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The Mirror 69 August-September 2004 THE MIRROR Newspaper of the International Dzogchen Community Aug./Sept. 2004 • Issue No. 69 Rinpoche teaching in Gonpa at Mandarava Retreat in Margarita O LEICK Mandarava Chüdlen Retreat 12:00 o’clock. Afterwards, Rinpoche remained with us, practice of Chüdlen, which made them independent of Rdo Rjei Srog Thile Ge Gnad Kri Man welcoming everybody warmly who came to speak with gross nourishment, is what Rinpoche taught us at this him personally. retreat. Ngag Zab Mo In the afternoons around 3 o’clock, during the heat of My situation was quite a different one. I was practicing, From the Longsal Cycleof Mandarava the day, we reassembled in the assembly area. Fabio Chüdlen, but in an “all inclusive” hotel which had a buffet with Chögyal Namkhai Norbu Andrico showed us how to apply breathing techniques. table ten meters long three times a day. I ordered only hot Tashigar Norte July 17th - August 1st, 2004 Nina Robinson gave explanations about the Mandarava water and rice according to our instructions. The rice some- Practice. Jakob Winkler prepared us for the transmission on times was mixed with tasty vegetables. Plain rice is not Integrating the Elements - the anniversary of Padmasambhava. Adriano Clemente good enough for some pretentious hotel customers. Well, Independence and Overcoming Distractions went through all exercises that Rinpoche had given us in no problem, I was competing for who was the best ascetic. the morning. There were many questions, which Adriano It is not the main point to observe rigid rules, but rather to by Karin Heinemann patiently answered. Additional practice hours were offered integrate the essence of the elements. To accomplish this for Yantra Yoga and Vajra Dance. one needs to apply techniques of breathing which are much he “Vajra Long Life“ is promised to the practitioners It was so hot, that I put a wet cloth around my shoul- easier on an empty stomach. who are doing the practices of Long Life according ders. In the morning Rinpoche had told us about the wet The integration of experiences or elements can not be to the Tibetan Tradition. How is that possible? Is this clothes which were wrapped around the shoulders of realized through effort. One must begin by applying the T monks who were circumambulating their monastery prov- Master’s instructions in accordance with the transmission, functioning today in our busy situation in the West? This was the first Practice Retreat with Chögyal ing their realization of inner heat drying them quickly. but more importantly one has to be relaxed in instant pres- Namkhai Norbu organized worldwide.(see page 3) Independent of warm clothing, they wore only a thin white ence. This means not being distracted by fantasies such as Rinpoche explained and practiced with about 400 of his cotton cloth even during the cold Tibetan winters. Because the wish to repeat pleasant feelings or our attachment to students in Tashigar Norte, Margarita Island, and at the of that they were called “Repas”, those who only wear cot- food. Only a firm resolution to overcome our attachment to same time, with many more of the big family of members ton. Well, my wet cloth was drying also, but here in the food by itself is not enough to quickly and finely free us of of the International Dzogchen Community. Those attend- tropical Caribbean it did not verify my attainment. Today temptation. One has to apply very skillful means to become ing on the Internet did so either in groups or alone. They many Tibetan refugees live in India and there are some independent of nourishment, clothing and the other gross could access the teachings by entering a password avail- Lamas who during the hot Indian summer wear cold elements. Even now the traditional exercises which have able to all members. For some the broadcast was nighttime weather clothing made out of sheep fur. Does that also been preserved in an unbroken lineage from Tibet are and for others daytime, according to the part of the world shows a realization of mastering the elements? working under our quite different circumstances here in the where they lived. In Tashigar Norte on Isla Margarita, we In Tibet, with its hard living conditions, some practices West. Integrating the essence of the elements makes it pos- arrived at the assembly area most days around 8:30 AM. are obviously beneficial. There the yogis sit in their cold sible to realize “The Vajra Long Life”! This gave us enough time before Rinpoche arrived to hear retreat caves high up in the mountains, far away from any May our Master live long! the local Gakyil give information about the organization. settlement and practice with a minimum of food. No prob- Practice and teachings filled the morning form 9:00AM to lem, if they had mastered the practice of Chüdlen. This Edited by Joe Lamb CONTENTS 2 THEBUDDHADHARMA,PART