THE MIRROR Newspaper of the International Dzogchen Community September/October 1996 Issue No. 37 ASIA'S MISSION TO Summer Retreat in Tuscany DZAMTHOG by Des Barry Return to Amdo

Impressions of the land returning to Amdo from Kham where the ASIA project will build a new school and hospital.

by Tony Laurent

When the English poets Byron more etheric and elemental presences. gardeners of Merigar. and Shelley set off on their grand As if orchestrated, the wind rose and The first practice of the day was a tours of Europe searching for the clouds surrounded the Gonpa as Yantra Yoga class for advanced inspiration that would flower into Namkhai Norbu Rinpoche began his students. The idea of the course was great works of Romantic poetry, opening discourse and right on cue to impart the latest developments doubtless they absorbed the thunder and lightning exploded just that had been clarified by close study paradisiacal qualities of the Tuscan as he began the Rite of the Guardians. and translation of the original text of The first faint streaks of light could be seen penetrating an inky black sky landscape in summer: soaring It seemed to be a very auspicious Vairocana. This led to a number of high over the narrow valley surrounding the Tibetan settlement of Jomda. cypresses, gnarled olives, the lines of start by any standards whether lively discussions among participants Sunshine would not enter for several hours to brighten die secluded pine abundant vines below the medieval Tibetan or Western. which hopefully clarified any doubts forests and the torrents of white water gushing through every available cranny walls of hill top villages that once Namkhai Norbu Rinpoche about the various Yantra movements in the granite heights. Dr. Phuntsog Wangmo ( Rinpoche's niece) was awake protected inhabitants from siege and announced that he would be teaching and positions; or at least inspired and had prepared some Tsampa and tea for us as Giorgio Minuzzo and I rapine. Looking as natural in its hill from an Anuyoga text called Na.ra each person to study further the pre­ discussed last details for the organization of the ASIA project. top setting as any medieval borgo, Tong.tuk which closes off rebirth in cise points of each posture. The effect We had spent the last seven days together and needed to make some rapid the eight sided gonpa of Merigar, the three lower realms of Buddhist of diet on flexibility and early decisions about the site and local materials for building in Dzamthog village. with its sweeping lines and copper iconography: the animal realm, the morning prana could be observed This is where Namkhai Norbu Rinpoche was bom and these were the valleys spire, hosted another summer prêta realm and the hell realm. Over very clearly and seemed to depend where he spent his childhood. The project for a hospital and school is gathering of the Dzogchen the next nine days Rinpoche on which restaurant the participants Rinpoche's work to help his people. The site lay three hours away by jeep Community under the guidance of explained the essence of the text had dined in the previous evening. climbing high into the valley towards Dzamthog and passing the house and Chögyal Namkhai Norbu. including the preliminary practices, During the retreat participants sparse settlement where Rinpoche played as a child. Today this house nurtures The days of the Romance have practices of purification, and gathered at 3:30 a.m. to celebrate the a rather splendid tree which seems to recognize the heritage that once played passed. Retreat participants came to visualizations of the radiation and birthday of Guru Padmasambhava within its walls. this place of refuge from sieges and absorption of light (tron.du). He with a practice of Guru yoga To reach the village we have to make our way across a long winding road troubles of a different origin. Even if related the teaching to other aspects synchronized with practitioners all and steady incline carved into a sparse landscape of stone shelters and black the country is not involved in war. of the practice of Anuyoga over the world. An offering of Gana- goat herds where poorer Tibetans etch out an existence from the short periods Italy has entered the machine age and instantaneous transformation that are puja was celebrated at 7:00 p.m. that between winter snows. The road passes through a narrow wind-swept gap the age of cyberspace which has found in many of the secondary evening and another on the last day to adorned with prayer flags and a tern at four thousand five hundred meters brought with it stresses that are more practices used within the Dzogchen close the retreat. before descending into another valley where settlements of earth and timber based in the emotional and the Community. Those participants who houses again appear. There villagers reap a sparse agriculture from the nervous reactions to family and social have been following Santi Maha San- terraced slopes dotted with stone compounds and the herds supplying basic concerns. gha training would have recognized CONTENTS necessities to Tibetan life. Crossing through the pass I could look up into still As the hour for the opening many of the terms and concepts which higher ground where granite peaks and thin vegetation disappear. I imagine the practice of the retreat approached, Rinpoche used in his explanations. Explanation of the Meaning small stone hut, "no bigger than a dog's house" that Rinpoche had visited with fresh breezes lightened the heat of In his discourses, Norbu Rinpoche of the Vajra 2 his uncle Wangchuk describing this rather eccentric master who had lived at Chögyal Namkliai Norbu the day. A stream of people of made the practices of Na. ra Tong. tuk these heights for years without any apparent food or contact with human different races and countries made easy to understand, to access, and to Community Activities 3 beings. I was supposed to leave by plane from Chamdo, a town two hundred Chögyal Namkhai Norbu their way toward the Gonpa just as apply in everyday life. He gave the and sixty kilometers and nine hours by jeep south of Jomda. My arrival to thunderheads made their appearance lung or permission to practice for the Schedule of Chögyal Namkhai Jomda had been delayed three days due to rain and clouds, waiting for clear Norbu 3 over the volcanic mass of Monte majority of the practices used in the weather to land in the mountain strip serving Chamdo. Andrea dell'Angelo Amiata - suggesting the arrival of Community and indicated that he Interview with Dobooni and Tullio Caselli had also been delayed after a month's work laying the - was preparing a book to explain the Tulku Rinpoche 4 ground for making the agreements and terms for the project. Little time was images of the masters of all the Book Reviews 5 left to complete the work for the Dangche school and it seemed pointless to lose Qualifications of the lineages that are represented on the Lives of the Great Masters 5 another three days due to incessant poor weather, so I decided to leave for Instructors of Yantra wall panels of the Gonpa. Karin Eisenegger Amdo and the far north area of Tibet by jeep. Besides, an overland trip from Yoga and Vajra Dance Light of Merigar 9 Each day. clouds of cypress smoke Kham to Amdo would take me through the most isolated areas of the Tibetan by Chögyal Namkhai Norbu Interview by Occidente Buddhista from the pot-bellied, white-painted nomadic tribes and an untouched landscape where I could witness an existence International Community structures called sang kang rolled that remains as enchanting today as ever, even to the imagination of Tibetans. For all those interested in News 10-12 becoming instructors of Yantra into the morning air before the Magic Sound 17 By six in the morning the car and driver had arrived and I was ready to leave Yoga or Vajra Dance, as well as teachings began. The plants in the Constantino Albini accompanied by the Chinese contractor who had arrived from Qinghai to bid those interested in organizing gardens around the Gonpa were in Hear My Voice Come Ringing ...20 for the construction work. courses and retreats. full flower, evidence of the care and see page 6 John Shane continued on page 7 commitment of the green fingered

1 Excerpts from the Teaching of how we view thevajra, if we rotate it dualistic vision then secondary causes having their point of view, their Everything is Experience, View, Namkhai Norbu Rinpoche at Meri­ we can no longer say up and down, manifest how everything is, for feelings, their sensations. If we want Meditation and Behavior go r, July Retreat 1996. we can say left and right. In general, example, the mirror can manifest to develop society so there is more When we ask 'why' there is no we view things in this way. When we everything as it is—its form, shape peace and happiness we must work end to it and we can't find a reason or I want to explain clearly what vajra say up and down we also can mean and color. The mirror has no idea of one by one with our condition. For a 'because' that is limited. Therefore means; this is something important good and bad, important and less subject and object. It al way s manifests example, our society is like numbers. it's better we don't use 'why' and for the Teachings. You know already important. Often in the West it is said with the qualifications of the mirror, When we count we must always begin 'because' too much. It's better to go that Tantrism teachings or higher if you do something bad you go down, always remaining in the state of the with the number one. If I think about to the root of 'why' and 'because', teachings are called Vajrayana, and and something good you go up. Up ball and then through secondary society then my point of view from and then we are not looking outside the teachers transmitting that means paradise, but we don't really causes manifests everything, my condition starts with myself as too much, judging and thinking and knowledge are called Vajra Achaiya. know if paradise is up or down. This depending on the dimension. That is number one. We all come from that doing analysis. It is better to observe We call everything related to this vajra. is our idea. Also when we consider called Sambogakaya. Those are the place. When there is number one, ourelves, instead of having a dualistic In the Dzogchen teaching we have Ati the physical body, we consider that five points up and in Tantrism five there are also many other numbers. view. Buddha. the head is something more pure and points up is called pure vision and We must try to understand our Using the example of a mirror, if The symbol of Samantabhadra is we look in the mirror we can see our also represented with vajra (in Tibetan face, we can understand a little how it is called Ranjyung Dorje). and in Explanation of the we look. First we can discover how the Dzogchen Upadesha there are three many limitations we have; we limit rich explanations of this. Ranjyung everything. We discover our false means self originated. Dorje or vajra convictions and our concrete means the real condition. The real Meaning of the Vajra condition. Concrete condition doesn't condition is Ati Buddha, therefore Ati mean we discover our nature of mind; Buddha is not considered a kind of a Chögyal Namkhai Norbu first we discover our limitations. That particular being, but the symbol of the is very important. Then we discover primordial state of all sentient beings. what point of view means and we That is really Ati Buddha and is discover how we should be in our represented with the figure of the real condition. vajra. The figure of theva/ra is always We can find solutions in the a symbol. Even if we symbolize it teachings' methods. If we use these with Samantabhadra or as our methods then we can find what we knowledge of the teaching or our are searching for. If we use practices, understanding of the principle of the we can discover that they are relative teaching, for example when we say to using ourexperiences. Forexample vajra and bell, we are using that Yogatantra is not a teaching in which symbol of the vajra literally to one uses their experiences. We use represent the state. But in the real visualizations of deities, chant sense that is the symbol. Here I show mantras and then somehow we you a vajra , which is the symbol of receive some wisdom. When we are the vajra, not a real one. Through this working with visualizations and symbol we can understand our real deities we are working with our nature, our potentiality. When we are clarity. When we are being in that doing practice or following the clarity we can find ourselves in a teachings, for example, that state of contemplation. In a lifetime it knowledge is called vajra, and our is important that everything really is understanding of the three dimensions, our experience. There is nothing good like Dharmakaya, Sambogakaya and or bad that is not connected with Nirmanakaya are the three Vajras. experience. We should not be Relatively, in our ordinary distracted by these experiences. If condition, we refer to the three states we are practitioners we see that good of body, voice and mind. Our normal or bad doesn't matter; it is all body, for example, is an ordinary body. experience. We work with and use When we say the vajra of the body we experience and try to be in the state of knowledge or understanding. Then are referring to the state or real nature important than the feet. Because we five points down impure vision. Even problems, our limitations, etc. If we everything becomes positive for our of the body; not to flesh and bone and have this idea, also the symbol is if the manifestation is pure or impu­ free our limitations we can have some practice. all these things. All these physical presented this way. This potentiality re, the real condition is unchanged. effect. Here is an example: The first things have come from the nature of is infinite. This potentiality is not the For example the mirror never time I came from India I came with a In Dzogchen we say that visions elements. When the physical body form of Samantabadhra or the being changes—whether there is a pig or a very small piece of luggage. Then I are the ornaments of the primordial dissolves it can return to the nature of of the Buddha or someone. You Buddha manifesting in it, for the worked in an Institute in Rome and state. We can have good and bad the elements. That nature in our real realize that this ball is you, your real mirror it is all the same. When we are later at a University. And then I met visions, and also good and bad condition is the five colors, so when nature and potentiality. trying to be in this contemplation, in someone who was a little interested sensations; but as practitioners we do we visualizations of our three This central ball has infinite this ball, at that moment we are not in the teaching. In that period no one don't need to see in that way and vajras, we use letters like the white potentiality that does not always conditioned by pure or impure vision. knew about Dzogchen teachings. through using our experiences all Om, red A and blue Hum. These three manifest. It manifests when there are But in the case of our dualistic vision Some people knew a little about Zen. becomes the same taste. In that way syllables that are represented by these secondary causes. For example in we have infinite karmic potentialities. First I began explaining to one or two we overcome our tensions and three colors are the dimension of the the case of the mirror, when When we are not established in the people, then more and more people problems. These are very simple and thigle of five colors. That means the reflections manifest it means there state of the center then we are became interested and the numbers essential practices in daily life. symbol of vajra, because they are the are some objects in front of the mirror. distracted and fall completely into grew. At that time no one knew about Then we have chödpa or attitude. nature of the potentiality of the five The reflections depend on the obj ects the state of dualistic vision. So, this is Dzogchen teachings in the West and In Dzogchen with chödpa (attitude) elements in the same way as is our in front; if there are no objects in front the principle of the vajra. now many people know about it we are not teaching any kind of dimension of body, speech and mind. of the mirror, the mirror has nothing because they understand about attitude. We don't say you should do All this 'real nature' is called vajra. to reflect. In the same way even if we World Peace by Working from discovering our real condition and this or that, this is related to the path Why do we use this symbol orform of have infinite potentiality in our real Number One getting in our real nature. In that case of renunciation. In Dzogchen we need the vajra? In the real sense in the nature, if there is no secondary cause The teachings are for living in this I was number one, and in this way it to learn our responsibility; self center there is a ball; the central ball there is nothing to manifest. When world; for having less problems and developed. When you are number responsibility. Someone is not being our potentiality, our real nature. there are secondary causes it can less tensions. Many people speak one, there is possibility to develop— coming to guide you, you guide This is the real sense of the thigle, the manifest in two different ways, now about world peace. What does not only Dzogchen teachings, but yourself. You don't need particular thigle is a sphere without angles, depending on our condition and our that mean, world peace? How can knowledge and understanding. If we vows or rules, you control yourself. which means something beyond all capacity. There is always some there be world peace if we don ' t ha ve want peace in the world we must Of course, according to circum­ limitations. As well as having no manifestation, if it is up or down, or peace in ourselves? We are each develop in this way. If people are stances if there is a rule you also limitations it has full potentiality. This whatever. We can manifest remaining members of society—society working and developing in that way, respect that dimension, because that is our real nature. We also symbolize present in our nature or falling into meaning all of us together, not then I believe there is a possibility of is the circumstance. If you don't know our three dimensions of Dharmaka­ dualistic vision. There is the individuals. Since many individuals peace. I don't have much faith in how to pay respect it means you are ya, Nirmanakaya and Sambogakaya possibility of the manifestation of together make up society it means only one or two nations meeting in not aware. So we learn awareness with the vajra. For example, the impure vision or the Nirmanakaya that the individuals must have a kind some big city to have a big banquet. and are trying to be responsible Dharmakaya is symbolized by the manifestation as this dimension is of evolution. We have the idea to It's very important that as ourselves. If you want to educate central ball, Sambogakaya is the five related to our karmic potentiality. If change society with our power and practitioners on the path we realize your small child growing up, you try points on top, Nirmanakaya is the we fall into dualistic vision with the military might, and sometimes there that these things are very important to educate in that way. Children, lower five points, and these are the concept of subject and object and are are provisional changes, but it never and in the real sense, becoming a until they are around ten years old, three kayas. Why are there five points conditioned by that fully, this is called changes in a real sense. Society is practitioner means having such cannot control themselves. up and five points down? It depends samsara. When we don't fall into made up of many individuals each responsibility. continued on page 18 2 TSEGYALGAR Community Activities RETREATS Namkhai Norbu Rinpoche talks about Santi Maha Main Teaching Retreat Sangha training and encourages his students to participate in Community activities as an important by Namkhai Norbu Rinpoche: aspect of collaboration in the Dzogchen Community. September 19-29 From a talk given at the end of the Ganapuja Retreat fee $400 /$425, plus food $75 in Merigar at the July retreat 1996 Vajra Dance & Yantra Yoga Courses Santi Maha Sangha years ago I almost died. When I was preserving and maintaining Tibetan with Prima Mai and Fabio Andrico: I would like to add something sick in the hospital my biggest culture because we know that Tibetan September 30-October 6 more related to our attitude, concern was that I couldn't finish the culture is in danger of disappearing. Course fee $100 each or $150 for combined awareness, and responsibility. We Santi Maha Sangha program. If I I have not organized these things to are practitioners and follow the wouldn't be able to finish it then have a name or position for myself. I SMS Foundation Exam teachings, therefore we apply and there would be no guarantee of the already have my name and that is follow the principle of the sufficient. I don't know October 1-2 Dzogchen teaching. For how much longer I will many years I have live, but I am happy with SMS Level I Teadhing transmitted this teaching, my name. and for years many of you October 3-7 It is important that we have been following this try to do useful things, Retreat fee $150 teaching and we collabora­ particularly in regard to the te with each other. We are Dzogchen teachings and SMS Level 1 Exam still developing and there are many people October 5-6 therefore there is no around the world who are consideration of end or already involved. I have limitation, because samsa­ the idea that if they all put SMS Level 2 Teaching ra continues infinitely. So together their energy we October 8-12 we must continue to can organize and do Retreat fee $150 transmit the understanding something. That is why I and knowledge of this organized this Institute. For further information contact the secretary at Tsegyalgar: P. O. teaching. This is the People can study different Box 277, Conway, MA 01341, USA. Tel.: 413-369-4153; fax: 413- responsibility of all of us. fields of Tibetan culture 369-4165; email: 74404.1141@compuserve. com First of all I have this and can also exchange responsibility because I transmit this concrete continuation of teaching. understanding of each other's cultu­ teaching to you. You also have a Relatively in the world today it re, for both Westerners and Tibetans. responsibility, and then we share this seems there are many wonderful We have organized this Institute NAMKHAI NORBU RINPOCHE'S responsibility. With this respon­ teachings and teachers around. There particularly for diffusing Tibetan sibility we must keep the transmission are many kinds of teachers. Some are knowledge and culture in the We­ TEACHING PROGRAM 1996-97 in the correct way; by keeping the very serious, good teachers and some stern world. There are many things transmission in the correct way we are possibly making a little business. of value in Tibetan culture, not only STOP PRESS: note last minute changes in SMS exams & are not mixing it with something trainings at Tsegyalgar. Update on new retreat dates will I don't want to criticize, but I don't for Tibetans but for the whole world. else. We should not modify, change follow. have much confidence in the pure If we lose all this wealth, we will or create problems in the transmission of the Dzogchen regret it later and not only Tibetans, transmission. If we learn in the correct but all people on the earth. The value USA - Tsegyalgar E.Palacios 1125-c, Miraflores, Teachings. For that reason I am trying way then wè can continue the of this knowledge is not only for September 20-29 - Teaching Limal8.Tel.:51-14-791274;fax to do my best for the Dzogchen transmission. We all need to accept Tibetans, so we must diffuse and Retreat 51-14-459011 teachings to continue in the best way. this responsibility. protect it. The culture and knowledge November 1-2 - SMS Base Exam So it is important that all people who related to Tibetans, even if we have November 3-7 - SMS Training ARGENTINA - TASfflGAR So, after many years I decided to are interested in the teachings also only a few of them left on this earth, November 8-9 - SMS I Exam December 28-January 3 1997 - organize this Santi Maha Sangha understand Santi Maha Sangha and still lives in them. We must collabo­ Nov. 10-14 - SMS n Training Teaching Retreat training. There are two kinds of how we collaborate in this way. If rate in this field and I really invite P.O. Box 277, Conway MA January 10-12 - SMS Base Exam people: most are very happy to do you feel like it, you can try to do it. If everybody to do so. This Institute has 01341 USA January 14-18 - Level I Training this train-ing but then there are some you don't feel like it, you don't do it. been organized for many years but tel.: 413-3694153 Contact: Laura Joffe Tel.: 54-1- people who are worried and think You are free. Since the beginning we we have not succeeded yet. We still fax: 413-369-4165 788-1728, Martin Bortogaray Santi Maha Sangha is like studying have been free, and we are still free. don't have a strong base and are email: 74404,1141 Fax: 54-541-98300, email: at University in an academic style. I living like nomads. Everyone needs @compuserve.com Nelida Saporiti nsaporiti am not interested in this. Some people Programs in the Community to think a bit about how we can help @interlink.com.ar think I am giving essential teachings A.S.IA. this Institute to organize and develop. MEXICO only to those doing Santi Maha San­ My main work is giving the November 7-11 - Teaching NEW ZEALAND gha. First of all, I want to make it transmission of Dzogchen, and at the clear that it is not obligatory to do Retreat January 30-February 2 - Teaching same time there are many things The Mirror Santi Maha Sangha. Also, I never Contact: Claudia Tello, Claudia Retreat related to this principle. All of these In our Community we have an said that I don't give important Galvan: tel/fax 52-73-821126 Contact: Annette Facer, Curator teachings come from Tibet. The important means of international teachings outside of Santi Maha Raol Heredia: tel/fax 52-5- of Photographs, Hocken Library, origin is Oddiyana, but today we communication called "The Mirror" Sangha. 2116560 University of Otago, PO Box 56, don't know where Oddiyana is. We newspaper for which we still do not "Casa Amallan", Paseo della Dunedin. Tel.: 64-3-479-8870. I have constructed this to help know very well where Tibet is. have a sufficient base. It is still being Reforma 199 2o Piso, Col. Juarez Fax: 64-3-479-5078, people have a very precise knowledge Tibetans are still alive, but we don't supported by the Dzogchen CP. 06600 Mexico D.F. email: annette.facer of the Dzogchen teachings. In the know for how long. The situation of Community. The Mirror is very Tel.: 52-5-5469281 @librius.otago.ac.nz future there will be qualified people Tibet is very dramatic, particularly important. We have many who can teach, help and continue the because of the lack of education and communities around the world, but VENEZUELA AUSTRALIA transmission which they have knowledge of Tibetan culture. When since the Dzogchen Community base November 28-December 2 - March 28-April 5 - Teaching received in the correct way. This is a I returned from my last visit to Tibet is not a bureaucratic system, each Teaching Retreat Retreat way of producing qualified people. If I organized a program calledA.S.I.A. Dzogchen Community is auto­ Contact: Pablo Lau Rivera, April 18-20 - SMS Base Exam someone is not interested in doing it for constructing schools and hospitals nomous. The only connection is the Lhundrubgar, Pba. Res. April 21-25 - SMS I Training it doesn't mean they can'tdo practice. in the villages and I am asking people transmission and teaching and for Pedernales, Planta Baja A, Av. May 9-11 - SMS I exam I always give big, open retreats and to collaborate with A.S.I. A. with their this reason we need a kind of bridge Paez Montalban Ii, 1021 Caracas May 12-16 - SMS II Training there I give all kinds of teachings. efforts and ideas. of communication. We can unify this Tel.: 58-2-442-1434; That is sufficient. It's not necessary relationship through "The Mirror". fax 58-2-471-2772 CHINA - Beijing to do Santi Maha Sangha. Even if Shang Shung Institute "The Mirror" is very, very important. June 6-10 - Teaching Retreat you don't participate in Santi Maha We began the Shang Shung We need more subscriptions and then it will also becomes less expensive PERU Sangha, you need to understand its Institute some years ago and invited value. and can continue to be maintained. I December 13-15 - Teaching TIBET - Amdo His Holiness the Dalai Lama to the think it is very important if you try to Retreat June 20 - Inauguration of the I am really working very hard lor inauguration here in Merigar. We collaborate in this field. Contact: Juan Bustamente, Calle school it. I am living for this. You see, two have initiated this Institute for 3 Interview with Doboom Tulku Rinpoche Merigar August 1996

