No. 126 The Mirror December 2014 Russia Upcoming Events with July 24–28, 2015 Chögyal Kunsangar North Retreat Poland July 31–August 2, 2015 Polish Retreat

Ukraine August 5–9, 2015 Kunsangar South Retreat

Photo: P. Fassoli Romania August 13–17, 2015 Merigar East Retreat 2015 May 1–3, 2015 India Spain Multicultural Meeting August 28–30, 2015 Tenerife Indian Retreat January 16–20, 2015 May 8–10, 2015 Ati Yoga Teaching Retreat Event to be announced September 4–6, 2015 January 23–25, 2015 UK Bhutan Retreat Khaita Festival London May 22, 2015 Singapore January 30–February 4, 2015 Presentation of the Tisei ‘Odzer September 11–13, 2015 Teachers Training Meeting Singapore Retreat May 23–24, 2014 February 19–March 5, 2015 London Retreat Malaysia Drubchen of Mandarava Chudlen September 18–20, 2015 from Tibetan until the day of Greece Malaysian Retreat Guru Garab Dorje May 27–31, 2015 Greek Retreat March 4–5, 2015 September 25–29, 2015 Worldwide Transmission France Samtenling Retreat Anniversary of Garab Dorje June 5–7, 2015 French Retreat October 2–6, 2015 March 13–15, 2015 Santi Maha or TBA Tibetan Culture Event June 12–14, 2015 Karmaling Retreat Japan March 16–17, 2015 October 15–18, 2015 Tibetan Medicine Event Italy Tokyo Retreat June 19–23, 2015 Barcelona Merigar West Retreat Taiwan March 20–22, 2015 October 23–27, 2015 Tibetan Medicine Meeting USA Taiwan Retreat July 1–5, 2015 Tenerife Tsegyalgar East Retreat Australia March 24–26, 2015 November 3–8, 2015 Santi Maha Sangha Base Exam Colorado Namgyalgar North Retreat July 9, 2015 March 27–April 1, 2015 Public Talk November 13–15, 2015 Santi Maha Sangha Level 1 Training Namgyalgar South Retreat July 12–14, 2015 April 8–12, 2015 Colorado Retreat Argentina Longsal Longde Retreat November 20–24, 2015 Tashigar South Retreat April 17–19, 2015 July 17–19, 2015 Dzamling Gar Meeting Tara Mandala Retreat November 25, 2015 travels to Tenerife, Spain

2 THE MIRROR · No. 126 · December 2014 Contents Editorial

Schedule...... 2 he Mirror and the International Community have gone through several changes as we ride the year of the Wood Horse, now approaching the home stretch. Editorial...... 3 T This year was the first since 1991 that the printed version of The Mirror, the English language newspaper of the International Dzogchen Community of Chögyal Namkhai Norbu, Origin of the did not appear, due to the high costs of offset printing and international mailing. In its place and we have brought you a more dynamic and instant reading experience of Chögyal Namkhai Shang Shung ...... 4 Norbu’s Teachings and talks, and the latest news about the Community’s activities through our new redesigned website – www.melong.com - created and managed by Luigi Ottaviani Excerpt from the and Yuchen Namkhai. Teaching from Light In addition to the English language website, in order to reach those in our Community of the Sun...... 10 who are not English speakers we created parallel sites in Spanish – El Espejo at www.es. melong.com – and Russian – Zerkalo at www.ru.melong.com – with human translations ATMA Conference...... 11 and managed by Laura Yoffe (editorial) and Paola Damonte Vargas (technical) for the Spanish and Catalina Ponomarenko and Anastasia Eremenko for the Russian version. International However, over the year, it has become clear to us that while the online newspaper of- Symposium For fers an immediate and efficient way of bringing you information and a searchable archive Contemplative by date or subject, it does not fulfil the role of recording the milestones in the life of our Studies...... 13 Teacher and the growing worldwide Community in the traditional way that the newspaper version used to do. And many of our readers have pointed out that they prefer to have a Warmly Welcomed traditionally styled edition which they can keep on their bookshelf or in their bag and and Happy in Bhutan. . . . 14 pull out from time to time in order to browse an article that was particularly interesting. So in order to offer a comfortable reading experience for many people, and also to con- International Gakyil. . . . .18 tinue to have a traditionally formatted version of The Mirror which preserves the printed word for posterity, we have created a new smaller PDF format of The Mirror that has been The Shang Shung posted to our website. This version will be downloadable and readable on all of your tech- Institute in 2014...... 19 nical devices and since it is now magazine A4 size, it can also be printed on home printers or taken as a file to a local copy shop and printed there. In this way, we can continue to Shang Shung offer a print layout version of The Mirror to our readers, although you will be individually Publications...... 21 responsible for printing your own copy if you wish to have it on paper. There is a small charge to download each issue, payable through the website, to cover ASIA – ADOPT ...... 23 the extra costs of production. We plan to offer this PDF version approximately three or four times a year, in each issue featuring a different Gar or Ling. Interview with We hope that Gars and Lings will download and print each edition for their own archives Tsultrim Allione...... 24 and reference collections. It can also be a valuable PR resource to have some copies available. We hope you enjoy this renewed version of The Mirror and find it valuable. We always Interview with appreciate feedback, questions and comments. Harvey Kaiser ...... 26 Looking toward the Wood Sheep Year for what awaits us! Focus on Dzamling Gar. . . 29 Best wishes and warm regards, Dr. Phuntsog Wangmo, One of the Honored Naomi Zeitz, Liz Granger, Julian King-Salter, Thomas Eifler “Women Healers of The Mirror Team of the International Dzogchen Community the World”...... 37 www.melong.com How I Met Chögyal Namkhai Norbu. . .38

THE MIRROR · No. 126 · December 2014 3 Chögyal Namkhai Norbu

Medical Association, the International Shang Shung Institute and the Shang Shung School of Tibetan Medicine, and also to participate in Origin of the the inauguration of a new building the Dzogchen Community has recently constructed. Tibetan Script and Kunleng: So one of the main purposes of your visit is to participate in a conference on Tibetan medicine. Tibetan medicine has a very long history. What is the situation of Tibetan medicine today, and Shang Shung why it is important to preserve and ensure its continuation? Rinpoche: In the Tibetan culture there is not only Tibetan medicine In an exclusive interview broadcast in Tibetan on but the so-called five traditional sciences [language, dialectics, med- August 6, 2014 with Kunleng VOA Radio station icine, arts and crafts, and spiritual knowledge]. These five sciences in the USA, Chögyal Namkai Norbu, Head of the are the foundation of all Tibetan culture and are very ancient. I did International Shang Shung Institute, discusses his research for many years [on their origin] when I was working at the research work on the origin of the Tibetan script, University in Italy. In particular I wrote three books [i.e. The Light the impact of Shang Shung on the Tibetan culture, of Kailash] of which the first two have already been translated and and his books regarding the Bön tradition and published in English. The third will be published at the end of this Dzogchen practice. year. In these books I explain not only [the ancient origin of] the language but also that of the other four sciences – logic, spiritual Kunleng: The great scholar, Chögyal Namkhai Norbu, while residing knowledge, medicine, arts and crafts. Among these the most im- in the West over many years has worked in connection with the portant is spiritual knowledge. Tibetan culture and religion and has written several books on [the Later, however, language, and Tibetan medicine came to be re- ancient kingdom of] Shang Shung as the origin of Tibetan language, garded as the most important aspects of Tibetan culture, while script and culture, and on the practice of Dzogchen. These days Rin- spiritual knowledge was not considered as such. When I did research poche is in New York to attend a conference on Tibetan Medicine on these traditional sciences I discovered that they had an ancient and the Kunleng office has taken the opportunity to specifically history and were not just sciences imported from India and China invite him for this interview. that spread later on. I did research on this for about six or seven Chögyal Namkhai Norbu Rinpoche, first of all we would like to years. welcome and thank you very much for having come today to the This is an important matter which Tibetans living inside Tibet as Kunleng office of the Voice of America Tibetan News here in New well as those living abroad should take interest in. This is because York.Rinpoche: Thank you. our ancient culture is of benefit to all people, all races of the world, not only Tibetans. This is true for Tibetan medicine as well. Tibet- Kunleng: Rinpoche, what is the main reason for your visit to New York? an medicine has its origin in the medical tradition of Shang Shung, Rinpoche: I came here mainly for two purposes - to attend a con- which has an ancient history. In the documents discovered at Dun ference on Tibetan medicine organized by the American Tibetan Huang there are two texts of Tibetan medicine: one deals with the

4 THE MIRROR · No. 126 · December 2014 Chögyal Namkhai Norbu

treatment of illnesses, and the other with moxibustion or Metsa. In these six clans came from a monkey, who was an emanation of the the [colophon of the text] on moxibustion, it is written that it came Avalokiteshvara, and a rock Sinmo [brag srin mo]. But from Shang Shung, hence it is important that doctors and people if we look at the ancient history of the Bönpos, it is said that the of culture understand that [Shang Shung] is the foundation [of the six original clans came from the cosmic egg that is the essence of Tibetan culture]. the elements, and from that came the three: Lha, Lu [Klu], Nyen. Among these, the human race originated from the Nyen , and Kunleng: Rinpoche, you have taken great interest and have done a in particular the six original Tibetan clans. Thus, the lineage of the lot of research into the history of Tibetan culture and civilization. six clans came about in that way. What is the particular reason for such interest? Rinpoche: The main reason for my interest is the following one. When I first worked at the University in Italy, the subject I taught was the Tibetan language and writing. The Tibetan language course consisted of only two years [of study], while the other language courses such as Indian, Chinese and Japanese were of four years, at the end of which students could receive a diploma. But it was not so for Tibetan language. So I inquired at the university why the studies of Tibetan language there were only two years. They replied that the languages like Indian and Chinese that had an ancient history were the main subjects of studies and were awarded with diplo- mas, but since the Tibetan language did not have a ancient history it was considered only a supplementary topic of study, not a main one. I had no opportunity to say that that was not the case and that we Tibetans had a long history. I knew that Tibetan culture had an ancient origin and understood that I had to research such an ancient source; that is how I began my studies on the history of King Ligmincha’s seal in Shang Shung sMar writing Shang Shung. This is very ancient history and before Tönpa Shenrab [the founder Kunleng: Rinpoche, a year ago, in an interview you said: “The source of Bön] there are only a few orally told histories, and no written of Tibetan culture and Tibetan history should be searched for in history. At the time of Tönpa Shenrab the Shang Shung script called Tibet itself. It is a great loss if we assert a source of culture and Martsug (smar tshugs)was created, and from then onwards, the history that just follows what other people say. With great courage, knowledge [originating from] Shang Shung such as Bön, astrology, taking real history as the base, I composed the Necklace of Zi and rituals, etc., were gradually written down. Thus ancient history was the Necklace of Jewels in which I prove through logic and reason- written down at the time of Shang Shung, not in the era of Tibet. ing that the early ancient authentic history of Tibet came from Ti- The era of Tibet is when Thonmi Sambhota created the script. bet itself or Shang Shung.” So more than thirty years ago you wrote It is usually said that Thonmi Sambhota created the Tibetan script the Necklace of Jewels in Tibetan, and after that the Necklace of Zi taking as an example the Indian language. Thonmi Sambhota was Jewels. Why did you write these two books? For the reason I have very kind in creating the Tibetan script, however, before that, from just mentioned [from your own words] or for the new generations the time of Nyatri Tsenpo up to , i.e., during the so that they understand the source of Tibetan culture? dynasties of thirty-one, or according to others, of thirty-two kings, Rinpoche: In general, most Tibetan scholars consider India to be the however many kings there were, it is said that the country was source of the Tibetan culture and indeed it is true that India is one ruled through Drung, Deu, and Bön, but it is not said that there of the sources. Buddhism came from India, and as the result of its was written language. However, later when I did some research I introduction into the country many aspects of the Tibetan culture found a lot of evidence of the existence of a written language. [For underwent great development. [On the other hand] it is not really example] in a history written by Nyang Tingdzing Zangpo, he says correct to say that the foundation, the origin of the Tibetan culture that the ancient Tibetan kings used a written language. Therefore, was in Tibet itself because Tibet as a country did not come into whichever way we think, [there must have existed a written lan- existence [until later]. guage before the time of Thonmi Sambhota]. I have written three books related to Tibetan history [The Light We have two kinds of Tibetan script: Uchen [headed letter] and of Kailash]. In the first book I deal with a period in which there was Ume [letters without heads, i.e. cursive letters]. The Uchen script and only Shang Shung [and Tibet did not exist as a country]. It is only in its grammar were definitely created by Thonmi Sambhota on the the second book that I begin to explain the establishment of Tibet basis of the Indian script, but the Ume script originates from the as a country. Why must [the origin of the Tibetan culture of Tibet] Shang Shung script, of which there are mainly two kinds: March- be traced back to Shang Shung? The foundation of Tibetan history en and Marchung. Among them, in particular, the Marchung corre- lies in the six original Tibetan clans [mi’u gdung drug] who are said sponds to the so-called ‘Script Descended from the Devas [lha babs to be the source of the Tibetan race. In Tibetan history it is said that >> continued on the following page

THE MIRROR · No. 126 · December 2014 5 Chögyal Namkhai Norbu

>> Tibetan Script and Shang Shung continued from previous page Kunleng: Rinpoche, according to most of the explanations [we find yi ge]’]. I studied that script when I was in my native place, and used in] Tibetan history and by Tibetan scholars, the Tibetan language it as example in the Necklace of Zi. [The letters in] Uchen are written was first created anew by Thonmi Sambhota. But in the Necklace of from right to left, and Ume from left to right. I see this as a great Zi, you say that the Tibetan script originated from the time of Shang difference between the two scripts. Shung and thus it was used from ancient time. What are the Dung I generally have a great consideration for whatever Gendun Huang document sources and the proofs for such a statement? Chöpel has taught, but I do not agree with him when he says that Rinpoche: One of the proofs is as follows. If we consider the Dag Yig Ume developed from writing Uchen in a fast way. This is absolutely or Sum rtags, the grammar and spelling composed by ­Thonmi Sam- not the case. For example, there is the so-called “quick Bhutanese bhota, there are but five genitives, while in the language of Shang script” that certainly comes from writing the Uchen in a quick way. Shung there are eleven genitives. If we look at the Dun Huang docu-

Ancient handwritten with two different styles of Umed script.

Ancient pecha in Lha-babs-kyi-yi-ge script, ‘descended from the gods’.

Ancient with Uchen script in gold. (Private collection)

But this is not the case with Uchen and Ume – even if one writes ments, at the time when Thonmi Sambhota had already composed Uchen in a quick way for centuries, it will never become Ume. The his works, in some documents occasionally genitives still appear reason why Ume is quicker is that one starts to write [each letter] that were used in the language of Shang Shung. So this indicates from left to right. Thus it is good if we consider the Shang Shung that they existed from an earlier time. script as the origin of Ume.

6 THE MIRROR · No. 126 · December 2014 Chögyal Namkhai Norbu

Khyu-yig cursive script from the Merigar West Gonpa.

Kunleng: Are you saying that Thonmi Sambhota made the Tibetan much connected to the Buddhist religion. When you say that the language simpler and easier to write, and composed new grammar Tibetan culture has its source in Shang Shung, are you speaking of texts, but apart from that writing existed prior to that time? what nowadays we consider to be our present culture or something Rinpoche: The Tibetans used and were able to use the Shang Shung different? language. If we read attentively what Songtsen Gampo said: “We Rinpoche: All the aspects of our present culture, even if they had Tibetans, in Tibet, needs our own script.” He did not say that there their source in Shang Shung, have, of course, undergone some was no written language and that they needed to create one. Why change and developed. Take for example medicine that originated did he say: “Tibet needs its own language”? Because many earlier in Shang Shung. Over many centuries [with the integration of medi- kings did not like and undermined the Bönpo, and they tried many cines] from India, from China and also from other countries, Tibetan times to make Tibet a strong country, for example, at the time of medicine developed a great deal. This did not occur only with regard Drigum Tsenpo [gri gum btsan po, 8th dynasty], but did not suc- to medicine; other aspects of our culture, too, developed in a simi- ceed. Also during the reign of Tagri Nyenzig [stag ri gnyen gzigs, lar way. Tibetan religion and culture developed, but apart from that 21st dynasty] a similar attempt was made. Why they did not suc- there is no need to denigrate our existing ancient culture. ceed? Because, at that time, the Tibetan culture and the rule of the kingdom all relied on Shang Shung sources, and for this reason Tibet Kunleng: Whatever Tibetan culture we have now is the continua- was not able to become a strong country. The influential power of tion of the culture of Shang Shung? the Shang Shung culture extended over the Tibetan kings. Rinpoche: The origin or primordial source of the Tibetan culture We can understand this if we look at the histories of these kings. is Shang Shung. The language of Shang Shung had its own gram- The kings had two kushen [ku gzhen, Bönpo priests]. From the time mar, [for example] as I mentioned before, eleven genitives were used of Nyatri Tsenpo until the last dynasty of the Tibetan kings, each in the language of Shang Shung. Thonmi Sambhota simplified that Tibetan king had a Bönpo priest. The priests named the kings and grammar, by having only five genitives. even when Buddhism had spread and Guru Rinpoche and the other [masters] had come to Tibet, the Bönpo priests continued to name Kunleng: Rinpoche, you are a Buddhist practitioner and on the top the kings. The Bönpo priests had two functions: one to name the of that, in particular, you are a Dzogchen practitioner. What is your king and the other to perform the ablution rituals [sku khrus] for particular reason for your interest in Dzogchen? the newborn king. Rinpoche: The particular reason for my interest in Dzogchen is that What was the reason for kings to have Kushen? When Buddhism I met my teacher, who was a Dzogchen master. Having received began to spread in Tibet, [the kings taught that] if the ancient tra- teaching from him, I came to understand that Dzogchen was the es- ditions [of the Bön] were discontinued, the Bönpos would have sent sence of all the and , of all the teaching of the Buddha. some curse, or there would have been some calamities, and for that Dzogchen is not at all something that belongs to the Bön [tradition]. reason they had Bönpo priests [at the court]. But when I was doing research on [ancient Tibetan] history I came Therefore the Bönpo culture had a very strong foundation and to know that Dzogchen teaching existed in Bön. Therefore, there is the Tibetan kings, thinking that this prevented them from becom- the so-called Shang Shung Nyengyu that definitely has historical ing powerful, tried to destroy the Bönpos in many ways. And it is for validity. In that [transmission] there is an explanation of Dzogchen this reason that Songtsen Gampo developed a new culture through in twelve [verses] that clearly present the view, the meditation, the relations with India and China, and favored the introduction of Bud- conduct, and the result, each distinguished in three aspects. That dhism, and in this way overcame Shang Shung. teaching [in its present form] originated from the Bön teacher Nang- sher Löpo, who was the teacher of King Ligmincha, the last king Kunleng: Rinpoche, in your books you say that the source of the of Shang Shung. Tibetan culture is the kingdom of Shang Shung. However, nowadays >> continued on the following page all Tibetans consider and say that our culture and habits are very

THE MIRROR · No. 126 · December 2014 7 Chögyal Namkhai Norbu

remained, and Garab taught them again. When we introduce the view of Dzogchen even nowadays these Nyengyu are taught.

