T H E MIRROR

Newspaper of the International Dzogchen Community

Dec 2002/Jan 2003 -Issue No. 6.1

IT'S ALMOST COMFORTABLE

Chgyal Namkhai Norbu Returns to Australia, December 2002
By Kelly Tracey and Bob Daonil

s most of the world's governments are preparing to dive

deeper into the sludge of our current dark age. Chgyal
Namkhai Norbu appears as a beacon of sanity, and light. If
everthere was a need to cultivate bodhicitla, now is the time!
Three years since his last visit to Australia. Rinpoche
returned to Namgyalgar sporting good health, energy, laughter
and the gift of his precious teachings. In the past three years,
tremendous effort and energy has gone into
developing the Gar into a bush oasis. "It's
almost comfortable!", mused Rinpoche.

dancers hit the floor with whirls so impressive that even Rumi
would have jumped out of his Suf to get in on the action. Most
evenings were capped by the cutting practice of Chd. A l l this
activity transformed the gar into a vibrant place of possibility.
To add to the occasion, the Gonpa at Namgyalgar is now
complete with glass walls, a wooden floor and beautiful new
dance Mandala. No more winds whistling through walls made
of curtains and trying to find a fiat place on a bumpy earthen
floor to practice Yantra Yoga. A retreat cabin has been built at

He went on to remind us that even in

such salubrious surroundings, sacrifices are
often required to bring about all the necessary conditions for receiving the teachings.
We need not only the teacher, the students,
the place and the teachings, but also the
material means, the wealth, to enable all
these elements to come together, he pointed
out.
"We live in a dualistic, limited world
dependent on our senses. The teaching is
for our whole living life, until death, to be
integrated into our samsaric life. Even if
you are aware, sometimes you can't control
yourself, or things. The main point is being
in your real condition, to discover your real
nature, the state your teacher introduces to
you. Try to be forever in your real condition. You can practice, you can learn, we all
have that potentiality." These comments, made in Rinpoche's
opening talk, began a retreat rich in learning, practice and integration.
Whilst in Australia. Rinpoche continues to teach the
Longsal Cycle, the collection of rediscovered treasure teachings that Rinpoche received over many years in dreams and
only formally commenced teaching at Margarita Island in
April 2002. This summer retreat began with the Longsal A t i
Ngondro, the Preliminary Practices of Dzogchen. and Yeshe
Zangthal, an Upadesha that clearly explains the way in which
primordial wisdom manifests. Rinpoche will go on to teach
the Longsal Tsalung in Caloundra later in January, and his special Longde teachings from the Longsal Cycle on his return to
Namgyalgar in April.
Each day of this summer retreat began with an early morning Mandharava practice followed, aprs breakfast, by Vajra
Dance practice. It was a joy to watch newcomers learn the
Vajra Dance with such ease and enjoyment. Rinpoche arrived
at 10 am each morning to give us teachings and delight us with
his endearing stories. Rinpoche was immeasurably generous
with his time, remaining in the Gonpa after each session foras
long as people wished to come and speak with him.
The days continued with an explanation and practice of
the Longsal Ngondro led by Lisse each afternoon. If the heat
was too much, a quick dive into the turquoise waters of Mystery Bay was the obvious solution! Fabio taught Yantra Yoga
each afternoon bringing much humor and freshness to an
age-old practice. Before dinner, the more experienced Vajra

the foot of the hill below Rinpoche's house, sites have been
cleared for two more cabins, and thanks to the generosity of
several members of the community, the second cabin can now
be built. A l l efforts will be made to ensure that it's not too
comfortable.
And now to the creature comforts: the open air. five star
Catering Kitchen is still in its early stages, the plans having
been approved by Council only just before the retreat. The
incomplete and rough facilities were no obstacle for our team
of gourmet masters. Headed by the grand chef Patrick Carmody 'the extraordinaire' with Lyn Geppart 'the magnifique"
as the executive chef, a team of Sous chefs. Emily. Stu. Fijelka
and many other hardworking friends, brought us as close as
we will get to the Epicurean Deity Yummy-Tucker. (Australian for divine, delicious food.)
The opening of NamgyalBar was also a great success,
once the secret chai recipe was finally established! "Was that
twenty cardamon pods or plenty of car door rods?" Ask Paul
and Adam for details. The bar was hipper than Cate Flores.
Evenings spent under a celestial blanket inspired conversations on life, the universe and the Narooma Golf Club as
another year inched its way into the night. Before we knew it a
new year was upon us.
The evening commenced with a Ganapuja and was followed by "the auction to end all mortgages!" With a wonderful array going under the hammer, our president Jan cracked a
pace that would make the seasoned bidders at Christie's shudder. Cities were played against cities, countries against coun-

