THE MIRROR Newspaper of the International Dzogchen Community August/September 1995 • Issue No. 32 The Light of Kailash The Ancient History of Shang-Shung and Tibet

by Adriano Clemente

After more than thirty years of three epochs in the history of ing to everyone. It is full of research and study, Namkhai Tibet: 1) the time in which only myths, descriptions of obsolete Norbu Rinpoche has written the Shang-Shung existed, 2) the time forms of divination, insights into book Zhang bod kyi lo rgyus ti which sees the ascending of the ancient rituals, etc. In conclu­ se'i 'od in Tibetan, on the topic Tibetan Kingdom of Yarlung, co­ sion, I think that this book, of Tibetan history and culture. It existing with the Shang-Shung together with Drung Deu Bon, is is the major work of this type in kingdom, 3) The time from the the major contribution to the existence. As early as the sixties, conquest of the Shang-Shung knowledge of the pre-Buddhist his interest in the origin of under king Songtsen Gampo history and culture of Tibet to Tibetan culture drove" him to until the collapse of the Tibetan appear both in Tibetan and in research Bon history and litera­ Kingdom in the ninth century. Western language. I hope every­ ture, and as a result, in the end of Each volume is divide into five body will have the good fortune the seventies two small books chapters dealing with the origin to read it in English as soon as H.H. Pcnor Rinpoche conferring blessings on LIANN GRAFF were published in Dharamsala: and development of: 1) the possible. a student in Merigar. The Necklace of Zi (gZi y i human race, 2) the Bon lineage, NOTICE: Attention Tibetan phreng ba) and The Necklace of 3) the royal lineage, 4) the script, Translators! This is a call for Jewels (Nor bui do shal). The 5) the culture of both Shang- those translators who are con­ H.H. Penor Rinpoche second one has been translated Shung and Tibet. More than thir­ nected to the teachings of into English. ty historical texts, both from Chögyal Namkhai Norbu In 1982 Rinpoche wrote his Bonpo and Buddhist sources, are Rinpoche, and who have knowl­ Visits Merigar masterpiece on. the ancient ritual quoted, included the famous Tun edge and interest in the cultural traditions of Bon: Drung Deu Huang manuscripts. history of Tibet, to collaborate by Liz Granger and John Shane Bon (sGrung Ide'u bon gsum gyi Apart from the scholars and on a group translation effort. As gtam e ma ho), soon to be pub­ the Tibetologists interested in many of you may know, Norbu Over the last four very hot days tice of Namchoe Migyur Dorje. lished in English by the Library the history of Tibet,the chapters Rinpoche has been researching (July 24-28), Merigar and those During morning sessions ' of Dharamsala. In 1988, devoted in the book to the the early history of Zhang-Zhung present here have been blessed each day, Khenpo Namdrol of Rinpoche was invited to Beijing Tibetan culture will be fascinat­ continued on page 15 by the presence, empowerments the Nyingma Institute in to give lectures on Tibetan and teachings of H. H. Drub- Mysore, India, who was accom­ History that he had written as a wang Pedma Norbu Rinpoche, panying His Holiness, gave clear gift for the Tibetan students. The the supreme head of the and detailed teachings on vari­ first version of this book with Nyingmapa tradition of Tibetan ous topics. The first morning he the title Zhang bod gna' rabs kyi Buddhism. At the request of spoke about Bodhicitta, stress­ lo rgyus nor bu'i me long was Chögyal Namkhai Norbu, His ing the importance of analysing published by the Si khron mi rigs Holiness, attended by a retinue our thoughts and regarding all dpe skrun khang. In Italy he of his monks in traditional beings as having been our par­ started revising it and after a maroon and yellow robes, kindly ents countless times in previous couple of years it was ready in gave a series of initiations, lives. The Khenpo went on to its final version, containing under the benevolent gaze of the talk about empowerment, saying around two thousand pages in newly painted portraits of the that through it one purifies the very large Tibetan dbu med char­ masters of the Dzogchen lineage mind so that its inherent quali­ acter manuscript. that surround the walls of ties of wisdom can manifest. The book has three vol­ the Gonpa. During his second morning ses­ umes, respectively devoted, to An intense schedule of sion, the Khenpo spoke at length teachings and initiations enabled on maintaining the samaya com­ a great deal to be fitted into a mitment, and the next morning , Shang Shung Institute CONTENTS short space of time. The retreat gave ah empowerment and began with the Bodhisattva vows explanation of the "The Sole by Lauri Marder Contemplation in Dzogchen 2 and the initiation of the Konchok Kilaya of the Sacred Bond of the Chögyal Namkhai Norbu Jidus, a series of terma teach­ Heart", a mind treasure discov­ The Shang Shung Institute, archival work and arranging Open Letter 3 ings hidden by Guru Padmasam- ered in 1990 by H. H. Khenpo under the direction of the Master photographic exhibits. While Chögyal Namkhai Norbu bhava and rediscovered by Jigmey Phuntsok Jùngney, which Chögyal Namkhai Norbu, is using it as a model in some Lives of the Great Masters 5 Rigzin Jatsun Nyingpo, being was first transmitted to seven of seeking to identify the most respects, the Institute here will Kun Khyen Jigme Lingpa conferred by H. H. Penor his disciples, among whom meaningful ways to assist the have a slightly different focus. Steve Goodman Rinpoche. On the evening of the Khenpo Namdrol was fortunate Tibetan people in finding a It may be a useful feature of Book Reviews 5 second day, His Holiness con­ enough to be present. means of continuing the active American life that in its much- Across the Himalaya 6 ferred an elaborate Zhitro initia­ On the last day of his visit, study and development of vaunted melting pot, many tradi­ Des Barry tion together with a very full His Holiness graciously attended Tibetan culture in one of its new tions are accepted. But they can International Community... 7-14 explanation of the origin and a practice of the Vajra Dance, homes, America. Namkhai be rendered unrecognizable by News benefits of this practice of the and before departing for India Norbu has given many years of this process, and lose their true Rinpoche's Travel Schedule 7 Peaceful and Wrathful Deities. promised to return again to his life to teaching Tibetan lan­ value and meaning to those to This was followed the next after­ Merigar in the future. Members guage and history, and has made whom they are not just an exotic Tara Mandala News 8 noon by the short empowerment continued on page 11 many extraordinary contribu­ fashion, but a way of life. A.S.l.A 13 of the Vajra Kilaya of Ratna tions to the literature of Tibetan Trading in a cultural heritage to Letter from Andrea dell'Angelo Lingpa, which His Holiness studies, some of which are only become an American is a not a Guardians and Popular Cults explained was the essence of September now about to become available happy solution for any people. If of Venezuela 14 Elias Capriles countless sadhanas of Vajra Retreat with to English speakers. The there are means to support the Kilaya. On the final day, H. H. Namkhai Instituto Shang Shung. which he efforts of the Tibetan people to Reflections 16 Pedma Norbu Rinpoche gave the Low Road lo Conwáy Norbu founded in Italy in 1990. has mantain a real awareness of their oral transmission of the entire developed programs for teaching Journey to Tsegyalgar Rinpoche history, by providing a facility in text of the Konchok Jidus, fol­ Tibetan medicine and language, which it is studied, and where Interview With Glen Eddy 20 in Merigar Naomi Zeitz lowed by an explanation and hosting international ' confer­ certain aspects of the traditions See page 8 transmission of the Phowa prac­ ences, as well as managing continued on page 4 want to explain a little more the experience of emptiness. and to our energy that arise con­ dition. People who make such In the Tantric teachings one about the Lobjyon mind To arrive at this experience tinually as the function of the statements are accustomed to must have the knowledge of Itraining that I spoke about we begin our practice of shinay state of emptiness. following only Sutra teachings emptiness, because that is in fact the day before yesterday. Then I with fixation, fixing, for exam­ and have no knowledge of our real nature; but then one will discuss the use of various ple, the gaze of our eyes on an \ THE TANTRIC LEVEL OF Tantric teachings. must also work with movement, experiences as the basis for the object such as a statue of the THE TEACHINGS: In the Tantric teachings one because that is the other aspect INTEGRATING WITH development of contemplation. Buddha, a thanka, a painting of first receives initiation and of our own nature. One therefore 'MOVEMENT' These are considered to be very Manjusri, a small piece of wood instruction. What initiation really visualizes, or imagines oneself important topics, and first of all I or stone. A style of doing this Since this is so, in the means is that one receives infor­ transformed into a particular deity. will try to show why they are fixation that is characteristic of Tantric teachings and in mation about how to get into a The various Tantric divinities are considered to be so important. Dzogchen is to use the letter A as Dzogchen, there are specific state of transformation; you personified forms of different the object of fixation. In any introductions, specific methods transform your impure dualistic functions of one's own energy. THE SUTRA LEVEL OF THE event, we place an object in front that work specifically with this condition into a pure dimension. One must also understand TEACHINGS: of us and fix" our gaze and our movement, and which do not But what do we mean exactly that one's own dimension is a pure SHINAY AND EMPTINESS attention one-pointedly on it. rely only on remaining, or rest­ when we speak of this transfor­ dimension - one's own situation is If one is following the Why do practice shinay ing in the calm state. mation? What we are referring to in fact a mandala: this information methods of the Sutra level of the using an object in this way? We When the condition of the is working with the 'movement' will have been transmitted to the teachings, the practice that is live in a dualistic condition and individual is explained in the of thought, emotion and energy student by the Master who gave most commonly used in order to the Tantric initiation for the prac­ begin the process of bringing the tice of the divinity that the student practitioner into the state of the is visualizing. nature of mind is called shinay Contemplation in Dzogchen Through the transmission (Tib; lit: 'tranquil abiding'), a from the Master and by means of practice through which one seeks his or her practice the student to develop a state of calm. How to Use One's Experience as the then is enabled to enter into the Shinay is discussed and practiced pure dimension of the mandala - a great deal in many different Basis for Contemplation which was in fact the individ­ traditions, and some traditions ual's own condition from the consider it to be the principal by Chögyal Namkhai Norbu beginning. The means by which point of meditation. But one this transformation is carried out must not forget that this kind of is what the aspect of one's own edited by Liz Granger and John Shane understanding of the importance energy we have been speaking of of shinay is essentially the point are very used to the objects of that I have just described as as 'movement'. The fact is, of view of Sutras, a point of view dualistic vision. If we don't being one aspect of the individ­ whether one is in the state of this that is not shared by various have something concrete in ual's condition, rather than just movement, or in the calm state in other levels of the teachings. front of us it is harder for us to remaining in the condition of which there is no movement, The practice of the Sutras is conceive of the practice. This is emptiness which is the other there is ultimately no difference generally always more related to why we use an object. By fixing aspect of that condition. between these two states: they the physical level and the funda­ our attention on the object one- Through working with this are both aspects of our own con­ mental principle behind the pointedly we are enabled to 'movement' one carries out an dition which is essentially non- methods of the Sutra teachings is control the continual habitual active transformation. dual. that of controlling our three exis­ chatter of our minds and we can In considering our real con­ tences of body, voice and mind finally enter the calm state. So dition as a whole, we must first MAHAMUDRA in such a way that we avoid com­ we practice shinay in that man­ understand its essential empti­ When you understand this mitting any negative actions and ner, and we gradually arrive at a ness; but our real condition is and actually experience the calm carry out only positive actions. calm state. When we can not only that of emptiness. If state and the movement as being In the Sutra methods, one gov­ remain in a calm state for a our real condition was only the same, aspects of the same indi­ erns one's behavior by keeping longer period of time, even empty and did not also have as visible principle, that is called the various vows that one has though thoughts arise, then it is its inherent quality the poten­ "Mahamudra'. This is the real state taken and by following the rules considered that we are realizing E. IHILCHIK tiality for infinite manifestation, of Mahamudra. It does not mean connected to them that one has the practice of shinay. teachings in general,we speak of that emptiness in itself would be only being in a state of emptiness. vowed to abide by. Then we train in the prac­ nepa and gyurwa. Nepa refers to of no value. Because our own real When one speaks of being But beyond following rules tice of shinay without using an the calm state; gyurwa refers to condition includes the potentiali­ in the state of Mahamudra, this and vows, when practitioners of object as the basis for the fixa­ the aspect of our condition that I ty for infinite manifestation aris­ means that one find oneself in the Sutras carry out practice tion of our gaze and attention. have spoken of earlier as 'move­ ing as a quality of the state of the state of transformation, in the aimed at attaining realization and We take away the object and at ment'. In the calm state we dis­ emptiness itself, even if one has state of clarity in which one is no developing deeper knowledge, this point we gaze into space, cover this movement of our practiced shinay for a long time, longer judging, thinking, creat­ what they practise is shinay. into the dimension of emptiness, thoughts, emotions and energy one will do not by this means ing or blocking anything. In this Why do they start with shi­ keeping all our senses quiet and and then we must integrate with alone have developed the capaci­ state one has the complete capac­ nay! The fact is, we live in the then we try to relax into the same it. There are various methods one ty to integrate the 'movement' ity to be remain integrated in relative condition, in the midst calm state that we arrived at can.receive to integrate with or aspect of one's nature. When whatever 'movement' arises, of great confusion, and as a through fixation using an object. to work with this 'movement', practitioners ofshinay finish their whether one is walking, work­ result of all this we develop This second phase of shinay but such methods are not found practice and leave the meditation ing, or carrying out any kind of many mental problems. So the practice is called 'fixation with­ in the Sutra teachings. They are, hall they are often completely activity. All one's activities first thing we need to do is to out an object'. In any case we however, the principal method distracted by everything that they become Mahamudra, and it is discover and enter a calm state of consider that we have succeeded used in Tantrism. encounter because now they are just this state that is meant by the mind. That is the reason for the in our practice of shinay when That is why, when we prac­ no longer in the calm situation term Mahamudra. existence of the method known we can remain for a longer peri­ tice Tantric methods they that supported their shinay medi­ You have read one of the as shinay. od of time without thoughts, or involve chanting, singing, the tation and many movements arise Songs of Milarepa in which he When we apply shinay, we without being disturbed in any use of instruments, and various that must be dealt with and inte­ sings: way by thoughts, remaining in a different types of movements. grated into practice. Practitioners can, as I have already said, find When I go to fetch water, state of one-pointed attention. who are habituated to shinay have ourselves in a calm state. Then, People who are not accustomed what is it that I am doing? as a result of having calmed our But then, in that state of one to doing these type of things do no capacity to integrate with Fetching water is Yantra minds, we can discover the expe­ pointed attention we discover not consider this to be medita­ movement because they lack the for me! rience of emptiness. But when that the real, inherent condition tion. They say, "Oh, I like to necessary experience, and only When I rise from sleep, what is it that I am doing? one learns shinay in the style of of the calm state, of shinay, is practise meditation but I don't have experience of being in the Rising from sleep is emptiness. We are actually expe­ calm state. the Sutras, it is often the case like to do pujas". Or, "I don't Yantra. that much more emphasis is riencing the emptiness of all like to perform Tantric cere­ So, if one finds oneself in the placed on discovering the calm phenomena for ourselves. This is monies". Many people say this calm state, what should one do to When one practices at this level, state, and there is relatively little one kind of experience. type of thing. But what such develop the experience of integra­ all one's activities become explanation or importance given- It is generally quite easy to statements generally mean is that tion? If some movement arises, Yantra, and it isn't necessary for to the experience of emptiness. arrive at this experience of the those who make them do not the first thing you must do is to there to be any other kind of Why is this? It is simply a char­ emptiness of all phenomena. But understand the way in which notice it. If you walk about, mov­ Yantra. Why does all one's activ­ acteristic of certain styles of what is more difficult to under­ 'movement' is part of our ing around and doing something, ity become Yantra? Because for a Sutra teaching. But if you are stand is the discovery, when we nature;they don't understand the then at that moment one should practitioner of this level, every learning a teaching like find ourselves in the calm state, value of movement. They continue to remain in the one- activity is governed by knowl­ Dzogchen, then you should that our real nature comprises believe that our condition is pointed state, without distraction. edge of how to remain in the understand what the purpose of not only the calm state, but also emptiness and that to be in If you are only used to doing slür state of integration. This is what shinay is. The final goal of shi­ the infinite movements of emptiness is everything. But that nay you will not be able to inte­ we learn in Tantrism. We learn to nay is to enable one to enter into thought related to our emotions is not the totality of our real con- grate in this way. continued on page 18

2 Open Letter from Rinpoche The Health of Chögyal

Dear Dzogchen Community Members, transmission can be destroyed. Namkhai Norbu, Rinpoche I feel it- is necessary to The same situation applies inform you about some points to the Vajra Dance. It is a very As of noon, Sunday, July 30th, 1995, the situation is as follows: related to the teaching of Yantra essential part of the Dzogchen On Thursday, July 6th, Namkhai Norbu Rinpoche visited the Sloane- Yoga and the Vajra Dance. The Upadesha Teaching. It is not an Kettering Memorial Institute for scheduled controls, including exami­ Teaching of Yantra Yoga that was ordinary folk dance or anything nations of blood and bone marrow. He proved to be in good condition, transmitted by the Mahasiddha of this kind. Particularly, the well able to undertake a third and final cycle of chemotherapy, intend­ Humkara, Guru Padmasam- dance that we are learning is a ed as a safeguard of the apparent remission of the leukemia he had been bhava, and Vairocana, is one of method for harmonizing energy, suffering. the most important and ancient developing clarity and having On Wednesday, July 12th, Rinpoche entered the Institute for the planned systems of Yantra. I learned and the realization of Samantabhadra chemotherapy, with one substance administered for a period of four received this transmission pri­ and bhadri forever. days by continuous intravenous drip, and another, for two of those days, by intermittent intravenous drip. marily from my uncle Ogyan I received this Teaching Having completed the treatment and showing no undue effects, he was released on July 17th. Tenzin, the Teacher who realized through my dream-vision. It is A subsequent control on Thursday, July 20th, of Rinpoche as a visiting out-patient, showed neither the rainbow body in the 1960's. something extremely important the predictable post-therapy inconveniences nor unexpected occurrences. However, on Thursday, July I brought this knowledge for me, and I consider it impor­ 27th, as foreseen but a few days late, the inevitable fever and immunodepression, due to chemotherapy, and transmission to the West. In tant for my students as well. So, did arrive. That evening, Rinpoche was readmitted to hospital. 1965, I began to teach Yantra I began to teach it to them. But At this time, Chögyal Namkhai Norbu is at Sloane-Kettering, and likely to remain there for several Yoga in Italy. I ~did not teach immediately this movement days. He has fever, but no specific infection, has had necessary platelet transfusions and is receiving Yantra Yoga like an ordinary developed imprecisely, and antibiotic therapy. The fever has begun to decline steadily. His white blood cell, platelet and ANC counts course of gymnastics, but I many people wanted to be a should start to climb back to normal shortly. The situation is entirely routine, given the known short-term taught the real sense of -Yantra teacher of the Vajra Dance. I saw effects of chemotherapy. and its transmission. very clearly that it is dangerous By middle to late August, if all proceeds as expected, Rinpoche should be considered completely Later, this Teaching became to develop the Dance too quick­ cured of leukemia by any reasonable medical judgement. Naturally, recurrent controls will be necessary very diffused in the Dzogchen ly and therefore incorrectly. for a long time afterward. community, and many people What can I do? Should I stop It emerges that Rinpoche will not be receiving further therapy with monoclonal antibodies, as had became interested in teaching teaching these practices or teach been scheduled. With full approval from his doctors, he has declined continuing participation in that Yantra Yoga. For that reason, we while maintaining control of the experimental program. In addition, he continues to receive alternative medical care, including herbal tried to translate the root text and possible dangers? I do not think treatments, acupuncture, electromagnetic field therapy, Chinese medicines and massage. its commentary (which I com­ that is a good idea to not teach­ Chögyal Namkhai Norbu is in good spirits. He is pursuing work on his autobiography, and enjoying posed in the early 60's) based on ing these practices. I want to the reading of Tibetan poetry. We expect that he shall come to Merigar in late August, and remain in con­ notes which I accumulated from continue teaching them. valescence in Italy for some months. studies with my various Teachers So, I decided to accept two May the lotus feet of the glorious gurus remain firm upon the earth! of Yantra. But, unfortunately, assistants for the Vajra Dance. Yantra Yoga is now being dif­ They are Prima Mai, because her Barrie Simmons, Blue Gakyil, Merigar fused and is developing in a vari­ way of moving corresponds to ety of ways. These ways do not the harmony of the Dance, and correspond with the original Adriana del Borgo, who has put Teaching. It seems that many her energy totally in learning the Canticles of times during retreats, people who Dance precisely. I have also are teaching Yantra Yoga are try­ appointed two teachers of Yantra ing to review the movements, Yoga. They are Fabio Andrico Joy exchange their experiences, etc.; and Laura Evangelisti. but without the root text and I have received many corre­ Rinpoche Visits Tsegyalgar commentary book, it is difficult spondences asking me 'Why not be very precise. me?' or 'I wish to be a teacher of by Naomi Zeitz People ask me, 'May I teach Yantra or the Dance'. It seems in Yantra in this place, because these peoples' minds, I am Namkhai Norbu Rinpoche and his family arrived there are many people of the appointing these people as a way in Conway late in the evening of Thursday. June community who need help?' Of of showing personal favoritism 23rd. Needless to say, we were all thrilled at the course, I say 'Okay, do your or giving them a teaching posi­ prospect of having him in our midst, even for just best.' But it does not mean that I tion because I like them. For me, the weekend, and we were so pleased that he felt gave them the title of Yantra this is going a bit too far. Fabio well enough to venture out from his New York enclave to bask in the lush greenery of Massachusetts. Yoga Teacher. It becomes a prob­ is one of my oldest students. He Friday morning some of us walked over to the Marders' house a bit tentatively, not wanting to dis­ lem because people begin to feel learned Yantra Yoga from me turb his repose. The sight of Rinpoche seated at the Marders' long wooden dining table finishing his they are 'official' teachers of when I taught it myself. Laura breakfast and about to engage in the second course of vitamins and other various herbal and non herbal Yantra Yoga, and that is not the has been interested for many capsules, was indeed a satisfying one. He looked so well. case. I would like there to be years in my teaching, and more He most graciously invited us to join him. We were not there very long when Rinpoche announced many Yantra Yoga teachers in the so in recent years. that he would like to go out to the land for a picnic. He said the weather here is quite changeable and that world. I mean real teachers, and We are trying to translate it's better if we go while the sun still shines. So, we called some people, packed a picnic, and off we went. by that I mean people who are the root text of Yantra Yoga and On the land there was the usual laughter and storytelling. Rinpoche collected some juniper for a sang teaching correctly. Otherwise the continued on page 19 offering. Others collected sticks to start the fire. We made the sang offering. Someone sat in the center of the Mandala that is on the spot where Rinpoche had his dreams of the Vajra Dance, to feel the vibrations. Rinpoche explained how, in the future, it will be possible to create a covering for the Mandala which is LONG LIFE PRAYER FOR CHÖGYAL NAMKHAI NORBU now without an exterior structure by raising a piece of canvas high overhead purely by the power of our