Kunleng: In one of your books while discussing whether Dzogchen belongs to Bön or you wrote that the practice of Dzogchen is not limited to the Bön or Nyingma but is found in all schools [of ]. What is the reason for this statement? Rinpoche: If we really study the principle of Dzogchen we under- stand that Dzogchen is not a spiritual tradition. Dzogchen is the ul- timate state [of the individual], and as such it is the arrival point of all spiritual traditions such as the Nyingma, Kagyü, and . Apart from that there is no Dzogchen. But in our world we always label everything: “This is this, that is that.” We don’t set things together but distinguish them. Thus Dzogchen is the ultimate essence, the final goal, of all Buddhist traditions.

Ancient bronze statue of Songtsen Gampo. (Private collection)

>> Tibetan Script and Shang Shung continued from previous page Limincha was murdered during the lifetime of Songtsen Gam- po, who then overpowered the kingdom of Shang Shung. However, sometime later, Songtsen Gampo fell ill. These events are recorded in the Dun Huang documents. Songtsen Gampo had a nerve dis- ease, and not one of the doctors was able to cure him. The Bönpos from Shang Shung told Songtsen Gampo: “Your illness that none can cure was caused by a curse from Nangsher Löpo, the teacher of [king] Limincha whom you had killed. So nobody can cure you except him.” Thus Songtsen Gampo sent his ministers to search for Nangsher Löpo. Once they found him they invited him [to Songtsen Gampo’s court] where he performed a ritual and Songtsen Gampo was cured from his illness. After he recovered from the illness in thanks Songtsen Gampo donated the land where [the monastery of] Meri in Tsang is now sit- uated, where they could stay permanently. From that time onward, the Bönpos could dwell there and that is why we have the thankas Tonpa Nangwa Tampa painted by Dugu Choegyal Rinpoche from the Merigar of the ancient kings of Shang Shung, and the old things from Shang West Gonpa. Shung. Bönpos residing in other places were sometimes expelled somewhere else. In Dzogchen [it is said that there were] the twelve [primordial] Nangsher Löpo had that Dzogchen teaching, but no written teachers of Dzogchen, the first of whom was called Tonpa Nangwa ­Dzogchen text existed prior to him. There were only Nyengyu. Now- Tampa, who appeared in the age of perfection. The main that adays when teachers write some teachings they entitle all these he taught in that age of perfection is the root tantra of the Dra Thal- Nyengyu [oral transmissions]. But in Dzogchen Neyngyu consists of gyur, the Dra Thalgyur tantra. That tantra it is still extant nowadays, just few words, which are not written down but spoken in the ear but if we read it, it is not so easy to understand all its content. How- of the person. In periods of social unrest when texts and so forth ever, there is a commentary to that tantra written by Vimalamitra. were not allowed, these Nyengyu continued to exist. When I was living in Tibet I never saw that commentary, but In the very ancient texts of Dzogchen it is said that twelve teach- when I went abroad I heard that there was an original copy of it in ers of Dzogchen have appeared, the last being Buddha Shakyamuni. the library of the Fifth in Drepung. Eleven teachers appeared before him in very ancient times. At the Twice [when I visited Tibet] I gave lectures to young Tibetan stu- time of Garab Dorje nothing remained of what these eleven teachers dents of the College of Science [Tsanrig Khang] and became friends had taught, not even a Dzogchen scripture existed. Only Nyengyu with them. They made an insistent request to the local authori-

8 THE MIRROR · No. 126 · December 2014 Chögyal Namkhai Norbu

ties for permission to put the texts in order, and they received this erably. According to you, what is the condition of the culture and in permission and made a list of them which they sent to me. When particular the language nowadays, and what should we as Tibetans I looked at the list I saw that there was a commentary to the Dra pay special attention to? Thalgyur composed by Vimalamitra. I thought: “Oh this is amazing. Rinpoche: My great hope, and a very important thing, is that peo- I must get a copy of that text.” ple inside and outside Tibet – the scholars but also other people – I had some friends at the Science College and asked them to make should be able to show the dates of the very ancient origin of the a copy of that text and send it to me. But they told me that it was Tibetan culture and history. not possible to make copies, and that they would not get the permis- In the books on history that I wrote, I combined our calculations sion to do so. I told them that I absolutely needed that copy, and to [of dates] based on the Mewa cycles of 60 [sme phreng] and 180 do whatever they could to get it. In the end they were able to make a years [sme ‘khor] with the dynasties of the kings [rgyal rabs] and copy and sent it to me. The text in the cursive script was difficult to centuries [dus rabs]. According to these calculations, in this year, read and had many mistakes. I worked for three years checking and 3931 years have passed since the origin of the Tibetan culture. All correcting everything, and now I have it in my computer. Tibetans should research this, otherwise to those people who say In the Nyingma system they speak of the nine spiritual vehi- that the history of Tibet is [only] 2000 years old, there will be no way cles. In general these vehicles are listed as the three of shravaka, but to [say] that it relied on India or China. pratyeka, bodhisattva, the three outer tantras of Kriya, Ubhaya and It is not like that. Almost 4000 years have passed since the be- Yoga, and the three inner tantras Mahayoga, Anuyoga and Atiyoga. ginning of the Tibetan culture. Thus people who understand that However, in that tantra [the Dra Thalgyur] the nine vehicles are not will think: “Ah, the Tibetan culture is very precious. We should take listed in that way. Instead of being listed as the vehicles of shra- great interest in it.” I really hope that this will happen. vaka, pratyeka and bodhisattva, the first three are as follows: the worldly vehicles of humans and gods; the vehicles of the shrava- Kunleng: Whether one studies the [Tibetan] Buddhist teaching or ka and pratyeka, and the bodhisattva vehicle. The worldly vehicle does research into [Tibetan] history, one needs [knowledge] of the of humans and gods includes all possible spiritual paths, and [that Tibetan language as the basis. Looking at the condition of Tibetan tantra says that] the very essence, the final destination of all these is society nowadays, in your opinion, is what is being done nowadays Dzogchen. Therefore Dzogchen is the essence of all spiritual paths. with regard to the responsibility of preserving the Tibetan language sufficient or should something more be done, and if that is the case Kunleng: Nowadays what is the situation regarding the upholding, what should be done. preservation and propagation of the Dzogchen teaching, inside and Rinpoche: It is almost two years now since I first heard some [mod- outside Tibet? ern] Tibetan songs while was staying on the island of Tenerife. One Rinpoche: Nowadays, in the area of Amdo there are many of these songs said: “With songs and melodies we make our feelings who are Dzogchen practitioners, and who have a very good educa- and our condition public,” and I thought: “Oh, I must listen a little to tion. Outside Tibet there are also many khenpos and lamas with these songs.” Usually I never listen to Tibetan songs but from that experience and realization. Thus the condition of the Dzogchen time onward I have listened to these songs and their contents. teaching is excellent. Many of these songs talk about the decline of the Tibetan lan- From my perspective, since Dzogchen is the essence of the spir- guage and writing in Tibet, and about it falling into disuse, and of itual teachings, in foreign countries, [I teach] that Dzogchen is the many other sad situations. Thus, I thought that people – whether essence of all teaching to anyone who is interested in spiritual mat- Tibetans or foreigners – ought to know about this situation. ters. The benefits of its practice are not limited to the spiritual field, In general, I am not interested and do not engage at all in politics, but also extend to secular life in general. I only do cultural work, thus I thought that these songs were valu- Regarding the fundamental principle of the view and meditation, able. So now I listen to these songs, I transcribed them, had them Dzogchen is known as the state that is free from limitations and translated, and ask my Western students to study and sing these partiality. In our world, leaving aside for the time being the spiritual songs. This is because I think it will greatly help the survival of the field, let us take as an example secular life. Even in a single country Tibetan culture, and in particular the language. there are always many social conflicts, and conflicts between parties and so forth. If we were to understand and have some experience of Kunleng: Rinpoche even though you have a tight schedule here New Dzogchen, we would be able to free our own minds, and if we could York, you had time to come to the Voice of America radio and we do that the benefits would reflect on the country, on the society wish to thank you for giving us the possibility to organize this in- itself. Thus [Dzogchen] would help everyone. I usually try to explain terview. this to people as much as I can. Rinpoche: Thank you. I am very happy. It was a good opportunity to talk together. Kunleng: In the introduction to the Necklace of Zi you say: ”Wheth- er Tibet and Tibetans will remain for long or not will depend on Kunleng: Thank you.  whether the Tibetan culture will remain for long or not. It will de- pend on how the Tibetan culture will stand by itself.” The society Translated from Tibetan by Elio Guarisco and the generations inside and outside Tibet are changing consid- Edited by L. Granger

THE MIRROR · No. 126 · December 2014 9 Chögyal Namkhai Norbu Excerpt from the Teaching from Light of the Sun ’s The Precious Mala of the Four Tsegyalgar East July 18, 2014

Photo by P Barry

e are learning the teaching of Longchenpa, the Four Buddha said sngon mar ci bya da lta'i lus la ltos, “To know what Dharmas, and yesterday we listened to the explanation of we did in our past life, we observe our present condition.” In the Wthe First , blo chos su 'gro ba, the First Dharma present, everyone is different and this is the production of our kar- means our mind is directed to that dharma, to the path. We live or- ma. There was cause and this is the fruit. Now we are in the fruit, dinarily with dualistic vision. We think about how we can be com- how we are is the fruit. So how do we deal with the next time? Then fortable and this is our dualistic vision. What do we need? We need we can also understand if there is something different in this life, clothing for our body, we need to drink and eat to maintain our there had been cause, and of course, there will also be future. In the physical body; we are sacrificing only for that, there is nothing else future then, good or bad, we should observe our actions. Now we are really we are thinking of. This is considered our comfort. So some alive and we do our best and our best means we are producing good people have realized that comfort, some money, some potentiality cause and there will be some good fruit. If we are ignorant of that, for living, and then they are satisfied. This is our ordinary life. That then of course we create many problems. So this is the teaching of means they have no idea that our life has something like a contin- cause and effect from the Buddha and we do our best to apply it and uation. If we know there is some continuation, then of course we not commit negativities. know that is not sufficient. If that is sufficient then we are the same So the teaching means we are following, thinking and observing. as animals; animals can also do something for eating and drinking. It is not only sufficient that our stomach is full in this moment, but When their stomach is full, they are happy and remain. We have a we must also think for the future, for the next time - how we can little more capacity than animals, because even if we are full in the have a better condition. So when we have this idea that when some- stomach we are not satisfied because we know there is tomorrow one has many problems, illnesses, etc. – we understand that these and there is also our family and there are many other problems to problems are a production of the negative cause we have accumu- overcome. This is our superior capacity. But we are not thinking lated before – many times we say that the illness is connected to a very much of the continuation of our life. karmic cause. All situations that manifest in our lives are related to When Chandrakirti explained our present and future life, he gave a karmic cause and for that reason we purify and do our best. So an example of breathing in a very simple way. Breathing is life. We this means when we have this kind of idea we go to the direction of inhale and after inhaling what will there be? Exhaling. And after the path, blo chos su 'gro ba, which means not only thinking of our exhaling, there is inhaling. Otherwise there is no continuation of stomachs. blo chos su 'gro ba. That is what we explained yesterday. life. In the same way, our life is going ahead and it is not sufficient, Today we have the second argument, chos lam du slob pa means even logically, that we can’t see something concrete regarding the when we are going in the direction of the dharma, we think, “Oh, next life. It is complicated. But we can understand what Buddha ex- now I am going in the direction in the dharma”, and we think that is plained for example. In the condition of the human being, Buddha sufficient. It is not sufficient. For example, we start with a relation- says that our condition is in this moment is not always the same, ship, , and we try to understand what it means and how everyone has different circumstances, differences of birthplace, of it works; what is its function. When we know, we apply everything parents, of situation, wealthy, poor condition, etc. So why do we in a perfect way. Then chos lam du slob pa means how we give in- have this? This is related to cause and effect, there had been cause structions from the teachings in a perfect way and the instructions before, and before does not mean when we were in the mother’s do not remain as a good idea, but become something concrete and womb, because in the mother’s womb we are not producing any useful. This is the real meaning of chos lam du slob pa. cause. But we can understand there was something before and In general, we have many of these kinds of problems with our there is also something in the future, otherwise everyone would be distractions. For example, some people are interested in the teach- the same. So why are we different? ings and there are some teachers giving teachings and explaining and we go and say, “Oh, how nice, many explanations I like, these

10 THE MIRROR · No. 126 · December 2014 Chögyal Namkhai Norbu

ATMA Conference – American Tibetan Medical Association Rubin Museum, NYC July 25–27, 2014 Second International Conference on Tibetan Medicine co-presented by the American Tibetan Medical Association, Shang Shung Institute, and Shang Shung Institute School of Tibetan Medicine Excerpt from the Keynote Address by Chögyal Namkhai Norbu Chögyal Namkhai Norbu delivers the Keynote Address at the ATMA Conference. Given at the Second International Conference on Tibetan Medicine teachings are fantastic.” We write down what the teacher said, but July 27, 2014 why are we writing it down? We are writing it down because we Complete address at www.melong.com think it is interesting and one day we want to do something, but that ‘one day’ never comes. And then tomorrow another teacher ood morning. I am very happy to comes and we receive more teachings, so instead of applying what be here with you. And I want to we had written down, we think, “Oh, there is a teacher and teaching “Gfirst of all thank the ATMA or- and they are going there and this teacher is also explaining, giving ganization for successfully organizing this many nice things”, and you write down the second collection, the meeting on Tibetan medicine; this is very third and fourth collection, all the life we are only making a collec- important. Also I want to thank all the doc- tion. The idea is that one day we want to do this, otherwise we don’t tors from different places for coming and write it down. But this famous one day never arrives and our life is participating and also the people who are passing. One day we arrive at the end of our life and at that moment participating. It is very important because what we have is a collection of paper. We are not integrated and we Tibetan culture, not only its medicine, but did nothing concrete. This is something dangerous in our lives; with in general Tibetan knowledge, and history, distraction we go on that way. are really very ancient. And this has a great Even if we have a very nice collection, we cannot bring it to the value for the whole globe, for all peoples, . When we die we leave all. It is not even useful for our chil- not only for Tibetans. It is important people dren, at least if it was something of use for the future generations, know that the value of Tibetan knowledge, for our children, but it is not useful because children want to do culture and particularly medicine is very just like you did, because they are children and they have their lives. important for all human beings. So this is They want their own collection. So then our teachings and what we not only for Tibetans but all traditions. learned in a lifetime become useless. We must not become like that. In Tibetan we say the science of the Then it becomes like chos lam du slob pa, what we learned – at least knowledge of medicine is Sowa Rigpa. a small thing becomes something useful in our lives. Concrete. Then Sowa means healing. Why? Because we are any kind of teaching becomes something really important. So this living in a physical body and in a physical is the conclusion of the second argument. You must not lose the body there are always problems, not only essence when you go after words and many explanations.  for Tibetans, but also for everyone. We call medicine sman in Tibetan. sman pa means Transcribed and edited by Naomi Zeitz with the kind assistance doctors, (those) who are taking care of and of Jakob Braverman and Adriano Clemente >> continued on the following page

THE MIRROR · No. 126 · December 2014 11 Board of Directors of ATMA including the three found- Entire group of Tibetan physicians, attendees and organizers together with Chögyal Namkhai Norbu – at Rinpoche’s ing members: Seated to Rinpoche’s right Dr Phuntsog right a special guest the Venerable Lama Khempo Pema. Wangmo, the Director of the International Shang Shung Institute’s Medical School, standing second from left Dr Kalzang Yangdron and standing last on the right Dr Kunchok Gyaltsen.

>> ATMA Conference continued from previous page Hofer with the same title. The Rubin Mu- ings. So this is not only for Tibetans but all applying that. sman (also) means (to) ben- seum’s theatre was filled as TM conference traditions.” He went on to state, “Everyone in efit, and is a verb in Tibetan. When we say participants and audience were seated for the human condition has body, speech and we benefit, we do sman pa. Everyone in the first and subsequent sessions through- mind. Particularly body. While we are alive, the human condition has body, speech and out the weekend. we each have a body, and medicine is indis- mind. Particularly body. While we are alive, ATMA, the American Tibetan Medical As- pensable.” we each have a body, and medicine is in- sociation, was founded in 2007 to promote, In discussing the origins of Tibetan med- dispensable because our condition is com- develop and support the practice of Tibetan icine in pre-Buddhist history, Chögyal Nam- posed with five elements and when the five medicine in the US. The standardization of khai Norbu said, “Tibetan medicine has de- elements are not balanced there are some Tibetan medicine in the West is an import- veloped very perfectly, combining many tra- problems, and we are not healthy. So there ant step in the process of obtaining recog- ditions, not only that of Shang Shung.” He are always problems.”  nition for Tibetan medicine as a healthcare added, “If someone has a very heavy illness, option. The TM Conference was a milestone almost dying, the desire of that person is Excerpts from a Report on event toward that end, and the great deal to be cured or to overcome the illness, and the Second International of effort that went into making it possible it doesn’t matter if the method is western Conference on Tibetan Medicine was rewarded, Dr Phuntsog Wangmo said, medicine or eastern medicine, Tibetan or Lauri Denyer and Bret Bourman “in every way.” She was very happy with all Indian, etc. – no one is choosing on that ba- Complete report at www.melong.com the results, which were the support and sis. So, if there are benefits or knowledge, keynote address given by Chögyal Namkhai integrating Tibetan medicine and western On July 25, 26, and 27th of 2014, ATMA gath- Norbu, the participation of so many illustri- medicine, this is something very important, ered together a group of distinguished Ti- ous doctors, their support and ratification and we must develop that way.” betan doctors from China, India and the of the proposed standardizations of Tibet- Sometimes the connection between US for the second international conference an medicine, the welcomed suggestions for what the Dzogchen Community as a whole on Tibetan medicine entitled “Ancient improvements, and the successful collabo- is doing and what the Shang Shung Institute Medicine for Modern Life – Tibetan­ Solu- ration between the Rubin Museum of Art, does seems to be intangible, even faint. In tions for Stress Management, Chronic Ill- SSI, SSI’s STM and ATMA. response to a question from the audience ness, and Mental Health, and Assembly on We all know that the Shang Shung Insti- about the connection between Dzogchen the Standardization of Tibetan Medicine.” tute’s School of Tibetan Medicine is the only Teachings and Tibetan medicine, Rinpoche school of its kind in the US, and the first of had this to say: he conference was co presented by its kind in the West outside of Tibet or In- “When talking about medicine, medicine ATMA, Shang Shung Institute and the dia. That is why it has always attracted seri- in the Teaching is also very important. We TSSI School of Tibetan Medicine. It was ous students from all over the earth. What can really understand the sense of medi- hosted by the Rubin Museum of Art in New is not so easily known is how extremely cine, for example, in that the name of Bud- York City in concurrence with its exhibi- valuable this work is, not in an abstract way, dha Shakyamuni is “Great Physician.” …. nye tion, Bodies in Balance, the Art of Tibet- or for only a few people, but for everyone. rgyu means disordered rlung, mkhris pa, an Medicine, which included an extensive Chögyal Namkhai Norbu said, when bad kan. Why disordered? Because they are exhibit of rare , medical texts and the TM Conference’s keynote address: “It is related with the three emotions: attach- tools, and other related artifacts. The exhib- important people know the value of Tibetan ment, ignorance and anger. So these are it also generated a luxurious and informa- knowledge, culture and particularly med- the original bases of illness, no? Buddha’s tive exhibition catalog edited by Theresia icine is very important for all human be- teaching is for overcoming that.”