Recognized as the reincarnation of the previous Doboom of manuscripts, wood block prints, and other books related to Could you briefly mention some of the main points of your Tulku, Rinpoche entered Drepung Monastery in Lhasa at the ageTibeta n culture or Buddhist studies. These are the two physical talk? of twelve studying Buddhist philosophy until 1959 when he fledaspects . DTR: The Kalachakra is a system, the most modem system to India. There he continued his studies in Buxa, West Bengal We have another unit of program coordination where we of the Buddhist Tantra and intends to create a kind of organic until 1969. In that year he joined the Institute of Higher Tibetanorganiz e conferences, seminars, talks, and exhibitions with the unity of all existence. The Kalachakra says, "As is the outside Studies at Varanasi where he received the Acharya degree inai m to create awareness about the importance of Tibetan culture 1972. He has worked as Librarian to Tibet House, New Delhian d Buddhist studies. Up to now we have had international and then Librarian to the Library of Tibetan Works and Archivesconference s on Buddhist Iconography in 1983, Buddhism and in Dharamsala. In 1977 he joined the Private Office of His Ecology in 1993, and Problems and Prospectives of Buddhist Holiness the Dalai Lama as secretary accompanying His Holinesstranslation s in 1990. These are the kinds of conferences we on visits around the world. Since 1981 he has been the Directororganize , as well as exhibitions in India and abroad. At present of Tibet House in New Delhi. there is an exhibition of thangkas in Dresden, Germany, called "'Compassion and Reincarnation in Tibetan Buddhism". We are Mirror: Could you tell us a little about the history of your planning another one in Japan and maybe also in the West. We lineage and that of Dhargye Monastery of which you are also have monthly and annual lectures under the name of honorary Abbot? Padmapani. We have organized Monastic Dialogue Seminars so Doboom Tulku Rinpoche: It is not a long history. I am only far held at Sera, Gaden, Drepung and Sakya College. the third in my lineage. The first was a Geshe called Geshe We also have another unit of research and publication. This Kelsang Tengpa and the second was my immediate predecessor department is not very big, but we have initiated fellowships for Doboom Tulku. Dhargye monastery was situated in Kham, those who are interested or talented to do research on any aspect Tehor Province, where there are many monasteries. It was one of Buddhist or Tibetan culture. We have published one book on of the thirteen monasteries established by Hor Choeje Ngawang Stupas in English. Phuntshog. a direct disciple of the fifth Dalai Lama. There were seven Tulkus, and I am one of them. Dhergye Monastery was M: Are most of your publications in Tibetan or English? very well known before the cultural revolution for its spiritual DTR: They are in both languages but most are in Tibetan. world so is the inner". There are three Kalachakras; outer, inner traditions, studies, arts, Cham dance, performance of Buddhist Our biggest publication is the "Tibetica Encyclopaedia". There and the 'other' Kalachakra. And there are corresponding things Tannic rituals,philosophica l studies, and was also well known are one hundred and some volumes. You have it here in your in every aspect. It says "As it is within, so is the 'other'" the for its strength of membership of monks. There were once about library at Merigar. 'other' meaning the spiritual path, practice, the result, which is two thousand monks there. It was also a wealthy monastery. ultimately enlightenment. This is a union and also combines M: How is Tibet House run financially? Is it self sufficient? different traditions that existed at that time and opposes M: How is the situation of Dhergye Monastery today? DTR: We are far from self sufficient, but somehow magically narrowness and fundamentalistic ideas. I think the twenty-first DTR: Now there is a Dhergye monastery in exile in India. we manage to survive. We don't have any consistent, recurring century should be one of harmony, and we should aspire to that. Also the original monastery in Kham has been restored and they financial support in India like other institutions. We used to run Therefore the Kalachakra carries an important message. are trying to start spiritual activities there as well. In India there an emporium, but when I came I decided it wasn't a good idea are about seven to eight hundred because all the energy goes to M: So will the last Kalki King come in the twenty-first monks now, but they don't live all in business. Now we depend on very century? one place. They teach at one of the small donations and we tum out DTR: The last Kalki King should come within us. We can't two Monastic Universities, either some publications and receive some expect someone to come from outside to save us. The inner Kalki Drepung or Sera monastery which non recurring grants from the must emerge from the inside. have been reestablished in India as government of India which are very well. Drepung and Sera along with small. Somehow it survives. But is M: At the moment there is some controversy, especially in Gaden were the largest monasteries difficult to work in this way because Great Britain, about the guardian Dorje Shugden. On many around Lhasa. In India most of the we can't plan for the future. occasions, including his recent visit to Italy, His Holiness the monks are studying or teaching in one Dalai Lama has spoken, criticizing this practice in terms of of these two monasteries. We have a M: We understand that last politics and of dharma. Could you comment on this? monastery in a place called Kollegal, summer you were one of the DTR: This controversy is not new. It began at the very which is about four hours drive from conveners of a multi purpose beginning with the history of this practice. It is unfortunate that Bangalore, in KarnatakaState in South workshop in New Delhi which this practice is becoming a symbol of intolerance and agitation. India. We are trying to establish some dealt mainly with ecological His Holiness the Dalai Lama is always trying to create harmony seeds of study and other conditions to problems. How do you think we and tolerance not only among Buddhists but also among be restored in Tibet. can alleviate environmental communities of different beliefs. problems on a personal level in our Some friends of mine recently asked if Dorje Shugden was an M: Rinpoche. how and when did daily life? Enlightened Being. This is not the point, nor is it something that you first meet Namkhai Norbu Rin­ DTR: This workshop was a we can decide. We cannot determine this. We are not talking poche? follow up to the international about personage and Buddhism basically is not based on DTR: I met him first in the late conference on ecology and personage. There are the three ratnas of Buddha, Dharma and 1980's at a peace conference in Buddhism. The full title was Sangha and Buddhism is not even based in the personage of the Amsterdam. He came there and I was "Ecological Responsibility and Buddha himself. So when there is the tendency of too much also invited to that conference and we Dialogue with Buddhism". His emphasis on the personage, whether it's the Buddha or the had our first meeting there. He was Holiness the Dalai Lama gave a yidam, or a human being, if there is too much over emphasis there known to me even before this time; I had heard his name before. statue of Buddha to the people of India and it was put in a public is the danger of going sideways from Buddhism. Regarding this We came to Kalimpong in India in 1959 where the first Tibetan park in New Delhi and I managed that project. When we practice, His Holiness has commented on it clearly many times newspaper called The Melong was published - yesterday Rinpo­ consecrated that statue we wanted to have an international and I don't have to elaborate any more than that. che told me that he helped with editorial work on The Melong. gathering. His Holiness said it should not be just for the sake of I read this newspaper and there was an article with a photo about a gathering, but should have some purpose. So, he thought the M: What is the purpose of your visit to Europe? Norbu Rinpoche going to Italy. I didn't have much idea who most universally pressing problem is the ecological problem, DTR: I came to participate in a concert organized in Stuttgart, Namkhai Norbu Rinpoche was, but I do clearly remember and we should have a conference related to that. We had the Germany. I brought thirteen monks from Dhargye Monastery reading that article. After that I came across many of his writings conference, it was successful and we will publish a book based and we did Yamantaka and Mahakala ritualswit h music along and became one of his admirers. on it. We invited the Tibetan school teachers to this workshop with the Mozart Requiem. They were performed together. It was because we believe that children are the future and need to be very much appreciated and there will be CD copies available. M: You' ve been Director of Tibet House in New Delhi, India made aware of individual responsibility in relationship to the They have invited us back next year and we hope to bring this since 1981. What function does Tibet House have and how is it environment and ecology. performance to other countries in Europe. carried out? I believe that mainly on the individual level there should be I spoke with Namkhai Norbu Rinpoche this morning about DTR: Tibet House was established in 1965 and is one of the a sense of responsibility in relation to ecology and a sense of the bringing them here to Italy. If we bring in some funds from this earlier institutions established by His Holiness the Dalai Lama wholeness of the environment, and as Namkhai Norbu Rinpoche project, they will be used to build a hall in which to house one for the preservation and promotion of Tibetan culture. Tibet said this morning, we are not the owners of the earth, of plants, thousand Buddha statues that we received from the King of House has four units. There is a museum with a good collection or animals, to do with whatever we want. We need to be aware Thailand as a gift on the occasion of his fiftieth anniversary. of thangkas and icons, other art objects, jewelery, ritualobjects , of the interdependent nature of life and if we have this We also came here to have discussions with Shang Shung and some historical articles like coins, bank notes, etc. At the . understanding this can affect the worldwide ecology. One act Institute about the digital documentation of thangkas and to moment we are discussing the possibility of collaboration with cannot save the whole world. meet Norbu Rinpoche. Alici my visit to London, I am going to Shang Shung Institute concerning digital documentation of Copenhagen for an international conference on "Art Meets thangkas. We would very much like to collaborate with Shang M: At the end of this month you will be speaking in Great Science and Spiritn.il il y mat'hanging Economy". There will be Shung Institute, because Norbu Rinpoche's and our aims are the Britain and one of your talks will be "Kalachakra as the Way to people there from nil Ihewi disciplines. same. We have a library - not very big but with a good collection the Twenty-First Century". continued on page 8 4 the wives of the king, Gum Padma­ sambhava and his consort Tsogyal Lives of the Great Masters left to practice in Chimpu Geu and Book Reviews then took up retreat at Ya ma lung, in Central Tibet. And while the Gum was initiating the young queen into the pure Sangha, introducing her NATURAL GREAT PERFECTION : Smith. Nyoshul Khen Rinpoche into Mantrayana and making her DZOGCHEN TEACHINGS ANO VAJRA recalls the wondrous charisma of study the fundamental commitments Songs by Nyoshul Khen Rinpo­ Khenpo Ngag-dga' : "Simply toenter of the enlightened mind, some of the che and Lama Surya Das his room overawed one's self- royal ministers found out that their ISBN 1-55939-049-2, 197 pp. centered thoughts and concepts, Queen Tsogyal was absent from the Glossary and Notes. effortlessly opening up the selfless, court. They went to their King Trisong Snow Lion Publications, 1995 spacious expanse of rigpa." Deutsen to ask of her whereabouts. Khen Rinpoche goes on to The king told his ministers, that he This small book, compiled by describe his escape from Tibet, and had offered his queen to his Gum as Jeffrey Miller (Lama Surya Das), subsequent adventures in Asia and a consort. makes available in a handy edition the West. As a supplement to this It is one of the peculiarities in English translations of a number of short autobiographical sketch, the Yeshe Tsogyal's biography, that she the teachings and spontaneous Vajra compiler has written a useful and was not only a highly realized Vajra Songs by the great Dzogchen scholar expanded account of the background being and teacher, but through her Nyoshul Khen Rinpoche (b. 1922). history to the Dzogchen Lineages very life and practice with Gum Pad- Nicely organized into four sections which Khen Rinpoche has received masambhava strengthened the of Teachings, and seven sections of (pp. 156-186), including ahandy chart position of her husband and his Songs and Commentary, the compiler (p. 175) which summarizes some of attempt to introduce Buddhism into has provided a useful History of the the main lines for the Nyontri The Life and Teachings of the Lady Tibet. The king, Trisong Deutsen, Dzogchen Lineages of Nyoshul (experience) and Shetri (study) was a very devoted disciple of Gum Khenpo, along with a Glossary and lineages. Padmasambhava. Even though Notes. An autobiographical sketch, The section on "Teachings" Yeshe Tsogyal Buddhism had been introduced to entitled "Enlightened Vagabond", is contain basic points of Buddhism, Tibet before, he met with strong placed at the beginning of this volu­ relative and absolute bodhicitta, mind by Karin Eisenegger opposition from some of his powerful me, allowing the interested reader to nature concerning the view, conservative ministers, who appreciate the unique circumstances meditation, and action of the Dzogpa supported some indigenous religious surrounding the education of Nyoshul Chenpo. and Buddhadharma in Ame­ tradition. They saw this new religion, "On the secret level she is prolong lifespan through the practice Khen. rica. They are edited transcripts of introduced from India by foreigners, Samanthabadri, on the inner level of Amitayus, while Yeshe Tsogyal In a sty le for which he has become talks given in France ("Basic as a danger to their old social she is Vajravarahi, on the outer level realized through Dzogchen practice. famous, Khen Rinpoche says 'This Buddhadharma" translated by structures. And even though the king her name is Yeshe Tsogyal." Some life stories of Yeshe Tsogyal is not a namthar—a spiritual biogra­ Matthieu Ricard), and the United held absolute power at that historical recount that the young princess was phy—at all, it's just a series of period, it was a difficult time with the The woman with the name bom underrriiraculous signs - similar mishaps." He goes on to tell us about opposing ministers. WisdomLake (Ocean) Queen (Yeshe to that of the Indian princess Manda­ his father, a rogue bandit who robbed Tsogyal) was bom in the 757 A.D. in rava, the other important Vajra For a long period, the King, who and killed for a living, living out a a small kingdom called Kar chen in consort of Gum Padmasambhava. It was supported as a godlike being of Tibetan outlaw life in the wildemess central Tibet, as one of the daughters isalsosaidthat Yeshe Tsogyal, before power by the old system, was of Kham. The father abandoned the of the local prince. When she was being bom in Tibet, had been living uncertain of how to introduce the family early, and Khen Rinpoche's bom, a dried up lake near her parents as the goddess Sarasvati, and also as new religion without loosing the greatest influence was his paternal house was filled with water again. a goddess of the river Ganges at the support of his ministers. It was only grandmother, who was devoted to That is how the legend goes. time of Buddha Shakyamuni. Some later after the Buddhist-Bon debate theDharma. She took teachings from Nearly everything we know about stories say that the only reason she that the shamans called Bonpo were the Dzogchen master Nyoshul the life and enlightenment of Yeshe was bom in Tibet at that certain time exiled and the official religion was Lungtok Tenpai Nyima, the heart Tsogyal, this eminent lady master was to benefit sentient beings as the proclaimed to be Buddhism. disciple of Patrul Rinpoche. Unlike and consort of Gum Padmasambha- indispensable consort for Gum Pad­ It was mainly a power struggle his brothers, who seem to have been va, has been extracted from treasure masambhava. within the walls of the King's palace, drawn to the family business, Khen texts that tell either the life-story of It seems that by the age of twelve that went on for nearly two centuries Rinpoche was of a gentler nature. In Yeshe Tsogyal or of the teacher the young princess Tsogyal had in Tibet, leaving a big part of the his own words: "I was the third boy Gum Padmasambava- termas that become so extraordinarily beautiful, Tibetan population predominantly and a bit of a wimp. My father often had been hidden by she herself or that a quarrel arose between some untouched in their old religious put me down, saying that I was like a States-the latter during summer some of her disciples in the different local princes about who was to marry customs. girl and of no use at all." Instead, he retreats sponsored by Lama Surya elements forniture revelation. These her. To avoid conflict, Tsogyal's After the conservative ministers turned toward the Dharma. At the Das. Those familiar with the direct treasure texts and legendary stories parents let things go their own way. had found out that their queen was age of eighteen, he received the and essential teaching style of are the basis of different biographies The young girl had a hard time being living with what they called this profound teachings on the nature of Nyoshul Khen will applaud the of this lady teacher. To tell about the held captive by either one or the other Indian vagabond, they insisted on mind,—the very essence of the Dzog­ selections of the compiler, for here life of Yeshe Tsogyal means to rely would-be grooms. Only when war punishment of the two mystic chen according to the Longchen one can hear the voice of a truly on sources that are a mixture of legend broke out between the rival suitors consorts. King Trisong Deutsen Nyingthig tradition—from Nyoshul learned master of the Old School. and facts. did the king of all Tibetans, Trisong officially gave in to the counsel of the Lungtok Shedrup Tenpai Nyima, his The section on "Songs" contains Even though Yeshe Tsogyal was Deutsen, interfere. He made the ministers. He agreed that Gum Pad­ root Gum. "The Mirror of Essential Points", one of the wives of the Tibetan king princess Tsogyal one of his wives, masambhava was to be sent back to He went on to receive training at being a letter in praise of emptiness Trison Deutsen, there is not very thus putting an end to the quarrel. At India with a load of gold and that Nyoshul Monastery (after which he written by Nyoshul Khen to his own much biography leftover from that the time of becoming the queen of Yeshe Tsogyal should be punished was named), a branch of Ka-thog. He mother (reprinted from "Crystal period. As well, if we hear about the Tibet it is said that Yeshe Tsogyal by exile to Lhodrak. Tsogyal and was able to receive some teachings Cave: A Compendium of Teachings life and practice of a great teacher, was a very beautiful sixteen year old Gum Padmasambhava pretended to directly from the famed Ka-thog by Masters of the Practice Lineage", possibly we are more interested in girl. For that period, Guru Padma­ do as they were told to, but instead Khenpo Nga g dbang dpal bzang Erik Schmidt, translator. Rangjung how they succeeded in realizing sambhava had also promised to give they just switched their secret retreat (1879-1941)— affectionately known Yeshe Publications. 1990). This themselves rather than whether they certain Mantrayana practices to the cave and took up their practice again as Khenpo Ngag-dga". In fact, spontaneous Vajra song, is one of liked chili peppers or at exactly what king and his court. At the occasion of at Tidro grotto in Zhoto, practicing Nyoshul Khen is amongst the last of many for which Nyoshul Khen is year they were bom. What we can the request for this teaching, King mystical sexual yoga in a cave called that group of direct heirs to the Dzog­ famed. They belong to the genre surely say about Yeshe Tsogyal is Trisong Deutsen offered his whole Assembly Hall of the Dakinis. chen Lineages transmitted by Khenpo known as caryagiti (songs of that at a time when the Buddhadhanna kingdom and wealth to the master. As Yeshe Tsogyal laterexplained Ngag-dga'. which includes Bairo experience), or doha (songs of was new to Tibet and its people, she The Gum made him understand the to her disciples, who wrote down Rinpoche (father of Gyalwang Druk enlightened insight), and have been a was striving for liberation through worthlessness of all these Tsogyal's life story, the Gum first Chen Rinpoche). and Jatrul Rinpo­ direct way of expressing one's practice, without the security of impermanent riches, but he accepted inspired her by teachings about the " che Sangyay Dorje. The life of insights since the time of the Great hundreds of years of religious Queen Tsogyal as an offering from Four Noble Truths of the Buddha Khenpo Ngag-dga' will hopefully be Adepts (mahasiddhas) of India. In tradition or some established the king and installed her as his secret Sakyamuni. Then she was taught the the subject of scholarly study at some 1988, a dozen or so of Nyoshul Khen " s monastic life as her background. consort. So that was how the path Tripitaka, and she was ordained into time soon, for he was connected with Songs were published by Rigpa At one occasion of a formal versus final realization of young the virtue of a bhiksuni. Then she the best and the brightest of his Publications, under the title "Rest in initiation into the practice of Yeshe Yeshe Tsogyal started - as an offering received complete instruction about generation. Fortunately the autobio­ Natural Great Peace: Songs by Tsogyal, I had asked Gangteng Tulku of the Tibetan emperor to his beloved the lower six vehicles. Within the graphical reminiscences of Khenpo Nyoshul Khenpo Rinpoche." Often about the difference between the Guru. first year of her practice the goddess Ngag-dga' survive—they were edited jotted down with magic markers, in practice of Mandarava and that of After bestowing initiations and Sarasvati spontaneously appeared to by Jatrul Rinpoche and published by the ordinariness of everyday Yeshe Tsogyal. His reply was that giving teachings to the Tibetan king Sonam Kazi in 1969 in Sikkim. with Mandarava had gained siddhis to and part of his royal court, including continued on page 15 a valuable Englishpreface by E. Gene continued on page 15 5 (Salifications of the Yantra Yoga and Vajra Dance Instructors