tries, mothers against daughters, dogs against cats. Jan's persuasive techniques were more like "oilers you couldn't
refuse". In less than two hours, she transformed the Community into a buying frenzy that can only he rivaled by our current governments defense budget. $35000 was raised - the
final payment on the land. You little Ripper!!! (Australian for
"fantastic")
Rinpoche also enjoyed the auction, lo which he generously contributed many items and sometimes enlightening, sometimes highly amusing descriptions of the use and value
of auction items. At one point he held up to his lace
like a mask, a large wooden wall hanging in the form
of a peaceful face something like the head o Buddha,
creating an amazing effect. He teased us about our
possible use of this mask. "Maybe if you are not in a
good state when your friends come over, at least you
could put on this mask and appear to he kind." Later,
when an old thanka of uncertain origins and identity
was being auctioned (the image had been almost totally worn away) he commented. "Here is a thanka on
which your mind can project anything". Even in jest,
there are always teachings from Rinpoche.
Another precious moment, while wailing for the
count down."What are we waiting for exactly?'.'!":
Rinpoche blew the conch three times and then passed
it on to those nearby lo have a go. 1 le laughed, as w e all
did. at the various strange and interesting sounds that
resulted! And then the countdown. Laughter, hugs,
kisses and well wishes ensued and the opportunity to
bring in the new year with Rinpoche was a three year
stint worth waiting for.
In his final talk on the final day of the retreat. Rinpoche
continued the theme with which he started integrating the
teachings into our dai.y Uves. He encouraged us with practical
examples. "Do Guru Yoga. Observe yourself. Try to be aware,
then it's easy to guide 'being aware' into instant presence.
Like when we drive a car. we talk. etc.. but we are still always
aware or we will have an accident. You can make a commitment to not being distracted for one hour. For example, going
to meet someone, you can say. 'Oh I will stay present during
this meeting". Then notice. 'I am saying this.' 'he is saying
that'. Being aware is very close to having that know ledge." He
urged us. "Don't remain indifferent. With indifference we lose
so much opportunity. If we forget. O K . Even if we forget ten
times, but don't be indifferent. You try your best."
With much thanks to Rinpoche for his kindness and generosity. May all those who attend the coming two retreats have
an equally glorious time.

Bob Daonil anil Kelly Tracey are founding members of

Ranters Theatre in Melbourne, a company that has performed
in arts festivals world-wide. Both met Chgyal Namkhai Norbu during his last visit to Australia in 2000. Bob and Kelly
(recently known affectionately as 'Kelly the Belly' i are about
to become parents.

CONTENTS
2 Teaching by Chgyal Namkhai Norbu. Dzogchen Teachihgsfrom Kinheim, Germany, September, 2002
3 islands of Samsara. Interview with Chgyal Namkhai Norbu about Margarita

Island

5 Updated schedule of Chgyal Namkhai Norbu

6 - 8 Shng- Sluing Institute Updates & Schedules
9 Book Review of Quantum and the Lotus by Paul Bail & Art Review of work by Alex Grey by Louise Landes Levi
10 Chagdud Tulku Rinpoche's Passing
11 Buddhist Book Project
14&I5

Special Practice Calendar

16 Featured Ling: Dorjeling in Lithuania

17-25

Community News

28 How I Met Chgyal Namkhai Norbu by Jim Valby

special practice calendar

pages 14 & 15

Chgyal Nnkhai Normt

n all traditions, the Dzogchen

teaching has always been considered as the essence of Buddhist
teachings. It is actually a very
ancient teaching. In the history of
the Dzogchen teaching, particularly in the Nyingmapa tradition, we
say that there have been twelve
ancient Dzogchen teachers which
means that all these teachers existed before Buddha Shakyamuni.
They lived on this earth many thousands of years ago and taught many
Dzogchen Tantras. But we exist in
time and time is related to circumstances. Circumstances can be positive or negative: when there are
positive circumstances, all teachings can spread and many people
are interested in teaching. When
there are negative circumstances
then teachings disappear so, for
example, we can understand a little
what happened during the Cultural
Revolution in China. That is characteristic of the situation of samsara, not only the situation of China. We don't know very much
about the history of thousands of
years ago but ancient teachings
have continued in this way. sometime appearing, sometimes disappearing.
Even though most of the Tantric
teachings have disappeared, many
kinds of oral teaching called
nyengyiid
have
remained.
Nyengyiidmezns 'only a few words
transmitted in the ear from teacher
to student'.
We have, for example, one of the
most famous nyengyiid expressions
we use in the practice of Dzogchen
yangti which says, "Yeshe mig chig
trima med (ye sites ntig gcig dri ma
med)" "the unique eye of wisdom is
pure". This is an example of a kind
of nyengyiid. When you are going
to do practice then you learn from
the teacher just how to apply this,
like yangti practice. If you are
learning instructions in an intellectual way, then you can understand
what 'wisdom' and 'unique eye'
mean. A l l of us have two eyes. Not
only our eyes but all our sense
organs face outside. Why? For having contact with objects. But when
we have this contact, we are distracted. If we are really good practitioners, we are not necessarily distracted but we can enjoy visions,
sounds etc. In general we have
dualistic vision, this is the function
of our two eyes. But our eyes never
turn inward, they always look outside, judging and analysing.
Point of view
You can observe a little all the different traditions [of Tibetan Buddhism]. People say, "Oh, I belong
to the Gelugpa tradition" or "I
belong to the Nyingmapa" or
Kagyiipa etc. If you feel that you
are a Gelugpa or Nyingmapa or
Kagyiipa, what do you do? The first
thing you try to learn is the pure
view of the tradition. When, for
example, some important Gelugpa,
or Nyingmapa or Kagyiipa lama
explains something, we consider
this to be the point of view and
negate anything that doesn't correspond with that. It is for this reason
that all the schools discuss and
argue about their different points of
view. If I am a Gelugpa follower