12 THE MIRROR · No. 126 · December 2014 International Symposium For Contemplative Studies – What Did We Learn? – How Can We Change?

Päivi Ahonen University of Oulu, Finland

e were over 1500 participants ethics. He was looking forward to hearing from all around the world in what cooperation between science and spir- WBoston for four days, discussing ituality had to offer and was met with ap- and analyzing how science can contribute plause by the audience. to the development of a better life for every- Dr Amishi Jha, a member of the panel, body on this planet. During the interactive continued a discussion about secular ethics keynote dialogue called Science and Soci- and asked how that relates to these shared ety with His Holiness the Dalai Lama, the fields of inquiry. His Holiness responded: hall was packed with 1700 active listeners “Firstly, the ultimate source of happiness from 23 countries. Richard Davidson and is here in the heart. To achieve it we need the President of the Mind and Life Institute knowledge of mind and emotions. In order (MLI) Arthur Zajonc welcomed His Holi- to draw up a curriculum of secular ethics ness. In his introduction, Dr. Davidson re- we need a map of the mind. In addition to called the beginning of MLI while speaking physical hygiene we need mental hygiene. to the large audience and remembering how Anger, fear and hatred make us uncomfort- few people have been involved for 27 years. able, whereas other emotions bring inner His Holiness shared his feelings and strength. It may take academic study to es- thoughts reminding us how all 7 billion tablish what mental hygiene should consist human beings on this planet are intercon- of. We have seen, for example, that inner nected: a happy life for each of us depends happiness is good for our overall well-being, on other members of the world community. which can be of benefit to all 7 billion hu- As an opening to the theme of the sympo- man beings. This involves voluntary mental sium, His Holiness continued, “I am a Bud- transformation.” dhist monk. The Nalanda tradition I belong Towards the end of dialogue, His Holi- economy that drives ever-escalating con- to follows the Buddha’s instruction not to ness was asked to comment on climate sumption. How to solve the crises in health accept his teaching out of faith and devo- change. He said he did not know what to care, education and life-support systems of tion, but as a result of investigation and ex- say, but shared his thinking of the role of planet Earth? What we can do as individu- periment.” He mentioned that the study of trees in the Buddha’s life. Buddha was born als, each of us within our own life? science has now been formally introduced under a tree, attained enlightenment under The keynote presentation by David Ger- into the curriculums of the Tibetan monas- a tree and passed away beneath a tree. His mano, (University of Virginia) was titled tic universities re-established in South In- Holiness further pointed out that monastic “Contemplation in Contexts: Tibetan Bud- dia. Scientific findings today have revealed groups would move from one retreat to an- dhist Meditation, Across the Boundaries of the important role a calm and happy mind other and among the incoming group’s re- the Humanities and Sciences”. This interest- has on our physical health. But, he con- sponsibilities was caring for and watering ing talk explored the key challenges of the tinued, we cannot forget how in the past the saplings planted by their predecessors. contemplative sciences: the role of contexts scientific developments employed in fear- There were also rules about not polluting in contemplation and the possibility of con- some weapons systems have contributed to the water supply. All of these considerations silience between the humanities and scienc- greater fear. “If we were all to consider one have an environmental aspect. He also es in contemplative research. The presenta- another as members of one human family mentioned that in his private life he is sav- tion focused on Tibetan Buddhist tradition there would be no grounds for quarreling ing water when washing and also switching and practices. According to Dr. Germano the and killing each other.” off lights whenever he can. “This is our only focus is particularly appropriate, since the During the discussion His Holiness was home; if we destroy it what are we going to Tibetan Buddhist tradition constitutes one asked about his interest in science and he do? Where can we go?” of the world’s most diverse contemplative replied that it dates back to his childhood The keynote opening address by Diana traditions that is also subject to considerable when he would dismantle his toys to see Chapman Walsh from Wellesley College scientific investigation and scholarly analy- what made them work. gave a thorough overview about Education ses. Dr. Germano also talked about ancient His Holiness continued to analyze a phe- for Ethical and Compassionate Leadership. Dzogchen tradition, also referred as the nomena of how among the 7 billion human The speaker analyzed increasingly frag- Great Perfection, and the connections of Dz- beings alive today, there are at least 1 billion ile social institutions of our time; political ogchen and other Tibetan traditions. Should for whom religion no longer has much ap- systems’ increasing inequality, financial all the different Tibetan traditions and prac- peal and who may take interest in secular markets creating unsustainable debt and >> continued on the following page

THE MIRROR · No. 126 · December 2014 13 Warmly Welcomed and Happy in Bhutan in Bhutan with Chogyal Namkhai Norbu

Päivi Ahonen

>> Symposium continued from previous page tices unite? How to cultivate this call and how to build cooperation with different ac- ademic fields? He asked, is Great Perfection really so different e.g. from Vipassana and other traditions? Finally the speaker raised The eight buses that took Rinpoche’s students through Bhutan on the pilgrimage. Photo by Valter Bianchini the questions we all can ask ourselves: How does contemplation change your life? wo weeks in the beautiful Kingdom to Tigers’ nest in Paro, we enjoyed sharing The closing keynote presentation by of Bhutan with Rinpoche and about with Rinpoche life in Bhutan while sitting Tania Singer, gave us all hope and trust Tone hundred and thirty of his stu- in the sun in front of the temples. We were that transformation for new solutions and dents from all over the world – what a chal- participants from Costa Rica, Australia, Ja- change for solving global and economic lenge to the organizers – and all went per- pan and Uruguay, from Norway, USA, Lith- problems is possible. The presentation was fectly well! We came from east, west, north uania, Spain, Canada and Italy, from China titled “Insights from Social Neurosciences: and south to Calcutta, India, stayed in the and from Singapore; somebody counted From Training the Brain in Compassion to a Hayat Hotel for one night and enjoyed the twenty-nine nationalities. Many of the par- Caring Society”. Dr. Singer, carrying out her most relaxing swim with Rinpoche in the ticipants lived outside their home country research in the Department of Social Neuro- hotel swimming pool before the travelling so the question often was: “Where are you science at the Max Planck Institute for Hu- started. from, and where do you live now?” man Cognitive and Brain Science in Leipzig, has obtained positive results that may help in the efforts of achieving positive change. Her research shows that training of mental capacities such as and compas- sion are indeed effective and lead to changes in brain functions associated with increases in positive effect, pro-social behavior, and positive health. With great wisdom and humor, Tania addressed the complexities of measuring first, second and third person effects of contemplative practices and the larger social impact they can have. During the symposium academics and educators from all over the world gave mas- ter lectures and presentations on different topics and fields of contemplative educa- tion and science. More than 100 concurrent Rinpoche is welcomed with traditional dances at the Zhiwa Ling Hotel. Photo by M. Simmons sessions and over 200 poster presentations were scheduled for the four days. My post- The next day we took a chartered flight Welcome to Zhiwa Ling er presentation was titled: “How is Bhutan’s from Calcutta to the airport town Paro, in On our arrival at Paro Airport we were Gross National Happiness (GNH) Policy Re- Bhutan. For the first time in my life I went spontaneously divided into eight buses to viewed in the Context of Education for to the airport without a ticket! But I had the be taken to the three or four different ho- Sustainable Development?” Over the period list of all of us, who had been issued a tour- tels. My hotel, Tenzinling Resort in Paro, had of two hours many people passed by and ist visa by the Tour Operator Druk Kithpai nice spacious rooms and the most helpful stopped to discuss the initial results of the Yuljong Tours & Treks. So we smoothly en- and kind staff. I shared the room with Joce- interviews of educators and government tered the plane and were soon admiring the lyne, who I had known from the time I had education officials in Bhutan in July 2012 mountaintops through the airplane win- attended a one week program of Tibetan and the students’ and teachers’ replies for dows. In Bhutan we moved by bus from one folk dances in Tenerife. The resort also had the questionnaires at three schools in Bhu- town to another; we traveled, we enjoyed an area for the Bhutanese traditional spe- tan in March 2014. visits to the Dzongs, we danced, we climbed cialty, the hot stone bath. Some days after,

14 THE MIRROR · No. 126 · December 2014 Rinpoche and students at Kyichu Lhakang built by ­Songsten Gampo in the 7th , built by the first Shabdrung Ngawang century. Photo by M. Simmons Namgyal (1596–1651). Photo by Valter Bianchini we had a relaxing moment sitting in the received a warm welcome from the Lama and is guided by this philosophy for devel- wooden baths under the sky, enjoying the who takes care of the premises. oping the country. Later on we practiced to- water heated in the open fire by the special The visit to Kichu Lhakhang Temple was gether in Punakha Dzong, in Bhumtang Val- hot stones outside. the first time we practiced together with ley in Kuje Lhakhang and in Paro Takstsang. After lunch on the first day we were in- Rinpoche during the journey; we did these Every time was precious and empowering. vited to the Zhiwa Ling Hotel, where Rin- practices upon entering different temples Punakha was our destination on the poche and his closest students and helpers and Dzongs. I loved the thun practices to- third day. On the way we stayed for some were staying. We found our seats in the spa- gether in the main temples during the two time in Docu La pass – the highest spot cious and beautiful lobby, admired the paint- week pilgrimage. I was touched by this on our journey towards east. It is 3150 me- ings and wood carvings while waiting for great opportunity to be here with Rinpoche ters. The pass is decorated by one hundred Rinpoche to arrive. When we were ready to and all of us. As we often said to each oth- and eight chortens and many, many color- start, we were all inspired and happy about er: “This is the voyage of one’s life time. This ful prayer flags. Slightly cooler weather and the cordial welcome we received. The orga- is a special honor and source of happiness.” rainfall got us moving, so after busy photo- nizer’ welcome speeches for Rinpoche were How could one be more lucky; to travel with graphing and filming – there were several respectful and knowledgeable – the time the long time Teacher – for me twenty-four film crews in our group – we jumped back was right, everyone – the organizers and all years – and his students from all over the to our buses to continue. of us who had joined Rinpoche’s journey – world, in the country which has developed The Dzong in Punakha is the most im- were happy to see everything moving well, the philosophy of Gross National Happiness pressive of all dzongs in Bhutan. It’s archi- and to see Rinpoche enjoying the travel. The tecturally beautiful, located between two traditional dances were most enjoyable with rivers, Pho chu (male) and Mo chu (female). different costumes and masks. I’m sure all This time we entered the dzong by cross- of us were very eager to know more about ing the river and walking along the long the contents, meanings and the symbolism iron bridge. During my previous visit to of each and every dance. The performances this Dzong in 2010, I remember sitting in were esthetically most beautiful, but it’s ob- the main temple for long time and having vious we missed something of the spiritual the “day dream” of Rinpoche saying, “You are part – at least some of us. After the pro- here now, and we will all come here later gram Rinpoche expressed his appreciation together.” This was the time and here we and thanked all the performers and officials, are – all of us. We quietly moved forward who participated. and again when entering the main temple, all of us gradually found ourselves practic- Visits to the Dzongs ing. We had a chance to light the candles The next day we visited the Kichu Lhakhang and when Rinpoche came, we did a short Temple, one of the oldest temples in Bhu- thun practice together. tan, built in the 7th century. Honorable Dilgo Khyentse Rinpoche had a residence The Temple of the Divine Mad Man nearby the temple, from the time he came A special experience in Punakha was to vis- Bhutan from China. This area is now a mu- it the Chimed Lhakhang, temple of Lama seum with a statue of Dilgo Khyentse, pho- Drukpa Kunley (1455–1529), the Divine Mad tos of him and some furniture that he used Man. We enjoyed the twenty-minute walk while he was living in Paro. When enter- to the temple along the paths in the mid- ing this museum Namkhai Norbu Rinpoche Photo by Maria Simmons >> continued on the following page

THE MIRROR · No. 126 · December 2014 15 Prostrations at Chimed Lhakhang. Photo by Maria Simmons On the way to Chimed Lhakhang, the temple of Drukpa Kunley.

>> Bhutan continued from previous page . The Trongsa Dzong was built in to typical Bhumthangpa lunch, wet picnic, dle of the rice fields, met women carrying the 16th century. It is said to be the most by the organizers. The day was very spe- heavy loads and children who wanted to aesthetic and magnificent work of tradi- cial and memorable. We enjoyed the perfor- sing for us. I asked the man coming across tional Bhutanese architecture, with street mances, dances and singing of Bhutanese the path, when is the rice growing around like corridors, wide stone stairs and beau- women. We moved around on the grassy ready for harvesting? It’s so easy to com- municate in Bhutan – everyone speaks En- glish. The rice looked already fairly heavy, but the man knew that it would be ready for harvesting only after three weeks, in early October. The Divine Mad Man is the Lama behind the flying phalluses that can be seen paint- ed on the wall of the houses in Bhutan. He traveled throughout Tibet and Bhutan using humeros songs and outrageous behavior to dramatize his teachings. In the temple we moved around, listened to lamas and Bhutanese women and men chanting the prayers. Some of us did pros- trations and we walked around the temple turning the prayer wheels. In one of the temples we did a short thun with Rinpoche. After the thun I managed to meet the Lama Hundreds of Bhutanese people attended Rinpoche’s teachings at Hotel Taj in Thimphu. Photo by Valter Bianchini who did divinations by playing the dice. We thought of an important wish, the lama tiful stone courtyards. We did not have time land and had our nicely served delicious got certain numbers and depending on the to visit this exciting looking building, so the lunch and finally we ended up sharing the number, the wish came true or did not. Both Trongsa Dzong is for sure on the program Tibetan dances we have learned with Rin- of my wishes will successfully come true. of the next visit to Bhutan. poche over the past years with the women In another temple there was a power- In Bumthang Valley we entered Kurjey and our guides. ful bad karma releasing exercise. We had Lhakhang, the temple named after the body In the hotel after the full day, Dr. Saamdu to stand in line for more than half an hour, print of Guru Rinpoche, preserved in a cave from GNH Centre was waiting for us. We had since so many of us wanted to get rid of inside the oldest of the three buildings. The invited Dr. Saamdu to share the latest news bad karma. We were wearing a heavy iron Saint visited Bhutan first and activities of the GNH Centre, which has blanket in our back and had to walk or run time in 746 and was invited to use his a rural center located in Bumthang. Twelve with that blanket around the temple inside, supernatural powers to save the King of of us managed to come after the long day. through the corridors. It took about two Bumthang of those days, called Sindhu Raja. We were impressed to hear how Bhutan minutes and of course it felt so much light- We practiced together with Rinpoche and GNH experience is spreading all around the er after the run! visited the modern temple nearby. world, and how much effort Bhutan has tak- The next day we traveled by bus for two en to include the GNH experiences into the Bumthang and visit to the hours through beautiful countryside to process of UN post 2015 development agen- Longchenpa Temple Tharpaling, the temple that was established da. The 20th of March is also announced by On the way to Bumthang, we admired the by the Nyingma philosopher and Saint UN the International Day of Happiness pro- spectacular and longest Dzong in Bhutan in Longchenpa (1308–1364). We were invited posed by Bhutan.

16 THE MIRROR · No. 126 · December 2014 Rinpoche’s Teachings in Thimphu and Paro The travel back by road from Bumthang to Thimphu took one whole day – the spe- cialties of the long bus drive were the two hours waiting along the road caused by the road maintenance and the massage in the bus by a member of the Bus 7. The students of the College of Science and Technology were waiting on the road at the same time. We shared our visit’s purpose and they were happy to share the latest develop- ment of hydropower technology in Bhutan. The students also entertained us by danc- ing and singing. As for the massage – there was a massage professional in our bus, so what a treat! Thank you Pascal! In Thimphu Rinpoche gave teachings at the Taj Tashi hotel for hundreds of Bhuta- nese who gathered to listen to the teach- ings and receive blessings from Rinpoche. The teachings were followed by short intro- ductions and practices of Yantra Yoga and Vajra Dance by Rinpoche’s students Fabio Andrico and Prima Mai. The last evening in Paro, Rinpoche gave a presentation to hundreds of Bhutanese stu- dents in the Paro College of Education. The presentation gave the background of the or- The 900 meter climb to igin of the Bön tradition in Tibet, and the Taktshang, the ‘­tiger’s connections of the Bön tradition with Ta- nest’, where Guru jikistan. Rinpoche also talked about Shang ­Rinpoche is said to have flown on the back of a Shung as an important source of knowledge tigress. of Tibetan tradition and about how Bud- Photo by J. ­Oliphant dhism was introduced in Tibet. In relation to development in Bhutan, he mentioned We drove from Thimphu in the early adventure and all of us returned well and the importance of a national language as a morning and started to climb the 900 me- happy to the buses. way to keep culture, arts, medicine and dif- ters about 10 am. When returning at about It was the best ever of all my travels to ferent traditions alive. At the end Rinpoche 6 pm it was also getting dark. Everyone Bhutan, this being the sixth time. I enjoyed talked about Buddha’s had their own way and strategy to get to every minute and made a lot of new friends, and Dzogchen as a spiritual path. Rinpoche the Taksthang, depending on their age and as did all of us. We were all happy to see concluded by sharing his experiences in the physical condition. Some people got the Rinpoche enjoying and having the spirit and discussions with the peace organizations. horseback ride about the half way, some of strength to enjoy the adventure. I would “We need to free ourselves not to have wars us walked in the groups, some alone. Rin- like to thank first of all Rinpoche, the orga- but practice peace”. poche was carried by the eight porters in nizers: Tsering, David and Tsering’s brother, the palanquin constructed of two parts. He Samten Wangchuk, all our wonderful guides Climbing to Taktshang looked very comfortable while sitting in the and drivers, the film crews and everyone The last day in Bhutan we climbed to the palanquin, but it was only until the stairs. who participated in this special pilgrimage. most famous of all monasteries in Bhutan, The stairs were too narrow for porters. Taktshang. The name means ‘tiger’s nest’; From the point the stairs started, Rinpoche Päivi Ahonen it was named because Guru Rinpoche is walked by himself supported by helpers on [email protected] Dzogchen Community Finland said to have flown to the site on the back each side. Helsinki, Finland of a tigress. He then meditated in the cave While in the temple high up, we moved 28th of September 2014 there for three months. The site has long slowly from one area to another and did a been recognized as a holy place and was short thun in a tiny little temple. Some of visited by Shabdrung in us could not find a seat, so it was my first 1646. is also said to have meditated practice ever done while standing. We re- there and it is now visited by pilgrims from turned fairly soon to avoid the dark when all over Bhutan and world. moving down, and indeed we did walk at the end for some time in the dark. Another