by Chögyal Namkhai Norbu

TO ALL DZOGCHEN COMMUNITY GAKYILS to organi/e the course. And, of course, this is how we make sure Vajra Dance must be interested in receiving the main transmission OF THE WORLD the teaching of Yantra Yoga and the Vajra Dance is going ahead of the Dzogchen Teaching. When they have that base they.can correctly. The local Gakyils always have the responsibility of start the first level training. When they have learned the first Following is some important communication related with protecting the Teachings and its Transmission, not only Yantra level well and trained in it well, one of our instructor-teachers our Yantra Yoga and Vajra Dance teaching transmission. I am Yoga and the Vajra Dance, but all of our precious Dzogchen can present this new person to the Dzogchen Community's requesting that everyone please pay close attention and try to Teachings and its Transmission as well. Teacher. This is the correct way of becoming a teacher for both apply the teachings of Yantra Yoga and Vajra Dance in this way: The Gars are always connected with our four instructor- Yantra Yoga and the Vajra Dance. teachers and particularly with the Teacher of the Dzogchen THE WAY OF GOING AHEAD WITH YANTRA YOGA Community, therefore when the Gar indicates a teacher for a THE WAY OF QUALIFYING THROUGH TRAINING: AND THE VAJRA DANCE TEACHINGS: course whatever the Gar chooses must be correct. There are three principles to follow: Possibly everyone remembers that I have officially appointed THE CORRECT WAY OF ATTENDING THE COURSE: 1) One should learn well the First Level from courses in four instructors for Yantra Yoga and the Vajra Dance: two of my general and particularly from the Special Training Courses of students for the Yantra Yoga: Fabio Andrico and Laura Evange­ First of all, one must receive the essence of the transmission Yantra Yoga or the Vajra Dance held by one of our instructor- listi, and two of my students for the Vajra Dance: Prima Mai and of the Yantra Yoga and Vajra Dance teachings and that is the teachers; Adriana Dal Borgo. At the same time, I explained why we need transmission of the Dzogchen Teaching. This means that those 2) One should lead a complete First Level course of Yantra these instructor-teachers for Yantra Yoga and the Vajra Dance, who are interested in Yantra Yoga and the Vajra Dance must be Yoga or the Vajra Dance in the presence of one or more of our and why I chose these four persons among all my students. interested in the Dzogchen Teaching and its transmission. It is official instructor-teachers; This does not mean that all courses of Yantra Yoga and the necessary for those who would like to follow the Yantra Yoga or 3) After one or more of our instructor-teachers have Vajra Dance will always be led by these four instructor-teachers Vajra Dance courses to receive some transmission of the essence completely checked the first level of Yantra Yoga or the Vajra only, but our instructor-teachers should be the source of Yantra of the Dzogchen Teaching, otherwise it can become like any Dance of the new candidate, they can present him or her to the Yoga and the Vajra Dance teachings for all the other teachers of kind of physical gymnastics or dance. Teacher of the Dzogchen Community. If the Teacher considers Yantra Yoga and Vajra Dance. In that way we can check that In the case of someone who has never received any that person to have the qualifications to be a teacher, then that these teachings develop correctly. Their main responsibility is to transmission of the Dzogchen Teaching, what should they do? person can obtain the authorization or permission to teach instruct new teachers of Yantra Yoga and the Vajra Dance, It is very simple: firstly, new people who are interested in Yantra Yoga or the Vajra Dance and can go ahead to the second therefore we need a kind of specific system to enable them to learning Yantra Yoga or the Vajra Dance should receive some level and the third level by training in the same way. After hold open courses and special Training Courses in different information about Yantra Yoga or the Vajra Dance from our receiving each of these authorizations, then we recognize that countries. instructor-teachers or local teachers. The instructors should the trained person is qualified to lead the local courses of Yantra The following are my personal ideas of a system for continuing make it clear that these teachings belong to the Dzogchen Yoga or the Vajra Dance. the teaching of both Yantra Yoga and the Vajra Dance: Teaching and that the Dzogchen transmission is just like the heart for Yantra Yoga and the Vajra Dance. If someone is lacking HOW TO DEAL WITH INCOME FOR THE COURSES: WHAT IS CONTAINED IN THE TEACHING a heart then it is not possible to have a normal life; in the same OF YANTRA YOGA AND VAJRA DANCE: way that without root transmission of these teachings there The amount charged to those attending a course of Yantra cannot be any correct benefit for anyone. Yoga or the Vajra Dance depends on the local situation. In any Yantra Yoga: case, we always try not to charge too much, but we should With regard to the teaching of Yantra Yoga, there are three Yantra Yoga and the Vajra Dance are not at all like any ordinary gymnastics or dance; instead they are how we govern charge to basically cover all expenses. That is indispensable. levels: When any qualified teacher of Yantra Yoga or the Vajra 1 ) Three Body Trainings, the Pranay ama of four Deny id with firstly our physical body, then our energy, and finally, and most importantly, our mind. The main mental-level practice is totally Dance leads a local course of Yantra Yoga or the Vajra Dance, their Main Yantras and the Pranayama of Four Applications with the income of the course should be divided in three: one third their Main Yantras; related to the Dzogchen transmission. Therefore, to learn Yantra Yoga and the Vajra Dance correctly, we always need to receive goes to the local teacher of Yantra Yoga or the Vajra Dance; 2) The Pranayama of Secret Prana with their Main Yantras another third goes to the local Gakyil for the expenses of the and the Pranayama of Seven Applications with their Main the transmission of the Dzogchen Teaching before taking a course. course organization; and the last third goes directly to the Yantras; Instructor-Teachers Fund (ITF). If there is no possibility to receive a Dzogchen Transmission 3) The Pranayama of Six Applications with their Main Why do we need to contribute to the ITF in that way? It is Yantras, Seven Lotus Positions as well as all of the secondary. before attending a course, the person should themselves take a kind of commitment to receive the transmission when there is the very clear that our four instructor- teachers are fully dedicated Naturally, The Wave of the Vajra is related with all sections. to teaching Yantra Yoga and the Vajra Dance. This means that ¡4: ifc ìfc ^ possibility. they have no chance to make money for their livelihood, and The Vajra Dance: If someone indicates that his or her interest is only Yantra they haven't any preparation for getting old, such as a pension With regard to the teaching of the Vajra Dance there are three Yoga or the Vajra Dance, then with regard to Yantra Yoga, these or life insurance, so we must think a little about how we can help levels: people can receive only the following teachings: them. From the ITF we should prepare some simple life 1) The Dance of the Six Spaces and the Dance of the Three nine purification breathings, insurance for them, and, if we have more money, the travel Vajras; tsijong, expenses of our four instructor-teachers are paid by the ITF. 2) The Dance of the Vajra with the Song of the Vajra; the eight movements, If a local Gakyil or some organization is interested to 3) The Dance of Space with the Song of the Vajra. the rhythmic breathing up to the minor kumbaka, and some organize a course of Yantra Yoga or the Vajra Dance, either Our instructors are still learning the last one. Main Yantras (first and second group) with their related breathing, with the direct collaboration of the instructor, or indirectly by so as not to harm themselves by doing the breathing in the wrong inviting an instructor-teacher of Yantra Yoga or the Vajra HOW TO ORGANIZE A COURSE OF YANTRA YOGA way. But they should not at all receive any kind of main Dance through contacting a Gar, first of all they should guarantee OR THE VAJRA DANCE Pranayamas and their Yantras, because they all are all linked $ 100 per day for the teacher of the course, since we cannot yet WITH ONE OF OUR INSTRUCTORS: strictly to the root transmission. use our ITF. We can go ahead in this way until we have sufficient funds in our ITF. Of course, there are some countries When people are interested in organizing a course to learn With regard to the Vajra Dance, one can receive only the that do not have strong enough economic circumstances to pay Yantra Yoga or the Vajra Dance, first of all, they should consult Dance of the Six Spaces. Of course, this is also strictly linked to in that way; in this case they can consult the Gar and the the local Gakyil of their own countries and collaborate with their the Dzogchen Transmission, but at the same time it is the method instructor directly and find some reasonable solution. responsible persons. In this case, if there is a qualified teacher of Six Liberations and for that reason, even if some one is not nearby, the Gakyil can inform them and together they can interested in the Dzogchen Teaching and its Transmission, it can As far as the income of the course: 70 % goes to the local organize a course. bring them benefit by creating a precise relationship with this Gakyil or the organization; 30% goes to the ITF. The travel precious teaching. Otherwise, a local Gakyil and those who want to organize a expenses for the instructor-teacher should be paid by the local course can ask a Gar to in vite one of our four instructor -teachers The Dance of the Three Vajras and the Song of Vajra also Gakyil or by the organization, and all other expenses are or communicate directly to the instructor who they wish to in vite. have the same qualifications, but in the Dance of the Three charged to the local Gakyil or the organization. All necessary services such as arrival, departure, lodging, food, and etc., The Gar should consult the instructor personally about their Vajras the essence is much too concentrated and in the Song of should be well attended to by the local Gakyil or organization availability at that time for a specific place, to hold a course of Vajra the principles of Dzogchen Teaching are too naked. with the respect due to a teacher. Yantra Yoga or the Vajra Dance and the instructors should Therefore the Dance of Six Spaces is the only one which is always inform the Gar of their schedule of Yantra Yoga or the suitable for this kind of person. If there is a special course for the training being held, the Vajra Dance courses, and in turn the Gar informs the Gakyils. expenses for the instructor-teachers and use of the course If a local Gakyil wants to invite one of our instructor-teachers THE CORRECT WAY OF BEING A TEACHER income are handled in exactly the same way. in a specific way to teach a course, then the Gar and instructor OF YANTRA YOGA OR VAJRA DANCE: This is more or less the way we should go ahead. should look into all possibilities and try to make theGakyils as With Tashi Delegs First of all, a person interested to teach must understand that happy as possible. Chögyal Namkhai Norbu Yantra Yoga and the Vajra Dance are spiritual teachings which The intervention of the local Gakyil for taking care of the are connected totally to the Dzogchen Teaching. In other words, (Editor's note) The part of the fee collected for the ITF at the next Yantra Yoga and Vajra Dance courses is not akind of bureaucratic these teachings belong to the Dzogchen Teaching and therefore Yantra Yoga and Vajra Dance courses will be'put in a special bank system, it is just a collaboration with the people who are going practitioners who are interested in teaching Yantra Yoga or the account specifically created in each Gar for the ITF. 6 necklaces and bizarre head dresses and the trucking route veered to the ASIA Mission of coral, turquoise, sii ver and polished West. We were on a path to the north stone could be seen fromafar . I began with only a scant track from the Retreats in Argentina continued from page I to notice among the encampments nomads' paths to follow. Some doubt carefully mounded stone piles bearing arose from the driver that this could Teaching Retreat at Tashigar We had already worked with this masts entwined with prayer flags. I be the route shown on the map, but contractor in Amdo and were keen to was by now well-used to seeing the we had the route of an electrical with Chögyal Namkhai Norbu have his bid for the work here in carved stones marked with the letters power line to follow and the gaze of December 27th, 1996-January 3rd, 1997 Kham. .We went by car on the road to and texts in Tibetan and inscribing eagles content to perch on the poles Yantra Yoga and Vajra Dance Courses Amdo through Derge, which was the presence of the sacred. These that this modem intervention had once the center of Eastern Tibet. After 'mani s' held a strange fascination brought to the landscape. The road December, 1996 to January, 1997 winding through the road and and I resolved to stop thejeep at some was no more than a web of criss - Buenos Aires mountain pass leading to Dzamthog point if we passed close enough to cross paths that were so many we crossed the ri ver that now borders take a better look. This patchwork of attempts to avoid the bumps and pot­ December 15th-20th, 1996 the Tibetan Autonomous Region and smouldering campsites and color set holes of the grassland. By about Dance of the Six Spaces passed into the Western area of against the rolling grasslands, the eleven in the morning the road started with Adriana Dal Borgo Sichuan. A large and central Gonpa wide open valleys and distant to improve and even a stone bridge Yantra Yoga First Level with scarlet painted earth walls and a mountains that nurtured man appeared crossing over a watercourse with Fabio Andrico brown fringe of layered reeds encamped at his most intense and bringing a small settlement that forming a crown to support a roof of relationship with the elements, was lay ahead into view. A small line of - Tashigar stupas could be seen among some Yantra Yoga and the Vajra Dance will be held during the rammed-earth houses and the main retreat with Namkhai Norbu Rinpoche from December surrounding pastures teemed with 27. 1996-January 3, 1997. tents and herds. A long stone 'mani ' There will be the first level training of Yantra Yoga and the structure rolled over some gentle slopes at the higher part of the Dance of Om Ah Hum and the Dance of the Six Spaces. All encampment and was topped at the courses will be held in the afternoon after the Teachings. highest point by a stupa. As we approached I could see the road January 4th-14th, 1997 passed through the settlement and I Vajra Dance with Adriano Dal Borgo knew I had the chance to take a closer January 19th-24th, 1997 look at one of these monuments Vajra Dance with Adriana Dal Borgo (2nd part if not seeming to date from antiquity. previously completed) The road turned parallel to the Yantra Yoga First Level with Fabio Andrico stone walls of the structure and, For both the Retreat with Namkhai Norbu Rinpoche and the Yantra Yoga surprised at the great length of the and Vajra Dance Courses, please book flights and accommodations well walls, I really didn't know where to in advance because it is the high travel season. call a halt. We were quickly passing Accommodations in the house in Tashigar are limited so book early. before I managed to motion a gesture Costs: Lodging: $5US per night for accommodations in the house. $2US to the Chinese that they had learned per night for camping with showers. to mean 'stop the car'. The Chinese Food:$10US per day; includes 3 meals. tiles and gilded statuary has been re­ so obviously an expression of sacred drivers were tired and little interested built. From Derge we would leave landscape. The presence of guardians, in the Tibetan landscape. The the settlements and pine forests with of nagas and other beings, was no carefully mounded mani was perhaps their deep white water ravines and distant legend, indeed it seemed just two hundred and fifty meters long Guardian or Spirit travel into higher plateaus where vast over there, on that knoll where there and as I approached closer I could see skies and wide grassland basins hold was a path leading to some other that it was in fact two parallel walls of the waters that form the immense dimension, completely accessible. carefully stacked stones. Every now network of marshes and draining the With the turn of twilight and the on­ and then a rather large stone bearing At present there is a widespread controversy surrounding a conflict landscape. This landscape is purely coming darkness we had only the a single letter or perhaps the figure of between the followers of the guardian Dorje Shugden (related to the Gyalpo nomadic. O ver two long days of travel occasional company of Chinese a deity carved onto the surface and class of beings who cause nervousness and conflict), and His Holiness the across this rooftop of the world we trucks and theirfiery redeyes, lugging painted with pigment was mounted Dalai Lama, who feels that the practice related to this deity is dangerous and did not see another vehicle apart the loads of timber to distant Chinese into a niche along the wall's length. not to be engaged in. from the trucks moving north to markets. It was nearly eleven thirty Various scarves were tied to these Following is an excerpt from teachings by Namkhai Norbu Rinpoche Chinese markets. In our one thousand by the time we reached the destination auspicious stones and the whole addressing this issue at the August retreat, 1996 in Merigar : and five hundred kilometer journey a of a trucking outpost. A government structure supported the masts of few stops were marked on the map hotel promised the only available prayerflags and ropes beating against In our ignorance we make many provocations and destroy things. If where petrol and meals could be bedding. It had never been cleaned. the moving winds of the crisp someone has more power than us they can direct negativities at us. and we pay bought. Now crude depots distribute No sign of repair oreven the scantiest morning air of the plateau. I had been without knowing where these provocations are coming from. There are many an enclave of modem goods to the maintenance had ever been taken. enchanted by these structures because of these kinds of characteristic provocations of illnesses, for example: nomads. After a late lunch stop we Three young managers in scrappy they seemed to be made with so paralysis that is related to a class called Za, many illnesses like skin diseases headed off for a nine hour stretch to suits and Hamburg hats teetering over much devotion and effort and to carve related to the Naga, cancer related to Tsen. and nervousness and madness that the next truck stop and a scheduled grubby white polyvinyl sports shoes just one of these stones with sacred are related to the class of Gyalpo. For that reason there are many particular night's sleep. The late afternoon sky lounged in a dining room amid a Scripture was an incredibly types of practices for overcoming these kinds of problems. Dogpa means we with soft grey clouds hugging the clutter of empty beer and whisky painstaking task. I had suspected that send back these provocations. surrounding mountains seemed as bottles. A general stench of urine many stones might be carved, but We must be careful particularly with the Gyalpo class. In these days His lush as the grassland and the frequent from a sanitary system that had never this monument was enormous. In all Holiness the Dalai Lama recommends that we do not engage in the practice lakes and valley-basins of marshes worked heralded the state of the over five hundred meters of stone of Gyalpo Shugden. It is not something new; he had spoken about this in 1978. evidence the high rainfall in the area. foreign guests' room that awaited wall, some two meters thick and two In ordinary life we are connected with dualistic vision and because we are in In fact the roadway rarely crossed a me. It was the culmination of a to three meters high. Hundreds and this condition, we like to have power. valley directly, having to keep to the lifetime's pursuit for the world ' s most hundreds of thousands of stones had People insist on doing this practice, even though His Holiness asks that higher ground and avoid the treachery filthy hotel room. After some hours been stacked and as I approached I people do not participate. His Holiness is not asking people not to practice of waterways and lower marshes. of sleep I awoke at five thirty in the could begin to see that all the stones without reason. There really are problems; it is something concrete. For Against the afternoon light a golden morning. I was still perched like a from the lowest and oldest to the example, many of my students remember how I gave examples of my dreams glow of sunlight bathed the nomad rock clinging to a tiny area of towel upper-most had been without and how I had problems when I was a young child with the Gyalpo. Many settlements pitting the landscape with laid over dirty linen and blankets and exception covered with scripture. other of ourpeople are dealing with the impact of this guardian. We have many the black dots of tents and grazing still dressed in the clothes from the The sheer effort of devotion of these kinds of manifestations of Mahakala, Ekajati, Palden Lhamo, etc. Why should yak. The flutter of prayer flags strung day before. I hadn't even removed people from time immemorial was we pursue this practice of a spirit? from tents and gentle wafts of smoke my shoes for the night, trying to here as witness carved into the rock There is something very concrete I learned about the Gyalpo class on my rising from dung fires gave an eerie protect myself from the aura of the face and seeming to date to the first time returning to Tibet in 1982. During the cultural revolution in East presence to the landscape. Now and room. At least there was a thermos of beginnings of time. Who knows if Tibet many people said when they were killing each other and destroying again a particularly lush area would hot water but the hand-basin was so someone still remembers what event monasteries, the signs of Gyalpo were manifesting. I have seen the sign of the be settled with not just a few dots on coated in grime and grease I was in 'ilio tempore' had taken place at Gyalpo myself. It is like if you would put a mirror in the sunshine and a kind the landscape, but a continual stream content not to wash. this very spot and continues to nurture of light manifests. and even a whole sea of tents and the tradition of these people. Without so much as a cup of tea I have seen this light many times in my life. Many people in the countryside yak, highlighted by nomad women we were on the road again and heading Tony Laurent is an Australian saw a very large example of this light during the cultural revolution. This in their fluorescent pink or lime green out to the grassland and a dawn of architect collaborating with A.S.I.A. means that somehow the spirit of the Gyalpo was combined with the spirit of scarfs that topped bright red and sky- early morning smoke trails spiralling A detailed report of the fourmonth the revolution. Of course. His Holiness would never ask people not to do a blue garments tending to their herds. from tents into the heavens. Fairly mission in Amdo will be published in practice if it was beneficial. I think it is very important that we are very careful Well-tanned faces encircled by quickly the road ran out all together the next issue of The Mirror. with this.