]A>ì'c^^-j^q'qBìr^-^'^pr!1'mc.--ulz,^'eH] practice. We ate sandwiches. We stayed for some hours and then happily headed back home. <\§¡"i'(if5¡ ^í^plSj ] . The next afternoon, Rinpoche went to meet with Dodrup Chen Rinpoche, one of the most significant teachers of the Nyingmapa lineages. Dodrup Chen Rinpoche has a small center in Hawley, near to the Tsegyalgar community land in Buckland. That evening was a traditional Conway barbeque. As each per­ son entered the room and greeted Rinpoche there was a sensation of great joy at the sight of him looking so well, and just plain joy at the sight of him. He, too, seemed happy to see everyone and, as always, with his infinite compassion, put everyone at ease and filled the space with his magnanimous presence. Joy. Joy was the pervasive energy of the weekend that grew into five days spent with the healing Rinpoche. (Who was healing whom, really?) Laughter, games, stories, computer demonstrations, jokes, food, endless cups of tea . . . It was as if there was no disease. We were all reunited in his ever present state of clarity and wisdom. Pervading All Phenomena Throughout The Great Expanse There were computer training sessions, invitations to look at the material Rinpoche stored in his pre­ Namkhai, The One Who Sows And Reaps cious laptop, philosophical debates (Barisophia was birthed by a practitioner from Bari, Italy), long The Mándalas Of Pure Arising Norbu, Precious One, Glorious Savior To All leisurely lunches, walks in the countryside, feeding the now famous Dali (the Namkhai family dog) pieces To You Wisdom, Stability And Long-Life of fruit, challenging puzzle sessions, basketball shots, swims in the pool, and, in the center of the activi­ May You Spread The Teachings Of Great Perfection ty, stable in the state, stood Rinpoche like the master orchestrator of our songs. Through All Realms Like Rays Of Light We all sang our songs for him. Melodious and discordant, sweet and bitter, funny and sad. timid, ten­ Carrying All Beings Beyond Duality der, ferocious and dull. He listened to our songs, responded in kind, and the universe filled with our can­ Samantabadhra A Tulku Chögyal Gyamtso ticles of joy. Like a graceful bass line, the Marder family unobtrusively provided the richly laden foun­ rendered in poetic English by Michael Katz dation upon which these melodies were woven. suns to the tune of Amazing Grace The days went by pretty much like this. Each day we expected his departure and each day he remained. Finally, the last night before he was to leave, he gave yet another gift. continued on page 12

3 Institute artist, Glen Eddy is beginning to structure a series of programs Teaching on Semde by continued front page I which will initiate, in a complete Sodogpa Lodro Gyaltsen SHANG manner, the complex and particu­ by Chögyal Namkhai Norbu can be introduced, it is the aim of lar disciplines of Tibetan iconog­ During the retreat at SHUNG the Institute to develop these. raphy and painting. Merigar at Christmas 1991, The Tibetans who find The Board of Directors of Chögyal Namkhai Norbu EDITIONS themselves in the West have a the Shang Shung Institute in commented on a text by the great fund of knowledge of their America, with an international Master Sodogpa Lodro ALL COMMUNITY PUBLICATIONS AVAILABLE heritage to pass down to their membership, has participated in Gyaltsen entitled Instruc­ For the first time, all publications of the Dzogchen children, and other interested on-going discussions via e-mail tions on the Dzogchen Community in English are available by mail order, people. As it has happened with over the months since the inagura- Semde according to the including: other cultures which have been tion of the- Institute in October of Nyang System. Besides pro­ Lungta $2.00 filtered through the rough cloth 1994. It will soon be legally incor­ viding methods to discover Milam, Dream Practice $5.00 of diaspora, the world gains porated as a non-profit institution; the state of contemplation, through what is lost to the people and will be establishing tax Sodogpa's text contains Seven Semzin $7.00 thus disposessed. The issue of exempt status. The first annual interesting references to the Three Songs for Disciples . .$6.00 the dilution of the Tibetan cul­ meeting of the board will occur meditative experience of Brief Bio of Adzom Drugpa $6.00 ture is that in its whole tradi­ this fall, at which point the pro­ Maha-mudra according to Avalokitesvara Korwa Tundrung :. .$5.00 tions, there is a cohesiveness, a gram for the coming year, a bud­ masters of the Drugpa unique value, which the world get, the mission statement, and the Kagyudpa tradition. Now SANTI M AH A SANGHA cannot afford to lose, any more means of introduction of the available from SSE, for Foundation Level (available to members only) than it can a rainforest, with all Institute to the world as a func­ $12.00 plus $2.50 postage Precious Vase $22.00 its plants and animals and peo­ tioning entity will be finalized. and handling, Tsegyalgar, Wish-Fulfilling Vase . $22.00 ples. Ways must be found to There are plans to host a PO Box 82, Conway MA 333 Examination Questions $5.00 deliver into the world of the conference in the fall of 1996, or 01341, USA, or, in Europe, First Level future this treasure which took so spring of 1997. In the interval from Shang Shung Edizioni, many centuries to create. before that time, many smaller 58031 Arcidosso, GR, Italy, Treasure of Ati Contemplation $22.00 There are many direct bene­ events will occur, including Lire 18.000 including 60 Examination Questions $5.00 fits to Americans of the Tibetans' dance and cooking classes. There postage. For Italian language books, contact Shang Shung ancient philosophical traditions, is an ongoing involvement in the Edizioni, Merigar methods of integrating medical publishing of historical books practice with balance and harmo­ and cultural studies. The POSTAGE AND HANDUNG - USA: Books: include $2.50 postage and handling for the first 3 ny of spirit, precise ways of Institute will have a library and AUDIO TAPES OF books plus $.75 for each additional book. using art to communicate, per­ media center, as well as an PRACTICES AND RETREATS SMS Orders: include $4.00 ea. or $6.00 for all three. office, in its Conway location. forming arts,astrological and IN MERIGAR divination systems and the There are plans to develop a pro­ NOW AVAILABLE OVERSEAS: acceptance of the influences of gram to inform school children Books: $5.00 for the first 3 books, $1.50 for ea.additional. the forces of nature, It is there­ about Tibetan culture, and to Those wishing to order audio SMS Orders: include $10.00 shipping fore a part of our mission here to have a display of some kind in tapes of practices and retreats can do so by contacting the sec­ discover those ways in which we the offices to show the casual Send for our Book List and Order Form • retary at Merigar during office visitor who has taken the time to can genuinely help to bring the hours at 564-966837 or by Fax at Shang Shung Editions benefits of Tibetan cultural tradi­ visit the Institute. 564-968110. Please ask for P.O. Box 82 tions to the West, at the same An exchange of ideas with international mailing costs and Conway MA 01341 time nurturing and protecting other organizations of similar leave your name and address. Tel: 413 369-415T them from the dissolving action intention is welcome, as are com­ Please specify the date, the Fax: 413 369-4165 of Western life, so that in the munications from individuals place and the person giving the teaching or the type of practice. 21st century, and on, their tradi­ interested in offering their ser­ Prices are as-follows: tions are able to play a true part vices here, or at a distance. The in the society of the West, with­ 1 cassette Lit. 10.000 Institute welcomes proposals of 2 cassettes . .• Lit.18.000 BONPO TANJUR/ KANJUR REPRINTED out having been distorted beyond projects. Funds are limited at this 3 - 5 cassettes . . .Lit.8.000 ea recognition, or lost through mis­ A great practitioner of Dzogchen and Bonpo tantra called point, and donations are welcome. 6-8 cassettes . . .Lit.7.000 ea Mongyal Lhase Rinpdche from Balkhyung monastery of understanding. We would like to extend our grat­ For retreats taped on more Kham (East Tibet), and the direct descendent of Tonpa We are very fortunate to itude to the Dutch Dzogchen than 8 cassette tapes, the price will Shenrab called Shense Namkhai Wangden Rinpoche are cur­ have Tibetologist James Valby Community of Amsterdam for have to be decided individually. rently involved in the huge task of printing anew the only working under the auspices of the their generous donation of existing book of the Kanjur religious canon. This is one of Institute. He is currently engaged $3,000US. The Institute can be two parts of the Bon canon and will be the first time the in a task of translating all the root reached by mail at PO Box 277, Kanjur is available in a whole edition. NOTICE FOR TRANSLATORS Dzogchen tantras into English, Conway MA 01341, or by e-mail This is an important religious canon related to the tradition conferring with a group of stu­ at 76453,[email protected] Every once in a while it seems of the Bon religion that existed prior to the introduction of dents of Tibetan language, as or by fax at 413-369-4165. necessary to remind those who Buddhism in Tibet and is still being followed even today. well as colleagues all over the are interested in translating the Such work will require time as the Kanjur consists of four main parts, divided into 178 volumes for a total of 8,800 world. Also, the well known Teachings, and the publica­ pages, and would greatly benefit from financial support. tions of Shang Shung Edizioni, of what must be done before The newly printed edition of the Kanjur will be available at publishing books. First of all it a cost of $60 US each volume. The whole canon can be is important to contact the pub­ ordered also ata total cost of $10,000 US. The Highway I I lishing house, mainly to avoid For further information, Mongyal Lhase Rinpoche can be duplicating efforts. contacted at the following address: Queen raE Those skilled people who are Mongyal Lhase Rinpoche An original from the HIGHWAY interested in translating our Fugin Donglu 62 first limited edition QUEEN books should contact Shang Chendu 610012, P.R. China Shung Edizioni to obtain rele­ European printing of A great master and reincarnation of Bon named Sogde Tulku by vant information regarding The Highway Queen, Tenpai Nima Rinpoche from Nagchu of Tibet is currently the ongoing projects of trans­ a beautiful collection „ „. involved in the huge task of printing anew the only exisiting Loul Und levi lation and publication. In this of contemporary poet­ book of the Tanjur religious canon. This will be the first edi­ way we will all be sure that tion of the Tanjur of Bonpo religion recently collected by ry by Louise Landes- there is no wasted effort, and Tenpai Nima Rinpoche. Most of them are manuscripts and Levi. See the review in will be published for the first time. The Tanjur consists of translation projects can be this issue. four main parts, divided into 380 volumes. The newly print­ coordinated and more will be ed edition of the Tanjur will be available at the cost of $2500 US. accomplished, with more ben­ $60US each volume. The whole canon can be ordered at a efits for all practitioners. total cost of $22,000 US. All proceeds to be Write to Giovanni Area For further information, contact: donated to A.S.IA. c/o Shang-Shung Edizioni Tengpai Nima Rinpoche or Prof. Tsering Thar Vile. David Lazzeretti, 29-31 Available through: Niangral Northern Road 58 P.O. Box 9704 . _ _. Vienna 58031 Arcidosso GR Italy The Xinhua Printing House Asian Games Village The Mirror i»« Phone: 0564 966039 Lhasa, Tibet 850003 Beijing 100101, PR. P.R. China PO Box 277 Fax: 0564 966752 China Tel: (891) 24564 Tel/Fax (10) 4945416 Conway MA 01341

4 phy he then tells of the subse­ Lives of the Great quent visions in which he received the hidden treasure Book Reviews Masters known as the Quintessence of the Great Expanse (Longchen Nyingthig). The Highway Queen, Poem of the 6th Dalai Lama Beginning on the day of the A Map of Consciousness She smells sweet of body, dakini, in the tenth month of the Poems by Louise Landes-Levi My sweetheart, the Fire-Ox Year (1757), being filled Highway Queen, with devotion toward Guru I have always loved maps. No Like the worthless white Rinpoche, he began to cry, and matter how wrapped up in turquoise, She was found to be in a state of clear presence he thought that I am, maps open an thrown away. felt himself to be riding on a immediate space in my imagina­ great white lion which brought tion. What delight to have a Des Barry him to the circular path sur­ carefully folded map placed in rounding the great Bodhnath my hands; and, as I opened it, to Stupa in Nepal. He then beheld find the map's roads, rivers, and a wisdom dakini who gave him a mountain contours are made up casket of wood, who, upon of lines of poetry, line drawings telling him that it contained a ,and photographs whose connec­ mind treasure of Samantabhadra, tions make up a map of con­ vanished. The casket contained sciousness. yellow scrolls and crystal beads. If poetry had its origin as a At first glance the writing on the spoken form, with its transition scrolls was incomprehensible, from the vocal to the calligraph­ but the letters then transformed ic to the printed word, it lent into recognizable Tibetan lan­ itself to new visual forms. guage, and he was able to make Louise Landes Levi has always out that one of the scrolls was a been an innovator in form in her sadhana devoted to Avalokites- collections of poetry. A previous vara, and another seemed to be a collection, Amiata, was in a for­ guide to Longchen Nyingthig mat that Lawrence Ferlinghetti, Delog: Journey to Realms teachings. Then, at the urging of poet and publisher of City Lights Beyond Death a dakini, he swallowed the books, borrowed for his Concer­ by Delog Dawa Drolma scrolls and crystal beads. Thus, tina Series of poetry broad­ translated by Richard Baron through such visions, he began sheets. Padma Publishing, California, 1995 to realize that Guru Rinpoche A map is a representation of Two recent publications offer sig­ had entrusted him with the dis­ Kun Khyen Jigme Lingpa form in space. Louise Landes- nificant contributions to hagio- covery of the Longchen Nying­ Levi approaches poetry as an graphical studies about accom­ thig, teachings which had been 1730-1798 expression of form and meaning plished female practitioners. previously concealed in his wis­ arising out of the space of mind While there were many known by Steven Goodman dom mind. He vowed to remain discovered in meditation. Not realized women practitioners in silent about these things for of the Wisdom Holders." Thus, only has she been influenced by the Tibetan lineages, few biogra­ The life of Jigme Lingpa was some time. remarkable in many respects. on the 18th day of the 12th Western, especially Beat poetry, phies and visionary narratives Not unlike Chögyal Namkhai month of Earth-Bird Year (6 Beginning in 1759, while in but also by her study and transla­ were recorded for posterity, even Norbu Rinpoche, he was an avid February 1730), auspiciously another three-year retreat at the tion of the Sanskrit poetry of fewer finding their way into antiquarian and scholar, a redac­ being the anniversary date of Samye Chimphu caves, Jigmed Mirabai, and the minimalist translation. Delog: Journey to tor of essential Nyingmapa texts, Longchenpa's death, Jigme Ling­ Lingpa had three pure visions of sharpness and clarity of Japanese Realms Beyond Death is among and a famed visionary. pa was born in Central Tibet in Longchenpa (1308-1363). haiku. the exceptions and will introduce His studies on the tombs of the mountainous terrain of a Through visitations of the wis­ The Highway Queen is a Western readers to a uniquely ancient Tibet and the adjacent remote village south of the Red dom body, speech and mind of symbiosis of language and Tibetan geme of visionary writ­ holy places were extensively Tomb of King Songtsen Gampo. Longchenpa, he attained the high­ vision. The title is taken from a ing since it is said that the Tibetan consulted by Jamyang Khyentse From an early age he showed est realization of the quintessen­ poem of the Sixth Dalai Lama library and Archive houses at Wangpo in his Guide to the Holy remarkable signs, and remem­ tial Dzogchen (dzogchen nyingth­ that appears in the map of con­ least a dozen other after death Places of Central Tibet. He is bered his previous lives as the ig), and gained a profound under­ sciousness as an epigraphic end- accounts, all by women. This also credited with compiling an treasure-finders, Sangye Lama standing of the Seven Treasures piece. Poetry is a formal art. book is the extraordinary first edition of the Nyingmapa and Choje Lingpa. (dzod dun) and Nyingthig How its lines and stanzas appear hand description by the mother of Tantras, for which he wrote a At the age of six, he entered (nyingthig yabzhi) compilations on the space of the page is as Chagdud Tulku, whose experi­ detailed guide. the Palri monastic college, and of Longchenpa. At the age of important as the choice of each ence at the age of fifteen while But it is certainly his fame received the ordination name thirty-four, having completed this essential word and punctuation undergoing five days in which as a treasure-finder (terton) that Pema Khyentse Ozer (thus con­ retreat and, in accordance with a mark. Louise Landes-Levi has her vital signs ceased but her con­ assured him a central place in the forming to the prophecy of prophecy of Guru Chowang, not only arranged each single sciousness traveled unimpeded memory of those who study and Sangye Lingpa). Thereafter he Jigme Lingpa founded a poem in its careful line structure throughout the six realms was practice Nyingmapa teachings, received extensive training in the monastery in the forested area of but also each fold of her Map of later recorded and authenticated especially those of the Dzogpa usual curriculum, including Yoru, in the Donkhar valley Consciousness opens upon a lin­ by attending lamas. Chenpo. Here we can only empowerment and instruction northeast of the Red Tomb of guistic surprise, a line drawing Similar accounts are also sketch in briefest possible out­ from the most prominent teach­ Srongtsen Gampo, named of a yogic master, or a photo­ found in Western mythology; for line the central points in his rich ers of his day, both Nyingmapa Tseringjong Pema Osai Thegchog graph of a sacred mountain. instance, in Plato's final book of life. Those wishing to read in (Old School), and Sarma (New Ling. It survives to this day, The Map begins with the Republic there is the story of more detail are encouraged to School). In his thirteenth year, functioning as a nunnery. "Postcard" which lets you know Er, a man who descends to the consult my essay in Tibetan he met his root teacher, the ter­ Beginning in 1764, the first that The Highway Queen is a underworld and, unlike his pre­ Buddhism: Reason and Reve­ ton Rigzin Thugchok Dorje, and empowerments and instructions journey, and the poems report decessors, refuses to drink the lation (SUNY Press, 1992), as it was through this decisive in the newly-revealed Longchen moments on the road or rests waters of Lethe (Forgetfulness) well as the forthcoming book by encounter that he experienced Nyingthig were granted to fif­ beside it. We are not on a linear in order to recollect his tale for Tulku Thondup Masters of both strong faith and the awak­ teen fortunate disciples in the journey through space but a spir­ the living. Similar reports by Meditation and Miracles: The ening of his wisdom mind. year 1762, and from that time itual voyage through memory, individuals have occurred in all Longchen Nyingthig Lineage of In his twenty-eighth year, he onwards the fame of these essen­ emotion, and time that illumines cultures, including industrial Tibetan Buddhism (Shambhala, began a strict three-year retreat at tial Dzogchen teachings spread the landscape of Amiata, societies. However, Chagdud 1995), and the forthcoming Palri Monastery, during which he far and wide. The rest of his life Amsterdam, Barrytown, and Tulku is clear to point out in his detailed study of his life by Janet studied the Seven treasures of was spent in ceaseless dharma New York City as sacred space. introduction that the momentary Gyatso. Longchenpa. Many numinous activity, particularly granting There are poems of devotion, near-death experiences common­ The birth of Jigme Lingpa encounters with previous teach­ instruction in the quintessential anger, compassion, and whimsy. ly reported are not the same as was foretold by the treasure- ers and divine beings occurred, dzogchen teachings of the "older Each picture and poem has those of a Delog whose body finder Sangye Lingpa: "Into the and he came to a point of realiza­ form" (the Vima Nyingthig and a "lightness" and a tension that will often remain lifeless for South will come a tulku named tion in which his karmic energies Khandro Nyingthig as preserved suggests a world interconnected days as the Delog's conscious­ Ozer/ Who will liberate sentient transformed and his throat chakra by Longchenpa) and the "newer with other worlds and the whole ness roams freely throughout beings through the profound opened. During one visionary form" (Jigme Lingpa's own collection suggests a dimension other realms. teachings of the Nyingthig/ encounter, Guru Rinpoche be­ Longchen Nyingthig revela­ not unlike a mandala of one indi­ It is said that one of the Transporting whomever has a stowed on him the name Pema tions). Additionally, he reconse- vidual's unique and delightful functions of these Delog bond with him/ To the Pure L and Wangchen, and in his autobiogra­ continued on page 15worl d view. continued on page 15