THE MIRROR · No. 126 · December 2014 17 GAKYIL

Also, our dear Mirror magazine has gone Also what is happening this year is a What Happened through challenging times, as it has be- fresh look and feel to our websites around come only an on-line publication. There was the world, which are slowly being rede- in 2014? not enough income to cover all the costs signed to respect modern, simple and clean for printing and distribution of the paper design trends. These are not only websites Dear Vajra sisters and brothers. version, but as you can see right now, the of Gars and Lings, but also Yantra Yoga, on-line version was not the only change and Vajra Dance and modern Tibetan dances What was the most exciting moment of so the good old “paper” version got a new around the globe. your life in 2014? Well, we asked the same form – a nice PDF document, which you can In September, Rinpoche, with a group of question at our regular International Gaky- download right now. The Mirror has also about 150 members of our Community, vis- il meeting, but instead we asked about our added Spanish (El Espejo) and Russian (Zer- ited Bhutan, a small kingdom in the south- worldwide Dzogchen Community. This sim- kalo) versions of its online content, so now ern Himalayas. It was a perfect success. We ple question started a nice discussion; so almost all our members can read the news! were very kindly invited by all the local let’s look together at what happened with During the entire year, Enrico Dell’An- guardians and so even the complex task the IDC this year. gelo worked hard to bring new status to of arranging travel and accommodation of 2014 seems to have been an exciting our Community around the word. All Gars such a large number of people at the same and challenging year for many of us and for and Lings are slowly becoming part of the time went almost without any major prob- our entire global Dzogchen family of prac- recently created International Dzogchen lem! Perfect! titioners. At the beginning of the year in Community organization. Enrico would be From Bhutan, Rinpoche went on to teach Tenerife, Rinpoche appointed a new Gakyil very happy if the process was much fast- in China and the very new Asian Gar, Sam- for Dzamling Gar, which after some initial er, but we need to respect circumstanc- ten Gar, was born. So now even Asian prac- training has started to work well. Also, Rin- es and so we are pleased that most of the titioners have their own Gar. As this is just poche moved into a newly reconstructed important Gars around the world have al- very fresh news, the transformation of Sam- house inside the Gar complex, and together ready changed their status and formally ten Ling into a Gar is in the process right with several important retreats and events, joined the IDC. What does this mean to us now, so we ask everyone to send a wish that Dzamling Gar has become a real global cen- regular practitioners? We will just become this newly born Gar will become perfect in ter of our Community! members of both organizations – of a local the near future – as are all our Gars. Before going to Merigar West, Rinpoche legal entity – for instance of the local Ling As this calendar year will soon be over, surprised us by sending us a letter head- - and at the same time we will automati- let’s wish to all of us a joyful path to real- ed: “THE VIRTUES OF GENEROSITY AND cally become members of the International ization and good luck to our worldwide In- DONORS”, highlighting the importance of Dzogchen Community. This is also the way ternational Dzogchen Community so it can generosity, as the way the Community of non-duality in the form of double mem- effectively serve us on this path. should make the Dharma available. In real- bership manifesting in this world. ity, it means that Gakyils are now free to This change in the legal status of our Libor Maly choose between donation-based admission respected organizations around the world For the International Gakyil or charging a fee, according to local circum- and their membership needs to be reflect- stances. Merigar West’s Gakyil was the first ed in our newly created MMS (Membership to test this new principle of generosity and Management System). After many years of even though they did not have enough time preparation and many unexplainable fail- to fully prepare themselves, the retreat was ures in the past, it now seems we are ready still an overall success. Many other Gaky- to roll out the first really functional MMS ils have since followed the lead of Merigar that is now almost ready and being slow- West and it is now becoming the new norm ly and carefully loaded with membership to run retreats in this manner. Although it data from around the globe. It seems like may be a bit more demanding for Gakyils to an easy task, but we need to respect on raise enough money in this way, it is also one hand the necessary requirements of much more useful for those who donate, so the database serving us, and on the other they can one day experience benefits of the the many legal challenges around the world great paramita of generosity! that sometimes touch the legal aspect of privacy, which of course is a sensitive issue for all of us.

18 THE MIRROR · No. 126 · December 2014 vacations to attend the course; 3 separate counterparts and the highly joyful senti- The Shang Shung weeks format; 4 days deepening and update ments fulfilled with grace and power make course for those who have already gained learning the dances an experience of enjoy- Institute in 2014 the diploma. ment and a great way to foster collaboration – Grounding the The attendance grants didactic credits and harmony amongst people. Foundations for the 5 years course in Tibetan Medicine Moved by the enthusiastic pace taken by with Doctor Phuntsog Wangmo, in Moscow, Chögyal Namkhai Norbu, the Institute has Maria Grazia Testa Conway or online. launched a serie of workshops to learn the In 2015 we are planning courses in Lon- choreographies guided by the Community Foreword don, Moscow, Kunsangar and Tenerife, so main choreographers and dancers. In 2014 ear everyone, with 2014 coming clos- stay tuned to discover the new dates. they have been teaching and performing for er to an end, the Institute would like the public in Munich, Prague, Naples, Rome, Dto take the opportunity to share with Milan, Tallin and Tenerife. everyone the work done during this intense and fruitful year. It’s a story full of news and marked by important steps, taken with the intention to deepen our commitment to- wards Tibetan culture and its stakeholders and enhance our ability to foster relation- ships and broader networks of cooperation. Tibetan Arts Workshops Enjoy the reading! Through a call for collaboration issued at the beginning of the year, the Institute has Raising the appreciation and integrating strengthened its collaboration with some of Tibetan Language knowledge - our courses in Europe the most estimated experts and artists ac- While the Institute in Austria continues its tive today in the field of Tibetan Arts to con- tremendous job with training beginners, in- vey the gist of these rich traditions through termediate and translators in Tibetan Lan- didactic settings and methods which meet guage, we continue offering Drajor courses, in inspiring and innovative ways the west- for the correct pronunciation of Tibetan. ern mindset. The course takes place in combination with New Tibetan Arts courses available in practice retreats and focuses on the text of 2014/15 include Tibetan Painting, the practice. Tibetan Calligraphy and photography work- shops inspired by Buddhist knowledge. Organizing a Course in collaboration with SSI We believe that Tibetan culture is a live and Ku Nye Massage Courses vital source of knowledge for humanity and From this year we have launched some new that it can, through exchange and commu- educational plans that will facilitate inter- nication, contribute to the improvement of ested students to gain their diploma in Ku the life and evolution of individuals and so- Nye Massage. ciety in our current challenging times. The traditional course is now broken You can participate to this process by down into specific didactic segments, which being the successful promoter or inspirer students can attend at different times, in of an event in your city, offering the oppor- different regions, choosing to follow the en- tunity to a general public to get in touch tire course in the same location or attend- Tibetan Modern Dances with aspects of the Tibetan culture and ing different sections in any of the places workshops and performances contributing to a general appreciation of its where Ku Nye courses take place. Modern dances workshops are a good op- relevance. Courses are offered in 3 continuous portunity to make direct experience of Ti- For each course the Institute develops weeks format, suggested to Gars wishing to betan culture and of its value: the symbolic the course objectives, didactic plans, didac- associate the course to long retreats or for richness conveyed by each movement, the tic materials, instructors curricula and pro- residents of the Gars; 5 week-ends format, emphasis on space awareness and group motional materials, which are made avail- ideal for those who are not able to book choreography, the play of female and male >> continued on the following page

THE MIRROR · No. 126 · December 2014 19 >> SSI continued from previous page of the large community of students and Maraini, dating back to the 1930s and an im- able to the hosting organization and the practitioners of these teachings in the west. pressive collection of prints from the students Archives. The section includes also beauti- Each course is financially based on a ful contemporary images, authored by the sustainability principle: profits are not photographers who have been collaborat- sought, but we try to work the budget to- ing with the Institute during the years. gether with the hosting organization to en- The second section is a very circumstantial sure that all expenses incurred into are ful- documentation of the life and activity of ly covered on both sides the Dzogchen Community worldwide, with The Institute looks after web promotion thousands of photographs of events, people, of the events, through its network of mail- places, activities, celebrations and beauti- ing lists and socials ful formal and informal moments, some of The Institute keeps track of registrations them authored by the finest photographers and answers all requests for information A year of improvements for of the Community. from course candidates, instructors and or- the Multimedia Archive 17455 items have been inventoried this ganizations The audio-video archive is an amazing col- year including 288 distinct collections, pro- We issue a Quality Survey at the end of lection of tens of thousands of unique doc- viding for each of them the author, date, the course to students and organizers, to uments (approximately 75,000 hours of re- place, main subject, format, size, support verify and improve our methods, didactic cordings). and notes on the value, the settings, con- materials and the skills of our instructors. This year some fundamental actions have text and participants. If you would like to request or propose been taken to improve the security and specific courses on subjects which are not availability of the archive environment and listed you can write to us your ideas and its contents: the Institute has improved the we will support them through our organi- user request service of recordings from the zation and team of academics, artists and archive: members of the Dzogchen Commu- experts in various fields such as medicine, nity can request the recordings by sending astrology, history, culture and the arts, in an email to archive@­ ­shangshunginstitute. the awareness of the importance given by org; video ingestion hardware and software Tibetan tradition to the interaction between has been implemented to speed up the the various disciplines. conversion of videos residing on perishing Courses are being planned in several Eu- media (tapes) resulting in the ingestion and ropean main cities and Tenerife in 2015! Get cataloguing of 1300 MiniDV tapes in just 3 The Zikhang Library in touch with the Institute to plan one of months. The archive database has been up- The Zikhang Library has been developed our courses in your city. dated allowing the possibility to list all the during the years with the aim of preserv- events and link them to video, audio and ing the texts that Chögyal Namkhai Nor- photo collections. bu brought with him from Tibet and the We have also completed the back up of works that during the years became neces- the two servers, the archive rooms are be- sary to his studies. Today the Library con- ing renovated to allow the adequate storage tains 12.738 volumes. of all the original tapes and we are working 1,240 volumes this year have been cat- with hardware providers to assess and quote alogued through Library World. We have Culture integrity, preservation the renovation of the server storage systems. completed the entire dPe cha collection: and accessibility more than 2300 volumes are now divided by school (bon, rnying ma, sa skya, bka The Library and the Archives are entrusted brgyud, bka’ gdams, dge lugs, ris med, to the Shang Shung Institute in Meri Gar. jo nang), each with its own specifics and While the Library contents range from sub-categories. medicine to philosophy, art and religion, as- trology and ancient history, language and logic, the multimedia Archives, as well as containing documents relating to the his- tory and culture of Tibet, run through the recent history of the spread of Tibetan Bud- dhism and in particular of Dzogchen in the The Photographic Archive Western world, documenting the path by The photo archive contains an incredibly which this knowledge has been translated vast repertoire (more than 50,000 images), and has been integrated in contemporary contemporary and vintage collections, in The Collections culture, through its foremost contempo- two main sections: the first, of particular The collection comprises of an initial core of rary representatives (above all of Chögyal prestige, is a collection of 109 original sil- texts brought from his travels by Chögyal Namkhai Norbu) and through the activities ver prints belonging to the archive of Fosco Namkhai Norbu, the manuscripts of Chang-

20 THE MIRROR · No. 126 · December 2014 chub Dorje and other manuscripts fruit of donations by private collectors. The earliest Shang Shung units of the collection date back to the 18th century. Publications in 2014 The Institute has moved on to the deli- Building an efficient organization cate task of cataloguing this precious col- able to face our future growth lection. Photographs have been taken of the texts, to document their current state of Gaetano Ruvolo, Artur Skura preservation, the miniatures depicted and the calligraphy used. SSP internal organization As many of you probably know, Shang Public access Shung Publications (originally Shang Shung DVD distribution within the Dzogchen Com- Users can access the online catalogue and Edizioni) was founded in 1983 in Merigar. munity. search and browse the titles by author, title During the last 31 years, hundreds of peo- On March 1st 2014, we have signed an and other criteria. Copies of some of the vol- ple have collaborated in one way or another agreement with Dzam shop in Merigar to umes can be requested emailing library@ with SSP, both through their volunteer and/ let them take over the sale of our books to shangshunginstitute.org. or paid work, to help realizing the Publish- people visiting. This collaboration has im- ing House objectives. The number of books mediately proved very satisfying, especial- Support the integrity, preservation published during these 31 years has been ly for customers visiting over the weekend and availability of our heritage astonishing, and there are still many more when our offices are closed. It will definitely The work of the Institute, its development we need to produce in order to continue of- continue in 2015. and success, is only supported through col- fering to the world the precious wisdom of Starting as early as January 2014 we have laboration and financial support by donors. ancient knowledge coming from the Tibetan started working on a new webstore site, Its activities require a tremendous variety culture. which will go live in 2015. The new web- of competences and resources, intellectual In 2014 we have tried to organize our store will have a cleaner user interface than and physical. There are several ways to sup- staff of translators, editors, transcribers, the existing one and will generally increase port this activity and each of us can con- editorial supervisors, graphic and layout de- customer experience and satisfaction. It will tribute in meaningful ways: signers, in order to grant an efficient pro- also allow SSP staff to review sales statistics Help financing the Institute’s activities: cess flow to our organization. and increase stock control and availability. get in touch with the Institute’s personnel Finally, our public books are now also to request detailed documentation about all Production available worldwide via Amazon. our projects and the resources they require. We are using a number of printers, both Lead donors are invited to periodic reviews locally and internationally, to meet our pro- Books Publication to verify the progress made with their par- ductive needs in terms of quality and sus- As usual, there have been many books ticipation and we commit every year to de- tainability. Our pricing policy reflects our published in 2014. Probably the highlight of tailed financial reporting and transparency. effort to make more easily available to ev- the year has been the long waited release Without financial contribution the Insti- eryone the wealth of knowledge our books in April of The Temple of the Great Con- tute’s work simply cannot continue. carry. templation. The Gönpa of Merigar, a beau- Invite the Institute’s representatives to For this reason we have increased, and tiful hard cover, full color, bilingual (English/ share our goals, our activities and projects plan to extend it as far as possible, our eB- Italian) volume of 365 pages illustrating the with you and your organization, in your city ook production, in order to make our texts history of the construction and decora- or country. Knowing our work is the best and audio video content quickly available, at tion of the Gönpa of Merigar, inaugurated way to build relationships, foster collabora- the reduced price which electronic distri- in May 1990 by HH the Dalai Lama. This tion and think of joint initiatives that can bution allows. richly illustrated book is a well researched, benefit the public and our mission. detailed portrayal of the symbolism and Collaborate with your competences vol- Logistics iconography of the temple. In addition to a unteering some of your time to the Insti- In July 2014 we have done a stock take translation of the design description writ- tute: we are always in need of Information which has given us these final figures: ten by Rinpoche prior to construction, the Technology, Communication, Fundraising, · Books: 235 titles with a total of 23,281 book includes inspiring biographies of the Video Making and Production, Graphic and units in stock 148 masters depicted in the Gönpa, repre- Web Management competences. · CDs and DVDs: 72 titles for 2,840 units in senting all of the main Buddhist and Bön stock traditions in Tibet connected with the Dzog­ There are now plans in 2015 to re-unite all of chen transmission. our stock in one single location, to rational- Here is a list of the main books and mul- ize our logistics and distribution operations. timedia products released in 2014: >> continued on the following page Distribution We are liaising with the different Shang Shung Institutes International branches, Gars and Lings to ease our book, CD and

THE MIRROR · No. 126 · December 2014 21 >> Publications continued from previous page Public e-books Tibetan Kunye Massage Public books The Necklace of Zi by Chögyal Namkhai Norbu Message from Tibet: Tibetan Songs of To- Two Dzogchen Texts A few years ago Chögyal Namkhai Norbu day by Chögyal Namkhai Norbu wrote a short text on Tibetan massage pub- Compiled by Chögyal Namkhai Norbu lished by Shang Shung Publications under the Also available as an e-book E-books for practitioners title The Practice of Tibetan Kunye Massage. Secondary Practices of the The new edition has been enriched by elabo- The Temple of the Great Contemplation: Dzogchen Community rate explanations by Elio Guarisco, describing The Gönpa of Merigar (transcript from oral teachings) in detail the different methods of applying the by Chögyal Namkhai Norbu by Chögyal Namkhai Norbu massage on the energy points of the body.