7 All Of Us Can Help 'Head' and 'tail'

During the retreat of San­ Save The Planet. ti Maha Sangha II at Meri- gar this summer, Chögyal Namkhai Norbu spoke about In June of 1995, Tibet House, the 3. Global warming leading to the improper implementation. the precious work that Adria­ cultural center of H.H. the Dalai Lama melting of the polar caps and resulting 9. Over-consumption of natural no Clemente is carrying out in New Delhi, India, sponsored a in the rising of the sea level. resources. of translating the Master's workshop on promoting 4. Destruction of the ozone layer. 10. Lack of proper education. works from the Tibetan, environmental awareness among the 5. Desertification. particularly the texts of the children, as part of its continuing 6. Adverse change of climate. (V) Direction of correction: Santi Maha Sangha. As well effort to explain and apply the Dalai 7. Extinction of various species. 1. Universal education. as translating, Adriano also Lama's vision of Universal 8. Depletion of non-renewable 2. Change in life-styles. collaborates with Shang Responsibility. The outline of the resources. 3. Development of positive Shung Edizioni in drafting world's environmental situation 9. Increase in non-biodegradable attitudes towards nature and the entire and revising practice books. prepared at the workshop, presented and toxic wastes. creation. For several years, Rinpoche has been the main contributor to a fund to help below, is a lucid statement proposing 10. Increase in incurable diseases. 4. Acceptance of universal support Adriano's work so that he can dedicate himself to this important task a clear line of action, not only for 11. Nuclear technology and responsibility. on a full-time basis. At present, since this fund is almost empty, the Master teachers, parents and children, but nuclear weapons. 5. Total and permanent nuclear asked everyone, and particularly those who follow the Santi Maha Sangha for for anyone who cares about the fut­ 12. Rising industrial accidents. disarmament. whom the translation work of Adriano is especially precious and indispensable, ure of humanity. 13. Population explosion. 6. Mobilization for proper to collaborate in "filling up" the fund. Since the beginning of the history of the For ten days, forty one teachers 14. Scarcity of open space. government policy ensuring Community, Rinpoche said, it has always been clear that beyond question the from Tibetan schools and a group of 15. Rapid modernization. protection of the eco-system. 'Head' is the Master and the 'tail' is Adriano. nineteen experts considered, from 16. Materialistic attitudes. To sustain the 'Head' and his work the 'FA' (Adriano Fund) was initiated (V) Actions: many .viewpoints, the present 17. Lack of environmental by Rinpoche with a bank account at a local bank (see below). For attaining above goals, action ecological concerns of mankind. awareness. On the occasion of his talk, Chögyal Namkhai Norbu was the first to give at two le veis is envisaged - individual They were led by Lama Doboom 18. Lack of concern for future a generous contribution to the fund followed by many of those who were and social. Tulku, director of Tibet House, and generations. present. (a) Individual Actions: Shri Ravindra Varma. The Conto corrente 893, Banca Popolare dell'Etruria e del Lazio participants studied in detail the Dalai 1. Adoption of simple eco-friendly (II.) What are the likely Castel del Piano branch, Lama's poems on ecological life style. consequences if the present trend 58033 Castel del Piano GR, Italy responsibility, and their final report persists? 2. Shift to non-conventional energy systems - for example: Solar states, " The ideas that emerged from 1. Shortening of life span. this study provided the basis for Cooker. 2. Frequent occurrence of natural Digital Dharma understanding the gravity of the calamities. 3. Planting trees and protecting vegetation. present ecological problems and our 3. Ever-rising unemployment Project responsibilities to work towards resulting in socio-political instability. 4. Construction of drainage to avoid erosion. For a $25US contribution redressing of attitudes and 4. Pressure on essential to the Shang- Shung conditions." commodities, leading to their non­ 5. Application of 3 "R"s: Reduce, Institute's Digital Dharma availability for the poor and down Recycle and Reuse. Project you can receive an From the discussions emerged the trodden. 6. Selective disposal of garbage to produce organic manure and elegant bottle of following outline: 5. Long term harmful effects on biogas. 'Ambrosia' virgin olive oil, OUTLINE (I through VH) nature due to nuclear radiation. 7. Participation in environmental extracted from the The report, published in The 6. Threat to marine Ufe. organizations. biologically cultivated Winter 1995/Spring 1996 number of 7. Environmental degradation and 8. Mobilizations of public olives of Seggiano, Italy the Tibet House Bulletin, ends as eco-imbalance. opinions. and "cold" pressed in the follows: "The present state of our 8. Change in climate. traditional way ecosystem should cause grave 9. Development of deadly (b) Social Actions guaranteeing a superior concern to humanity. diseases. IThe following are the recommendations for collective quality oil. The air that we breathe is polluted. 10. Threat to world peace. action leading to the restoration of Send an International The water in many areas is polluted. 11. Excessive use of chemical eco-balance: Money Order or A human being cannot live without fertilization resulting in the Eurocheque (from Europe) air or water. Polluted air and water ardification and death of soil. 1. To conduct workshops, or a personal check to: are causing a variety of diseases 12. Frequent occurrence of floods symposiums, etc. to create eco- Shang-Shung Institute, curable and incurable. The chemicals and famines. awareness and eco-commitment. Merigar, Arcidosso, 58031, that we use in industry and agriculture 13. Rise of anti-social elements 2. Establishment of environmental GR, Italy and the articles of common threatening social security and peace. resource center. consumption that depend on these 14. Change in landscape. 3. Improving and increasing public toilet system. chemicals are also posing a severe 15. Rapid depletion of natural 2. Excursions with a view to in­ threat to health and life. Living resources, both renewable and non­ 4. Campaign for renunciation of culcate eco-concious children. Interview with Doboom beings in water, on earth and in the air renewable. nuclear weapons and nuclear 3. Introducing nature clubs in all face the effects of this pollution. Large technology. Tulku Rinpoche schools. areas of the planet have been denuded (HI) Our responsibility to correct 5. Build up public opinion to continued from page 5 4. Familiarizing with WWF. of the green cover that forests and the present trend: pressurize governments to reduce 5. Education on proper garbage trees provide. Climatic changes, We own responsibility because: defense expenditures. M: We read that you are disposal system. erosion and loss of top soil and similar 1. We are aware of the role of 6. Establishment of more wild collaborating on the biography of 6. Taking care and nurturing of phenomena are causing natural humans in causing ecological life sanctuaries. His Holiness the Dalai Lama? flora and fauna. calamities like droughts, floods and destruction. 7. Developing sustainable life­ DTR: Yes. First it will be 7. Community services with famines. The greenhouse effect and 2. We are superior to other living styles. published in Tibetan and that will be emphasis on eco-regeneration. the thinning ozone layer have raised beings. 8. Formation of environmental the first volume of many volumes to 8. Incentives for moderation. serious problems. In this situation, 3. For the very survival of humans, groups. come. It will take a long time because the human species has a special it is essential to correct mistakes. 9. Promote mass plantation and 9. Planting trees and their there are only a few people working responsibility to save the planet and 4. Humans have moral and cleaning programs. maintenance. on it. the ecosystem on which all life spiritual responsibility. 10. Organize film shows. 10. Celebration of forest festivals, depends. We must confront the threat 11. Video cassettes in Tibetan World Earth Day, etc. M: As a final question, do you (IV) Causes of the present trend: to our survival with the urgency and Language. 11. Dramatizations - street theatre feel hopeful about the situation for The causes of the present trend determination that the present 12. Formation of Nature Clubs in groups, etc. Tibet or for the autonomy of the have been identified as follows: situation demands." schools. 12. Preparation of models. Tibetan people? 1. Human ignorance and greed. 13. Collection of seeds, leaves DTR: The autonomy of the The following is an outline of 13. Social services suitable to each 2. Modem industrialization. and stamps depicting eco-themes. Tibetan people is not the question. consensus that emerged from the locality. 3. Economic rat race. 14. Exhibition of paintings, The aspiration of the Tibetan people discussions held at the workshop: 14. Environmental education in 4. Urbanization. schools - some specific programs. posters, photographs, seeds and is that Tibet should be governed by 5. Poverty. seedlings, news clippings on Tibetans. I think the inspiration of (I.) What is causing concern in 6. Scientism and industrialism. (VII) Methods of transmitting environmental issues, etc. the Tibetans will remain and I feel our present situation? 7. Race to monopolize raw environmental awareness to school 15. Drawing and painting that things will be all right. 1. Pollution of all realms of the materials and markets for the finished children: competitions. earth - earth, air and water M: Thank you very much, Rinpo­ goods. 1. Adopt environmental approach 16. Compostionsessays, poems, 2. Deforestation-soil erosion che. 8. Inadequate laws and their to all the subjects taught. etc. 8 The Light of Merigar

An Interview with Namkhai Norbu Rinpoche published with kind permission of Occidente Buddhista (Italian Buddhist Journal), September issue, 1996.

Born in 1938, Namkhai Norbu have understood that it is not a matter Rinpoche was invited to come to Italy of learning orrepeating aritual, which in 1960by Professor Giuseppe Tucci is always something relative. For and worked as a researcher at the example, you can find many different IsMEO in Rome. From 1964 to 1990 ways of eating in a restaurant; in he taught Tibetan and Mongolian China you find chopsticks on the Language and Literature at the table, but in the West you will find a Oriental Institute of the University of knife and fork. The purpose is to Naples, Italy. In 1976 he started satisfy hunger, and eating in different transmitting the Dzogchen teachings, ways, in any case, the hunger will and in 1981 with his earliest disciples always be satisfied. In the same way he founded Merigar, and I think that something is developing subsequently centers throughout the and that there will be a characteristic world. He has also founded A.S.I.A., teaching in the West. an association to help the Tibetan people. On the occasion of the Let's talk about the centersforthe presentation of his book on ancient Dzogchen teaching; there is one here Bon religion he graciously granted in Italy, and others in the United us this interview. Stales, Argentina and Australia. How are things developing in the world Master, would you tell us about and what prospects are there? the ancient Bon religion ? When I started teaching Dzog­ F. Andrico The ancient religion called Bon is chen many people were interested like a source of Tibetan culture; a scientific lore. Many of these they live. There are two kinds of give all this up. Many made this because this is a teaching that is more ancient knowledge of all that we instruments can still be found in persons. When someone is interested choice because they thought that in free, that serves above all to make have, everything is tied to this modem Bon, but they are considered in Buddhist teachings, sooner or later those three years they would achieve you become responsible foryourself. tradition. However, there are two less important than Buddhist they meet a good teacher The rest enlightenment, and no longer need be aware, but does not give a lot of kinds of Bon: modern Bon and philosophy. depends on circumstances; that anything, but that was a fantasy. The rules. People liked these ancient Bon. Modern Bon is When Buddhism was introduced person might meet a monk or nun or truth is you don't become a Buddha characteristics, but gradually people reconstructed and has been integrated and when it developed in Tibet, a layperson, and if their ideas are not after three years of retreat, and after started to realize that being by the Buddhists who have turned it ancient Bon was harmed. Many very clear, when they receive you finish your retreat you no longer responsible for yourself is not easy. into gigantic Bon. All the knowledge things were lost, beliefs changed and teachings they will stick to the ideas have your house, your family, or So it became necessary to study more, existing in Buddhism that has were relegated to the border between of their teacher. This is how the yourjob. and you don't know what to follow the teaching more, and practice developed over the centuries, such as Nepal and Tibet, where there are still teaching started in the West. do. more. In this way. day by day, you Sutras, has been integrated into it. some adherents of ancient Bon who After many years' experience I think that in the West the teaching improve, become responsible and So, nowadays modem Bon can be are like shamans. able to integrate yourself into daily mistaken for Buddhism, the When Buddhism became life, so it is no longer necessary to run difference is no longer clear and it predominant, and when religion "When I started teaching Dzogchen away from life. seems that only the name is different. became the real center of power, the Now it is no longer the same as it Ancient Bon is more similar to followers of Bon started to have more many people were interested because thiswas at the start: all the new aspects shamanism. space; but in order for their religion is a teaching that is more free, that servesconnecte d with experience, are Reincarnation did not exist in the to survive they had to actualize Bon becoming more interesting. The ancient creed. Followers of Bon as a part of Buddhism. above alito makey ou become responsiblepeopl e who follow these teachings focused more on this life and death. foryourself, be aware, but does not give collaborate in some way. First there For example, to find peace they Let us go to another question, was only me. so it was quite difficult. needed to be free of disturbances and Master, about the spread of Buddhism a lot of rules. " When I started teaching Dzogchen in therefore they performed certain rites. in the West. Fortnanyyears you have the West nobody knew what it was In the rites for the dead it was been a witness and protagonist in many people thought it was right to is ripening very much. At first and now everybody is interested. considered that the soul, the life and this so can you tell us what this build a monastery or to become Buddhism developed in a light way, Over time everything comes to the very concept of the individual approach was like twenty years ago monks, but these people encountered and everything seemed beautiful and maturity. Our program for the future had to be and remain united, because and what it is like now? What has many difficulties because the marvellous; now people are really is very precise: it is called Santi Maha only in that way could the deceased changed? situation in the West is different from learning to live with their own Sangha. and it has been devised for find rest. The Buddhist idea of You have to consider two aspects Tibet; someone who decides to conditions. I think Buddhism in the those who want to deepen their reincarnation and continuity does not of the Buddhist teaching, given by become a monk is respected as West will develop with its own knowledge of this teaching, perhaps exist in ancient Bon. Buddha from the very beginning; a important in Tibet, and in the characteristics, because the teaching to maintain this knowledge and for From the time of the introduction teaching has to go towards the monastery he is looked after and must always develop according to its future development. In fact, it is of the Dzogchen teaching, which is conditions of the individuals - what cared for by the faithful. But this is the conditions of the place and the not enough to say " I want to be a also found in the Bon tradition, they they believe, what their capacities not the case in the West. circumstances. It has always been teacher and I heard this teaching"; started to think that beyond this life are - so that the teaching changes In the West a person has to work this way, everywhere in the world. this is not sufficient in order to repeat there was rebirth and reincarnation. according to their capacities. So in and make his living. Monks, too, in When Buddha's teachings arrived in the teaching. You have to have Gradually, the Buddhist concept was the Buddhist tradition there is one the West have to find a way to live, Japan, in Tibet or Southeast Asia, it knowledge that is not only intellectual integrated into the ancient knowledge. aspect, such as the Sutra teachings, but then they are no longer seriously developed in different ways; it is but also practical; then gradually you Nowadays reincarnation is also found and in the Theravada school that is monks. I have seen many monks who always the same teaching, but it become capable of communicating it in the teaching tied to Dzogchen, more tied to a choice of a more made this choice many years ago, but became different because each and collaborating with others. So we whereas the ancients, who only did monastic kind. However there is also then who gradually returned to a country has its culture and customs. have studied and developed the practice. Here in Italy we are more rituals, did not have this concept. The the Dzogchen teaching that is more normal way of life. At present any So, the real teaching of Buddha, advanced, we have reached the third followers of Bon concentrated very lay. The Tantrism that became more Westerner who follows the teaching whether we call it Sutra, Tantra or level, in the United States we are on much on the energy of the individual, widespread in Tibet is associated is aware that following the teaching Dzogchen, does not lie in the forms the second level, while in South the energy of the place, the energy of more with the outer form; and thus means working with circumstance; or the rules, but in true knowledge. America and in Australia we have the universe and on energy that was with monks and monasteries. The so he does not decide beforehand to To reach this essence you have to done the first level. I also went to damaged or disordered; if disasters monastic aspect is the more official enter the monastery or to renounce follow a master's teaching, and often Russia because there are many people occurred in a place, somehow the one, and those people who have had everything, but rather starts to learn this is through the master's culture. who are interested, but who find it energy had to be strengthened. They more contact with the Theravadins the sense of the teaching and tries to However, the teacher who knows difficult to get an exit visa. In five considered that all humankind or with Tibetan monks think that to integrate it with life in common, his student's culture communicates years' time there will be many people depended on that energy, so the follow Buddhism it is almost normal conditions. I remember when the teaching through that culture. So. who have knowledge of this teaching Bonpos used rituals to harmonize indispensable to choose monasticism. some teachers in the West first in the West. Buddhism is developing and who will be in a position to and strengthen energy. This was their On the other hand, there are those organized retreats, maybe three year too. in tenus of Western culture. transmit it. This is what I hope for. main belief. Overthe centuries many who try to understand the sense of the ones, and some people were interested Westerners who have followed the kinds of rituals were developed to get teaching and apply it to life. in these teachings but had difficulties teaching are ripening, and rid of negativities, of provocations Everyone's life is related to because they had a job. home, a wife understanding in which way the Translated into English by Andy from other beings. This was actually circumstances and to the place where or husband, a family, and they had to teaching itself should develop. They Ltikianowicz. Photo bv F. Andrico.

9 N E R N O N COMMUNITY NEWS

Santi Maha Sangha Kumar Kumari The Vajra Dance Retreat

Merigar, August 3-10, 1996

At the request of the children continues in the same way. So first of One of the most harmful things in present at Merigar this August, all we have to understand time. life is jealousy. We don't really Chögyal Namkhai Norbu gave Another thing that is very understand very well how jealousy teachings related to the children's important is that we all have many comes about. For example we say, "I Santi Maha Sangha. More than qualities if we do things in the right haven ' t got something" or "Whatever twenty children of different way. If we don't do things in the right I do is not as good as the way other nationalities from four to fourteen way even if we have many qualities, people do things" and immediately years of age attended the session on we don't get anything and nothing jealousy arises. Among children August 30th. will manifest. So we shouldn't neglect some are very close friends but instead of being close sometimes they leave each other and maybe they feel guilty about that. So there are many ways of creating problems. But sincerely I'm not talking only about children but also about parents who don't know There were around seventy participants in the eight day Vajra Dance course how to work to overcome jealousy. dedicated to both the beginning and advanced students of the Vajra Dance held The poor children are innocent, they in Merigar this summer. There were morning teaching sessions - beginners just follow their parents so all of with Adriana Dal Borgo and advanced with Prima Mai - held rotationally these things can happen. Basically between the Capannone and the Gonpa with afternoon practice sessions. it's not important if the parents are There was a spontaneous performance of the Vajra Dance after the final guilty or the children. The important Ganapuja for Lama Doboom Tulku, a visiting Lama who is the Director of thing is to understand that jealousy is Tibet House in New Delhi, India. not nice and that you shouldn't be jealous about anything. For example small children start being jealous Vajra Dance Course about their toys and developing in that way you can reach many things. with Prima Mai So you should observe yourselves Our life as people, whether adults, ourqualities. In that regard we should Tsegyalgar, USA: September 30 - October 6, 1996 about these things and do your best. children or old people is basically the do our best. If we have to do Vajra Dance for beginners and advanced students same. Now it seems that it is not the something, if we have to study, if we You should always take the Contact: Tsegyalgar secretary at tel.: 413 369 4153, fax: 413 369 same, doesn't it? We are older, you want to be a good person so that example of yourself. When we do 4153 or email: 74404.1141 @compuserve.com are younger, some of you are young people will say about us, "Ah, that's something, before we do it we should Mexico City, Mexico: November 7-11, 1996 children and some are a bit more a good person", what shall we do? If think a little bit. For example if we During the retreat of Namkhai Norbu Rinpoche grownup. But the truth is that we I do something wrong or do it in abad say abad word without thinking about Contact: See Rinpoche's schedule page 3 have all been like you. Only a few way then nobody will say I'm a good it, the person we say it to will be upset and we will have created a problem. years ago, he (pointing to an adult) person. Instead I should do something Santa Fe, New Mexico, USA: November 25 - December 1,1996 We don't need ten minutes or one was a child just like you. And a few good for others. This is true, everyone Vajra Dance for beginners and advanced students minute to do this, e ven twenty seconds years ago I, too, was a child. But then knows this. So we have to do our best Limited places, pre-registration recommended is enough. If we just think, "Is it OK time passes and everyone becomes to use the qualities that we have to be Contact: Lidian King at tel.:505-988-5995 or e-mail if I say this or not?" and it seems to be old. Time never stops, it always goes someone who is well brought up, [email protected] or Judy Herzl at tel.: 505-982-2576 or e- OK, then you can say it. If it doesn't ahead. And as it goes ahead, what do with good manners and behavior. mail [email protected] we do? In general we are always This is something very important seem OK then don't say it. That way distracted and so with distraction a for children, because children are you don't create problems. I created that cause to make him learn what it is talking about. year passes. And then with more like plants. If someone looks after How can you understand if it's angry or unhappy. But when he's got Then when I return, then we'll do distraction it becomes two years, and the plant, that plant will grow well not OK? Take an example. If his revenge it doesn't mean he's another exam to see if you have really then three years. First of all, you andbecome very beautiful. If nobody someone was to say that word to me, resolved the problem. It always goes studied or not. If you have studied were a small child and then someone looks after it, maybe a branch will how would I feel? If I would feel on, he always has that problem. So you' 11 be able to give all the answers. calls you a young lady. Then after a grow crooked or downwards. In offended then that's not OK. If I was what to do then? It's important to But it's not just an answer in words. few more years someone calls you general this is what is called to say it to others certainly they know a bit in general how you should I want to see how you apply it and put "Madam". Sometimes you have to awareness. Awareness means trying wouldn't like it. This is the famous behave and what you should do in it into practice. If you always make say, "I'm not madam, I'm a young to do everything well, especially taking the example from oneself. For everyday life, in your contact with your mom and dad angry that's lady!" But the truth is nothing manifesting ourselves as a good example, consider an insect; some yourfather and mother, yourbrothers putting a negative cause and it means changes, it is always the same. What person, who collaborates and helps children enjoy quashing it and killing and sisters and everybody. This is you haven't learned it. If you have does that really mean? It means that other people. it. They almost feel powerful because the way you should learn. learned it, it means you've created a time is passing. Do you know why that doesn't they are able to kill that being. If we And then there's this new book of positive cause. If we plant some First of all this means that we happen for some people and they reflect a bit taking ourselves as an Santi Maha Sangha which explains geraniums or some other flowers, have to be very aware of time, both turn out the opposite? The first reason example, if I was this insect and some this principle. Study it a bit. This is then only those will grow. Beans old and young people. Time passes is selfishness, egoism. They always giant came and squashed me, how the beginning. This is what is called won't grow because we didn't plant immediately. Right now you might think, "I", "I want this", "This is would I feel? I wouldn't like it. So karma. What is karma? Karma means any beans. So if we plant good causes think you are a child, but in a few mine". They never think of others. reflect a bit and take yourselves as an cause and effect. If I give somebody then everything will manifest in a years you will become an adult. And This selfishness is one of the worst example if you have to say or do a punch, that's a cause. What is the fantastic way. And if we plant when you become a big person what things. somethingso that you can understand. effect? That person won't be happy. something negative then certainly that This understanding is called do you have to do? Perhaps you have And another thing is not respecti ng It will make them angry. That's the is what will manifest. When you have awareness because we should do to get ajob to earn a li ving. Right now others. We can understand this effect. If I give them a lovely gift with understood that, you have to integra­ things with awareness. When with you have your mother and father and because if someone doesn't respect great kindness, how will that person te it into your attitude and into your awareness I notice that something is when you have a problem you can us how do we feel? We immediately feel? He'll feel happy because since everyday behavior. Then people will not OK then I don't do it. So first of call them. But when you are grown think, "How rude that person is!" the cause is positive the effect is say, "Look at these children from all you must learn this. up, your mom and y our dad disappear. Maybe that person says something positive. With this principle we do Merigar who are following the Santi For example I don't have either my nasty, maybe their behavior towards For example if I insult someone our best to create as much positive Maha Sangha training. How good mother or my father. First I had them, us is very unpleasant, then we or say a bad word to them what karma as possible and to avoid and kind they are!" That means there but they've both gone. That's the immediately judge that person as happens? That person will be making any negative karma. This is is really a result from this. And you way things are. And when that worthless. We can take the example unhappy and upset. And if that person called cause and effect. This is must be especially kind to one another happens what can you do? You of ourselves and try to do our best remains upset for a few days, something to learn. There is an among yourselves, and not be jealous become responsible. You have to towards others, not making them wondering why I said that word, he' 11 explanation of cause and effect in the and create problems. If you collabo­ think what you are going to do in life. angry, not disturbing them and acting become nervous and angry and one book with many examples. When rate in this way then Santi Maha The same with your children and respectfully towards them in every day he will want to get his revenge. you read it you will find many Sangha will work and it can be of then your grandchildren, it always way. Why does he get that idea? Because examples and stories so that you can benefit.