Dzogchen
Teachings
Chgyal N a m k h a i
Norbu
K i r c h h e i m ,

G e r m a n y

September

then I must show somehow that I

am a good follower. Perhaps I write
a very nice book explaining
Tsongkhapa's point of view and if
someone has negated Tsongkhapa's
point of view, then I try to negate
this.
For example we have a very
famous famous Sakyapa called
Korampa who negated the point of
view of Tsongkhapa point for point
in volumes and volumes. When I
studied Buddhist philosophy at college, which officially belonged to
the Sakyapa tradition, we learnt the
commentaries of Korampa and it
really seemed that Tsongkhapa's
point of view was entirely wrong. I
almost believed it!
That is how we study in general.
Depending on which school you
belong to and what you are studying, you develop only that point of
view. Point of view means that you
are judging, thinking and doing
analyses. It is, in the real sense,
dualistic vision. It doesn't help very
much for having realisation. If you
really want to have realisation,
instead of looking outside with
your dualistic eyes, try to create a
"unique eye of wisdom", which
means that you turn inwards within
yourself and do research about
what your real nature is.
I met my Dzogchen teacher,
Changchub Dorje, when I was
eighteen years old. Before that I
studied in a college from when I
was nine until I was fifteen. I was
convinced that the point of view of
the schools was something like
what I had learned there. Someone
asked me some questions about the
words of some Gelugpa teachers
and I wrote a reply. In fact, I still
have my written reply. When I
wrote that, I was convinced that
this point of view was perfect. But
when I met my teacher, Changchub
Dorje, I finally understood that this
was not a point of view.
Then I started to receive Dzogchen
teaching and learn about the
Dzogchen point of view. M y
teacher said to me, "If you really
want to have knowledge of
Dzogchen teaching, you must
observe the point of view within
yourself." The principle is not that
you are judging, thinking and doing

2002

analyses of different schools or traditions. If you do analyses in that

way you will never finish. But if
you observe yourself, you can discover your real nature. In this case
we can quote the famous Dzogchen
expression, "Chig she kun droP',
which means that when you discover one, you discover all.
M y teacher gave me a very important example of this which I
remember very well. You don't
learn the point of view as though
you were using a pair of glasses.
Even though the glasses may be
very strong, you are still looking
outside yourself. Perhaps if there
are very tiny things you may be
able to see them better using the
glasses but that is always dualistic
vision. Instead of using glasses you
have to use a mirror. If you look in a
mirror you can see your face. That
is an example. If you observe yourself, then you discover how your
condition is. When we consider our
condition we don't jump to some
high level and start talking immediately about the nature of mind. In
general people talk about the nature
of mind saying, "Oh, this is fantastic, a very profound teaching!". But
that is only our consideration
because we don't know what nature
of mind is. Before we can know
what the nature of mind is, it is
much better if we try to understand
a little about the mind. When we
have some knowledge or understanding of mind, then we can do
something to discover nature of
mind. That makes sense.

Observing our limitations

Mind is related to our normal
condition in samsara. For example
when we observe ourselves just a
little, we can be aware of how many
thoughts arise and how much we
are distracted. This is mind, so we
can understand what it is. But mind
is not only thinking but judging, not
only judging but also creating
many problems. You can see how
limited we are, how many kinds of
limitations we have; that is a manifestation of mind. So it is very
important that we understand how
we are limited because if we do, it
is much better for dealing with our

real condition in daily life.