The Light of the Sun: Teachings on Teachings on Lojongs, Rushens, The Benefits of Yantra Yoga from the ­Long­chenpa’s Precious Mala of the and Semdzins­ Point of View of Tibetan Medicine Four Dharmas by Chögyal Namkhai Norbu by Elio Guarisco and Dr Phuntsog Wangmo by Chögyal Namkhai Norbu This book is a collection of lectures by Elio Also available as an e-book Finally, let us have a look at 2015 Guarisco and dr Phuntsog Wangmo on top- SSP Publication Plan: ics related to the practice of Yantra Yoga, Key for Consulting the Tibetan Calendar explaining different kinds of channels and by Chögyal Namkhai Norbu Public Titles energies and the way they’re influenced by The Union of Mahamudra and Dzogchen movement, breathing and visualization. Beyond Words by Chögyal Namkhai Norbu by Judy Allan and Julia Lawless In summer 2011 Chögyal Namkhai Norbu Hidden Description of the Vajra Body kindly transmitted to his students the fa- by Gyalwa Yangönpa Books for practitioners mous teaching by a prominent 17th-century This long-awaited book contains an elabo- Mandarava Tsalung Practices Kagyüdpa master Karma Chagme, who was rate description of the so-called Vajra Body by Chögyal Namkhai Norbu both the teacher and student of the famous – the subtle energy channels (tsa), the pra- tertön Mingyur Dorje. This teaching pres- nas moving through them (lung), and the Shine and Lhagthong in the Dzogchen ents the essential points of Buddhist path nuclei of energy (thigle). This knowledge is Teaching (transcripts from oral teachings) in a way that is easy to understand and ap- useful above all during tsalung and com- by Chögyal Namkhai Norbu ply in practice. pletion stage practices. The biography of Also available as an e-book the author, a great master of the Drukpa The Light of Kailash, volume III Kagyüd school, is included. Oral Teachings on the Yoga of Prana for The History of the Later Period: Tibet Clarity and Emptiness by Chögyal Namkhai Norbu The Biography of Ayu Khandro by Chögyal Namkhai Norbu This third volume of the series offers in- by Chögyal Namkhai Norbu Also available as an e-book sight into a more known period usually This is another biography presenting the associated with the reign of great Tibetan life of one of great teachers of Chögyal The Longsal Divination of Dorje Yudronma kings. Namkhai Norbu. The female master Ayu by Chögyal Namkhai Norbu >> continued on the following page

The Practice of Guru Medicine Buddha by Chögyal Namkhai Norbu Follow us on Social Media and promote our activities through your networks: www.facebook.com/InternationalShangShungInstituteforTibetanStudies and DVDs www.facebook.com/shangshungpublications Kumbhaka Training Course Stay tuned with our websites: www.shangshunginstitute.org and with Fabio Andrico www.shangshungpublications.org Format: MP4 video on DVD. Check our webstore: www.shangshungstore.org Length: approx. 8 hours SSI Branches CDs Shang Shung Institute Italy Shang Shung Institute UK Discovering the Health Benefits Località Merigar, 58031 Arcidosso (GR, Italy) The ­London School of Tibetan Studies of Yantra Yoga Phone : +39-0564-966940 The London Centre for the Study of Traditional [email protected] Tibetan Culture and Knowledge With Elio Guarisco www.shangshunginstitute.org www.shangshunguk.org MP3 on CD, downloadable MP3 www.shangshungstore.org Format: MP3 audio on CD. Shang Shung Institute of America Length: approx. 8 hours Shang Shung Institute Austria 18 Schoolhouse Rd, P.O. Box 278 Gschmaier 139, 8265 Gr. Steinbach, Austria Conway, MA 01341, USA Office: 0043 3386 83218 Fax: 0043 3386 83219 Phone (main-Anna) 413 369 4928 www.shangshunginstitute.org Fax/Bookstore 413 369 4473 www.ssi-austria.at www.shangshung.org

22 THE MIRROR · No. 126 · December 2014 ADOPT TIBET is ASIA’s new campaign Is There a Little Room that promotes long-distance sponsorship. We aim to ensure an education for Tibet- in Your Heart? an children and monks that is in harmo- ADOPT TIBET ny with their cultural roots, and to fulfil their basic needs (food, clothes, heating). ibet is experiencing a real cultural By taking part in this Campaign, you will emergency, as its spiritual and cul- give children the opportunity to continue Ttural traditions – one of the world’s studying, and therefore become responsi- richest and most ancient – might disappear ble adults. You will also give practical help soon. to monks, who are the guardians of Tibet’s The ADOPT TIBET Campaign was there- cultural and spiritual heritage. fore created to help us reach a new goal. The schools and monasteries that ASIA How to start a long-distance sponsorship supports are now asking for help, and by Visit website: www.adoptibet.org/wp/en 31 December we must find sponsors for 300 Call to ASIA: +39 06 44340034 children and 200 monks. Write to: [email protected] Five monasteries have been facing great You can pay by: ASIA Branches difficulties, as they cannot count anymore · bank transfer to ASIA Onlus ASIA Onlus on material support from the surrounding IBAN: IT06 F01030 72160 000000562 272 Via San Martino della Battaglia 31, 00185 Rome, Italy villages. SWIFT BIC: PASC IT MM XXX Tel +39.06.44340034, Fax +39.06.44702620 [email protected] www.asia-ngo.org Nine schools need our help. The majority · credit card on www.adoptibet.org/wp/en of them were built by ASIA in remote areas Association for International Solidarity­ of the Tibetan Plateau, with the strong sup- Become a Testimonial in Asia, Inc. ASIA port of the local community, that worries You could take a picture with a leaf where Post Office Box 124, Conway, MA 01341-0124 USA that children will forget their original lan- you should write “I Adopt Tibet #adoptibet” Phone: 413.369.4153, Fax: 413.369.4473 [email protected] guage. These schools do not receive enough and share it on your Facebook page or pro- www.asia-ngo.org/en/ funding from the government, and cannot file (in the text remember to write http:// continue to ensure adequate living condi- bit.ly/HP_ADOPTIBET #adoptibet) and Förderverein ASIA Deutschland e.V. tions for the children that live and study post it in ASIA facebook page c/o Gisela Auspurg there all year long. https://www.facebook.com/ngo.ASIA too. Königswieser Str. 2, 82131 Gauting Tel.: 089 / 127 630 32

>> Publications continued from previous page Khandro Dorje Paldron spent more than fif- Kumar-Kumari Yantra The Practice of Long Life of the ty years of her life in dark retreat, achiev- by Chögyal Namkhai Norbu Immortal Mandarava ing a high level of realization. Chögyal Nam- Several years ago Chögyal Namkhai Norbu by Chögyal Namkhai Norbu khai Norbu visited her in 1951 and received taught Kumar-Kumari Yantra: a special ver- The new edition of the long life practice teachings from her. On that occasion he also sion of Yantra Yoga for children. The prac- of Mandarava will be published in a rich- asked her about the events from her life, tice of Kumar-Kumari Yantra, apart from ly-illustrated format, similar to the already which are presented in this volume. the general benefits of Yantra Yoga, has the published books of Thun and the Practice special function of helping in the correct of Gomadevi, in order to facilitate learning Restricted Titles development of the body of the child. the , and visualizations and The Light of the Precious Lamp applying them in a correct way. by Chögyal Namkhai Norbu Guru Nirmanakaya Jnanadakini It will contain the complete instructions relat- by Chögyal Namkhai Norbu Thank You! ed to the different types of the Dance of the On more than one occasion Chögyal Nam- Vajra that Chögyal Namkhai Norbu received khai Norbu has transmitted this particular This article is an extract of the Shang Shung In- from the Wisdom Dakini. The text will be ac- version of the practice of Jnanadakini. This stitute 2014 yearly report. To get a copy of the full report write to [email protected] or companied by several color illustrations ex- book will contain the complete explana- order one of our books to have the report mailed to plaining the movements of the feet and hands. tions related to this practice. you.

THE MIRROR · No. 126 · December 2014 23 Interview with Lama Tsultrim Allione Merigar West November 17, 2014

The Mirror: First of all I’d like to thank you very much for dedicating your time to giv- ing this interview. Many years ago when you lived in Italy, you were a student of Chögyal Namkhai Norbu like many of us here today at Merigar. Then you set up your own centre, Tara Mandala in Colorado in the USA. In recent years you have come back to Merigar on different occasions, but in the role of a teacher. How does it feel to be back in Merigar after all these years but in a dif- ferent role? Lama Tsultrim and Chögyal Namkhai Norbu at Tara Mandala in Colorado. Lama Tsultrim: It feels good to come back. Merigar is a kind of spiritual home for me, I us what this agreement involves now and versal need and goes beyond any religion have a lot of friends here and my kids grew in the future? or ceremony or form. And now mindful- up here. There’s one level of it. And then I Lama Tsultrim: It was actually Rinpoche’s ness has also really gone into the main- really feel that Merigar is the seat of Rin- idea to make this Dam Trog relationship stream. Both of these are two key compo- poche’s teachings, even though he is not between Tara Mandala and the Dzogchen nents of Buddhism. So to be able to infuse here so much any more. The Gonpa is like a Community. When he was at Tara Mandala, Buddhism into the world without it being in itself, there are so many blessings we were outside and did sang early in the a religion is very important because the in it. The library is also very important. And morning in front of the Gonpa and when we principles in Buddhism are so important. If this is really where he began the whole idea came back inside he said, “I know what we people think that now they have to become of a Gar. I remember the first meeting about should do. We should be Dam Trog.” Buddhists and do this or that, then that’s the Gakyil and I was actually on the first The way I understand it is that we are a whole other level of them feeling that Gakyil here, on the blue, although I don’t connected through samaya, but indepen- they’re taking on something foreign. But if feel that I was very effective, we were just dent so we can make our own decisions they are encouraged to just develop the ca- learning what a gakyil was supposed to do. and so on, but there is an acknowledgement pacities that they already have using these Merigar is a kind of power place connect- of the connection and an honoring of that methods, then they don’t feel like they are ed to his teachings, and so for me to teach connection. I think it is a way to have Tara taking on something foreign. in the Gonpa under the painting of Machig Mandala involved in the Dzogchen Commu- That said, however, I also think it’s im- Labdron is such an honor. Rinpoche’s nity and at the same time be independent. portant that traditions such as the Tibet- teachings are so unusual – there are lots Rinpoche knows that we do other things an tradition, any of the Buddhist traditions, of Tibetan lamas but there is nobody who and at the same time we are connected. So are kept intact. That we can have everything teaches like he does or who has the dreams it seems like a category in the organization- from the extreme such as mindfulness and and revelations that he has. al structure that allows for that. compassion going into the mainstream The other thing about Merigar is that he This is how I understand it and this is without being called Buddhism and then at actually physically worked here, put his en- what the agreement says – that we are con- the other end of the spectrum really keep- ergy into this land, this place. I recall that nected yet independent. ing, for example, Tibetan culture because a friend of mine from the States who didn’t the cultural aspects also have value. Tibet- know Rinpoche came here and asked where The Mirror: Recently the Dalai Lama has an culture is so rich. So what I’m saying is Rinpoche was, to which people replied that been talking about how the common ethics­ don’t just throw away all that and go into he was digging out the latrine. It was his of Buddhism and other religions can enter mixing things to make them universal but first centre and he put a lot of his own en- the mainstream of modern life, but with- holding the whole spectrum of the tradition ergy into it and I feel that being here. I feel out all the religious trappings. What do you is important – from the traditional cultural his presence very strongly and his bless- think about this secular approach and ap- aspects all the way to these universal values ings. plying it in a practical way within our Sang- that can benefit vast numbers of people. ha? For example, all around the world I teach The Mirror: We understand that last year Lama Tsultrim: Well, I think there has ‘Feeding Your Demons’ to lots of people who on behalf of Tara Mandala you signed an to be the whole range. The most import- don’t know that it has Buddhist roots. The agreement with Rinpoche and the Dzog­ ­chen ant thing in the world today really is that book is now in fifteen languages. But then at Community called Dam Trog. Can you tell people figure out how to get along and stop Tara Mandala we do very traditional things hurting each other, so compassion is a uni- like Drubchens (ten day great accomplish-

24 THE MIRROR · No. 126 · December 2014 ment ceremonies) and we make traditional , with yab yum and female deities of doing that so that there is a habit of rest- tormas and do the traditional dances and so being equally as important as male deities. ing in the nature of mind, rather than being on, so that’s what I mean about holding the So it is in our tradition, but we need it in carried away into distraction. So awareness whole spectrum. That it is important to find the whole world and this is something that is one important thing in daily life. methods that make it accessible and not to the Dalai Lama is now talking about, that Another is an awareness of karma. We have the images, the tradition, whatever, the is talking about, it’s needed. are always creating karma in our thoughts alienate people and, at the same time, not We need the balance. Karmapa has said as well as our actions and in our speech. So just throwing those away because they are publically he feels he is a man outside and to be aware that we are creating our future also important.

The Mirror: From the time that your book ‘Women of Wisdom’ was published, you have given a lot of emphasis to the impor- tance of the female role in the Sangha. Why do you think it is so important to give em- phasis to this aspect? Lama Tsultrim: Well, it’s not only to the fe- male Sangha, it is the need for the sacred feminine in the whole world. In the pro- cess of writing ‘Women of Wisdom’, which I wrote really without much awareness of this, but just feeling that I, personally, need- ed the stories of women. After my daughter Chiara died, at that crucial moment, I wasn’t finding support in reading Milarepa’s biog- raphy or Padma Sambhava’s life story. It wasn’t helping me, and neither were the other male biographies that existed at that time. But in the process of writing ‘Women of Wisdom’ I began to read other writings about the sacred feminine and realized that our world really is very out of balance, not only in the Buddhist tradition but also in Lama Tsultrim at Merigar West for the recent Song of the Vajra the Christian, Muslim, Jewish and other retreat November 14–16, 2014. traditions. Photo by L. Granger In most Buddhist retreats and in church- es and so on, you find a majority present are a woman inside. The Dalai Lama referring in our actions, this is something I also think women, but those in leadership positions to rising economic inequality around the is important. are generally men. And so we need to re- globe, that the world needs leaders with And compassion, empathy, caring for balance and to have both voices represent- compassion. He has also said that he might others and really feeling not separate from ed. We need the presence of both male and reincarnate as a woman. In his mind the others. If someone is suffering, they are female leadership, with both being valued world needs more female leaders. Whether connected to us, even if they are not our equally. For me it is essential for the surviv- this is true or not is debatable, but he has family or friends. Because of interdepen- al of the world, it is an urgent matter. Also I said it several times. Also if you look at Rin- dence, somehow they are connected to us believe that women bring something differ- poche’s termas they are often connected to so to do whatever we can to relieve suf- ent to the table and so it is not a matter of the sacred feminine through Jnana Dakini, fering. So I would say those three things: everybody being the same, but the genuine Gomadevi, Mandarava and so on, this ener- awareness of awareness, awareness of kar- feminine voice is hopefully different. Right gy is being brought forth through him as ma and development of compassion. now the world is so out of balance, and even well. though we are not wearing burkas, in the The Mirror: Throughout your life you have West we are dictated to by fashion stereo- The Mirror: How do you apply Buddhist had many roles – Buddhist nun, wife, moth- types or women intimating men in business principles in your daily life and what do you er, disciple, spiritual guide and also grand- suits. Where is the deeper sacred feminine advise your students to do? mother. How do you think parents, grand- that would nurture both genders? This is Lama Tsultrim: There are several ways. One parents and those caring for children can something I am interested in bringing forth. of them is an awareness of awareness, to impart basic Buddhist principles to them? So my idea is not that women or the bring the mind back from its outward jour- Lama Tsultrim: The example of the moth- feminine is better than the masculine, but neys that lead to grasping at various things, er is one of the primary examples in Ma- that there needs to be a balance between to rest in the ground of being. That is a con- hayana Buddhism. The idea that all beings them, which is also really emphasized in stant practice and to try to develop a habit >> continued on the following page

THE MIRROR · No. 126 · December 2014 25 >> Lama Tsultrim continued from previous page The Mirror: Those were the questions that have been our mother because we have I wanted to ask you. Is there anything you Interview with been born so many times that all beings would particularly like to comment on? have had that role of caring for us – of get- Lama Tsultrim: I recently realized that the Harvey Kaiser ting up in the middle of the night to take internet is really potentially a very power- An Artist in the Dzogchen care of us, sacrificing as parents do – that ful Dharma tool because of the rapidness Community is really part of the . That image of communication. For example, right now is used a lot. with Tara Mandala we’re doing a million October 6, 2014 For me being a grandmother is amaz- mantras – the 20th Tara, which is Tara who ing. I’m really surprised by how in love I wears a skirt of leaves and her special- The Mirror: So Harvey, you are a musician am with my grandchildren, by how much ity is epidemics – for an ebola campaign. and you have been so since when? it’s touching my heart to have them. It’s So I realized the potentiality of the inter- Harvey Kaiser: Since I was about 18 years magic just to see these new little beings net – you can have many people practicing old I have been playing music for people’s and to see your children become parents. at the same time and linking their mind listening and dancing pleasure and my And they have a new appreciation for their streams to a certain purpose. And because sound journey has brought me to the Dzog­ mother [laughs], especially my daughters the practice is so powerful, to use the inter- chen Community. now that they are mothers – “Wow Mom. net – like during the worldwide transmis- You had three!” So there is that level that I sions that Rinpoche does or his other web- M: So can you talk a little about your sound can share with them. casts – it suddenly exponentially expands journey and your relationship to the Dzog­ But I try to expand that beyond my own the amount of benefit that can come from chen Community? children and grandchildren to feel that the Dharma to people. HK: Well I started noticing that music really sense of mother-love for all beings, for ev- For example, when I was teaching the has an impact on people’s behavior, feelings eryone that I am connected to – my stu- Song of the Vajra here at Merigar, I realized and attitudes, on how they function, wheth- dents, my friends, people in my life, just to that when a group is singing the Song of er they are listening to the radio or a video, try to feel that motherly connection with the Vajra, the power is multiplied by the a soundtrack or dancing and as a maker of everyone. number of people, so if a hundred people music I have an acute viewpoint and notice There is always that tendency to make are there it is a hundred times more pow- how the quality, the style and intensity of your own special, which of course they are. erful than if one person is sounding it. And music, the volume, the source, how all of You can’t get around that. But at the same also I was thinking about the sounding it- that affects people in different ways. time not to have a non-equanimous rela- self of the Song of the Vajra and putting I guess the first real breakthrough for tionship with others where you value your that sound into the world. What if a mil- me was in the early 70’s when I became ac- own but don’t really care about others. lion people on the earth were singing the quainted with a master Indian singer called I teach quite a lot on the Four Immea- Song of the Vajra at the same time and that Pandit Pranath, and among his disciples surables, one of which is equanimity. In sound was going out all around the world were Lamont Young, and Terry Reilly, and a that practice you visualize the person you at the same time – that this would actually school of New York minimalist composers. are most attached to on one side, the per- affect the earth. Lamont Young was an electronic musician son you don’t like or find challenging on the Rinpoche is very advanced in his think- at that time, and he was using the Vedic other side, and a neutral person you don’t ing about that and the idea of connecting model, 5000 years old, of the drone and the really care about in front of you. And then at the same time he has been doing a lot drone, of course, is common to all Indian during the practice you release those likes longer than other people. So when that hap- music, north and south, and is usually made and dislikes and just be with both of them pens a field of energy is created and to me by a tambura. The idea of acoustic sound with loving compassion because the one that is something very exciting and has a and electronic sound raises some significant you really like, even though you like liking lot of potential. issues for me and maybe for the purpose of them, it is a kind of tension that you are The other thing that I wanted to mention this discussion. So anyway, Lamont discov- holding, to hold on to the person. And it is that it’s very important at Merigar that ered that every pitch has a separate recep- works the other way – there’s a lot of ten- Rinpoche’s practices are really practiced tor on the brain, so if you tune the tambura sion in not liking someone. And so to re- and that people reach realization, not just in a perfect 5th, there are certain frequen- lease that and rest in a feeling of one taste doing a tun now and again, or going to a cies being generated, and people often say, about both is, I think, an important practice ganapuja. I see that the whole path is here, “When we listen to Indian music its like real – equanimity. it’s been given and people should really do meditation”, etc. And so with children and grand-chil- practice and retreat and bring themselves My personal involvement was with dren, you have that special relationship and to their complete potential and not just de- American jazz music. Someone who ex- you have a special role in their lives, but to pend on him, thinking, ‘I have an amazing plored this in a significant way was John not have that be a way to eliminate or not teacher so I am amazing’. We have to come Coltrane. He traveled to India and he lis- value others. up to the level of the teacher and not ride tened and experienced Indian music. There on his magnificence but really apply and was a big movement in the 60’s of Western- bring to fruition. ers trying to integrate Eastern music into their art form. We don’t have really great documentation of this, but in 1886 at the Paris Exposition, Claude Debussy and Erik

