THE MIRROR Newspaper of the International Dzogchen Community May/June 2004 • Issue No. 68 Baja Land A. MCGHEE Baja Beyul, A Visit to the Hidden Place with Rinpoche Baja California, Mexico April, 2004 by John Bidleman who populated the area, leaving good and emphasized his resilien- No one had been down that of road. “Rinpoche I don’t like to their testament painted on rocks, cy. Once in the pool he looked long tortuous road since the last bounce you around like this, do pril is a forgiving month had a name for this beautiful val- around for Fabio “Where is hurricane and it was a “bad road”, you want to go on?” He nodded, in Baja Sur. The winds are ley which John Olmstead, noted Fabio?”. “He has a kind of prob- even before several hurricanes, “Oh this is good for digestion!” Abreeze-like and the sun ecologist described as a lem with this water?” he laughed. one of which was worse than any- Everyone laughed as we lurched can often play hide and seek giv- “Hurricane Desert”. After a few jibes and satisfied that one could remember for fifty ahead. Naranjas Road washes out ing one the impression that this But the nature of the San Fabio had enjoyed a swim in the years. “Rinpoche, please allow every few years, but has govern- often harsh environment that runs Miguelito area is what it is, cold water, we walked back slow- me to check out the road first and ment contracted roadwork due to from kalpa ending hurricanes to regardless of what humans call it. ly, not from fatigue but rather a then I’ll come back for you.” the small number of ranches dot- oven like summers has suddenly The fact that this is a special place slow inspection of the area. Without hesitation, “Why make ting the road. On the other hand, found yet another personality. is obvious, but was emphasized to Near the road there is an two trips?” this road is strictly Dzogchen This April was no different as all as Rinpoche walked over huge immense flat white rock where In a few seconds we were all Community maintained. Rinpoche sat under the fig tree boulders tirelessly and at times the Master stood and gazed. heading west on Naranjas Road As we rounded a corner I with twenty or so of his students gleefully, winding his way Finally, Rinpoche turned and looking for a turn-off no one in stopped the car and froze. We had and smiled gently. I asked, “Rin- upwards far beyond anyone’s said, “We will have a retreat here, the vehicle had ever been on. just driven for twenty minutes poche, does this land have a name imagination of where he would small retreat.” Indeed he Rinpoche looked intently at the with no possibly of a turnaround yet?” he answered, “Maybe it go. Nary, Andres and Scott helped remarked on the landscape and granite ridges and rocks as we anywhere and now we faced an doesn’t need a name.” me clear some brush for especially rocks and rock forma- made our way down the valley. extremely steep incline with two Rinpoche then began to Rinpoche but it all seemed unnec- tions many times that day. He remarked several times at the narrow ridges barely wide reveal the nature of a Beyul. A essary, as he glided around us on In a few minutes we were all similarity to Derge (East Tibet) in enough for tires. I was raised in hidden place where practitioners his way to the water. Surprising congregated and I turned the some respects. Suddenly we saw rural areas where roads were could retreat in secret. “Like even the most optimistic of us, he vehicle around for Rinpoche. another dirt road that was far frightful and I am filled with glee Padma Kod in South Tibet”, he finally found a pool that suited Walking back I spoke with Scott worse than the one we’re on. I at the prospect of mud. But dri- emailed me later, “it means a kind him and began to swim. But not Schroeder about the cabin on the turned to look at Rinpoche. “This ving Rinpoche is different. He of earthly paradise with peaceful before he found some signs. far west-end of the property. We is on our property?” he asked. had just walked far beyond any- and lucky landscapes.” The San “There are letters in this rock.” imagined at some time taking “Yes,” I said. “Ok, we will go and one’s expectations and if we get Miguel property already has a He pointed. “You see below here, Rinpoche there, but reasoned see.” stuck he would have to walk name (someone reminded me): ‘SA’ on this rock.” there was no time what with a tir- The road was incredibly bad. much, much farther. He turned to “Rancho San Miguel de la Rinpoche’s ability and indeed ing retreat and his flight being the