5 ungdrung Tenzin was receive teaching from Lopon gorge was too steep and the river the way you came.' pretty soon we were lost again. born in 1971 in Kham. Tenzin Namdak. too swollen to cross. We thought "We hid again till nightfall, "We descended and found YThe families of his vil­ "I left Kongpo and returned that we should try to run across and then retraced our steps ourselves below the snow line in lage are Bonpos, followers of the to my village to make some the bridge without the soldiers across the ridge. The yak herders a high desert valley. It was night indigenous pre-Buddhist religion preparations for the journey to seeing us. We climbed across the had told us where to find a path time now. Away in the distance, of ancient Tibet. When Yung­ India, but, because of a death in hillside to the bridge and hid into the high mountains. We had we saw the light of a lamp. We drung Tenzin began his educa­ the family, I ended up staying for beneath it. almost nothing left to eat. All I decided to make for it. It was too tion at the age of seven, it was a year. During that time I worked "The soldiers were able to had was the last of the tsampa dark to find a path, so we went his aunt who taught him to read on repairing the roads to get see everything that moved on the and a small piece of butter. My straight for it. We stumbled by using Bonpo religious texts. some money. road and the bridge. It was friend had nothing. We mixed the across the rocks, over a river She kept her books hidden, and "Finally, not to delay any impossible to slip across unno­ tsampa with cold stream water, bed, and then through a thicket the boy's instruction secret, more, I decided* that I should just ticed. The only thing left to do because the practice of religion go. I told my parents that I wanted was to go back; or to try to cross - at that time - was forbidden by to do a one year retreat in Kongpo. the gorge using the struts under­ the government. Every few days, My family tried to dissuade me, neath the bridge. the woman would bring two or but I had made up my mind. I still "We ditched our belongings: three pages to her pupil's home didn't have much money. I bought quilts, spare clothes, everything and together they would work some butter and cheese for the but some tsampa and butter, and through them. As a more worldly journey. I had a quilt for sleeping a little English grammar book approach to literacy, Yungdrung gear. Also, I gathered together a lot that I had bought back in Kham. I was also encouraged to read of heavy clothes. If I had taken thought that the book would be newspapers printed in the only light clothes, people would useful in India. I tucked it in my Tibetan language. have suspected that I intended to robe with the food. My friend and I started across. There was nowhere to place our feet. We just dangled over the ravine.We Across the Himalaya had to go hand over hand, grab­ bing at each strut. It was really A Bonpo's Story hard to hang on to the metal but if we'd lost our grip we would have died in the drop to the river. All by Des Barry the time, there were trucks going As we sat in the abbot's go to India. across the bridge above us which room of Tritan Norbutse "My brother took me by rattled the girders. It took a long monastery in Nepal - where horse down to the road, a journey time. I don't know how long. I Yungdrung Tenzin is now a monk of about three hours. Then I man­ was afraid the police would see - the young man spoke about his aged to get a truck to Natse, the us, and that would be the end of aunt's early influence on him: the nearest town. From there I took a it, but finally we reached the prelude to the story of his dra­ bus to Lhasa. It is cheaper to go by other side. My arms were aching. matic journey across the truck, but I couldn't find one to I was exhausted. Himalaya in search of teachings take me. I stayed with a friend in "We climbed down to the on the Nature of the Mind. Abbot Lhasa for eight days. Then, I got a riverbank, and crept away from the Nyima Wangyal translated for us truck .to Shigatse, thinking that I bridge. When we were far enough and I recorded our conversation. could stay near Manri. from the soldiers, we climbed up Yungdrung explained that "I stayed in a guest house in the valley side and finally over the his aunt was a highly respected Shigatse. I met someone from ridge and out of sight. It was still practitioner of the Bon Tantras. De-ge there. He was a lay man. night time. We were freezing and She taught him the ritual prac­ After we talked for a while, he let frightened, and we really didn't tices of Bonpo religion, and, a me know that he intended to try know which way to go in order to and used as little as we could. of thorn bushes. Finally we preliminary approach to medita­ to get to India, too. We stuck get to Solu Khumbu, the Sherpa "As we climbed higher, reached the source of the light. tion. His affection for her devel­ together. My friend managed to region of Nepal. there was a heavy snowfall. The "It was another westerner, oped into the deeper relationship persuade a truck driver to take us "In the morning", we saw a cold was terrible. We had no one of the expedition. The flap of master and disciple. He down the highway toward the house where there were some old warm clothes. I just had my robes of his tent was open, and he had became very devout, and when Nepalese border. The driver said people. We thought that we on, and à pair of old sneakers for fallen asleep, propped up he was twelve years old, he that he would take us only part of would be able to trust them, so my feet. Neither of us had even a against a backpack. He was decided that he wanted to follow the way, because there was a we decided to ask them for some blanket. Then I saw in the dis­ fully dressed in his down jacket the life of a monk. So, at this check post over a ravine where tea. The old man was very kind tance some brightly colored tents. and climbing boots. He still had early age, he ran away from the guards examined travel to us. He was a shepherd. We "It was a group of western­ his helmet on, and he hadn't home in order to circumambulate papers. Of course, we didn't have spent the day at the old couple's ers, a party of mountaineers. We turned off the lamp on the front the sacred mountain of Kongpo any travel papers. And if we were house. Then, that night, they went over to them and tried to of it. That was all that saved us. Bonri in Central Tibet. It was with the driver, then he would be showed us a path that led toward make them understand that we "I had that English gram­ there that he met Lhandup arrested too, for carrying us with­ the border. It would still take wanted some tea. One of them lit mar book with me that I brought Rinpoche, who became his sec­ out the necessary documents. days, or rather, nights of travel. the stove and brewed up. He all the way from Kham. I man­ ond teacher. When he was fifteen "We left Shigatse, and "Because it was dark, we gave us each a mug of hot liquid aged to get the westerner to years old, Yungdrung accompa­ while we were still well inside had trouble keeping to the path. that tasted disgusting. I thought, understand that we needed some nied Lhandup Rinpoche, with all Tibet, the driver told us to get After two nights of travel, we "These people don't even know tea and some sleep. He let us the lamas and monks from out because the check post was sleep in a tent, but he had no Kongpo, to Manri Monastery and close by. We hid by the roadside blankets or sleeping bag for us, there he took his vows. This was and waited till nightfall and then The moon was high now. It lit up the so we were freezing again. In the in 1986. morning he gave us some break­ set off up the hill to get as far whole rocky landscape. As we came over "Every twelve years there away from the highway as possi­ fast. I offered him some money, are big ceremonies at Kongpo. ble. After travelling half the the next ridge, there below us was a but he wouldn't take it. Then, he pointed out the way to us. When I was eighteen, I received night, we came over a ridge and bridge; and next to the bridge, the introduction to the Natural there was a river below us. There Finally we came across a State from some lamas there." was no difficulty in getting the check point. herder who looked Nepalese but Yungdrung Tenzin freely across or climbing up the other who spoke Tibetan. When we admitted that even though he had side. We were so happy, certain asked him the way to the border, received such instruction, he still that we had skirted the police were completely lost. how to make tea.' Since then, I to our surprise, he told us that had many doubts about what the outpost and could continue on "As dawn brought light to realise that he probably gave us we were already in Nepal. Of Natural State actually was. safely toward the border. The the mountains, we saw some yak coffee, but neither my friend or I course, we were still in the high He continued, "I really moon was high now. It lit up the herders. I approached them, and, had ever tasted it before. mountains, and there was a long wanted to understand, but I whole rocky landscape. As we a little frightened, I asked, 'How "The expedition had permis­ way to go before we could reach couldn't clarify my doubts in dis­ came over the next ridge, there far is it to the Nepalese border?' sion to cross the border. They had Kathmandu. This man told us cussions with my teachers in below us was a bridge; and next One of them looked really planted bamboo poles in the snow. that we had to get past the Kongpo. I knew that some of the to the bridge the check point. shocked and said, 'You're way The tops of the poles had been Nepalese checkpoints, and that greatest masters of the Bon tradi­ There were soldiers everywhere. off here. There is a big military painted red to make them easier to it was still too dangerous to tion were now in Nepal and I really felt afraid then. We hid camp down in the valley, and see. They let us know that we travel by day. He said that he India, so I decided that I needed behind the rocks again. they have regular patrols out should" follow the poles to get to would guide us, so we decided to go there if I wanted to learn "At first we decided to here looking for undocumented Nepal. We set off again but the that we should give him some more. I especially wanted to climb down to the river, but the travellers. You'd better go back fog came down suddenly, and continued on page 11

6 INTERNATIONAL COMMUNITY NEWS Newspaper of the International Dzogchen Community August/September 1995 • Issue No. 30

A Word about The Mirror The Nature of office is a hub of activity as this do as much of the legal work Things at issue becomes manifest with a (concerning the land in Dear Vajra Family, support from everyone. And we Buckland), as possible. A second The Mirror has gone through many phases in its young life, and once Tsegyalgar have our daily activities of prac­ round of appeals is underway again, we are entering another phase with the transfer of the main editorial tice and study groups. regarding the building permits office to Tsegyelgar in the USA. At Tsegyalgar there is always a We have Vajra Dance prac­ for the shed, the guardian cabin The invaluable aspect of the Mirror is the service it provides for thelot to be done and not always tice twice a week. There are and a gate. Recently, we had a Dzogchen Community. This high standard of editorial quality has been maintainedenough bodie s to do it. With a Ganapujas once a week, a trans­ conference with the land court for the last few years by a small dedicated body of workers in Italy. It continueslot of tohumo r we are persistent, lation group that meets weekly, a judge prompted by our complaint be produced with the same vision and quality here in the US, and, we hope,active will , and practicing. Santi Maha Sangha study group for contempt against the Town. continue in its tradition of service to the international Dzogchen Community. We had a lovely seven day and weekend Santi Maha Sangha The judge indicated that he was One consistent issue that we struggle with is the financial aspect. SinceVajra Dance retreat with Prima practice groups. And with our inclined to dispose of this second our subscription base is almost entirely within the Dzogchen Community, cir­ Mai from June 8th to June 14th. new found inspiration, a weekly appeal summarily in our favor. It culation and advertising are limited and therefore production costs are sub­ We were blessed with a wonder­ Yantra Yoga practice. would appear that we should stantially higher than journals with a larger "market" appeal. A good portion soon have our permits confirmed. of the costs have fallen on the shoulders of Merigar and now Tsegyalgar. Forful visit from Rinpoche and his The community sent out a In the future, Woody will begin this reason we ask the collaboration of the other worldwide Cakyils in help­family, and then had an inspiring fundraising brochure to help ing Tsegyalgar and Merigar continue to support The Mirror. nine day Yantra Yoga retreat with the second mortgage pay­ putting together a new complaint with Fabio Andrico from July to the Land Court to obtain a rul­ We have also asked before, and would like to repeat that request, that ment on the Conway school. ing on our proposed long-term each Gakyil help subsidize the paper by purchasing between 10 and 20 sub­16th to 24th. We've had visits We are preparing to modernize scriptions (or whatever they can afford). These subscriptions can in turnwit hbe communit y members from the Yangtig cabin with electrici­ use for several retreat cabins. We sold by the individual Gakyil at their convenience. This would give a littleItaly and Latvia. ty and heat and improve the heat have future battles over these financial boost to The Mirror during its early stages in the US. This has been Our secretary gallantly in the upper floor of the building permits that might be very effective in the past. It relieves the financial stress for the paper withkeep an s all communication activi­ Schoolhouse-. We have our ongo­ consolidated into one action. immediate cash flow, and also offers the Communities a direct and concretety up to date along with a myri­ ing translation projects. Our Everything said, we are method of participation. ad of other responsiblities. We audio/visual library is being doing our best to concretize all The Mirror is important to us all in the Dzogchen Community. Throughhav e the fledgling Shang Shung updated and a computer transla­ the communities wishes and the generosity of the representative bodies of the Community there is a Institutgreat e and Shang Shung tion has been installed. We've dreams. We would like to extend opportunity to show support and participate in helping to sustain this impor­ Editions whose members and organized some work days at the an invitation for other practition­ tant means of intercommunity communication. workers are nurturing the devel­ land in Buckland. ers to join us and participate in all In light of all that has happened in the last year, it seems time to assume opment and structure of their Woody Paparazzo, a com­ the wonderful activities in the responsibilities of the functioning of our Community. We need to strength­ functions in the US. The Mirror munity member and lawyer, will Tsegyalgar! en the energy so that we have the capacity to help manifest Rinpoche's vision and to return a small portion of what has been given. We thank you for your continued effort and support. The Editorial Staff of The Mirror What's on in From August 2nd to 12th delight to the senses. Merigar Prima Mai will lead a course of At Chögyal Namkhai Vajra Dance followed by the Norbu's residence, Gadeling, 360 DEGREES IN THE SHADE The arrival of summer has long awaited Yantra Yoga course long-awaited planning permis­ This year the West Coast Community has held a series of weekend launched Merigar's program of August 23rd to September 5th to sion has finally been given by retreats focusing on one Semzin and, usually, one Mind Training per activities into full swing. During be given by Fabio Andrico and local authorities for renovating weekend. These retreats follow a form devised by Chögyal Namkhai the first week in June Dr. Pasang Laura Evangelisti. This course, parts of the building. The lower Norbu Rinpoche several years ago. The weekend of June 24th coin­ Yonten led the second last semi­ open to those who are already floor, previously a stable, is now cided with the hottest days of the year . . . nar in the third year of the five expert in Yantra Yoga and those being converted with the floor In the clear air of Big Sur, you can actually see the millions year course in Tibetan medicine, who wish to teach or simply being tiled and new windows of stars in the night sky. As I lay in my tent I could hear the ocean organized by the Shang Shung deepen their knowledge, is and doors being fitted. The waves crash onto the beach a thousand feet below. In this cool night Institute. The week-long course, expected to draw together a upper floor is being linked to the air, baby scorpions came out to cool off after the days blasting heat. attended by a small but devoted group of Yantra Yoga practition­ lower by an internal staircase My last practice of the day - guru yoga; then sleep . . . Sixteen peo­ group of medical practitioners, ers from around the world. and several new windows have ple came here almost two miles up a winding dirt road to a serene and went into the details of diet and The spring and early sum­ been put in. One of the rooms harmonious house built, literally, by Helen Morgenrath in the Sixties. the considerations linking diet to mer months have also seen a vast which had been a storeroom will . Helen has lived here ever since without TV, newspaper, or even radio. the treatment of illness. ' amount of work activities in now become a little Gonpa, and For years she lived without electricity or gas, doing everything by Two weekend courses of motion throughout the Merigar shelves are being prepared for it. hand - in those days she even ground her own flour for bread. Vajra Dance and Yantra Yoga complex in order to ready it to The main "yellow" house Our main practice for this weekend was the fourth semzin, the were held during June after receive the many visitors and has seen its fair share of work Struggle of the Asuras, i.e. "rotating head" semzin. Because of the which preparations began for the practitioners who are expected to recently. Red Gakyil people unusual environment of Big Sur, the clarity of the atmosphere and the five day visit of H. H. Penor arrive this summer. The Tibetan have taken the communal elevation, we decided to focus just on the semzin, without the Mind Rinpoche, head of the thanka painters husband and wife kitchen to pieces while structur­ Training. We discussed how to do the practice without undue neck Nyingmapa tradition, at the end team Tsering Wangmo and Sonam al work was done on the ceiling strain, how fast or slow to rotate the head, when to incorporate rotat­ of July. At the request of Palmo have finally finished the and the area is now repainted, ing the body, and for what length of time we were comfortable doing Choegyal Namkhai Norbu, long and detailed panels of the reassembled and shining ready it without a break. By no means did we master the practice this week­ Penor Rinpoche will give the various lineages of masters at the for the preparation of hundreds end, but we did considerably increase our understanding and famil- teaching and initiation of Gonpa, and, with many smiles of meals this summer. continued on page 15 Konchok Jidus as well as those and handshakes, and after a lively Overall, the pace of activities of Vajra Kilaya of Ratna Lingpa afternoon tea party, departed for at Merigar has picked up consider­ and the Zhitro of Namchos their home in Tashi Jong, India. ably, after the long cold winter GoNPA CARDS AVAILABLE Migyur Dorje. Rinpoche will be With the removal of the scaffold­ months that at times seemed end­ Beautiful greeting cards accompanied by an entourage of ing inside the Gonpa, the final less waiting for the first breath of (blank) featuring images eight monks who will assist him details of bringing the work of spring, and the long-awaited news by Dugu Chogyal Rin­ during the initiations. This will interior decoration to a close; poche, Tsering Wangchuck of the gradual return to good and Sonam Palmo. All be an important occasion for the including protecting the painted health of our beloved teacher after these images are repro­ Merigar Dzogchen Community figures with a layer of varnish. At his long winter of treatment. More duced from the original to be able to welcome and the same time and in the same than all the works, all the courses, paintings in the Gonpa in receive teachings from such an space, a portable Mandala on all the activities is our heartfelt Merigar. enlightened master. linoleum is being prepared for the wish to see our teacher in full Cards with envelopes: courses of Vajra Dance. $12.00US plus $2.50 Later on during the last half health, in this very place which he postage. Proceeds support of August, Merigar will be happy Round and about all the has created for the development the Shang Shung Institute to welcome, for, his second visit, buildings at Merigar the contin­ and preservation of the Dzogchen in America. Write to: Ontul Rinpoche of the Drikung ual work of planting, weeding teaching. We sincerely hope to be Shang Shung Institute able to have him with us in the PO Box 277 Kagyud tradition from Tso Pema, and watering has manifested a Conway, Ma 01341 in Himachel Pradesh, India, who profusion of colourful scented midst of this activity in August. will give teachings for a week. flowers and bushes which are a