26 THE MIRROR · No. 126 · December 2014 ternal mandala, as well as in the head, heart Chuck at Bard College when I was doing and throat chakra. my M FA [Masters of Fine Arts]. So Chuck For me, playing jazz music, which is Stein asked me to give him a ride to Conway. what I still do and people tell me that even When we arrived Rinpoche was finishing a if I am playing the old tunes, my energy is week of a Goma Devi Retreat. This was May different. They say that when I come up on 2005. I had also met Barbara Leon [another the bandstand and join a very good group practitioner from the Barrytown area] prior of proficient musicians, I bring something to this. Her husband was a supervisor in different and it informs the whole group dy- the BOCES school where I was working and namic. Music is a collaboration, unless you he had a brunch and invited me over, he are playing solo piano style, so the quality of had had some contact with Mahayana Bud- the collaboration, because everyone is sen- dhism, and when I went over there Bar- sitive to each other, is really about listening. bara asked, “Is this the Buddhist guy you The best music, jazz or otherwise, is when told me about?” And he nodded yes and she you get out of your own way and the ego grabbed me and spirited me up the side takes a back seat and you become a chan- of the mountain to her mandala. She has nel for the sound of universe; the source of had a mandala for many years and she is a all sound. It’s kind of hard to work in that wonderful dancer, and then I subsequent- way if you’re showboating, if you’re in the ly helped her repaint this mandala, and I Photo by N Zeitz spotlight, if you’re the big star, which is so didn’t really know the dance, I watched her prevalent here in America with the music do the dance by herself, but I never saw a Satie and perhaps a host of others, heard industry. So that is really a different story. full mandala of dancers. So I had a clue, so Balinisian gamalen orchestras for the first That’s an external story and we’re talking to speak, and this is before I met Rinpoche. time. That blew everybody away. And many about more of an internal event, which then of these composers, consciously and un- can be shared, if everyone is doing the same M: You had been a practitioner of Vajra­yana consciously, incorporated this aesthetic into thing. for many years, right? their orchestral music – people talk about HK: Yes and that is where I met Jim Valby the beautiful, calming, peaceful aspect of M: Do you think the nature of jazz is a more in 1973 and 74. Debussy’s music. Well, American jazz mu- internal experience? sicians were also influenced by this French HK: Oh I think that’s been my inner truth. M: So you went to the retreat and met Rin- orchestral music, so everything is connect- I think that is one of the reasons jazz is not poche? ed; we’re on the planet, we’re on this world awfully popular anymore because as a lis- HK: Yes and I got the transmission of the global mandala, and it’s larger than us in- tener you have to pay attention, you have to short Goma Devi practice; it was Sunday, dividually and when artists seem to think focus and dedicate time, and in fact, a dear the last day of the retreat. And when I was they have to come up with something new friend of mine Burl Crone, made many jazz driving Chuck back, he said, “Gee, I wonder and original, to make their mark on history, films on Public Television in the 70’s and where Jim Valby was today..” and I said, “Jim this is a delusion because there is nothing 80’s and PBS said to him, we are really sor- Valby?!” and Chuck said, “Yea he is a transla- really new, there is just discovering what is ry but we’re not going to be able to show tor for the Community and he makes books”, already here. Everybody has to do that in your movies anymore, because the Amer- and I said, “Jim Valby, the graduate of Pro- their own process and time, and someone ican audience doesn’t have the attention fessor Herbert Guenther’s program?” and he like Charlie Parker* who only lived to be 35 span to listen to a jazz solo, so it is no longer said, “Yes” and I said, “Well I know Jim Valby.” years old, made his discoveries very early in prime time material. So what does one at- We had not seen each other for 35 years. So life and then he was done. tribute this to as an artist and a musician? all of these mandala threads came together I am still working at my process, I had Well the 21st century has many distractions for us. And I am really happy to have been my 68th birthday, and the Song of the Vajra in the electronic field, which interrupts our in the Community now for nine years. And has been the next significant piece in my mind-stream. So this is an issue for prac- I am getting ready to go back to Italy to do process because in the same way that the titioners and meditators, because it is very another concert cycle with another Vajra drone and tambura in the orchestral music easy to get seduced by technology and it is brother from the Akashmani Orchestra of of east and west induces a certain state of an important tool that we all use but it can Adriano Clemente, Ramano Consoli, another mind, the Song of the Vajra, which is more also become an entrapment. I think it is a great saxophone player and I have been a or less unique. I have done Vajrayana prac- subtle energy source, and music is a subtle guest on their new CD, which we are going tice for a number of decades and there was energy source, so there is a conflict of inter- to present. nothing in that body of knowledge that est on a certain level. I was aware of, that had the same impact M: Can you talk a little about how the Dzog­ as Rinpoche’s teaching of the Song of Va- M: Do you want to say a little about how you chen teachings have impacted your music? jra. It’s kind of an extension of this tam- came into the Community? HK: The teachings have absolutely impacted bura idea, because there are a number of HK: Interestingly, I came to the Community my music. People have different notions of different pitches, and a number of different through music. One of my old colleagues, what jazz is. Its been academized in the last -yanic syllables, that are stimulating Chuck Stein, who was for many years a fine 20 years and there is a process of teaching a number of different receptors in our in- woodwind player and saxophonist. I met >> continued on the following page

THE MIRROR · No. 126 · December 2014 27 >> Harvey Kaiser continued from previous page pile of sand and girders before other things gentle Mood Indigo of Duke Ellington, it is a jazz which has become far removed from started to manifest, and we did a first Gana- trio, very soft and very gentle; the sounds of the oral tradition of what jazz really is and puja to be done in the Vajra Hall with the these horns and the instrumental brought in that regard makes it very similar to East beginnings of a live orchestra; there were people up a notch and before 15 minutes Indian music. There is a lineage of master to just 3 of us. Costantino shared that it was went by, they were up and dancing in a way disciple, where you have to sing before you Chögyal Namkhai Norbu’s intention and vi- that they hadn’t been dancing. Everybody play the instrument. And in the study and sion in terms of his own terma experience, was relieved and happy and the band was practice of American jazz music, you have that there were to be live singers and mu- really vibrating beautifully and then, I have to sing what you want to play before you sicians sitting around the edge of the man- to say, when we finished then came the DJ. can play it. If you can’t hear it in your mind, dala. So that was the beginning of the idea The music was at a decibel level that was if you don’t have the inner space, which is that we had to have the Vajra Orchestra beyond conversation. not cluttered with a lot of static and in- and not just use CD’s. The CD’s are practical Our bodies are 80 % water and water is terruption, you don’t have the presence of of course when we are learning to do the very much affected by sound vibrations, if mind to have this inner experience of hear- dance, but when there are auspicious occa- we change the sound of the universe that ing the music that you are attempting to sions, when the Master is visiting, when you we are channeling, if you want to talk about express through your instrument. So there are doing something on a larger scale, to dharmakaya, the sound of A, manifestation is a vocalization, an internal psychological have such an orchestra. The second oppor- of sound light and rays, if you technologi- process, and then what happens as a result tunity was an invitation to visit Tenerife at cally tweak this, sure it’s a part of it, every- is that you begin to play that on your in- the inception of Dzamling Gar and this took thing is an extension of the original sound, strument. So as the mind becomes more place at a local hotel up at the end of the but in terms of what our experience is as a fertile in this regard of having the capacity highway in Playa Paraiso. We had a great human being body, the goal posts are being to do this, which is kind of like a practi- filmmaker Hans Hansen and a gathering of changed a bit. And the effect that it had on tioner; it’s very similar, we talk about be- international singers and players and we re- me and my colleagues as we were packing ing distracted, we talk about emptiness, we hearsed in the hall and on the roof of the up is that we became agitated, we became talk about being able to do a Vajrayana style hall, where all the filming took place. We hurried, we were trying to escape from this practice, you need to have a certain calm rehearsed the singing first, you see that was onslaught on our senses, and the whole en- state. So playing improvised music is very Costantino’s prime objective to get us all to ergy of how we felt was quite different from much like this. sing the Song of the Six Spaces, in tune and an hour before when we were bringing And that is what jazz really is about. Just with inflection and intonation. So we would these people back from this tragic occur- memorizing a lot of phrases and becoming spend the morning singing and after we rence. So here was a very concrete example fluent at regurgitating, some people think had gotten connected through the voice, of stuff that we talk about, that we want to that that’s jazz, but that is really lacking and then we began to play our instruments. think we know something about, that you soul; the heart, the open heart, the heart If you don’t mind, I would like to relay asked me to talk about and three days ago energy which informs the technique of the a small story that recently happened relat- I can say with certainty that yes it is true, music. It has to be imbued with this sub- ed to the topic of this interview. I played at sound, light and rays, that’s what’s happen- jective power and as a practitioner I think a wedding this past Saturday and it was a ing and if we want to evolve in a positive working with the practices and the Guruy- unique opportunity to regroup the old band and harmonious way, we cannot deny this oga especially, has sort of facilitated this ca- and play for the wedding for a young woman and many of the things that have been of- pacity for me. For some it happens later and who used to hear the band when she was a fered to us, sold to us, insisted to upon us, for some it happens early on, bright flames teenager years ago. So there we were under if that means anything, are not really that sometimes burn out really soon. I am really a tent in upstate NY in the rain, playing this helpful in many cases. That’s all for today. content to be sort of a slow boat to Chi- wonderful old acoustic jazz. The band was na, and really enjoy the fruit of my years. I made up of real top shelf guys who came guess I am an old timer at 68 in the world up from NYC, and we brought our collabo- of jazz, if you check the biographies. There’s rative expertise to this occasion. The people no fast rule about how long a musician is really enjoyed the music, there were young going to endure. But I am grateful in this people who were accustomed to DJs etc, in regard, to discover what is working as I go fact the groom is a professional DJ, but he along. acceded to his bride’s wish to have us at their wedding. So two-thirds of the way into M: You’ve also been involved a lot in the the reception one of the guests had a car- musical renditions of the Song of Vajra, like diac event, and, of course, a pall descended the beautiful video they did in Tenerife with on the whole wedding party. So 100 people the choir and musicians, and also related are left in shock and how do you get a par- to Rinpoche’s wish to have live music per- ty going when you have another hour left formed when people are dancing. Can you to play; they are all worried about what is talk a little about that? going to happen to their friend and relative. HK: Costantino Albini first shared this with So we looked at each other and said wow us when he came to Conway to lead a Chöd what do we open with now? So the piece retreat some years ago. The Vajra Hall was a that I chose was the very wonderful and

28 THE MIRROR · No. 126 · December 2014 Focus on Dzamling Gar

Dzamling Gar Khaita dancers participate in the El Tablero Rural Festival of Arts in Tenerife.

where the Gar is situated is much warm- But they suddenly realized that the climate Dzamling Gar, er and drier in the winter than the north. in the south of the island was much more The island is dominated by Mount Teide, an clement, particularly in the winter months, The Global Gar active volcano with its peak at 3718m, most- and since it was difficult to find land in the zamling Gar, which has just cele- ly snow covered in winter. The surrounding south they spent much longer looking for brated its first birthday, is one of area of Teide National Park, designated a the place of the future Gar. Dthe youngest Gars in the Interna- World Heritage Site by UNESCO, is a won- The piece of land that is now Dzamling tional Dzogchen Community and has been derful place for hiking, cycling and other Gar was actually one of the first that they designated by Chögyal Namkhai Norbu as outdoor activities. Furthermore, the Obser- found, however, they thought it would be the Global Gar. This issue of The Mirror is vatorio del Teide, at an altitude of 2390m, impossible to buy because of budget, be- dedicated to reporting on its current sta- is considered to be one of the world’s ma- cause of size, because of difficulties. But tus and developments. Herein you will find jor observatories due to its excellent astro- then they gradually understood that the information on gakyil activities, an update nomical seeing conditions. Master had this piece of land in mind and, from the Gar’s on-site engineer, an inter- by chance, it was a moment when this land esting and extensive account of the work of How the Gar was established became available because of many factors public relations, a statement from the mayor Dzamling Gar opened its doors to the world and it was possible to buy it. So this was of the Gar’s municipality, Adeje, and a piece for its official Inauguration November 15–18, the beginning of the story. [In a future issue from one of our academics who has already 2013. As a place for all worldwide Gars and we would like to present first hand accounts stepped up to participate in the collabora- Lings of the International Dzogchen Com- of that process, so, if you were involved or tion with the University of La Laguna (ULL). munity, it is the fruition of Rinpoche’s vision know others that were, let us know. In the In addition, we have a report from one of for “everybody and everywhere” to collabo- coming months while in Tenerife we hope our sister , Sangha Rimey, outlining rate and enjoy. While this large-scale project to interview people.] the collaboration between our Communities. is still a work in progress, it has rapidly be- come the heart of the International mandala. The Gar Where? However, there is quite a long story of The property that was to become Dzam- The Gar is located in the town of Pla- how the Dzogchen Community came upon ling Gar was already half-built, so there ya Paraiso in the southern part of the is- this piece of land in this place. Those in- was a situation created for tourists already land of Tenerife, the largest of the Canary volved in the search spent a long time look- in place that is now being gradually trans- Islands, a Spanish archipelago situat- ing for this land and were not sure about formed for the needs of the International ed in the Atlantic Ocean off the north- what could be found and where the best Dzogchen Community. west coast of Africa, 100 km west of the place was because there are so many dif- The thirteen houses on the land are al- southern border of Morocco. Being on ferent aspects to Tenerife. At the beginning most totally built and the purpose of some the same latitude as the Sahara Desert, they considered that perhaps the north part of them was determined during the inau- Tenerife has a warm climate year-round of the island would be more ‘natural’ with guration of the Gar when Chögyal Namkhai although the southern part of the island, its beautiful coast, and abundant nature. >> continued on the following page

THE MIRROR · No. 126 · December 2014 29 ing to apply generosity in order to help peo- retreat by contacting the yellow gakyil and Preparations for ple with fewer possibilities to attend - par- offering their support – yellow.gakyil@­ ticularly local people, some of whom have dzamlinggar.net. the 2015 season been involved in Joyful Dances and have Ilaria Faccioli shown interest in attending the teachings. A Lift for Rinpoche’s House As Rinpoche has reminded us, gen- The main construction of Rinpoche’s house he Dzamling Gar gakyil is cur- erosity, the first of the Six Paramitas, has has been completed and we are very hap- rently busy with the restyling of three aspects, the first being the Gift of the py that he was able to move in at the be- Tthe Gonpa (a new wooden plat- Teaching, in this case creating favourable ginning of April 2014. Currently Rinpoche’s form for Rinpoche’s chair was recent- conditions for others to receive the Dharma. apartment at Dzamling Gar consists of two ly made), finding sponsors for the re- We ask those people who have more floors where he, his family and guests will treats and preparing Rinpoche’s house. possibilities to sponsor at least part of a stay during the time they are here. However,

2015 Retreats Regarding the 2015 retreats with Chögyal Namkhai Norbu, Dzamling Gar has decid- ed to follow Rinpoche’s advice about the Paramita of Generosity, which means there will be no fixed fee for participating in the retreats. Participation will be by donation. The gakyil would like to let people know that this does not mean that the retreats are for free, because each retreat has a bud- get of costs. They ask everyone to donate according to their possibilities, remember- Rinpoche’s house.

>> The Global Gar continued from previous page the upper part of the land. Due to its size Dzogchen Communities of Norbu specified that some of them would alone this part of the development presents the whole world, be used and shared by the Gars of the same a major challenge and will need a lot of sus- name – Dzamling Gar, Merigar, Kunsangar, tained effort and energy to complete. The As soon as possible, in a Tsegyalgar, Tashigar, Namgyalgar, and Sam- reward will be the center of Dzamling Gar, relaxed manner, come to ten Gar, the new Gar in Asia. places for healing, gathering and practicing, Dzamling Gar The plan to develop Dzamling Gar is in with splendid views of the ocean. Happiness is present, three phases. The first and second phases In the meantime, in the midst of so much are well under way and involve develop- construction work, thanks to the consistent All is perfected nothing is ing the lower and middle parts of the land, efforts and dedication of a number of people, missing which include the current gonpa tent, the the Gar is becoming embellished with color- Come to enjoy happiness, cafeteria and the basement area, the swim- ful, lush, tropical plants and trees – a real par- Let’s enjoy this happiness ming pool and the houses. adisiacal oasis for the senses and the spirit. The third phase comprises the comple- As Rinpoche says in the Dzamling Gar together! tion of the huge unfinished structure on Song that he composed:

30 THE MIRROR · No. 126 · December 2014 right now, the two sections of the apartment and a Six Spaces course for beginners. are not joined and it is necessary to use a set Since October Sasha Pubants has been lead- of stairs outside of the building in order to ing a SMS base course twice a week, study- move from one part of the house to another. ing and practicing together as well as a For this reason we want to install a lift course on the Ganapuja: melodies, mudras inside the house so that he can move freely and other aspects. from one part to another without having to Dzamling Gar is our sangha’s Global Gar go outside. so everyone is invited to come and enjoy the We warmly invite you to become a spon- place and the atmosphere, but also to share sor for this project: the responsibility to accomplish Rinpoche’s http://www.projects.dzamlinggar.net/ Fill a Jar for Dzamling Gar vision of a Gar where the entire Dzogchen support-the-global-gar-main/development? We are also working on peer to peer fund- Community can collaborate to make it a view=campaign&id=130 raising with an initiative called Fill Your jar place for the Dzogchen treasure to mani- for Dzamling Gar that was suggested by fest in its self-perfected state. Sustain the Gar’s Beautiful Gardens! the Gdansk ling in Poland. They have asked The Gar’s gardens are flowering and look- everyone to join them in a very simple and ing more beautiful each day thanks to the nice FUNd-raising campaign - filling a jar at dedication of our gardeners, but to continue home with all of your small coins between watering them and buy new plants we need now and January 2015. your help. You can see all the details on our Face- In Dzamling Gar we have both ornamen- book page: Fill a Jar for Dzamling Gar tal and permaculture gardens. Both have https://www.facebook.com/groups/30709 precise and systematic watering and irriga- 8496161205 and read about it in The Mirror tion methods that aim to use only the water http://melong.com/?p=2867 that is really needed. Our Gar is in a semi arid climate, therefore knowing how to use Practising at the Gar this precious natural resource is crucial to I just want to add that Dzamling Gar has the sustainability of the gardens. Still, the been very active with Khaita. There is a amount of water needed to nourish our daily session of Joyful Dances every day at ever-expanding gardens is substantial and the Gar. Since Rinpoche left we have been this is expensive! dancing almost every day and also studying By helping us to water the gardens, you new dances with the videos on the Khaita truly are giving the gift of life, not only sup- YouTube channel. Since the inauguration porting the life of the plants but the whole of the Gar in November 2013 we have been life cycle of the animals that live on the Gar! invited by the local authorities to present http://www.projects.dzamlinggar.net/ Joyful Dances on many public occasions. support-the-global-gar-main/maintenance? We have also been practicing Vajra Dance view=campaign&id=129 every day. An ongoing beginners course was done in August and September and an advanced one in October. In addi- tion there has been a long weekend ded- icated to the OM A HUM irregular form Photo and top photo by Carles Jañez Brucet

