THE MIRROR

Newspaper of the International Dzogchen Community May/June 1997 • Issue No. 40

The Vajra Family Gathers at Namgyalgar Easter Retreat, April 1997

by Eleanor Loudon

View of Senghe Namdrak A. DELL"ANGELO ASIA: Sponsorship Project

Sang offering at Namgyalgar P. VALENCICH by the ASIA Working Commuée

of the projects in harmony with the he lights are on. Someone is outskirts, going through the move­ The ASIA Activities Report, flexible and effective both for the rules of the monastery. Lopón home. Walking the track ments. Around the Gonpa people which began in The Mirror issue one who gives and the one who Tenzin Namdak let us know that he between eucalypti and would mill and gather anticipating #39, documents the development receives. Sponsorship from a dis­ T project. We continue here. tance means entering a real relation­ has given orders to build guest makeshift tent dwellings, a warm the mornings teachings. rooms which will be ready in a short glow spreads from the house above, Throughout. the retreat ship, simple and intimate with a time. All the sponsors will be able to tucked into the bush. Rinpoche taught on the practice of PONSORSHIP PROJECT There child who thanks to us will become The Easter retreat at Namgyalgar Vajrapani and the Longde Series. It have been two ASIA mis­ a representative of that culture use these rooms and Lopòn Tenzin begins. The family gathers. On the had been a year since he had last Ssions to the Tibetan which we love so much. Our hope Namdak will be very happy to mountainside Rinpoche, • Rosa, taught at Namgyalgar and even the Children's Village of Dharamsala, for the future is that the stable and receive them personally. ASIA is Yuchen and Yeshe move into the glorified memory in my hazy mind one at the end of August and anoth­ solid nucleus on which to build up trying to raise funds to buy some did him little justice. As soon as he er at the end of October. In August sponsorship from a distance of house and spontaneously the house continued on page 15 becomes home. Across the saddle began to speak, a floodgate we brought a show called "Go Go Tibetan child refugees in India and and through the forest Vajra kin released and a feeling of relief and the statue in the land of the Nepal and of those resident in Tibet SPECIAL FEATURE: arrive from near and far. Many rec­ swept through me, and I sat besot­ future" which was offered both to will be composed of the Dzogchen ognized faces, many new with wide- ted. In the mornings he gave trans­ the children of the TCV in Community. Only in this way can Easter Retreat in eyed curiosity. All settling in. All mission and explanation of the Dharamsala and those of the TCV sponsorship from a distance become Merigar with becoming familiar. A sense of open­ practice. Rinpoche explained in of Bir-Suja. This story was about a real cultural initiative, whose Lopön Tenzin Namdak ing and the happy sound of friendly detail the history of these practices three characters (a clown, a statue potentialities can be fully developed Rinpoche conversation pervades. tracing them from the origins of the and the narrator) who in various instead of being limited to an indi­ by Jakob Winkler During the teachings of the first lineage and then bringing us up to stages and overcoming many hard­ vidual act of generosity. The PAGE 5 night Rinpoche reminds us that the very moment as we sat receiv­ ships reach the land of the future in expense is minimal and the contri­ although this would be a relatively ing the transmission now. He spoke which only children live busy bution very big. ASIA takes care of CONTENTS long retreat of nine days, tomorrow of the benefits of the practice, giv­ studying and chanting. Nobody had all the technical and administrative we would gave done two sessions, ing us detailed instruction on the ever brought them a show and the work in order to give to the sponsor Dzogchen Longde, Tantra of Space and before we knew it, the time will various aspects of Vajrapani and spectators were more than 3000; the possibility of a free and rich rela­ Teaching in Namyalgar 2 Chógyal Namkhai Norbu have come to a close. Needless to then the Longde practices. In the 600 at the first show, all between 3 tionship with their child. We believe say, he was right afternoon, he kindly returned to and 6 years of age. that everyone should know this and Interview with I hope that everyone will want to The retreat which was to follow lead us through these practices. In the month of October there Lopon Tenzin Namdak 3 was uncanny in its timeless nature Rarely was it mentioned that we were festivities in the village for the know more about this. The Late Ven. Lobsang Gyatso ...A and as is often the case with were presenüy in this most extraor­ 36th anniversary of its founding: Our projects in the field of spon­ retreat, it was a journey of myriad dinary situation, although every­ representatives from all the villages sorship from a distance are: The Interview with dimensions. thing was taking on a new light. met on the sports grounds where in Tibetan Children's Village of Lama Denys Tendrub 5 The days unfolded flawlessly in Eyes were gleaming, but it felt to the presence of the Prime Minister Dharamsala At the end of 1996 Master Biography. Mandarava 6 our temporary Namgyalgar home. articulate such a delicate experience of Himachel Pradesh there were ASIA initiated the sponsorship of The sky was our only TV and it would be like breaking a spell. processions, sports games, dances, 178 children. Book Review 7 never ceased to be captivating. In the afternoon, under the concerts and competitions in indi­ THE TRITAN NORBUTSE His Holiness the Dalai Lama From the coral tree, prayer flags watchful eye of Fabio, Jeannie vidual creativity. It was very moving MONASTERY In May we defined all in France 8 by Iacobella Gaetani waved good morning to the sun as courageously taught beginners to see in each of the boys and girls the procedures for an optimal man­ A Preliminary Archaelogical shyly she exposed her colorful Yantra Yoga followed later in the on the stage the deep awareness and agement of the project with the Survey 9 waking face. Streaks of gold and evening with a class of more experi­ pride for the experiment being made monastery directed by the Venerable by John Bellezza apricot heralded her arrival from enced students. Fabio helped us in these villages: from the time of Lopòn Tenzin Namdak. In July we Community News 10-15 behind a watery horizon, illuminat­ brush up on our drumming for the the exile and through all the traumas received confirmation about our ing the crescent moon on his way Chod and for the Ganapuja. and pain of separation there is request of sponsorship for 10 monks Tibet Amdowas Part Two 16 by Donatella Rossi behind the mountain. The sky Tsewang gave us much needed always the quest for a better world. and in December we began sponsor­ assumed a shade of deep blue to see instruction on correct pronunciation. It is very important to under­ ship of 9 monks. Notwithstanding Healing and Practice the day through. Elisse answered questions and gave stand that in the Tibetan Children's his numerous engagements abroad Part Two of Two Intervie ws 17 Inside the Gonpa the dancers detailed explanations of a number of Villages as well as in the school of and within the monastery, the master Reflections 18 began to dance out the Three Vajras practices to beginners. All of this Bir and in the monasteries of Sherab Lopòn Tenzin Namdak has decided with Prima Mai, arms spreading was interspersed with Santi Maha Ling and Kathmandu sponsorship to correspond with us personally Relatively Speaking 19 by Cheli Goh lights reminiscent of the earlier solar Sangha study groups, culminating in from a distance is the only way to about this. This is a decision which Stone Buddha 20 display. Mándalas were full and an intensive session by lamplight safeguard Tibetan culture. This sys­ honors us very much and allows us i>v John Shane people waited patiently around the continued on page 9 tem is a minimal instrument, very to make choices in the management Easter, April 1997. tioners. So some practitioners kept It was the same way also in the not so long. It's a short tantra, but and one of the most important pan­ Parti these concise teachings in memory time of Garab Dorje. There were considered one of the most impor­ dits of that time at Nalanda, T during circumstances when it was many of these nyengyuds. We use tant. Dorje sempa, you know, means Manjushrimitra, and one called -"Loday I would like to intro­ not so easy to speak the teachings or these nyengyuds still today, partic­ Vajrasattva, which means our pri­ Rajahasti, etc., a group of these pan­ duce Dzogchen Longde practice, give transmissions or explanations. ularly when we transmit Dzogchen mordial state, and vajra means our dits travelled together to Oddiyana , followed by empowerment and It couldn't be done. Some people Semde. The people who have done real condition. Nam mkha' che a long way from Nalanda and instruction. Today it is better that secretly knew something like a key. Santi Maha Sangha training know means total space. Total Space of arrived in Oddiyana to meet Garab we learn a little about what the char­ The nyengyud is some words like this already. They have received Vajra. That is the total integration of Dorje. When they met him, they acteristic of this teaching is, and ye shes mig gcig dri ma med, ye this transmission of nyengyud, so the universe, everything, everybody started to argue with Garab Dorje in how it developed. Dzogchen shes means wisdom, mig means they know. We still have many in their real self perfected state. So a philosophical debate style. Garab Longde was transmitted by Garab Dorje replied with only a few words, Dorje. Originally the Dzogchen and Manjushrimitra, who had a very Longde root text is called the klong good connection maybe from a pre- chen rab 'byams rgyal po'i rgyud, Dzogchen Longde . vious Ufe, understood immediately the Tantra of klong chen rab what the teachings of Garab Dorje 'byams, which means Universe. meant and really woke up. There are also two very important Tantra of Space Immediately he became a student tantras called nam mkha'i mtha' instead of discussing and he became dang mnyam pa 'i rgyud, the Tantra the leader of the group. Then all of of Space. These are root tantras of Teaching in Namgyalgar, Australia the scholars and pundits in the group Dzogchen Longde which were became students of Garab Dorje. transmitted originally by the teacher ' They didn't return to Nalanda and Ngondzog Gyalpo (mngon rdzogs spent a long time in Oddiyana. rgyal po). Ngondzog Gyalpo is a Chògyal Namkhai Norbu Garab Dorje's first teachings started Nirmanakaya manifestation. This with Manjushrimitra and this group. Nirmanakaya manifestation existed Then Manjushrimitra, from that some 5000 years before Buddha time on, became one of the most Shakyamuni. It's a very, very important students of Garab Dorje. ancient teaching. These teachings Manjushrimitra was very upset did not exist in the time of Buddha and regretted his bad intention. He Shakyamuni. The only thing that felt badly for thinking there was remained were a few oral teachings. something wrong with Garab Dorje You know the meaning of and for coming only to argue with nyengyud (snyan rgyud); it means Garab Dorje. Manjushrimitra want­ only a few words. There are many ed to know how to purify all this bad teachings called oral teachings, par­ action he had accumulated. He felt ticularly in the modern Bönpo tradi­ sorry. Garab Dorje told him not to tion. Some Lamas and practitioners worry and that he was one of the have visions of teachers and then best pandits, particularly in the they receive teachings from the Yogachara school, in that period, so visions, and that is called nyengyud. Garab Dorje told him to write a In the Nyingmapa traditions, or book for explaining Dzogchen other traditions, this kind of teach­ through the language of Yogachara. ing is called dag snang, pure vision. Garab Dorje asked him to commu­ The Bónpos called it nyengyud. And nicate the Dzogchen principle and in many Buddhist traditions the eye. mig gcig means unique eye, nyengyud, but not the original this is the tide of this tantra. knowledge through Buddhist phi­ nyengyud was considered some­ which means altogether that the books. They have disappeared. So, this small child Garab Dorje losophy. Manjushrimitra purified thing very secret and important, not unique eye of wisdom is pure. That When we are speaking of the histo­ is chanting this tantra. We under­ his bad intentions and actions by to be diffused for all people. It was means that the unique eye of wis­ ry of Dzogchen, we say there are stand this is not an ordinary child. writing. a book called rdo la gser to be taught in a limited way. There dom is our conciousness, the nature thirteen solar system-like dimen­ Then later, when Garab Dorje was zhun. It is considered very empor­ may be a text and everything, but of mind, our potentiality. Then we sions called thalwas. And in the seven years old, he told his mother tant, something like a tantra. When the method of teaching is very secret can go more deeply. If some people thirteen thalwas there are that he wanted to discuss with we are learning Dzogchen Semde and limited. These are given the title are interested they talk secretly, and Dzogchen teachings, Dzogchen Buddhist teachers, the royal teachers we consider it one of the most of nyengyud. Therefore today we the teacher can give something like tantras, Dzogchen rigzins, realized of the King of Oddiyana. His moth­ important books. If you read and have a little confusion; when we say a key: "You remember these words beings, etc., in the universe, not er told him it wasn't possible. "Still study, it is not so easy to understand nyengyud we don't really under­ ye shes mig gcig dri ma med, these only on the earth. We are saying you haven't changed your teeth, you because it is written in very philo­ stand the meaning. words are something like a key, that there are a quantity of are very young, it is impossible for sophical Yogachara language. But In the Dzogchen teaching when their meaning is like this. There is Dzogchen tantras that exist. We are you to argue with all these teachers", it's a nice book and it is translated we say nyengyud there is a very also something to do like a prac­ saying that, but we don't have all she said. Many teachers were sur­ into English by Kennard Lipman. I precise sense. In ancient times not tice, or integrating, etc." These these tantras on the earth. We have prised and curious and were listen­ collaborated with him on this book. only Ngondzog Gyalpo (one of the kinds of teachings that remained maybe sixty or seventy main ing when Garab Dorje chanted this In any case, this is a very important last of twelve teachers) taught, but are called nyengyud. tantras of Dzogchen, but not only tantra. They were surprised and book. So, this is the history of before Ngondzog Gyalpo there had In the time of Garab Dorje there that, some thousands of original some were upset, because this tantra Manjushrimitra. been many, many teachers teach­ were many, many nyengyud. Dzogchen tantras exist in different is not speaking of the gradual path, Then Manjushrimitra spent all ing different teachings and differ­ Nyengyud that was not taught by dimensions in the universe. In the and cause and effect, etc. It's his life following Dzogchen teach­ ent tantras. These teachers lived in Buddha Shakyamuni, but very, very time of Garab Dorje Dzogchen explaining beyond cause and effect ings and receiving all the teachings very ancient times and did not only ancient nyengyud, for example, in teachings had disappeared and the and explaining the real nature, etc. of Garab Dorje. Garab Dorje's man­ live in the human dimension. Then the Dzogchen teaching in the only thing that remained was this Then the people worried that it ifestation was something like a slowly, slowly the teaching disap­ Bönpo. When I say in the Bön there kind of nyengyud. could be a very dangerous teaching, Nirmanakaya manifestation, not an peared because times changed. exists Dzogchen teachings most Garab Dorje is considered a contrary to the way of Buddhism, ordinary scholar. Garab Dorje That is the circumstance. Many Buddhists are very upset. They crit­ manifestation of Buddha because the Buddha taught in a repeated and taught all tantras, all had also lived and transmitted in icize me. "Oh, you are saying that Shakyamuni because Buddha gradual way about cause and effect, the tantras that existed in the ancient the human dimension. After Dzogchen origin is Bön because Shakymuni gave some indications karma, receiving vows and follow­ times but had disappeared from the Ngondzog Gyalpo there was only Bön is earlier than Buddhism." It that in the future there would be a ing them, controlling our existence. earth. And mainly Manjushrimitra Buddha Shakyamuni. doesn't mean that in the Bön only teacher who teaches a teaching that All of this is different from the prin­ and other students wrote down the There have been many, many nyengyud exists. That is not how is beyond cause and effect, etc., and ciple of Dzogchen. tantras and that is why we have all changes in the world. After thou­ they present Dzogchen today. Today that indicates Garab Dorje. So they were worried and talking these tantras. But it doesn't mean sands and thousands of years.every- they present all Dzogchen Semde, Particularly in many tantras of and discussing. And the fame of this we have all the tantras. Many of the thing has changed and all the teach­ Longde and Upadesha, not only Dzogchen it indicates that Garab small child, Garab Dorje, spread to tantras which we have are not the ings disappeared. Even though most Dzogchen, but also tantra, prajna- Dorje is an emanation of India. In that period there was a very original books, so we have what is of the teachings disappeared, some paramita, everything. That is mod­ Vajrasattva, or of Vajrapani. For that famous university called Nalanda called the lung. Lung means some kinds of the nyengyud remained. ern Bönpo, not authentic Bönpo. In reason Garab Dorje is not an ordi­ University where there were many, chapters of the main points of the For example, in the tantra of authentic Bönpo there is a nyengyud nary person, a child who followed a many pandits and learned people. tantras. Some were mainly intro­ Manjushri there is a word called ye called zhang zhung nyengyud. teacher and then did meditation and They received this news and they duced by Garab Dorje, and later by shes mig gcig dri ma ded. We use There are twelve specific became enlightened. It's not like were worried. Here is this small Manjushrimitra and Jnanasutra, this word in the symbol of Shang nyengyuds; verses that communi­ that. Garab Dorje, when he was 5 or child, something already very also Shri Singha, etc., who also Shung Editions. I chose this letter. cate the base, pam and fruit, all 6 years old, still hadn't changed his abnormal, chanting this tantra, and introduced. That means they were But in a real sense, this is one of the tawa, gonpa, chodpa, point of view, teeth, and was always chanting a the meaning is beyond cause and realized beings in the state beyond nyengyud originally. Even though meditation, application, attitude, and Dzogchen tantra called rdo rje sems effect and they say "We must check time. They can go beyond time and there is no book, even though it has how one must apply. There are dpa ' nam mkha ' che, one of the most and control this small child, other­ distance. They can have contact disappeared, the tantra of Manjushri always these kind of nyengyud, so important in the Dzogchen Semde, a wise it can be very dangerous!". with the rigzins, the realized beings is the kind of nyengyud people can people can learn. root of the Dzogchen Semde. It is Then they talked with each other continued on next page have in memory. Particularly practi-

2 RETREATS WITH Looking Forward Without NAMKHAI NORBU RINPOCHE Beijing, China Ever Looking Back JUNE 12-14, 1997 The retreat will be held about 80km from Beijing. In this area there are Liz Granger, Andy Lukianowicz, and Giuseppe Baroetto different categories of hotels and prices. The monastery there will offer food for one day of the retreat. On the other days participants will have An Interview with Lopön Tenzin Namdak to pay for their food. The location is: Wan fuo si orn in 1926 in Kham in practising sutra and tantra? Yu shi zhuang Eastern Tibet, Lopön Lopön Tenzin Namdak: Panshan, Ji xian Tenzin Namdak is the prin­ Basically you cannot do without B Tianjing 301915, China. cipal master of the Bön tradition common practices such as taking TeVfax: 0086-22-9141190 today. With the exodus from Tibet the refuge and bodhicitta vows. It is Contact person: Mr. Han Zhen he founded the Tibetan Bönpo impossible to practice without Foundation, a settlement and these because whether you practice monastery at Dolanji in Himachal in a way that is visible externally or New Delhi, India Pradesh to preserve the Bönpo cul­ do rituals, your practice has to be NOVEMBER 7-9, 1997. ture and traditions for the future. based on the refuge vows because Recently another Bönpo monastery if you don't trust Buddha, if you A three day retreat on Dzogchen meditation will be organized by and college has been established don't believe in Buddha, then even Tibet House. Apart from teachings on Dzogchen meditation there under the Lopön's guidance in Dzogchen cannot work because will also be courses on Yantra Yoga and Vajra Dance. Nepal near Swayambhu, you haven't integrated with Further information from: Kathmandu. Author of The Nine Dzogchen right from the begin­ taught in a widespread way at the TIBET HOUSE Ways of Ban in collaboration with ning. The Dzogchen teaching time but later, in the 14th century THE CULTURAL CENTRE OF H.H. THE DALAI LAMA Prof. Snellgrove and the recently comes from the Buddha and some­ and after, they were spread and have 1 Institutional Area published Heartdrops of times in Dzogchen there is no overt been widely followed until now, and Lodhi Road, New Delhi Dhannakaya, Lopön Rinpoche has visible use of rituals or making that is called the new Bön. So there 110003 India. taught in Europe and the US several offerings or taking vows or reciting are these three kinds of Bön. Tel. 091 11 4611515, Fax 091 114625536, times and represented the Bön tradi­ texts or so on. that's not necessary E-mail: [email protected] tion at the Kalachakra Initiation They are quite distinct and you in Dzogchen. Why? Because in given by the Dalai Lama in New cannot mistake one from the other, early times people practiced in very yet there are many things in com­ simple ways without all these more York. through them all the general knowl­ without ever looking back and just mon between Bön and Buddhism visible practices. edge about Tibet could be taught. continue in this way. So it's very The Mirror: Could you say and there has been a lot of integra­ The Mirror: I remember you Then later on I saw that Dolanji kind of The Mirror to inform peo­ something about the general charac­ tion between them because they once said that according to a was only surrounded by Indian ple from time to time about my sit­ teristics of Bön and the characteris­ developed in one country, with the Chinese survey in Tibet that the peasants and there was no possibili­ uation in Dolanji and in India so tics that distinguish it from the same language and culture. In the biggest group were the Gelugpas ty for us for the future. The older that they can help. Our organiza­ Buddhist tradition? early times there was some sectar­ and the second biggest group were Tibetan refugees were passing away tion is very poor because we didn't Lopön Tenzin Namdak: Well, ianism but not so many people the Nyingmapas and the Bönpos. and when their children grew up expect so many people to come. first of all I've already said before were sectarian and they would and finished school they had to look We have to provide for them and that Bön is the original Tibetan cul­ practice whatever was convenient Lopön Tenzin Namdak: Yes, this was a calculation by the for a job. They had to go to town to look after them. Also those who ture. In very early times there was for them. So there are differences Chinese. In early times we don't do this because there was no possi­ came to us from Tibet are still shamanism or primitive religion and in some cases they can be know how many Bönpo or bility in our Tibetan village for arriving. They are not able to bring which was called Bön. The second clearly distinguished but in other Nyingmapa followers there were. them to get any work. In this way anything with them. If, when they tradition is Yungdrung Bön which cases it's not so easy to distinguish But the Chinese have calculated that the village would have emptied and started their journey they had goes under the name of Bön too. them. So it's not so easy to say among the Tibetan population there it would have been impossible to something, they get stopped at the The third stage is also called Bön what the distinguishing character­ are two groups: practitioners and preserve anything there for the border, they have to pay money but it is mixed with the Buddhism istics are because certainly Bönpo non-practitioners. Within the group future. So I thought it would be bet­ there, and they lose so many which came to Tibet. When culture is integrated with Tibetan of believers in the Dharma or practi­ ter to move to Nepal. things. Some of them even lose Buddhism came to Tibet some peo­ culture in general. tioners, the majority of these are Why is it better in Nepal than in their lives on the journey. So when ple were trained in both the Bön and The Mirror: Is it possible in the Buddhist traditions and they Gelugpa. But the second biggest India? The reason is that at Bodha they do arrive, we can't turn them Bön to practice Dzogchen without composed texts. These were not group are Nyingma and Bönpo. This and in the Mustang and Dolpo away. We just have to accept them. is mainly because they are based in areas for many centuries the local They are the same people as us, the far east of the country. And there populations have preserved their the same religion and many people are more or less similar numbers of own culture and religion, right up have relatives among us. Dzogchen Longde They couldn't introduce all in com­ Bönpo and Nyingma. The third to our own time. They have had At Dolanji we carry on the tradi­ plete form, they memorized or, I continued from page 2 biggest group are the Kagyupa and many difficulties because they tion of handing on the culture and don't know how they did it, but the Sakyapa are the smallest group. were living a very poor life; wher­ tradition of my monastery in Tibet. of other dimensions. They can also they somehow presented some It may be true because there were ever there are Bönpos they are Menri monastery, founded in the be in other dimensions. For being in essentials of these tantras, some not many Sakyapas who went to the always very poor although they 14th century. And there continuously another dimension, we must have chapters, for example. So these are far east as far as I know. keep their own culture and beliefs since that time the teachings have such realization. Concrete realiza­ called lungs. The Mirror: Could you say quite strongly. I thought that if I been handed down within the educa­ tion can be beyond time and dis­ Part II in the next issue of The something about the projects and could set up a center in Nepal with tion system. Five main subjects were tance. Then there is possibility. So Mirror, June/July, #41. work you are doing in your a monastery, maybe these people studied as well as the five sciences. this kind of realized being can Transcribed and edited by monastery in Nepal? would come because we didn't The whole program took nine introduce some chapters of tantras. Naomi Zeitz • Lopön Tenzin Namdak: Well, know what the situation in the years and it was very hard to com­ it's very kind of you to ask me about future of Tibet would be. I hoped plete it within that time. I have also NAMKHAI NORBU RINPOCHE'S SCHEDULE my work. First of all my program is that these people would hand on started up the same structure in UNTIL JANUARY 1998 to try to preserve our own culture their culture to the future. In fact Nepal. Besides that we have eleven half of the monks we have there are June 3rd to 5th: Conference on August 25th: Leaves for Lhasa which includes Bön because it is the monks and then there are stridents. Tibetan Ancient Sept. 5th: Leaves for Ralung indigenous Tibetan culture. For this from these populations and half of That is my work. Culture and History visit reason I tried for many years to set the people gathered there, children The Mirror: When you were June 12th-14th: Dzogchen Retreat Sept. 8th: Leaves for Nepal up a settlement in Himachal Pradesh and adults, are Nepalese from these near Bejing Sept. 19th-21st: Kathmandu-weekend teaching you mentioned your con­ June 17th: Leaves for Chinghai Teaching in north India where I organized a local populations. I think that this is nection with Namkhai Norbu June 19th: Conference on . Sept. 26th: Leaves for India to settlement for the people, a handi­ the only solution we have for pre­ Rinpoche through your beliefs and Tibetology in the visit many places craft center, a simple medical center serving our culture for the future. Western world at Nov. 3rd: Leaves for New Delhi your friendship, but also through his Chinghai University, Nov. 7th-9th: Weekend Teaching in and a monastery. This monastery That's why I moved there. master Chang Chub Dorje. Would Shining, China. New Delhi organized was not founded for us to live in lux­ But we've also had a lot of dif­ you say something about that con­ June 20th: Visit Kokonor by Tibet House ury, having many cars or huge build­ nection? June 21 st: Leaving for Danche, Nov. 10th: Leaves for Goa or ficulties there for living conditions Khrika Kerala for resting ings and elegant decorations. But in and for food. For example every Lopön Tenzin Namdak: Well. June 23rd: Inauguration of the Dec. 4th: Leaves for New Delhi fact among all the Tibetan refugees, day I have to feed all of these sixty I myself don't know much about new school built by Dec. 8th: Leaves for Singapore ASIA in Danche our situation was the poorest of all. how this connection is but both Dec. 12th- 14th: Weekend Teaching in monks without any income I can June 26th: Leaves for Chentu, Singapore The main thing that we focused our rely on. I don't know where Norbu Rinpoche and his pupils Sechwen, China. Dec. 15th: Leaves for Sydney intention on was to preserve our have said that Chang Chub Dorje July 7th: Leaves for tomorrow's money will come Dec. 19th-21 st: Weekend Teaching in Galendeng, East Tibet own culture, which is related with from. When this month's money is was connected with Shardza Tashi Sydney August 7th: Leaves for Tibetan culture and to preserve the Dec. 22nd: Leaves for finished I don't know where the Gyaltsen. a Bönpo master, who was Jomdadzong (where Namgyalgar tradition I set up an education center the hospital is being next month's income will come also a master of our own Dzogchen Dec. 26th-Jan. 1 : Namgyalgar Retreat built) and a dialectics school so that from. All I can do is look forward continued on page 5