7 MERK;AR CALENDAR September Retreat in Merigar with Namkhai Norbu Rinpoche NAMKHAI NORBU 15 Aug Ontul Rinpoche Sept. 27 - Oct. 1 1995 RINPOCHE 20/6 retreat begins The Teaching will be a Terma Teaching of Adzom Drugpa "Od-gsal Dor.je sNying-po". 20 Aug Retreat ends There will be a short empowerment and instructions related with Vajra Sattva RETREAT 25/6 Santi Maha Sangha Retreat/Training • Foundation and Level I SCHEDULE 1995 22 Aug Tun with intensive 27/6 practice of Ekajati Santi Maha Sangha Exam and Training Schedule: September 27 through Oct. 6 - Oct. 8 SMS Base Level Exam Oct 13 - Oct. 15 SMS First Level Exam October 1 23 Aug Yantra Yoga course Oct. 9 - Oct. 11 First Level training Oct 18 - Oct 22 Second Level training Terma of begins for teachers During both trainings, Rinpoche will teach in the morning and give instructions in the afternoon. Adzom Drupa and advanced students Contact Secretary in Merigar for further details. Short Empowerment of Vajrasattya 26 Aug Purification of the Six 30/6 Lokas Yantra Retreat Inaugurates New Yurt in Santa Fe Thailand 27 Aug Naga Puja November 3 through 1/7 November 5 by Lidian King 3 Sept Tun with intensive Retreat 9/7 practice of Ekajati beginning session (morning) and Chod focused on review. In the after­ Malaysia noon, after Fabio was satisfied November 24 through 4 Sept Long life practice with the results of our "exam", November 26 10/7 and Ganapuja we were able to move ahead Retreat quite rapidly, and learned all of 5 Sept Naga Puja the second group of asanas. We Darwin, Australia 11/7 Yantra ends also learned the rhythmic breath­ December 8 through 9 Sept Morning - Agar ing which accompanies this December 10 15/7 Lama'i Naljyor series, and the breathing for the Retreat Evening - Ganapuja third series. It was all very of Mandarava relaxed and fun. Fabio enter­ NamgyalGar • Australia 10 Sept Morning - Tara tained us with stories of his December 26 through practice recent travels. After our last ses­ January 1 Evening - Tun and sion, we cleared the floor, and Retreat Chod 'Fabio joined us for the first Vajra S.M.S. Base Level The New Mexico Dzogchen came down from Tara Mandala Dance on the newly painted January/February 1996 13 Sept Tun with intensive Community hosted a Yantra Yoga to dance with us one afternoon Mandala. Then we prepared a For contact, see international 19/7 practice of Ekajati retreat from July 1-5 led by Fabio on our portable canvas mandala. wonderful Ganapuja. gakyil list on page 10 and Chod Andrico. Thirteen people partici­ It seemed a special way to inau­ This particular week in July 15 Sept Naga Puja pated, with out-of-state atten­ gurate the yurt for the Vajra marked the visit of the young 21/7 dants coming from Colorado, Dance. A week before Fabio Kalu Rinpoche (with Bokar 16 Sept Morning - Naga Puja Texas, California, and Vancou­ arrived, a Mandala was drawn Rinpoche) to his center and the TARA MANDALA 22/7 Santi Maha Sangha ver. BC. Only three of our local directly onto the wooden floor stupa of Santa Fe. On the first day 1995 PRACTICE study group members were able to be present, and then painted and sealed with of the Yantra Yoga retreat, many PROGRAMS Evening - Mandarava so it was wonderful to welcome a clear finish to protect the bril­ of us went for a "blessing" Long life practice friends from other Dzogchen liant colors. It turned out beauti­ between our two sessions. Saturday, August 19 communities, as well as to meet fully! Of course it had to be cov­ Another evening some of us went through Sunday, August 27 17 Sept Santi Maha Sangha some new people. ered with blankets for the Yantra"~ to hear a teaching on the five Vipassana Retreat with 23/7 study group The retreat was held in a Yoga retreat, but the space is Buddha Families. The day after Anna Douglas and Evening - Mandarava new thirty foot yurt nestled in now available for a variety of our retreat, we drove up to the John Travis Long life practice shade trees just outside of Santa community needs. Jemez Springs Bodhi Mandala to Friday, Sept 1 through 19 Sept Mandarava Long Life Fe. The yurt was the result of a The Yantra retreat was visit Lopon Tendzin Namdak, Monday, Sept 4 25/7 practice and longtime vision I have had to divided into beginning and who was giving teachings on the Celebration of Ganapuja help create a space for our com­ advanced sessions. Fabio Zhang Zhung Nyen Gyud and the Harvest with 23 Sept 24 hours of Naggon munity to do the Vajra Dance explained there are two types of Bonpo shamanic practices. Elena Burton, M.D. 29/7 with Ganapuja and Yantra Yoga. The communi­ "advanced" - on the one hand Saturday, May 20 through We had a picnic on the (starts 10am) ty joined together in late May to there are those who have signifi­ grass, and then a divine dip in Sunday, May 28 set up the yurt kit when it arrived cantly progressed in the practice, the hot springs. When the Semdzin Retreat 24 Sept Evening - Purification from Oregon. For the interior, a and on the other hand there are springs got too hot, we could Friday, Oct 20 through 30/7 of the Six Lokas lovely thanka and some rugs those who keep coming back as cool off in the adjacent rushing Monday, Oct 23 30 Sept Karma Yoga were donated by community the "leftovers"! Everyone mountain stream. It seemed a Chöd Practice with 6/8 Vajrapani practice members. In June, Prima Mai seemed to be doing well, so the perfect end to our busy week. Lama Sonam Jorphel 1 Oct Karma Yoga Rinpoche 7/8 Vajrapani practice Also, in March/April of 2 Oct Naga Puja July 11th, 1995 her daughter was DUTCH COMMUNITY 1996, Tsultrim Allione will Passages lead a three week pilgrimage 8/8 in a car accident which left her NEWS in a coma for 6 days. The young to Maratika and Tso Pema. 3 Oct Ganapuja BIRTHS man that was with her died. She The Dutch Community is prac­ There will be several teach­ 10/10 is slowly coming out of it, but ticing regularly with a small, ings arranged along the way, Morgane Sherab Opale 7 Oct Santi Máha Sangha will need a lot of help and sup­ active group primarily doing possibly including Dugu A girl born to Regina Martino 14/8 study group and Christophe Throo, May 20, port. She received the Green ganapujas for Rinpoche's good Choegyal Rinpoche, Tsok 1995 in Paris, France. Tara tranmission in 1993 and is health and long life. We are also Nyi Rinpoche and Tulku 8 Oct Santi Maha Sangha strongly devoted to Tara. Please practicing the Vajra Dance every Urgyen Rinpoche. The focus 15/8 study group Daniele Sebastian rGyal mtshan keep her in your prayers and Sunday evening at a local dance of the pilgrimage will be Amitayus Long life A boy born to Giovanni Area and practice. studio. There is a small group practice, especially for doing with Ganapuja Barabara, July 26, 1995 in preparing for the Santi Maha the Long Life practice of Grosseto, Italy. Margaret Liguet, a member of Sangha first level examination, Mandarava. This pilgrimage the French Dzogchen and others are busily preparing will be dedicated to the long MARRIAGES Community, died in a car acci­ themselves for the foundation life of Chögyal Namkhai Tall Tales level examination. Michael Katz and Merrill Rudin dent on July 1st. She was 47 Norbu Rinpoche. Space is The Mirror would like to were married on May 28, 1995 years old. She lived in Bretagne After Rinpoche's visit in limited to 25, so please collect interesting stories of in a Japanese garden at the and took care of the dark retreat late September of 1994, the reserve early. For more how people contacted the Hammond Museum in North house for many years. Dutch Community has been information, please contact: Teachings. If you have an Salem, New York. helping new people by organiz­ interesting tale, please send Jürgen Lind, a longstanding ing weekends to assist them in TARA MANDALA with a photo to: TRANSITIONS member of the Dzogchen getting familiarized with the dif­ PO Box 3040 The Mirror Dianeah Wanicek Pryor, a prac­ Community and member of the ferent practices that Rinpoche Pagosa Springs CO 81147 PO Box 277 titioner from Yellow Springs, yellow gakyil, passed away on has so kindly transmitted. Tel: 303-264-6177 Conway, MA 01341 USA Ohio, has asked that we practice July 23rd at 4:45am in Frankfurt Fax: 303-264-6169 for her daughter Jennifer. On after a long illness. 8 ticed by Mandarava and Guru Tara Mandala News Padma Sambhava at Maratika. This was the meditation that Yantra Yoga in Moscow Norbu Rinpoche was practicing Cave Found and Stupa to be Built at the time of the revelation of by Anna and Natalya Rochegova and Helena Antonova the Mandarava terma. In fact, Ayu Khadro transmitted all of In these wonderful spring days, extraordinarily generous this Pema Duddul's termas, includ­ we enjoyed seeing Fabio time. He gave the teachings in ing this Long Life practice, to Andrico again. We remember the two phases: the first group (about Rinpoche when he met her. She time in 1991 when Fabio came a week) was for beginners, and was 113 years old at that time. to Russia, and we were all happy the second group was for those Chang Chub Dorje lived to be to meet the envoy of Namkhai who had been studying Yantra 137 and Ayu Khadro, 116. Norbu Rinpoche. During his first Yoga since the earlier retreats to Nyala Pema Duddul did stay in Russia, Fabio gave us the make their first steps into the extensive Cuilen practice, living basics of Yantra Yoga. On our next stage of Yantra Yoga. much of his life on Nirmanakaya part, we tried to show him the Fabio taught us with an Cuilen, eating rice with butter, best sights of Moscow, took him incredible sense of humor and brown sugar, flower and mineral to museums, the Bolshoi patience, which are always com­ essences; then he did seven Theatre, and Zagorsk with its mon features of his classes. As years of Sambogakaya Cuilen, great monuments of Troitze- for us, we believe we became eating just mineral essences. Sergievskaya Lavra (an ortho­ more competent in the details of During his last three years, he dox church monastery). We did the movements. did Dharmakaya Cuilen, eating our best to make him feel com­ We finished our retreat with no solid food. Last year at fortable despite rather hard a Ganapuja and then said good­ Tara Mandala has begun its second season of retreats. We have passed Merigar, Rinpoche transmitted times in our country. bye until our next meeting. It is from the stage of being a vision and a dream to becoming a "reality". his Cuilen teachings. Four years have passed. always sad to part, although we We have fallen more and more in love with the land as we have been Considering these connec­ They were years full of impor­ actually never part and are here and discovered its beauty through the seasons. We discovered a tions, it was interesting that the tant events. There were two always together in our hearts. cave on the land. It faces West and has views of forest and sky. We dream came at the beginning of remarkable retreats in Moscow The Moscow Dzogchen excavated it into a space that can seat two people, with a flat terrace the Mandarava retreat. The stupa given by Namkhai Norbu Community expresses gratitude to in front for yoga or sleeping, a fire pit and carvings on the large will also be dedicated to Rinpoche. We had lessons in the the Commersant Publishing House expanse of rock above the roof. Sculptress Vijali Hamilton guided the Rinpoche's long life. We moved Vajra Dance with Adriana del and personally to Mr. Vladimir excavation and the carvings done above the cave . After several peo­ some rocks to the site that very Borgo and we had a Yantra Yoga Yakovlev for the well organized ple experienced strong sensations and luminosity in their hearts when first day, as snow spattered retreat with Fabio in September Yantra Yoga retreat. The retreat meditating in the cave we named it "The Heart Cave". It is in a pro­ down, and a large circular rain­ of 1994. Meanwhile, our offered a wonderful possibility to tected remote part of the land and is a wonderful place for practice. bow appeared around the sun at Dzogchen Community is becom­ work with Fabio Andrico, and to This year we have catered -meals, a great improvement over lunch time, with a red tinge ing stronger and new Dzogchen begin to master our energy through everyone cooking for themselves last year. The yurt is cozy, even on stretching from the rainbow to Centers are appearing all the movements. chilly days, with the new wood stove. We combined the Six Lokas the sun. through Russia. and The Dance of the Three Vajras with the Mandarava practice ded­ We have spoken to Norbu We have been fortunate to icated to Rinpoche's long life in May. Prima Mai came, taught and Rinpoche about the stupa. He said have had another meeting with stayed for a month in the new appliqued Tibetan tent. that this would be a "support" for Fabio. People came from all Early on the morning of the first day of the Mandarava Retreat, the transmission of Nyala Pema over; from Russian towns, Baltic Tsultrim dreamed that we should build a stupa dedicated to Terton Duddul, and that he has relics of States, the Ukraine, and Nyala Pema Duddul. The dream was insistent, going on for about one Nyala Pema Duddul to put inside. Byelorussia, to participate in the hour a voice was repeating this command, "You must do this, do not On June 27, the anniversary of Yantra Yoga retreat. Fabio was forget!" Nyala Pema Duddul, we did a The dream showed the place the stupa should be built on the Sang offering at sunrise to for­ land and the size. It was not a place we had thought of, yet when we mally ask permission to build the went there the next day, it became clear that it was geomantically aus­ stupa. It was a clear delicate picious - open to the East, water to the South, protected from the morning with a few wispy pink North in a small meadow surrounded by hills. and gold clouds; a young elk The Master Nyala Pema Duddul (1816-1872) was the Guru of appeared several times during the Ayu Khadro, Adzom Drukpa and Rigdzin Chang Chub Dorje. At the morning. We are very happy to end of his life, Nyala Pema Duddul, after giving finally teachings and say that Dugu Chögyal Rinpoche advice, announced to his disciples that they should sew him into his had coincidentally told Rinpoche tent and not return for seven days. This is a sign that someone will that a stupa should be built for his take the rainbow. On the eighth day they returned, and found only long life, and so, in the summer of hair, fingernails and his robe inside the tent. When the disciples 1996, Chögyal Rinpoche will invoked the master, he appeared in front of them as rainbow light. come to guide the building of this It was the terma of the Long Life practice of Amitayus, Ce Drub stupa in the style of Chang Chub Gondus, rediscovered by Nyala Pema Duddul, which had been prac­ continued on page 11 Polish Community Lopon Tenzin Namdak in Holland Land Appeal Amsterdam . August 11th - August 18th The Polish Dzogchen Community has the possibility of purchasing a piece of land in the Southeast part of Poland. Rinpoche has called the Bon is the original indigenous religious tradition of Tibet. Within the Bon tradition a living trans­ potential community land Palden Ling; and has been very supportive mission of Dzogchen that allows one to find and to fully realise this Natural State is continued up to of the purchase. today. Lopon Tenzin Namdak (1926 Kham, Eastern Tibet) is the foremost exponent of this tradition. The land is at the end of a small village in a hilly area in the He is widely respected for his tremendous ability to directly introduce the Natural State, as well as southeastern part of Poland, about 200 km from Krakow. It covers ten for his scholarly achievement, which he skillfully employs to anchor the Dzogchen point of view. hectares of fields, meadows and woodlands at the edge of a projected Lopon Tenzin Namdak will teach in English. national park. There are two dwellings, one of the which is in very The retreat will take place in Amsterdam, Holland, at the Krayenhoffstraat 151 and will start on good condition and could be used as a gonpa. The price for the houses Friday evening August 11th at 18.30H and end on Friday morning, August 18th at 12.00H. Daily and the land is $5000US, which is even inexpensive by Polish stan­ teaching sessions will start at 10.00H and at 15.00H. It is possible to attend during the weekend only. dards. There is also the possibility of buying other wooden houses at the cost of S1000US apiece and move them on to the. land. In the not The entrance fee is Nig 350, for the full retreat and Nig 150, for the weekend, payable at the so distant future we hope to have this land available as a small start of the retreat. The retreat fee does not include food or accomodation. Register with Florens var Dzogchen Community center for Polish and international practitioners. Canstein, Voltaplein 11, 1098 NN Amsterdam, the Netherlands. For information please call 3120- 6923779 between 20.00H and 22.00H, or send Email to INTERNET:[email protected]. At this point, the community in Poland has raised approximate­ Subsequently, Lopon Tenzin Namdak intends to visit the following other European countries: ly S1300US. If anyone is interested in helping, they can do so by August 20 - 22 France, Massouber 48, Rue de Bassano, Paris, contact Bilal Hondo, sending money into our account (which is in the name of Cezary Tel. 3447239905. Woniak since Polish law does not allow foreign currency into the August 25 - 27 Germany, Munich Laborint, Frauenhofstrasse 8 accounts of religious organizations). August 28 - Sept 1 Austria, 4600 Wels, Porzellangasse 3 BPH VI ODDZIAL or contact: Cezary Wozniak For retreats in Germany and Austria, contact Gerrit Costanzo, Tel. 43724274260 KRAKOW 31-510 Krakow FILIA 1 ul. Rakowicka 21 /3 323460-713580 "A vista" Poland 9 FINLAND LV-1060 Latvia Russia Kaisa Liisa Puonti FAX 7-4698828040 Tel 84722 289 69 New York Dzogchen Visantie 19 Community 05400 Jokela, Finland LITHUANIA Kark Maret PO Box 1425 Tel 14 472818 Dorjeling Sade T 9 Grand Central Station Fax 140321 P.O. Box 1183 EE2400 Tartu, Estonia New York, NY 10163-1425 Vilnius, Lithuania 372-27479454 Tel 212-560-7209 Janne Vainio Isonniitynkatu 9 C 10 Antanas Danielius Rousland Malakhouski Susan Indich 00520 Helsinki, Finland Str. Baltupiyo, 47-69 Byelorussia, Minsk 129 Kaelepulu Dr. Tel 358-0-799937 Vilnius, Lithuania Ul. Odinstova 29-35 Kailua, Hawaii 96734 2057 Russia Tel 808-261-3469 FRANCE Tel 37-02-776824 SINGAPORE Fax 808-524-4342 Dominique Espaze . FAX 37-02-622653 Ian G an ARGENTINA 13 rae des Nanettes 585 North Bridge Road VENEZUELA Tashigar 75011 Paris, France MALAYSIA Apt. 15-04 Blanco Court Pablo Lau Rivera Patricia Feldman Tel & Fax 1 43381895 Tham Wye Min Singapore 0718 Lhundrabgar Mariano Moreno 382 8669C Klebang Kechil 2982711; Fax 2934472 Pb. A. Res. Pedermales 5000 Cordoba Cecile Belle 75200 Melaka, Malaysia Av. Paez Montalban II Tel and Fax 54-51-226845 62 Rue Des Pyrenees Tel 6 356162 Daniel B K Suen 1021 Caracas 75020 Paris, Germany Blk 408, Fajar Rd. #08-343 Tel 2 4421434 Tashigar El Duranzo Tel 33-1-437-17003 Kwok Kee Chang Singapore 2367 Fax 2 340643 Posta Restante. 11-A Jalan Jujor, 1/5 Tel 76249515 Tanti - Cordoba GERMANY Taman, Bakti Ampang FAX 7754234 Elias Capriles Código Postal N5155 Stephanie Wagner Selangor, W. Malaysia Apartado Postal 483 Gartenstrasse 70 Tel 039847167 SLOVENIA Merida 5101 Venezuela Maria Gracia Pelayo 60596 Frankfurt, Germany Changchub Ling Poste Restante, Tanti Tel 69 618721 MEXICO PO Box 19 Dzogchen Community Prov. De Cordoba Ruben and V. Buzali SL-62250 Poetovio, Slovenia Apartado Postal 483 Argentina RA Gerhard Manusch Bosques De Zapotes #91 Bosque Tel 386-62222523 Merida 5101 ' Tel 54-1-5647100 Oberwohnstr. 8 De Las Lamas Fax 386-62 29874 Fax 74 447 550 84034 Landschut, Germany Mexico City 11700 Martin Borthagaray Tel 49-871-670521 Mexico SOUTH AFRICA EX YUGOSLAVIA Av. Del Libertador 4996-7 A Fax 49-871-881630 Darryl Van Blerk Vesna Tomic 1426 Buenos Aires Fax contact: 11 Upper Rose St. DR Ivana Ribara 65 Argentina RA GREAT BRITAIN Monyca Bouras Newlands, 7700 Beograd, Yugoslovia Tel 54-1-777-3247 British Dzogchen Community #5255405668 Capetown Tel 38-11-165775 c/o John Renshaw Tel 21 641908 Dzogchen Communita 14/D Chesterton Rd. NEPAL Uriburu 1528, CC247 London W10 5LX Ian Baker SPAIN 7000 Tandil Tel 44-81-969-7125 S.I.T. Box 1373 Estabanel Curro Tel 2 9327760 Kathmandu Ronda General Mitre Fax 2 9331749 Annie Stratton Tel 1 41 3948 162-7E 1A 11 Ridge Rd. Hornsey 08006 Barcelona Hugo Anibal Palacios London N8 9LE NEW ZEALAND Tel 3 4173590 Espana 883 Tel 813417872 Rosemary Friend Fax 3 87904679 Tandil C: 7000 Fax 71 6018171 7 Radnor Street Argentina RA North East Valley SWITZERLAND Tel 54-293-20034 GREECE Dunedin S. Island Yann Leguen Dzogchen Community Tel 3 4556462 12 D Chemin Masisonneuve AUSTRALIA PO Box 3240 1219 Chatelaine Pamela Oldmeadow 10210 Athens, Greece Mario Franchini Switzerland 3/12 Fox Place Tel 30-1-2779112 8/148 Howe St. Tel 41-22-7973721 Lyneham ACT 2602 Fax 30-2873765 Freemans Bay, Aukland NZ Fax 41-22-7973721 Tel 61-06 2571177 Tel 9 765774 NEW GAKYILS Fax 28-661185 Thanos Svoronos Christina Von Geispitzheim FOR 1995 36 Analipseos Street NORWAY Haus Fontana 12 Namgyalgar 54643 Thessaloniki, Greece Gordon Cranmer 3920 Zermatt BUENOS AIRES PO Box 14, Central Tilda Tel 30-31-828183 4157 Ulstein Kloster Switzerland Yellow Daniel B K Suen 2546 New South Wales Mosteroy, Norvegia Tel 41-28-673826 Chua-Lim Lay Kian Australia HOLLAND Tel 4 514705 Fax 41- 28-661185 ' Red Wong Hee Kun Fax 6-2480335 Stichting Dzogchen Chua-Lim Lay Kian Johannes Verhulstraat 44-11 PERU THAILAND Blue Daniel B K Suen Amare Pearl 1071 NE AmsteT-dam Comunidad Dzogchen Pierre Wittman Larry Pang 55 Burringbar Street Nederlands de Lima P.O. Box 37 Mullumbimby NSW 2482 Tel 20-6623723 Calle E. Palacios Hua Hin 77110, Thailand Tah Sin Yong Tel and Fax 61-066 845570 FAX 20-6844383 1125 -C. Lima 18, FAX 32-515511 Tel (5114) 4550003 YUGOSLAVIA Dzogchen Community ISRAEL Fax (5114) 472984 USA Yellow Blagoje Aleksich P.O. Box Q 121 Noa Blass Tsegyalgar Jelena Zagorchich QVB Post Office Biltmore Street 15 POLAND P.O. Box 277 Red Nereo Marussig Sydney 2000 62194 Tel Aviv Dzogchen Community Conway, Mass. 01341 Radomir Markovich Cezary Wozniak Tel. 413-369-4153 Blue Veselin Georgijev AUSTRIA ITALY 31-510 Krakow Fax 413-369-4165 Zoran Zagorchich Stephen Peddi Merigar* Ul. Rakowicka 21/3, Poland Franz Keimgasse 8 Comunità Dzog-chen Tel 48-12 21 7835 Dzogchen Community NEW MEXICO A 2345 Brunn/ GEB Arcidosso, 58031 GR, Italy West Coast Tel 43-2236-34746 Tel 564 966837 RUSSIAN FEDERATION 755 Euclid Ave. Yellow Judy Herzl, Vice-Pres. FAX 43-2236-34746 Fax 564 968110 Natalia Rochegova Berkeley, CA 94708 Susie Marlow, Treas. Korneychuka 44-17 Tel 510-559-9753 Red Annie Dankoff BELGIUM Azamgar 127543 Moscow Fax 510-524-0933 Francis Maffey Loek Jehee Giuliano Casiraghi Tel 95 4054664 John Walker Post Box nr. 2 Via Pignolo 17 Fax 95 9546040 Carol Fields Blue Jim Casilio, Pres. B6660 Houffalize 24121 Bergamo BG, Italy 755 Euclid Ave. Lidian King, Secy. Tel 35 225159 Olga Tsvetkova Berkeley, CA 04700 BURYATIA Kostromskoi Prospect 58/31 Tel 510-559-9753 TASHIGAR Batodalai Dugarov JAPAN St. Petersburg FAX 510-524-0933 Yellow Hugo Berbotto Guisinoozerskaya 9/3 apt. 3 Tsugiko Kiyohashi 194214 Russia Ulan Ude Buryatia 5-11-23 Shimomeguro TeL7-812-5538121 Lidian K. Watson Analia Falcon Russia 670026 Meguro-Ku FAX 7-812-1307070 Rt 4 Box 16 M Eduardo Reinoso FAX 7-95-1188051 Tokyo,Japan Santa Fe, NM 87501 Red Horacio Toledo Tel 81-3-3712 7507 Anna Rudneva Tel. 505-988-5995 Carlos Gidio DENMARK Fax 81-3-3716 7248 15 Line b48 f28 Mirta Jörn Strafe St. Petersburg 199178 Tara Mandala Blue Beatriz Rossi, Secy. Norrebrogade 64/4 LATVIA P.O. Box 3040 Laura Yoffe, Coord. 2200 Kobenhaven N Padmaling Namgyaling Pagosa Springs, CO 81147 Marisa Alonzo Tel 31392530 Tel 303-264-6177 Galina Kuznecova, Riga Ul. Lermontova 83 Gekod Maria Grazia Pelayo Maskavas 287-36 Elista Kalmikia 358000 Fax 303-264-6169 Direct, Martin Bortagaray 10 Himalaya yen, not Nepalese rupees. The was afraid to speak because peo­ Tara Mandala News Sherpa said that it would be ple would know that I came from His Holiness, continued from page 6 continued from page 8 impossible for me to get on a Tibet. I pretended to be dumb. I the Dalai Lama money. He invited us to his plane. I had to walk down. I had got off the bus on the Ring Road. Dorje's stupas. It will be a Visits the US house and gave us tea, rice and no guide. People didn't want to I could see the monastery across Dharmakaya/Rainbow Body His Holiness, the Dalai Lama potatoes. Then, he said, 'That accept my Chinese money when the paddy fields. stupa. will be visiting the US in the will be a hundred and fifty I tried to buy food. "I was so happy. Finally, I After the Mandarava Re­ fall of 1995. rupees.' I knew that was at least "At that point, I met some would be able to hear Lopon treat in May, we did Dzogchen The cities and time schedules eight times the real price of a other Tibetan travellers. They Namdak's teaching and clarify retreats of Ruschan and are as follows: meal, even from a chai shop. We were part of the group of twenty. my doubts about the Natural Semdzin. We practiced together State. I've been here two years morning and night, and then Sept 5-6 Atlanta, GA now. During that time, other went to different places on Public talk on Sept 5 friends have come from Tibet to ridges and peaks to meditate Sept.7-8 Houston/TX Nepal. They travelled on to alone during the day. This retreat Public talk on Sept 7 Dolanji monastery in India. They gave great joy, because we were Sept.9-10 Boston,MA wrote to me saying that I should able to experience how suitable Public talk on Sept 9 go to Dolanji, that already they the land is for the Dzog Chen Sept 11-13 Wash,D.C. were studying dialectics, Bonpo practices, which must be done Public talk on Sept 13 philosophy, and had started to outside, with vast open views or Tickets to the Public Talk are debate. I don't want to go. I am on mountain peaks. $10 and $20. Tickets will be happy here, where I am. I just During this retreat we also sold on. a first come, first want to practice and work with chose a site near the huge rock of served basis. You can get tick- Lopon Namdak." the dragon's back ridge, with ets directly from: Outside the abbot's door, vast views in all directions for International Campaign the gong was rung announcing the first retreat hut. The hut has for Tibet lunch. We turned off the tape now been started, and will be 1735 Eye St. NW#615 recorder. A young monk brought built of the same stone and adobe Washington, DC 20005 gave him some money, but we most of whom I had seen cap­ in a bowl of meat and potato mud which surrounds the site. Fax: (202) 785-4343 realised it wasn't good to stay tured by the police. My new soup, and some steamed Also we discovered that we The Infoline (202) 310-1796 with him. There are many border friends told me that there had dumplings called ti-momo. have some high quality clay in people like this. They prey on only been two policemen, so a When we had emptied our several places on the land, so travellers who are gullible or few of these Tibetans had run off plates, the abbot said, "Wait here we've started making things HH. Penor Rinpoche scared. and escaped. The group had had for a while, we'll be right back." from the clay and firing it in the continued from page 1 "So we decided to go our a guide who'd brought them I sat ' there for about an campfire at night. We can use own way, and to use the mo (a from Lhasa. The guide had been hour and a half thinking about this clay for tsa tsa for the stupa of the Dzogchen Community form of divination) in order to paid about seven hundred yen or my own journeys to receive and for other kinds of beads, from all over Europe who had find the direction in which to five thousand rupees ($100.00 teachings on the Nature of the containers or sculpture. attended the retreat, lined the travel. We did the mo of Srid US) a head. Mind from Namkhai Norbu We have begun a permacul- road holding lighted sticks of Pa'i Gyalmo, a Bonpo Tantric "I was hungry so I walked Rimpoche and Tenzin Namdak ture (permanent agriculture) incense and offering white Goddess. After the invocation, over to a chai shop. I saw my Rimpoche: such as driving from project to teach how to restore scarves in gratitude as His you take a five colored cord, friend sitting there at the table. I New York to Conway; or just land and create systems that feed Holiness left with his entourage twist it through your fingers, was so happy. We'd both been coming downstairs from my each other. This spring, three for Rome from where they would pull it tight, and you are left with convinced that the other had room at Merigar - or the old hundred trees were planted. We be flying to India the next day. a combination of knots which all been captured. Some travellers Conway House - to those are planning retreats for children Our good wishes and aspirations have different meanings. of the big group were at the places* shrine rooms where the and families next year which for the accomplishment of all his "All the people we met just restaurant, including the guide. teachers had come to visit these would include working with the activities went with him. wanted money. They wouldn't He didn't want us to travel with Community houses. I thought clay, beading, learning to medi­ The editors hope to include show us the right way. We had the party because we hadn't paid about what kind of value I put on tate, hiking, yoga, soaking in hot excerpts from His Holiness' and crossed the border so we weren't him anything. those teachings so easily springs and caring for the land. Khenpo Namdrol's teachings in the worried about soldiers from the We are having a Dzog Chen next issue of The Mirror. Tibetan side. We knew that the retreat on the "Nature of Mind" Nepalese police probably would­ The next day, the guide fell ill. . . he was with Tsok Nyi Rinpoche in July. n't send us back but there are paralyzed and couldn't speak for He is the son of Urgyen Tulku, many police checkpoints in the the Dzogchen master of the mountains. If they caught us a few hours. Sixteenth Karmapa. There will be they would keep us for two or about sixty-five people attending, three days, and search us for any "The next day, the guide fell received. Mulling all this- over, our largest retreat so far. Tsok expensive belongings we might ill. He was paralyzed, and could­ alone in the abbott's room, the Nyi Rinpoche was the lama men­ have: old ritual objects, new n't speak for a few hours. I gave time came when finally, I had to tioned in Sey Rinpoche's inter­ burned alive and created a lake, clothes, money; anything we had him some chinlab (literally: leave the monastery. I needed to view who recognized Shakya where there is a cave community that they could steal. We avoided blessings), or dudtsi, (a kind of buy bus tickets for Lumbini, the Shri when he was a servant in the inspired by Lama Wangdor. and the check posts by continuing to Tantric medicine). Then I did birthplace of the Buddha monastery kitchen. He combines where Ontrul Rinpoche has his travel at night. some mantra practice for him and Sakyamuni, where I was going the Drukpa Kagyu lineage and center; after Tso Pema. we will "Qne morning we he got better. Still, my friend and the next day, before the travel the Dzog Chen lineage, and is an go to Nepal to the cave of approached a village. An old I separated from the group and office closed in Kathmandu. I extraordinary teacher. Maratika. In both places, we will lady saw us. She said, 'Don't go made for Trulshik Rimpoche's had an agenda. Time was run­ Then in August, we will do retreats of Mandarava and this way. A group of about twen­ monastery, Thubten Cho Ling. ning out. I had already said have a practice retreat of Chöd. In Kathmandu, we will ty Tibetan travellers just went by When we arrived, my friend met goodbye to Lopon Namdak Mandarava and Chöd. We will receive teachings from Urgyen here, and almost all of them a monk who would guide us to Rimpoche. walk to various places on the Tulku and Tsok Nyi Rinpoche, if were captured by the police.' We Kathmandu if we would wait I passed Khenpo Nyima and land for practices such as sunrise this can be arranged. looked down the mountain and there for a month. I said that I Yungdrung Tenzin on my way on the peak, sunset looking out We have set up a series of we could see these people argu­ didn't want to stay so long and I down the hillside as I made for from Prayer Flag Ridge to new sponsorship opportunities ing with the policemen. My would leave the next day. the road back to Kathmandu. Chimney Rock, ancient Ansazi for contributions. Whenever you friend and I ran off and we lost "I was alone now. Again I The abbot and the monk were in sacred site, the cave, and so on. make any kind of offering you sight of each other. I went to a had to use divination to find my the middle of a long purification So the retreat will be like a pil­ will be sent a blank "prayer house and asked if I could hide way through the mountains. There practice for a Bonpo family who grimage around the land. flag", on this cloth you can write there. After two hours, I decided were other police check posts but stood in a half circle around the From October 20 to 23, the the names of dear ones, have to continue the journey. I found I managed to avoid them. I had monks as they chanted the ritual. Drigung Kagyu Master, Lama children draw something, write out that the party had been put in heard that these places were I waved as I went by to make it Sonam Jorphel will give Chöd mantras, or prayer of aspiration. jail. I couldn't find my friend worse than the ones on the border, clear that I had to leave. Khenpo teachings from the Drigung tra­ Then when you send it back and I was sure that he had been because if I was caught near the Nyima nodded to me as he dition. Then we will also have we will hang it on the land. When captured. I was so upset that I Kathmandu Valley, I would be turned the leaves of the text. more permaculture weekends in you come to the land you can find cried. I felt that I had to leave sent back to Tibet. Yungdrung Tenzin poured water September to plant trees. The your prayer flag, or just know that him behind. There was nothing I "It took me only one more from a vase decorated with a fan land also is available for person­ it waves in the breeze spreading could do if he was in jail. night and a day to reach Boudha, of peacock's feathers. The liquid al retreats in tents for practition­ your positive intentions. "This was a Sherpa village. on the outskirts of Kathmandu. I stream sparked light in the after­ ers interested in solitary retreats. Tara Mandala There was an airstrip here where met an old Tibetan couple and noon sun. In the distance, smog In April of 1996 we will PO Box 3040 planes flew to Kathmandu. I asked them to show me the way hung over the urban sprawl of sponsor a pilgrimage to Tso Pagosa Springs CO 81147 asked a Sherpa how I could get to Tritan Norbutse monastery. Kathmandu. Pema, the place that Mandarava Tele: 970-264-6177 on a flight. I only had Chinese The old man put me on a bus. I and Padma Sambhava were Fax: 970-264-6169 11 CLASSIFIED Canticles of Joy EJggglM CALENDARR IMiíilIÍ TARA MANDALA . continued from page 3 Position Available for He said he would like to give the ". . . It is best to do these prac­ Menmo (1248-1283), a very Program Development lung for- the Rtse Mo Byung tices collectively with your Vajra famous woman terton and rein­ Director Rgyal (Victorious Peak of Pure brothers and sisters (at the rec­ carnation of Yeshe Tsogyal. She The position requires experi­ and Total Presence), a very ommended times), but if this is was the consort of the great ter­ ence and interest in Buddhist not possible you can do them ton, Guru Chowang. It is also a ancient text, translated by practices, especially Tibetan personally whenever you have very special day of Guru Vairocana. Buddhism. Individual will free time. The important thing is Padmasambhava. Therefore it is Phone calls were made. to try to communicate with all an ideal day to do Agar Lama'i plan, develop, promote and Messages sent. Around thirty peo­ practitioners linked with the Naljyor in the morning and a advertise programs and events ple arrived that evening and same transmission. In this way Ganapuja and Long-life practice for Tara Mandala. Ideal candi­ Rinpoche gave the lung in the you develop the potentiality of associated with Padmasam­ date should be able to network, Marders' living room. He explained your transmission and your bhava, Universal Wisdom write press releases, and create understanding and capacity to Union, later in the day. that this is the lung Rtse Mo Byung advertisements for national integrate your daily life into Rgyal, Victorious Peak, after which publications; fund-raising and practice . . ." 7th Month, 15th day he named Tsegyalgar, the Place of resource development experi­ Chögyal Namkhai Norbu Saturday 9th September 1995 the Victorious Peak. He said that he anniversary of Gampopa, the FULL MOON. This is the ence a plus. Four day work had had a dream related to this and Rinpoche thanks everyone for the main disciple of Milarepa. anniversary of Tsarchen Losal week and modest salary, the Tsegyalgar land; and it might be practices we are dedicating to his Therefore it is an excellent day Gyatso and Pema Karpo, a opportunity to grow with orga­ important for Tsegyalgar practition­ health and well-being during this to do Agar Lama'i Naljyor, famous 17th century Drugpa nization. Position starts ASAP. Guruyoga with the White A. It is ers in the future. very difficult time. The most Kagyu master. Therefore it is an Send letter and resume to: Tara also a good day to do the long- important thing we can do to help excellent day to practice A gar The next afternoon we said life practice of Amitayus, Union Mandala, PO Box 3040, him is to keep our samaya as pure Lama'i Naljyor, the Guruyoga goodbye. The family Namkhai as possible and to correct all errors of Primordial Essences. with the White A early in the Pagosa Springs CO 81147 * and their dog trundled into the by performing Ganapuja with our morning if possible, or later in Vajra brothers and sisters. Also, in 6th Month, 25th day the evening when you are free. It THE CUCKOO'S PRESENCE car and headed off to the big city. the mornings, we perform the long- Sun. 20th August 1995 is also an excellent day for the Tenzin Tsewang has recorded We have been very honored life practice of Mandarava and, in This is a Dakini day, so it is a Long-life practice of the Dakini a collection of Tibetan songs to have had this time with the evenings, a Tun with intensive positive day for reinforcing the Mandarava, with a Ganapuja if and improvisations for the Rinpoche. There is always this practice of Guru Dragpur, either function of our energy and creat­ you have the possibility. flute entitled The Cuckoo's double edged feeling when he ing a vital contact with the ener­ collectively or personally, accord­ Presence. These musical departs. Particularly in this time, ing to circumstances. gy of the universe by doing a 7th Month, 25th day tracks have arisen from a feeling of immense happiness Ganapuja with our Vajra sisters Tuesday 19th September 1995 Tsewang's deep devotion to because of his strong health, and 6th Month, 10th day and brothers. If there are no other This is a Dakini day and also the Sunday 6th August 1995 practitioners nearby you can do a anniversary of Pagmo Drugpa Namkhai Norbu Rinpoche and the regret that these times cannot This is a special day of medium Tun on your own. In (1110-1170), the chief disciple are dedicated to Rinpoche's go on forever. But this is the Padmasambhava and also the either case, when you transform of Gampopa. Try to do a speedy recovery. They are nature of our existence. into the Dakini Simhamuka, anniversary of Yeshe Tsogyal the Ganapuja together with your available on cassette tape for Thank you, Rinpoche. May recite her heart mantra as many main consort and disciple of Vajra sisters and brothers. If $8.00US, part of which will the lotus feet of our precious Padmasambhava so if you have times as possible. there are no other practitioners be donated to Rinpoche's Master remain firm upon the earth. the possibility, it is beneficial to nearby, you can do a medium Health Fund. For orders and do a Ganapuja together with 6th Month, 30th day Tun on your own. In either case, information, please contact your Vajra brothers and sisters, if Saturday 26th August 1995 when you transform yourself not, you can practice Guruyoga NEW MOON. This is a very into the Dakini Simhamuka, Woody Paparazzo, 96 Parsons with Padmasambhava and the important day to do purification recite her heart mantra as much Rd., Conway MA 01341. Tel. long-life practice, Universal practices, especially the Purifica­ as possible and then do an inten­ (413) 369-4607. Checks Wisdom Union. tion of the Six Lokas. If you have sive practice of Ekajati. should be made payable to the chance, you can also do a Essential Sounds. 6th Month, 14th day short, medium or long Tun. 7th Month, 30th day Wednesday 9th August-1995 Sunday 24th September 1995 PRACTICE MATERIALS This is the-anniversary of the 7th Month, 9th day NEW MOON. This day is ideal Guru Yoga of the White A - Sunday 3rd September 1995 third Karmapa, Rangjung Dorje for purification practices. Try to glossy folder includes lami­ (1284-1339), a famous master of This is an important day for the do either the Purification of the nated image of Garab Dorje, Dzogchen upadesa. On this day practice of Ekajati, so try to do a Six Lokas or the Namchos practice text, explanation, and it is good to do Agar Lama'i long or medium Tun in the usual Shitroi Naljyor, the Yoga of the Naljyor, Guruyoga with the way, reciting the heart mantra of Peaceful and Wrathful Manifes­ tape. $20aOOUS White A. Ekajati as many times as possible. tations, either collectively or on Contact: Jim Valby your own. PO Box 277 6th Month, 15th day 7th Month, 10th day Conway MA 01341 Monday 4th September 1995 Thursday 10th August 1995 Tel:413 369-4153 Rinpoche feeding LAURI M ARDER This is the anniversary of Jomo FULL MOON. This is the Fax: 413 369-4165 his pet dog, a Shitsu named Dali, in the Marders' dining room.