THE MIRROR · No. 126 · December 2014 31 Dzamling Gar – Outreaching to the Island

Ana Sanchez

he following is a short report of activ- ities I began as blue gakyil in 2013 and Thave continued since becoming the public relations representative for Dzam- ling Gar in March of this year. Some of the results of my meetings and presentations have taken the form of Khaita Joyful Danc- es presentations, the promotion of Tibetan Work on the Dzamling Gar swimming pool is nearly finished with the inauguration planned for New Year’s Eve. culture and the deepening of relations with Universidad de la Laguna. not been completed yet because during the Since April, my focus has been on con- Update on other works they may get spoiled. necting to the municipality of Adeje and In the estimates that were initially sent local associations. Khaita Joyful Dances Construction Work to each Gar with a request to cover the gave presentations to diverse audiences, at Dzamling Gar costs of all the external work (45,000 euro ranging from students and their families for each Gar), the external door and win- in the closing ceremony of the school year, dow fittings to seal the houses, were not in- to residents of El Tablero, a borough of the Giovanni Boni, one of the architects for cluded. For this reason they have not been capital Santa Cruz, in its annual festival to the Dzamling Gar project, gives an update ordered yet. preserve their rural lifestyle. These presen- on the work that has been done on the In response to Dzamling Gar’s request to tations have had the importance not only to project at the Gar in the last few weeks. the international Gars to participate in the show the dances to a wider public but also costs of the external restructuration listed to place us within an institutional network t the end of September an updat- above, some Gars have sent more money that promotes interculturalism, and harmo- ed program of the works that have while others have sent less. You can consult nious coexistence in society while preserv- Abeen done on the individual houses Dzamling Gar’s webpage on Supporting the ing cultural heritages. belonging to the Gars was prepared. Work is Global Gar [http://www.projects.dzamling This is how we joined the 5th Open currently going ahead on the external part gar.net/support-the-global-gar-main/ Space Forum in La Laguna in June. The Fo- of the individual houses that were allotted development?view=category&id=55] to rum is a working meeting aimed at sharing last year to Merigar, Kunsangar, Tsegyalgar, see the current situation regarding the do- ideas to build together different social re- Tashigar, Namgyalgar as well as for the new nations to each of the Gar houses. alities, launched by the celebrated initiative Gar in Asia, Samten Gar. The program has Together in the Same Direction/Juntos en la been sent to Rinpoche and to the Dzamling The Pool and a Lift for Rinpoche’s House Misma Dirección. This strategy is linked to Gar Gakyil who will inform the different The most important works that the Gar the Department of External Affairs of the Gars and the people in charge of the hous- is trying to finish before the end of the Cabildo (government) of Tenerife and the es about the work that has been done there year and the Master’s arrival are the large Tenerife Immigration Observatory (OBITen). and how it is progressing. swimming pool at the entrance to the Gar – In this forum I took part in two discussion The works on the external part of the works there also include the external part, groups: one on Interculturalism, with Asoci- houses and the area surrounding them in- the showers, the surrounding paths – and ación El Patio de las Culturas and the other cludes exterior masonry, exterior painting, the construction of a lift for Rinpoche’s on Interreligious Dialogue, with representa- stair handrails, aluminum fittings, external house to link the upper and lower floor so tives of the Hindu, Baha’i and Hare Krishna connecting plumbing, installing link and that the house will be more comfortable for communities, citizens and students from La power input, structural repair, systems for him because the upper part of the house Laguna University (ULL). collecting greywater (wastewater generated is a bit small for him to live in. In addition It is of great value to attend these events from wash hand basins, showers and baths, there ongoing works to prepare the Gon- and develop an understanding of how so- which can be recycled), sanitation facilities, pa and the area below the cafeteria so that ciety, university, municipalities and govern- telecommunications, and lighting. they can be used during the retreats. The ment agencies work and develop togeth- Currently about 80 % of the systems for idea is to organize a new year’s eve party to er here in Tenerife. Getting to know local water and electricity have been completed. inaugurate the swimming pool. needs and aspirations, as well as existing The external restructuration of the houses The most important point now is that all programs, enables us to hone the content has gone ahead and will most probably be the Gars participate in sending the amounts and format of our proposals. Establishing finished in December. The pathways link- that have been requested for the external good rapport, we received more invitations ing the houses to the rest of the Gar have work around their individual houses. for dance presentations in events.

32 THE MIRROR · No. 126 · December 2014 That is how we joined the Grupo de his projects for Tenerife and of collaboration Participación Ciudadana/Citizen Participa- with Dzamling Gar. Conversations are tak- tion Group in El Fraile. After a Khaita Joy- ing place and we expect an Open Mindful- ful Dances presentation at the Intercultural ness program with Lama Denys Rinpoche Festival of Traditional Dances and Games/ to be held in ULL in 2015. I Jornada de Bailes y Juegos Tradicionales Since 2010, the first time Namkhai Nor- (July), I returned to El Fraile for a meeting bu Rinpoche taught in Tenerife and when to evaluate the event. This led to my par- we had the First Tibetan Cultural Week, ticipation in organizing an event to discuss Prof. Diez de Velasco has been an import- the concept of solidarity and how the elder- ant collaborator for us. Author of Buddhism ly are treated in their countries of origin. in Spain, he first approached the Dzogchen For this event, the First Intercultural Panel Community in Barcelona, whose beautiful on Customs/I Jornada Intercultural de Cos- center Kundusling is portrayed in his book. tumbres, In 2013, when we started to gather informa- Dzamling Gar sent our geko, Thupten tion on how to obtain the status of educa- Rabgyi as a panelist. This was a very special tional and research institution for the moment as it marked the first collaboration IDC / SSI, the indications led us to deepen of Ghe Pel Ling, Center for our collaboration with Prof. Diez de Velas- of the Canarias with Dzamling Gar. Tibetan co. Prof. Emilia M. Carmona Calero, Director society was our theme. We brought the Ti- of Secretariat at the Vice Rectorate of Rela- betan and Ghe Pel Ling, the translator (into tions University and Society advised us to Spanish). They teamed up very well and the find opportunities for professors who are presentation was very fluid! members of the IDC to start taking part in Tibetan Buddhism has considerable activities at ULL. representation in Tenerife. There are two Once presented with our project, Prof. Kagyupa centers in the north, a Rigpa cen- Diez de Velasco agreed to take part. We start- ter in the capital Santa Cruz and Ghe Pel ed contacting members of the IDC teaching Ling (Mahayana) here in Adeje. Driven by in universities around the world. The first our attitude of non-sectarianism and will- task was: to join a “restricted working semi- ingness to have partners to promote Tibet- nar” with professors and post-graduate stu- an cultural events, in 2013 we approached dents at ULL. This kind of seminar evaluates Ghe Pel Ling. Warmly greeted, we discov- academic life, research and publications, as ered that we shared the same ideals with well as identifying common interests to respect to culture and education. The found- establish partnerships. At the conclusion er of Rigpa, Sogyal Rinpoche, and Namkhai of such seminars a program of activities is Norbu Rinpoche are personal friends and drawn up. when it coincides that they are in Barcelo- Due to its relevance for Prof. Diez de Ve- na for their teachings, they always meet and Photo by Carles Jañez Brucet lasco’ studies and also for another member spend some time together. In 2012 they talk- of this group, Prof. Alfonso Miguel Garcia ed about meeting in Tenerife as well. Our incides with the goal of all of us of identi- Hernandez, anthropologist, thanatologist, contact with the Rigpa organizers in Barce- fying and joining programs to be socially and professor at the Nursing School, death lona naturally led us to the Rigpa center in active. We ended this first meeting with the was the first subject chosen. Santa Cruz, extending the friendship. purpose of inviting the Kagyupa and the Elias Capriles, from Universidad de los In August 2014, we took an important Buddhist representatives to join this Andes, Venezuela, was the professor who step by promoting a meeting with Rigpa conversation. Professor Francisco Diez de showed interest in this initiative and ap- and Ghe Pel Ling. We talked about creating Velasco (Historian of Religions, ULL), an ac- plied for the restricted working seminar. a network of dharma centers throughout quaintance of all of us, was informed of our In December 2013 we visited the Universi- the Canary Islands. One possibility is to cre- project and asked to support us, when time dad de la Laguna accompanied by Namkhai ate a platform to let people know about the and circumstances lead us to work with Norbu Rinpoche and Enrico Dell’Angelo, to centers and the teachings and activities of- the university, another common goal. greet the institution at the dawn of this fered. We discussed the possibility of orga- In this flow of auspicious connections, in partnership. Enrico Dell’Angelo made an in- nizing an itinerant exhibition of Nick Dud- September Lama Denys Rinpoche (Karma spiring presentation about the International ka’s thangkas and of organizing ourselves Ling, France) and a group from Rimay Sang- Shang Shung Institute for Tibetan Studies to belong to the European Buddhist Union. ha came to Playa Paraiso for a visit and we and, upon request, Rinpoche told the small In 2008, the European Buddhist Union also enjoyed time together. We organized a audience about his experience of being ed- obtained an official participatory status in meeting with Prof. Diez de Velasco and Prof. ucated in Tibet and then going to teach and the Council of Europe. Its mission is to fa- Maria Teresa Miro (Faculty of Psychology, research in the western educational system. cilitate international exchange and spiritual researcher in Mindfulness, connected to They left right after and work with Elias friendship and to support social actions and Mind and Life Institute) in La Laguna Uni- Capriles took place for the whole afternoon. ideas that express Buddhist values. This co- versity to introduce Lama Denys Rinpoche, >> continued on the following page

THE MIRROR · No. 126 · December 2014 33 The Mayor of Adeje (second row standing, 4th from left in white shirt with Gekö Rabjye on his left) and representatives of cultural and religious associations at the launching of Adeje Together.

>> Outreaching continued from previous page La Comunidad De Todos/The Community of José Miguel Rodríguez Fraga, All pleased, the decision to apply for the All of Us. There is a selection of events, ac- Mayor of Adeje Summer University in Adeje with a course tivities, and services of the worldwide com- on Buddhism was taken. As we left the Fac- munity which have been offered to society ulty building, we visited the Aula Magna of through its instructors, gakyil, community t has been an honour for the borough this campus envisioning the first event this members, etc. Examples: Yantra Yoga class- of Adeje to welcome the Dzamling partnership would promote. Unfortunately, es in a psychiatric hospital in Peru. Vajra IGar centre, part of the Dzogchen Ti- some circumstances dismantled our plan Dance course for people with special needs betan community, into its environs. In and for 2014 no event was organized. in Venezuela. New activities will be upload- Adeje we are lucky to have people from We kept in touch and discussed the con- ed to this portfolio as they happen. This more than 120 different nationalities cept for our partnership: academic events, will also become a tool to shorten the dis- from all corners of the world living here, public events, collaboration with society, tance between communities. We can share and we have built a society where people events taking place in ULL, Adeje (through know-how and promote each other as part live in harmony, where there is respect its Cultural Center, Summer University and of the same great initiative. for different beliefs and cultures. Adeje others) and at Dzamling Gar. Science, educa- From all of this one can envision how was delighted to welcome the Dzogchen tion, culture, solidarity will be integrated in great our chances are to deepen relations community and people have been tak- the proposals. Exchange between Institu- with educational, social and cultural institu- ing part in the activities, the dances and tions will be sought. The agreement signed tions and engage in meaningful social activ- workshops and of course we celebrated between Namkhai Norbu Rinpoche and ities. For this to be effective, engaged com- the Tibetan New Year together. From the Arura Foundation in 2013 (at the closing of munity members are needed, people who Adeje council we continue to offer our III Tibetan Culture Week) continues to be a will take the project as their own, who are help with all of the projects and initia- reference to us. In this sense, we are work- native speakers, fluent in the Spanish lan- tives which contribute to the broadening ing to promote the next working seminar guage or are dedicated to learning it. of the bonds of friendship and affection with ULL in 2015. One of the conditions for integration is in the community and this is something Regarding Prof. Miro’s Mindfulness treat- the skill of communication. We are an in- we are achieving thanks to the collabo- ment and research program, we asked her to ternational community and by choice, took ration of everyone in our borough. give some thought to including Yantra Yoga, English as the common language. This is a Vajra Dance and Khaita Joyful Dances among touristic area, but local people are not flu- the therapeutic resources in the program ent in English. So it is a sign of respect and time, build pathways to belong in the local she runs. She showed interest in doing so. appreciation that we learn Spanish and also community. Out of the need to communicate our- in our dealings with institutions and orga- Dzamling Gar, different from all the other selves to institutions in a professional and nizations it is imperative that we comply gars, is seated on the street, having neigh- visually appealing way, we started building with their timing and procedures. bors all around. Could we have a better met- a portfolio. The process made us under- This abundance of opportunities is here aphor for the task to integrate in society? stand its value for other Spanish speaking for those who want to come to Tenerife and To dedicate myself to this accomplish- communities. Once it is done, this portfo- not be an island. We are devoted to build- ment, in the early days of the global gar, has lio will not only be shared. It has a feature ing a gar for our global community but we been an honor and a gift for me. that will guarantee it will become a live must keep perspective, and so, at the same resource: we have included a section called

34 THE MIRROR · No. 126 · December 2014 Festival Rural de Creación ‘Las Eras de El Tablero’ (Rural Festival of arts creation: The Threshing Places in El Tablero)

Carlos Mora, organizing member

l Tablero is a country village locat- ed in the southwest area of Tenerife EIsland. The village has a rural land- scape and quality of life and defends its his- torical roots, which are still alive. Life on El Tablero goes ahead quietly and peacefully, a quality of life inherited from its origins in the eighteenth century. Nowadays this vil- lage can be considered like an isolated oasis py to connect with him and the Dzogchen in the capital city since it is only 10 minutes Cooperation is Community. Some fruitful and inspiring away from the city centre. exchanges started, and Chögyal Namkhai Over the years, life and times on the Stronger than Norbu invited Lama Denys Rinpoche to par- island have been changing and evolving. Competition ticipate in a conference at La Laguna Uni- Many small towns and villages have become versity. That was a good occasion to connect cities, but other places have tried to keep Ossel with the university and particularly to pro- their identity, like our village. They did this for Denys Rinpoche & the Rimay Community vide teachings through an open, non-reli- by maintaining agricultural and small farm gious and secular approach, which has been works, and never forgetting their cultural he connections between the Dzog- a long-term orientation for both. origins. chen Community and the Sangha Along those lines, a couple of months During the last 20 years urban planners TRimay in France [the community of ago, Lama Denys Rinpoche, Ana Sanchez pinpointed El Tablero as a place to create a practitioners linked to the inherited trans- and I initiated a partnership with the Uni- new residential area, which could have been mission of Khyabjé Kalou Rinpoche and versity of La Laguna to implement an Open the beginning of the “end”, but a new inno- his successor Denys Rinpoche] first started Mindfulness course with the university. vative idea to defend the area was created – during a meeting between Chögyal Nam- We also discussed the possibility of start- The Festival. khai Norbu and Kalu Rangjung Kunchab ing mindfulness retreats within Dzamling A combination of rural stages, “the when Lama Denys was his assistant. From Gar’s 2015 program, with the Open Mind- threshing places” (Las Eras), opened the the inspiration of this early meeting many fulness program Denys Rinpoche has de- way to present creative and artistic perfor- connections between the two communities veloped in recent years (over 8 days or 8 mances like dance, painting (on street walls were made over the years. weeks) and, possibly, also with a presen- or pictures), as well as all types of music, Chögyal Namkhai Norbu was invited tation of contemplation based on Chögyal sculpture etc. and came several times to Shangpa Karma Namkhai Norbu’s book “The Mirror: advice This cultural meeting invites public vis- Ling in France for teachings, and Lama De- on the presence of awareness” interfacing itors to share our way of life that revolves nys Rinpoche requested him to bring the and setting the Open Mindfulness secular around arts, rural life and culture. Painters Vajra dances into the Rimay community, program within the traditional Mahayana and poets from Lanzarote island have par- which he agreed and encouraged. All these and Dzogchen formulation. ticipated in the Festival, as well as contem- connections led to what has been called a Fortunately, due to auspicious circum- porary dancers from Gran Canaria island, “damdrö”, a “samaya alliance” between both stances we were able rent the house where with a very important welcome to Dzam- communities and teachers, which is a very Chögyal Namkhai Norbu stayed before he ling Gar, which brought Tibetan modern good example of bodhisattva cooperation in moved in his personal house in the Gar. dance to the Festival, but also a message of an open rimay attitude. This will give us the opportunity to spend Tibetan culture, a land that maintains its Recently this cooperation took a closer the winter 2015 there and to study how to “identity” through its Arts and Culture just dimension with the founding of Dzamling further cooperation. Different possibilities like we do in El Tablero. Gar. I came as Denys Rinpoche’s personal are considered, all depending upon circum- assistant to represent him at the inaugura- stances. tion [in November 2013]. Two months later Also, since Lama Denys Rinpoche has he came to Tenerife, looking for a warmer been president of the European Buddhist­ place for winter, inspired by the example Union and worked a long time with UNESCO­ , of Namkhai Norbu Rinpoche and very hap- >> continued on the following page