THE MIRROR MAY/JUNE 1 997 3 en. Lobsang Gyatso, guage teacher, house master and made the Institute a non-sectarian as the representative of the Tibetan VPrincipal of the Institute of religious instructor for the Central The Late one with a student body drawn from government and to teach at the Buddhist . Dialectics in Schools for Tibetans Organization all four schools of Tibetan invitation of various religious Dharamsala, India, passed away in at Mussoorie. Venerable Buddhism. Places have always been groups. In 1992 he participated in the evening of February 4th, 1997 In 1979 when His Holiness reserved in every class for students the Second International Seminar at his residence in Dharamsala. He the Dalai Lama visited Lobsang from the Indian Buddhist on Tibetan Language organized by was killed along with two of his Mussoorie, Lobsang Gyatso Himalayan regions and many stu­ Prof. Namkhai Norbu and the students while they were working expressed to His Holiness his Gyatso dents have also come from much Shang Shung International on a manuscript in Chinese of a desire to renounce everything further afield, Mongolia, Japan, Institute for Tibetan Studies held teaching on the Heart Sutra. Police and go into retreat for the rest of North America, Europe and at Merigar and in the same year from both the State government of his life. His Holiness requested Australia for instance. Altogether The Mirror published his paper, Himachal Pradesh and the central him to continue his work in the the number of students who have Beyond mere learning and intel­ government of India are still trying field of education as that would already graduated or who are cur­ lectual qualifications. to track down their killers. On bring more benefit. Accordingly, rently studying at the Institute In the Utile free time he had, he February 15th the Institute of he gave up all his personal comes to over five hundred. wrote poems, critiques, analyses, Buddhist Dialectics organized a dreams and continued to work in From 1986 onwards when children's short stories, commen­ commemorative prayer service for education until the final moment large numbers of Tibetans started taries and even songs. He wrote on them in McLeod Ganj which was of his life. as philosophy teacher. to arrive in India Ven. Lobsang Buddhist metaphysical subjects, attended by thousands of people At the second general Tibetan In the next twenty-four years, Gyatso organized Tibetan and Tibetan literature, in total around including monks, nuns, lay people teachers' conference held in he worked tirelessly, caring for English language classes for new­ forty different titles. and former students of the Master. Dharamsala and chaired by the both the spiritual and physical comers for whom there was no He was a staunch supporter of needs of his students: he taught, The late Ven. Lobsang Gyatso Dalai Lama, Lobsang Gyatso place in the schools and in the His Holiness the Dalai Lama and administered the school and even was born in 1928 in Kham province brought to the attention of His 1990s the Institute of Buddhist never hesitated to challenge or joined his students in doing ordi­ and joined Loseling College of Holiness the strong desire of many Dialectics organized three two criticize anybody if they opposed nary manual work. Drepung Monastic University in of the senior monk students in the year Teacher Training Courses His Holiness' advice for the good Lhasa at the age of seventeen. In Mussoorie school to go on to study The main focus of the Institute which enabled 90 students to of Tibet and the Tibetan people. 1959 he followed the Dalai Lama Buddhist philosophy and dialectics has always been the study of receive degrees thus greatly reduc­ His sudden death has caused shock into exile in India and, sensing the in depth. Accordingly in 1973 His Buddhist philosophy in the thor­ ing the difficulty of not getting and grief to all those who knew importance of educating Tibetan Holiness founded the Institute of ough traditional way, but not in iso­ enough qualified teachers for the him in India and around the world. refugee children for the future of Buddhist Dialectics and instructed lation. A distinguishing feature of Tibetan schools in India. He will be remembered as an emi­ the curriculum is the inclusion of Tibet, joined the first Teacher Ven. Lobsang Gyatso to come to Over the years Lobsang Gyatso nent educationist, a tireless social Tibetan grammar, poetry and other Training Course at Kangra. After Dharamsala and take charge of the visited many countries around the worker and for his altruism and more modern subjects. His Holiness this he served as the Tibetan lan­ new school both as its principal and world both in an official capacity devotion to His Holiness. •

friends, and practitioners was held worldly life (ie. samsara) to the where Appearance — natural his employment a couple of years Allen around his casket draped with the acknowledgment of an recognition of social tragedy & ago which is so typical of his com­ Shambhala flag on the morning of Unworldly love world failure — shows lesser sen­ munications. It is addressed to me Ginsberg Monday, April 8,1997 before its that has no hope tience than original compassionate "c/o Buddhafields/ Boulder, NYC, removal for cremation. of the world expansiveness of heart." Vermont/Planet Earth and outward By Saturday April 6, throughout and that Now bereft of Allen's mortal /zip: infinity 00000," he wrote, 1926-1997 the world news of AUen's death cannot change the world to its presence among us, it seems that the "...whatever comes, at least this reached milUons of people whose delight endless accomplishments, awards artifact (his last published book of life had been touched by his pres­ Thus William Carlos Williams and accolades surrounding his life poems, Cosmopolitan Greetings) ence. Media coverage was extensive in the above lines appealed to the all pale in the face of his enormous somewhat dharmic won't do any­ which is how most people came to 'imagination' of art to reveal our capacity for compassion — his own one any harm and may even cheer hear of his death. Among the many deepest natural ground: love, hope­ original expansiveness of heart up a soul or two. But whát'll we do friends who knew him intimately his less yet permanently present in the which touched us all so deeply. I say the rest of our lives? More mental kindness was legendary and deeply heart, unalterable. The unworldly this because, although Allen was a postcards? Retreats? Loves? AH appreciated. Meeting him for the love hypostasized as comradeship strong practitioner for many years, — Thanks Allen." first time people were often struck through thick and thin in Howl rose and very devoted to his teachers, Thank you, Allen for your exam­ by his humble life style, polite man­ out of primordial filial loyalty to my being among the first Westerners to ple. Your vajra brothers and sisters ner, and gentle inquisitiveness. He mother, then in distress. Where connect with Tibetan lamas as early will miss you. could also be quite irascible in the mother love conflicts with social as 1961, his approach to Buddhism Written by Jacqueline Gens. face of any kind of inauthenticity as facade, the die is cast from antiqui­ remained extremely pragmatic and Jacqueline Gens worked with most close associates sooner or later ty in favor ôf sympathy. Blocked by free from artifice. He just lived it. Allen Ginsberg for 12 years, first ùt experienced. He wiU be remem­ appearances, love comes through in Looking among my papers the Naropa Institute where she was ithin days of the official bered and missed not only as a great the free play of the imagination, a after his death, I found this whim­ an administrator and then for 5 Wnews that he had terminal public and artistic luminary, but as a world of art, the field of space sical card Allen sent me after I left years in his New York office. • liver cancer Allen Ginsberg unex­ magnanimous human being whose pectedly died on April 5, 1997 at his candor influenced generation after apartment in Manhattan amid generations of young people to an Still available ill friends and dharma practitioners. At extent almost unprecedented among Still nine (Tibetan) months to go II the time of his diagnosis, it was world figures. beUeved that he had at least several It's said that one of the four main Now with 25% reduction on regular price I weeks, if not longer, to live. But the emanations of bodhisattva activity is day before his death, on the 10th that of the artist. At the age of sev­ TIBETAN CALENDAR anniversary of his root Guru, enteen Allen recorded his vow to OF THE INTERNATIONAL DZOG-CHEN COMMUNITY Chogyam Trungpa Rinpoche's relief the suffering of humankind death, Allen entered a coma. At 2:30 which he actualized tirelessly Wall calendar featuring color photos of Chögyal Namkhai Norbu's journey to Tibet in 1993, AM on Friday, he briefly opened his through his dedication as a poet, recommended daily practices, Full/New Moon, Naga days, "Black" days and ... much more !! eyes, slowly looked around his humanitarian statesman, and world NEW REDUCED RATES (Bulk: ask for quotation) room and then died. citizen. Up until the final day of his - Lire 16.500/copy + Lire 5.000 (mail/shipping) For several hours, his friend and conscious life he wrote poems, and - US$ 10.5/copy + US$ 5.00 (mail/shipping ) spiritual advisor, Gelek Rinpoche called some friends including did the sadhanas of Yamantaka, myself — conducting business as PAYMENTS: Please forward payments by: Chakrasamvara, Vajrayogini, and usual. That day, barely audible on Personal check, Intern'al Money Order, Vaglia Postale in Lire (from Italy), Cash. All payments in Mahamudra—Allen's principal the phone, he said that he "was the name of Andrea Sertoli sent at: practices. Rinpoche ascertained that pleasantly surprised to feel a ripple Via Saint Vincent 4, 00135 Rome, Italy - Fax: # of bliss when he heard his death sen­ the dissolving of the outer and inner 39 6 3052537; or at: 934 Elmwood Ave., elements occurred smoothly without tence." As a fellow practitioner and Wilmette, IL 60091, USA - Fax: 847-8531340; impediment with Allen able to good spiritual friend, it was so gen­ email: 102401,[email protected] remain in samadhi for about 22 erous of him to talk frankly of his Shipment at confirmation (by fax or email) of hours after his outer breath ceased. impending death thus allowing me payment. Around midnight on Saturday. April the space to say good-bye. PROFIT DISTRIBUTION: The profit generated 6, his body was transported to New In his own words, some thirty through this project will be divided in 3 equal York's Shambhala Center where years after he wrote Howl, the signal parts: 1 donated to the Dzogchen Community), 1 further ceremonies were conducted poem which catapulted him to fame reinvested in another project (beneficial to the by members of the Jewel Heart and and notoriety in 1955. Allen noted Community), 1 to the investor Shambhala sanghas with whom that the "appeal in Howl is to the Allen had been affiliated. An inti­ secret or hermetic tradition of art male memorial service for family. justifying or making up for defeat in web site: http://www.xs4all.nl/~loekjehe/TCweb.html

4 Bom a Frenchman, Lama Denys Bodhicitta, the Six Paramitas, and enee free of the reference point of Easter Retreat with received a western university edu­ within that context an authentic the observer. This is the spontaneous cation, then travelled to India in the Mahamudra-Dzogchen transmis­ experience that occurs when we Lopön Tenzin Namdak sixties where he met his master sion becomes possible. don't inhabit our experience, when Kalu Rinpoche to whom he became The Mirror: Interestingly, yes­ we don't own it. (Laughs) Rinpoche interpreter. In 1976 he helped found terday you translated "thugje" as The Mirror: Last year you the first center in the West for three sensitivity. What exactly do you came to Merigar. Do you have any by Jakob Winkler year retreats which he himself fol- mean by sensitivity? projects with Namkhai Norbu Interview with Lama Denys Tendrub Rome, January 1997

by Andy Lukianowicz for The Mirror

lowed. In 1984 Kyabje Rinpoche for the future? Kalu Rinpoche appointed Lama Denys: Yes. It's him Vajracarya, a master a long story. We first met a who is qualified to teach long time ago, something and transmit the like twenty years ago Vajrayana, in particular when Kalu Rinpoche the Shangpa Kagyu lin­ came to Italy. It has been a eage. He is currently long-term heart connec­ magine the beautifully painted to the natural state. Superior of the Dachang tion. First, in the approach Temple of Great Liberation at Rinpoche taught in depth on the Rime Congregation and to Dharma transmission. I IMerigar and Lopön Rinpoche view of Dzogchen and that pure and President of the European became familiar with sitting on the throne below the impure vision are part of the natural Buddhist Union. Rinpoche's teachings a depiction of the great Bönpo state which led him to explain the During a well-attended while ago through reading Dzogchen master Tapihritsa, who practice of Tòdgal, mentioning weekend teaching seminar some of his books and looks just like a white again and again the importance of, in Rome, Italy on Working meeting some of his disci­ Samantabhadra floating in a and the need for a stable base in the with the Emotions, Lama ples in Russia and other sphere of rainbow light in the sky. practice of Tregchöd. Denys Tendrub graciously places. This inspired me On the same panel is a painting' of After teaching the guruyoga of found time for a short to establish a further con­ Lopön Tenzin Namdak, as the Tapihritsa and the power of devo­ interview for The Mirror. Lama Denys: Well, this is one nection with Rinpoche and between main lineage holder of the Bönpo tion, Lopön Rinpoche explained the The Mirror: Can you say a few way to express "thugje". "Thugje" our Sanghas. Incidentally, there was transmission today. four bardos: the bardo of this life, words about your lineage? can be translated in different way, an advertisement in The Mirror Speaking about rainbows, most the bardo of dying, the bardo of the Lama Denys: Well, in brief, I (such as) "the energy of compas­ about retreat facilities at Karma of the time the weather was sunny, empty nature and the bardo of exis­ received from Kyabje Kalu sion". In this case compassion Ling Institute! Also, a vision just the cutting cold winds and a tence, concluding this teaching by Rinpoche the Mahamudra- means the fundamental non-dual inspired me to ask Rinpoche for the few snow storms reminded us of the explaining the practice of con­ Dzogchen transmissions, especial­ spontaneous energy, which is the transmission of the Vajra Dance altitude of the picturesque land of sciousness transference, phowa, at ly within the Kagyu and Shangpa quality of sensitivity. Sensitivity practices, and we invited Rinpoche Merigar. It is springtime in Italy and the moment of death. filiation. refers to the quality of receptivity to come to Karma Ling Institute and he said he would when he comes the flowers are blossoming and the Rinpoche gave the reading trans­ The Mirror: You are a and responsiveness, free from back from Australia, most likely in new leaves are shooting. Around mission, lung, for Drenpa Namkha's Westerner teaching the Dharma in blockage, inherent in the state of September 98. three hundred and fifty people commentary She Zhi Chöd and his the West; are there any teachings authentic presence. In different attended the retreat from Italy, recent book Heart Drops of which are more applicable in the ways sensitivity matches well with The Mirror: Was the vision in a Austria, Germany, the Netherlands, Dharmakaya, interspersing it with West, and do you see any difference the notion of "thugje". dream? Rinpoche received the France, Spain, Poland, Switzerland, the answering of questions. He fin­ in the way Dharma is taught in the The Mirror: And of the quality Dance through dreams. the USA and Russia. Besides the ished the retreat with advice on West and in Tibet or India? it has, as well. Lama Denys: Yes. Within the teachings of Lopön Rinpoche, practice especially for "beginners" Lama Denys: Yes, in the West Lama Denys: Yes, we use open­ Shangpa lineage we have a very Yantra Yoga, Vajra Dance and which was appreciated just as much we shouldn*t mix tradition and ness, clarity and sensitivity to close connection to Jnana Dakinis. Karma Yoga — making tsa tsas for by the "oldies". Eastern culture. We definitely need express the nature of the three Niguma and Sukkhasiddhi. In this the new stupa — were offered and All the participants in the the fundamental traditional kayas. case it was an inspiration from introductory instructions for the retreat were very touched by the approach, which means respecting The Mirror: Yesterday you said Sukkhasiddhi. She is a kind of sister newcomers were given. humility, kindness and openness the heart of the lineage transmission: that the natural state is the state of of Komadevi. (Laughs) During the Easter period Lopön Rinpoche showed and felt blessed but we don't particularly need the the mind before we live in it. Could The Mirror: So we are cousins. Rinpoche taught for six days, morn­ by being able to receive such pro­ cultural aspects, whether they be you say more about this? Lama Denys: Something like ing and afternoon, on Dzogchen found and essential teachings. Tibetan or whatever. The traditional, Lama Denys: The natural mind, that. according to the Yetri Tasel (Ye khri Before leaving sunny Merigar, universal and transcultural heart of the state of presence, is the primor­ The Mirror: Thank you very mtha ' set), a teaching deriving from Rinpoche consecrated the new the Dharma requires basic under­ dial experience of original mind, much. the Dharmakaya which is contained Stupa with the rab ne (rab gnas) standing of the Dharma, Shamatha before the observer dwells in that Lama Denys: You are welcome. in the Bönpo Kangyur. Rinpoche ceremony. • and Vipassana experience, experience. It is primordial experi- based his explanations on the com­ mentary of Drenpa Namkha (Dran . pa nam mkha') who was one of the Looking Forward where and in all sentient beings. Issue 8 includes: twenty-five disciples of Guru But if you look from the side of the Rinpoche. Rinpoche used Drenpa continued from page 3 practitioners, the Bönpos have The Path is Namkha's commentary called "The Dzogchen and the Nyingmas too under your Feet Offering of the Explanation of the master and he himself achieved the have Dzogchen as a teaching. David Schneider, Base"; in Tibetan "She Zhi Chö" rainbow body (in 1935) and some Maybe now all the schools teach Director at Shambhaia (dGos 'Dod gSal By ed bShad gZhi'i of his pupils too. I didn't have so and practice Dzogchen. Europe mChod). It was the first time this much experience directly of him The Mirror: We have no more teaching has been taught in the West. because I left my country in the questions. Is there anything you Emotional Intelligence First Lopön Rinpoche thorough­ east when I was fifteen and went to would like to say? Daniel Goleman ly explained the difficulties of central Tibet where I was living, Lopön Tenzin Namdak: I've obtaining a human birth, imperma­ and had many responsibilities and already told you what my task is. Tea-time reflections nence, karma, the nature of suffering had no chance to go back to my It's very kind of you in The Mirror Dzongsar Khyentse of samsara, refuge, and the practice home until 1986. to always keep people informed Rinpoche of bodhicitta. Rinpoche continued The Mirror: Do you think that about my situation and about the by teaching the view of any of your practitioners will Tibetan situation in general. The Special Feature on Madhyamaka on the emptiness of achieve the jalus (rainbow body)? second thing is my own people the 'Death, Dying subject and object. In this context Lopön Tenzin Namdak: It's not know this program and its prob­ and Living' we have received the "direct intro­ easy to say. As far as I know nobody lems so it may help if people in the Conference duction to the state of ignorance" as yet is ready for jalus but I don't future know about the situation so •Subscription for 4 t*stt*¡ Rinpoche said. know. It's hard to say. that they can help in some way. UK £12, Europe £16, As the means to overcome that The Mirror: What is the rela­ The Mirror: Thank you very World Wide £18. state of ignorance Lopön Rinpoche tionship between the Bön and the much. Dharmakosha elaborated on the practice of con­ Nyingma which both have Lopön Tenzin Namdak: 31/39 Redchurch Street London 12 7DJ, INC. centration by fixing on the letter A Dzogchen teachings? Finished? No more questions? Tel: +44 171 739 8533 and spoke about the semdzin of Phat Lopön Tenzin Namdak: (Laughs) fox. «44 171 739169.. and the overcoming of disturbances Dzogchen in general exists every­ Merigar, April 3, 1997 m