/Personal FREE Newsletter and Catalog!

Snow I ,ion publishes a free quarterly newsletter and catalog containing the ^^llddhist perspective latest how's on Tibetan Buddhist events as well as hundreds of hooks, cards, audio, music >S; video, tapes, astrology °^estern thangkas, statues, jewelry, and dharrrid practice items! I charts Call the number below to receive.vout" first issue.

Jhampa Shaneman was ordained as a Buddhist monk 14 years in India and uses 24 years of practice to help you understand yourself, SflOW Lion is dedicateli to the preservation of your relationships, and to choose auspicious dates for retreats, etc. Tibetan culture. Utilize the understanding of interdependence to have insights into yourself, your children. P.O. Bos (> is ì Snow Lion Ithaca. NY l IS5 1 Si io-») 5i >-i ' ì l ì 6810 WILSON AVE. DUNCAN, B.C.CANADA V9L1K4 a t i ÜÓ7-27 Ï-S5V'l CANADA « USA 1-800-919-2288

12 A.S.I.A. Project Dear Friends,

We are sending you this update on the activities of A.S.I.A. and asking all of you for solidarity and financial support. It is now one month since we have returned from Tibet where A.S.I.A. is build­ ing a school in the Dangche area of Amdo for five hundred children. They come both from the poor­ est nomad families and families from the mountain areas. Living conditions in the area are extremely difficult and the local population is very poor and in a desperate situation. The farmers are obliged to give up part of their land to new settlers who are colonizing the area, and the nomads are seeing the pasture land for their herds drastically reduced due to the occupation of the best land and the deterioration of the grasslands. The average income of a Tibetan family is about $100US per year and the illiteracy is as high as 80% among boys and almost 100% among girls. Our project has created great expecta­ tions in the area. Many nomadic families from the more remote areas are starting to bring their children to the village where the school is being built, because they are afraid they will not have a place in the school when it is completed. This news is very encouraging in terms of the success of our project, because it means that the local people have confidence in A.S.I.A., but we are wor­ ried there will not be enough places for the Tibetan children of the village area in the school. During our last mission, we signed two contracts for the building of the school. One is with a Chinese construction company, specializing in building schools, for the construction of 12 classrooms with a total area of 1,256 square meters. The other is with the Tibetan Village com­ mittee, for the construction of 20 rooms for the accommodation of teachers, with a total area of 300 square meters. During the past winter, the building of the enclosing wall was completed and we purchased the 400,000 necessary bricks for the building. Entryway to the rebuilt monastery at Gadeling. ANDREA SERTOLI The basic structure of the classrooms and the accommodations will be completed by the 15th of August, at which time A.S.I.A. will conduct another mission to inspect the work in progress. We will need to make a second payment, and give the final indications necessary for the finish­ ing touches to the buildings (plaster, colors, doors, windows, etc.). All the buildings have been Show Your Support of built following local traditions and will be painted by the local people. To give you an idea of the financial commitment that A.S.I.A. has undertaken, we are includ­ Tibet and the Tibetan ing a summary of the costs of the project to date and those additional costs necessary for com­ Resettlement Project! pletion of the project. We ask you to make an effort to help us, with extreme urgency, to find the necessary funds to complete the project. We would like to take this occasion to remind all mem­ The Endless Knot, one of the eight auspicious symbols of bers of A.S.I.A. to renew their annual membership subscription. Tibetan Buddhism, represents the knot of life, the intercon- Donations may be made to the following accounts: nectedness of all life on Earth, and the interaction between for contributions in Italian Lira: for contributions in US$: wisdom and compassion. It epitomizes the best of each of us. Monte del Paschi di Siena ' Monte del Paschi di Siena Dedicated to a free Tibet and to the Tibet Resettlement Project, Arcidosso 58031 Grosseto Arcidosso 58031 Grosseto Marta Macbeth of Dakini Dreams, has designed and produced No. 3893.50 No. 5621 beautiful sterling silver pendants, lapel pins, and earrings fea­ turing the Endless Knot symbol. I thank you for all your help, and I remain at your disposal for any information or details on the • These Endless Knot items have been given to volunteers and development of the project in Dangche. A detailed report illustrated with photos is in preparation supporters of the Tibetan Resettlement Project throughout the and will probably be published in the next issue of the Mirror. United States and have been used as fundraisers for the Tibetan cause. Sincerely, • Profits from all Endless Knot purchases go to the Tibetan Andrea dell'Angelo Resettlement Project/Ithaca. • • Your Endless Knot order directly helps the Tibetan cause. A.S.I.A. (Association for International Solidarity in Asia) was founded by Chögyal Namkhai Norbu to imple­ To receive your pendant, please send a check or money order ment numerous projects on behalf of the Tibetan people and their culture. Current projects include, the con­ for $20.00 plus $2.00 shipping (and tax - NY only) per item to struction of Khamdogar Road, building of a dam to protect the Samdrobshang School, publication of impor­ Bead Store Cafe, 116 Center Ithaca, Ithaca, NY 14850. (607) tant works on Tibetan Medicine, building of the Dangche School, reconstruction of Railing monastery, con­ 277-1729. Make the check payable to Tibetan Resettlement. struction of a school and hospital in Galengteng and sponsorship of Tibetan children.

