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The Mirror No No. 150 THE MIRROR December 2020 Contents Editorial. 3 The Three Doors for Entering Knowledge . 4 On Collaboration in the Dzogchen Community. .. 6 The Principle of Transmission . .. 7 Passages – Elio Guarisco . 9 Annual General Meeting of the International Dzogchen Community 2020 . 12 Thoughts & Reflections from Some SMS Instructors . 17 ATIF . 18 Shang Shung Publications . 19 Shang Shung Institute Russia . 22 ASIA . 23 Khaita . 24 Dzamling Gar . 25 Merigar West . 28 Merigar East. 33 Kunsangar South . 34 Kunsangar North . 36 Samtengar . 37 Namgyalgar . 37 Tsegyalgar East . 38 Book review . 39 Pictures from the Past. 40 Reflections . 49 Artists in the Dzogchen Community . 51 How I Met . 54 Cover: The initial pages of a version of the famous Tales of the Golden Corpse in the Library at Merigar. 2 THE MIRROR · No. 150 · December 2020 Gakyil will continue to function to support Editorial the legal status of the Community . As we are the spiritual children of Rin- poche, it is our responsibility to maintain President of the International our personal and collective practice, and if Gakyil of the Dzogchen we do that, I’m sure that we will continue Community, Steven Landsberg, to mature and in that maturation we will gave this inspiring message to fulfill the aspirations of all enlightened be- the Community at the opening of ings and at the same time all of our doubts the AGM on October 30, 2020. and questions will be answered and ful- filled . With that I greet you all . In the last few years there are concrete signs that we are actually doing this . Every time an instructor collaborates with a lo- cal gakyil to organize a course and make it happen, either in a live situation or through a zoom or webcast, we’re taking a small step in actualizing the Teaching . Every time we sit to do our own individual prac- tice we’re taking a small step in preserving the legacy of Rinpoche . Every time we do a Yantra movement or some pranayama we are preserving the legacy of Rinpoche . Ev- ery time we take a single step on the Dance mandala, no matter where we may be, we are taking a step towards the fulfillment of Rinpoche’s spiritual legacy . Every time we he Dzogchen Community is 45 years listen to a recording or read a book of Rin- old and it is only thanks to Chögyal poche’s Teaching, our potentiality is man- TNamkhai Norbu that this Commu- ifesting itself . These are a few examples of nity was founded and has developed into how we as indviduals are and will continue a huge repository of the Dzogchen Teach- to reveal our enlightened possibility . ings . Without him, none of what we have The point is that although the Interna- today as Rinpoche’s legacy of Teachings tional Gakyil has a rather limited mandate, and institutions could have possibly taken we as individuals in the Dzogchen Com- root, transformed our lives, and brought munity have an infinite mandate . It doesn’t about the evolution that Rinpoche always mean we can do whatever we want, but it is envisioned . our duty to do whatever it takes to realize It is now our duty to give something our full potentiality . back . It’s time to look beyond what the In conclusion the International Gakyil Community can continue to do for us and doesn’t make rules . From time to time we see what it is that we can do as individuals may issue some guidelines or advice to to maintain the legacy of Rinpoche . Lings and Gars . The IG basically just follows Each one of us has this capacity to real- what has already been established and ize our unlimited potentiality . We’ve been tries to fulfill the requirements laid out in given many transmissions and teachings . Italian law: we need to present a budget, we The only thing left for us to do is to actu- need to approve a budget, call an Annual ally apply and recognize our enlightened General Meeting and vote on certain mat- possibility . ters . It’s not really necessary to ask the IG to answer unanswerable questions . Some of those topics include, amongst many others, transmission and the future of the Community . We are the future of the Com- munity . We are the presence of the Com- munity and we each have our own history in relationship to the Community . We have been doing and will continue to carry out all these activities necessary to fulfill Rin- poche’s aspirations, and the International THE MIRROR · No. 150 · December 2020 3 Chögyal Namkhai Norbu The Three Doors for Entering Knowledge An excerpt from Chögyal Namkhai Norbu’s teaching in the afternoon of December 30, 2017, during the Atiyoga Retreat at Dzamling Gar, Tenerife, December 28–January 1, 2018. Transcribed by Anna