THE MIRROR MAY/JUNE 1997 5 to everyone. word that whoever was a direct After this Guru Rinpoche Mandarava grew up very witness should come to see him thought, Being born again and Lives of the Great Masters quickly. For every month of her personally and he would give that again is difficult, but if I could live life, she seemed to grow almost a person many gifts. During the day a long time I could be of benefit to year older, when compared to other no one came, but that night the cat­ more people. He then decided to go children. So when she was twelve tle herder came and told his story. into retreat at the cave of Maratika she seemed to be about sixteen. The king was very angry and sent in East Nepal. Mandarava wanted The reputation of Mandarava's the minister to get Mandarava and to go with him, but he said she beauty and elegance spread every­ to bury her in a dungeon where she couldn't go, because she would where. At that time the countries would not see even the smallest have a hard time with the difficul­ from China and Burma sent amount of light. When the minister ties of the journey. The four dakinis requests for the hand of Mandarava arrived at the nunnery, looking came and placed lotuses and for their princes. The ministers of through the window he saw Guru seemed to invite him to another the king were very worried, Rinpoche teaching on a throne and place. So he flew on a dorje and because if they gave Mandarava to realized he was either a Brahmin or landed on a hilltop in East Nepal any one of them, the others would a divine being. Returning to the where Maratika Cave lies. The hill be very jealous and might cause king he reported what he had seen. had many flowers, birds, and trouble. The king said, If all the He said that this was not a common species of animals with nice voices. queens could have a child like person but a great teacher. The The sky above the hill was shaped Mandarava we would have no king was still afraid of the rumors like a moon disc rising. From the problems, but since there is only spreading through the country, so day Guru Rinpoche descended, one, we have a lot of problems. he sent a group of Buddhist hating Mandarava was so sad she didn't Then one wise minister advised the ministers (not all of Zahor was want to stay in Mandi. So she ran king to let Mandarava decide for Buddhist at that time) to capture away without knowing where she herself who she would marry. and punish Guru Rinpoche. The was going. Seven days passed as Then, whoever she chose, the king ministers entered and seized Guru she walked though mountains, and ministers wouldn't be blamed. Rinpoche. Mandarava and the nuns encountered wild animals. During said, Please stop, he is not an ordi­ this time her mind thought only of So the king, queen and minister nary person, he is a manifestation Guru Rinpoche. After seven days told her she would have to decide of the Buddhas of the Three Times. Guru Rinpoche appeared in front of if the prince would be brought They did not listen and stripped her. He said, You have had many from another country to live with him and beat him with thorns. difficulties. She replied, / need them or if she would go to live these problems to purify, so I don't with a prince of another kingdom Guru Rinpoche and Mandarava feel like they are difficulties. Guru V J and who it would be. were then brought to the Rani Jail Rinpoche replied, This is the way of She decided not to get married. in Mandi and stayed there together a real disciple. So with his power She said, Kingdoms are an ocean for several days. The king then he transported her to Maratika. Biography of Mandarava of suffering, like an ocean of fire. ordered each household to bring There they practiced Amitayus Once I enter one, suffering will not wood and oil. The wood was piled until Maratika (Buddha of Long Life) and after stop. I will not marry. The king up and Guru Rinpoche was taken three months and seven days A talk given to those on the Tara Mandala Mandarava Pilgrimage pressed her saying, Since you are from the darkness of the Rani Jail Amitayus arrived and poured water in March 1996 by Khamtrul Rinpoche in Dharamsala, India young you might feel this way, but to be burned alive. on their heads. Then Dorje Phagmo later you might have second Normally, the worst punish­ and Hayagriva blessed them. So From Volume 4 Spring 1997 of the Tara Mandala Newsletter thoughts and later we will have ment was to be burned alive, and they were both blessed and attained even more trouble. So please when this was done the smoke the vajra body, which does not n order that the mind to reach Buddhas dissolving into you indi­ choose and, if you want to, choose would last only 2-3 days. diminish in the future. Even these the state of Buddhahood, we go cate that a bodhisattva is coming. even a common person. However, after two weeks Guru days Mandarava and Guru on pilgrimage to purify negativ­ The beings circumambulating indi­ Mandarava said, Even if I had to Rinpoche's pyre was still burning. I Rinpoche are there, and highly ities. In order to do that, we must get cate that we should honor and think this for a thousand days I Then the water began to appear spiritual people can see them. If to the root of negativity. Through 'take good care of the child and wouldn't change my decision. I will and the place became a lake; trees you can visit this place it can drive prayer, meditation, and pilgrimage keep it very clean'... not leave the household. started growing and birds singing away obstacles and negativities and we accumulate merit and our nega­ Shortly afterwards the queen Since her decision was so clear, songs. The wood had turned into you can accumulate much merit. tivities are purified. We can not puri­ realized she was pregnant, so she the king and queen rejoiced and living trees, and some saw a child fy everything at once. We can do so tried not to engage in inappropriate Santideva was called to cut her on a lotus. So the king came and Even today, on the lunar eighth, slowly and pilgrimage is a great activities for the baby and to take hair, and she became a nun. Five saw a lake with a lotus and Guru tenth, and twenty-fifth, the dakinis help. If we look at pilgrimage it care of herself carefully. She hundred maid servants were also Rinpoche on it. Light was making come to Maratika. The shape of the could seem like just visiting places, stayed on the highest level of the ordained and sent with her to Tso an umbrella over his head. The hill is like a half moon. The place but by going to these places and palace to protect herself. Pema to create a small nunnery in king didn't believe his eyes and gives a joyous feeling and when overcoming the difficulties in get­ They were all expecting a boy, that quiet, beautiful place. started rubbing them, looking you practice there, your practice ting there, offering meditation, pros­ but a girl was born. In those times Guru Rinpoche came from cen­ away, and looking back, but he will get better and better. It is a seat trations and prayers to Guru Indians were unhappy with the birth tral India appearing to be sixteen kept seeing the same thing. of Avalokitesvara. The southwest­ Rinpoche and Mandarava and of a girl, so the king and queen were years old, flying through the rays of He suddenly experienced great ern end is the cave of Maratika. believing in their deeds, we accu­ also upset and worried. According the sun into the garden where remorse for what he had done. He The place is showered with flowers mulate merit and diminish negativi­ to the Indian royal custom, they Mandarava and her attendants were went to Guru Rinpoche and asked during every season. When the sun ties. Our sicknesses, and things called for a sadhu (wandering walking. Seeing Guru Rinpoche, for his forgiveness. He did every­ comes up it shines into this cave going against our wishes are from ascetic) to predict the future of their Mandarava and her attendants rec­ thing he could to get pardoned. and shines into the lower cave in our negative deeds. Through pil­ daughter by looking at her palms ognized him without effort as their The king then sent for a chariot the evening. There are many rain­ grimage those negative results are and fingers. The sadhu requested root teacher. They immediately and all of his kingly robes. (The bows there, and without incense . decreased and we will go towards the baby be washed, wrapped in a invited him into the hall for teach­ clothes we see on Guru Rinpoche burning the whole area smells of Buddhahood. clean white cloth and put in the sun. ings. Everyday from then on he statues are the king's clothes from incense. This place is a place blessed by Avalokitesvara, Tso Pema is your first place of He also washed and started to read gave them teachings. This was that era.) Then he drove Gurú Vajrapani, Amitayus. pilgrimage. It was one of many the child. As he looked at the baby observed by a cattle herder nearby. Rinpoche to town in the carriage. small kingdoms in ancient India, he began to cry. The king and queen Due to his previous karmic connec­ Once in town he proclaimed Guru Mandarava continued on with called northern Zahor. The King of were worried and asked him not to tions with them, he saw Guru Rinpoche to be king. He offered Guru Rinpoche to Oddiyana and Zahor (present day Mandi ) had 360 hide what he was seeing. Rinpoche descending on the sun him his kingdom and Mandarava. became a great yogini. • wives and thousands of attendants Finally the sadhu spoke, Do ray. being invited to teach, and con­ but no sons. not worry, I am crying because I tinuing to teach them everyday. Padmasambhava through his have seen thousands of babies and The cattle herder told a few peo­ vision saw that Zahor was a place read their signs, but never have I ple and the word spread to every First Poem to benefit many beings. So. he seen a child with all the signs of part of the kingdom. People started went to Zahor in the form of light, the Buddha. I have never before to say that first Mandarava said she As I look upward toward the sky, as a letter HR1. This light blessed seen a child like this with all thir­ wanted to be a nun, but then a young I wonder with a longing sigh, the queen and also the king. The ty-two signs. When she grows up elegant man, looking like a sadhu how things might look from way up high. elder queen dreamt that Buddhas and marries she will have a baby descended from space and all the How would it feel if I could fly? from all directions merged into her with all the signs of the Buddha. I nuns and Mandarava were receiving Do you think birds wonder too, body, and all the people were cir­ name her Mandarava which teachings. They also implied that as they soar in the blue. cumambulating her. Many suns means 'best flower. ' She will Mandarava was having a relation­ how would it be if they could do were merging with her. become the consort of Guru ship with the young sadhu. people things like me and you? When she told him the dream, Rinpoche when she grows up. When this news reached the Tatiana Tara Shannon, age 7 the king said, Your dream is auspi­ The king and queen were very king and queen, they were upset. cious. The suns merging mean that happy and they took very good They were still unable to believe New York City all the negativities of the three care of her. Good clothes were the news, so they issued a procla­ worlds will be eliminated. The brought and delicacies were served mation. The minister spread the

6 with this practice. Why? Because it Natsok Rangdrol has no discussion and traverse the space at those ele­ inhibits experience. "Shamatha of of supporting practices at all in this vated altitudes, invisible to dim- Book Reviews cessation by suppressing sensations text, no "prep" work, no discussion sighted people like me as you dance is ineffective due to the fault that it of build-up to naked rigpa. He is on the clouds, I deeply and reverent­ blocks off vipashyana." His expla­ quite uncompromising. In this ly honor. THE HEART OF THE MATTER or ordinary mind, and Dzogchen, nation of the relation between sense, if read correctly, his text chal­ The second text, The Final & FINAL WORDS e.g. rigpa or awareness, and using shamatha (calming) and vipashyana lenges us to step off a cliff. Many Words: Oral Instructions Given by by Tsele Natsok Rangdrol examples from many lineage mas­ (insight), which are often presented would like to "bracket" this work by the Great Vidyadhara When About Introduction by Chokyi Nyima Rinpoche ters, he repeatedly focuses in on this as a progression or two radically dif­ saying "it's for advanced practition­ to Depart into Dharmadhatu, is a Translated by Erik Pema Kunsang basic view without which all the ferent practices, has an unusual ers" or "it's the sort of thing you meditation on the inevitability of Edited by Michael Tweed and tantras and sutras are chicken twist. "Even that which sustains the should read after you have done death, the transiency of all we use Marcia Schmidt scratches on paper. "This mind that Published by Rangjung Yeshe Publications, meditation state of shamatha is many other practices" or "it's useful to define ourselves, and the com­ is present in all beings is in essence 1996. Ill pages nothing other thanvipashyana. This when things are going well but passion of the lineage. With these an original emptiness, not made out which sees, notices, or feels whether when I am freaked out, I need some­ reminders he exhorts us to "has­ of anything whatsoever. By nature it there is stillness or movement, dis­ thing easier" or "What a high teach­ ten....plans to practice the is unimpeded experience, aware and traction or no distraction, is also the ing but you need to supplement it Dharma" and focus on what is cognizant...Spontaneously present cognizant wakefulness of with XYZ" but the author doesn't important. "Unless you realize the since the beginning, yet not created vipashyana. There is no other support any of this. That is a chal­ key point of natural awareness — by anyone, this self-existing and vipashyana superior to this which lenge. He ends with some humbling that knowing one thing liberates all self-manifest natural awareness, needs to be separately accom­ comments about the degeneracy of — you won't find any certainty in your basic state, has a variety of dif­ plished.." In other words, unlike the age and practitioners that ring all pursuing endless seemingly ferent names." other approaches, here, one doesn't too true even today. "important" information." Having laid out the ultimate do shamatha and then switch or What are we to make of this? This innocuous looking, little, view in several ways, he then rhetor­ change to vipashyana. "That which One important point is the distinc­ brown book is an act of love by ically asks, "How then should one sustains shamatha" is itself tion between experience and insight. Tsele Natsok Rangdrol reaching to practice?" Implicit in this type of vipashyana. There are "truth claims" made here readers unseen by him. As we turn question is a model where a vehicle After his explanation of over and above the pointing to form­ the pages, he invites us to tum our will have a "view" which is then dis­ Erik Pema Kunsang has issued shamatha and vipashyana he then less practice. "Rather than holding a mind. Handle it with care. It might covered or realized through a "prac­ another in his excellent series of discusses how "to proceed on a view of mind-made assumption, go off in your hands. tice" yielding the fruit. As though translations of the works of Tsele daily basis with the actual practice." realize your indescribable and you have all this high-falutin' non- by Tom Gameti Natsok Rangdrol (rTse.le Don't expect a Dzogchen time-man­ unformed innate nature, through dual talk, followed by some nuts and rGod.tshangs.pa sNa.tshogs agement course here with "helpful nakedly recognizing self-knowing bolts tinkering which if you tinker Rang.grol), a seventeenth century hints" to deal with failed relation­ wakefulness, as the basic state of long and hard enough will produce a Dzogchen master. The Heart of the ships or toe fungus. "The crucial what is." (emphasis mine.) What hot tamale (minus the nuts and bolts Matter is Erik Pema Kunsang's brief point in the practice is not to get sort of claim is this, that this self- on which you might choke.) I know title for, The Unchanging involved in deliberately projecting knowing wakefulness is the basic this sounds crude but often this Convergence of Vital Points that or concentrating upon the state of state of what is? He writes, "once model is behind many approaches to Shows Exactly How to Apply the your present naked mind, but rather, dharma. Tsele Natsok Rangdrol will you know it you personally know View and Meditation of the simply to recognize your nature in have none of this. "The practice of the indivisible three kayas to be your Definitive Meaning. "Convergence" whatever you experience, no matter THE MIRROR Mahamudra and Dzogchen....is not own nature." How is that possible is the key word here. what it is." "Never separate yourself NEWSPAPER OF THE at all like these other teachings in unless one already has a notion of from the training during any daily INTERNATIONAL After a brief homage to the which their meditations and the what the three kayas are? Is that activity, simply recognizing your DZOGCHEN "spontaneously present guru of nat­ view remain disconnected. Here the important? There is this frequent nature, while remaining undistract- COMMUNITY ural awareness," the author cuts to view and meditation are not kept sliding from psychology to ontology ed." All this presupposes, as he the chase with a response to his stu­ separate but are simply an indivisi­ in this text that one encounters also founded by Chogyal makes clear, that the student has dent's question, "Please expound ble unit: the view of seeing your in much Dzogchen literature. It's not Namkhai Norbu upon the key points of essential received the pointing out instruc­ just about "your" mind or "develop­ basic state, not by fabricating it, but Main Office: tions wherein a glimpse of this training in the view and meditation by allowing it to resume its natural ment." A serious (and I would dare PO Box 277 "ordinary mind" (thamel. gyi.shes- of Mahamudra, Dzogchen, and the flow." This is no little point. This call it "confrontational") claim is Conway, Massachussetts pa) has been put in his hand. "This Middle Way." The author points out means the view, the ITta.ba, is the made about the nature of reality. It 01341 U.S.A. basic state of originally pure natural Tel 413-369-4208 and that all dharma paths have the same practice. There are no nuts and bolts. may be beyond words but that does­ FAX 413-369-4165 purpose, viz. "to establish sentient awareness is unseen by oneself, like n't mean it is not there or is some And this is not other than the fruit, E-Mail address: being in the state of buddhahood." the treasure in a poor man's house. the result. The ultimate path does fuzzy blank out. The text may some­ 102121.130® Once you realize it through the After very briefly outlining the dif­ not go from here to there. times sound as though it's just go- compuserve.com ferent paths and schools in an guru's kindness, you personally with-the-flow but there is more to it Through page after page, he European Office: almost-formulaic manner, (as know the indivisible three kayas to than that. There are errors in practice points to this baseline practice. Why The Mirror Merigar, 58031 though bowing to the conventions of be your own nature." and his text identifies them. "As "baseline?" Because it is contacting Arcidosso GR Italy his genre), he undercuts the impor­ In reading this, I had this nag­ long as you maintain that the prac­ Tel and Fax 0564-966608 the base, the "ground", the "core" of tance of this standard enumeration ging question — "Is this really all? tice in which you train is separate E-mail: 100530.527 @ what being a sentient human being compuserve.com by exclaiming, "So what is the use Does he really mean that this and from mind, the meditator, or that the is. All of what you are arises from of someone like me explaining them only this is sufficient? Tsele Natsok sustainer of mindfulness is different this ground as the "unobstructed EDITORS [all the stages of view and medita­ Rangdrol writes, 'To gain confi­ from the object sustained, you have Naomi Zeitz, Tsegyalgar play of your own mind." without tion] here?" Tsele Natsok Rangdrol dence in the indivisible unity of the still not glimpsed the heart of real­ Liz Granger, Merigar separating from this self-same is after different fish here. essence .of the training and your ization." Mouthing Dzogchen talk ground. "Allow your present wake­ LITERARY EDITOR He writes that "there are some mind, is called the 'dawn of realiza­ means nothing but self-deception fulness to look direcdy into itself." John Shane who claim a huge difference" tion' and is itself enough." The train­ without entering into the practice. In one sense the entire book is a between Mantra and the ing in itself is your baseline exis­ "Not holding views" means more ADVISORS showing "how" to do this. In anoth­ Philosophical Vehicle. However, he tence. "The uncorrupted awareness, than hiding from them. A re-cogni­ Anna Eid er sense, there is no "how" at all for Des Barry claims that "any difference merely your natural state, is itself the single tion is central. Without understand­ this because "how" is an instrument Barbara Paparazzo lies in forming or not forming a con­ aim of practice." "Condensed to the ing this cognitive element, especial­ in the realm where "doing some­ Jim Valby ceptual attitude..." As becomes essence, this ordinary mind should ly in the West, it is all too easy for thing" and "slacking off" mie." That clearer later in the text, "not forming be left as it naturally is and nothing practitioners to employ formless­ DESIGN AND PRODUCTION realm has never heard of such a K. Dobbs a conceptual attitude" is quite differ­ else. Striving for an eminent view ness as a cloak to hide deeply set path. "It is not some 'thing' to be ent from some modem twists on the and meditation, training in artifice, social and cultural conditioning ILLUSTRATION cultivated, so don't mentally form practice that I am sure someone of desiring experiences and realization, even while, on a superficial level, Glen Eddy it." It cannot be pictured because us have encountered such as: and to progress through the paths aping Eastern cultural trappings. Paula Minelli both the picture and the observer of 1. A nuanced intellectual and and states of the yogas while fearing the picture are already within it. At Though this text mentions noth­ PRINTERS emotive response of "duuh..." to going astray or taking sidetracks, the point of pointing it out, the ing of asceticism, even at one point Turley Publishers anything of difficulty. and so forth — totally abandon all Palmer, MA pointing is already included. One stating, "It is not at all necessary to 2. Viewing "thinking" as bad and such pursuits." But what about all live in scary solitudes or to engage need not add anything else. A pru­ DISTRIBUTION absence of thought as "good" those other practices and teachings? dent reluctance to say more than is in the yogic disciplines of pursuing Tsegyalgar at In this text at least, he doesn't 3. Feeling one is superior necessary pervades this text. confrontations," yet after rereading Conway, Massachusetts because one's butt is on a meditation address them except to indicate that it several times, I feel it is quite an His comments on mistakes in SUBSCRIPTION RATE/6 ISSUES cushion rather than buried in a book. there are lots of other approaches. austere teaching. There is nothing practice reveal by contrast what this $35 available through Tsegyalgar Tsele Natsok Rangdrol then Aren't there many implicit beliefs here to hang on to, nothing to feed practice is about. "When too con­ 55.000 It. lire through Merigar shows through quotation, argument and attitudes involved in becoming our "self-esteem," nothing about centrated, you manufacture a state. All material ©1997 by The Mirror. and declaration that the Middle a Dzogchen student that it is neces­ which to construct a spiritual enter­ Reprint by permission only. When too lax, you diffuse into the sary for us to acquire, especially Way, Mahamudra and Great prise. Tìiamel-gyi-shespa, this ordi­ We reserve the right to edit undercurrent of thought." Sound Perfection "are all in agreement on a since we come from a non- nary mind, naked rigpa, inescapable all submissions. familiar, anyone? He is especially single identical meaning." Weaving Buddhist, post-modem culture? and choiceless. That is a very "scary concerned to correct the common together the terminology of Maybe, maybe not. But Tsele solitude" and you who dwell therein mistake of confusing non-thinking Mahamudra, e.g. thamel.gyi.shespa

THE MIRROR MAY/JUNE 1997 7 The Dalai Lama Teaches Shang Shung Institute in France Conference at Tsegyalgar March 1997 by Iacobella Gaetani by Roger Levin