10 In the Shade of the Great Flower The Great Stupa

by Liz Granger

Since the return of Namkhai next day he explained the Song of the impermanence in order to apply the Norbu Rinpoche to Merigar in June, Vajra and the function of natural practice as well as keeping a presence the "Great Flower", as Rinpoche has sound from which develop light and of the four mindfulnesses. He went called the gonpa, has hosted an rays and how sound governs different on to speak about working with ongoing series of teaching retreats parts of the body and then he went on circumstances and integrating and trainings under the guidance of to speak about the symbolism of the practice in daily life through the four the Master. Following on the ten day vajra. 'moments' of sitting, walking, eating July retreat and the trainings of levels On the third day of teaching Rin- and sleeping. The retreat ended as usual with a Ganapuja. These few days of teaching by the Master were detailed and concise as hedirected the teachings both towards newcomers as well as older students. The moments of teaching were precious as was the Master's presence since his teaching and travel program will not bring him to Merigar until Easter 1998. After some days of inclement weather, the sun broke through the clouds and on Tuesday, September 3rd. Namkhai Norbu Rinpoche deposited several After a pause of a few days, many objects in the foundation of the Great Stupa of Merigar in order to keep away students of the Santi Maha Sangha negativities, wars and violence. There were more than 60 people present and started to arrive from all parts of the we practiced the Medium Tun with Degyed Serkyem led by Rinpoche. world, particularly the USA, for the exam of le vel two which was held for three days by Rinpoche assisted by translators Adriano Clemente and Jim Revisions for Santi Maha Sangha There have been some revisions regarding the text and commitments 1 and 2 of the .Santi Maha Sangha, poche talked about the three visions Valby. Immediately after, Chögyal in Santi Maha Sangha. Regarding the Base. Rinpoche has rewritten the text Chögyal Namkhai Norbu held a five - karmic vision, visions of experience Namkhai Norbu started the fiveda y basing it on the abridged version The Wish-Fulfilling Vase and enriching day retreat at the height of the Italian and pure vision - in relationship to level three training at the Gonpa. it with numerous explanations and additions, some from The Precious summer in mid-August which was the base, path and fruit after which he Fifty participants attended the trai­ Vase and others completely new. Naturally some of the questions have attended by more than six hundred gave the trilung of the Medium Tun. ning. been changed, as well as several practices related to the Base which one can people from all over Europe as well The following day, he talked about On the last day of the training and start to practice even before taking the Base Level exam. In particular, a as other parts of the world. At the the three statements of Garab Dorje, on the request of the children, Rinpo­ booklet for the practices such as the Four Mind Trainings etc.. is being same time, Merigar was host for a explaining the three types of che also gave them teaching related prepared with the verses for the Bodhicitta, the Four Immeasuarables etc.. second time to Doboom Tulku, transmission and the four initiations. to the Santi Maha Sangha Kumar which should be done at the beginning of each session. All those who are Director of Tibet House in New This was followed by the lung of the Kumari in the cosier surroundings of interested can ask the secretary of Merigar or Tsegyalgar for the list of the Delhi, who, during the retreat, spoke main practices done in the Dzogchen the veranda at the Yellow House. practices. Regarding the First Level, the text has been enriched with about the activities of Tibet House. Community. Although the cycle of Rinpoche's numerous quotations and there are several new practices to do. for some of During daily teaching sessions, On the fifth and final day, the teachings closed with this session, an which the new translation will be needed. All those who are studying and Chögyal Namkhai Norbu gave many Master concluded the sessions of intensive Yantra Yoga course for practicing the First or the Second Level and who have not yet received the varied concise explanations teaching as he often does with the advanced students and teachers took list of practices, may do so by requesting them from the secretary of beginning on the first day with an poignant reminder to those present to place from September 1st to 8th led Merigar or Tsegyalgar. The Second Level text has also been modified in explanation of the Short Tun. The maintain an awareness of by Fabio Andrico and Laura Evange­ part and enriched with new quotations. All of these texts will be integrated listi. so that they can be published as soon as possible for the benefit of all practitioners of the Santi Maha Sangha. Yantra Yoga Course in Merigar Santi Maha Sangha Participants

by Paola Cossino There were 145 participants in the Santi Maha Sangha training in Merigar this summer. 45 participated in the Base Level in June, 55 in the First Level in July, and 50 in the Second Level in August. A Yantra Yoga course for the entire corpus of the one hundred the positions, the movements and the advanced students and aspiring and eight practices of Yantra Yoga breathing of each participant. instructors was held in the Merigar and, in fact, this was not considered Teachers and those wishing to Yantra Yoga Courses Gonpa from September 1st to 8th, to be the main objective of the course. become teachers were invited in tum with Fabio Andrico under the guidance of Fabio Andrico Instead it focused on a precise to give proof of their own experience and Laura Evangelisti. Rinpoche has verification of the first level of in the practice and the teaching of Precise dates, venues still to be confirmed. given them the important and delica­ practice which was made up of the Yantra Yoga and many of them gave Contacts: see schedule of Namkhai Norbu Rinpoche. te duty of insuring that the practice of preliminary practices; the nine suggestions and brought up Yantra Yoga remains faithful to the purification breathings, the Tsigjon, "technical" problems which were September - October 1996 teaching of Vairocana. Consequently, Tsegyalgar, Massachusetts USA they coordinate the fundamental November, 1996 practice of the students in order to be Mexico City, Mexico absolutely sure that what is taught is accurate. It was in this spirit that the December, 1996 -January, 1997 participants engaged in the week long Tashigar, Argentina training. February - April, 1997 This course was principally Australia- Melbourne, Namgyalgar directed towards those who wish to teach; to create new teachers as well May 1997 as checking and perfecting the Tokyo,Japan practice which they already teach, bearing in mind that the most important thing should not be the fact Vajra Dance Course of being teachers but rather supplying a service to the Community on the with Adriana Dal Borgo basis of one's own understanding from October 24th-27th, 1996 and experience. Even for those at Karma Ling Institute practitioners who did not intend to the Lungsang, the Tsadul with the often useful to resolve the doubts of Arvillard, France teach, the course provided a precious related breathings, as well as the first many participants. For further information about costs and times contact: Marise opportunity to revitalize, perfect and four groups of yantras with some of Overall the week was very Eysseric: tel. 79255416; fax: 792578808 develop their own practice of Yantra the breathings related to the Vajra constructive, both for deepening the Address.Karma Ling Institute, Hameau de St. Hugon, F-73110 Yoga. Without a doubt, a week long Wave. Fabio and Laura explained experience of the practitioners and as Arvillard, France course cannot be sufficient to cover very clearly, checking and correcting an opportunity for collaborating. Retreats in Adzamgar HIS HOLINESS THE Xn GYALWANG DRUKPA

(at the moment they are name of Adzamgar (about an hour's will give the initiation of quite well stocked) and walk from Colletto). Chakrasamvara and other teachings storerooms. Water is If you would like to visit readily and plentifully Adzamgar or do a retreat there please at Merigar available all year round contact: Moreno Marcato, v. Culasso from December 26,1996 to January 2,1997 from a spring in the middle Canelli (AT), tel. 0141-831002. of the village (the spring For further information contact: His Holiness Jigme Pema Wangchen, the XTIth Gyalwang should not be polluted by Adriano Grimaldi, v. le Indipenden­ Drukpa, is the supreme lineage holder of the Drukpa Kargyu washing in it). There is no za 38, Canelli (Asti), tel. OLI­ school of Tibetan Buddhism and recognized as the twelfth electricity and everything SSI 370; incarnation of Tsangpa Gyare (Xllth Century). Considered to be one needs, including food, Valter Bianchini, Viale Umbria an emanation of Chenrezig (Buddha of Compassion) as well as has to be carried there. You 60,20135 Milano, tel. 02-27304607; the king of Shambala, he, like all of his predecessors, is aláo the shouldn't consider that AlbertoScarso.C.so Rosselli 115/ reincarnation of Naropa and Gampopa. Adzamgar has any of the 7,10129 Torino, tel.011-363802; His Holiness was born in 1963 at Tso Pema, North India, near amenities that you find in Beppe Culasso, Reg. Montaldo the lake sacred to Guru Padmasambhava, and was recognized as town. 43, 12050 Camo (CN), tel. 0141- the Xllth Gyalwang Drukpa by His Holiness the Dalai Lama and You can get to 840129. His Holiness the XVI the Karmapa. He was formally enthroned Adzamgarby train orbus by His Holiness the Dalai Lama in 1966 in Dharamsala and later to Cuneo and then by bus at the Dotsog monastery in Darjeeling in 1967. He grew up at his to Caraglio, which is monastery Thupten Sangag Chöling, Darjeeling, where he was situated at the beginning educated by his principal Guru, the late Kyabje Thuksey Rin­ of the Val Grana. From poche, and by many other great masters of his own tradition and Caraglio you travel of the Nyingrna tradition. In fact, having received the transmission Adzamgar is located in the Italian through the valley as far as of both the Kargyu and Nyingrna traditions, H.H. Gyalwang Alps in an isolated place far from Pradleves by bus and then continue Drukpa is a great practitioner of Mahamudra and Dzogchen and towns and villages at sixteen hundred on to Campomolino, a suburb of an exponent of the Rime (non sectarian) movement. At present he meters. It's a peaceful spot, ideal for Castelmagno, by taxi or hitch­ is responsible for numerous Drukpa Kargyu monasteries in the personal retreats and in particular for hiking. Three hundred meters Himalayan region as well as Dharma centers around the world, those who wish to prepare for the before Campomolino there is a tum most notably in France, Germany, England, Taiwan, Malaysia, Santi Maha Sangha. off on the right which goes to Col­ America and Australia. In the Adzamgar complex there letto, where the asphalt road ends. The Drukpa Kargyu lineage stems from the Primordial Bud­ are six rooms with beds, wood stoves, From here you continue on foot dha Vajradhara (Dorje Chang) and descends through the a library and two fairly well equipped along a long beautiful shady path enlightened mastersTilopa, Naropa, Marpa, Milarepa, Gampopa, kitchens. This year our Community alongside a stream as far as Valliera. Rechungpa, Phagmodrupa and Lingchen Repa. Gampopa, the bought four houses and other the first village, then there is an Xlth century Kargyu patriarch, had four main disciples who structures to be used as woodsheds uphill walk to Batuira, the local originated the four Kargyu schools which still exist to this day: Karma Kargyu, Drukpa Kargyu, Drigung Kargyu and Taklung Kargyu. The first Kargyu patriarch was Phagmodrupa, whose disciple Lingchen Repa became the Root Guru of the first Shang Shung Institute Gyalwang Drukpa, Tsangpa Gyare (1161-1211). News Update on the Transcription Project in Merigar One day Tsangpa Gyare went to U (central region of Tibet) to establish a great monastic center on the instructions of his Guru by Franz-Josef Heim Lingchen Repa. When he and his followers reached Namgyi- phu, nine dragons (later said to be the manifestations of nine Mahasiddhas) reared up from the earth and soared overhead, There has been quite a lot of so that groups are forming in England, to our aim. Basically we are trying to roaring like thunder, while flowers miraculously rained down. cooperation happening here in Meri­ Spain, Austria, Finland and Germany. transcribe all the retreats Rinpoche Thus the lineage of Tsangpa Gyare became renowned as Drukpa gar with the transcription project, but In this way we should make more has everdone in the original language Kargyu (in Tibetan drug means dragon) and Tsangpa Gyare we can always use some more. So far progress. of the teaching, with as little editing himself was reverentially called Je Drukpa (Lord Dragon-Master) approximately thirty people have The situation in the tape library is as possible. Then it would be possible or The Drukchen (the Great Dragon). To this day this is the title signed up to do transcribing, about that there are one hundred and forty- to translate them into English, and if of the Gyalwang Drukpas. half of whom transcribe Italian and three long retreats (tapes # 5-38) and the immediate translation is not good the other half English. forty short retreat tapes (tapes #1-4). we can re-translate the material. All Along the way, we have From these, twenty-eight long retreats these transcriptions are then scanned discovered that the tape library in have been transcribed and there are into the computer ( if they have not Show Your Support of Merigar is far from complete, since fifteen more in progress. There are already been done by the transcriber); transcripts surfaced for which no ninety-nine remaining. From the forty from the material the transcriptions Tibet and the Tibetan tapes exist. Right now we are short retreats there are none finished will be indexed according to subject Resettlement Project! preparing to get the work organized or in progress. so that if one were to look for a for the English transcribers; some of From the many questions received particular teaching one could find it whome have agreed to organize more during the summer it became clear via computer from anywhere in the The Endless Knot, one of the eight auspicious symbols of people in their respective countries that there is still some uncertainty as world in minutes. So, this is the idea. Tibetan Buddhism, represents the knot of life, the interconnect- Now we will continue working and edness of all life on Earth, and the interaction between wisdom still need someone to coordinate and compassion. It epitomizes the best of each of us. America from Tsegyalgar, since NEW GAKYILS Dedicated to a free Tibet and to the Tibet Resettlement Project, coordinating from Merigar is too Marta Macbeth of Dakini Dreams, has designed and produced In the selection of the Gakyil of Merigar, Rinpoche suggested three difficult. We also are in need of more beautiful sterling silver pendants, lapel pins, and earrings fea­ principles that can be abided. The Mirror felt these three principles English speaking transcribers! turing the Endless Knot symbol. may be helpful for all Gakyils and Communities. In the next edition of The Mirror, 1. patience we will publish a listing of 2. time • These Endless Knot items have been given to volunteers and transcriptions in various languages supporters of the Tibetan Resettlement Project throughout the for which there are no original tapes, 3. collaboration capacity United States and have been used as fundraisers for the Tibetan and we will ask people to send them cause. to Merigar. There were 3 errors made MERIGAR: • Profits from all Endless Knot purchases go to the Tibetan in the last article referring to the list Resettlement Project/Ithaca. Blue: Josef Heim, Igor Legati, Elisa Copello of transcriptions (issue #35): 1) the • Your Endless Knot order directly helps the Tibetan cause. Red: Nicola Cassano, Michele Mastromauro, Felice Storgato talk in Bari was not given by Rinpo­ Yellow: Pina Pitton, Renata Chiesa (followed by Paola Sperenza che; 2) the transcription of Prataexists To receive your pendant, please send a check or money order for in a few months), Giovanni Boni (Director) in two volumes, the second of which $20.00 plus $2.00 shipping (and tax - NY only) per item to Bead New Gekos: Gianpaolo Tondo contains the Semzin so there is no Store Cafe, 116 Center Ithaca, Ithaca, NY 14850. (607) 277- POLAND separate second edi tion; Vol. II is the 1729. Make the check payable to Tibetan Resettlement. Blue: Marek Niewiadomski, Ziemomyslaw Gosciewski one referring to Semzin;. 3) and of Red: Idalia Zagroba, Tomasz Linke course the name of Rinpoche's son is Yellow: Jaroslaw Pawlowski, Cezary Wozniak Yeshe Namkhai, not Yeshe Norbu.

12 Summer Teachings at Tsegyalgar Lopon Tenzin Namdak Visits Argentina

with Lopon Tenzin Namdak by Patricia Feldman August 24-25,1996 This past August of 1996, Lopon to plant the fruit of Realization, and are. He said Dzogchen is not an idea Fifty people attended teachings Tenzin Namdak visited and taught in that we have to develop strong someone invented, but a description by Lopon Tenzin Namdak in Tashigar. He taught the Six Essential devotion to the lineage of Dzogchen of the natural science of things as August at Tsegyalgar, in Conway, Points of Bodhicitta, of the zhang- Masters, not only for our own interest they really are. Massachusetts. zhung nyen gyud tradition. There but also for the benefit of all other So I wish to end this note by Lopon Tenzin Namdak is the were some people present who had fellow beings. I^opon said that we quoting Longchenpa: head of the Bonpo tradition. A great already met Lopon, when he gave an need to make a decision to liberate "Thus the proper path with its scholar and practitioner of Dzog­ outstanding introduction on the for ourselves and out of compassion infallibility chen, Lopon studied many years at occasion of Kalachakra in New York for others, that we have to purify our of the cause-effect relationship major Bonpo monasteries in Tibet City, celebrating the Year of Tibet in bad karma through confession and Starts from attaching yourself to such as Yung-Drung-Ling and 1991. Some people were introduced decide to avoid any wrong doing, worthy persons... Menri. His two principal masters to the nature of mind for the first time and through our generosity, offer to ...In order to soothe the affliction were Bonru Ponlap Rinpoche and by his clear explanations.There were the four guests as much as we can, caused by the emotions filling the the Venerable Lopon Sangye others who were completely new to whenever we can. With this attitude, subjective mind (which is vast as) Tenzin Rinpoche. In 1961, the Dharma, had little idea of and only after having generated this the sky. and which Lopon was invited to London Buddhism or of the difference be­ point of view in us, did he gave Has been accustomed to these by Professor David Snellgrove tween Bon and Dzogchen and other explanations on the nature of mind: affliction since beginningless time. under the auspices of the paths. More than fifty people left how to recognize it by first calming You must dismiss weariness and Rockefeller Foundation Visiting their duties in the city for four days. the mind with the support of fixing attach yourself to Scholar program, where he The firstteachin g was a reminder on the letter A, for example. Once the friends aiding you in what is remained for three years working of why we had gathered there: the mind is calm we should turn the wholesome. on The Nine Ways of Bon, the first scholarly study of Bon in the West. During preciousness of a human birth, the attention inwards and ask for the In your search for the his years in exile, Lopon has tirelessly undertaken the work of republishing appreciation of our unusual fortunate observer until one finds none, to rest meaningfulness of life, as was done many important Bon texts and organizing an academic curriculum in order to circumstances, the inexorability of in that inseparability, and making it by Manibhadra train future generations and to ensure that the unique Bonpo heritage is death, and the constant suffering an stable. Lopon taught us methods to and Sadaprarudita, integrate that experience in our daily preserved. In 1987, Lopon founded the Bonpo monastery and International thewaytogetridofit. LoponNamdak Wearied and weakened by life, and how to conduct a retreat in Education Center, Tritan Norbutse, near S wayambu, in Nepal. Over the years, not only taught it, he patiently allowed following a wrong path that is worse order to stabilize that understanding. at the invitation of Namkhai Norbu and the international Dzogchen Community, our questions and answered all of our Than a surrender to the sweet He went on through the death process, the Lopon has given many teachings. Snow Lion recently published his book, doubts, and also commanded us to sound or the different stages of the bardo . Heart Drops of Dharmakaya: Dzogchen Practice of the Bon Tradition. reflect on them during those few Of the thousand-stringed lute of Lopon said the natural state is abiding Beginning his teachings with the four preliminaries, as is traditional, days by meditating for an hour before the ruler of the gods in the base before the samsara begins, Lopon then proceeded to give extremely lucid and wonderful teachings on the and after every teaching session. inviting us to indulge in the so then, if we were impeccable we nature of mind followed by bardo teachings. On the second day of the The next day Lopon Namdak objects, didn't need to follow after the object teachings, participants were able to practice a Phowa together with the Lopon, extensively spoke on Gum Yoga. He May Mind today find comfort side but ne ver forget how things really as a useful method for stabilizing one's experience of the nature of mind. said that it is like preparing the field and ease." Throughout his talks and after each one, Lopon continually asked if there were any questions he could clarify. He showed tremendous kindness in his responses to a number of individual's personal meditation questions. Although many year-round residents of the Conway community were in Italy for SMS Namgyalgar News exams and training, the week-end went very smoothly with excellent catered lunches by "Roots & Wings," Conway's newest restaurant serving Indian by Vicki Forscutt food. Snuggled amongst the hills others are busy transcribing tapes or will go to supporting the house. adjoining sacred Gulaga mountain, organizing practice schedules, while It is now out five months until PASSAGES rests aquiet, sleepy Namgyalgar. It is others are at the Gar helping with the Rinpoche returns to Namgyalgar. and winter and the occasional frost settles house, fixing the road, gardening, apart from finishing the house, Nina Paparazzo died after a year and a half battle with cancer on Thursday on Namgyalgar's slopes, while chilly clearing debris and doing general preparations for next years retreats August 15th, at 7:30 PM at her home in Conway Massachusetts. She was winds blow off distant snowclad maintenance. Such a collaborative are underway. Rinpoche will give a twenty-two years old. She was the daughter of Barbara and Woody Paparazzo mountains. Though very cold at effort is helping to make the growth nine day retreat at Easter in 1997, and who are longtime practitioners in the Dzogchen Community of Tsegyalgar times, somedays are gloriously sunny and clear and vivid blue skies appear. and live in Conway. Woody was Many flowers, like the brilliant yellow the Director of the Gakyil of wattle, are blooming and hinting at Tsegyalgar in 1994. They have the spring soon to come. endured the struggle of the last year and ahalfofthegraveillness Though it is much quieter at of their only child Nina with Namgyalgar than when Rinpoche great courage, devotion and was here earlier in the year, there dignity. Both they, and Nina, are continues to be much activity. With and were an inspiration to us all fourteen practitioners living in the as to the potentiah ty of the human area, life at the Gar is far from spirit and the practice. uneventful. Following a monthly calendar of daily activities, people Nina was bom in Montague, meet regularly for special practice Massachusetts, on February 7th, days, Ganapujas, and weekly Green 1974. She attended Conway Grammar School where she developed deep and Tara practice. Yantra Yoga, Vajra enduring friendships. At Frontier Regional High School she distinguished Dance and Chöd practice happen herself in her studies and in athletics. weekly at the Gar aswell.SantiMaha Nina was a great athlete and excelled in running. In 1988, at Northfield of the Australian Gar, as envisioned following that the SMS exams will Sangha study groups are flourishing, Mountain, she became the Western Massachusetts Cross Country Champion. by Rinpoche, become a reality. be held. It is expected there will be not only at the Gar, but in Sydney, She was a gold medallist in the State Cross Country Championships for three Though there is much work to be Losar celebrations in February at the Melbourne and Canberra. Vajra kin consecutive years, exhibiting the skill, grace, elegance and courage that was done, Rinpoche's house is gradually Gar and Yantra Yoga and Vajra visiting the Gar participate in the a mark of her everyday being. nearing completion, with the internal Dance courses are being planned for practice schedule. A number of construction of the kitchen and March. It is hoped that Vajra kin She attended Clark University in Worcester, Massachusetts, where she people have done personal retreats bathroom soon to take place. worldwide will come to visit the made the Dean's list. She studied Sociology specializing in Race andEthnicity. and a Vajra Dance retreat, as well as beautiful Victorious Gar. Your Those who had the privilege to know her remember her for her spark, her joy, This will be followed by the retreats on the practice of Semzin Australian Vajra family awaits you. her passionate fight against prejudice and injustice, and her celebration of life. installment of a heater, wood stove, and Lojyon. A Rushen retreat is water tanks, and an energy system "In Nina' s brief life she demonstrated to all who knew her the power of the scheduled for October and a practice which are the major outstanding For more information on human spirit to go beyond limits and dissolve the boundaries that separate us. retreat is planned for Christmas. All works, with many small jobs still to Namgy algar and 1997 retreats please This inspiration is her legacy and the challenge that she leaves behind. May are welcome to join. be done. A great effort at fundraising write to: we all accept that challenge in our own way. By doing so, each of us can honor People from near and far are has been undertaken with raffles The Secretary. PO Box 14. Central her memory and bring more peace and joy to the world." working hard to contribute to the proving successful and a tea stall Tilba. NSW. 2546. Australia. Phone: Barbara and Woody Paparazzo from the Memorial Service to celebrate development of Namgyalgar. Some planned forthe Kalachakra Initiation (044) 737 303 or Fax: 61 44 737 303 Nina's life held at the Conway United Congregational Church, Conway work in the office or bookshop, of H. H. the Dalai Lama in Sydney in or send email: Internet: Massachusetts, on Tuesday, August 20th. 1996. (temporarily set up in peoples homes). September, the proceeds of which [email protected] 13 Tibetan Digital Resource-Archive (TiDRA) Tara Mandala Update: Rainbows and Children Shang-Shung Institute and The Avery Brundage Thangka Collection Project:

The First in a Series of Digital Catalogs We are now in the process of winding down from a very busy season of The Avery Brundage Tibetan institutions an retreats and stupa building. In June we worked with Khenpo Gyurme, in the Thangka Collection Project is opportunity to study and lineage of Nyala Pema Duddul, on the negativity ball for the stupa for several the first in a series of digital develop their own sacred weeks. The ball is planted at the bottom and through a very intense red catalogs of collections of Tib­ artistic traditions. Simhamukha retreat we tried to enclose all the negativity of the world: etan art sponsored by the Shang- One of the main goals which disease, famine, violence and war, into a ball which was buried to the sound Shung Institute. This CD-ROM the Shang-Shung Institute of thunder and a light rain in June. This was followed by the wealth offering is the fruit of a collaboration hopes to achieve, with the layer and now we are working on the throne. between the Asian Art Museum participation of museums and The summer retreats began with an introduction to meditation called of San Francisco and the Shang- collectors, is to guarantee the "Finding the State of Peace" for beginners, teaching shine and walking Shung Institute, Tibetan Digital vitality of these traditional art meditation. This was followed by a Mandarava and Simhamukha retreat, Resource-Archive (TiDRA). forms by providing a study tool which was followed by the Chod retreat. The final retreat for Tsultrim to guide This series of digital catalogs for future generations. was the family retreat, with forty people, ages eighteen months to fifty years consists of images and The rare combination of old.The parents met separately from the children, while the children did information describing collec­ historical, artistic and religious drama and art activities. The retreat culminated in an auction and performan­ tions of Tibetan art. The Shang- knowledge required to unlock ce. Everyone said they wanted to come back next year, and it was nice to see the bonding between the kids and there real interest in the practice. For the Shung Institute aims to act as a of the world's great museums and the complex and multi­ children who were interested they joined the explanation of the Short Tun catalyst promoting relationships collectors that the sacred art of Tibet dimensional world of Tibetan practice with the parents, in the afternoons. between the museum collections in is today available to the Western iconography is unique to the older the West and Tibetan scholars in the public. These collections have acted traditionally trained Masters. The end of the summer is full with White Tara initiation by Gangteng East by utilizing state of the art digital as the first ambassadors of the Tibetan These aging scholars represent a Tulku, incarnation of Pema Lingpa from Bhutan, and H.H. Dudjom Rinpoche's communication and storage people and their culture. precious, yet sadly vanishing "Mountain Dharma" text taught by senior Nyingmapa master and scholar techniques. Museums participating These collections can now act as resource. Khetsun Sangpo Rinpoche. for which Anne Klein is translating. We are all in these projects will benefit by the key to the preservation of the The Shang-Shung Institute is ready for a rest as we look toward Fall and Winter. There have been rainbows obtaining authoritative information Tibetan culture by becoming the sponsoring these catalog projects now punctuating every retreat and adding to our sense of awe that accompanies our about their collections created for doorway for a mutual exchange of so that the knowledge held by the life on this magical land. them by expert Tibetan advisors. information. Controlled access to the older Masters can be preserved and We are looking for a qualified Retreat Manager with background in our It is primarily through the efforts collections will offer participating transmitted to future generations. lineage, a good chef with vegetarian and group cooking expertise, a facilities coordinator for next summer and other residents to help out. Please get in touch with Lynn Bishop in the Tara Mandala office if you're interested.

TARA MANDALA SCHEDULE:

October 25-27 WILD AND WISE: A CELEBRATION OF WOMEN IN BUDDHIST Shang Shung Edizioni Practice with teachings from Tsultrim Allione, Joanna Macy and Yvonne Rand This retreat is a benefit retreat for Tara Mandala and Spirit Rock Meditation Center and will be held at Spirit Rock in Woodacre, California, for From the Depth of My Heart to My Mother che for advice on practice giving rise to these three registration call: 415 488-0164 US$ 18/It. L. 27.000 spontaneous songs which contain the essence of Dzog­ by Chögyal Namkhai Norbu chen. Oct 31-Nov. 3 CHÖD RETREAT with Tsultrim Allione at Land of the Written for his mother in Lhasa by Chögyal Namkhai Medicine Buddha in near Santa Cruz, California. Norbu at the age of 19, this text is a real direct introduction A Brief Biography of Adzam Drugpa For registration and information call: Nancy Havell 707 577-0633 to the state of Dzogchen: it contains fundamental US$ 6/It. L. 9.000 instructions which are indispensable for whoever wishes by Lhundrup Tso (with Tibetan text) November 14-17 CULTIVATING RIGHT RELATIONSHIP THROUGH MEDITIATION to approach the essence of his or her own mind.Contains This is a brief biography of Adzam Drugpa written in the Retreat with Tsultrim Allione at Seabeck Conference Center near Seattle, a photo of the Master with his family in the late 50s. form of an invocation by his disciple, Lhundrub Tso, Washington. paternal grandmother of Master Namkhai Norbu Rinpo­ For registration and information call: Christine Lockhart 360-331-2341 Articles US $ 4/It. L. 6.000 che. It may be the only biography in existence or at least by Chögyal Namkhai Norbu the only one found up to now. January 17-19 BUDDHISM IN AMERICA CONFERENCE, Boston, MA — Pre- This booklet is a collection of several articles by Master conference workshop on "Feeding the Demons" and Keynote address on Namkhai Norbu Rinpoche published in "The Mirror", the Visionary Encounters with Knowledge- Holders and "Relationship and Intimacy as a Path " by Tsultrim Allione. newspaper of the Dzogchen Community. Dakinis US$ 6/lt. L. 9.000 It is a small anthology of writings containing advice to by Shense Lhaje For registration and information call: 888-A BUDDHA practitioners on various themes such as daily practice, the The golden advice of Dran pa is a collection of Dzogchen January 24-26 CHOD RETREAT with Tsultrim Allione at Interface in relationship between 'old' and 'new' students, educating teachings in the form of aphorisms, revealed by the tertön children and includes a talk explaining why the Dzogchen Shense Lhaje, a Bonpo living in the thirteenth century. Cambridge, MA.For registration and information call: 617-876-4600 Community in different countries has been buying land This publication contains some extracts translated and For 1997 summer program information and Tsultrim Allione's Winter and buildings in recent years. edited by Adriano Clemente. teaching schedule contact: Tara Mandala, P.O. Box 3040, Pagosa Springs, The Four Awarenesses US$ 4/It. L. 6.000 The Sgra Bla, Gods of the Ancestors of Gshen-Rab Colorado 81147 (970) 264-6177 or FAX (970) 264-6169. by Chögyal Namkhai Norbu Mi-Bo US$ 6/It. L. 9.000 Namkhai Norbu Rinpoche explained clearly and concisely by Adriano Clemente the "Four Noble Truths" taught by Buddha Sakyamuni. A brief analysis of the fifth chapter of the gZi brjid, the The Interpretation of Dreams in a 17th Century Tibetan Text US$ 6/It. biography of gShen-rab mi-bo containing a bsang rite L- 9.000 Buddhism and Psychology US$ 4/It. L. 6.000 dedicated to various classes of sgra bla. Although the gZi by Namcho Minjyur Dorje by Chögyal Namkhai Norbu brjid only dates back to the fourteenth century, it is This short text belongs to a series of thirteen volumes transmitted by the terton This book is, rather than a comparison between Buddhist considered characteristic of the pre-Buddhist Tibetan Master Minjyur Dorje called Namcho, 'The Teaching of the Sky'. The texts philosophy and psychological theory, a frank talk about culture. found in this collection are extraordinary both because there are a wide variety seeing oneself, conditioning, western minds and eastern of subjects discussed from popular folk traditions, magic, medicine, astrology, minds, and the possible place of psychology in the life of Key for Consulting the Tibetan Calendar etc., to the teachings on Anuttara Tantra and Dzogchen. This brief text is not a practitioner. US$ 11.5/lt. L. 17.000 by Chögyal Namkhai Norbu sufficient as an exhaustive study on dreams, but does provide a wide Edited by M.R. Leti perspective enabling the reader to have a general idea of a way of interpreting The Origins of Tibetan Thought and Culture dreams. US$ 6/It. L. 9.000 Much information on Tibetan astrology and on its by Chögyal Namkhai Norbu application to daily life. A practical and complete manual, The Layers of the Onion US$ 6/It. L. 9.000 "The origins of Tibetan history and culture are important indispensible forthe consultation of the annual astrological by Dugu Choegyal Rinpoche not only from a strictly historial standpoint, but also to calendar. Presented in Dugu Chogyal Rinpoche's usual informal style, these teachings deepen our understanding of the Tibetan teachings and combine a freshness of spontaneity with the directness and depth arising from traditions..." The Little Hidden Harvest US$ 6/It. L. 9.000 by Buddhagupta his vast experience of practice. Three Songs for Disciples of Chang Chub Dorje The Little Hidden Harvest is a version of the text sBas Practice booklets available for people that have received transmission. US$ 6/It. L. 9.000 pa 'i rgum chung that was considered very important in by Chögyal Namkhai Norbu (with Tibetan text) ancient Tibet and was used by the great master gNubs- chen Sangs-rgyas Ye-shes as support to his views on The price includes postage. To order please send the list of books you require The three songs which have been translated in this collection by letter, fax or E-mail . For payment please send an International Postal were written by Master Namkhai Norbu Rinpoche in the Dzogchen expounded in the text entitled bSam-gtan mig- sgron. The goal of this work is to establish with absolute Money Order, Eurocheque in Italian Lire or by check in US dollars (not less summer of 1988 during a visit to Khamdo Gar in east than 30$) to Ass. Cult. Dzogchen, 58031 Arcidosso, GR, Italy. Tel. & fax 0564 Tibet, one time residence of Changchub Dorje, his principal precision the distinction between Ch'ang Buddhism from China, the transformation of Mahayoga and the 966039, E-mail 100530,[email protected]. Or check to Shang Shung Dzogchen master. On the day of his departure, some of the Editions, P. O. Box 277 Conway MA, 01341 USA. older disciples of Changchub Dorje asked Norbu Rinpo­ way of Dzogchen.

14 close to death but overcoming all according to a biography written by essays. There is a sense of placing the Yeshe Tsogyal of pre-Buddhist Tibet as a result of inner obstacles. her disciples, the date of her death works in some sense of context and Buddhism. She weaves in After finishing her retreats in would be located at 817 A.D., at the acts as a useful setting of the stage. comparisons to other creation continued from page 5 solitude, Tsogyal returned to her age of sixty. The first essay by Rita Gross narratives providing acontextto view teacher. Together with Yeshe Tsogyal At whatever age it might have approaches the Ufe of Yeshe Tsogyel this narrative and to note how it is her and bestowed upon her the siddha and other of his disciples Gum Pad­ been, this is how her secret from hagiography-as a source of unique, She pushes beyond surface of infallible memory. Thus, later, it masambhava practiced at many caves biographies tell about her departure; inspiration to student practitioners' explanations and provides the reader was Yeshe Tsogyal who out of and power places all over Tibet. this is what Yeshe Tsogyal said to her perspective. Through this biography with provocative interpretations set memory wrote do wn all the teachings Everywhere they went they hid students before she left for the South she explores relationship and spiritual in a context of Tibetan history and of Guru Padmasambhava. treasure-texts and the Guru gave West herself: "Now, until the dualistic discipline as modeled by Yeshe myth. The presentation of the Srin- Guru Rinpoche gave Yeshe predictions for the future. identity mind melts and dissolves, it Tsogyel and Gum Padmasambhava. mo narrative leaves one with a sense Tsogyal seven hundred thousand As she had gained the siddha of may seem that we are parting. Please Ms. Gross presents the sole purpose of the feminine force in Tibet as mándalas of the Man tray ana, and she infallible memory, it was Yeshe be happy. When you understand the of this relationship as apath of practice being one of independence and practiced them all as was appropriate, Tsogyal together with some other dualistic mind, there will be no and eventual enlightenment. The vitality. according to the high, medium, and root disciples who wrote down most separation from me. May my good relationship is one of mutual training Midway in this collection is a low levels. She studied and practiced of theteachings of Gum Padmasam­ wishes fill all the sky. " After she had and development with the more ma­ translation by Miranda Shaw from day and night with her teacher, not bhava. Over a long period of time, spoken, colorful dazzling lights burst ture practitioner benefiting equally the female practitioner Laksminkara. leaving out even one single session the two mystic consorts hid terma- forth which slowly dissolved into from the relationship. Ms. Gross This ecstatic song and Ms. Shaw's of practice. She tried to serve her texts, wherever they went in Tibet to darkness, as Tsogyal disappeared in sites examples fromYesh e Tsogyal ' s commentary provides the reader with teacher with body, speech and mind tum the wheel of the Dharma. a vivid radiant halo into the autobiography to support her a magical and powerful view of the in all possible ways. In this way It is said to have been the year 804 Southwest. (1) observations. female tantric practitioner. Yeshe Tsogyal became the perfect when the great teacher Gum Padma­ It is further said in Tsogyal's Yeshe Tsoygel's relationships Ms. Willis contributes an vessel for all the teachings of Gum sambhava departed from this world biographies, that when she realized with men were notable in that they exploration of tantric symbolism in Padmasambhava, who said at the going to the South West. Before his the Fourth Stage of the Dzogchen are dharmic events that either the form of the Dakini. The essay end of his life about Yeshe Tsogyal, departure the Gum gave all his teachings some disciples saw her dis­ promoted her own practice or served presents an exploration of this that she had received all his teachings, teachings to Yeshe Tsogyal - solve into a basket of pearls and only for the realization for those who symbolism in an effort to clarify and and nothing had been left out, as if the including the doctrine which causes her nasal bones, teeth, nails and hair mistreated her. The discussion of rectify the confusions regarding this content of one vessel had been poured the dualistic mind to disappear. were left as glittering remains of her relationships were not limited to male/ powerful female image. She reviews completely into another similar The Gum gave instructions about body. female, but also explore Yeshe diverse presentations and views of vessel, without leaving even one drop how many years to practice the Ati Tsogyel's relationships to other Dakinis and then offers a view which behind. teaching, then he instructed Tsogyal (1) cited from the book Mother of women. Those relationships were is more holistic. After having stayed with the Gum that after thi s period she was to prepare Knowledge. The Enlightenment of based on an exchange of information The essay by Ms. Willis is very for a long time, Tsogyal requested andhide more termas. Before leaving Ye-shes mTsho-rgyal edited by Jane and teachings. Women were well organized and it is easy to follow from him the highest teachings of the this world, Gum Padmasambhava Williams. Dharma Published 1983. presented as powerful and equally the development of her points. It is Great Perfection. And her teacher promised never to be distant from able in practice as men. There was refreshing to read her clear and well replied: "It is not yet time for you to any practitioner who called him. After discussion as how Tibetan life may organized presentation. Her essay effortlessly enter the Ati Vehicle. the Gum, under many miraculous have adjusted to the discrepancy also serves as a transition piece from Fornow you mustpractice the esoteric signs andrainbowlights,had departed Book Review between the world view of equality the previous more juicy essay s to Ms. teachings by yourself. But for this for the South West, Yeshe Tsogyal and the day to day view of the Aziz's sociological view of Tibet. you need a heroic friend to provide took up retreat for many years at continued from page 5 patriarchal hierarchy. Ms. Aziz's essay is a drier the means. Think of it like thi s : If new different places, gaining, as is said in Ms. Gross points to several diver­ presentation than the previous essays, pottery is not fired, it will not last her biography, three realizations of occurrences, these songs are the se themes regarding relationships yet it is full of interesting and thought long. Accordingly, in the land of Ati. continuing record of a remarkable such as the difference between provoking ideas. She moves us Nepal there was living a native of the At that period Tsogyal also took man - the record of the essence of conventional relationships and forward to the present day Tibet and Golden Isle, Arya Sale, who is a upon herself the suffering of others. experience bom of study and practice, dharmic relationships, Dharmic suggests methods to view the role manifestation of Hayagri va. Seekhim There are many stories in her a testament to the vibrancy of Dzog­ relationships being those which are and image of women there. She out and make friends with him." biography of how she rescued beings chen lineages, proof that the natural not based on neurosis and are non explores the use of language as an And so, the Queen of Tibet, Yeshe from hell, gave her body to wild Great Perfection is "alive and well." exploitative. It is a concept of indicator of the true place of women Tsogyal found herself alone on the animals, lived with a leper who had Steven D. Goodman relationship that nourishes and in Tibet. She also presents a case road, journeying to Nepal to find her been left by his wife and other stories. expands both individuals. study of women workers in a hotel in consort. With her she took a cup Yeshe Tsogyal, together with her There is an interesting discussion Lhasa. She offers this case study as a filled with loose gold. On her way eleven main disciples, visited many format for future study. Her thought­ she was nearly robbed by seven caves and places all over Tibet, hid FEMININE GROUND: ESSAYS ON ful and careful approach offers bandits, but they became her disciples treasures and opened mándalas of WOMEN AND TIBET information on how to study women instead. Arriving finally in Nepal she the teaching. Edited by Janice Willis from a sociological perspective. found a handsome young man with In the years of Yeshe Tsogyal's Snow Lion Publications This book ends with two essays the name Arya Sale, but he was a spiritual maturity and activity as a Ithaca, New York, 1989 on Tibetan nuns. Many readers may slave, and his owners did not want to spiritual teacher an event occurred of find that they dispel any romantic free him for just acup of golddust. So the construction of the first Tibetan This collection of essays written views of monastic life. Yeshe Tsogyal, relying on her monastery - Samye -, but still many by six Western women scholars and The first essay is by Ms. Willis magical powers, revived the recently politically influential ministers edited by Janice Willis, provides a and reviews case histories of several deceased son of a rich family and opposed the new religion. multi-facetted view of women and nuns including Ani Lochen. They with the gold she got as reward she Throughout most of that period Gum Tibet. The collection wisely does not are helpful for understanding the ransomed her future consort, Arya Padmasambhava had been staying in limit itself to a particular period or monastic life of women in the Tibetan Sale. Together with him she returned Tibet, even though he also had been methodology, nor does itfocus solely tradition. to Tibet. on religious literature. The variety of banished from the royal court under The final essay by Karma Lekshe After having received instructions approaches tothe subject broadens pressure of the ministers on several Tsomo describes the numbers of nuns from her teacher, the Lady, who was the reader's understanding of women occasions. At the end of the eighth and nunneries in Tibet, Nepal and Gum Padmasambhava's consort and in Tibet. It is an important con­ century. King Trisong Deutsen died India. She also describes the current the boy, her future consort, who had tribution for both men and women and was followed by several other status of nuns' ordination. She been renamed Golden Light, went interested in Tibet and Tibetan kings over a short period. Gum Pad­ explores the development of the past together to an isolated meditation Buddhist practices. masambhava had left for the South of how Yeshe Tsogyal's sexuality is few years of increases in population cave, later known as Secret Cave of West. Samye monastery was finished. The variety that adds dimension seen as strong and vibrant. She is not and improvements in nunneries and Tsogyal. There, where no one could The great debate between Shamans to this work left me with a longing to presented as a seductress or being the education of thewomen in find them, they practiced for seven (called Bonpos) and Buddhists was have a concluding essay that would succumbed by the lust of men. She is residence there. months cultivating the Four Joys. held. Kamalashila became abbot of tie together and unify this collection. neither wife nor nun. She sets a This book, in its many facetted Tsogyal developed the ability to pe­ Samye, and again thousands of I was lef twith a desire to understand model of a very different view of approach is a contribution worth netrate any kind of barrier; the Four novices became ordained Buddhist what to do with this infomiation or to womanhood from traditional Asian reading. It offers infomiation from Joys manifested and Tsogyal monks in the new monastery. At understand what needs yet to be and Western definitions of women. which we can expand our obtained the Four Kayas. For some explored. Many questions were raised certain periods of her life, out of In the second essay, Janet Gyatso understanding of women in Tibet years she practiced always together and it would have been helpful to political-religious reasons, Yeshe presents a rich and exciting and that we can use to clarify our own with Arya Sale, who was later known have Ms. Willis offer some ideas on Tsogyal had to live far away from the exploration of feminine symbolism experiences in relation to the also as one of her and Guru how to digest and view this offering. Tibetan court and Central Tibet. It is in the very ground of Tibet through practices. It raises questions fornitu­ Padmasambhava's disciples under Her own essay was so impressive in said that she was practiced and gave origin myths of the demoness Srin- re exploration. In many ways, it raises his Tibetan name Gyelwa Jangchub. her ability to do just this.that I am teachings for many years in the woods mo. This country wide demoness more questions than it answers. The really sorry she did not undertake Then there was a period when of Kham. must be brought under control before title is truly appropriate. It sets the Tsogyal took up practicing austerities this task. According to the terma Buddhism can be established in ground, and begins to provide a for many years in solitude, practicing biographies, Yeshe Tsogyal lived in The book begins with a brief Tibet.Ms. Gyatso explores the context to understand the feminine in tummo for one year and chudlen for Tibet and benefitted beings for two introduction by Ms. Willis and possible reasons for a female image Tibet, and thereby in the practices. another year, several times coming hundred and fourteen years, while provides an overview of the various to represent Tibet as well as the fate Susan LaGrande 15 Poetry and Mysticism