Rose Editing by L. Granger with assistance from Adriano Clemente Photo by Daniyal Ibragimov ood day for everybody and everywhere . This morning I ex- plained about thun-mong and thun-min, which is something do not find anything it shows how our real nature is emptiness yet it Gvery important to understand . When we refer to thun-mong is important to understand that we are not only being in emptiness . and thun-min in general what we understand in an intellectual way Some people study Sutra teaching and concentrate a lot on is mind and nature of mind . What is mind? Mind is very easy to un- shunyata, emptiness . When they have some experience of it they derstand . Even though we are not thinking about anything in par- are happy and consider that their practice is working and becom- ticular after a little while thought arises . This is not only a kind of ing concrete . But it doesn’t correspond to our real condition in idea; it is something concrete . Why do thoughts continually arise? which relatively we must understand that there is emptiness and The teachings such as Sutra explain that our real nature is empti- there is also movement . In Sutra teaching when they do practice ness and we can really understand this if we observe . For instance, like shine, the calm state, remaining in a one-pointed way in emp- when thoughts arise, where do they come from, where are they, tiness without thoughts, some practitioners feel happy . Some Sutra and where do they go? This is called chung ne dro sum (byung gnas practitioners meditate that way for hours and hours . Then because 'gro gsum) . If we observe, we cannot find anything . they do not work with movement sometimes they fall asleep and When some teachers talk about introducing the mind, they say then there are other practitioners who go around and hit them to observe thoughts as if they were something concrete . And in with sticks . Then once again they are in a one-pointed way in emp- general we also believe that they are . So where do they come from? tiness because they are afraid that if they work with visions or When we try to do this practice thought disappears and we cannot the function of the senses, seeing or hearing or feeling something, find anything . We try to find where thought is, where it goes and they may lose their shunyata, their one-pointedness on emptiness . what we always find is emptiness . Through this principle we can In Dzogchen we cannot learn that way even though we may not understand that our nature, our base, is emptiness . immediately receive more advanced teaching about how to work But even though a thought has disappeared, it doesn’t mean with these things . In the thun-mong teaching, which I explained that now we have no thoughts and we are only in emptiness be- in general way, we can understand that movement and emptiness cause immediately another thought appears . Just thinking that we alternate . That means that we do not just think about it but we will search where thought comes from and where it goes is anoth- discover its real nature . er thought . This continual alternation of thought and emptiness There is a story about my father . My father and a group of elderly is our real condition . When we explain what mind is and how it people went to visit a very famous Kagyupa teacher called Trun- works we can understand it in this way . So even though thoughts gram Gyaltrul Rinpoche (drung ram rgyal sprul rin po che) who have disappeared, we do not remain only in emptiness . was living on a mountain in personal retreat . They went there and In Tantrism this continuation is called gyü, tantra, which means asked him for an introduction to the nature of mind . Trungram continuing without interruption . What continues? Thoughts arise, Gyaltrul Rinpoche agreed to give them teaching and told them how then disappear, and again arise, and this alternation, this continu- they should practice . He told them to relax and when a thought ation is called tantra . In Vajrayana tantra is considered important arises to observe where it is coming from, where it is and where it because it is a kind of introduction to the condition of our mind . So goes so that they could discover how thoughts are . They did this when we search [for our thoughts] for many days without finding practice for a day, then on the second day teacher told them to re- anything there is an explanation in the Dzogchen teaching . When we peat it again and this went on for a few days . 4 THE MIRROR · No. 150 · December 2020 Chögyal Namkhai Norbu He did not teach them how to chant mantras or do visualization we go through the door .
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