n the invitation of Karma bing and melting it I ask you to Mahayana Buddhism. On his left he Shang Shung Institute in rally. She recalled the vision initial­ Ling Institute and the judge my word: if you accept it it were the representatives of America convened a confer­ ly expressed by John Shane at the Tibetan Buddhist Fed­ should not be only out of respect". Judaism, the Catholic Church, the O ence March 14th-16th at founding of the Institute in America eration, His Holiness the Dalai In the afternoon during the very Protestant and Orthodox T Tsegyalgar in Conway, of a well-being center to comple­ Lama gave teachings for four days inspiring teaching on Bodhicitta Churches, Islam, Theravada Massachusetts for planning the ment the mission of basic scholar­ from April 26th to 29th at La he said that it is easy to understand Buddhism and Hinduism. On his future development of the Institute. ship and cultural preservation. A Rochette, Savoy in France. More the principle of Bodhicitta at an right were the representatives of About thirty participants braved well-being center could take up the than six thousand people were pre­ intellectual level but it is more dif­ the Autochthonous Traditions. For severe winter travel conditions on wider task of exploring the ways in sent and seated in orderly rows for ficult to have a real experience of Africa the monotheist Rendille the 14th to attend. The conference which Tibetan cultural traditions the teachings which took place in a it while, on the other hand, it is Tradition (Kenya), and the opened with introductions of can inform modern living. Such a large tent. On April 30th, an inter- more difficult to understand the Vaudoue Tradition (Benin). For participants at dinner Friday night. center might provide an expanded traditional meeting dedicated to conceptual meaning of Emptiness North America a Purupeska and Saturday morning, the first working base of support in the general popu­ peace took place at the same venue but easier to have an experience of Aztec (Mexico) delegation, dele­ session began with a review of the lation for the Institute's mission of in the presence of the Dalai Lama it. He then explained the practice gations of the Onandaga, Tlinquit, history of the Institute by confer­ cultural preservation as well as with representatives from the so- of "Taking and giving" (Ton len) Cherokee and Apache (U.S.) as ence moderator and Institute presi­ more fully utilize the considerable called great religions and the in which one takes on the suffer­ well as a Mohawk representative, dent, Lauri Marder. Lauri recalled professional resources of the world­ ancient traditions. ing of others in exchange for one's grandmother Sara Smith that while the Institute began with wide Dzogchen Community. Lauri own happiness through breathing. (Canada). For South America a The subject of the four days of great enthusiasm for the task of pre­ suggested that planners consider the His Holiness communicated to the Shuar representative (Equator). Teachings was the Four Noble serving the endangered culture of appropriateness of such a direction heart of those present with great Immediately on the right of His Truths, the foundation of the path Tibet, especially in light of the for the Institute at this juncture. of the Buddha. With great ability. simplicity and at the end of the Holiness for Asia was the repre­ increasing materialism of modem Jim Valby, as Treasurer, present­ His Holiness presented the found­ Teaching many of us were moved sentative of the Bönpo, the new Western civilization, the founders ed a brief financial report. Jim then ing principles of Buddhist philoso­ to tears. Taking part in this Lopön of Dolanji, Thinle Nyi ma, had little idea about how to proceed reviewed and commented on his phy, dwelling on the point of view Teaching was a way for me to who was visibly moved. For concretely with their mission. thirty-one page March 1997 of the Madhyamika school. To deepen the teaching of the Base of Australia a representative of the Two programs, one in transla­ Progress Report on the Vairocana understand the cause of suffering the Santi Maha Sangha and an Aborigine Tradition and finally tion and the other in art, both cen­ Translation Project submitted to the inherent in the concept of real inspiration to carry out the prac­ from Siberia for the Shaman tral to Namkhai Norbu Rinpoche's conference. The Project is a joint existence, His Holiness spoke at tice and the trainings. Tradition Nadia Stepanova from intention to develop institutional initiative of the Italian and length on the teaching of the Two Buryatia and a shaman from Tuva. The inter-traditional meeting American seats of the Shang Shung The representatives from the support for scholarship dedicated to Truths: the Relative and Absolute competently organized by Karma the preservation of Tibetan culture, Institute with the goal of translating Truth. Real happiness is the under­ Autochthonous Traditions wore Ling Institute was a contribution into English roughly three thousand richly colored costumes and trans­ were relatively easy to implement standing of the Absolute Truth on the part of the Institute to the because they were grounded in pages of Tibetan Dzogchen texts by which is hidden under the veils of mitted energy, pride and determi­ International Decade for the practical knowledge of Tibetan cul­ the year 2004. The Project develops illusion, the ultimate nature of all nation for in spite of persecution Autochthonous Populations tural forms and the specialized translations in parallel with Santi phenomenon, dharmata which is and.colonialism they are the living decreed by the UN in 1995. skills for preservation work in both Maha Sangha Training to make synonymous with emptiness. He repositories of an ancient wisdom According to this world organiza­ of these areas already existed with­ essential texts available for practi­ also presented the object of refuge: linked to the earth, to the elements tion, these populations which have in the community of practitioners. tioners with pre-publication starting the Three Jewels and the four and to nature. In their rituals been colonized, exterminated, mis­ The Vairocana Translation Project, in March of 1998. Publication for a Kayas. Regarding the Path he Which were almost all dedicated to treated and ignored, are in danger. headed up by Jim Valby in collabo­ general audience is planned for taught the three trainings: morali­ the Dalai Lama they addressed This Decade is intended to ration with the Italian Dzogchen March, 2000 but will not include ty, meditation and wisdom. their benedictions for peace to the make known the richness of these community, attends to the transla­ footnotes explaining meaning or Talking about meditation he clari­ new generations. Together with traditions and to consider some of tion of essential Dzogchen teaching practice. Currently. Jim serves the fied the practice of shine (zhi gnas) Nadia Stepanova on the stage was the values which contribute to the texts and the Arts Project, headed project as general factotum, doing and of lhagtong (lluig mthong). He Costanzo Allione in Buryatian cultural and spiritual diversity of up by Glen Eddy who currently still his own fund-raising as well as also spoke for a morning about the dress holding the milk for a ritual which our world has a great need: administrative support. of blessing and purification. The works alone, produces and teaches consciousness that perceives the values of peace, connection with supreme head of the Voudu who thangka painting according to tradi­ Glen Eddy followed with a self. Ignorance is the architect of and respect for the planet, the role wore a majestic hat told us that tional methods. report on the status of the Arts Samsara. It is ignorance which of meditation and dreams, etc. Voudu means joy. From the Lauri reminded participants that Project. He detailed his long-range grasps the inherent existence of Lama Denys, spiritual director of United States a delegation of the direction of the Institute, like goal of developing a Golden Vajra phenomena and after that attach­ Karma Ling Institute and organiz­ Native Americans which included any other, necessarily evolves natu­ Guild of independent artisans ment to the reality of phenomena er of this meeting presented the Sparky Shooting Star, came to continued on page-13 follows. From this attachment aris­ initiative to His Holiness who Merigar in the days that followed. es the erroneous perception of the gave his support and replied that Many of the traditions absent at reality of the self, the notion of according to his personal experi­ the meeting were presented in a oneself as an identity. ence a meeting such as this should film projection. The Nobel prize have two main objectives; the first FREE Newsletter At the end of each session of winner Rigoberta Menchu from is that the principal world tradi­ Teaching, with great openness Guatemala sent a message of tions (religions) should consider and Catalog! and readiness, His Holiness peace on film. answered questions dealing with how to participate in order to the most varied subjects: cloning, improve the world and humanity During the week the represen­ Snow Lion publishes a euthanasia, from the donation of in general, by means of promoting tatives of the various traditions free quarterly newsletter organs to the principles of modern fundamental human values such as and religions hosted at Karma and catalog containing the physics and, of course, doubts and compassion and secular ethics. Ling met, exchanged knowledge latest news on Tibetan questions related to the Dharma. The second objective is that each and carried our their rituals under Buddhist events as well as After he finished answering the of these great world traditions con­ the dome-shaped tent erected on a hundreds of books, cards, questions, His Holiness dedicated sider how to contribute to the square adjacent to the Institute. a few minutes to meditation, ema­ preservation of the different The main building which consti­ audio, music & video, tapes, nating a state of profound calm ancient traditions that work for the tutes the Institute, erected in 1176, thangkas, statues, jewelry, and peace which surrounded maintenance and the survival of was a monastery dedicated to St. and dharma practice items! those present. their own communities. Hugon in the heart of the Alps of Call the number below to At the end of the morning ses­ The aim of the meeting was to Savoy. Each day His Holiness receive your first issue. sion on April 29th he announced find universal common values received a delegation. For security that in the afternoon he would among the various religions and reasons, since His Holiness was give the transmission of the ancient traditions. Accordingly at staying there, access to Karma Snow Lion is dedicated Bodhicitta only to those who do the inter-traditional meeting at La Lirig was limited to those who had to the preservation of not practice the rituals dedicated Ruchette there were representa­ been invited. Tibetan culture. to Shugs lden. He also urged us to tives of the great religions and del­ We thank Lama Denys, verify that his words had real egations of ancient traditions rep­ Marise and the Karma Ling P.O. Box 6483 meaning for us before becoming resenting the different continents. Institute for having invited the Snow Lion Ithaca, NY 14851 his disciples. As the Buddha said: His Holiness the Dalai Lama representatives of the Dzogchen Publications 800-950-0313 "Oh monks and wise ones, in the was seated at the center of the Community to participate in this 607-273-8519 same way you test gold by rub- stage as the representative for special event. •

8 course of the past few years (1991- 1996) have un-stintingly shared A Preliminary their time and expertise. These emi­ nent scholars have helped to orien­ Archaeological Survey tate the author to the possible loca­ tions of archaeological sites and of gNam mtsho and have assisted in the interpretation of the finds. Many thanks are also due to my Tibetan sources who Dang ra g.yu mtsho have provided their invaluable time and knowledge on these sites. Their assistance was positively essential by John Bellezza to the process of discovery. This The first part of a series about the lost city ofShang Shung chapter in archaeology has been opened because the 'brog pa were This paper reviews archaeologi­ tainly less than complete and that One of the Bönpo complexes at sNying do (gNam.mtsho)' PHOTO J. BELLEZZA willing to share their profound cal discoveries- made at gNam other discoveries are liable to come sense of environment and history. mtsho and Dang ra g.yu mtsho in to light in the ensuing years. document the sites is often called still a great mystery. The chronolo­ 3. For a description of the term the last few years. During the None of these sites have been surface archaeology. At no time gy, culture and function of each of "pre-Buddhist" see, for instance, course of seven expeditions to previously documented, with the was even a handful of earth or them remain enigmatic. Frequently, Stein 1972; Tucci 1949; Tarthang gNam mtsho and Dang rag.yu exception of Dangra khyung stones excavated. Without the local people conversant with the Tulku 1986; Nebesky-Wojkowitz mtsho' the author has documented a rdzong and Do ring. A perusal of proper tools and preparation, exca­ sites called the ruins "Bönpo" at 1956; Haarh 1969; Chayet 1994. variety of archaeological sites2 primary and secondary literary vation is inconceivable if the scien­ gNam mtsho and Dang ra g.yu 4. The Divine Dyads refer here which with few exceptions are sources has not uncovered evi­ tific integrity of the discoveries are mtsho and considered them to be to male and female counterparts in attributed to the pre-Buddhist peri­ dence of them, at least by name or to be retained. Another pertinent the vestiges of pre-Buddhist culture the sacred geography of the two od in Tibet3. The chronological and location. Moreover, the consideration in only carrying out in the regions. regions. They assume the form of cultural attributions associated with Administration Commission for surface archaeology is the desire to Furthermore at Dang ra g.yu husband and wife (yab and yum) or these sites are primarily derived Museums and Archaeology Data in respect the prohibition Tibetans mtsho the archaeological sites were brothers and sisters (lcam dral). from oral histories obtained in the Tibet Autonomous Region often traditionally have against dis­ often labelled as belonging to the The primary female elements of the interviews with a wide variety of could provide no data on them and turbing the ground and the chthon- Zhang Zhung civilization5 which is dyads are gNam mtsho and Dang people at the source locations. neither could members of the ic beings said to reside in it. said to have flourished in the peri­ ra g.yu mtsho and the primary male As a rule, it was found that only Provincial University. Apart from Documentation obtained includes od before King Srong btsan sgam elements of the dyads are gNayan local people of advanced age and the aforementioned exceptions, photographs of all the sites visited po. Only on several occasions were chen thang lha and rTa sgo rin po highly educated ecclesiastical fig­ these discoveries represent a new and the preparation of maps of sev- ruins at gNam mtsho ascribed to the che respectively. In what appears to ures were aware of many of these Zhang Zhung civilization, although be the most ancient substrate of archaeological monuments. Their they were called Bönpo or pre- legends associated with these obscurity is typified by the fact that Buddhist. this contrast seems to sacred geographic entities, gNam only a very small fraction of the have to do with the religious orien­ mtsho is married to Thang lha and population a Dang ra g.yu mtsho tations of the respective lake Dang r g.yu mtsho is married to rTa and gNam mtsho are conscious of regions. Dang ra g.yu mtsho is pre­ sgo rin po che. However, in the rel­ their existence. Most of these sites dominantly Bönpo and it is a mat­ evant bskang ba and gsol kha texts are liable to be consigned to near ter of religious pride that the local a number of other relationships total cultural obliteration in the residents connect their ancient sites between the divine mountains and next decades if current trends in with Zhang Zhung, a civilization lakes are possible, although the social, political and economic where it is commonly believed that basic male- female dichotomy is development continue. It is Bön enjoyed a position of suprema­ preserved in each case. because of this decline in aware­ cy. At gNam mtsho, on the other 5. Zhang Zhung is the nane of a ness that a certain urgency exists in hand. Buddhism is the dominant pre-Buddhist civilization centered reference to revealing and docu­ religion and thus Zhang Zhung is of around far western Tibet but per­ menting the archaeological trea­ marginal importance to their reli­ haps including (through a system sures of the Byang thang. At the gious history. Consequently, there of vassalage) vast areas of the same time, however, by publiciz­ is little incentive to cite this ancient Great Western Himalaya and the ing the discovery of ancient physi­ chapter in the study of Tibetan eral of them. By no means are the semi-legendary kingdom. Byang thang. Documentation of cal remains, the door to economic archaeology in terms of Byang sites pristine or undiscovered. Notes: 1. gNam mtsho (Heaven Zhang Zhung is still sorely lack­ and cultural exploitation may be thang antiquities. Without exception each of them is Lake), situated 150 kilometers ing, leading some scholars to opened as much as the portals of A major question of importance known to at least a small handful of north-west of Lhasa as the crow question its very existence. scientific enquiry. It is the author's at the onset is why haven't these local people and in some cases to flies, is a maximum of 85 kilome­ Increasingly, however, a factual earnest hope that these additions to archaeological sites been revealed virtually everyone in the region. ters in length and covers nearly foundation favoring it is coming to the archaeological register of Tibet earlier? The answer seems to be The archaeological sites fit inte­ 2,000 square kilometers. Dang ra light, although the character of its will exclusively serve to elucidate that no one was looking for them. grally into the economic and sacred g.yu mtsho is located 350 kilome- language, polity and material base the exceptionally rich cultural The exigencies of the geography geography of the region. For exam­ .ters west of gNam mtsho on the is not well understood. For top legacy that was found in prehis­ and climate of the Byang thang are ple, some of the sites are grazed by central Byang thang. Like gNam Bönpo scholars such as sLob dpon toric times in Tibet. such that it proves to be an inhos­ the livestock of the 'brog pa on a mtsho, Dang ra g.yu mtsho bstan 'dzin mam dag, rGyal ba In total the archaeological sites pitable environment. The difficult periodic basis, and occasionally exceeds 80 kilometers in length, sman ri mkhan po and Nyi zia tshe in question number at least 12 at weather even in the summer must they may serve as encampments or although it is much narrower. dbang, Zhang Zhung was very gNam mtsho and no less that 24 at have deterred people from tarrying exhibit other signs of habitation. These two lakes are among the much a reality, although the evi­ Dang ra g.yu mtsho. In the present long enough to properly survey the Virtually all the sites fit into the most sacred in Tibet and economi­ dence they offer does not neces­ article only a synopsis of the sites region. The remoteness of the scheme of the regional sacred cally are among the most important sarily hold up to academic scruti­ surveyed will be presented, exclud­ archaeological sites probably geography. They may be the resi­ on the Byang thang. ny. For a discussion of Zhang ing ones whose existence was veri­ proved another obstacle as they are dence of an elemental deity or 2. Special thanks are due to Zhung see, for example. Ramble fied through oral histories only. It is often located in inaccessible cor­ demon, or may manifest specific sLob dpon bstan 'dzin mam dag 1995: Karmay 1972; Beckwith J important to note that his tally of ners of the northern Plateau. qualities of the Divine Dyads . and rGyal ba sman ri mkhan po and 1987; Stein 1972; Namdak (rNam archaeological sites is almost cer­ The methodology employed to The archaeology of the sites is Bya do rin po che who, over the dag) 1973.•

sion and the instruction on the ness that is usually associated The following morning, once These days are like wishfulfill- The Vajra Family Longde was completed and we with farewells, replaced by intox­ again led by Rinpoche, a small ing gems. There is nothing more continued from page I could no longer be contained. icating gratitude and mutual group walked up the mountain to to ask for. The family gathered Though mere words could barely appreciation. the top of the land. Here, where with eager smiles and dispersed into the night. describe, many tried to express In the days which followed the below us the mountains stretch armed with Longde sticks and The nights ambled by. Gourmet their joy and their relative under­ Easter retreat at Namgyalgar. a down to embrace the lake and lap belts, in the beautiful Australian dining was provided under the standing of the precious nature of number of students walked the land the sea, we had the incredible bush of Namgyalgar. They do not stars at the lantern-lit Sky Dance what had just passed. The cafe with Rinpoche, readjusting and opportunity to watch a treasure know when again each will see Cafe. Further up the hill, no musi­ that night was abuzz. This feeling reformulating plans for the Gar's finder bury a treasure. The peace the other, but are joyous in the cal stone was left unturned by a carried us through to the auction development as a retreat center. vase, (a terma of Jamyang knowledge of an indestructible morphing collective of beaters, which was, as usual, a night of fun There have been many interesting Khyentse Wangpo, made by Dilgo connection. If this retreat was any strummers and wailers by the glow and surprise, a night of letting go and useful suggestions and it was Khyentse Rinpoche and distributed indication of the future of of a raging fire, in the newly con­ and generosity. invaluable to have Rinpoche pre­ by Dzongsar Khyentse Rinpoche) Namgyalgar as a center for the structed fire gazebo. The following morning the sent to guide us with his vision. We was placed deep inside a rock and Dzogchen transmission, we may After seven perfect solar ' retreat came to a close and many hope to have plans into council in with prayer flags flapping, we did a all rejoice. Boundless, thanks to cycles had passed, the transmis­ said their farewells with the sad­ the next few months. small sang offering. our precious master. •

THE MIRROR MAY/JUNE 1997 9 COMMUNITY NEWS

Shang Shung Institute Art Projects

'Tme Golden Vajra Guild or sponsored by an anonymous ings to be worked on. These are A thangka painting studio under donation and the Community. mainly smaller commissions for the direction of Glen Eddy has Posters will be made and distrib­ regular supporters of the Guild moved into its new space in the uted throughout the Community. and for those who have requested Shang Shung Institute at Tsegyalgar. The painting is coming along something and given a donation. The space is on the second floor nicely. Angela Goettinger, a The Guild offers traditional with wonderful light and warmth. Guild apprentice, has for the last Tibetan drawing and thangka There are a number of projects few days been painting some of painting instruction. We train in being worked on by the Guild. the second and third coats of the ancient methods of hand One project is painting the deco­ paint, bringing life to the painting ground mineral pigments and we and also bringing life to the Guild will accept students at any level. PHOTO BY NICOLE BINI rative rafter tail fittings for the Guardian cabin and a decorative ideal of practical learning. The Guild depends on com­ center piece to be, placed on the A large cloth is being prepared missions and donations. If you Sunday Afternoon on the roof ridge. This is a regular for the second painting which has would like to participate in any Saturday project under the guid­ been requested by Chögyal way please contact: Buckland Land ance of Joe Zurylo, who has been Namkhai Norbu. The subject of Glen Eddy, PO Box 208, the main and sometimes only this painting is Garab Dorje sur­ Conway, MA, 01341, USA by Lauri Marder energy keeping the Guardian rounded by the Twelve Primordial or by telephone: 413 369 0013, cabin project moving forward. Masters with Dharmapalas. The Fax: 413 369 4165, email: big group of practitioners into the hole, and the slender trunk These decorations will be main figure has been drawn and 74404.1141 @compuserve.com. A had spent the weekend and the waving flag stand higher installed on the cabin in the we are beginning to draw the • clearing land for the stupa, burn­ and straighter — then in it goes spring as soon as the winter Twelve Masters. The size of the ing brush, and doing collective and the dirt's tamped down, a few snows recede allowing us access. painting will be approximately ANNOUNCEMENT nagapuja, sangchod, and gana- rocks added. Five colors around The main thangka projects are six feet by eight feet. 20 people participated in the puja, and at the end, many went the Mandala, pure and vivid, five two large paintings. One is a Alongside the projects already First Level Santi Maha Sangha up to the hilltop. While prayer colors. "But in the wrong order!" refuge thangka for the Dzogchen mentioned there are a number of training and 17 in the Second Level flags were nailed onto tall, someone says, and a couple of Community, which has been smaller thangkas and ink draw­ Training in Namgyalgar. trimmed tree trunks, evenly laid women who have not been strug­ out around the Mandala, and a gling to raise them up have the dazzled baby in a blue hat sat on energy to begin digging them out. DANCE OF Dzogchen Community of America a white triangle and watched a It's only two, the neighbors fire THE VAJRA 1997 TSEGYALGAR PROGRAM dog wagging its tail, the sun and air, which have to inter­ COURSES change. Despite some hope they'd Spring and Summer shone down. with Stoffelina Verdonk The first flagpole to be lifted is do it themselves if left alone, the • AT KARMA LING the yellow one. People circle error was corrected then and there. JUNE 14-15: JULY 6-15: Then the three women danced the IN FRANCE around it from all angles, offering NEWCOMERS' WEEKEND YANTRA YOGA COURSE advice, "a little more this way, a first outdoor Vajra Dance of the with Ganapuja on Saturday, Guru with Laura Evangelisti. JUNE 28-JULY 4 little more that way, yes! per- season on the Mandala which was Rinpoche day. (Free of charge, nec­ Dance of the Vajra (first part) AUGUST 8-9-10: too fresh to have lines. People essary to book a bed in the dorm if fect!"and then it is stabilized. TIBETAN MEDICINE TEACHINGS AUGUST 30-SEPTEMBER 7 drank the rest of the bottled water needed). Then another pole is hoisted up by by His Holiness Dance of the Vajra (second the string of men. "Does this look and went home. JUNE 21-22: SUMMER SOLSTICE Lungtok Tenpa Nyima, abbot of part) Long life practice weekend. Menri Monastery in Dolanji. like WWII?" says one, imagining The hilltop with prayer flags, the NOVEMBER 8-11 Sponsored by Shang Shung the raising of another type of flag trees and the rocks, the beings of the Dance of the Three Vajras Institute. in very different circumstances. forest, the sign on the bark, the vast Karma Ling Institute, They strain together, lifting the Mandala — all there now, and the AUGUST 26 - SEPTEMBER 2 Hameau de Saint Hugon, 73110 long tree, arms pushing upwards, wind has been doing the rest. Arvillard, France. RETREAT WITH ONTUL RINPOCHE working towards the lower end, Tel. 33 4 79257203. and the base of the tree nudges Fax 33 4 79257808

decided to become a thangka lines), make which is to say, inspired to get on with the next Ipainter when I retired. It took me paint brushes out The Golden Vajra Guild they can muddy color; red, cinnabar. Same mess. about a year to find a teacher. Now of goats' hair, up the other col­ This mineral has entirely different I am student of Glen Eddy's. It's and copypencil Working with Glen Eddy in the New ors most easily. characteristics from malachite. hard to realistically describe what drawings in If they are com­ Glen said if I worked consistently it's like to study with a master India Ink with a Thangka Painting Studio at Tsegyalgar pleted first, there on the thangka for three months I thangka painter. In the Dzogchen tiny paintbrush. is less chance of would be familiar with each miner­ Community few people seem to We got the by Angela C. Goettinger mixing them al. Great! Give me three years! understand that he is, in fact, a mas­ basics down and into less forceful Now that I'm back home I real­ ter thangka painter. That's because went home again color. So I ize how much I learned. I certain­ he's really just a 'guy'. Maybe it's to do our own work. Grandma Moses of thangka paint­ stepped up to the thangka with my ly learned more about painting the unassuming 'guy' part that In February I came again, this ing, the old lady whose shaky hands brush and a little dish of warmed, technique. I also learned that makes him so great. No, it's his time expecting to continue on with couldn't even conceive of a straight ground malachite, water and a rab­ painting on the master's work work. He creates a technically and my own work under Glen's patient line made with a tiny paintbrush, fell bit hide glue. As I covered Glen's brings out the very best in one. If historically perfect thangka using guidance. This didn't happen. into a silence of fear. Traditionally a layer of green with mine, holding it had been my own work, a little only ancient methods. More impor­ Everything changed. Glen's studio thangka is painted by a group thus my breath while paining along an blob here and there wouldn't have tantly, he is a master because he can is now at Tsegyalgar. It's spacious, avoiding the vested ownership of edge as I was taught, it was obvious mattered. No need for perfection. "open the eyes". The eyes bring warm and full of light. Two huge ego. This is not my painting, it is that what Glen had done was soft, In working toward accuracy and life, spirit and mystery into the thangkas throw off rainbows of simply a didactic image to educate even and luminous while mine was speed I could become proficient. painting. They are the last detail of color, one is a refuge thangka com­ and inspire practitioners. Its creator mottled, thick, splotchy and gener­ And if I didn't Glen could not the thangka that is completed. missioned through Shang Shung is of no more importance than the ally totally unacceptable. I was invite me back. He wouldn't have Glen's work has life! Institute, and the other is Garab keeper of the candles, the cook, or ruining it! The patient master the time to keep training me and My studies with Glen began last Dorje surrounded by the Twelve the builder of the meditation hall. showed me over and over again complete the thangka! fall before the retreat in Tsegyalgar. Primordial Masters with Each color already on the refuge each thing that I was doing wrong. If you would like to join the Gene Baliceck, from Texas, and I Dharmapalas which is for Rinpoche. thangka was the first of many lay­ We even spent five hours regrinding Golden Vajra Guild please contact: spent ten days learning how to grind To my horror, I was not to do my ers. My job was to complete those the malachite to help the color be Glen Eddy @ POBox 208, Conway, minerals, make glue from rabbits' own work. As a student in an ancient layers. We began with green. Green more consistent. In the end, several . MA 01341, USA or by telephone @ hide, frame cloth, draw Buddhas in tradition, I was expected to partici­ and blue are always done first. They days later, I could do it. Such a 413 369 0013. E-mail: tiske (the traditional proportion pate in the master's work. Me, the are known as "muddy colors" sense of accomplishment! I was 74404.1141 @compuserve.com •

10 Teachings at Merigar

GELEK NAMGYAL SEY RINPOCHE June 5-8, 1997

en. Ngawang Gelek Namgyal, study the complete teachings of for four years and received spiritual Vbetter known as Sey Togden Shakya Shri. In 1968 Apho instructions from Thuksey Rinpoche, is the third lineage hold­ Rinpoche moved with his family to Rinpoche and the abbot Noryang. er of the lineage of his great-grand­ Manali in north India where he On Thuksey Rinpoche's death, Sey father, Togden Dugu Shakya Shri founded a monastery. In Manali, the Rinpoche went to Bhutan and stud­ Rinpoche as well as the reincarna­ young Sey Rinpoche received ied for two years with Lopön tion of Tripón Pema Chògyal. a teachings from the great VIII Sonam Zangpo, a direct disciple of great tannic practitioner who was Togden Shakya Shri, practicing the recognized as the emanation of Six Yogas of Naropa. In 1986 Sey Chògyal Namkhai Norbu Met with RETREAT BEGINS Gotsang Gonpo Dorje by the XI Rinpoche married, fulfilling the ON THURSDAY, His Holiness Sakya Trizin Drukchen Rinpoche and named by wishes of his father and masters. JUNE 5TH for lunch on Monday, April 14th, in Canberra, Australia, where His Togden Shakya Shri holder of his Since then Sey Rinpoche has AT 4PM. Holiness was giving teachings. After the meeting His Holiness accepted transmissions. studied with Adhey Rinpoche and Cost: Lit. 150.000. an invitation to teach in Merigar in the early summer of 1998. Sey Rinpoche was bom in 1963 has received the teachings and Discount of 30% for ordinary at TakLsey in Sikkim, India. His empowerments of Nyingma Tantra members, free for sustainers. father, Apho Rinpoche, grandson of and the oral transmissions including Shakya Shri, was a great tantric many of Dzogchen from Dilgo Fund Raising Plea for the practitioner and disciple of Tripón Khamtrul Rinpoche after which he Khyentse Rinpoche. He also studied Twelve Primordial Masters Pema Chogyal. When Sey went to Tashi Jong to receive further Buddhist dialectics and the Rinpoche was two, H. H. Dudjom teachings and initiations from the Prajnaparamita for three years at the Thangka Rinpoche, head of the Nyingma tra­ same Khamtrul and from Dilgo Institute of Buddhist Dialectics in dition, recognized him as the Khyentse Rinpoche. In 1974, realiz­ Dharamsala. Chògyal Namkhai Norbu has the match. Make checks payable to: authentic reincarnation of Tripón ing that he would not live much Since 1984 Sey Rinpoche has invited us to join him in sponsoring Tsegyalgar, PO Box 277, Conway, Pema Chogyal and predicted that longer, Apho Rinpoche entrusted resided at his monastery where he the completion of the Twelve MA 01341 USA. the child would serve the cause of his son into the care of Thuksey continues to receive teachings and Primordial Masters thangka that Please indicate clearly on the the Dharma in a remarkable way. Rinpoche, another disciple of transmissions from the abbot Rinpoche has commissioned of check Twelve Primordial Masters. In 1967 Sey Rinpoche was Tripón Pema Chogyal who had a Khyentse, and often gives teachings Glen Eddy. A matching grant has We also accept Mastercard and enthroned at the Dalhousie monastery in Darjeeling. Apho of the Drukpa Kagyu tradition, in already been pledged, so that what­ Visa, which as well require a clear monastery in India. A year later Rinpoche died the same year. Sey particular the transmission of the ever you give will be doubled. Send indication of the destination of pay­ when he was five, he started to Rinpoche remained in Darjeeling Six Yogas of Naropa. • funds to Tsegyalgar to qualify for ment. Thank you.