THE MIRROR · No. 126 · December 2014 35 Elias Capriles comments on the importance of the partnership with Universidad de la Laguna (ULL) and the Dzogchen Community

ne of the important things that Orofino and myself – as well as the head of Rinpoche spends several months every year the Dzogchen Community at Meri- the Rimay Sangha and Dzogchen Communi- at the Gar, might offer unprecedented pos- Ogar achieved was to establish a net- ty associate Lama Denys Rinpoche. sibilities and as such might be a milestone work of constructive relationships with True enough, the DC and SSI have an in the history of the DC and SSI. the authorities in the Arcidosso area. Now ample academic career, since our Master It was also fortunate that Professor Diez that the Dzogchen Community (DC) has es- taught for many years at the Istituto Uni- was very happy with the enumeration of tablished Dzamling Gar as the Global Gar versitario Orientale in Naples and was the the defects of psychedelics from a Dzog­ on Tenerife Island, it is important that we teacher of many of the top Italian Tibetol- chen point of view I offered in Vol. IV of achieve the same here. And it seems that ogists and of quite a few non-Italian, and my 2013 book The Beyond Mind , it is being achieved, for the Mayor of Adeje, although his Italian colleagues initially re- which contrasts with the naïve views con- the area to which Playa Paraíso belongs, and jected the aspects of his research that con- cerning the substances in question of some various Adeje town councillors attended tradicted the views of Giuseppe Tucci – the Spanish Buddhists, and, more important, the inauguration of the Gar, and the Adeje most important Italian Tibetologist at the that I had the opportunity of introducing Council has collaborated with Rinpoche and time and the man who brought Rinpoche him to the true colors of the so-called the DC, having hosted a lecture by Rinpoche to Italy – they finally ended up adopting “New Kadampas:” I offered him, as a pdf at the Council’s theater and open air cultur- Rinpoche’s views. file, the Book by Stephan Boyer The Cult of al activities in Adeje. Likewise, many DC scholars teach and Tara, which describes the heinous crimes It was also a great fortune to have estab- research at Universities throughout the committed by Pawonkha in Eastern Tibet lished contact with Professor Francisco Diez world. And, moreover, the Shang Shung In- during the early twentieth century and de Velasco – definitely the most important stitute UK and the School of Oriental and which he read avidly, and showed him the Historian of Religions in Spain – who sits at African Studies (SOAS) of London University book by Raimondo Bultrini The Dalai Lama the Chair of History of Religions, Universi- have established a joint lecturing program. and the King Demon, which describes the ty of La Laguna (ULL), and is an advisor to However, so far as I know this might well crimes ascribed to the sect toward the end the Religions and Cults Department of the be the first time that the DC and the Shang of the twentieth century, and which then Spanish Ministry of Justice. In fact, Profes- Shung Institute (SSI) have established reg- he ordered through the Internet. He com- sor Diez and the ULL have participated in a ular exchanges with a country’s most im- mented that he always suspected there series of events with Chögyal Namkhai Nor- portant historian of religions and the main was something more substantial behind bu and DC academics including Dr. Phunt- University and in the area where a DC Gar the conflict between the splinter sect and sog Wangmo, Elio Guarisco, Giacomella has been established – an event that, since H.H. the Fourteenth Dalai Lama than the mere purported banning of the cult of a supposed deity. This may be particularly >> Cooperation continued from previous page branches it is very important to have deep useful because through Professor Diez the he often stresses the importance of cooper- exchanges and cooperation, in a friendly Department of Cults of the Spanish Minis- ating and networking saying that “coopera- and open way. This is certainly a main cause try of Justice might become aware of the tion is stronger than competition, which is for the success of the diffusion of dharma in true colors of the splinter sect, and because particularly true in the context of Dharma. the West and is a win-win strategy. that heinous sect has a center in La Laguna Unfortunately many water their branches (Tenerife). but do not water the roots”. Therefore we “Since it is quite rare nowadays to see such Elias Capriles sincerely and deeply rejoice at this in- cooperation between two communities, I ter-community cooperation. It is very im- am very happy that we could do that dam- portant for the transmission in the West drö and I pay homage to the realisation of and it has to open beyond narrow minded Chögyal Namkhai Norbu for having this and narcissistic self-satisfaction. For the openness and compassionate vision.” good of the dharma in general and all its Lama Denys Rinpoche

36 THE MIRROR · No. 126 · December 2014 very thorough in her questioning and invit- Dr. Phuntsog ed me to describe my symptoms. Then Dr. Phuntsog read my pulse – on both wrists. Wangmo, One of the She did not count my pulse like Western Honored “Women medical doctors. Instead, it was like she was Healers of the World” playing my wrist like a flute, feeling with her fingers for the patterns within. By Dr. Diane Kramer Once she had finished the examination, Buddhist Psychologist and Treasurer, Gakyil, Dr. Phuntsog told me the results. She spoke Dzogchen Community of America of the organs and elements out of balance in my body that resulted in my symptoms. new book, “Women Healers of the Then she prescribed three different kinds World, The Traditions, History and of herbal medicine to take before breakfast, AGeography of Herbal Medicine”, by after lunch and after dinner, a diet to follow Holly Bellebuono, has just been published. and a type of tea to drink daily. She said One of the featured healers is Dr. Phuntsog what not to eat as well. From her store of Wangmo, head of the International School tute in America. Dr. Phuntsog said that the Tibetan Medicine herbal pills, she gave me of Tibetan Medicine of the Shang Shung In- Tibetan Medicine School, founded in 2005, a month’s supply. The thoroughly charming stitute. is in expansion mode. She and her staff and detailed exam was over. In the Introduction to “Women Healers have already begun offering the four-year Returning home, I continued the regime. of the World”, Holly Bellebuono writes: “The curriculum in an online form for English Unlike Western doctors, Dr. Phuntsog actu- women in this book have many similari- speaking students. Meanwhile, they have ally reached out to me in an email to in- ties: “They are all remarkable, hard-work- about 60 on-site students in Russia, where quire how I was doing. I was delighted to ing, kindhearted women who pursue their Dr. Phuntsog goes every winter. Expansion have a doctor who really shows she cares. life’s passion with drive and a sense of pur- plans include turning the current Conway, Currently, I am feeling fine but have not pose...” She continues: “Dr. Phuntsog studied Ma headquarters into a Tibetan Medical yet been re-tested for cholesterol and bone with her aunt and older brother the ancient Center and Spa, becoming accredited as density. I am happy with how I feel though, Tibetan Medical Practices that she now fer- a college, and offering various aspects of and will continue Dr. Phuntsog’s regimen vently shares with the world.” the Tibetan Medical Program to health and until tested in about six months. Before learning about this book, my in- mental health specialists, either online or terest in Tibetan Medicine and Dr. Phuntsog in person. About Dr. Phuntsog and the Book, Women Wangmo had already intensified, based on I asked Dr. Phuntsog what types of ail- Healers of the World, The Traditions, this story: ments Tibetan Medicine best served. She History and Geography of Herbal One of my fellow Gakyil members told me told me the focus was on blood pressure, Medicine”, by Holly Bellebuono. that Dr. Phuntsog had solved her blood pres- bone strength, cholesterol issues and men- Once home from Conway, I dove into the book sure problem - her blood pressure would not tal health (depression and anxiety). As a with relish to learn more about herbal heal- stay regulated no matter what medicines psychologist and a semi-retiree, I was excit- ing and Dr. Phuntsog’s methods specifically. her doctor prescribed. She and her Western ed. Could Tibetan Medicine help my patients In the book, I learned that Dr. Phuntsog’s doctor were both seriously concerned. and/or myself? school is the only school for traditional Ti- My friend visited Dr. Phuntsog during the As I was up at Tsegyalgar, I made an ap- betan Medicine in the West. last retreat at Tsegyalgar East last summer, pointment to see Dr. Phuntsog and discover Dr. Phuntsog began studying medicine in 2014. Dr. Phuntsog examined her, using Ti- how she could help me personally. Tibet when her uncle, who knew her incli- betan Medical Practices, and prescribed herb- nation, chose that profession for her (Tibet- al pills, diet, and massage. Amazingly, upon My Medical Appointment an parents chose their children’s occupa- returning home, my fellow Gakyil member’s With Dr. Phuntsog tion – matched to the child’s character.) Dr. blood pressure settled into a consistent nor- I was ushered into Dr. Phuntsog wonderful- Phuntsog attended Lhasa University School mal range. Her Western doctor was aston- ly warm and inviting office in the Conway of Tibetan Medicine and graduated in 1988, ished and now wants to meet Dr. Phuntsog. Schoolhouse filled with shelves of books, serving a two-year residency after com- As my interest in Dr. Phuntsog deepened, plants and herbal mixtures. Tibetan Car- pleting a five-year program. She went on circumstances ripened and I had the good pets, comfortable sofas and chairs complet- to serve as doctor in Eastern Tibet, helped fortune to hear Dr. Phuntsog speak about ed the scene. What an appealing setting, so to develop A.S.I.A., a non-profit serving the plans for the Tibetan Medicine School, to different from the sterile environments of educational and medical needs of Tibetan meet with Dr. Phuntsog for medical purpos- Western doctors. people, and created hospitals and training es, and to be given a copy of the new book, Dr. Phuntsog sat in a chair opposite me, centers. “Women Healers of the World”. observed me closely, and asked me to de- Today Dr. Phuntsog resides in Conway, Tibetan Medicine School Plans – I was scribe my symptoms. She listened carefully Ma and travels to Tibet and Russia every delighted to speak to Dr. Phuntsog about and completely, taking notes on her laptop. year to provide healing and teaching. her plans for the Tibetan Medicine School She asked questions about my sleep, my ex- I learned more about Tibetan Healing in during a meeting between the Gakyil of Ts- ercise and diet, my mental health, my water reading the book: Traditional Tibetan med- egyalgar East and the Shang Shung Insti- consumption and my elimination. She was >> continued on the following page

THE MIRROR · No. 126 · December 2014 37 How I Met Chögyal Namkhai Norbu

Cvetko Jovanovic

y mother and I met Chögyal Nam- khai Norbu together, when I was only four years old, so it would be M right: Cvetko (center) with his difficult, almost impossible to separate our father and mother. stories. next page: Cvetko and Zeljka at My mother, Zeljka Jovanovic, also known the Jñanadakini Drubchen in 2007. as Desirée and Yeshe Paldron, was born and grew up in Belgrade, in ex-Yugosla- via, and because she grew up without her , Mahayana, Kriyatantra and Yo- school teacher. My father followed him for mother, she was a particular child. She gatantra. Unfortunately at that time, Lama about twelve years and became his Shabchi was practically raised by servants because Zöpa and Lama Yeshe were following the or personal assistant. He learned calligra- my grandfather was rich. From the age of cult of the gyalpo spirit so she started to phy, painting, making , tormas, rit- twelve she started having clear and very have signs of that and thought that she uals, everything. Then he met Dudjom Rin- strange visions that she couldn’t under- should leave. Lama Zöpa sent her away and poche and became his personal assistant for stand at the time, but that were as an omen told her to go to the Lake of Padmasambha- another twelve years. One of the series of of what was to come. va. Of course, she immediately thought of his termas, “sum bum”, is almost entirely She studied philosophy and was acknowl- the lake of Tso Pema. written by my father’s hand. edged as one of the most gifted students of Somehow instead of going to Tso Pema, When my mother and father met they her generation. At the time of her studies she went to Nepal and ended up in Parph- were still quite young, and even so my there were very few books published about ing, where there is a sacred lake of Guru mother was a and my father a Yogi. Buddhism under the Communist regime of Padmasambhava called Yanglesho. There When she discovered she was pregnant ex-Yugoslavia. She was searching for some- she met Lama Ralo, a tantric teacher who with me she was desperate because she thing, without knowing what it was and at had spent twelve years in the cave had the idea that her life as a tantric prac- the end of her studies she realized that she doing Vajrakilaya. He was a very special titioner was finished. In the end she went couldn’t find answers in philosophy and teacher and one of the closest students of to see Chatral Rinpoche who listened to that Western sciences. Just before giving Chatral Rinpoche. Lama Ralo was my moth- her, laughed and said: “Yogis like you and her final exams she decided to go to Africa er’s teacher for another couple of years me make children.” Then he continued: “If and traveled alone all the way up the Nile, during which she did a lot of Dorje Phurba you really insist, I’ll take the child once it is through all the countries until Tanzania. Of practice. In that time period she also met born and make .” course, she didn’t find what she was look- Chatral Rinpoche, probably the greatest liv- I was born on the fourth of January 1983 ing for. Upon return, she joined a group of ing Dzogchen master. near Kathmandu, in a small clinic, so it was friends who were going by bus to India. At She became a close student of Chatral a very peaceful birth. But as I had remained that time it meant going through Turkey, Rinpoche and spent many years following almost full eleven months in her womb, she Iran, Afghanistan and Pakistan. both him and Lama Ralo. During that time, was very worried when I was born and the As soon as she arrived in India she was she met my father who is from a very poor first thing she did was to count my fingers immediately brought to Lama Zöpa and part of east Bhutan called Dechen Ling. and toes. Of course, once I was born my Lama Yeshe’s place. She remained with When he was about twelve years old he was mother decided to keep me and, because for these incredible Gelugpa teachers for a sent to a monastery to study and had the her I was like a flower blossom in winter time, couple of years where she was trained in great fortune of having Trinley Norbu as his she named me Cvetko, which literally means

>> Book Review continued from previous page I learned that Tibetan doctors are trained way as possible to preserve the ancient tra- icine includes healing with such common in and practices. Tibet- ditions. She believes that Tibetan Medicine herbs as cardamom, nutmeg, garlic and an doctors are trained to have a warm heart, can benefit all beings. pepper as well as fruits such as pomegran- be humble and be honest. Dr. Phuntsog says: As a Western Psychologist, I am now ate. Dr. Phuntsog says that commercialism “It is important to try to be helpful, even if intrigued to learn more – especially how of the more rare plants has become an is- you cannot help other beings. Do not harm Tibetan Medicine practices can help with sue. In the past, Tibetan Medicine Doctors them and always have good intentions.” Western culture’s main mental health af- would conserve the plants to make sure At the end of her chapter, Dr. Phuntsog flictions – depression and anxiety. I hope to there was a supply. Today, the herbs are comments on her mission. She is dedicated have a further conversation with Dr. Phunt- picked carelessly to feed commercial inter- to preserving Tibetan Medicine because it sog about this topic. Meanwhile, I highly ests without regard for conservation and has a lot to offer the world. Her aim is to recommend both the book and a visit to Dr. are running out. teach it to Western students in as pure a Phuntsog.

38 THE MIRROR · No. 126 · December 2014 I grew up in Belgrade in So with the blessing of my mother I packed a place where I was the only up and came to Merigar. It was autumn and Asian looking boy, so my child- Rinpoche was there doing a personal retreat. hood was not always easy. I was There was Czech Medved leading an inten- always different. Until the age sive Chöd practice retreat at that time and I of twelve I was a perfect child, followed it and received important instruc- reading four or five books a tions from him and practiced seriously. week, studying piano and Aiki- The last day of the retreat Rinpoche do. I had no time for myself – I came for the Ganapuja. With my thoughts was always busy. In spite of the I asked him to help me destroy my ego. As heavy situation because of the I was thinking that, he looked at me very war in Yugoslavia, which lasted seriously. I had organized to meet him in about ten years, until we left, the afternoon the next day, just to say “hel- I had an uninterrupted edu- lo” and “I am back.” But when I woke up in cation and culturally Belgrade the morning I had a very strong experience “Flower” or “Florian”, as “cvet” means flower was a very interesting place. As our house of not having an ego. I felt microscopically in Serbo-Croatian. I like using this name be- became the centre of the Serbian Dzogchen small, like a grain of sand, but that grain of cause my mother gave it to me at birth. Community, it was always full of interest- sand was not pretty, it was a piece of excre- Some months after my birth, Chatral Rin- ing people and there were always practic- ment, so I cried like a river from the ear- poche met my father and gave him my name es done at our home. All of this was just ly morning. At 4 pm I went to Rinpoche’s written in pink ink on white paper. A very normal, not something special or particular house, in the same state – totally lost – and beautiful name – Jigdrel Tutob ­Wangchuk since my mother was completely involved instead of just saying “hello”, I just started Dorje. I still have this piece of paper but I in the teachings. I never had the idea that to tell him everything. He told me that I never use the name because it is just too there is something else. should remember the words of the Bud- nice. Then I have another name that was giv- In 1998 we went to south-west France dha, that everything is an illusion. Then he en to me by Lama Ralo – Kunsang Rigdzin. and our lives changed completely. My moth- looked at me very sharply and asked me if This is the name I use when I go to the East. er ended up alone in a foreign country, so I remembered the first time we met. I was When my maternal grandfather died my suddenly from being an important social a bit in shock and I said that I didn’t, that I mother had to go back to Belgrade to take person she became a nobody and we lived was too small to remember. care of the situation and after that, we all in ghettos in France. My mother’s life be- After this meeting with Rinpoche I start- went to France because Dudjom Rinpoche, came quite heavy and really depressing and ed to dream again, after nine years of not my father’s teacher, was there. In Paris I probably because of all these changes in remembering any dreams, and I gradual- got quite ill and we decided to go to Italy, 2002 she discovered that she had a terminal ly became a practitioner. After spending a to Tuscany, to meet an interesting, non-tra- illness, a type of leukemia. couple of months in Merigar, I went to Lon- ditional teacher of Dzogchen who lived and While things were becoming very don to work. While I was trying to have a taught in the West. This teacher was Chög- strange and heavy for my mother, I blos- normal life in a big city I did a lot of Sin- yal Namkhai Norbu. The evening we met somed because I was in a place where I was hamukha and started learning Chöd. After Rinpoche there was a nice dinner at the no longer considered to be a strange Orien- two years of working in a four-star hotel I Yellow House on the veranda. We arrived tal looking boy and I immediately felt much went back to France. Then in 2007 I partic- at night after a long trip and entered this more free. I suddenly had many friends, ipated in the Jñanadakini Drubchen on Isla place. There was a long table with Rinpoche started to go out, played basketball and be- Margarita. It was the first teaching I real- sitting in the middle and all the older prac- came a good player in the regional team. ly wanted to attend and was very import- titioners around him, eating, drinking, sing- Gradually I stopped going to Merigar. The ant for me. There were hundreds of people ing, laughing. My mother said that as we last time was when I was about fifteen. Then who wanted to see Rinpoche every day, but entered it looked like the painting of “The for about six years I was in France, trying one day he asked Naomi for me and, when Last Supper”, by Leonardo da Vinci and that to have an ordinary life, the life of an aver- I went to see him, he was very kind, hold- she immediately knew that the charismatic age adolescent living in the West because ing my hand and asking about my health Tibetan dressed as a lay person in the mid- without even knowing it, I had been living in and life. I told him that I don’t take drugs or dle was one of her teachers. a totally abnormal situation, growing up as smoke anymore but that now I like eating My mother finally met a teacher whose a totally different kind of being, and some- and drinking very much, he laughed joyfully teaching she could practice in normal life, times it was really heavy for me not to be and said: “that’s OK!” having children and living in the West. She like the others. So in France I had a kind of a After that I did many personal retreats, became Chögyal Namkhai Norbu’s student normal life, even though we were very poor. listened to many teachings and did my best and followed his teachings until her un- When I was twenty, after a very heavy love in being a “serious” practitioner. Now I’m timely death. She was one of the twenty-five story, I spent some time with punks taking just trying to make myself useful for the practitioners studying for the fourth level of LSD and different kinds of drugs. At a cer- Community and I try to integrate my life Santi Maha Sangha, translated about twen- tain point I had a total collapse and stopped with practice. For many years I tried to be a ty of Rinpoche’s books, did many personal eating, taking drugs, smoking and almost Yogi, practicing many hours every day, but retreats and tried to integrate practice with perished. After that that I felt like I wanted now I just want to be a normal person and her daily life, raising three children alone. to go to Merigar, that Merigar is my home. have a normal life.

THE MIRROR · No. 126 · December 2014 39 Every­ reads1 The www.melong.com Mirror

News from the International Dzogchen Community of Chögyal Namkhai Norbu Read online at www.melong.com