A.S.LÀ: SUMMARY OF PROJECT COSTS Cost to Date 4.890.000 Lit. $3,056US paid for the building of the school walls 13.855.000 Lit. $8,659US paid for the purchase of the 400.000 bricks 33.900.000 Lit. $21,187US paid as first advance (25% of total contract) to build classrooms 12.850.000 Lit. $8,031US paid as first advance (40% of total contract) to build teachers' accommodations 65.495.000 Lit $40,934US Total Cash to Date Cost to Pay in August '95 47.500.000 Lit. $29,688US to build classrooms (35% of total contract) 9.637.000 Lit. $6,023US to build teachers* accommodations (30% of total contract) 57.137.000 Lit. $31,960US Total to Pay in August' 95 22.820.000 Lit $14,263US is already deposited in A.S.I.A.'S account in China; the remainder must be found by the end of July. Cost to Pay in October '95 (when the construction firms will have completed the project) 47.500.000 Lit. $29,688US to build classrooms (35% of total contract) 8.100.000 Lit. $5,062US to build teachers' accommodation (25% of total contract) 55.600.000 Lit $34,750US Total to Pay in October '97 (entire amount must be raised by 31 Oct, 1995) Cost to Pay in October '97 (one year after the completion of the project) 6.780.000 Lit. $4,237US to build classrooms (final 5% of total contract) 1.600.00 Lit. $1,000US to build teachers' accommodations (final 5% of total contract) 8.380.000 Lit. $5,237US Total to Pay in October '97 (without interest)

N.B. Missions costs are excluded from these amounts (the estimated cost per mission is about 5.000.000 Lit. or $3,125US). As can he seen from this brief summary, the situation is somewhat SlLKSCREENED POSTER critical. However it is necessary and proper to prove to the Tibetans that A.S.Í.A. has come to do Original 24 color serigraph, 16" w x 19 Vi" h. Gorgeous limited edi­ something meaningful in defense of their culture. tion of 1000 prints, silk-screened on hand-made paper. Limited quan­ tity.. $35.00 ea. postage included. -3 -• „ 13 in the Base would not be affect­ ed by them. Guardians and The practice of chöd is a D. Ontul good example for helping to understand this. Namkhai Norbu Rinpoche Popular Cults of Rinpoche, has told a story about a practitioner of chöd who was attacked by robbers during his Drikung Kagyu Master Venezuela practice. The robbers beheaded visits him, but believing this to be but Sydney, Australia by Elias Capriles another vision of his practice, the yogi put his head on again Namkhai Norbu Rinpoche has The point is that the claim and kept practising - upon which Our intention must be to have "compassion for all sentient indicated that, among the that guardians are "real beings" the robbers ran away in panic. In beings", and we need the "wisdom to make the best of com­ "beings of the eight classes", it is does not amount to affirming the morning, the yogi's son, who passion", said D. Ontul Rinpoche to the Sydney Dzogchen the Gyalpo class that prevails in that they are "inherently existing was bringing his father milk and Community on the 25th of May. Even though we know these South America. The Gyalpo beings". "Real" is used as a syn­ yogurt, screamed in fright when words and beliefs, it is always enriching and strengthening class is particularly mischievous, onym of "actual" or "function­ he saw the yogi's blood all when the teachings are given by a master. and no matter how much one al", which means mainly "effect- around the place. When the prac­ D. Ontul Rinpoche then proceeded to expound on the addresses them through practice, producing". In fact, one of the titioner understood that his head many levels of Relative and Absolute Truth, on the. impor­ it is difficult to harness and various classifications of relative had been cut off and he took this tance of realizing the nature of existence, and the importance direct their energies in a positive truth in general madhyamika to be really and absolutely true, of knowing how tö practice and the interdependency of the direction. On the contrary, in the philosophy posits two types of his head fell on the ground and two. long run, the practice that the "truth" in question: (1) func­ he died on the spot. The visualization of the Yidam which can "cut the root addresses the Gyalpo provides a tional - the type of relative truth The above does not mean of habitual vision" to allow "the pure relative truth to arise" channel of communication which that (a) is perceived collectively, that the guardians are mere hal: was one of the insights into practice, purpose, and the func­ may allow them to drive the (b) is functional or capable of lucinations created by the mind, tion of practice given by Rinpoche at this teaching. The rich­ practitioner crazy and create producing effects, (c) is pro­ that produce effects only in so ness and complexity of relative truth were revealed, and also other grave problems. H.H. the duced by the concurrence of a far as people believe in them. In the relationship between these and the more advanced stages XlVth Dalai Lama has forbidden principal cause and a set of con­ fact, as noted above, the beings of awareness in the absolute truth of the Dharmakaya. the particular practice of the tributory circumstances, and (d) and events of the rölpa type of At the end of the Teaching, Rinpoche, with the tireless Gyalpo. is non-existent when examined - energy - to which the guardians translating of Tensing Tsewong, answered many questions on and (2) non-functional - which belong - may directly produce practice. Rinpoche even cleared up some of the question we applies to all relative entities and effects in the realm of tsei ener­ have raised in connection with our Santi Maha Sangha prac­ events that do not fulfill the gy. When someone has the liv­ tice. above conditions. When it is ing experience of the non-duali­ Many thanks from grateful practitioners to D. Ontul claimed that the guardians are ty and non-inherent-existence of Rinpoche and to Tensing Tsewong for a rewarding, enjoy­ "real beings", rather than mere the Base and of all that mani­ able, and inspiring evening. fantasies, what is being said is fests in the Base, and has a full that they are functional - i.e., experience of the interdepen­ that they are perceived collec­ dence and inseparability of the tively, are functional or capable manifestation of the three types of producing effects, are pro­ of energy (dang, rölpa and tsel), duced by the concurrence of a he or she cannot be harmed by principal cause and a set of con­ guardians - but, on the contrary, ADVERTISING RATES Dorje Legpa, controller of the tributory circumstances, and are has the ability to affect the gyalpo class of beings. non-existent when examined. "physical" world in ways that Thus to say that the guardians Rinpoche has recommended normal beings would call are "real" amounts to saying that Advertise in The Mirror! that the Dzogchen Community "miraculous". And when a big they possess approximately the he Mirror is read by Dzogchen Community do intensive practice of Dorje group of people moves from one same kind of relative reality pos­ Legpa (Vajrasaddhu) - the most place to another, since there is members, and in Buddhist centers and sessed by human beings, ani­ effective Guardian in controlling no real, inherent difference libraries worldwide. So, placing an advertise­ mals, plants, minerals and T the mischievous energies of the between "inside the mind" and ment in The Mirror means that you will be letting an human-made things; it does not Gyalpo class. It is unnecessary to "outside the mind", the mean that they exist inherently extensive international readership know about your go into great length about this, guardians they have always or absolutely. product. You will also have the benefit of helping because Fabio Andrico already dealt with will probably "move" with them to the new place - so support the main newsline of the Dzogchen wrote a most humorous and In Tibet, there were places to spegk, because we are talking Community. informative article on the sub­ most people would not dare to of phenomena which are not ject, which was published in a visit at night unless they pos­ PLEASE SUBMIT CAMERA-READY ART on strictly within the realm of space previous issue of The Mirror. At sessed considerable realization. floppy disk (Microsoft Word or Works, if possible) and time. Thus, although the a retreat in Peru, Namkhai Norbu Those without any realization or photostat. E-mail address through Compuserve is Gyalpo most likely did not come Rinpoche reportedly said that the who ventured through those from Africa, but already pre­ 102121,130. Our Fax is 413 369-4165. Gyalpo were particularly strong places after dusk would almost vailed in South America by the in that Andean highland country. certainly meet death. The nox­ Deadlines will be posted in each issue. For the time the Spanish settled in the ious elementáis who haunted the October issue, September 20th is the deadline. The guardians are not mere "New Continent", Africans places in question possessed all Address: The Mirror, P.O. Box 277, Conway, MA fantasies created by the mind, brought with them a lot of the characteristics of functional 01341 USA but real focuses of energy in the guardians that were and still are relative truth: (a) were perceived world, perceived by siddhas and used by sorcerers and shamans Send a check or international money order drawn on collectively, for whoever adven­ other practitioners in the forms of different traditions—such as a US bank, payable to The Mirror. tured through their haunts at which inspired their iconograph- the cult of the Yorubas in Cuba night would perceive them; (b) ical representations (although (which came from countries in were able to produce effects, for LARGE *1 issue $100 • 3 issues $275 the latter evolved in time, as the West-Africa such as Nigeria, they actually killed people; (c) (14.5 cm wide x 13.5 cm deep) (5.709" x 5.315") original forms were adapted to Benin, etc.), the Voodoo cult in were produced by the concur­ (3 column inches x 5.315") the classifications and descrip­ Haiti, the Macumba and rence of a principal cause and tions provided by the teachings). Umbanda cults in Brazil, and the contributory circumstances, The above is no doubt true, African cults in • Venezuela MEDIUM • 1 issue $60 • 3 issues $160 rather than manifesting "out of but The Crystal and the Way of which prevail mostly in the (9.6 cm wide x 13.5 cm deep) (3.78" x 5.315") the blue"; and (d) were non-exis­ Light by Namkhai Norbu Barlovento area of Miranda (2 column inches x 5.315") tent when examined. The latest Rinpoche also states that in the state, which is where Lhundrub characteristic is related to the Base (gzhi) there are no differ­ Gar - the main land of the SMALL • 1 issue $35 • 3 issues $85 reason why realized beings ences or separations between an Venezuelan Dzogchen (9.6 cm wide x 6.7 cm deep) (3.78" x 2.638") would not be harmed by them: "inside the mind", and an "out­ Community - is located and (2 column inches x 2.638") those who were possessed by the side the mind" and between the which is also the setting for illusion of dualism and of inher­ dang, rölpa and tsel types of Florinda Donner's The Witch. ent, absolute existence would be CARD SIZE • 1 issue $20 • 3 issues $50 energy. For that matter. The African peoples that were prey to them, but those who had (4.4 cm wide x 6.7 cm deep) (1.732" x 2.638") Rinpoche says that if this is not brought to America carried their a living, experiential Knowledge (1 column inches x 2.638") understood, there will be no way traditional guardians with them, (of) the primordial non-duality for people to understand the kind and kept using these guardians and non-inherent-existence of CLASSIFIED »$.25 per word of facts that are normally regard­ continued on page 17 the Base and of all that manifests ed as "miracles". 14 Book Reviews ens to everyone's joy to have her color photos accompanying the Jigme Lingpa emanation Patrul Rinpoche back among the living, only to essay are a dramatic addition (1808-1887), and the mind ema­ continued from page 5 continued from page 5 have all her relatives try to stuff since Khandro stripped bare to nation Jamyang Khyentse accounts is to awaken faith, her with food though- she isn't the waist in order to assure those crated Samye Monastery after Wangpo (1820-1892). Over the which traditional teachings may very hungry and says so, to no present that no trickery was the Gurkha armies of Nepal course of his life he had many fail to do for lack of an authentic avail. involved during the recovery of caused damage. He also com­ disciples, but, in accord with immediacy and vivid detail For those readers who a sa ter from a rock formation. missioned a new edition of the prophecy, the primary lineage based on first hand experience. would like to go further regard­ This piece written by Span Nyingmapa tantras, and then holder for his Longchen By narrating how the deeds of ing a life history of Dawa Hanna greatly enhances the composed a detailed catalogue Nyingthig teachings was recog­ this life lead to definite results in Drolma, they can read about her knowledge for Westerners in and history of these tantras. He nized to be Jigme Thrinle Ozer the future through detailed sto­ in Lord of the Dance, an autobi­ how termas are discovered, and composed a complete account of (1745-1821), known as the first ries of known individuals, this ography by Chagdud Tulku who the role participants play in cre­ Buddhism, from hinayana to Do Grubchen Rinpoche. This type of account acted as a kind of has written about his relation­ ating a hospitable environment atiyoga, based to a great degree great Geluk teacher, along with primer for ordinary people to ship to his complex and beauti­ for the terton to fulfill their on the Seven Treasures Of the patronage of the King and turn their minds toward virtuous ful mother and so we are given aims. Longchenpa, entitled "A Queen of Derge, helped insure activity, while engendering a an altogether intricate portrait of It has been said by a num­ Treasury of Qualities" (Yontan that the writings and teachings deeper understanding and com­ one woman's personal visionary ber of scholars and historians Dzod). He also recorded his of Jigme Lingpa would be wide­ passion for the immense suffer­ life, her life's teaching, and adult that the Tibetan diaspora and the research into the diverse fields ly diffused. His teachings ing experienced throughout the personality. Finally, Richard literature resulting from this cul­ of history, geography, architec­ spread throughout Tibet, Bhutan, samsaric realms. The Delog's Baron's superb translation is tural catastrophe will not only be ture, and gemology in his five Mongolia and in to China. ability to bring back messages worthy of praise as an example the greatest translation project of hundred page "Tamtsog". His Today, these teachings are alive from the deceased to living rela­ of melding precision with liter­ modern times but also a major life adventures are copiously in Europe, Latin America, tives, as well as retrieve hidden ary accomplishment in a Tibetan cultural contribution to the West. recorded in his large autobiogra­ Australia, and North America as objects or fortunes further translation. Already it is clear that contribu­ phy, which make up one volume well - a living testament to the encouraged faith among the tions from Tibetan studies in of his collected works; and his vibrant force of his visionary unbelievers. psychology, medicine, creativity, knowledge and interest in presence. Vajrakilaya comprise one vol­ Dawa Drolma's telling of and sacred literature, have begun ume of his writings. Together her travels throughout the pure to be integrated into many disci­ Steven Goodman is a teacher at with a two volume collection of realms is really amazing. plines. Reading this book edited the California Institute for Integral his Longchen Nyingthig revela­ Nothing I say can capture the iri­ by scholars from the Dzogchen Studies and a translator who special­ tions, and Dzogchen commen­ izes in the Nyingma and Dzogchen descent beauty of the pure per­ Community in Australia pro­ taries, nine volumes of his have traditions of Tibet. He recently co- ception her narrative conveys. vides a substantial indication of come down to us. edited the book, Tibetan Buddhism: The primary teaching here is that the future importance that Reason and Revelation, SUNY Press, Tibetan cultural studies will for one who has realized that all At the advanced age of 1992, and is a frequent contributor to have as the global human realm appearance is illusory and but sixty-five, he and his consort Tricycle Magazine. projections of our own mind, the nears its coming millennia. The Gyalyum Drokar had a son most heinous hell is in fact a international community can whom they named Gyalse Painting of Jigme Lingpa by pure realm depending on one's support this publication by Nyingche Ozer (b.1793). This Glen Eddy. karmic vision. The way her story ordering directly from Biblia child was recognized by the fluctuates between one moment Imoex Pyt. Ltf., 2/18 Ansari Sakya Trichen as an incarnation encountering the most gruesome Road, New Delhi 110002 of the Drikung Kagyu Tulku Kail as h India. FAX: 0113282047, tortures over what may seem to Chokyi Nyima (1755-1792). continued from page 1 TEL:3278034. Add $10US plus- be the smallest of venial infrac­ Tantra and Popular Religion When his son was four, Jigme for postage and handling. tions, while the next, peering in Tibet Lingpa travelled with him to and Tibet for many years. The into the activities of pure realms edited by Geoffrey Samuel, You won't be disappointed, Drikung for the enthronement fruits of his considerable efforts seems to indicate the haphazard­ Hamish Gregor and Elisabeth as it is a treasure of useful infor­ ceremony. Thereafter, he are in two major works written ly fragile condition of our Stutchbury mation, excellent bibliographies, returned to his monastery in in Tibetan: moment to moment existence. International Academy of Indian and intellectual inquisitiveness. Tseringjong, where he spent his (1) Drung Deu Bon, on the The descriptions of the Copper- Culture, New Delhi, 1994 Jacqueline Gens last days. It is recorded that on ancient rituals of Bon, by the Colored Pure Realm of It almost goes without saying the morning of the third day of Library of Tibetan Works and Padmasambhava, Tara's abode, that Australian film and litera­ the ninth month of the Earth- Archives in Dharamsala, soon to Yulkod, and the Potala Mountain ture is at the forefront of new Horse Year (1798), Jigme Lingpa appear in English, and of Avalokitesvara serve to mag­ forms untainted by the dictates Rangjung Dorje Khyentse Ozer (2) A three-volume history of netize the practitioner to of popular culture or demands. granted teachings on White Tara, Zhang-Zhung and Tibet, the first increase their diligence and con­ and that later that night his man­ The recent publication, Tantra 0 volume of which, entitled The fidence. I remember once hear­ 360 in the Shade and Popular Religion in Tibet ifestation merged back into its Light of Kailash, is being trans­ ing with great surprise from one primordial nature. After several edited by members of the continued from page 7 lated into Italian. There is a lama's teachings that the Pure Dzogchen Community in months of funeral ceremonies, desire to have an English trans­ Realms were very active places Australia really lives up to this iarity. In between the practice the body was placed into a gold­ lation of this first volume, and of with many comings and goings somewhat stereotyped notion. and sessions of discussion of en stupa at Tseringjong. the subsequent two volumes. resplendent with sacred activi­ There are accomplished essays experience, we swam in the pool The charismatic activity of Those interested in this project ties, teachings, and practices- on Cham - Tibetan dance, the art and talked. Nari gave us the Rigzin Jigme Lingpa is attested should contact Lauri Marder, downright busy. Dawa Drolma's of Doha - songs of realization, sound of a mocking bird imitat­ by the subsequent recognition of who can be reached c/o account seems to substantiate and the presence of shamanic ing a jackhammer. Robert three incarnations: the body Tsegyalgar or directly via this view. power found in the ancient Harrison sat in the tree house. emanation Do Khyentse Yeshe Email at: 76453.441@com- There are many moments Gesar epic. Elizabeth Stuch- Margaret Bradford took the chil­ Dorje (1800-1866), the speech puserve.com. throughout the text which are bury's studies on the hereditary dren to the beach. Leila Castle not without humor or a charm and incarnate genealogies passed around her newest aroma, befitting the fifteen year old among the descendants of the "Mandarava". And the mosqui­ LONG LIFE PRAYER FOR CHÖGYAL famed rime master, Shakya Shri author. There is an interesting toes bit everyone mercilessly. NAMKHAI NORBU squabble between Vajravarahi are really fascinating. Her We dedicated all our practice for and Tara over whether or not a inquiry into how these complex Norbu Rinpoche's health. We're Om A Hum! To Master Namkhai Norbu Rinpoche, holder of the Vajra, girl can properly convey the and interrelated lineages relate going back in September. to transmission over generations Spiritual friend in transmigration through the three worlds. seriousness of the Delog's expe­ Rosanne Welsh Refuge for beings who are bereft of protection. rience. Tara advocates in the are deeply relevant to our own Total guide on the path of liberation. time, since undoubtedly new affirmative by stating that Dawa The Southern California commu­ Light that purifies ignorance, forms of these relationships will I, in the name of the U.B.I., address an invocation: Drolma is "a heroine with a nity meets every other Saturday courageous mind." At another develop as methods of transmis­ May the Power of the Three Jewels stop all harm and grant from 10:30am to about 2:00pm us the Pure Presence of the Master's Mind for the infinite point, just as the girl is about to sion evolve among lineages in in the Santa Monica area. In the kalpa, until realisation of the Dharmakaya. the West. have an interview with very near future, we will pur­ May the Body of the Master regain its vitality and force and Padmasambhava, she begins to One of the highlights of this chase a dance mandala and plan shine in the Joy of the sacred Vajra. May the Compassion of the Master not be obstructed by the sob uncontrollably for lack of an unusually rich book is a field to devote at least part of every appropriate offering only to have yoke of sickness. account with color photos of the meeting to dance practice. If So that his promise to be of benefit to all sentient beings Tara admonish her to pull herself lady Terton, Khandro Khachi you would like to join us please continues to shine like a luminous sun in the sacred space of together saying that this was hot Wangmo and her entourage as call Michael Hass at (714) 964- the Mandala, the time to cry or be so stingy. they journey to reveal a terma in 4959 or Stephanie Denyer at May this prayer be fulfilled. Among my favorite instances of the area of Nyingchi in Eastern (310) 397-6605. You may also E- this kind of mundane thread In the Dharma Tibet a year before her death in mail Michael at [email protected] within the narrative comes at the Thanavaro Bikkhu Tulku Chögyal Gyamtso 1987. Such accounts are rare, let com.com or Mark Baraz at end when Dawa Drolma awak­ Unione Buddisti Italiani alone one by a Westerner. The [email protected].

15 REFLECTIONS

tled out, I found a job and a And they do, again and again, house big enough to be able to with gentle and persistent humor. Low Road to Conway offer accomodation to other visi­ Everyone seems to keep everyone by Kathy McGrane tors, and eventually to the next honest with themselves and each settler. other. And I can draw on the pool Tsegyalgar has been expanding long-term. They will offer work It's been three years and the of energy to do one more collec­ at the rate of one new person per or help find it, offer work refer­ community remains a suste­ tive practice when I'm all out of year since I arrived in 1992. The ences and transportation, open nance. The people here practice octane - they pull me through. following year, Glen Eddy their homes and families, sustain with constancy and devotion in Some have said they found it arrived; the year after that, constant encouragement, even unified purpose. All regard difficult to stay here for any or all Bodhi; this year; Naomi; later help with a little used furniture. Rinpoche with the same pro­ of the above reasons. Many have this year, a couple from Italy and Their personal generosity and found respect. When the task of come and tried and gone else­ Kathy McGrane is ™ VALBY transforming the school present­ maybe Kyu (a banner year!). We graciousness are considerable - where. As in any new place, there graphic artist for The Mirror. would like to invite more of you it's a living community. One per­ ed itself, the community is an intense period of adjustment to come and settle. son found me some secretarial responded with intense devotion - I've relocated enough times to and contracts you in a deep way. Having lived in New work, another offered a little and cooperated in the effort. recognize the stages now. The Ask any Tibetan. Life has England before, when I first work painting, another offered a Battles, sure. Struggles, certain­ realities remain intractable; it's opened slowly in small circles of came from California, I was little design work. A couple ly. Conflict, of course. But they useful not to be naïve. The econ­ acquaintances. I feel at home already pretty familiar with the invited me to live at their house turned themselves inside out. omy is small. Work is sparse. now. It's been more than worth it problems and obstacles native to until I got settled; when that The school has brought a power­ Winters are long. A community of and I'm very glad I came. small town, rural living. Finding period of time extended beyond ful focus. They will give any­ mostly married couples presents Each new arrival has been a work and housing, sustaining a the bounds of ordinary hospitali­ thing, manifest anything neces­ an isolating social circumstance real delight, both for the experi­ winter-worthy vehicle and culti­ ty, they remained steadfast sary. It's a pleasure to be a part for a single person. ence they bring to the communi­ vating a new social scene would through the most trying times. It of it. Like anything, in order to ty as well as the freshness of be the tasks. So, the difficulties was four months of temporary There isn't any pampering. make it function, you have to having another practitioner in didn't come as a surprise, it only employment before I found work Crashers are merely tolerated really want it. Work arrives for our midst. It adds another warm remained to cope with each one in my field but they helped me to temporarily. Respect comes only those who pursue it. A little body and another warm mind to as it arose. keep going.' for personal effort. The commu­ Dorje Legpa applied in the right the work being done. Each new The people here responded But I had come with real nity will not do it all for you but places does wonders. The school addition contributes to the flavor with great warmth. Happy to intent to stay. I had always want­ they will unfailingly help you do dormitory is now available for and alters the equation. have a new member, they went ed to live in a practice communi­ it for yourself. temporary housing. There is an I would like to extend the out of their way to help me stay. ty so I was prepared to do what­ As a practice community, I interesting outer community, full invitation to all of you. If you I have seen them do this time and ever was necessary. And the rely on them to burst my bubble of university life. Many artists have the possibility to make the again for anyone who expressed community met me more than anytime I find myself getting too and writers live here. Music and move, we'd love to have you. an interest in living here, short or halfway. Eventually, things set­ big-headed or putting on airs. theater thrive. Winter expands The door's open.