III, TEACHING BY CHÖGYAL NAMKHAI NORBU 12 INTERNATIONAL COMMUNITY CONTACTS 3 NEW SCHEDULE OF CHÖGYAL NAMKHAI NORBU 13 WORLD WIDE VIDEO TRANSMISSION INFORMATION 4 UPDATE ON THE MERIGAR MUSEUM 14 - 21 COMMUNITY NEWS 5 CONCLUDING TALK AT SMS TEACHER TRAINING BY CHÖGYAL NAMKHAI NORBU 22 DAILY LIFE IN THE MIRROR, FAMILY & PARENTING 6 - 8 SHANG-SHUNG INSTITUTE NEWS 24 HOW I MET CHÖGYAL NAMKHAI NORBU BY ROSEMARY FRIEND 9 BOOK AND FILM REVIEWS Rinpoche’s Schedule 2004 - 2006 10-11 ASIA, LIFE INSIDE TIBETAN SCHOOLS Chögyal Namkhai Norbu Mahamudra, Anuyoga, that is called the “state of teaching called Atiyoga, &Dzogchen Mahamudra”. Dzogchen, more related with our Mahamudra in the Kagyüpa tradi- mind, where we learn and apply o you see, the first path is tion is a little different because what is called ‘self-liberation’. So the path of liberation that is Gampopa’s specific, spe- what is the difference between Sthrough renunciation. cial teaching. In general, if you self-liberation and transforma- Tantrism is the path of liberation want to understand Mahamudra, tion? When we learn Dzogchen through transformation. Then we you must study. Sakya Pandita teaching, Atiyoga self-liberation, have Dzogchen. There is also said to an inquiring student, “If we say self-liberation is not trans- Dzogchen in Tantrism, called you study that, you learn a little of formation. So why we are not Anuyoga. Anuyoga is different. this. Then you can have perfect using transformation? What is the Anuyoga exists only in Tibet, in knowledge of Mahamudra as the difference? the Nyingmapa tradition, because final goal of Tantrism.” When you learn Tantrism, when Guru Padmasambhava In the Gelugpa tradition there is Anuttaratantra, and Anuyoga, you arrived in Tibet, he taught the the Gelug Chakgya Chenpo. need a very precise idea of “pure teachings of Anuttaratantra, Mahamudra, which presents the vision” and “impure vision”. Anuyoga and Dzogchen. For that final goal of Tantric teaching. These two visions are represented reason, in the Nyingmapa tradi- Gampopa’s Mahamudra is com- with the symbol of the Vajra. In tion, we say the three yogas - bined a little with Dzogchen and the center is our real nature, the Rinpoche at Margarita O LEICK Mahayoga, Anuyoga and Atiyo- Mahamudra together. That’s why same, but the two aspects of ga. For other traditions there is not there are the Four Yogas. In “pure” and “impure” exist. For much difference between T HE B UDDHADHARMA Dzogchen Semde we have also that reason impure is transform- Mahayoga and Anuttaratantra; TWO NOBLE TRUTHS - PART III Four Yogas or Four ing into pure. When we look they are the same. Anuyoga is dif- (WEB CAST TEACHING) Contemplations. They are very through the Atiyoga way of see- ferent. NAMGYALGAR, APRIL 20, 2003 similar. In Dzogchen Semde it is ing that becomes a part of dualis- Anuyoga is a teaching used only something more and, in general, tic vision. If you have a concept in the Nyingmapa school and in to history, it developed in very, the beginning. In the Dzogchen seems more essential. of “pure” and “impure” it is dual- no other tradition. There are some very ancient times in Sri Lanka. teaching we say that we have infi- There is also Indian Mahamudra istic. practitioners of the Kagyüpa tra- We don’t know how it developed nite potentiality. There is no dif- translated and introduced from We also say that Dzogchen is dition who used Anuyoga meth- and how it disappeared. We don’t ference in Anuyoga and India. Many Kagyüpas say, “Oh, beyond effort, beyond action. You ods. Even though these practi- know how this teaching went Dzogchen. Anuttaratantra is dif- this is not only Gampopa’s already have that concept of tioners used Anuyoga methods, from Sri Lanka to Trusha; this is ferent and things should develop. method. It comes from India.” “pure” and “impure”, and now they always recognized that mysterious. Later Anuyoga In Anuyoga there is no need to But Mahamudra in India is an you also act. You try to transform Anuyoga is characteristic of developed in Trusha and Tibetan develop. How can we get in that explanation of the Mahasiddhas that “impure” into the “pure” Nyingmapa practice. Anuyoga scholars discovered it after going state? How can we realize that? when they are in realization, like dimension. It doesn’t correspond practice became important in the to Trusha under the advice of The Anuyoga system uses the Doha. Doha means the with the Dzogchen teaching. You Nyingmapa tradition because Guru Padmasambhava. Anuyoga transformation method and Mahasiddhas sing and give teach- can understand what the differ- Guru Padmasambhava gave this is not really accepted in other tra- Dzogchen Atiyoga uses the self- ings to the students. They do not ence between self-liberation and advice to his students: “I am giv- ditions, and that is why it liberation method.
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