking Hungry integrated schools and has always Bay—a small cove on the south had black friends, but she doesn't shore of the island of Bermuda know anything about racial preju­ by John Shane which is almost completely dice. She only knows that in her closed off from the Atlantic by a first term there were some (white) strand of rock covered in man­ kids who said they didn't want to Then we climb the winding grove trees. There is only a small that families spontaneously decide calling out: play with her because she has red sandy path through the volcanic gap in the rock, where the breakers things, apparent order emerging out "I love you! I love you! You hair. She knows how much that hurt, boulders, up to Spanish Rock, the surge and swell, and through that of apparent chaos without too know I love you! You know I really and we've tried to explain the pain high outlook point where we have one opening the outboard motor dri­ much debate, that I will take Susan­ love you!" of racial prejudice to her as best we our picnic overlooking the Atlantic. ven fishing boats that anchor in the nah to Spittal Pond, while Jo takes At first, when he did this, the could, beginning with that incident The ocean stretches to the horizon bay fight their way out to gain Jessie to town. This should keep authorities thought he must be crazy, as an example. everybody happy. without a break. There is a carving access to the seait's Saturday, and and a puzzled contingent of well- "Was Johnny Barnes a slave, here that was cut into the rock in there's no school, but it's too wet to But since — in order to keep the muscled police officers was dis­ Daddy?" she wants to know now, as 1543 by some Portuguese sailors play outside, so the children are rest­ traffic on the island manageable — patched to persuade the old fellow to we sit on the rock above Jeffrey's who remained for 60 days on less. Bermuda is semi-tropical, and each family can only have one car cave, imagining the runaway slave Bermuda — at that time uninhabit­ at this time of year the rain can be so in Bermuda, it is necessary for me hiding down in there. I tell her no, ed — when their ship ran aground intense that it will completely soak to drive Jo and Jessie into town but that Johnny's father may have on the island. you in seconds. before Susannah and I can go on our been at some time, and his grandfa­ expedition. There is a cave close by that We have recently bought two ther almost certainly was. While I'm in town I manage to always fascinates Susannah. In it, guinea pigs as pets. They live in a i leJMSilPtlfttsio She smiles her special secret two centuries ago, Jeffrey, a young cage in the kitchen. At the pet shop, persuade Susannah — who is now smile and then calls out the greet­ black runaway slave, hid in a hole the owner told us they were both humming 'Spittal Pond, Spittal ing she has heard Johnny Barnes, a deep inside the rocky cliff against females, and Susannah and Jessie Pond' to herself—to let me stop at remind everyone — in the black man who has forgiven which the wild Atlantic breakers named them Sugar and Spice. But the copy shop to get some photo­ everybody everything, call out smash and chum. Jeffrey succeeded when, after a few weeks in a cage copying done for the Tibet Group every morning, her voice rever­ stress oj the morning rush in remaining at liberty there for two together at our house. Sugar began we have started that meets once a berating around the damp cave weeks before the slave owners to grow very big and very round it month on a Sunday. It's surprising down below us: that even on an island as small as tracked him down by following the became apparent that Spice was a hour—that somebody loves "I love you, Jeffrey! Jeffrey, you this, there are several people apart girlfriend who was bringing him boy and Sugar was a girl, and, know I really love you! You know I from Jo. Jessie and myself who food. When he was found he was well... boys will be boys and girls love you!" she yells into the wind. have traveled to Tibet and who are taken away and hanged, as was the will be girls, and when boys and than, no matter what. But there's no answer from the interested in talking together about dreadful custom of the day. girls get together... runaway slave's ghost to tell us if he their travels. Susannah, who loves stories, Finally, with Susannah and her has forgiven all the pain he suffered wants to hear this story each time we friend Erica watching. Sugar gave The group has now expanded to — unless there's some whispered come here. She has an inquisitive birth to four babies, who were bom include people who haven't actually message from him wrapped up mind and today she wants to know completely covered in fur. able to been to Tibet but who have an inter­ somehow inside the roar and crash why Jeffrey ran away. It's hard to see and to walk, and ready to take est in the Himalayas, and last week­ go home. But Johnny persisted. And of the waves that Jeffrey, too, must explain what it means not to have their mother's milk. end we held a buffet dinner party for after he was half-heartedly arrested have heard during the anguish of the twenty people at our house to raise a couple times, everybody read his freedom to someone who has Susannah, at six years old, is long days and nights that he hid here money for ASIA's Tibetan school explanation of his behavior in the known it all her young life. It's hard, now an expert on all things connect­ from his pursuers. project. Amazingly enough, there local paper, and public opinion put too, to take responsibility for begin­ ed with guinea pig birthing and And sitting hunched against the are two Nepali families living here, pressure on the powers-that-be to ning the task of bringing into her guinea pig baby-raising. On this sea wind, with my back against the who work as cooks in a local French allow him to continue with his young and 'innocent' life an under­ rainy Saturday morning she is play­ rock wall and Susannah's hand in restaurant, and they