DZOGCHEN REFUGE TREE Journey to Tsegyalgar Based on the Practice and Instructions of Adriana del Borgo

Chögyal Namkhai Norbu I decided quickly. My desire to by birch trees, one of the six work, and stay a while. see the Master was intense. In sacred trees of Tibet and the To everyone's surprise, four days there would be space "space of the Dakini". These Rinpoche stayed for a week. On on a flight to New York. Why not trees seem really special. They the last day there was even a - after so many event-filled grew in little groups of three, greater surprise; he transmitted months - just go? A few minutes four and five individuals, flexible the lung of the Rtse Mo Byung were enough to organize the trip but resistant to the wind, and Rgyal (Victorious Peak of Pure and pack my bags. New York is they seemed to breath, and to and Total Presence) Tantra. Next only a short leap across the hide among their branches other time he visits, he will give some ocean, on the same parallel as presences. Even the birdsong was explanation of the text. Italy, with clothes and customs different: sometimes it seemed After the Maestro left much the same. like an orchestra tuning its Conway, there was another I had a little taste of the instruments and at other times intense day of events for the cel­ "Big Apple", the subway and there were more definite ebration of the Dalai Lama's Broadway, then I met with a melodies. Bear, deer, raccoon, birthday. The local Tibetan com­ small group of people who were and squirrels were all around us. munity of Northampton had going to Conway, the home gar I felt a deep gratitude to the organized a morning long-life of the community in America. Master for having made it possi­ puja for His Holiness and a party Rinpoche was going back there ble for us to experience and prac­ in the evening with momos, after many months- the first time tice in places such as this one. Tibetan Dance, and disco danc­ since the beginning of his illness. ing. It was great fun and a good He returned like a conqueror; the way to establish contact with this green and luxuriant trees cele­ group of Tibetans, some of brated him ( in contrast to the sad whom were interested in the departure last autumn, at the time teachings and had met Rinpoche. of the fallen leaves.) The com­ That afternoon we had a munity, too, welcomed him with meeting with Dodrup Chen a celebration. Everyone was Rinpoche, an important Lama of FUNDRAISER FOR TSEGYALGAR happy and uplifted to see him in the Nyingmapa lineage who has good shape, joking and laughing. a center near Conway. After For a donation to Tsegyalgar of $200.00 or more Someone gave him a sports cup: The Conway School, the Conway, my journey led me to (offered between July 1, 1995 and January 31, "Hooray! I won", he exclaimed new community center, is a the Quasha's home in upstate 1996), you can receive a limited edition Refuge and exultantly raised it in the air. labyrinth of spaces and possibil­ New York, a special place where drawing by Glen Eddy (detail shown above). It is Taking advantage of the ities that hosts the Mirror Rinpoche and Prima Mai record­ an 11" x 17" letterpress print in red ink on heavy­ first sunny day, we visited the offices, the Shang Shung ed the first Vajra Dance video. land. We organized a picnic- Institute (the 'heart' of the From this short but joyful weight white paper. Letterpress is a traditional ganapuja and a sang near the Institute, the incredible work of trip, arose the idea of organizing method of printing that impresses the image sacred rock, with a rich offering translating the Dzogchen a longer journey over the high­ directly into-the paper. Available in the winter of of beer. The fantasy was that the Tantras), a hall for teaching ways of the United States and 1995. Please request your copy now through the light-hearted, drunken guardians retreats, with two mándalas, and carrying a portable mandala in secretary at Tsegyalgar, 413 369-4125. would come often to such a place a spacious dormitory. The order to stop and dance in the of enjoyment. The scene was per­ school is ready to welcome those most significant places. Modern fect. An open space, surrounded who desire to collaborate on itinerant practitioners! 16 Guardians the native American resistance Glen Eddy or its power as a vehicle for the my own. So others could func­ against the Spaniards; and transmission? tion as assistants or apprentices continued from page 14 continued from page 20 "Negro Primero", a hero of the Glen Eddy: If things are as well as full-fledged artists on Independence War against the been great technical thanka done according to the rules of their own in the future. I keep in their magical rituals — which Spanish who was of black painters who were not very high­ proportions and measurements, hoping someone very interested kept producing effects. Thus, the African extraction. According to ly realized, and this probably according to the tigsey, which will show up. Traditionally, guardians that came from Africa one of the legends, Maria Lionza affects their kind of painting. means proportions, it should be thankas were painted by a group were firmly established in was a Spanish virgin maid who Mirror: What is the story of fine. The measurements are of people as a collaboration. It American soil-mind (a term that refused to marry a Spaniard, and the eye opening at the comple­ made up of the smaller and the takes the ego out of it and makes aptly expresses the non-duality then joined the Indians in their tion of the process of the thanka? greater that are all based on a for more beautiful paintings in of outside and inside the mind as magical fight against their con­ Glen Eddy: The eyes are measurement of 12 units. the pleasure of working together. well as the inseparability of the querors, becoming associated painted last for a variety of rea­ Mirror: What is the origin If anyone is interested in more dang, rölpa and tsel types of with the elementáis of the lakes sons. One is that you don't want of the form of the thanka? information on studying thanka energy). and waters. The "Court" of the the diety to wake up and not be Glen Eddy: The original painting with Glen in Tsegyelgar, The same happened with "Three Powers" is comprised of in a finished form. You are invit­ symbol was the wheel of life that please contact him at the GOLDEN the Spanish, who brought with Saint Benedict, a saint from ing the diety to live in the paint­ started in India. Then as VAJRA GUILD. PO Box 208. them the iconography of the Sicily who was later depicted as ing as an embodiment of the Buddhism moved to Tibet, Conway, MA 0T341, USA, Tel: 413 Catholic religion - and even a black African; José Gregorio teachings. That's why the mea­ which was a nomadic culture, 369-4153, Fax: 413 369-4165. those of the various esoteric tra­ Hernández, a physician who surements are important, the there developed the style of Commissions accepted for originally ditions and magical cults that cared for the poor and who, after proportions are important, how thankas of all the different designed thankas painted with hand were established in Europe. his death, began to be regarded they're dressed is important, etc. deities, etc. They were scrolls ground minerals in large format or Thus apparitions and miracles of as a maker of miracles; San It's not just tradition, it has to do and easily transported rolled up miniature. Brush and ink drawings the Virgin began taking place in Isidro, saint of the rains and har­ with the transmission. There has and used as teaching devices as also available on commission. different parts of Latin America, vests .. . The "Court" is so wide to be someone who can invite the nomads moved from place to Christs began bleeding and that it also includes figures who the diety to enter, like a Lama, place. Christian saints began manifest­ belong to groups other than the and then you paint in the eyes Mirror: Do you have a ing all sorts of portents. And, as Indian, the African and the and the Lama chants some deity or yidam that you are par­ Catholicism became the main­ Spanish? mantras, sprinkles some water, tial to painting? stream religion, its imagery The shamans, sorcerers and throws some rice, and writes the Glen Eddy: I prefer to draw incorporated many elements of priests belonging to the cult of mantras on the back. Lamas and particularly the both the American Indian and the "Three Powers" enter a Dzogchen lineage of Namkhai the African traditions. Thus trance by smoking tobacco and Norbu Rinpoche. I like to glorify arose a most particular blend of drinking rum. Then, they are the lineage. religious beliefs, and of magical possessed by, and deal with, the Mirror: Is it true that you THE MIRROR figures featuring elementáis, guardians - mainly of African would like to offer a course and NEWSPAPER OF THE saints, guardians, Virgins and origin, but also some of eventually create a school of INTERNATIONAL Christs - in each place accord­ American Indian extraction - Tibetan thanka painting? DZOGCHEN ing to the prevailing racial and who carry out the tasks com­ Glen Eddy: Yes. That was COMMUNITY cultural elements that entered manded them: healing, protect­ my original intention in coming founded by Chögyal into the blend. Thus in Mexico, ing, attacking or destroying peo­ here. Peru, Bolivia, Ecuador and Namkhai Norbu ple according to the shaman's Mirror: What kind of pro­ Central America in general, the wishes. In return, the practition­ Mirror: Are there any mod­ gram do you envision? Main Office: magical blend featured mostly er has to place and cherish Maria ern schools of Thanka painting ? Glen Eddy: If they are real- The Mirror European and American Indian PO Box 277 Lionza above all other deities. Do you see any kind of progres­ lylnterested, people could begin elements; in the islands of the Conway, Massachusetts During our karma yoga and sion where Thanka painting is working on paintings together in Caribbean, mostly European ele­ 01341 U.S.A. healing practice 1995 Easter evolving into a different style? a matter of months. We can start Tel 413-369-4208 and ments and those particular to the retreat at Lhundrub Gar, we Or is it pretty much as it began? very basically, like the tradition­ FAX 413-369-4165 African groups that were made gained valuable experience both Glen Eddy: It's not like it al program of the thanka trainee: E-Mail address: to settle there; in Venezuela, of the beliefs of Barloventans was when it began. Thankas drawing deities, learning the 102121,130@ Colombia, Brazil and other compuserve.com and of the guardians of the area. from the 15th or 16th, or even proportions and measurements, countries on the East Coast of During the retreat in question, the 18th century are different learning to draw with a brush, South-America, of European European Office: we did intensive guardian prac­ than they are now. Things have how to mix colors, learning how The Mirror Merigar, 58031 elements and the elements pre­ tice —; which we keep doing in changed. Today most thanka to design thankas, and the ele­ Arcidosso GR Italy vailing in the American Indian the hope of harnessing and re­ painters paint in a fusion of ments of design. We could make Tel & Fax 0564-966608 human groups that were origi­ directing the energies of the styles. It's not a pure style over­ thankas for the gonpa to enhance nally established in the area, and EDITORS local elementáis and guardians all, although some have kept people's practice. As far as a in the African human groups that Naomi Zeitz so that they protect the Dharma their traditions more alive. Often particular time frame, this has later on settled there. Liz Granger instead of opposing it. it is difficult to tell where the not been established. The pro­ (Merigar office) Thus, South American May the Three Roots and the thanka is from, who painted it gram is in the formative phase. LITERARY EDITOR shamans, sorcerers and magi­ Guardians of the Teachings grant and what school it's from. There is a tremendous John Shane cians refer to three traditions in their blessings and protection so Mirror: Do you think this amount of work to be done, and the region: the Indian, the that this task may be fulfilled! affects the function of the thanka it's not possible for me to do it on ADVISORS African and the "Eastern" Giovanni Area (which included the various eso­ Anna Eid teric traditions brought by the Des Barry Europeans). In Venezuela, in Barbara Paparazzo Jim Valby particular, the blend of the dif­ REPRODUCTIONS OF DRAWINGS ferent elements produced a pop­ BY GLEN EDDY DESIGN AND PRODUCTION ular cult that has as its main Kathy McGrane Line drawings of deities and deities a triad called "The Three lineage lamas are available Powers":- Maria Lionza, a nude ILLUSTRATION in an 8.5 x 11 format, xerox­ Glen Eddy virgin associated with the ed on card stock. waters, who rides a tapir; Indian ARTWORK chief Guaicaipuro, a leader of Lamas: Deities: Tsering Wangchuk for drawing • Ayu Khandro • Garuda of Wood Boar and painting of Mandarava • Adzom Drugpa • Mandarava Chagdud Tulku Rinpoche • Jigme Lingpa • Goma Devi THANKS TO: in Argentina • Jamgon • Green Tara Bodhi Krause for technical Kongtrul • Guru Dragpur assistance Retreat in Tashigar • August 2-4 •Nubchen • Ekajati PRINTERS Chagdud Tulku Rinpoche, a Dzogchen Master of the Nyingmapa lin­ Sangye Yeshe Turley Publications • Jamyang eage, will give a retreat in Tashigar on Red Tara and Healing with Palmer, Massachusetts Crystals from August 2nd to 4th. Khyentse Wangpo ". . . Tara practice is a means of seeing the time face of your DISTRIBUTION mind-luminous, unobstructed awareness. The Tara Practice is an Price is $20.00 including postage. Tsegyalgar at All proceeds will be donated to support the Shang Shung Conway, Massachusetts open door to the inherent potential within you to heal. . ." Institute. Contact Laura Yoffe, Tashigar El Druanzo, Posta Restante, Order through Tsegyalgar, P.O. Box 277, Conway MA All material 61995 by The Mirror. Tanti - Cordoba, Código Postal N5155, Tel RE-1-777-3247 01341, Tel. 413 369-4L53 Reprint and translation by permission only.