Dzogchen Community of Italy ONTUL RINPOCHE 1997 MERIGAR PROGRAM Summer and Autumn August 11-18

JUNE 5-8 with 30% discount for ordinary mem­ RETREAT WITH SEY RINPOCHE bers. Free for sustaining members. Drikung Ontul Rinpoche was and Dzogchen teachings from H. H. one of the sacred places in which (see announcement) bom in 1950 in Kham, East Tibet. Dudjom Rinpoche, Khunu Lama Gum Padmasambhava manifested AUGUST 11-18 In 1954 he was recognized as the Tenzin Gyaltsan, Dilgo Khyentse JUNE 13-15 RETREAT WITH ONTUL RINPOCHE his miraculous powers. PURIFICATION RETREAT (see announcement) incarnation of Ontul by H. H. Rinpoche, Kalu Rinpoche and oth­ It took many years to build the (PARTICULARLY TO STOP SMOKING) Drikung Kyabgon Chetsang ers. From Khyung Ka Rinpoche he monastery and to furnish it with SEPTEMBER 6-12 held by Laura Evangelisti TRAINING FOR TEACHERS OF THE Rinpoche and H. H. Gyalwa received teachings and personal sacred objects, ritual instruments The retreat starts on Friday at 10am. It DANCE OF THE VAJRA Karmapa. Consequently he was instructions on the profound five- and all the necessary things. Now will consist of three days of intense 1st Level with Prima Mai & enthroned at the Dong Med that it is almost completed there are purification and detoxification from Adriana Dal Borgo Ogmin Thuntan Shekdrub Ling about thirty monks residing there smoking by means of Tibetan medi­ RETREAT BEGINS Participants should know well both cine, Yantra Yoga, purification prac­ monastery the same year. Lama who maintain the Kagyudpa the male and the female parts of the ON AUGUST 11TH tice, acupuncture and diet according to Kalsang Namgyal, assistant to his Drikung tradition. Dance of the Six Spaces and the AT 4PM. the instructions of Namkhai Norbu Dance of the Three yajras. Candidates, previous reincarnation, taught In 1983 Ontul Rinpoche Rinpoche. Participants must have Cost: Lit. 350.000. who should be members of the him how to read and write, recite received the transmission of the purifi­ returned to central Tibet and Kham. Community and whose subscription Discount of 30% for ordinary cation mantra and the mantra of 100 texts and so on. After visiting Lhasa and the quota has been paid, must send a writ­ members, free for sustainers. syllables from the Master. The cost is In 1959 he left the monastery Drikung Thil monastery, he arrived ten request along with a photo to the Lit. 160.000 with 30% discount for all Free child-minding service avail­ secretary at Merigar before July 31st. with his tutor Kalsang Namgyal at his own monastery, which had members and includes one dietetic able on request. Since places in the course are limited, and together with many monks been destroyed during the cultural meal per day plus medical treatment. candidates in excess of this number they managed to cross the Tibetan revolution and is currently being JUNE 21-22 will be notified and their request will border and arrived in India by way fold path of Mahamudra. After this rebuilt. In the autumn of the same be considered for the next training USING THE TIBETAN of Nepal. In India life was not easy he went to Ladakh where he year he went from Kham to ASTROLOGICAL CALENDAR course. Cost of the course is because he had to wander for received many important empower­ Drikung in central Tibet and at the with Rita Leti Lit.420.000 without discounts. Drikung Thil monastery he met Two sessions: Saturday at 4pm and almost fourteen years without a ments, instructions and oral trans­ SEPTEMBER 20-27 Sunday at 10am. fixed abode. missions of the Drikung Kagyu Drubpon Pachung Rinpoche from THE DANCE OF THE VAJRA In India he met Drikung from H. E. Choje Togdan Rinpoche whom he received many teachings. JUNE 28-29 (second part) with Adriana Dal Borgo During the same period he also met KARMA YOGA RETREAT The course starts on September Khandro Neni Rinpoche (¡chandro whom he followed for many years Dedicated especially to making tsa 20th at 4pm. Participants should or dakini is a highly realized yogini) during his travels. H. H. Drikung Kyabgon tsas for the stupa. Food and lodging already know the first part of the and he received extensive instruc­ In 1971 he returned to India and Chungtsang Rinpoche who was liv­ Dance. Since places are limited, peo­ is free for those who work all day. tions on the Ngondro practice of the bought some land at Tso Pema ing in Lhasa at that time. ple wishing to participate should Longchen Nyingthig followed by JULY 11-13 make a reservationwit h the secretary. (Rewalsar, H.R) with the donations Ontul Rinpoche is married and PRACTICE RETREAT Cost is Lit.240.000 with 30% dis­ the transmission of many important he received from the population of Uves at Tso Pema with his wife and Complete Dance of the Vajra (with­ count for members. texts from Khenpo Thubten, a great Ladakh. With the help of his monks son. He often travels abroad to give out teachers). Participants should Nyingmapa master. On various he began to build a monastery. Tso teachings of the Drikung Kagyud know the steps of the Dance. Since OCTOBER 31-NOVEMBER 2 places are limited it is necessary to YANTRA YOGA occasions he received Mahamudra Pema, which means 'Lotus Lake' is tradition. • book in advance with the secretary. with Laura Evangelisti The course will start on October JULY 25-31 31 st at 4pm. Participants should book Our Apologies... INTENSIVE PRACTICE RETREAT, before October 10th. Cost is to subscribers to The Mirror in Italy. The last issue of The Mirror apologizes for the omission of the PURIFICATION OF THE SIX LOKAS Lit.80.000 with 30% discount for The Mirror (no. 39) was mailed from the US in the address of Christiane and Salvatore Fiorito in the last Four sessions a day: 9am, 1 lam, members. 4pm & 6pm. The cost is Lit. 180.000 middle of March. Due to serious problems with the issue, number 39, who are living in Mozambique. Italian post, subscribers did not receive their issues Africa. until late in April. The Mirror apologizes for the late­ ARGENTINA GAKYIL Marisa Alonso-Director The address is: ness in receiving the last issue and asks any subscribers RED: Ricardo Sued who did not receive it to get in touch with the Italian Virgina Avedikian YELLOW: Hospital rural de Chicuque, office of the newspaper immediately for a copy. Horacio Toledo Patricia Feldman-Treasurer CP. 41 Maxixe. The Mirror. Merigar. 58031 Arcidosso GR. Italy. Alicia Caballero Martin Bortagaray Inhambane. Mozambique Tel/fax 0564 966608. BLUE: Adriana Battisti or c/o Wolff. PO Box 2712. 1200 Nelspruit. South Africa. Nelida Saporiti-Secretary GEKOS: Hugo Berbotto Email: Liz Granger. [email protected].

THE MIRROR MAY/JUNE 1 997 11 Dear Vajra brothers "Calaco Slam", "Calaco with and sisters, four zeros" and "Calaco with This article is to tell you Playing for four zeros and four play- about the card game called ers"whose rules are currently Calaco, how it was bom and being translated. These games about its rules. the Stupa aren't difficult or complicated In the summer of 1995, we and do not require much rea­ had the pleasure of having Namkhai tions in various languages. The soning, they are games of luck. The Norbu Rinpoche, his wife Rosa and costs were borne by Merigar. player must entice his luck, his good niece Phuntsok, as our guests in The Calaco enterprise has been energy, take a risk and win. You can Sardinia to rest and to enjoy the sea. included in the program for financ­ play free of thoughts with your ener­ Since the weather wasn't always the ing the Stupa and, once the costs gy functioning. Playing is a pleasant best, we often stayed home and have been covered, all the profits way to pass time, have fun and PHOTO BY F. ANÜRICO played cards and 'pachen'. One fine will go totally for the construction of release tensions. Since the game has day, after a short rest, Rinpoche set the Great Stupa of Merigar. arisen from the mind of the Master, Chögyal Namkhai Norbu to work with cardboard, scissors and So now there is also a game that it has much more meaning. Think felt pens and presented us with a belongs to the history of the about the colors of the cards: yellow, Plants Peace Vase new and unusual set of cards com­ Community which Rinpoche has blue and red, about the numbers posed of generously given us. The Calaco from 1 to 9, and about the zeros at Namgyalgar • three series of numbers from 1 pack really stimulates creativity; which make the numbers of their to 9 in yellow, red and blue; with these cards anybody can invent color 'empty'. This says something by Jean Mackintosh • three concentric zeros in the new games. to practitioners... A few days after the ten day The vases contain various ele­ three colors; As soon as he received the new All we have to do is play! ...and Easter retreat which Namkhai Norbu mental and sacred substances as well • three jokers in the form of the packs from the printer, Riccardo good luck to the whole world. Rinpoche gave at Namgyalgar, the as appropriate mantras and prayers, sun. drew up the rules of four other The Community in Sardinia games: "One colored Calaco", weather suddenly turned windy and depending on the function of the Rinpoche gave the name cold and everyone looked for extra vase. The main functions of the "Calaco" to this card game, from blankets. This was the day Namkhai vases are: To create conditions for Cala Corallina, the locality where he Norbu Rinpoche chose to plant the peace by pacifying negativities, to was staying. create conditions for health and well Peace Vase donated for planting at We started to play straight away, Namgyalgar by Ann Pickering of being by pacifying old and new dis­ CALACO learning the rules that Rinpoche eases, to restore the power of the ele­ Canberra. About twenty practition­ showed from time to time. The ments and to protect the environ­ ers followed Rinpoche up the steep "Calaco of Fortune" worked per­ ment from depletion and destruction. slope to the special place at the top of fectly, it was great and exciting. Namgyalgar. The vases are to be planted at That night our friend Riccardo The Peace Vase is part of a pro­ particular locations that have been did not sleep much with the new ject initiated in Australia by indicated by the Tibetan grid sys­ playing cards revolving in his mind Dzongsar Khyentse Rinpoche. It is tem. Australia is one of the first and the following morning he real­ part of a global peace initiative and countries to receive a large alloca­ ized that he had devised the rules involves the burying of special tion of vases and they have been for the new game "Royal Calaco". vases in many different places. The planted in many different locations In this way we understood that the vases are a part of the ancient here, including the sea. new ingenious set of playing cards Tibetan terma teachings given by Chögyal Namkhai Norbu plant­ lent itself to countless combina­ Guru Rinpoche in the 8th century ed one on Namgyalgar high up on tions of games! Before his depar­ and their function is to create the the top part of the Gar on the side of ture Rinpoche asked Riccardo to conditions necessary for world Gulaga mountain. With about twen­ write down the rules. peace. The construction, assem­ ty practitioners present he planted The following summer, to our The card game blage, consecration and planting of the vase in a very special rock cave. great pleasure, Rinpoche and his invented by Chögyal Namkhai Norbu the vases has been coordinated by A small fire was Ut in the rocks and family returned to Sardinia. In the Siddartha's Intent, instigated by the Dzogchen practitioners joined Two packs of cards in one package. meantime we had produced by Cost Lit.22.000 or US$ 14. Dzongsar Khyentse Rinpoche at Rinpoche in guardian and sang prac­ hand a prototype of the cards and Available by postal order, cheque or bank transfer (to acct. no. the request of his teacher, His tice. Looking out over the sea from we could play again. It was a lot of 3990 Cassa di Risparmio di Arcidosso) from the Associazione Holiness Dilgo Khyentse this high point on Namgyalgar, peo­ fun and Rinpoche said that it would Rinpoche. The instructions for ple hoped that the planting of this be a good idea to get the playing Culturale Comunità Dzogchen, 58031 Arcidosso GR, Italy. making these vases were revealed vase would in some way contribute cards printed and give them Postage/packing per pack: Italy Lit.4.000. Outside Italy (surface in the last century by two tertons to a more peaceful, healthier and around. So we got into action and mail) Lit.5.000 (US$3) Air mail - add: in Europe Lit. 1.000 and Jamyang Khyentse Chokyi cleaner world. with the generous help of Giorgio (US$.65), outside Europe excluding Aust/NZ: Lit.3.600 Lodro was insistent that the vases For more information about the Pieraccini of Milan who took care (US$2.50), Aust/NZ Lit.5.700 (US$3.50) should be planted. His reincarna­ Peace Vases, the contact in Australia of the graphics and production, the tion Dzongsar Khyentse Rinpoche is: Siddartha's Intent- Southern first three thousand packs of cards is now fulfilling the task at a time Door PO Box 1114 Strawberry Hills were printed along with instine- when peace is most warranted. NSW 2012 Australia» VAIROCANA TRANSLATION PROJECT

A Dream Book

Please send in your dreams Bernhard loan Siegel of Chögyal Namkhai THE ENDLESS KNOT Norbu to include in a book sings and plays his invention The peace ôign ftor the next millenium to benefit the Harmonic Mega-Harp The Mirror. Buy an Endless Knot teeshirt or pendant, A PRISTINE SOURCE and contribute to the Tibetan cause. The dreams will be printed

The Endless Knot is one of the eight auspicious symbols of the anonymously. Please send them OF SOUND IN THE UNIVERSE Buddha's birth, representing the interconnectedness of all life. by email: As the peace sign symbolized the energy and commitment of the [email protected] The composer-performer of this CD has dedicated 108 copies to 6o's, the Endless Knot is the perfect sign for personal and global by disk be sold for the Shang Shung Institute's VAIROCANA transformation in the next millennium. for Macintosh or Dos saved in TRANSLATION PROJECT which aims to translate about The Indien Knot Project wtu bounded to ralte awareneu of the plight ot text format, 3000 pages of fundamental tantras of the ancient Dzogchen the Tibetano and to ralte money tor Tibetan reäettlement. A percentaje or as a last resort, Teachings by the year 2001. ot profita from sale of the pendante and teeàhlrtò are donated to the typewritten to: international Campaign (or Tibet. For your copy, please send $50 US (or equivalent) by postal order The Mirror, To receive your teeshirt or pendant, please send check or money or Eurocheque to: Gerd Manusch, Obere Wohrstr. 8, D-84034 PO Box 277, order for $20.00 plus $2.00 shipping per item to: Landshut, Germany or a bank order to acct. no. 952818, Bead Store Cafe, 116 Center Ithaca, Ithaca NY 14850. Ph: 607-277-1729 Conway, MA, 01341 USA. Make Check payable to Tibetan Resettlement Bankverbindung, Sparkasse Landshut, Germany.