offered to pre­ morning activity. standing of the injustice, the intoler­ ing with the babies, letting them run mine, I know that, although there are pare a traditional Nepali meal for the Now, several years later, Johnny ance and the social inequity that up and down her arms inside the many great causes to which I can, Tibet Group and its guests. We all Barnes is a local hero and a local exist on this beautiful island and in sleeves of her cardigan. But she has and do, subscribe to try to make the had a wonderful evening. landmark, so much so, in fact, that our beautiful world. a project on her mind: she wants to world a better place, it is in just pay­ the very same authorities that at It's hard, but she needs to know. go on an expedition. Her idea is to On a now sunny Saturday morn­ ing attention — really paying atten­ first called him crazy have now Sixty percent of Bermuda's popu­ take a picnic lunch in backpacks and ing, after the Tibet Group photo­ tion — to the small, seemingly awarded him a lifetime state pen­ lation of 60,000 is now made up of go to the nature reserve at Spittal copying is done, Susannah and I are insignificant, details of the everyday sion. You can see his photograph in black people, for the most part Pond, about fifteen minutes drive up finally ready to head on out of town things in my life that I will find the all the guide books. descendants of the slaves brought the south shore of the island. on our way to the Spitall Pond. best way to re-discover my own Hamilton, the capital city of He's a very nice man, and very here by the first white settlers, and "If only it would stop raining!" freedom, and to avoid the hypocrisy Bermuda, is the only real town on sincere. A devout Christian, as are even a century after emancipation, she repeats to herself over and over of high, but unlived ideals. the island, and even though it's offi­ most of the population — there are even now that there is a big and again, as the guinea pigs tunnel cially called a 'city', it's really not hundreds of churches on this tiny inside her sweater. much more than a small, though island — he doesn't discriminate at Jessie doesn't want to go hiking pleasant, town. On our way out of it all between young and old, black around Spittal Pond. She wants to we must pass the roundabout — or and white, rich or poor, or between go to town. It's not that a nature traffic circle as the Americans would the adherents of one faith and anoth­ reserve would be boring for her at call it — where Johnny Barnes er. He just wants to remind everyone twelve years old, but she has recent­ stands every weekday morning. — in the stress of the morning rush ly had an operation on her toe which hour — that somebody loves them, FREE Newsletter caused her a lot of pain, and though Johnny is a tall, dignified elderly no matter what. it's much better now, her foot is still black gentleman, who a few years and Catalog! too sensitive for her to want to go ago suffered a major life-threatening And our kids love him, too. He's for a long walk. illness. All his working life he was a been there, on his traffic circle, near­ bus driver, and talking to his passen­ ly every weekday morning (except As is often the case in Bermuda, gers he learned a lot about people's for days on which he was ill) ever Snow 1 .ion publishes a where it is said that you can live problems and difficulties. Faced since we came here. All the kids through three seasons in one day free quarterly newsletter with the possibility of his imminent who car pool with us actually argue (there's no real winter here), when and catalog containing the death, he decided that he would over whose turn it is to sit on the side the rain finally does stop, the latest news on Tibetan make a bargain with God: if he of the car where the window opens weather changes dramatically as should survive his illness, he towards Johnny on his roundabout: Buddhist events as well as the sun comes out, drying every­ promised, he would do something they all want to be the one to slap hundreds of books, cards, thing off very quickly. So now it every working day for the rest of his hands in a 'high-five' with him as audio, music cv- video, tapes, suddenly seems like summer, life to make others happy. the car moves slowly through the although it's only February and wc thangkas, statues, jewelry, rush hour traffic. know from the TV that in New He did survive, and to fulfill his and dharma practice items! York — only two hours away by promise he decided that every work­ Today is a Saturday, not a week­ Call the number below to day, so Johnny Barnes is not there in plane — it's still winter. day morning he would stand on the receive your first issue. edge of the traffic circle at the his usual spot, but as we go by, Susannah changes her anti-rain entrance lo town — the only place Susannah hangs her hand out the chanl to a continuous mantra of on the island where there is a traffic window just the same and waves to "Hooray! Hooray! Now we can go jam — to greet people passing by as him in her imagination, shouting: Snow Lion is dedicated to Spittal Pond!" and she does a lit­ they come to work on foot, by "Hi Johnny! You know I love you! tle (lance round the kitchen with to the preservation of motorcycle, or by car. You know I really love you!" three guinea pigs in her arms. Jo Tibetan culture. and 1 make sandwiches and pack And so, from 6 am to If) am When we get to the Nature every weekday, rain or shirjc, John­ Reserve, I park the car and Susan­ drinks into two backpacks — P.O. Box 6-Í8-3 ny is there, his gray-bcarded face nah and I walk down the steep trail Susannah's small one. and my larg­ Ithaca, N'Y 1 1S51 beaming out from underneath his past the salt marsh to the pond sur­ Snow Lion er one that my brother bought me 800-450-0313 wide-brimmed straw hat, as he rounded by trees where the night 1' H b 1 i c o t i o n s for my fiftieth birthday. 607-273-8519 waves exuberantly to everyone, herons nest. It's been decided, in the way

20