by Dorothea Franck

Part One particular relationship of language, permeable or dissolved. The subtle Hallelujah and in Bach's beginning conventional symbols and their When I firstme t Eastern mystical thought and reality in general. The stroke of a very soft breeze on your oftheChristmas Oratorium. But again, assigned meaning. A momentary lift­ teachings, in particular with Namkhai focus here is on the latter, illustrating skin, noticing the gentle movements the opposite feelings are equally ing of the separation of samsara and Norbu Rinpoche's Dzogchen it with examples of the former. My of grasses and leaves, or listening to poignant in poetry and music which nirvana? teachings, besides the feeling of relief major concern will be with Western, the symphony of the combination of makes use of the word. The moving 4. Inseparable of these and the sense of an inevitable and predominately, modem poetry. sounds when you are sitting in your compassion in Bach's Passion, the characteristics, yet to be mentioned involvement, my enthusiasm was The connection between Eastern back yard; these are the movements bottomless sadness in Schubert's separately, is the spontaneous quality tempered by my reluctance to mysticism and poetry is evident, (as you would not notice unless you are Winterreise Lieder, the seemingly of (most good) poetry and the feeling "submit" to a culture so alien to my we can see with our own teacher and very still, relaxed and attentive to the mundane ups and downs of emotions, of freedom that it transmits. middle European cultural upbringing. many highly realized practitioners of present moment and not occupied by love, jealousy, anger, etc., in Mozart' s Particularly in modem poetry, this The insight that this resistance comes Tantra and Dzogchen), and delightful the usual chatter of discursive operas as well as countless feeling of breaking loose and from my pride and cultural to see for the practitioners with a thoughts. The integration of "shine" contemporary blues and pop songs, transcending habit and convention is conditioning, and the knowledge that special affinity to poetry and the arts. and "lhagtong"? A lot of poetry have a transformative power in not strongly dealt with on the level of the core of the Dzogchen teachings is Language, seemingly the frailest displays this particular sensitivity of passingjudgmentbutmaking all these form as well. It seems to be a paradox perceptiveness. emotions deeply acceptable as that we break through the limits of 2. We also find a feeling of ' 'ornaments of our human condition." conventional conceptual thinking, Very late=very early equality, in the sense of equal value, Of course, what makes poetry which is mainly conditioned by of all things or beings paradoxically poetry is not, or not only, the language, by means of poetic Dizzy with freedom this virginal moment at daybreak combined with sharpened senses for contemplative awareness or ecstatic language. But in the spiritual realm when for some people one day is ending and for others another one just their individual characteristics; quality of experience which triggers we know we should not be amazed began and for looking at the objects in a dustbin can the creation of the poem. Nevertheless by paradox. There is definitely a kind most people neither since they are lost in the space between days sleeping be just as moving as a branch of a I wanted to mention those explicitly, of puzzling koan quality to some of without plum tree in flower, the people around because Western li terary scholarship our modern poetry, poetry that knowing dreaming without noticing that they do you waiting for a bus in whom you hardly pays any attention to this fac­ playfully tries to "break our mind". might see in a flash their uniqueness tor, since they focus almost and you are on your bicycle returning from somewhere going somewhere For all these experiences countless and vulnerability and the thought of exclusively on the formal level of your body examples can be found in poetry. their immanent death might move pointing out the special verbal strangely awake yet you cannot decide whether you are tired or not And by reading this poetry the state you as if they were your parents. The strategies and rhetorical figures in the empty streets every person seems really a person a single person of mind of the maker is at least to uniqueness of a moment, a sip of characterizing poetic language. Of some extent introduced to the reader; every car a car coffee in the morning of a grey day course, the particular ways of at least the possibility that such every tree a tree like never before so present and alone being themselves from the chipped cup which you expression are of crucial importance, experience is possible among us all by itself somehow seem to favor, an evening but I think that the formal and human beings and can be understood. dizzy with freedom a bit too tired to fully feel it but somehow happy with in a hotel brushing your teeth with a experiential level cannot be so strictly Poetry seems to be able to widen the the confusion different kind of toothpaste hearing divided. It is the same sensibility and scope of experiences and states if which feels like a strange and sober clarity which feels like a whole lot the water run and hearing someone spontaneity which opens to those mind is accessible to us. of empty space cough in the bathroom next door, or experiences and which has an eye for I am sure a similar story can be kind of vague but so concrete oh you smell that bread you hear that bird looking out of the window late at the evocative imagery and the musi­ told about other art forms, in particular you feel that early wind.... night and seeing this one other cal sound and mimetic qualities of music, about which I sometimes think window across the courtyard still Ut language. of as the Tantra of the West. Sitting the whole space seems yours you could go anywhere you could be with the yellowish, warm light, 3. It is obvious that the level of still for an hour in a classical music anybody now leaving you with a strange kind of form is crucial in poetry, even in the concert, trying to return from but you don't mind being right where you are gratitude that there is this unknown most formless. Poetry is made of distracting chains of thought to the other human being, just like you, why can ' t we Uve in the day with this generous lack of definition and these language and it makes different use music and living in its unfolding h ving through the night in the intimity sharp senses? of it than the instrumental everyday chords and melodic lines, of one's room.... D. Franck usage. What makes poetic language experiencing the transformation of This experience of equality can special is that it creates the experience emotion and passion into beyond any cultural limitations, of all means of expression and the sometimes come with an intense and though certainly true, did not strongest; impermanent and spontaneous feeling of love and completely efface my obstacles. I insubstantial like any sound and yet compassion, a temporary Je suis cette me... ( I am that street) tried to get a better understanding by providing the stability of fixedform s abolishment of the border between K. Yacine (Algerian poet) taking this resistance as a hint to a in which the breadth of a thought can self and other, experiencing the great task yet to be carried out: the task of temporarily find shelter. continuity between the different Is there, between words and things, a rapport of integration. Hasty and forced There is a deadly or killing side to spheres of üfe. It can also be com­ simple convention or an eternal appropriateness? reconciliations remained shallow. I language as well as a living and bined with a moment of timelessness In India as in Greece, both these theses were knew it was not the point to give up enlivening one. All mystic discourse like when a poet senses the genius supported where two kinds of language exist. one conditioning for another, but to warns against language. It is the loci of a place and intuits the traces Vishvanata says, "Poetry is a word whose essence is savor" ...the savor understand the cultural "veils" of instrument itself of conceptual that former events have left in the religion and mysticism in the East judgment erroneously taken for real. energy of the place. is essentially a cognition. "Shining with its own evidence" ... It is animated by "supernatural admiration". It is the "twin sister of the and West-each in its own right-an d It can contain the hints to the very Related to this open and subtle sacred gustation". to look for common roots of the liberation from this Dharma related ways of perception is the tendency of Rene Daumal, In: Rasa. Translated and with an fundamental human spiritual longing poetry, but, as I would like to contend, many great poets to make their poem introduction by Louise Landes-Levi underlying both the European and to a way of language use that contains a song of praise. "Rühmen, das ist's" the Tibetan culture. Starting from my in itself seeds of liberation from our (To praise, that's it) is the famous own experience, I had to remind conditioned view, independent of the line of Rilke describing the task of of the resonance between form and unconditional acceptance of pain and myself that the bridge between my content: the way of poetry. the poet. He did not refer to praise content. Also in this respect a joy, or standing and moving with the Western scientific, skeptical and It seems that language itself can songs dedicated to gods or emperors, particular kind of "equality" reigns, rhythm of an African band, feeling academic mentality and the spiritual be both the very tool for entangle­ not even to a beloved person, but to between aspects which in ordinary the oneness of the music and the teachings for which I had secretly ment in sanlsaric illusion and akey to simple daily things; the present language use are given very different people around you—isn't that a form longed for for a long time, was a a glimpse of nirvana. moment with whatever it happens to ranks of relevance. Seemingly of meditation or at least a preparation period of intense involvement in bring to our attention. That language irrelevant factors tike sound, rhythm, forit, hidden in our Western culture? philosophy, mythology and the arts— Part Two has a specific power in this respect imagery, rhyme, verse patterns, particularly poetry. These studies and What poetry can show and seems to be acknowledged by symmetries and asymmetries are Dorothea Franck, bom 1948 in literary activities had softened my There are several types of mystical many great composers. When treated on equal terms with the Germany, (PhD in General stubborn rationalism and opened me experiences for which poetry can Beethoven "goes mad" in his ninth meaning which is beyond the Linguistics), teaches language, up for a deeper plunge. provide evidence: symphony, looking for ways to top conceptual level of the statements literature and discourse studies at There is evidence indicating a 1 .Thereisasubtlety ofperception the climax of climaxes and tries to that are made. the University of Amsterdam, (Dept. special relationship between poetry which can only be realized when one cross the limits of what music is able Poetry displays the analogy of of General Literary Studies) and at a and mysticism from two sides: one is in the proper state of mind, a to express in terms of joy, enthusiasm worlds of different order. When the mutimedia art school in Den Haag. from historical textual evidence, that contemplative state which at the same and limitless love, he has a chorus of sounds and rhythm of language She also writes poetry and essays. mystics write poetry and poets time is more closely involved with singers burst out with the words reflects the experience of which She met Rinpoche in 1989. She is explore mystical experiences, and, and more distant to the object of "Freude, schonerGotterfunken" (Joy, words are talking, we witness a interested in poetry and the compar­ on the other hand, from the reflection experience, in a way that the subject- beautiful spark from the gods). A miraculous conspiracy of harmony ison and integration of Eastern and on the nature of poetic speech and the object border must temporarily be similar climax is found in Handel's between allegedly arbitrary Western philosophy and mysticism. 16 In the most ancient Tibetan at the top of their voices using long accentuated sometimes by the drum principal instrument used to enter suspended on a cord, the mystical mu mythological cycles, sound is held notes bent in loud vocalizations and the cymbals, to accompany a trance in the rituals of possession, cord, but anyway always raised above considered to be the original source which seem to vibrate like flags in dance or a pantomime. The narrator acting as an intermediary element the earth) is a very important of all existence: sound, which from the pure air. With the last note of the emphasizes the most epic or "connecting' earth and heaven, in instrument which is always present beginningless time has vibrated in solo song, those of the chorus are emotional moments with shouted order to make 'the dead speak' (the in all the Buddhist and Bön rituals. ineffable emptiness, arises through The bells or metallic resonators, mutation of light, and then which in many other parts of the differentiates into rays of various world form an integral part of the colors from which the material drum itself and augment its magic elements which make up the entire The Magic Sound power by their being made in metal, universe originate. symbol of the depths of the earth, are The cultural influence of this a complete instrument in itself in concept can be seen in the Tibetan by Costantino M. Albini Tibet: the bronze cymbals. The theatre, here sound has an analogous combination of drum and cymbals generates a percussive sound which role as creator/transformer. It is the An article exploring music and song of the 'lhamo ' by examining sound as a magical magic element that makes one extends through the audible scale, recognize the mythical-religious element which transforms everyday occurrences into a mythical dimensionfrom th throughe extremely dee p tone of the drama in reality, not limiting it to the the 'modes ' of Tibetan vocality and the function of the musical instruments.double skins to the piercing highly mere function of an uplifting story. acute harmonics of the metallic Or rather it is everyday occurrences ringing. which are transformed into the The complete sound which comes mythical dimension through sound. from the fusion of voice and The tone and the rhythm which are percussion, used with so much impressed on the words of the nar­ expressive force that it is able to cut rative and descriptive parts of the through that type of membrane which text, the languid melodies of the songs separates the conscious from the of the individual characters, the unconscious in daily life, creates an frenetic or solemn pulse of the drum atmosphere strongly permeated with and cymbals act as a potent stimulus magic and certainly helps the actors on the imagination of the audience. to play their parts, almost in a trance, Together with the extreme and to transport the spectators to a simplicity of the scenery, even the dimension beyond the ordinary, plain yet potent performance of the human one where mythical actions instruments indicates that a part which take place. is not secondary to the outcome of the theatrical event is represented by Translated by Liz Granger and the imagination of the public. The reprinted with permission from "Pri­ Tibetan public is not, neither should ma Fila - Mensile di Teatro e di it be, a passive witness. The use of Spettacolo dal Vivo", n. 15/16, fantastic creativity is required and January/February 1996. Photo encouraged in order to evoke the courtesy of Prima Fila. dimension beyond history in which the mythical event is brought to life. The musical element in Tibetan Constantino Albini was boni in theatre is provided almost exclusively Milan, Italy in 1954. In his childhood by human voices accompanied by a his father, who was a Buddhist, gave large frame drum and a pai r of bronze him some "primary " religious cymbals. education included in Mongolian. Tibetan vocality is generally Tibetan and Chinese tales and taught subdivided into two 'modes' of him the six syllable mantra. He met singing: gLu (pron. lit) and gZhas superimposed, and create a very modulations, followed immediately skin of the sacrificed animal is spread Namkhai Norbu Rinpoche in 1974 (pron. see). The gZhas songs usually particular effect. Often, but not by the chorus. Much has been written on a piece of wood bent in a circle), and was. for the next two years, one have a 'lighter', playful, sentimental, always, they are tones of a melody about the magical-sacred function of and thus communication can be made of those who asked consistently for sporting character, and accompany coming from the melody of the soloist the frame dram. In many cultures of with the beyond. In Tibet itself the Rinpoche to teach. Rinpoche gave dances and libations; they are performed with the evident intention the earth the round form of the drum frame drum, (with two skins, symbol Iiis first teachings in the summer of accompanied by secular instruments of unison, but without rigorous represents (is) the entire universe. Its of the androgynous completeness of 1976 in Subiaco, Italy. such as the lute, the flute or the constrictions. In fact, with a freedom, deep sound represents (is) the heart­ heaven and earth, often mounted on Constantino lives in Rome and psaltery. The melodies are easy to and casualness which often fades the beat of the universe. The drum is the a pole symbolizing the axis mundi or and works there as a musician. memorize and the verses are in six polytonality. For example, all the syllables. The gLu songs are sung members of the chorus emit a held while travelling by horse during the note (not necessarily the same note) long moves on the immense Tibetan on the soloist's song, in order to /Personal plateau. For this reason they are follow the same melisma, performed without the accom­ unsyncronized and not all together at insights paniment of instruments. They are the same moment. The effect of this characterized by powerful utterances is like the flowering of thousands of Cuba's at the top of the voice, the richness small echoes which rebound here with and the acrobatics of the melisma (a and there in space until they are group of notes sung to one syllable - stretched out once again in a melodic JguMhist ed.) with frequent jumps di petto - di unfolding which seems to wind to the Jguddhist testa (similarto theTyrolese yodeler), infinite; a musical thread the end of perspective perception of a freer, more which is not to be found, lost who 'panoramic' rhythm. The verses are knows where in antiquity without on longer than those of the gZlias, and time of the Jataka (tales of the past are composed of seven or eight lives of the Buddha), of the ancient IfPestern syllables. The general impression a kings of Tibet, of the epic cycles of Western listener has is that the gZhas Gesar and Shambhala. belong more to a type of popular charts Between one song and another singing while the gLu, on the other the narration is inserted like a hand, are a form of more lyric and connective tissue, in the forni of the original art, arising from more recitation of events which, making Jhampa Shaneman was ordained as a Buddhist monk 14 years in profound, secret and perhaps archaic part of the story, are not represented India and uses 24 years of practice to help you understand yourself, origins more laden with evocative explicitly. your relationships, and to choose auspicious dates for retreats, etc intensity. Here the word itself becomes Utilize the understanding of interdependence to have insights into When the lhamo performers sing music: the text is read quickly and yourself, your children. (in the solo parts and the chorus), incisi vely by the narrator, tire syllables they use a vocal style very similar to in Tibetan are pronounced in an that of the gLu. In their enactment of explosive way, like percussion in an 5810 WILSON AVE. DUNCAN, B.C. CANADA V9L 1K4 individual roles, the soloists embark irregular and pressing rhythm (that is CANADA & USA 1-800-819-2288 on unrestrained melodic explosions given from the same text).