12 Paula Barry reported on tioners in the West are not con­ Lauri 's opening remarks. Georgette Institute will build a broad mailing SSI Conference progress setting up an integrated strained by the historic political suggested that the question of just list of those who are interested in continued from page 8 web site which will eventually link divisions in Tibetan culture and, how traditional forms of Buddhism alternative medicine. Funding the Dzogchen Community electron­ therefore, have a unique opportunity engage with modem culture arises in needs, as well as the need for trans­ skilled in traditional Tibetan plastic ically with ASIA, the Shang Shung to preserve the medicine traditions relation to each of the Institute's lation of basic medical texts, will be arts. Current works in progress Institute, The Mirror and all the in their entirety. Eliot cautioned that preservation projects. She noted, for addressed. Verena read a rough draft include decorative work on the Dzogchen Communities world­ the Institute must address the inter­ example, that, while the introduction of a statement of purpose for the retreat cabin in Buckland, the secur­ wide. This will allow immediate face of tradition and modernity in of Buddhism in the West may be founding of a school of Tibetan ing of a grant to paint a refuge dissemination of information on all the preservation of medical knowl­ attributed largely to enthusiasms medicine, though she cautioned that thangka for the Dzogchen the community's projects. Carol edge rather than uncritically repli­ among psychotherapy professionals, building a school will likely be a Community, and a large thangka of Shields noted the benefits that an cate only certain historical forms of the relation between Western psy­ very gradual process. A suggestion Garab Dorje surrounded by the integrated site could also provide by practice. He also urged that a solid chology and traditional Buddhism is was made that a program for "heal­ Primordial Masters. way of an interactive channel for foundation be built of appropriate by no means clear. She suggested ing the healers" be developed in the General discussion following direct fund raising. scale so that the Project not find that participants keep in mind the area as a way to simultaneously ser­ both project reports pointed out the Verena Smith reported on the itself too far out in front of the eco­ question of just how Buddhism can vice local health professionals and need, at this time in the Institute's Tibetan Medicine Project. Rinpoche nomic, political and legal realities be of value to this modem culture. begin the transfer of traditional med­ development, for full-time program has partially completed the develop­ which would firmly support the Steve Korns made the last pre­ ical wisdom into the wider culture. coordination in order to free up the ment of a four year curriculum in establishment of Tibetan medicine sentation before lunch break. He It provoked the first stirrings of con­ energies of Jim and Glen. so they Tibetan Medicine. Apparently a in the West. described his vision of a curated art troversy around the question of may concentrate entirely on their question shadows the medicine pro­ Jim Valby reported on the status event for the year 2000 of a pan-cul­ whether the Institute should be areas of expertise. Tibetologist Janet ject as to just how much interest can of the library which houses a selec­ tural celebration including Tibetan, involved directly in programs which Gyatso noted the long-term benefit be generated in the population at tion of Dharma-related books as Native American, Aboriginal, and seek to mix traditional Tibetan and to the Translation Project of net­ large in a professional program of well as videos, audio-tapes and doc­ modemist productions elaborating a modem social forms. working in academia both to avoid traditional Tibetan medical educa­ uments in machine-readable format. theme such as "Nature of Mind." He The group on Integrated duplication of efforts and secure tion. Eliot Tokar, a long-time student Rinpoche has suggested that the envisions a mixed-media show Buddhism supported the idea of a assistance with translations in of Tro Gawa Rinpoche and Tenzin library proceed with the photocopy­ which would involve not only the pan-cultural art event. Several work­ progress. Glen noted the benefit of Choedak, both renowned medical ing and cataloguing of works cur­ traditional plastic arts but also ing ideas for educational projects on networking the Arts Project with practitioners in the Tibetan tradition, rently at Merigar. Jim foresees the modes of land-use. architecture, Tibet and its culture in the local academic and other schools of art. reported at length on the history of need, eventually, for an archivist at music, and poetics. The show, look­ schools that would provide opportu­ Students around the world could be the rather considerable legal, ethical, the library to carry out such tasks. ing for a wide audience, would trav­ nities to inform both teachers and directed toward the unique and political problems encountered Georgette Kelly discussed what el outside of the standard Dharma students, as well involve members resources of the Institute which pre­ in the establishment of alternative has been temporarily termed contexts. Steve discussed fund-rais­ of the local Tibetan community, serves traditional methods, such as practices like Tibetan medicine in Integrating Buddhism, reflecting ing issues. were also supported. Jonathan materials preparation, which may be the West. On a more optimistic note interest in the expanded sense of the The afternoon session kicked-off Swinchatt suggested producing available nowhere else. though, he pointed out that practi­ Institute's mission referred to in with a presentation by Carol Fields videos with his broadcast-level on development and fund-raising. equipment on the Institute's projects She suggested several steps for par­ for the purposes of program devel­ ticipants to keep in mind to assist in opment and fund-raising. The first TARA MANDALA SCHEDULE articulating their visions and such project might be a series on grounding projects in realistic goals Glen's work in the preservation of Please contact Tara Mandala for further information: P.O. Box 3040 Pagosa Springs, CO 81147 and essential development skills. the philosophy and processes of (970) 264-6177 (phone) (970) 264-6169 (fax) [email protected] (email) Stephanie Scott followed with sug­ thangka painting. The group was gestions for the format of the after­ particularly interested in developing noon's focus groups which further projects which would also directly RADIANT STILLNESS: THE DAWN OF COMPASSION CULTIVATING RIGHT RELATIONSHIP THROUGH assist members of the local Tibetan WITH ANNE CAROLYN KLEIN, PHD MEDITATION grounded participants in concrete JUNE 12-15 COST: $210 -$185 CLOSED RETREAT WITH TSULTRIM ALLIONE JUNE 26-29 skills for project development. community. Networking with other Buddhist groups in the West that Stilling the mind and opening*the heart are skills cen­ COST: $210 - $185 CLOSED RETREAT Participants then broke up into five tral to the meditative art of Buddhism. This retreat From the moment we sit down with ourselves for the first focus groups for the remainder of already develop projects to interface draws from the mind-training tradition of Jamgon time in meditation to the final moment of Enlightenment, the afternoon to consider concrete with modem cultural issues was also Kongtrtil and from earlier Tibetan traditions. we are always working on relationship, first to ourselves, proposals: Integrating Buddhism. suggested so that the Institute could Anne Carolyn Klein, PhD has studied, translated, and then to others. How we approach this changes along the Translation/Literature. Tibetan stay informed of opportunities for practiced Buddhist teachings irj the US and Asia since path: learning not to cause harm, then benefiting ourselves collaboration. 1970. Currently Professor and Chair of the Department and others, transforming emotion jnto wisdom, and then Medicine. Arts, and Fund-raising. of Religious Studies, Rice University. Houston, Anne's directly experiencing the Great Perfection. The whole conference recon­ Some controversy again sur­ most recent book is Meeting the Great Bliss Queen: Tsultrim Allione is author of Women of Wisdom and vened at the close of the afternoon faced, at times heated, but not with­ Buddhists, Feminists and the Art of the Self . She is founder of Tara Mandala. She has been a student of for a brief follow-up session on out some raucous hilarity as well, Co-director of Dawn Mountain, a Tibetan temple, com­ Namkhai Norbu Rinpoche for 17 years. She founded Tara munity center, and research institute in Houston, Texas. Mandala in 1993. finance and development with about the difficulties of managing Carol. Stephanie and Cherish Pratt. the interface of the Institute's prima­ STALKING THE WILD HARVEST FAMILY RETREAT AND VISION QUEST The biggest problem for the Institute ry mission of Tibetan cultural WITH DIXIE NEUMANN JUNE 19 - 8:00AM - FOR TEENAGERS 6:00PM COST: $35 - $30 LIMIT: 20 PEOPLE WITH TSULTRIM ALLIONE, SPARKY SHOOTING currently, it seems, might be the lack preservation with modem social of administrative personnel for sup­ issues. The possibility of a confer­ The morning will be spent exploring the forests and STAR, JEFF "WHITE HORSE" HUBBELL, meadows, learning about edible, medicinal, and craft MARI AM HAWLEY, LICSW, CGP AND port and development functions. ence specifically on this issue was properties of the wild plants and trees of Tara Mandala. JEFFREY MCINTYRE, M.ED., LMFT Participants strongly recommended raised and some enthusiasm was JULY 5-12 Bring good hiking boots, hat, water, snacks, note­ professionalizing the business func­ expressed for further exploration. book, drawing pen, and clear tape. Lunch will be pro­ COSTS: $375 FIRST PARENT tions of the Institute in the person of The Arts Project's goals and vided. $325 SECOND PARENT a paid, full-time program coordina­ Those who wish may come and camp on the land the $255 FIRST CHILD OVER 5 YRS. agenda are quite clear as airead) night before. $230 SECOND CHILD OVER 5 YRS tor whose salary should be provided articulated. Glen needs money and Dixie Neumann has been working with the plants and $355 TEENS through a foundation grant for students. The Translation Project All children 5 and under are free. Child care costs are soils of Southwestern Colorado for ten years studying administrative seed money. Steps to shelved several proposed works for the medical, edible and aesthetic uses of the wild paid by parents direct to child care providers. securing such a grant were a variety of reasons to concentrate plants. She also grows energetic, organic heirloom veg­ CLOSED RETREAT reviewed. on the Vairocana project as support etables for personal and market enjoyment. We will offer opportunities for a vision quest based in the Native American tradition and a rite of passage for teenagers A superb dinner featuring for the development of serious prac­ SUMMER SOLSTICE GATHERING AND STONE and people in their twenties. Vision quest helps young peo­ momos and other traditional foods titioners. General publication will be PEOPLE'S LODGES ple experience a personal sense of the sacred, a passion for sought only for non-teaching texts WITH UTE ELDER GRANDMOTHER BERTHA was prepared by members of the life, and take responsibility for their own spiritual growth. GROVE JUNE 20-22 COST: $150 - $135 Pioneer Valley's Tibetan communi­ such as working dictionaries. Some Young people will be guided through a rite of passage cere­ OPEN RETREAT proposals for collaborative efforts mony as a group with their families participation a being ty. Traditional Tibetan dancing fol­ We are pleased to welcome our old friend Ute Elder fundamental part. This part of our program will be guided lowed dinner. Sunday, a brunch and will be shelved until the resources Bertha Grove to Tara Mandala this year to help us cele­ by Jeff "White Horse" Hubbell and Sparky Shooting Star, wrap-up session featured reports and circumstances are more favor­ brate the summer solstice. Grandmother Bertha works who will also spend time with the younger children. from the previous day's focus able. A five-year funding plan is an spontaneously with Spirit in response to the needs and Sparky Shooting Star is of Cherokee descent and fol­ groups. The Medicine group decid­ urgent need for the Vairocana pro­ interests of the group. Grandmother Bertha, now in her lows the Sacred Pipe on the Sundance Trail. She teaches ed that addressing the licensing of ject. Additionally, funds are needed seventies, is a highly respected member of her tribe, about the Sacred Hoop of the Medicine Wheel and the pipe carrier, and grandmother. She is an internationally circle as foundation of the Native American way of life. Tibetan medical practice would be for capital expenditures such as an regarded teacher of the ways and ceremonies of her "Horse" Hubbell is a Sundancer and has lead young peo­ pre-mature. The appropriate focus up-to-date lap top computer so that people and was called to 'the medicine way' while ple through their rites of passage for 7 years. He co- for 1997 is the production of free Jim may keep abreast of projects growing up in her grandfather's medicine tipi. founded Thunder Horse Ranch, a learning and ceremonial educational events. The Institute while traveling. A brochure to aid in This retreat will include stone people's lodges (sweat center in West Point, Texas, with his wife Mary Thunder. will invite Rinpoche to lay out a private fund-raising will be avail­ lodges), council circles and time for group and private This retreat will also be staffed by Tsultrim Allione. able within the month. Other discussions. Jeffrey McIntyre, M.Ed., LMFT, Vajrayana practitioner and foundational instruction in medicine Please Note: We would like to talk to you about tradi­ father of 3, and his wife, Miriam Hawley. student of Thich in order to test the interest at large in avenues for fund-raising were tional offerings to honor the leaders of the Stone Nhat Hanh, and co-writer of Our Bodies Ourselves. such a program. A further possibili­ explored such as gr.mt-»Titing and People's lodge. PLEASE NOTE: We would like to talk to you about the tradi­ ty is a program of instruction in the the mechanisms for setting up mists tional preparation and honoring for vision quest ceremony. healing power of the elements by to benefit the Insolute. Tenzin Wangyal Rinpoche. The

THE MIRROR MAY/JI'SE 1997 13 INTERNATIONAL DZOGCHEN CONTACTS

ARGENTINA FRANCE Taman, Bakti Ampang Denisova, Tatyana UKRAINE Poste Restante Saphran Weiss Selangor, 2-Y Microraion-14 apt.3 Valéry Botsula 5155 Tanti, Pcia de Cordoba 19 Rue de Bagnolet W. Malaysia Elista, Kalmikiya, 358000 Komandarma Korka St.42-59 Tel: 0054-70384036 75020 Paris Tel: 60 3 9847167 Vladivostok Dzogchen Community Kharkov, 310186 Fax: 54 541 98300 Tel: 33 1 43710203 MEXICO Kuleshova Natalia USA Nelida Saporiti: INTERNET: Fax:33 1 43710203 Tobolskay 12, KV.20 Lennart Aastrup Colorado: Tara Mandala [email protected] (secre­ Jocelyn Carasso Vadivostok, 690066 Nino Artillero 33 P.O. Box 3040. tary) Route De Pernin email & fax addresses: Tepoztlan, Morelos Pagosa Springs^ CO 81147 Marisa Alonso- Gakyil President 74160 Les Mouilles Vladimir Karpinsky: Tel: 52 73950192 Tel: 970 264 6177 9 de Julio 2959, Cordoba Neydens INTERNET:[email protected] Fax: 52 73951059 Fax: 970 264 6169 Prov. De Cordoba, 5000 Tel: 1 33 50351142 Vladimir Maikov: [email protected] Tel: 54 51 801829 NEPAL INTERNET:[email protected] GERMANY Angelo Fontana Validivostok: INTERNET: Chicago: Lynn Sutherland Monica Várela Dzogchen Gemeinscaft GPO Box 4102 [email protected] su 423 W. Webster, Chicago, IL 60614 Av. Belgrano 2568 p6 dto "C" Helga Betz, Lindemannstr. 12 Kathmandu Tel: 773 477-7280 Capital Federal-Buenos Aires 1096 40237 Dusseldorf Fax: 97 1 225184 SERBIA/EX YUGOSLAVIA Fax: 773 728-9556 Tel:0541-943-2142 Telephone & Fax: 49 211 682657 Zoran and Jelena Zagorcic Email: [email protected] Laura Yoffe NEW ZEALAND Koste Jovanovica 9, Gerhard Manusch Hawaii: Susan Indich "El Espejo" (The Spanish Mirror) Rosemary Friend 11000 Belgrade Oberwohnstr. 8 129KaelepuluDr. & Publishing Commitee 7 Radnor Street Tel: 11-467437 84034 Landschut Kailua, Hawaii 96734 Zapiola 2349 North East Valley Tel: 49 871 670521 Voglar Slavica and Nereo Marussig Tel: 808 261 3469 PBN 3 Cap. Fed. Dunedin S. 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Rakowicka 21/3 Dzogchen Community Mullumbimby NSW 2482 Merigar, Comunità Dzogchen Tel: 48 12 21 7835 SOUTH AFRICA Carol Fields Tel & Fax: 61 66 845570 Arcidosso, 58031 GR Darryl Van Blerk 755 Euclid Ave. email:INTERNET:apearl@ Tel: 39 564 966837 RUSSIAN FEDERATION 82 New Church St. Berkeley, CA 94708 om.com.au Fax: 39 564 968110 Helena Antonova Tamboerskloof 8001, Capetown Tel: 510 559 9753 Dzogchen Community AUSTRIA email: 101572.3265® Tel: 27 21 221265 Fax: 510 524 0933 compuserve.com Komeychuka Str. h. 44, f. 17 INTERNETcarol.fields @ ucop.edu Irmgard Pemwieser 127543 Moscow SPAIN Kriemhildplatz 1/17 Azamgar Tel: 95 405 46 64 David Ruiz Loredan VENEZUELA 1150 Vienna, Austria Giuliano Casiraghi Fax: 95 9546040 C/Esponceda 30-C*- DCHA Pablo Lau Rivera Tel/Fax 43 1 9857367 Via Sempione 14-B 28033 Madrid Lhundrubgar 24125 Bergamo BG Buryatian Community Edition Tsaparang: Tel. 34 1 4422325 Pba. Res. Pedermales Tel: 39 35 225159 "Kundrolling" Oliver F. Leick Av. 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14 ASIA Sponsorship the material is $16,OO0US. Project trol of all data relative to the spon­ S PECI AL for the Khampa Society of Bir sors. In this way we will be able to continued from page I P RACTICE During the last two missions we fur­ provide them better and more ther developed the project started in detailed feedback about the devel­ CALENDAR agricultural land where, in the June 1996 concerning the Khampa opment of their contributions to future, the monks can cultivate the settlement of Bir. three hours from the project. We underlined the CONTINUED FROM THE PREVIOUS ISSUE vegetables necessary to maintain Dharamsala. The project concerns importance of starting micropro­ the members of the monastery. It sponsorships at distance and the jects that can be executed using "...IT is BEST TO DO THESE practices collectively or personally. costs about $3,50OUS to buy an selection of microprojects to be car­ the reserve funds of the sponsor­ collectively with your Vajra 11th Month, 30th day Wed. Brothers and Sisters (at the recom­ acre of land. Lopön Tenzin Namdak ried out locally. At the end of ship program. These projects 28th Jan. 1998 DARK MOON. mended times), but if this is not is trying to find the funds to buy at December 1996, 31 children had adopt a new line targeting the This is a special day for purifica­ possible you can do them personal­ least ten acres. been sponsored. social development of the villages tion practices so try to do ly whenever you have free time. The THE SCHOOL FOR THE THE SHERAB LING PROJECT At concerned with our initiatives. important thing is to try to commu­ "Purification of the Six Lokas". HANDICAPPED IN LHASA We are the Sherab Ling monastery situated PROMOTION OF THE PROJECTS nicate with all practitioners linked 12th Month, 10th day Fri. 6th trying to start up a project for spon­ in the same area, there are another IN ITALY We have published arti­ with the same transmission. In this Feb. 1998 This day is the anniver­ sorship from a distance of children 40 children waiting for sponsors. cles in regional newspapers about way you develop the potentiality of sary of Gum Padmasambhava's of this school which opened in 1993. This monastery is under the direc­ our of sponsorship at distance pro­ your transmission and your under­ coronation as Prince of Orgyen at We feel that it is important to con­ standing and capacity to integrate tion of the 12th Tai Situpa, Padma ject and will try soon to do the the invitation of King Idrabhodi. tribute to maintaining the studies of your daily life into practice ..." Donyo Nyingche Wangpo, who same at the national level. We can perform a Ganapuja collec­ children who live in Tibet where gave teachings at Merigar in OLGIATA SCHOOL Before Chogyal Namkhai Norbu tively or do the Long-life practice, their families live in poverty com­ December 1995. His lineage is one Christmas in a kindergarten in "Universal Wisdom Union" either he most important thing we pared to those living in other coun­ of the most ancient: it begins with Rome we gave a show based on a collectively or personally, accord­ Tcan do to help maintain the tries. Children over ten years old Maitreya and continues with Tibetan fairy tale. Our aim in doing ing to circumstances. good health of our precious mas­ study in the school, half of whom Marpa. the great translator, whose this was to provide both children ter, Chogyal Namkhai Norbu, is 12th Month, 11th day Sat. 7th are orphans and the other half hand­ teachings form the core of the and parents with some elements of icapped, coming from the counties to keep our samaya as pure as Feb. 1998 This is a good day to do Kagyupa tradition. As of the end of knowledge of Tibetan culture. We around Lhasa. The study course possible and to correct all errors extensive practice of Ekajati with a December 1996. we started spon­ also wanted to take advantage of lasts for five years. During the by performing Ganapuja with our Medium Tun. sorship of 2 monks. this chance to talk about our activi­ course the children have lessons and Vajra Brothers and Sisters. 12th Month, 15th day Wed. PROJECT FOR SENDINC; MEDI­ ties and goals in an informal way. in the afternoons work in the work­ Several individuals showed an 11th Feb. 1998 FULL MOON. CINES The correspondents for our 10th Month, 15th day Sat. 13th shops to learn trades such as tailor­ projects in India and Nepal have immediate interest in our projects Dec. 1997 FULL MOON. This day This is in general a day for honor­ ing, design, traditional painting and of sponsorship at distance. ing the Lord Buddha, and in partic­ sent urgent requests for sending is considered to be the day to honor making paper. The school is mainly ular an ideal day for the Long-life essential children"s medicines COMMERCIAL DEPARTMENT the Lord Buddha in general, and it financed by donations from foreign practice of Gum Amitayus, "Union (antibiotics, disinfectants, dermato- This year ASIA began importing is one of the best days to do the benefactors. The director of this of Primordial Essences". logical cream...). ASIA has contact­ traditional items both ancient and Long-life Practice with the Dakini school is currently involved with the ed several pharmaceutical compa­ modem from Tibet, India and Mandarava particularly. Therefore 12th Month, 18th day Sat restructuration of an orphanage nies that have undertaken to send Nepal. These items were meant to try to do the Long-life Practice, 14th Feb. 1998 This day is the which will be able to house another medicines free of charge. be used during our shows on "Cycle of Life's Vajra". Generally anniversary of the great Dzogchen 240 orphans an handicapped chil­ INFORMATION ACTIVITY IN Tibetan culture as well as to orga­ the best moment to do this kind of master Longchen Rabjam dren from very poor families. ITALY In March 1996 ASIA held a nize a small commercial activity. practice is at 7-8 o'clock in the Longchenpa (1386-1363). On this RESTORATION OF THE BIR conference at the middle school of The items we have available at pre­ morning. But if you don't have this very important day try to do the SCHOOL ASIA is currently evaluat­ Montecchio Precalcino promoted by sent in our ASIA office are thankas. possibility, then do it in the after­ Guruyoga Agar Lama'i Naljyor, ing a small project presented by the the local civic library. About 150 carpets, masks, costumes, jackets, noon or later in the evening when Guruyoga with the White A, either Khampa Society for the restoration children and young people attended yak wool pullovers, incense, stat­ you are free. collectively or personally. of their school. ASIA has to decide silently and attentively. The same ues, t-shirts etc. The profits coming 10th Month, 25th day Wed. 12th Month, 25th day Sat whether to manage it as a separate conference was repeated in Santa from the revenues of these sales 24th Dec. 1997 This is a Dakini 21st Feb. 1998 This is a Dakini project or as a microproject within Fiora on April 29th at the Municipal will be used for financing the pro­ day, and the anniversary of ' day, so try to perform a Ganapuja the bigger project of sponsorship Hall as part of a joint initiative with jects under way. We are also print­ Tsongkhapa (1357-1491), who with the transformation of the from a distance, making use of the Shang Shung Institute under the title ing a small catalogue with a list of made a synthesis of the previous Dakini Simhamuka together with reserves of the sponsorship fund. 'Tibet - a Civilization in Jeopardy". prices that will be distributed along schools and founded the Gelugpa your Vajra brothers and sisters. The works will include: 1) the dis­ We held two conferences/talks with the articles to our representa­ school. Try to perform a Ganapuja Otherwise you can do a Medium or mantling of the existing roof made addressing the potential sponsors for tives in different cities. with your Vajra brothers and sisters Short Tun in the usual way. of thin cement tiles most of which the sponsorship at distance project MAIN OFFICE In order to fol­ or the Medium Tun personally. In 12th Month, 30th day Thür. are cracked so that rain leaks into during which we talked about the low up all the projects we have either case recite the heart mantra 26th Feb. 1998 DARK MOON. the classrooms creating a lot of pedagogy and didactics implement­ under way and to improve the of the Dakini Simhamuka as many This is a good day for purification inconvenience for the teachers and ed in the Tibetan Children"s Villages coordination among them, ASIA times as possible. practices. Therefore try to do the children. 2) the construction of a (linked to the SOS of Vienna). has rented a small two-roomed cement roof and pillars in the corri­ 10th Month, 30th day Mon. "Purification of the Six Lokas". During the month of June we office in Rome. We have also pur­ dor to support the additional weight. 29th Dec. 1997 DARK MOON. LOSAR 2125 EARTH TIGER YEAR had several meetings and chased two computers and a photo­ The total estimated cost including This is an excellent day to practice exchanges with another important copier. The printers have been Purification of the Six Lokas. ONG (ASSEFA of Sanremo) donated by two sponsors of ASIA. 11th Month, 7th day (no 8th which is involved in sponsorship Maddalena Cosso, coordinator of this year) Mon 5th Jan. 1998 This at distance. The meetings very sponsorships at distance, and year there is no 8th day so the 7th Now Available! much enriched our knowledge Fulvio Rossi, administrative and is a particular day for the practice about the management of projects logistics coordinator are working of Ekajati so try to do a Long or THE RANGJUNG YESHE such as sponsorship at distance. full-time in this office. In order for Medium Tun with intensive prac­ TIBETAN-ENGEISH We also defined reference points our office to be fully functional we tice of the mantra of Ekajati. for the creation of a software pro- need another computer. As usual donations are welcome. • 11th Month, 10th day Wed. DICTIONARY sram that will allow us better con­ 7th Jan. 1998 This is a special day OF BUDDHIST TEACHING & PRACTICE of Gum Padmasambhava. If you More than 90,000 entries in an electronic version DEATH: Herbology in have the time and possibility it is Reece Smith died on Passages Berkeley California. good to do a Ganapuja collectively on PC/MAC disks. Compatible with all known word- Nov. 19, 1996 (Guru Reece is known as with your Vajra brothers and sis­ processors and data-base programs. Rinpoche Day), two days before an innovator in the teaching of ters, otherwise you can do the * Extensive compilation of terminology used by his fifty third birthday. Chinese Herbology and was in the Long-life practice of " Universal Reece met Namkhai Norbu process of writing a book when he Wisdom Union". present day translators. * Selected definitions and clarifications from classical literary works. * Details of Rinpoche in California in 1989. He died. He was also a bodyworker 11th Month, 15th day Mon. with extraordinary touch. places, people, and titles of scriptures. * Verified came to the teachings after many 12th Jan. 1998 FULL MOON. years of study and practice in BIRTH: This is an important day to do the entries from existing dictionaries, word-lists and Vipassana and at the Nyingma Judy Herzl and Charles Hoy joyful­ Long-life practice of Amitayus, glossaries. * Special introductory offer: US $50 Institute with Tarthang Tulku. He ly announce the birth of a beautiful "Union of Primordial Essences". (includes shipping and handling). had a love for nature that he com­ and healthy son. Theo Alexi Herzl 11th Month, 25th day Fri bined with practice. During his bat­ Hoy ("Telo"). He was bom at home 23rd Jan. 1998 This is a day of Rangjung Yeshe Dictionary, tle with cancer, the best medicine on Monday, April 21st. at 9:29PM. the Dakinis in general, so if you attn. J. Wagner, seemed to be going into the Grand in Santa Fe. New Mexico. USA. have the opportunity practice a col­ P.O. Box 4796, Canyon, the Siena or some wild Telo weighed 81bs. 6oz. and was 22 lective Ganapuja, with the transfor­ Boulder, CO 80302, USA place and doing Dzogchen practice. inches long. Labor was smooth and mation of the Dakini Simhamuka, Email::[email protected] Professionally Reece was an relatively short. They are having a and recite her heart mantra as acupuncturist. He and a partner great time getting to know this new. Make check or International Money Order payable to Mr. E. Schmidt many times as possibile. Otherwise founded the Institute of Chinese wonderous beimi! you can do a Medium Tun either