Bouncing like soccer balls we look in the back seat and then at Naranjas”. And of course it had a the ease with which he navigated next day. But Rinpoche had other made our way beyond the level me. “Rinpoche, do you want to name before that and even earlier the arroyo at the West end of the plans. “We will go and see it portion of the road to a rather proceed?” He smiled. “In perhaps, the indigenous people property did many people’s heart now.” bumpy looking, doubtful stretch Tibet...this is a good road.” I continued on page 24 CONTENTS 2 THEBUDDHADHARMA,PART II, TEACHING BY CHÖGYAL NAMKHAI NORBU 21 DAILY LIFE IN THE MIRROR, LOVE & REALTIONSHIPS 3 NEW SCHEDULE OF CHÖGYAL NAMKHAI NORBU 22 LIFE AT ZARAGOSA BEACH, MARGARITA NEW SCHEDULE 4 RETREATS ON MARGARITA ISLAND 23 REFLECTIONS Chogyall Namkhaii Norbu’s New Schedulle for 5 MASTER BIOGRAPHY, DOMBHI HERUKA BY ELIO GUARISCO 24 HOW I MET THE TEACHINGS, CINDY THIBEAU 2004-2005 PAGE 3 6 - 8 SHANG-SHUNG INSTITUTE NEWS Chögyal Namkhai Norbu Continued from Mirror issue 67 This is a characteristic of Sutra manifestations of enlightened teaching and the path of renunci- beings; by manifestations of the The Third Noble Truth ation. Some teachers also use the primordial potentiality of enlight- The Truth of Cessation term “the path of renunciation” ened beings. The principle of pri- and “renunciation” when they mordial potentiality is sound, We can understand that there is speak about Tantric teaching as light and rays. Through these cause and effect. What should we well as Dzogchen teaching. But it three the essence of the elements do? If we accumulate negative has nothing to do with Tantrism manifests. The essence of the ele- causes we have infinite samsara and Dzogchen. “Renunciation” ments is the five colors. These and infinite suffering is produced. means “renouncing something”. five colors manifest dimensions In this case we must stop and You try to renounce your emo- like a mandala. The manifestation change this. This is the essence of tions considering them to be of the real nature of an individual the third Noble Truth. Buddha something negative, a bit like tak- is an enlightened being. said, “Now you should distin- ing off dirty clothes. If you’ve got Personified deities communicate guish what the cause is and try to a hole in your sweater, what do in a different way (from oral stop it.” This is the Noble Truth of you do? You get rid of it and get a transmission). Most communica- cessation. How can we stop caus- new one. That means you are tions in Tantric teachings are es? There are many different “renouncing” your dress. Sambhogakaya manifestations. methods and possibilities because But when you follow Tantric The manifestation itself is the of the different conditions of indi- teaching you do not “renounce” transmission. It transmits that viduals. Some people have more anything because Tantrism is knowledge through its clarity. It is capacity, others less. When some- called “Vajrayana”: “Vajra” not an oral teaching. one understands, they should try means “our real nature”. “Nature” The physical Buddha always to apply the method that is best – there is nothing to change. How gave oral teachings. Buddha for them. Rinpoche at Margarita N ZEITZ it is, we develop that knowledge. explained orally and students lis- That is Vajrayana. So the path of tened. Transmission through The Fourth Noble Truth T HE B UDDHADHARMA renunciation is not Tantrism or manifestation is not the same as The Path TWO NOBLE TRUTHS - PART II Dzogchen. oral transmission. Sometimes (WEB CAST TEACHING) there is the possibility to manifest Hinayana and Mahayana NAMGYALGAR, APRIL 20, 2003 Tantric teaching some words orally. That is possi- ble because they always manifest Buddha started to talk about what When we consider Tantric teach- some figure, but the words are not ordinary people can do to stop the Mahayana is more open. In the ly taught and people listened and ing, Guru Padmasambhava gave the main point. cause of suffering and taught the same way, the name of applying had contact with him. They did an example: in Tantric teaching, We cannot have contact with fourth Noble Truth of the Path. the teaching in Hinayana and not need to be realized in order to transformation is just like the the Sambhogakaya. Some people He presented this like the Mahayana is different: in have that contact. It was normal nature of gold. In general, we say that they have seen enlight- Hinayana teaching. The principle Hinayana it is called ‘domba’ just like the situation now.