17 Errata IMPORTANT NOTICE The Meaning of the Vajra TO SUSTAINING continued from page 2 OMISSION: There was an RANGJUNG YESHE omission in issue #36. The story in MEMBERS WHO RECEIVE Until this age leaving them freely Reflections called "Through the Five PUBLICATIONS THE MIRROR is not so very good. There must be Steps" was translated from Russian NEW TITLES some way you can control children to English by Natasha Eddy of Please immediately contact The and help. From the beginning you Conway, Massachusetts. Chökyi Nyima Rinpoche Mirror office at PO Box 277, Con way, explain what kind of limitations we APOLOGIES: There was an Massachusetts, 01341, US A, by post, Indisputable Truth have in society. We know that error in the last issue, #36, in the by fax or email listed in the editorial educating by bringing into limitation illustration of the article on Tibetan bar of this issue, as soon as you is not good, but that is how our society Tsele Natsok Rangdröl Medicine by Dr. Phuntsog Wangmo. initiate or renew a sustaining functions. It's our condition. We The Heart of the Matter The Tibetan letters were inverted. membership in the Dzogchen don't have a free dimension and if Our apologies to Minjyur Dorje. Community anywhere in the world. children are trained in this way, then later in life it becomes very difficult. Padmasambhava - Advicefrom the Lotus-Born They can't integrate in society. It's Tulku Urgycn Rinpoche - Rainbow Painting not necessary to be very severe with CLASSIFIEDS Repeating the Words of the Buddha children, but mainly you explain and Tsele Natsok Rangdröl - Mirror of Mindfulness; Empowerment help them to understand. And they NEED A COOK? will understand. But the main point is Gampopa - The Precious Garland of the Sublime Path how you explain, for children that is Creative and versatile cook available for groups, families or individuals. Khenchen Thrangu Rinpoche - King òf Samadhi, Buddha Nature essential. For example if you want to Contact: Anna Eid, Merigar, Arcidosso 58031, GR, Italy. teach a small child not to kill, you Tel.: 564 966 837. Fax: 564 968 110 Chökyi Nyima Rinpoche - The Union of Mahamudra and'Dzogchen explain "You don't kill animals", Song of Karmapa - Bardo Guidebook HOUSE FOR SALE because sometimes children enjoy Orgyen Tobgyal Rinpoche - killing insects. If you just tell them 3 bedroom house in a wonderful location 3 minutes from Merigar by Life and Teachings of Chokgyur "You must not kill because it's not Lingpa car, living area, bathroom, extensive renovation potential. Beautiful good", they don't really understand views. It. Lire 160.000.000 why and often the more you say Contact: Anna Eid, Merigar, Arcidosso 58031, GR, Italy. "no", the more they feel to kill. For Tel.: 564 966 837. Fax: 564 968 110 example if you say, " You must not kill because this small insect may be CHODDAMARUS a mother or father or baby, maybe this insect is coming out to get food Fine damarus, complete with cover and silk tail, that don't lose their for its children and somewhere the tone. Hand made in Yugoslavia. Sounders in five colors. Mantras Now Available! children are waiting, and if you kill inscribed inside. Made by a practitioner of fifteen years. They are her she can't go back, also she feels strong and light, with a beautiful sound. $150.00 includes shipping. THE RANGJUNG YESHE very bad." - if you explain in that way There is a waiting period. Will send on receipt of payment.Contact: then it is an experience they can Zeljka Jovanovic, Zeleni Venae 1, 11000 Beograd, Serbia, Ex-Yu. TIBETAN-ENGEISH relate to. They have a mother and Bank Account #: In US Dollars: father, maybe a sister and brother, The Cyprus Popular Bank LTD. Nicosia, Cyprus DICTIONARY and they may think "What if someone 39 Archbishop Makarius III Ave. OF BUDDHIST TEACHING & PRACTICE killed my mother and she couldn't P.O. Box 2032 Nicosia Cyprus More than 90,000 entries in an electronic version come back, what would I do?". Or Polivos Trading LTD. forexample, "If some giant is stepping on PC/MAC disks. Compatible with all known word- Acc. No. USD 001-33-0466291 on you and kills you, how do you Details of payment: 70803/201-25-2373-0 processors and data-base programs. feel? " They can understand with Zeljka Bajic-Jovanovic * Extensive compilation of terminology used by their experience. Then their sense of emaihINTERNET: ZELJKA. [email protected] responsibility arises. You can explain present day translators. * Selected definitions and in this way. After ten years of age, clarifications from classical literary works. * Details of BCUD LEN LONG UFE PILLS children must really be free and if places, people, and titles of scriptures. * Verified you see if they are really doing Mandarava Myrobalan preparation and Garlic preparation as described entries from existing dictionaries, word-lists and something wrong you try to explain. by Dr. Phuntsok Wangmo in "The Mirror" issue no.31 May/June 1995. You don't try to control. This is Contact Liz Granger c/o Merigar, 58031 Arcidosso GR, Italy. Phone/ . glossaries. ^Special-introdu(^oryoffer:.US $5Q_ - important in education. fax 564-966608. Email Liz Granger [email protected] (includes shipping and handling).

And with ourselves, we also Rangjung Yeshe Dictionary, observe and re-educate ourselves and Letters to the editor attn. J. Wagner, try to be aware, for example in our P.O. Box 4796, eating and drinking in daily life. If Boulder, CO 80302, USA Dear Mirror, people are not able to control their Email::[email protected] drinking and they become drunk, in Recently I had a wonderful experience reading the Mirror (issue 35, May/ the end their realization is illness or June): I fell off the chair laughing, and I laughed so hard I almost caused Make check or International Money Order payable to Mr. E. Schmidt problems. We need to remember that damage to my tummy. And the reason? I was reading the interview with we eat and drink for living. If there is Rinpoche in Byron Bay. So, congratulations for making me suffer! * no food we cannot live. With that And that raised the question: why have I not been able to enjoy myself as knowledge we use in the correct way much reading The Mirror before? Has my practice suddenly shown some with awareness. That is only an success such that I can see the funny articles in The Mirror which always have example of eating and drinking, but had such humor before? Or, has The Mirror changed so that even though my there are hundreds of circumstances. practice has not improved me an iota, nonetheless I manage to find the pages We can realize a little how we can really funny? In either case, I want to let you know that I hope that my practice govern ourselves through our continues to progress, or The Mirror continues to become light hearted and awareness in eating and drinking. In humorous, or better still, that both continue to happen! any case, in the end, if we are Dzog­ Yours, etc. C. Goh (Great Britain) chen practitioners we must be Dear C, responsible for ourselves. Even if we Suffering we can do! * don't have that capacity, we should The Editors leam. In the end, we realize that. This is very important. We need to act responsibly with awareness. If we Dear Mirror, are not aware in all circumstances I was prompted to write when I received my copy of The Mirror yesterday, then we never become responsible. and read the teaching on page two, as I always do. I find these teachings in The This is the duty of all practitioners. Mirror to be of great benefit, very clear, lucid and of practical value. In fact, I think The Mirror is the best Dharma newsletter l've ever seen. It has a certain These are the aspects of tawa, quality that combines authoritative teaching with enthusiastic practice and a gompa and chodpa; zhi, lam and true feeling of "community". drebu. This is my advice to all Reader in Thailand practitioners. Dear Reader, Transcribed and edited by Naomi Thank you for the enthusiastic and supportive sentiments! Zeitz The Editors

78 REFLECTIONS On Homosexuality and Spiritual Life Being Responsible

A View from a Practitioner in the Dzogchen Community by Artit r Skit ra

by Ênz.o Tenario I would like to share a few of my thoughts with you. It's been quite a while since Namkhai Norbu Rinpoche visited Poland for Time and again I have asked part of that view and reject another? want to apply the union, as it is done the first time and before leaving he asked us to collaborate and be open. When myself: Can homosexuals practice To consider positively the in Tantrism, there may be problems we asked in Cracow if he would come to Poland again, he replied that it Dzogchen without problems and be heterosexual vision that engenders unless one decides to experiment with depends on our collaboration. How does this appear in practice? true practitioners?- Can they, like its kind of desire, and at the same aheterosexualrelattionship, because Let's imagine that our house has burned down and we have nowhere to live. heterosexuals, attain the ineffable time consider in a negative way the this experience in Tantrism is tied to We can stay with our family for some time, but it soon becomes awkward. state of enlightenment, or are they homosexual vision with its own kind the solar and lunar energies. From What do we do then? We try to find a place to live at any cost. supposed to pay for their view in the of desire, wouldn't have any sense such a union the whole practice can The Polish Community needs a place where practitioners can do personal form of special obstacles and even at the level of the ordinary mind. develop; and in homosexuality there or group retreats. Rinpoche expressed his wish for us to do so many times. It difficulties? For a practitioner it is always, in both is no possibility to unify sun and seems there is almost noone interested, to tell the truth. Three years have Ordinary people, who apparently cases, a matter of working on his or moon, feminine and masculine. In passed before someone found Leszczy ny, (a place we considered to buy for the have not made any significant effort her desires and attachments. the Dzogchen teaching, however, Community). For many reasons, the purchase of the place has been postponed. to understand whatever differs from Desire, one way or another, is since one is working with experience We still haven't got a place, but at least we have some money. themselves, tend to consider always desire. To feel attachment for in order to find onself in the state of I noticed a worrying tendency that most people have; they prefer to act homosexuality a 'problem', or, to a feminine body is no different from contemplation, even homosexuality alone rather than as part of a group. This appears to be necessary in some say it in more conceptual terms, feeling attachment for a masculine as far as an experience could be useful cases, when people end up having to carry a lot of the load if other applied are those orientational body. In both cases, the problem as something to be integrated. At this Community members do very little. limitations that the cultural seems to be to go beyond the ordinary level there is a possibility of reaching When I was in Merigar, I was able to observe Rinpoche's life— everything circumstances impose on the ordinary vision and judgment that imprisons the desired point, but when one enters he does is aimed at the preservation of the teachings. Not only by giving mind. This fact leads predominantly one in the dualistic vision, and rest the Tantric level, no objective teachings, as Rinpoche is the source of all initiatives, but also the financial to heavy judgments passed on unconditioned in a state free from elements that are necessary manifest. ones. When he was saying goodbye before leaving for Australia, Rinpoche homosexuality, and only rarely to both desires and passions. From this point of view, those said: "My name appears under lots of projects, but I don't care about that. I more open and tolerant positions. This could mean, on another level, who discover they have the don't want fame, but I want to preserve the teachings. People think: T don't This gives birth to a view of reality thathomosexual practitioners can use homosexual vision and are interested belong to Shang Shung, I don't belong to A.S.I.A., I'm not concerned with that is the cause of untold suffering to their vision, sensations and emotions in the Dzogchen teaching with the their problems.' This is very egotistical thinking. The preservation of Tibetan the bearers of the 'homosexual view', as a means to continue in, or to enter aim of realizing themselves and culture is vital for the teachings and if we do not succeed in doing so, the history making them, in more ways than one, into, the state of contemplation. In entering into their real nature, beyond of antique cultures will repeat itself. victims of sexual discrimination. the Dzogchen teaching all whatsoever determination and People will go to museums to see Speaking of practitioners, experiences can be means. conditioning, can relax in the rimai objects and texts, but nobody however, we can apply the View of It is interesting, fromthi s point of knowledge that their practice can will know their meaning." the teaching; that is to say, the ulti­ view, to consider that homosexuality actually work and that the fruit of By being able to make offerings mate condition of all sentient beings is a way to manifest our emotion and their bodhicitta distilled with for the teachings we can measure how is the same, as is the fruit of realization. passion, so one cannot tell precisely contemplation can be dedicated for our attachment to material things To attain that fruit we surely have the what the specific karmic cause could the benefit of all sentient beings diminishes. We are all aware that the THE MIRROR path that enlightened beings, in their be. At the base of the homosexual regardless of the vision into which teachings are the most important thing NEWSPAPER OF THE infinite compassion, have made view of Ufe, that is, being attracted by they are trapped. in the world; they can free us and all INTERNATIONAL available for all circumstances and persons of the same sex, is the same It is sometimes difficult for me to beings from suffering so we need to conditions. ground of passions and emotions on imagine how an enlightened being, sacrifice.When Buddha was given DZOGCHEN For a practitioner on the way to which the heterosexual view of reality who was once engulfed in the mire of beautiful robes, he immediately COMMIJNITY liberation it is important to understand rests, that is being attracted by persons samsaric problems, can arrive at the offered them to his Sangha. When founded by that every judgment expressed, posi­ of the opposite sex. judgment of a sentient being on the asked why did he do so, he replied that Chögyal Namkhai Norbu tive or negative, (in our case a It becomes difficult at this point grounds of his or her sexual desire, he wanted to give the example for Main Office judgment on the homosexuality of to understand why anybody should and, following such a point of view, future generations. PO Box 277 some brother or sister of the Vajra, or discriininate against one view - which decide to give or withhold the Rinpoche said: "YOU are the Conway Mass 01341 U.S.A. of some other sentient being), is only in its essence is nothing but an illusion teachings even when that being people responsible for the teachings". Tel. 413-369-4208 a manifestation of our mind which is devoid of any reality of its own, manifests the will to practice and Fax 413-369-4165 In fact, everybody thinks that things E-mail address: distracted by concepts. This generated as it is out of a karmic base strive for realization. will somehow get done. "Even if I 102121,[email protected] manifestation of judgment, - and consider it inferior to another Returning for a moment to the don't do anything, the teachings are acceptance or rejection, is, as we view that is also an illusion. It would view of homosexuality as a problem, not going to disappear." Sometimes I European Office The Mirror Merigar know, typical of the mind closed in be just as if someone was to diiscrimi- it is advisable to reflect on the fact think that way as well, but I know that 58031 ArcidossoGR its cage of dualistic vision. nate between a couple of twins bom that homosexuality cannot be said to this is very destructive thinking. Italy While the issue is to remain of the same mother, saying that only be a problem, because all that Earning a living, housework, etc. Tel.& fax 564-966608 present always, and in this presence one of them had a true right to live- manifests in samsara is, in a way, a brings us (or not) some temporary E-mail address: 100530.527compuserve.com to feel free and let others also feel free Homosexuality has the same problem. At the same time, whatever satisfaction. Working for the teachings foundation - that is to say the same without conditioning nor displeasing manifests is not a problem if one rests can be a cause of happiness for EDITOR them with our judgments, it is also karma determining its manifestation in the state of contemplation. countless beings. Naomi Zeitz, Tsegyalgar within the common karmic vision of Liz Granger, Merigar true that our heterosexual or For example, Jim Valby has human beings - as heterosexuality, in homosexual view, which is like the started to translate the tantras of the spite of all the judgments that can be LlTTERARY EDITOR ornament of this presence we have, is Dzogchen Upadesa and he is the John Shane passed on the subject because of after all nothing but a view— that's initiator of the current Vairocana human cultural conditionings and CONCVIUNITY ADVISORS to say, an illusion. Project, which is the translation of all limitations. Probably going through Anna Eid, Jim Valby. Des Barry. We can come then to the timely the Dzogchen tantras into English. the infinite rebirths through which Barbara Paparazzo consideration that both hetero- The project will take several years we all must have passed, we mature sexuality and homosexuality are and requires a close coordination of DESIGN AND PRODUCTION the karma that induces the based on illusory views; in an absolute various translators working in many Tiziana Gottardi homosexual vision; just as we must Alex Siedlecki sense, both aie only transitory and countries. have been butterflies, fishes, asuras, ephemeral determinations. Last, but As we have received quite a few PRINTER gods, men and women, thieves and not least, there is the fact that these Samantabhadra posters as a gift from Turley Publications prostitutes, servants and landlords, sexualities express themselves in the the French Community, I offered those Palmer. MA framework of the karmic vision etc., we can become homosexuals that were still left to Jim to take and to DISTRIBUTION common to the whole human species, too. "I am a four-legged animal, my Enzo Terzana was born in 1956 give half of the profit to the Vairocana Tsegyalgar beyond distinctions of culture and friend, just as you also are; come, o in Italy. He lives near Merigar and Project and the other half to the Polish epoch, and are after all a physiological lion, come back! Why do you run SUBSCRIPTION RATE/6 ISSUES has been a disciple of Namkhai Community. I would like to ask away with fear?" (Sukara-Jataka, $ 35 available through Tsegyalgar and normal fact. everyone to think what he or she can 153) Norbu Rinpoche for the last seven 55.000 It. Lire through Merigar In the case of a Dzogchen years. A writer and journalist, he do for the Community and for the practitioner, "the view is an ornament From the point of view of practice has published books and articles teachings. Without offering All material ©1996 by The Mirror. Reprint by permisión only. of the state of contemplation": what some peculiarities can arise. For mostly on the subjects of something, be it our work or money, We resene the rightt o edit all sense would it have, then, to accept a homosexual practitioners who may communication and art. we will not develop ourselves. submissions. 19 of the moving stream Then Louise's words finally If these words I have written struck home have any merit or power HearMy The rhythm of the water and I thought of you Nina may it be yours now, Nina, as it drummed on my spine - so cold and alone and benefit any who put me in a state find themselves Voice Come Ringing that was quite beyond time A gasp - a sharp intake of breath - in their darkest hour. you were too young Verses Written on Hearing I entered and too beautiful I myself am the space that we all know to be taken so early by death without wisdom of the Death of Nina Paparazzo where we feel ourselves but if in my words to be perfectly one with the flow But death has no logic there is some glimmer of truth by John Shane no one knows who will go next; then 1 pray it may reach Although others stood beside me it's the plain truth the child of my dear friends I felt quite alone you don't need to read it who was taken from us all and I saw how the energy flowed I - here come these lines in a Tibetan meditation text. in the prime of her youth. Hear my voice come made of words and images in the concrete ringing clear as a bell held together in meter and rhyme walls of the pool So Nina, O Nina, It's easy and cheap down through the warp and its columns of stone don't be confused to talk of love with mere words and weft of time. Their purpose is simply - death comes to us all and I know that in the face of death I dropped down into to try to communicate! we can none of us refuse all my petty rhymes Hear my voice come singing the bubbling water are simply absurd out of the great silence. Recognize the unity and fell on my knees Hear my voice of mind and vision: out of the deep of your own mind and there for a moment I knew come ringing But please know that in my heart try now to recognize how it feels to be free now clear as a bell I meant nothing but good; and integrate! Hear my voice come winging in your young life may my intention I turned my face up swift as an eagle you heard teachings in hastily writing these lines II towards the sky soaring in a vast and empty cloudless - if you heed them now not be misunderstood. sky Here in Italy and the water they will serve you well the summer was hot, washed over my face Despite the lack of real understanding Hear my voice I studied and practised and over my eyes Nina, O Nina. manifest in what you find written rejoicing in this moment and laughed a lot although it was always tmly just so here, even though we know And in that instant there never was a better time please know that my motive in writing we are bom but to die At Merigar right then and there for you to let go was tmly sincere. in the retreat I let go of my past See these thoughts on the page there were and my future So go now, Nina IV leaping like fish from a calm lake so many old friends and of all of my cares let go and be done I end with homage to the master glittering for an instant I was glad to meet enter the light with which I should have begun, in the moment of your recognition! Sometimes we struggle that is brighter than I pray that his teaching I was so happy to know what to do the brightest of suns may spread everywhere The flash of presence is there! to see the master again everything seems hard like the light of the sun! Stare in the face of truth I wrote so many songs and nothing seems to ring true Know that light see the thoughts themselves in their that wild-fire to be the radiance I end by invoking the lineage self-perfected seemed to flow But the truth is we are of your own innate mind which I should have done first: naked condition! from my pen none of us separate recognize it and be free may the glorious and there's nowhere to fall - don't waste any time. Dzogchen teachings arise and Allow each thought One afternoon I went it's as if we are part of a great wave spread in all realms to effortlessly unwind with my family that lifts us and carries all You don't need to think to satisfy every form self-liberating in our old car of those you have now left behind of hunger and thirst! in the perfect clarity to Bagno Vignoni We are lifted and carried just go into the light, Nina where the hot springs are and yet we resist - of empty mind! you can make it just fine. Hear my voice come but the wave carries us and ringing clear as a bell Don't delay, don't hesitate, I stood in the pool all that we know Space is your home down through the warp find the naked presence of the right in the spot - all that exists - don't concretize and weft of time, primordial state! where the waterfall is any of the images We are like bubbles and the water's most hot or thought forms Hear my voice come singing that arise in the stream Hear my voice raised that seem to arise out of the great silence, I felt the power of the stream and then disappear; hear it calling out out of the deep of your own mind "know the state of presence bear down on the wave has no It's all right to let go of them without any doubt!" my shoulders and back existence in itself don't cling or hold on Hear my voice come winging and I let my mind go - it's perfectly clear don't worry what will happen swift as an eagle wherever it would Tumbling out in a wild display after you ' ve gone * soaring in a vast and empty cloudless of the mind's capacity without keeping track - we are here sky to produce an infinite array and then we are gone Nina, you are free now of thoughts and images There came into my mind everything is in in fact you always were free Hear my voice year after year as if in a dream constant motion the truth is rejoicing in this moment week after week images that flowed always moving on there's nothing else even though we know and day after day over and through me any of us could ever really be we are bom but to die! as fast as the waters IU At Merigar The storm that is raging here the very next day, is just an illusion Commentary walking across don't get caught up in it The ignorant and insignificant the floor of the gonpa don't get lost in confusion Dzogchen student John Shane ( also FREE Newsletter I was still in a state known by his Master as of absolute wonder This thunder, this lightning, 'Shanespeare ') wrote this song under and Catalog! this wild driving rain the influence of the adishthana ( or I was startled by is nothing other bliss wave) of the energy of his root a sudden flash of lightning than your own mind guru Choegyal Namkhai Norbu, and the loud crash of thunder arising again and again presumptuously imitating in his own Snow Lion publishes a feeble words the dohas of the When Louise Landes -Levi Go to the space free quarterly newsletter Mahasiddhas and mimicking the walked up to me beyond pleasure and pain! and catalog containing the language of the setting-face- to-face and I heard her say: latest news on Tibetan instructions for beings in the "Did you know that The waterfall, the great wave intermediate state given in the Buddhist events as well as Nina Paparazzo is dead?" the immense power of the flow Glorious Bardo Thosdrol ( The hundreds of books, cards, I couldn't focus at all of everything you ever saw or heard Tibetan Book of the Dead). audio, music & video, tapes, on the words that she said. - all that you ever came to know - is not something to hold on to now The song should remind the thangkas, statues, jewelry, Outside the window just recognize it, release it, reader that the traditional texts speak and dharma practice items! I could see the go on, let go. of Six Bardos, Intermediate States, of Call the number below to crazed dance of the trees which that between death and the receive your first issue. as black clouds rushed by These words, next rebirth is only one. The writer in the sky our good intentions therefore intended to acknowledge and all of our prayers, in his song that his own situation as In the heart of the storm are a sign of how much a being with a human body is exactly Snow Lion is dedicated there is no time to stop we love you parallel to that of a being who has to the preservation of to question what's happening and how much we care just died, in one particular sense: Tibetan culture. or to ask yourself why but please don't let our love both must recognize their own innate for you bind you mind; both must distinguish the wave a thousand leaves or somehow hold you back of thought from the state of non-dual P.O. Box 6483 wave in the wild wind awareness. So, the song is also an Ithaca, NY 14851 Hear my voice calling admonition to the living, beginning Snow Lion but their motion 800-950-0313 - go where there is no path with the writer himself reminding Publications is only the movement of mind 607-273-8519 go beyond every known track! himself to remain aware.

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