THE MIRROR MAY/JUNE /99 7 75 icated to the study of Tibetan astrol­ ogy and medicine, which as we Tibet Amdowas know are very much connected to the Tibetan tradition. Nomads and farmers constantly Part Two visit this monastic complex, not only to honor the memory of Tsong kha pa; but also because in 1935, the by Donatella Rossi XIV Dalai Lama was born in a vil­ Tliis is part two of a two-part series on Tibet. lage very close to this monastery. At present, although the dGe o go back to marriage, the areas three children are allowed. But lugs pa school is the most followed, Amdo traditional system for these limitations do not always cor­ the existence of other Tibetan reli­ farmers differs from village respond to reality, both in positive T gious schools in Amdo is not to be to village. Generally speaking how­ and in the very negative. underestimated. It is not uncommon ever, it is the father of the boy. being The influence of the Hans is to find temples—monasteries of two the most authoritative figure, who inevitably taking bigger and bigger or three different schools in the asks for the hand of the girl, by vis­ proportions, both in the life-style same village, as it is possible that iting her parents a first time. and in the way of thinking. Some adopt the Amdo dialect as a means his young age, Tsong kha pa showed even in a single family, parents or have completely adopted Han of communication. Contrary to that, During a further meeting, the remarkable spiritual qualities. He children may prefer one school over ways. This phenomenon is not some young urbanized Tibetans are two parties discuss the size of the went to Central Tibet and studied the other without apparent contrasts. dowry which will have to be provid­ appreciated by the majority of completely demotivated with religion, philosophy and medicine at During the summer, the most ed by the groom. The meeting is Tibetans, who have a strong sense respect to their language, and are the site of one of the two most important Lamas leave their resi­ joined by the girl's parents, rela­ of cultural identity. Common peo­ somehow convinced that the study important religious centers of the dences and settle in designated tives, and family friends. ple, in order to preserve such cul­ of Tibetan is not conducive to a moment. Soon he started the pro­ places on the highland for days on When a family is in a position to tural identity, make a point of com­ good position in society. duction of many important doctrinal end, to meet devotees and impart do it, the price of the dowry is kept municating as much as possible Nomads do want their children works, which became the source of blessings, name newborns, give as high as possible, by praising the using their original idiom. to receive an education in their own inspiration for the followers of a teachings, perform consecrations, beauty of the girl, her personal qual­ We cannot really say that the language, and in fact, many cases new Tibetan Buddhism heralded by initiations and so on. ities and the good name of the fam­ concept of a standard language is are reported of families that with­ the dGe lugs pa school, the rele­ As far as the Bönpo tradition is ily itself. The dowry should basical­ thoroughly applicable in the case of draw their children from schools, vance and importance of which had concerned, we may say that at pre­ ly cover all the efforts made and Tibet: on one side, we have the writ­ when it is understood that their cur­ very determinant consequences for sent the highest concentration of its expenses met by the parents in rais­ ten language which is basically the riculum will be almost entirely Tibet, not only from a doctrinal followers is to be found in Qinghai ing and educating the girl. Also the same; on the other, there exist many based on the Chinese language. viewpoint, but also from a political and in the Sichuan Autonomous milk of the mother is taken into different dialects, although they may Schools for nomads are orga­ one. It was precisely under the aegis Prefecture of Aba (Tib. rNga ba). In account; in order to repay her kind­ roughly fall under three major nized at the places where they of the dGe lugs pas, that the system Qinghai, about twenty thousand ness, a certain number of animals, groups (Central Tibet, Kham and spend the winter; erring teachers of voluntary incarnations of the individuals follow the Bönpo tradi­ garments etc. will be requested. Amdo). As for the Amdo dialect, we riding horses, spend some time Dalai and Panchen Lamas was initi­ tion, of which fifteen thousand Specifications are also given about have to distinguish the kind spoken with the children of a certain ated. In fact, one of the places where reside in the relatively small districts the size of turquoises, corals and by farmers and that spoken by group, then move to another settle­ Tsong kha pa taught was the hill of of Reb kong rdzong and Khri kha otter skin — the latter being an item nomads. The Amdo dialect has not ment and so on. Lhasa where later on the Potala rdzong alone (in Chinese these dis­ very much appreciated by undergone radical modifications in Palace was to be erected. It is maybe an understatement to tricts are known as the Autonomous Amdowas — that will adorn the phonetic and morphological terms, say that the education of nomads is The fame of Tsong kha pa went Prefectures of Tongren and Guide). bride's traditional costume. During as it happened for the language of a serious problem and a difficult so far as to reach the third emper­ One of the most representative and these negotiations, the figure of a Central Tibet; so much so that even issue, as it is that of their access to or of the Ming dynasty, Yong Le, authoritative Bönpo spiritual figures mediator (Tib. bar pa) is considered today there are correspondences healthcare. On the other hand, in who invited him to China. now existing in Tibet lives in the very useful in order to reach an between the spoken Amdo dialect view of their life-style, a very However, he declined the invita­ area in Reb kong. His name is Lama agreement that will result satisfac­ and the literary style of manuscripts sophisticated level of instruction is tion and chose to be represented Ban rGya. He is about fifty years tory to both parties. The dowry is composed more than one thousand not always considered as a vital by one of his disciples. old and belongs to a lineage of expected to be delivered to the years ago, such as the reknown necessity. For example, knowledge In 1409 he instituted the reli­ Lamas linked to the Amdo teacher bride's family before the marriage. Dunhuang documents. of the written language is sometimes gious ceremony called sMon lam, or Shar rdza bKra shis rGyal mtshan Marriage celebrations can last Religion has contributed in a simply viewed as connected with good omen prayer, which takes (1859-1934) — a great master and for several days, where people certain measure to spread the use of the reading of religious texts, and in place in Lhasa just after the New extremely prolific scholar who prac­ dance, play games and sing auspi­ the literary language. The monks a broader sense, as part of a religious Year's celebrations. Even today, ticed rDzogs chen, and as it is cious songs. Even that was not per­ who used to go to Central Tibet to and monastic education. Religious after more than 25 years of political known, died without living any bod­ mitted during the Cultural learn the sacred doctrine, or to go education continues to take place in interruption, this ceremony repre­ ily remains. Revolution. with the proverb, 'find the best reli­ the monasteries. Many reprints of sents a very important religious In the overall however, the gion', were coming back accus­ important texts have in fact been gathering both for the clergy and the After the marriage has been cel­ Bönpo tradition still remains rather tomed to use different forms of promoted by them. On the other lay people. ebrated, the bride goes to live with unpopular in Tibet. Centuries of reli­ expression. side, 'secular' education at higher In 1417 the meeting hall of the the family of her husband. In those gious polemics and political interest levels is concentrated at the temple of dGa' Idan founded by rare cases when it is the man who One of the strongest concern of have been the cause for this state of Institutes of Nationalities; the cur­ Tsong kha pa, was consecrated with goes to live with the girl's family, Tibetans who live in China and affairs. The situation seems to be riculum is principally based on a solemn ceremony. This temple no dowry is requested. That hap­ work for the preservation of their changing slowly. The works of humanistic subjects. The study of became in time an enormous pens when the caliber of the fami­ culture is determined by the ever Namkhai Norbu Rinpoche about the technical and scientific subjects is monastic complex, a sort of strong­ ly of the man is not adequate, or increasing inclusion in the spoken origin and culture of Tibet in gener­ not imparted. hold of the dGe lugs pa school. It when the man is not able to find a language of Han terminologies, al and on the Bönpo tradition in par­ was heavily bombarded during the consort by himself. and/or of phonetic transliterations Moreover, it may thus happen ticular have now published in both Liberation, and what we can see As to the division of labor of Han terms, in absence of Tibetan that the charisma of religious figures Tibetan and Chinese. His works do today is just a shattered fraction of among farmers, men till the land, equivalents that have not yet been be counterproductive to the study of have a catalytic role, since they have what it was said to be. while women take care of the house coined. That happens not only in subjects that are not religious in the power of stimulating discussions and children. Among nomads, the case of political words, but also their own right: often the viewpoints During his life, Tsong kha pa that go beyond mere religious bigo- women milk the animals, chum but­ in the case of expressions more of Lamas are adopted because of was admired for his objectivity and tism and have the effect of inspiring ter, make yogurt, spin the wool, strictly connected with everyday faith and respect, so that issues that absence of sectarianism, two quali­ more awareness about the real scope weave cloth, collect dung — virtual­ life. One instance can be the would require a more open and ties that allowed him to thoroughly of the Tibetan culture as a whole. ly the only source of fuel they have Chinese phonetic rendering of objective perspective are dealt with study and assimilate the doctrines of — and so on. Women are in general Tibetan proper names, which being in a generic way, or are not consid­ the most important lineages prevail­ Donatella Rossi was born in not considered quite apt to be completely based on the translitera­ ered as important in the first place. ing at his time. Rome, Italy in 1958. She met engaged in social matters. In very tion used for ideograms called Religion In 1379 the mother of Tsong kha Namkhai Norbu Rinpoche in the traditional farnilies, their authority is pinyin, can be very confusing, and The majority of Tibetan pa sponsored the construction of a year she graduated from High not strong, particularly if they are makes it sometimes almost impos­ Amdowas is Buddhist. The tradition Pagoda, called the Lotus Pagoda, as School. She pursued Oriental young. They start to gain some sible to trace back the original, to which they mostly refer to is that a token of honor for her son. This Studies at the University of Rome authority after having children, even even for Tibetan themselves. of the dGe lugs pa, also called the structure is still extant, and was and after that lived in Asia for a more, if the children are males, and On the other hand, the influence Yellow Hats because of the color of included in the monastic complex of number of years, doing research , when they advance in age. We will of the Tibetan-Amdo dialect over their headgear. This tradition recog­ sKu 'bum bkra shis 'khyil, which studying, and working. At present note that religion contributes quite the structure of the Chinese Qinghai nizes its origins in the teaching of was established in 1588 following she is engaged in her doctoral significantly to this state of affairs. dialect is clearly visible, like for Tsong kha pa Bio sang Grags pa the wishes of the Third Dalai Lama research on the Great Perfection in example the verb, put at the end of (1357-1419), one of the most impor­ bSod nam rGya mtsho. Situated at The present law about national the Ban religion. She is presently liv­ the sentence. In Qinghai, even tant figures in the history of Tibet about 25 kilometers South-east of minorities requires local bodies to ing in Portland, Oregon, USA. • implement demographic control. among the Mongols who are and in the development of Tibetan Xining, this monastery has come to According to that law, two children nonetheless very well aware of their Buddhism. He was born in Amdo, in be the biggest dGe lugs pa estab­ are allowed in big centers and for own ethnic and cultural origins, a a village situated near the capital lishment of the whole region: two of political cadres, while in extra-urban considerable percentage has come to Xining. It is narrated that already in its four colleges are exclusively ded-

16 Gerry Steinberg and Verena riage of Western and Eastern medi­ Smith are both long time practi­ H EALING & PRACTICE cine beginning? tioners involved in the Tsegyalgar V: Well, maybe in separate beds. Dzogchen Community. Gerry is The Second Part of G: I have a biased view because an allopathic physician and An Interview with Gerry Steinberg and Verena Smith the Western physicians I have a Verena is a practitioner of good connection to are much more Chinese medicine and herbology. open. My sense is there is a much more opening on all sides and M: Both of you have contact and conditions. To be aware that this there's a fearful clinging. I remem­ thing, they're very nihilistic, all they awareness of the mind/body con­ with people who are dying. How do is an unavoidable circumstance we ber one person who was in fetal have is their life, so it's very diffi­ nection. the teachings effect you in relation all have to face and to do it in the position for days and I wanted to say cult. There is a large amount of M: In summation,can you share to the dying person, and also can best way we can. "Let go, it's all right", but they can't denial. One thing I have found is how you juggle your incredibly you see your relationship to the V: I work with a lot of people and that's all right. I have witnessed that some of the very old people are busy lives that include very active teachings impacting that person in who have cancer and AIDS, a lot of more fear than not. With drugs the very relaxed about it. health care practices, families and terms of their own death, that you people have died, and when I look death process becomes more com­ M: Do you think there is more of commitments to the Dzogchen are aware of? back on how many people I've had plex, when we try to prolong life a tendency in this age to prey on the Community? G: For me, it's not much differ­ to say goodbye to, I try to be there and we've lost the person a long vulnerable and desperate? Do you G: My life is very busy, but at ent, relating to the people who are with them and depending on what I time ago, and they are still hanging think there was a time when people the same time I try and respect my dying or the people who are living. I sense them needing, I try to provide on with this fear of not knowing had more integrity about caring for energy and do the best I can.The try to bring in my awareness that what it is they need, materially or what's going on. I wish that people the sick, or is that some kind of most important thing for me is to this all a part of the process of liv­ with words, whatever they need. could just die and when it was time romantic fantasy? remain relaxed and engaged in my ing; not so much by conceptualizing The Tibetan Book of Living and to go, just go. That doesn't seem to G: I think there are a some very Dzogchen practice: that's my main it or talking about it with the patient, Dying has been wonderful. People happen too frequently. It's hard. strange counter tendencies in practice. I have developed certain but just by trying to have that pres­ have made a connection to G: Those circumstances are sim­ Western medicine. I think it's a big efficiencies in my medical practice ence, that natural aspect, and that Rinpoche and the teachings, and are ilar or me, I've seen many people business. By the same token there in order to do that. I do a lot of man­ there's nothing to be afraid of and wanting to meet the teachings, some who have been close to dying and are allopathic practitioners who are agement in my work, managing the transmit somehow my sense of are to weak to come so I bring a right after they've died, not so many more aware and sensitive then they team, and that kind of work allows death and dying and a certain confi­ necklace or something to at the exact moment of death, except might have been years ago. Both of you to conserve energy. dence I have in that. Not in the fact Rinpoche— they see the paintings in the emergency room and people these things happening concurrently. V: I think that the Om A Hung that I know how to manifest in that of Tara in my office and they feel have died very quickly, which is dif­ V: I have had much more contact and the Vajra breath helps me a lot circumstance, but a certain confi­ something and ask, so I try and ferent. It's very variable. I've seen with Western doctors in the last few and I find that over the years the dence in knowing what the possibil­ make a connection when I can. some people who have done very years, and they are more open to more hectic it seems to be; the ities are and knowing that I have the M: Is there.a point in the death well and were able to let go a bit, talk, they even refer patients to me. more double appointments I have connection to the transmission and a experience where you have wit­ and some who were very fearful, In the complimentary field o so or emergencies, the slower I actual­ kind of objectivity about that nessed a surrender or letting go or do right until the very end. Many peo­ called "alternative" medicine, I ly get and that's one method o effi­ process too. When I see someone people often maintain a lot o fear? ple have a very hard time letting go think there are a few very hungry ciency I have discovered. That is who is in the death process to not get V: What comes to my mind is because in the Western view.there ghosts out there, but they get found respecting my energy, because if I emotionally messy about it, that that really dying is not very easy. are so many who don't have faith in out. Certainly there are predators, spin with the wind I'm lost. I've doesn't mean to be indifferent, but I've seen bodies of AIDS patients anything, there are some who have but I don't think that's avoidable as also recently cut my work week not to have those sorts of clinging where I'm just in total awe of how faith in Western religion, but there long as we have human nature. down as well. attachments to the circumstances. they are still alive, but they are, and are many who don't believe in any­ M: So it seems there is a mar­ M: Thank you both very much!

impulse of the child towards his Windhorse Associates is a parents is one of the main causes of therapeutic action group commit­ w I N D H O R S E illness; of psychosis. It is also a ted to working with psychologi­ root Buddhist notion that a prima­ cally disturbed persons in individ­ Part Two of a Continued Interview with Molly and Jeffrey Fortuna of ry aspect of our minds is our com­ ual households in a natural com­ Windhorse Associates, Inc. passion which must be expressed munity setting in Northampton, Northampton, Massachusetts, USA in order for us to be fully human. Massachusetts, USA. The child is trying to make the par­ Jeffrey and Molly Fortuna are ents better parents by sending them the co- founders of Windhorse, live in staff member sharing a between team members we compassion. And the non recogni­ Inc.,in Northampton. Jeffrey is the two or three bedroom apart­ allow that to be worked with tion and obstruction of those Executive Director, and Molly the ment, with a team of attendants also. In that way it's more nat­ impulses can cause mental illness. Director of Nursing. spending time with that person ural; it's the way humans So, we're trying to allow the in ordinary activities, in three relate. Then there's also the M: What kind of disorders do patient to do that for us. It would hour blocks of time once or issue of how do I work with you find prevalent in the people be too claustrophobic if we al just twice a day. There is a team my own mind in the midst of you see? focused on the client. It would be leader also spending the three this team. We use tonglen JF: Acute and chronic disorders like a surgical amphitheater. So we hour block who is the adminis­ practice; taking in the other's like severe anxiety disorders.psy- work with that. Ed Podvoll had trator. And there is a principle pain and giving out light and chosis, depression, schizophrenia, experiences related to this in the therapist who provides individual inflict self injury. goodness. This can be of benefit severe character disorders, sub­ healing ceremonies with the psychotherapy. Altogether there are MF: I must say it's interesting, for those in the group who may stance abuse (more secondary ); Lakota Sioux Indians in South six to eight people on the team. when you have a team it becomes a have reached a stuck point in their basically we work with anyone who Dakota, where he lived for two Then there is a psychiatrist who container, a holder, and the client relationship. We're very outspoken has what we call severe life disrup­ years. In these healing ceremonies meets with clients on the average of experiences being held in that con­ and open about how we work with tive disorders. ostensively the healing was for the once a month. He comes to meet­ tainer even if that person isn't there our own minds, how we work with M: Do you get referrals? ill person; get the person in the ings once a month and isn't all the time. There's a feeling of pro­ a relationship.and in that way we MF: We get referrals from ther­ center and focus all the energy. In involved in the actual team meet­ tection that happens. discover the truth. In this way the apists in the community whose effect the benefit of the ceremony ings. JF: There's a network of bonded so called client becomes a full clients need a different kind of is for the Community. That would relations and the bonds withstand member of the team.They can care.for instance, those who need M: The roommate is part of the be the truly fulfilled healing cere­ the comings and goings of the peo­ actually help others in the group. assistance to bring home what hap­ treatment team? Is there someone mony. Ed remembered that. He ple connected: the bonds are internal They don't feel like they're just pens in the office.Psychiatrists, around the clock with the client? thought that was wise and true; so so the person can experience them receiving something and in that social workers and family members JF: Yes, the roommate is very we try to remember and practice when they're alone. way the health of the full team is refer to us. Also, when a therapist in much so. There's a lot of contact that primary truth and try and MF: The other thing is that the . complete. a residential treatment program feels with the team, two or three hours at. remember how the healing for this team meets together regularly once they are finished with their work a clip, but not necessarily twenty- M: I have read that one of the one person is actually the condition a week to talk about the relation­ with a client but the client may need four hours unless there's a crisis. It's principles of Windhorse is that for all of us to be healthier and ships that are evolving. The client further assistance to re-integrate into a complete environment, and the learning to care for others is an more compassionate. society. That kind of need comes up person's experience of that is there is also involved. One of the haz­ important part of the healing process Part three will be in the next and they refer to us. is someone around all the time. ards that may be seen is that we're in becoming a whole human being. issue c;/'The Minor. • M: What is the actual physical M: So a client of Windhorse creating a narcissistic person with JF: You should give some cred­ and treatment set up of youfpro- has to have a certain level of all this attention focussed on and it for that to Harold Searles who gram? functioning? around him/her. Everyone is devot­ was Ed Podvoll's primary teacher, Windhorse Associates. Inc. ed to that person and that's where JF: There arc primarily two JF: True. Especially beyond as well as his training analyst. One P.o. Box 411 all the energy goes. The antidote to kinds of treatment programs. One immediate danger. They need to be of Searles' main tenets was that the 243 King St., Ste 41 that is that we focus on the health is that we set up a household with a left alone safely and not wander or obstruction of the compassionate Northampton. MA 01060 of the team. As issues come up

THE MIRROR MAY/JUNE 199 7 17 next stage. DECISIONS. Align priorities. RELATIONSHIP BUILDING Estab­ Define a process to raise and Relatively speaking lishing good relationships in a pro­ resolve issues quickly, including ject is like laying the foundation for ways to escalate them to the level a house. Without the support of of, say, the gakyil, where necessary. Collaborating Across Organizations good working relationships, the Agree on who can make what deci­ project which is the construction of sion and be responsible for it. Let the house cannot proceed in a sta­ everybody know how decisions are by Cheh Goh ble way. The most important thing made. Document assumptions. INTRODUCTION Like it or not, question becomes whether or not the and characteristics of enthusiastic in establishing this foundation is to Be ready to react to changes as our world is shrinking. In addition two organizations can achieve more conviction and financial collaborate in the right spirit. part of ones own awareness of to the availability of low cost trans­ with active collaboration. If this resources, and are sensitive, artic­ Again, by adopting the attitude of a impermanent circumstances. portation that takes us from a cor­ cannot be achieved, it is may not be ulate, competent, and socially bee which goes to flowers of all GOALS. Develop working goals ner of one continent to a village of a good idea to proceed with a adept. Network with these people colors to taste the honey, we can and due dates. Because fuzzy goals another one, the advent of electron­ transatlantic organization. The bot­ in accordance with the law of learn the many tricks and proven become even fuzzier over distance, ic communication by means of tele­ tom line is: if things can happen karma: giving with a genuine gen­ processes which can help us see the ask all partners to document specif­ phone, fax and electronic mail, locally, don't create trouble by mak­ erous attitude will breed good relevance of the teachings and the ic goals that are clear, visible, and means that more than ever we are ing it a inter-continental challenge. will, and we can gain support relative world. It is for that reason understood by everyone. Relate able to be in touch with other peo­ It's not worth it! through good intention to benefit that the following items are high­ goals to the project aim. Reduce ple. The significance of this is rec­ Having declared that we must go all. This is an extremely important lighted to help a cross-organization­ interdependencies as much as pos­ ognized by many large internation­ into cross-organizational collabora­ point, because all projects succeed al collaboration avoid becoming sible. Even if we believe in the al corporations already: it is often tion with care, it is worthwhile due to people, and building good shaky later on. commitment of other people work­ possible to achieve better results remembering that what follows can relationships by applying the Four COMMITMENT. Be totally com­ ing with us, it is better to agree only from a multi-organizational also be relevant to individuals work­ Immeasurables and being gener­ mitted ourselves, so that we can explicitly so that all partners know environment. In the process, co­ ing within a Gar, and the application ous in feelings and in material turn everybody into supporters. precisely what each is accountable operative relationships with diverse of which clearly depends on the cir­ things is a vital factor. We have a Contact everybody who has strong for what results. partners can also be strengthened, cumstances. So, we can adapt the wonderful opportunity in training interest in the project directly to PART II in the next and support for each other built up. principle according to our circum­ our attitude here ! share your knowledge of the pro­ issue of The Mirror • The Dzogchen Community is not stance! RESOURCES. Plan the use of ject. Solicit their views and sugges­ unlike an international corporation When it comes to collaboration telephones, FAXs, electronic mail, tions, and acknowledge objections in terms of the diversity of partici­ we should try to proceed according or even teleconferences, and poten­ and concerns. Let them know how CLASSIFIEDS pants. Take a look at the number of to the following steps: tially many high-tech software they are influencing the project and PERSONAL RETREATS near concentration of Community mem­ 1. Preparation where appropriate. Recognize that ask for their co-operation. Santa Fe can be scheduled at the bers: an entire page in the Mirror 2. Relationship Building. collaboration and productivity ben­ RECIPROCITY. Recognize the Garuda Center. Attractive privately has been devoted to listing the efits from direct contact with peo­ 3. Relationship Maintenance force of karma, that doing positive owned property has stream and bor­ information of all the major con­ ple when travelling, but also the 4. Change Handling things for others leads to others ders on national forest. Yurt (with tacts around the world. I believe additional costs to operate across PREPARATION Having decided bringing positive outcome to us mandala) available year-round for that diversity in our Community is organizations, including travel and that there are great benefit to be later. Put ourselves in others' posi­ Vajra Dances or Santi Maha Sangha a strength to be exploited and will time. Plan for the extra costs in had or that there are compelling tion. Develop compelling, moti­ practices. Private room with bath. explore how. advance even if the resources are reasons that we must collaborate vating reasons for their support. Organic meals. Summer swimming not available; we should be aware WHY THE CHALLENGE We all across organizations, we have to Conduct mutually beneficial pool. Prices from $30US per day. of the needs at least. know, "shooting an arrow without take the plunge. How do we pro­ exchanges. Build a reputation for Call Lidian King, Rt. 4 Box 16 M, knowing where the target is" is a ceed? The first thing to do is the CULTURE. Be aware of cultur­ fairness and never for exploita­ "Santa Fe, NM 87501 USA. waste of time. That is why we must preparation. Preparation involves al differences, be it regional tion, and do your best to fulfill Telephone: 505-988-5995 or e-mail know the purpose of working the following steps. (South verses North of a country), your promises to prevent letting [email protected] people down. across organizations. In fact, if we REASONS. Write a description national (Britain verses Italy), or can find a way to work with people of the aim of the project to clarify racial (European verses Chinese). KICK-OFF. Get all participants HELP WANTED: Experienced locally in geographical and organi­ the situation. Ask ourselves if this People's actions, priorities, per­ together face-to-face at the begin­ part-time yard help needed for gar­ zational terms, then we should do complicated project structure is ceptions of the relative reality, ning of the project. Develop rela­ dens, irrigation, through mid- so. Herein Mes the key point of the absolutely necessary, and whether and style are highly dependent on tionships and trust by setting an October and swimming pool mechanism of working across orga­ the extra effort needed to make cultural values. Be sensitive to example of not being selfish or through August. Room & board pro­ nizations: communication. If a pro­ such a project work is worth it. the needs of others by putting ego-centric. Explain reasons for vided. Includes use of dance man­ ject involves a team of people, then Try to reduce the number of orga­ oneself in others' shoes. In sum­ the cross-organizational project dala, pool and some retreat time. there must exist an effective way nizations involved by scrutinizing mary, preparation is about how to and share concerns so that partici­ Contact: Lidian King, Rt. 4 for the team to communicate why any group needs to be be acutely aware of our condition, pants accept others and validate Box 16 M, Santa Fe, NM 87501 among its members, and to com­ involved. Examine advantages, our purpose and the needs to meet their roles. Recognize differences USA. Telephone: 505-988-5995 or municate with the outside world. disadvantages, preferences, and this purpose. When we know who and seek consensus on the mode e-mail [email protected] Otherwise, the project is likely to influences. Know these reasons to to work with, we move on to the of operation. end in failure. Even in the best of explain them when seeking sup­ times, we often fail to communicate port from others. properly with our partners, our rela­ It is really important to know tives, our friends and others with that while there is value in involving whom we have physical proximity, many people when it comes to a TRICYCLE BOOKS INTRODUCES so it is not surprising that if we Community project, there is always have to work with others who a relatively optimal size for a pro­ belong to a different community, in ject. It could be a hindrance to a different country, with a different involve too many parties. It is very Wake Up and Cook culture, and probably operates in a different from doing practice, for Kitchen Buddhism in Words and Recipes different manner from us, we could which the principle of "the more the have very serious communication merrier" applies. This approach From the editors of Big Sky Mind and Meeting problems. These barriers aggravate means that some people might feel the Buddha, a wonderful collection of anecdotes, problems that innately exist in ordi­ "left out". While this might be true, nary processes. So, unless we defi­ wisdom, and recipes that illustrate the Buddhist it is important to recognize that such nitely have to, it is really not sensi­ philosophy on food. feeling is one of ego clinging and ble to try to do a project spanning insecurity. It is better that we recog­ four Gars in the two hemispheres. "In the kitchen, as in all other aspects of life, nize our ability for the appropriate practices such as these help to open the mind So, why do we do it? It has to be circumstance and not get hung up and awaken the spirit." clear that we gain sufficient benefits about having our "ego dented". This from such ventures. In our is really an opportunity to practice Community, there are examples of • our awareness here! Includes wisdom and recipes by: such needs. The Shang-Shung PURPOSE. Clarify the project Thich Nhat Hanh Gary Snyder Institute, for example, is one. There purpose. Document the vision of Shakyamuni Buddha Zen Master Dogen are activities going on in Italy as the future we wish to create, our Lew Welch Edward Espe Brown part of the Institute's program, but it priorities and goals. Make these Shunryu Suzuki Pema Chödrön A Riverhead Trade Paperback 208 pp. 51/2" X 91/4" is not always easy to involve the understandable and desirable so John Cage Glassman Roshi Spirituality/Cookbook people in North America. Having a Lama Surya Das Helen Tworkov that all participating organizations $14/520 Canada Shang-Shung Institute in Conway • can understand. potentially brings in the benefits of INFLUENCE. Identify all peo­ TO ORDER CALL: 8OO 950-7008 independence, greater linkage with ple who are definitely committed more local organizations with the Wr icycle in the project. Recognize the peo­ W X,/ THE ni mimi. 1 m vu » same interest and so on. The main ple, who have the right abilities