17 DZOGCHEN AND THE teacher until one reaches Total them. But one cannot spend all ty. So that is why we first of all dis­ Contemplation 21 SEMZIN IN RELATION Realization. If one proceeds in one's time with one's teacher. In TO SHINAY cover and work with the experi­ continued from page 2 the way I have just described, fact this should not become a ence of sensation. When I give Dzogchen one can really receive the Direct problem. The principle is not There are very many kinds know the value of movement and teachings, as you may already Introduction. that you always need the teacher of experience of sensation that how to deal with movement in know, I always give instructions Sometimes when people nearby. It's true that you may one can feel in one's physical the practice of contemplation. on how to practise the twenty- learn a particular method, they sometimes need to ask the body. Everything is sensation: one semzin. Even if you do not think to themselves: "Oh, now I Master something but today sometimes we feel happy, some­ RIGPA: THE STATE OF know all twenty-one of these understand this method; now I there are many possible ways of times we feel sad. And at other 'INSTANT PRESENCE' practices, seven semzin were can use it." They write the prac­ communicating in the modern times one may feel physical The Tibetan word for the calm selected by the great Dzogchen tice down and go away, not car­ world. And if the teacher is still pleasure or pain. All these are state is nepa, and the word for masters of the past as being the ing very much about the Master alive, it is always possible to sensations, and they can all be movement is gyurwa. But then most important. But then again, and the transmission. But this is meet with him or her at some used for the practice. we have a third term that is also even if you do not learn or apply the wrong way. You need the point. But if you are really seri­ There is a particular method used together with these other all seven of these, if one were to Master until you attain Total ously practising, you can in any included in the teachings that two words: we speak of three learn just one of them and apply Realization. You also need to case maintain communication involves working with the things together in this context: it correctly, then one could really work with the Master. with the teacher because when intense bodily sensation that 'ne, gyur, and rig'. This third succeed with both shinay and Spiritual teachings such as you enter the practice and arises during the act of sexual term, rig, generally means lhagtong much better than with are found in Dzogchen are not become a good practitioner the union. It is practised in order to knowledge or understanding. ordinary shinay. People general­ mere techniques. To regard the teacher is ultimately to be found develop realization or knowl­ But what is being referred ly don't understand that a teach­ teachings as nothing more than within you. The teacher is not edge of the experience of to is not an intellectual under­ ing like the semzin is not of less­ techniques is a problem very always an external phenomenon: Mahasukha, or total bliss, but it standing. What is being spoken er importance than shinay. Some prevalent in the Western world. he or she can also manifest is not such an easy practice to of is an experiential or lived people speak of shinay as if it The Master is of paramount through your own clarity. One use because we are generally too state of knowledge. I therefore were the supreme teaching, importance because the methods must have a clear understanding conditioned by our émotions. generally translate 'rig' as which is not in fact the case. used must be related to the expe­ of this: the reality of our actual When we have the kind of sensa­ situation is that everything is not 'instant presence'. When a state Many of you were not pre­ rience of the students. A serious tion that is involved in the sexu­ outside of oneself. of knowledge is presented in the sent when we held the teacher of a teaching such as al act we immediately get dis­ manner characteristic of Dzog­ Inauguration of the Shang-Shung Dzogchen must understand the Because of this it is very tracted and do not remain pre­ chen, that which is introduced is Institute at Conway, but there experience of a particular stu­ important that we understand sent. Then we are not in the real this instant presence. And when was a young Tibetan man who dent, and then be able' to suggest what we mean when we speak state of thesensation. We fall we speak of contemplation, what performed Tibetan music for us practices according to the way in about 'experiences'. Here we are totally into attachment and simi­ we are speaking of is being in at the Inauguration who sang a which the student is developing, examining the very basis of con­ lar emotions. That is why it is • this state of instant presence. Tibetan song the words of which not just giving practices accord­ templation and how we can dis­ not so easy to use. This is generally referred to as went:"If you are not careful you ing to a set formula regardless cover experiential knowledge of But if, for example, in 'rigpa'. can mistake brass for gold." In a the state of rigpa, the state of transmitting the teachings of the The term' 'rigpa' can be similar way, even if there are contemplation. We discover it Dzogchen Semsde, a Master used nowadays to mean various many very important methods of through three types of experi­ were to attempt to introduce the different aspects, and is some­ practice, some people don't ence: experience related to student to the state of knowledge times used in a more general understand their value, and even emptiness, experience related to through the experience of empti­ sense as meaning 'intelligence'. though there are many books and clarity, and experience related to ness, with experience of clarity, But the way we use the word many methods that I have taught sensation. teaching the student how to rigpa in the Dzogchen teachings and transmitted, such people The first of these experi­ apply different kinds of sensa­ doesn't just mean ordinary don't know how to use them or ences is called 'desan mitogpa'. tion through breathing, visual­ knowledge or intelligence. What what their real value is. If you Desan means sensation, a feeling ization, concentration, and the is being referred to is an experi­ don't know the value and if you of pleasure. We generally speak many other methods that exist, ence. When one has an experi­ don't use practices in a correct of 'dechen', or in Sanskrit then, if the student was unable to ence of this instant presence for way, then of course you can't ofthe character, capacity and 'Mahasukha', in which expres­ succeed in entering into contem­ oneself, one can recognize it. have the desired effect. So the progress of the student. One sion the 'Maha' component plation, as a last resort, the Then one can really know what semzin are very important. doesn't need a Master if one is means 'total', so Mahasukha Master might suggest that the is meant by 'rigpa'. How can just going to go about to applying means total sensation, or total student try to discover the state one discover and recognize this DIRECT INTRODUCTION things in that mechanical sortof feeling of pleasure. So what is ofinstant presence by working state? This is done through prac­ With the Lobjyon mind way. If that were sufficient, it being indicated is a state of bliss, with the very strong sensations ticing to discover the state of training also, the three aspects of would be enough to just read something beyond ordinary sen­ that arise when the student, rigpa as it arises together with emptiness, clarity and sensation books. One doesn't need a sation. So in the term 'dechen', together with his or her appropri­ experiences relating to the three are very important because they teacher if one is just applying a one can translate 'de' as bliss. ate partner, engages in the expe­ aspects of our condition: the provide an example which set system that is applied to all in But in a more general context, if rience of the sexual act. experience of emptiness; the enables us to understand the the same manner in all circum­ we use the term dewa, it means This kind of practice is not experience of 'clarity' (the main point of the Dzogchen stances and conditions. If, on the sensation related to the physical suggested when someone already movement of thought, emotion teachings, which is discovering other hand one wants to apply the body, and one shouldn't translate has knowledge and capacity in or energy I have already spoken the experience of knowledge. practice according to the needs it as bliss, because people in contemplation, because it would of); or experiences related to In Dzogchen, Introduction and capacity of the student, then general do not dwell in a condi­ not be of any use in such a case. sensation or feeling associated is spoken of a great deal. And the participation of a Master is tion of bliss, but rather have a But when there is no other way with the physical body. One when we talk about Introduction, essential. And if one needs a more limited sense of bodily sen­ for the student to go forward, it needs to have some of these what is called Direct Introduc­ teacher it means that the teacher sation. When we do not have the may be appropriate. experiences in order to have tion is considered to be the most and the student work together, experience of bliss we don't real­ In any event, you may bene­ knowledge of the state of rigpa, important. As a result of this, knowing how the situation is ly understand the value of our fit from reflecting on this method developing it precisely. some people always seem to be developing. I have taught this bodily sensation: from that limit­ of using physical sensation in the way for many years. If one ed point of view it appears that So one can see that to learn waiting for this Direct Introdu­ light of your own experience. understands the value of the we could not never have the or apply the practice of ction to arrive from somewhere. When you are seated in medita­ teaching and the transmission, experience of such a thing as Dzogchen, or to be in the real Sometimes people come to me tion in a calm state, you may one understands the importance complete bliss. So the reason we state of Dzogchen, the principle and say, "Could you please give have some experience of empti­ of the Master. If one does not use bodily sensation as practice is not only that one sits quietly me the Direct Introduction" as if ness - which is the nature of the understand these things, then one is this. somewhere practicing shinay. it were something I keep in my calm state. Seated in meditation thinks that it is enough to first do Shinay is useful and important pocket that I could just give First we distinguish what is you may just discover this state, this, and then next to do that, as if but it is not of ultimate impor­ them. But one cannot give Direct dewa, which means sensation, a feeling it just a little. But you one was working with a comput­ tance. Shinay, or the calm state, Introduction that way. It is very feeling of pleasure. Then we devel­ notice that you don't really feel er. But teaching must not be the state of emptiness, is ulti­ important that one understands op that sensation until we experi­ the experience very strongly. It applied in such a mechanistic mately only a kind of experi­ what Direct Introduction is and ence 'dewa chenpo', or 'total isn't so easy to really feel some­ way. The teaching must be under­ ence. And in the Dzogchen how one can have it. When one dewa', which means the experi­ thing that is not very concrete. knows the value of experience stood to be a living force, some­ teachings there are methods that ence of bliss I have just explained. But when you enter into and understands how to use that thing that must be kept alive in are much more important than 'Selwa' means clarity. 'Mitogpa' sexual contact, not just imagin­ experience, then one already has and between the individuals that ordinary shinay. People general­ means emptiness; but this knowl­ ing it, you know very well how one of the qualifications of practice it. This means that one ly do not understand these things edge of emptiness referred to here concrete that sensation is. You receiving Direct Introduction. must work with the teacher and and when they speak about shi­ is based fundamentally on practis­ really notice the sensation with­ Then one needs to know how to the transmission at all times and nay, they talk as if they consider ing with the experience of sensa­ out any doubt! In fact, you not work with the Master. And one without interruption. it to be a supreme practice. But tion as I have been describing. only notice it, but you get dis­ also needs a quality of active this is simply not true. The prac­ People may sometimes feel Through this experience of sensa­ tracted by it and lose your pres­ participation, of devotion, so that tice of a single semzin is far that they have a problem because tion one is also able to find the ence. So you can see that this is one is enabled to work with the more important than shinay. their teacher is not present with experience of emptiness and clari­ continued on next page 18 continued from previous page Open Letter people. It is not for having the is our friend, this does not allow TUMMO position of Teacher, for having them to enter the mandala with­ continued from page 3 very different from just sitting in In the Tantric teachings fame, for gathering many people out transmission. The mandala is meditation and experiencing the there is a very well-know prac­ my commentary into Italian. around you or for making a sacred place. We need to adhere sensation of the calm state. The tice called 'tummo' which means This work is being done princi­ money. One should observe one­ to this principle and make it clear sensation in the latter case is 'inner heat'. But what is the pur­ pally by Adriano Clemente, the self. If someone is going in that to others. This is our responsibil­ very strong and very concrete. pose of developing this inner husband of Laura Evangelisti. direction, they should be aware ity. On the other hand, people are Sometimes it is, in fact, too con­ heat? It is used to enable the We have spent many weeks clar­ that they are doing the practice welcome to watch. crete and for that reason working practitioner to develop to the ifying all the particular move­ of samsara and constructing In any case, either with with this kind of experience can maximum the experience of ments, and because Fabio and more kaliyuga. Yantra Yoga or the Vajra Dance, it be like trying to tame a wild physical sensation which I have Laura have been actively ADVICE FOR STUDENTS is important that the teacher intro­ horse. We can't control it, and already pointed out is considered involved in this work, I feel con­ For the people who are duces these practices very well then we lose it. In any case, in to be the most important experi­ fident in appointing them as my interested in learning Yantra and the students understand that the teaching this powerful sensa­ ence. To develop this heat, the assistants of Yantra. Yoga and the Vajra Dance, first these practices are spiritual teach­ tion is considered to be an practice of tummo is undertaken. It is the same situation with they must remember that both ings. Also, it is important that if extremely important experience But in the teachings of Tantrism the Vajra Dance. I am learning the Yantra Yoga and the Vajra Dance people do not feel to follow the if it can be used for the practice. we carry out transformation Dance in the best way that I can, are spiritual teachings. This Teaching and transmission, we One can observe, for exam­ practices. If, for example, we and when I have a chance, I explain means that they are related to must accept that the secondary ple, the way in which the various receive the initiation of Chakra- the precise conclusions to Prima their original transmissions. For cause of entering the teaching has manifestations of the divinities samvara, then we afterwards Mai and Adriana. When there is a me, this is very important. If not yet matured. In this case, if are presented in Tantrism: there apply the practice of transform­ mistake, we correct it. When there someone is not interested in the you insist that the person does so, are different kinds of manifesta­ ing ourselves into that particular is something that doesn't corre­ Teaching and the transmission, you are forcing that person and tions - peaceful, joyful and divinity, and we buildup this spond in a physical way, we study but are only interested in some not respecting their dimension. wrathful - three manifestations transformation for a long time. the original text. That way, I can kind of gymnastic movement or This is a negative action. related to the transformation of Not only do we carry out the control and develop it in the correct physical Dance of the Vajra, then In general, paying respect to the three root passions of igno­ visualized transformation into way, step by step. I must say 'I am sorry, but this is another's dimension is one of the rance, attachment and aversion. the form of the divinity, but we When some people have not for you.' You must find some most important applications of In general the experience of sen­ also recite the mantra related to developed the Dance to near per­ kind of gymnastics or folk dance awareness. Therefore, we should sation is related to the joyful this particular realization. That fection, then I can appoint that per­ which suits your needs. These respect people who are not yet manifestations. But then you can act of transformation we are son for teaching the Dance in a possibilities are everywhere. interested in the Teaching and undertaking must not remain find manifestations which are limited way. Why in a limited Some people say it is neces­ transmission, and, inversely, they something separate from our not only joyful in form but are way? Because I must see that the sary to open the Teachings up to need to respect our dimension of actual existence, otherwise it is wrathful. And there are wrathful teaching of the Dance is done in all people, even if they are not spirtual practice. Therefore, it is nothing more than a kind of fan­ forms also in yab-yum union. the best way, with the least amount really interested. Otherwise they important that we do not invite tasy. You might think while you Peaceful forms such as .of error. This kind of teaching is may never have the possibility of people on the mandala as a social are doing a visualization of Vajradhara and Samantabhadra done by Stoffelina, and there will contact with the Teachings. In activity, or to show our friends, transformation: "Oh, now I'm are all in yab-yum union, not be others in the near future. one sense this is true. But, in but as an experience related to the Vajrapani", and envisage your­ only joyful form. The fact that ADVICE FOR ASPIRING TEACHERS general, there are many people transmission and therefore some­ self as a wrathful blue manifesta­ there are so many yab-yum People who want to be who have no idea what the Vajra thing very precious. tion. But you may nevertheless forms of manifestation reflects Teachers of Yantra Yoga or the Dance is and they think it is like In conclusion, it is essential feel for some of the time that the fact that the experience of Vajra Dance must first under­ an ordinary folk dance. Some­ that under no circumstances your physical body is still there, sensation is much more concrete stand that it is of primary impor­ how, they have ended up seeing should Yantra Yoga or the Vajra separate and not integrated with and much more important than tance that they learn the original the dance; maybe they've been Dance be used for gathering stu­ the visualization. When you any other kind of experience. methods well and keep the trans­ invited by friends. The people dents or making money. I am not practise this kind of transforma­ That is why the explanations mission in a correct way; not just who have invited them are personally interested in develop­ tion you should integrate your here begin first with the physical try to be a Teacher by asking my responsible for these people. ing Yantra Yoga and the Vajra sensation, bringing your being level of bodily sensation. permission or presenting some They need to make sure that they Dance in a way that is not correct completely into the transforma­ There are many kinds of kind of paper. The purpose of truly understand the nature of the or precise and not well-connect- tion. To bring this about, mantra practices that work with experi­ becoming a Teacher of Yantra Dance, and explain to them that . ed with their transmission. exist; they enable us to integrate ences of sensation but first of all Yoga or the Vajra Dance is main­ they cannot enter the mandala our transformation, and we recite With my warm Tashi delegs, we concentrate more on training ly for oneself, for having realiza­ without transmission. We must mantra a specific number of Chögyal Namkhai Norbu the mind, combined with breath­ tion and then for helping other understand this. When someone times after we have transformed ing and visualization and so on. ourselves into the form of the We do this so that we can suc­ particular divinity whose prac­ ceed in having concrete control tice we are undertaking, thus of our minds and can develop Drikung Ontul Rinpoche completing the transformation. presence. Otherwise it is not so easy to practice the practices August 15-21 in Merigar involving sensation. Drikung Ontrul Rinpoche was Longchen Nyingthig and after monastery and to gather all the born in Kham, East Tibet in these instructions, Ontul sacred objects, ritual instruments Lopon Tenzin 1950. In 1954, he was recognized Rinpoche received the transmis­ and everything necessary for its Namdak Visits as the Ontul reincarnation by His sion of many important texts. On functioning. Now that the Holiness Drikung Kyabgon various occasions, he received monastery is almost finished Tsegyalgar Chetsang Rinpoche and His Mahamudra and Dzogchen teach­ there are about thirty monks who Holiness Gyalwa Karmapa. in ings from His Holiness Dudjom maintain the Kagyudpa Drikung by Ellen Ruth Topol the same year, he was enthroned Rinpoche, Kalu Rinpoche and tradition there. at the monastery of Dong Med others. From Khyung Ka In 1983, Ontul Rinpoche We were honored to have Lopon Ognin Thuntan Shedrub Ling. Rinpoche, he received teachings returned to Central Tibet and Tenzin Namdak visit the Community Lama Kalsang Namgyal, the and personal instructions on the Kham. After staying a short while at Tsegyalgar in Conway on Tuesday assistant of the previous incarna­ profound five-fold path of in Lhasa and visiting Drikung and Wednesday August 2nd and 3rd, tion, assumed the responsibility Mahamudra. Following this, he Thil monastery, he reached the 1995. The teachings that he gave of teaching Ontrul Rinpoche to went to Ladakh where he monastery where he had been read, write, recite texts, etc. In were attended by approximately received many important empow­ enthroned which had been 1959, Ontul Rinpoche left1 the twenty-five practioners; Lopon taught mainly on the views of sutra erments, instructions, and oral destroyed during the Cultural monastery with his tutor, and tantra and allowed for numerous questions during the teaching. transmissions of the Drikung Revolution, and is being rebuilt Kalsang Namgyal, and succeed­ He responded directly to them with a clarity much appreciated by all Kagyu from His Eminence today. In the autumn of that year, ed in escaping Tibet, arriving in those in attendance. There was an informal intimate atmosphere to Choeje Togdan Rinpoche, who he returned from Kham to India via Nepal. Even in India, these teachings that facilitated wisdom going directly to the heart. Ontul Rinpoche followed for Drikung in Central Tibet, and at Ontul Rinpoche did not have an At the end of the teaching Lopon Namdak made a request of the many years during his travels. In the monastery of Drikung Thil. easy life as he had to roam from Community; he said: "Concentrate and study more and more while 1971, he returned to India with he met Drubpan Padrug Rinpoche place to place for fourteen years, the Master is alive, that I request!" Then, he added: "I am very donations received from the peo­ from whom he received many without a stable living place. happy to see you again and again. You are old friends. I encourage ple of Ladakh and he bought a teachings. He also met in this you to study the Santi Maha Sangha!" In India, he met Drikung piece of land at Tso Pema period His Holiness Drikung After the teachings, I asked Lopon a question: "In the Gurdjieff Khandro Neni Rinpoche (khan­ (Rewalswar), which means Lotus Kyabgon Chuntsang Rinpoche. work, in a moment of presence, we say T AM!' In Dzog Chen we dro or dakini is a yogini with a Lake, one of the sacred places who, at that time, was living in dissolve the 'I AM' However, I believe that the intention of both is high level of realization) and where Guru Padmasambhava Lhasa. the same. Lopon responded: "Many traditions, not just the Gurdjieff Khenpo Thubten, a great demonstrated his miraculous The retreat fee is 320,000 Lire with a work, try in this way; however, in Dzog Chen we ask the question Nyingmapa maste rwho gave powers. Aided by his monks, he member discount. Babysitting ser­ 'Who Am I?' In asking this question we begin to see the Nature of extensive instructions on the began to build a monastery there. vice is available. For further infor­ Mind." practice of Ngondro from the It took many years to build this mation, contact Merigar. 19 Interview with Glen Eddy AUDIO VISUAL MATERIALS FOR HIS HOLINESS THE XIV DALAI LAMA A project designed to cotlect, preserve and promote all His by Naomi Zeitz Holiness' work is being launched. The positive outcome of this project is the decision to establish an independently Glen Eddy is a painter of traditional Tibetan And then I met Chogyam Trungpa Rinpoche. He managed Central Archives for the purposes outlined. Until sacred art. He has been designing and painting liked my work very much. We had several meetings the project takes a concrete shape, the Library of Tibetan thankas for twenty-four years and has been a before the opening of the Naropa Institute. He Works and Archives has been assigned the responsibility for doing the initial research work. Buddhist practitioner since 1969. invited me to teach Thanka painting there and Mirror: Glen, why did you become a thanka asked me to do some drawings for some books he The Central Archives would house all the collected works of His Holiness including audio-visual material, printed and painter? wanted to publish. So we worked together. He was published matter, photographs, as well as teachings, ideas, Glen Eddy: I've been interested in art all my nice to work with. I never considered him my philosophy, and universal messages. teacher formally, but I felt very close to him. He life, and I went to art school at the San Francisco The Central Archives requires the following donations - Art Institute in the 1960's. I studied all the tradi­ was very kind and generous to me, and very films, videos, recorded tapes, photographs, and printed tional American schools of art, like abstract expres­ straightforward. He taught me a lot, not only about materials. sionism. Then in 1963 I traveled around the world; art. He had a good artistic sense. He was an artist If in your collection you have such materials available, we I left the states and didn't come back for five years. himself, so it was nice to work with him. He was would be grateful for a donated copy for deposition at the Central Archives. When I returned, I met Tarthang Tulku the first Tibetan that I had strong contact with, and Rinpoche in Berkeley and started looking at he had a- big influence on me. Your co-operation is invaluable, and should you know of any other individuals or organisations who would be interested Tibetan art. I had already seen some Tibetan art in Through Trungpa Rinpoche, I met-my second in this project, please ask them to contact us at: Europe, but didn't really understand it. Tarthang Thanka painting teacher, Tenzin Rangye. He was a Gyatsho Tshering, Director Tulku Rinpoche asked me to work on refining the very old man when I met him, and he had already Library of Tibetan Works and Archives Tibetan style of woodblock prints. He wanted to had a stroke. His hands shook when he drew. He was Ganchen Kyishong publish some; I did some work on them by tracing, very sweet. He had an interesting style of teaching; Dharamsala 176215 H.P. India and they turned out all right. Then I got more inter­ he would let me go off on my own tangents. He Telephone: (01892) 22467 ested and started drawing and copying them. would try to explain something, like how to draw the I stayed with Tarthang Tulku Rinpoche for a Buddha's face, and, being somewhat cocky, I'd say while, and then I met my first thanka painting that I saw the difference - such as between the cen­ old colors. Mirror: Do thanka painters teacher, a Mongolian called Khedrup Lobsang. He tral Tibetan style and this style he taught, which was Mirror: What is the quality prepare a drawing first? was originally a wood carver, but he had also paint­ Eastern Tibetan - when I really didn't. you like so much about the nat­ Glen Eddy: Painters who- ed thankas and was a very good artist. He had kept The Eastern Tibetan style was developed by ural pigments? have a lot of experience don't all his things with him, his drawings and tools, all Karma Khadri of the Kagyupa lineage; many of the Glen Eddy: It's a poetic really need to prepare the surface through his travels. He had come from Mongolia to great Karmapas and Sharmapas who had developed process. You find the stone, fall with a full drawing; sometimes do a long retreat with his teacher in the mountains this school were great artists and painters as well. ' in love with it, grind it into pow­ they only use a very minimal of western Tibet. When the Chinese arrived, he left There is a lot of Chinese influence in this form. It der, mix glue in it, and make it amount of the proportion lines. for Nepal with his teacher and the other Tibetans - is very beautiful, very open and spacious. Time and into paint. All the pigments have Mirror: What kind of free­ the first wave of Tibetan refugees. Because he was space are very magical. In the central Tibetan style, their own personalities. For me, dom is there in thanka painting? every inch of the cloth is covered in paint; there it is a process of discovery: each We come from a society where isn't much space and everything is very symmetri­ stone has its qualities, and you artistic expression is the pinna­ cal. The dieites are also different. In the central have an expectation of how it cle of freedom, and it doesn't Tibetan style, they have larger eyes and a broader will manifest in color. It's an seem that thanka painting offers nose, thicker lips, and a wider mouth. They are adventure. For me, it's not only the arena for that kind of person­ more rounded, and their earlobes are thicker. the process of painting, but the al expression. Generally they are the pudgy Buddhas. In the entire process of the experience Glen Eddy: I find a lot of Eastern Tibetan style, the deites are more slender - from making the paints to lay­ freedom within the structure of and elegant, and facial features are much smaller ing on the gold at the end. thanka painting. Even though and more in proportion to the face. They have nar­ Mirror:: What about the everything is pretty much pre­ rower noses, smaller eyes and the earlobes have a quality of the pigment when you scribed in terms of colors and different movement as well. use it? How is it to work with? proportions, I find a lot of free­ One day, my teacher was showing me these Glen Eddy: They are very dom in designing. For me, the earlobes, and I hadn't even noticed the difference. I difficult to work with. most satisfying part is making didn't really listen to what he was explaining, and he Traditionally thankas are painted the design, doing some shading, let me go and on. He just listened, and at the end his with the blue and green colors- and adding the gold. The rest, at son said, "You still don't see the point." And then he first, because they are called this point, I wouldn't mind giv­ pointed out the earlobes, and I got the picture. dirty colors. You have to put blue ing over to an assistant, that is Tenzin Rangye was also a very accomplished and green on and then sand and how it is traditionally done. meditation master. He was very humble, so when scrape and chip away at them Most thanka painters have a Mongolian, he had contact with the Mongolian Trungpa Rinpoche said he was a great Master, I until they smooth out. So- you helpers or a school of painting community in New Jersey. He married a woman was skeptical, because I didn't appreciate humility really rough up the area around students, available. If someone from that community and then moved to California, as a great quality. I was more impressed with them, and if there is already fills in colors really well, they and that's where I met him. power. paint there, you would ruin it. only do that. If they shade really Mirror: How long did you study with him? Mirror: How long were you studying with this Then you paint the other colors well, they do that, nice line Glen Eddy: For about three years. In a sense, Tenzin Rangye? in around the blue and green. work, they do that. If they're I did a traditional apprenticeship, but in another Glen Eddy: For two summers - five and a half Mirror: What are your more skilled they can do gold sense I did not, because we had a language barrier. months altogether. shading techniques? work, or shading the face or more delicate work. I made a lot of mistakes, but I still was able to learn Mirror: So between studying with the two Glen Eddy: I use dry shad­ a lot. He was a very kind and sweet person. teachers, Khedrup Lopsang and Tenzin Rangye, ing, with a brush. The brushes Mirror:: Are you able to Mirror: What style of thanka painting were how did you develop your skill? are made of goat hair which is tell the different styles of indi­ you learning? Glen Eddy: I began to look at paintings. When very resilient. Because of the vidual thanka painters, as well as Glen Eddy: It was a central Tibetan style, I was with Khedrup Lopsang I was a baby - a baby minerals, a soft-furred animal the schools of painting? Do you which is more or less what the Mongolians do. He painter and a baby Buddhist. I didn't really under­ hair brush won't work, but the think personalities are was Gelugpa-oriented. and the Lama I was study­ stand Buddhism, and I didn't have a very broad goat hair doesn't break down expressed? ing with was Nyingmapa, so there was some confu­ view of thangka painting. I began to open up and from the crystalline structure of Glen Eddy: To me their sion there for me. I didn't really understand see more, and then I fell in love with this Eastern the mineral paints. There are styles are very definitive, as Buddhism well or the differences in the schools. Tibetan style. It was just coincidence that Tenzin only two colors used for shading much so as modern painters. Mirror: What happened after the three years Rangye painted in that style. During this time, I had - indigo for the cool colors and Mirror:: Were there many with the Khedrup Lopsang? been introduced to the theory of painting with nat­ cochineal, a red, for the warm realized masters who were also Glen Eddy: I stopped working with him when ural colors by Khedrup Lobsang. The sons of colors. White is used for tinting. thanka painters? Is it a common my life got a little crazy, and I wasn't able to study Tenzin Rangye, who were very accomplished Mirror:: How do you draw occurrence? with him any longer. All of my life, I've had a thanka painters, used gouache paint from tubes. the thanka, with a brush or pencil? Glen Eddy: There have problem with addiction; at that point, I started Most Tibetans use gouache. I use a pencil, but the old been Karmapas, Sharmapas, and using drugs and alcohol again, and I didn't feel At the Naropa Institute, I had made contact school uses either a brush or a Dalai Lamas who were skilled comfortable continuing with this very pure teacher. •••tr thanka painter named Terris Temple. pounce pattern, which is a pat­ painters. In their training and in I felt I had a strong basis with which I could con­ Hé had lived in Nepal for years and years. He was tern made by punching holes in the training of Tulkus, thanka tinue developing when it became a possibility. painting with natural colors, and one day he gave the pattern and then dusting with painting is an integral part. I From that point I developed on my own, and me all these packets of colors. I used them immedi­ charcoal to transfer the design. think there have been many spir­ then I became a student of Dudjom Rinpoche. ately and really liked them. We started collecting And then they follow all the lit­ itual masters who were great Through him I learned the deities of his terma tra­ minerals and grinding them into colors. Once I tle dots with ink and blow away painters, but there have also dition, which helped me develop a lot as an artist. began using these colors, I couldn't return to the the powder. continued on page 17 20