18 REFLECTIONS

together and I remembered an old phrase that I had heard in the 1970's: How I Met the Teachings when the student is ready the teacher will come. An Interview with Dieter Denner M: Do you remember the first time you actually met Rinpoche? finding the real truth, so I looked up didn't really take much notice of it and I stopped there and something D: I met him at the Paparazzo's the people who could help me find at the time. clicked and I realized there was house in Conway. It was great to it. But, of course, I couldn't find it. M: When was that? something more here then meets the meet him. Rinpoche was showing us This went on for a few years. But D: That was in 1987. I ordered eye. And then I started from fresh, the pictures of his trip to Russia. So, the flicker of this desire never extin­ three different orders of books since from the beginning and I really went now I've known him five years. guished completely. I first saw the title, once a year, and into it. Then I made the connection. At the last retreat in Australia he M: So you investigated different that name kept coming up, it didn't M: And then how did you con­ gave the transmission and teaching philosophers and thinkers? go away and I didn't order the tact the Community and Rinpoche? on the twenty-five thigles and I got D: Yes, at that time I became Crystal, but it kept lingering, some­ D: I finished the book and there quite deeply into that. It opened up interested in Eastern philosophy. I how it reminded of something and I were addresses from England, and I various things to me. Better clarity, read books about the Eastern cul­ had to have that book. The tide did­ wrote over there and they gave me more understanding and was Mirror: Dieter, you have kind ture, but never made the connection. n't give any peace and I couldn't addresses from the Australian tremendous for me. of an unusual story. Could you tell Since I was fourteen I was work­ explain iL I would always think, Dzogchen Community and so I M: So, at this past retreat here in us what happened in your life that ing in the mines in Germany, which "You must order that book", but wrote to them. That was in 1991. Namgyalgar, you won the Vajrapani led you to the Dzogchen I still do in Australia. But I had never did. Then I realized I had to have the statue in the lottery, the first prize. Community and the teachings? always been interested in crystals. M: How long did that go on for, transmission before I went any fur­ Were you surprised? Dieter: It's a bit of a long story, When I immigrated to Australia I this debate? . ther, so I wanted to see Rinpoche D: It was a great gift to me. I but as I look back, when I was a lit­ collected crystals. D: About two years. I finally when he came to Australia in 1992, never expected it. I mean, I was tle baby, I was born in the war years M: When did you immigrate to decided to get the book so I ordered but I couldn't get any leave from dumbfounded. Now I can do that in Germany and my mother was Australia and how old were you? it in June, 1989 and it took a long work, so I went to America in practice. Rinpoche is an unbeliev­ moving from East Germany to D: I immigrated in 1968 and I time to come over and I got it on the August, 1992, to Conway, to get the ably good teacher with a wealth of West; I can still remember vividly was 24 years old. In the 1970's it 24th of December. It was a transmissions from Rinpoche. knowledge and very fair. I was look­ on this journey that I was laying in a looked like another wave coming Christmas present actually. I had M: How did the retreat feel to ing for this for a long time. train and to my left hand side there on of seeking "the truth" inside of about thirteen books altogether in you and how was the experience of M: Can you say a little about was the light coming through a milk me. It would come in wave forms. that book order and I started the meeting Rinpoche and all the people how this experience has changed glass and I knew I was on the rail car I got more books on philosophy Crystal in the New Year, in early and the teachings? you; how and in what way you feel because I heard the clicking of the and politics. March, and I read through to page D: I had a strange experience different? train on the tracks, and I had the sen­ Then I got the idea to find a blue­ sixty. when we sang the ngagong. It D: Its hard to describe, but sation at that time that we were print that occurs in crystals, as they M: And when you saw the book sounded very familiar to me. I could before I always felt a softness or going to the East, even though we develop .in seven different forms, you still thought it had some rela­ not understand the text, I felt com­ compassion towards people, for weren't. Also, when I was small and and I was trying to find the blue­ tionship to crystals and this interest pletely lost in it, and in the Long Tun people who had some kind of limi­ going to school I would always print, like the human DNA, of these you had in the DNA of crystal for­ practice I was completely lost but tations, maybe physical or whatever, paint on the corners of my exercise forms. I thought there must be mation? somehow it sounded familiar. more apparent, but now that has books pictures of the mountains and something there so I began actively D: Yes. From the title. So I went I felt very welcome over there. expanded to all people. Also, now it the sun coming up, indicating my looking and reading books and I was looking for the blueprint So, then I There were some tremendous peo­ seems in life one can see through interest in the East. Later, about one involved in geological study and started reading and came to page ple there. people like a window glass. And and one half years later, I had the mineralogy, but it didn't explain to sixty, and the funny thing about this At the end of the retreat when I before there was the occasional experience coming past a school me what I wanted to know. In the was that I never had done this before flew home, it was about two hours white lie, but I don't do that any­ classroom where there were poems meantime I found a book supplier in with any of my books, but with this into the flight and I had time to rec­ more. You change completely. I also written about Mongolia, which kind Calcutta. He sent me book lists of one I had my red felt tip pen and I ollect and all those childhood mem­ feel more relaxed, especially in the of transformed me instantly and I different books, Buddhist books, began underlining certain sections ories of light, and feeling drawn to last two years. had a fantasy of that region. Then books about the metallic ayurveda, that were important to me, then I the East and all those childhood M: Thank you very much, later when I was about sixteen years and one of the books mentioned was came to the last paragraph on page experiences came flooding back to Dieter! • old, I was very much interested in The Crystal and the Way of Light. I sixty and on the nature of the mind, me, and everything seemed to hang

'"T"'he brilliant blue sky was laced journey. Remem­ son, also visited offer­ night the top of my head buzzed A. with wing-like clouds as I bering Namkhai Reece's Journey ing important insight. with intense sensation. gazed up from picking roses. A Norbu Rinpoche's "He is experiencing Following the lama's instruc­ by Ann Clarkson band of rainbow colors shimmered instruction and anger. Best to keep tions, Reece was not moved for in a cloud by the sun, while nearby, using Sogyal him very quiet, no dis­ three days while members of the five vultures circled in an invisible Rinpoche's words, tractions to stir up Dzogchen Community and others vortex of air. A sense of spacious­ I leaned close to emotions or create came and practiced. On the third ness and stillness filled me and the Reece's ear and told him to relax grasping." day Karlzang tugged at the hair at garden, as if the clouds in the sky into the white A " Relax as On November 19, Gum the top of Reece's head testing to were some great being cradling me deeply as possible resting in the Rinpoche Day, two days before his see if Phowa was successful. It and my home in her wings. A know­ nature of mind don't be distract­ fifty third birthday, Reece spent a pulled out easily "as if out of but­ ing opened from some comer of my ed by what is happening in your quiet day with only the sound of ter." "Good sign." he said. being as I felt a letting go. I took a body, the nature of your mind Pega Rinpoche's and Karlzang's There were many "good signs" deep breath. remains as always, sky-like, radiant, strong and steady practice. They to indicate Reece had transitioned I walked inside my home where limitless and unchanging....Trust in had come the night before to prac­ well —particularly Namkhai Norbu my partner, Reece, lay dying after the nature of your mind, trust it tice and stay through the duration of Rinpoche's e-mail stating his happi­ battling cancer for two years and deeply and relax completely study of the Dharma now provided Reece's journey. Their chant filled ness that "Reece passed with the four months. In the bedroom the There is nothing more to do Just a foundation for his journey. the house with peace. Shortly after presence of A. That is all. Of course roses added to the beautiful allow your practice to blossom Many blessings and expressions they broke that evening Reece made I do my best for him particularly thangkas (Vajrasattva, Guru inside you and open at greater and of love from so many hearts came to a distinctly different sound. I was being in the state of Gum Yoga for­ Rinpoche) and other Tibetan art. greater depths. Feel the presence of Reece as he journeyed through his amazed to recognize the sound of A. ever and ever." In the days that followed as Namkhai Norbu Rinpoche and rest passage. Not only the loving mem­ It was a deep, sonorous sound that Reece was a teacher most of his Reece traveled through his dying * your whole being in his presence." bers of our local Dzogchen drew me, Jeanne and the lamas to life. In his passing he continued to process, many people helped to cre­ Reece's breath would deepen as Community came to practice, but his bedside. With long, forty second teach, offering an extraordinary les­ ate a sacred container for his jour­ his head relaxed into the pillow, his also practitioners from other sang- gaps between breaths Reece sound­ son of how the dharma can aid in ney. Through the wonders of E- legs still. His hand reached out has. Tsultrim offered support and ed A three times, and then there was this ultimate passage. It was also a Mail I was able to receive precious touching the white syllable A wise counsel to connect with local breathless silence. The lamas imme­ demonstration of the incredible instruction and blessings from pinned to the wall. He had beauti­ lamas. Jeanne provided that connec­ diately sat and began Phowa. container or vehicle for journeying Namkhai Norbu Rinpoche. "You fully painted this white letter on tion bringing Pega Rinpoche Many other lamas, as well as created by the teachings, the Lamas can make remember him the white black paper years ago. Now his (Tarthang Tulku's brother) and Namkhai Norbu Rinpoche, were and the love people expressed, the A. It could be like a key for him." gaze fell easily onto it as he lay in Karlzang (a monk from Lingtrul contacted by phone and practiced three jewels. May we all be so These words were a guide as bed, his body slowly shutting down. Rinpoche's center nearby). Jigme for Reece. Tsultrim was also con­ blessed when our time comes. Reece would at times struggle in his His many years of practice and Rinpoche, Chagdud Rinpoche's tacted. As I sat in the room that

THE MIRROR MAY/JUNE 1997 19 Still and silent in the that doesn't even in morning sunshine I am the slightest way dis­ seated in a kitchen chair Stone Buddha Among The Ferns tort whatever image in the garden looking is placed in front of it, steadily at the base of the — so that later every tall, thick oleander hedge by John Shane tiny detail of that where, among the dense image can be exactly foliage, a stone Buddha sits among the lichens "No. I'm not did a short Gana reproduced. and the ferns. green!" Puja together. Then, in a voice that was so quiet and It's Saturday and there's no school. "You don't A strange peaceful and loving that it seemed to some­ A light breeze ruffles my hair, and I can have to sit still to thought arose in how barely escape from him with a sound like hear the cry of a kiskadee bird coming from a meditate. You just my mind as I the sighing of the wind in a far-off forest of tree in the neighbours' yard where a brass have to be really walked towards sycamore trees, Rinpoche said something that wind chime rings. right where you Rinpoche carrying completely broke my heart: are. whatever the baby: 'my Susannah comes and stands beside me: "Don't make her enter into your cage, you're doing." blood and sweat just over three feet tall, five years old, red hair John, I beg of you...." are mixed with in a golden aureole around her head. A perfect "So what is the The world span away from me as his these floorboards'. miniature of her mother, she looks at me with Buddha doing words sank in, and I seemed to be viewing the her green eyes, her whole face concentrated then. sitting Row on row of whole scene from a distance, as if time were on mine. there?" rather irregular an illusion, as if I were a child again myself, screws filled the "What are you doing. Daddy?" "The Buddha so totally dependent on those who cared for centre of my field "Nothing" isn't really doing me, so totally open and vulnerable, my mind of vision as I care­ "Are you looking at the Buddha?" anything. He's just uncluttered by the fog of concepts. fully descended "Yes." sitting quietly. But then I was suddenly back in the gonpa, the varnished "Are you talking to him?" And he's not real­ an adult, a father, watching my baby daughter wooden steps car­ "No, not really. Do you see the lizard sit­ ly a statue. That's in the arms of the person whose wisdom and rying the baby, ting in his lap?" just something to clarity I had come to trust more completely and in fact there "Where?" remind us." than that of any person I had ever had the priv­ were so many "There, look. Just where his robe folds "The Buddha ilege to know so well, and I felt the weight of slightly skewed over his knee." was a man, wasn't the adult world bearing down on me with all screws that they "What colour is it?" he?" its heavy injunctions, its 'musts' and its 'must immediately brought to mind the days, some "Grey-green with a little red and orange "Yes, he lived in India a long time ago. But nots', its 'shoulds' and its 'should nots', and I years before, when I and several other pouch that he puffs up at his throat." really when we say 'Buddha' we mean being understood myself fully for the first time to be unskilled 'labourers', all of us translators and "I see him! Why does he go up and down really, really awake. When you are really, real­ one of the principal mediating agents between Tibetan scholars, had toiled, as was customary like that, sort of bobbing?" ly awake, that awakeness is the Buddha in this tiny baby and the world that would make at Merigar in those days, to help with the lay­ "I don't know. He just seems to raise and you." such demands on and of her. ing down of the floor of the gonpa. Everyone lower his whole body on all four of his legs, "The Buddha in me? Where? In my Determination struggled with despair in worked at the rebuilding, including and espe­ doesn't he?" tummy?" my heart at that moment, as it has done many cially Rinpoche, who, with a pick or shovel in "Yes. He looks like he's waiting for some­ "No! Just in the way you are." times since. his hands, seemed to work with more dedica­ thing." Silence. The lizard comes back out of the "We who are so trapped in the cage of tion and concentration than any of his stu­ "Could be." crack between the rocks and sits sunning him­ all our dualistic ideas, we who are so con­ dents. "Is he waiting for the Buddha to say some­ self in the Buddha's lap again. The kiskadee fused and caught in the web of non-recog­ thing?" bird sings "kiskadee, kiskadee" from behind When I finally reached the bottom of the nition of the truth of 'what is'" — I thought "I don't think so. What do you think?" the hedge and the wind chime rings. . steps and crossed the room I put the baby into to myself — "how can we not bring our "Maybe." "Daddy?" Rinpoche's arms for the first time, and he cra­ children into our cage? How can we — who "Do you think he knows the Buddha is the "Yes?" dled her deep into the rust red folds of the are so conditioned — not condition the Buddha? Or does he just see the Buddha as "I'm sorry about the bowl I broke." down jacket that he always seemed to be ones we so long to love and protect, to another rock, something to climb over, to sit "Doesn't matter." wearing, day or night, summer or winter, and whom we long to give only the very best of on?" "I didn't mean to do it." he gazed at her with complete love and atten­ ourselves and the world?" "Oh no, he knows." "I know. It doesn't matter." tion, without saying anything. Ah, but now I understand that this is "How does he know?" "Oh." I don't know what expectations we may something that they teach us too, our little "He can see, can't he?" "I'm sorry I got cross with you, Susannah; have had of what he might say, but perhaps we ones, if we listen, if we really, really listen — "Yes, but how would he know that's the I didn't mean to." anticipated a smiling comment similar to the to ourselves and to them — if we listen Buddha? After all, the statue is much smaller "I know. It's OK." ones all our friends had made. Or perhaps we nakedly to the moment as it unfolds, without than a man, isn't it, and quite still, whereas a "I love you, Susannah." imagined that he would give the baby a bless­ pre-judgment, unconditionally, without real man would move about." "I love you too, daddy." ing or suggest a Tibetan name for her. expectation, with wonder and openness — But he didn't say anything. He just carried "Oh but the Buddha is different." "Thanks. I'm glad." yes, in fact, becoming ourselves once again "Me too." on looking at her. "How?" like a child, just like a child, but further than Then when he finally looked up and gazed "He just is." Silence: the sound of the wind chime and that, beyond mere childishness, beyond mere­ into my face, his expression still had the same "And the lizard knows this?" a car on the road. ly becoming child-like, letting go of all our quality of absolute love that it had when he "Yes, because the Buddha is very still, Susannah has gone inside the house. cherished concepts to arrive at a completely gazed at the baby. isn't he? Not like a lizard. A lizard is always I'm still sitting here. pure and fresh awareness, uncluttered by moving about. Look, see what I mean? He's Thoughts are arising one by one, in the But still he said nothing: not 'hello', not ideas of this and that. gone now. He must have heard us talking spaciousness of relaxed awareness. One asso­ 'how are you', nor any of those regular forms Only from such a state can we recognize about him. But the Buddha's still there; he ciation fires another, a process without anyone of greeting that we tend to habitually use after all the Earth's children as our own, not seeing doesn't move." in control, just happening of its own accord, not seeing a familiar person for half a year. them as 'other' at all. "Where did the lizard go?" thoughts arising with no one to think them. It seemed to be, for him, as if I had just Only from such a state can we bring to our "Just in between those rocks." I'm thinking back to when Jessie, our elder stepped back into the room after going outside encounter with each and every individual we "Is he hiding?" daughter, who is now eleven, was born in for a couple of minutes. meet — young or old, sick or well, animal or "Maybe. Were you meditating when I Greenfield, Massachusetts at the nearest hos­ Rinpoche's eyes were wide open and human — the same quality of undivided atten­ came over here to talk to you?" pital to Tsegyalgar, the seat of the Dzogchen unblinking, and they shone like dark suns tion and love that we continually re-discover "Maybe." Community on the east coast of the United burning somewhere far away across a vast, within ourselves in contemplation, as without "When you meditate do you talk to the States, at Conway. deep ocean of space. And some quality of effort we respond unhesitatingly, but with Buddha,like you brought me out here to do When the baby was six weeks old we flew knowing in his face made that face seem at clarity and precision, to each instant of aware­ when I got angry with Jessie just before my across the Atlantic to Italy. And when we once both ancient beyond conception and at ness as it manifests in the ever-changing flow birthday party?" arrived at Merigar, walking into the yellow the same time alive with a mischievous youth- of our life's arc from eternity to eternity in the "No, not really; that's different. That was house that we had helped to rebuild so that it fulness. The pale afternoon sunlight that came present moment's self-perfected dance. through a window in the ceiling above us cast just playing, pretending we had someone very could become the Dzogchen Community's 'Give birth to the child of pure awareness shadows that made his high cheekbones stand wise to talk to when we get angry so that we base in central Italy, all our friends were gath­ in every moment, and in the absence of cling­ out in sharp relief to the rest of his face — can somehow get to not feel so angry. Did you ered there to welcome the new baby, fussing ing to a sense of self, love arises spontaneous­ those cheekbones somehow always make me enjoy talking to the Buddha like that?" over her, saying how beautiful she was. ly for everyone you meet'. think of mountains — and he seemed to glow "Yes. It made me feel better." Then we went into the old gonpa where I don't know if that's a quotation or not; with a fierce energy as his eyes held mine in "That's good." Chögyal Namkhai Norbu was sitting on his but it doesn't matter. Let's just say, as an intense but completely relaxed embrace. "Is that what you do when you meditate?" familiar seat with his back against a cush­ Susannah might, that the stone Buddha whis­ "No." ion leaning against the wall— the wall I The silence between us was so complete pered those words to us here among the ferns "So when you meditate what are you had helped to plaster and paint. He was sit­ that I didn't notice until afterwards that every­ in the comer of our garden, and that because doing?" ting just where he had sat on so many occa­ one else had gathered around us and was we have grown very, very quiet together we "Nothing, really. Just relaxing completely sions when we had received wonderful watching and waiting. Somehow the whole were able to hear him. and letting things be as they really are." teachings from him, and where in fact he room itself seemed to have become 'watching "Is it hard? I can't sit still like you do." had sat when he performed a marriage cer­ and waiting', without anyone there to watch "So you're more like that lizard, then?" emony for Jo and I, tying one long white or wait, and my mind became as sharply silk scarf around both our necks as we all focused as the lens of a high quality camera

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