We are very similar to a small bird
in a cage. This condition doesn't
correspond to our real nature but
even if it doesn't correspond, this is
samsara, this is our condition. But
we don't observe ourselves and we
don't understand that. If we understood that we are just like a small
bird in a cage, then it would be easy
to be liberated from that problem. If
you believe that this is our nature,
this is our condition, then there is
nothing to do. So having knowledge of our condition is something
very very important. But it doesn't
mean that when we discover that
we have infinite limitations that we
can liberate ourselves. For example, a small bird in a cage has two
wings; that is the condition of the
bird. Why does this small bird have
two wings? For flying, not for living in a cage. But that small bird
isn't flying, it is only living in a
cage. If you say, "Oh, it doesn't correspond" and you take this bird outside and free it, that bird may die
the same day because a bird has no
awareness of how to protect itself
or to live in that circumstance.
We exist in the human condition in
the same way. The human dimension has infinite limitations. When,
for example, a small baby is born,
observe that baby after a few days
and you will see that when it is not
hungry and everything is fine, then
the baby remains in a calm state.
The baby looks left and right,
observes but does not judge. It has a
very free mind. But as time passes,
the baby has more experience of
our samsara and slowly starts to
speak. Then the first thing the baby
learns is, "Why?". Children always
ask their parents, "Why?". Some
parents can't explain and have a
problem with this. Sometimes they
don't communicate to the children
and also get a bit nervous.
Then the children grow a little bigger and the parents try to educate
them - eat this way, behave that
way, put your hand here and there
while you are eating, etc. There are
different traditions: the English
don't put their elbows on the table,
the Italians do! (laughter) I don't
know what they do in Germany,
(more laughter) That is an example.
They learn one thing after another.
In the real sense all of this is entering into limitations.
And things get bigger and the children start school and receive more
and more education and more and
more limitations. In the end they
become an adult, fully educated ...
and limited! Finally they can live in
this society, they can do something
because if we don't enter into this
limitation, we can't do anything. So
this is our real condition. In this
case it is very important that parents and we, ourselves, know that
everything is limited.
But I am not saying that everything
is limited and negative. These type
of limitations can be positive for
living in society otherwise we
wouldn't be able to deal with people. So when we know how the situation is and we apply [that knowledge] then we do not have any tensions. But most people don't know

that these are limitations and they

believe that they are part of our real
condition. They give them too
much importance and then tension,
fear and all sorts of problems develop. So it is very important that we
know and are aware of our circumstances.
Being aware of circumstances
When, for example, we are learning
a teaching like Dzogchen, which is
considered very essential and high
level, we may ask, "If 1 want to be a
Dzogchen practitioner, what should
I do, which attitude should I
apply?". When we follow sutra
teaching there are many rules that
we can learn but in the Dzogchen
teaching there are no rules. In the
Dzogchen teaching what you
should learn is to be aware of yourself. In the Dzogchen teaching you
do not depend on a kind of rule or
system, you become responsible
for yourself. Why? Because we
don't know how circumstances
may be.
When we follow a rule, we consider that when a particular problem
arises, in that moment we should do
certain things. But when that precise time arrives, we may find that
circumstances
have
changed
because circumstances are related
to time. For example, you may be
expecting someone to visit you.
There are different entrance doors
to your house but in general people
enter from one particular door and
you wait there to see if that person
is coming or not. But we don't
know how circumstances are today.
Maybe that person is coming from
another direction. You wait there
but this person may arrive at another door. This shows that not everything corresponds precisely with
the circumstances.
The best way is trying to be aware,
learning how to be responsible.
Also I think that parents who are
Dzogchen practitioners should educate children that way because
small children don't have much
idea about what they should and
shouldn't do. Until they are old
enough to judge and think for themselves, you must help your children. If they are doing something
dangerous or negative, you should
explain to them that they should not
do it because it is dangerous. Some
"modern" parents think that they
should let children be free. This can
be a good experience for children
but if you don't care, there may be
many negative problems. Other
parents continue to recall the time
when their children were small and
how they held them in their arms
and even when they've grown up,
they still try to control their children. That is not good at all because
when children know how to judge
and think, they are able to become
responsible for themselves. It doesn't mean that you let go and that
you don't care. O f course, you can
help and explain, but you pay
respect to the children's dimension
and make them understand that
they should be responsible for
themselves. That is important. And
continued on next pam

when they grow up that way. then

they can go by themselves and you
will also feel more free. So this is
the principle of Dzogchen teaching
for everybody.
The teacher
Dzogchen practitioners must not be
dependent on anyone, not even the
teacher. Some people think that
they must follow what the teacher
says, but if the teacher tells you
something negative, why should
you follow his advice? You can
understand yourself whether it corresponds or not. You should try to
do your best for having realization;
this is a characteristic of how you
should approach the Dzogchen
Teaching.
Also in the Dzogchen teaching the
main point is not that you follow
with devotion, faith and belief only.
Sometimes we consider that what
the teacher says and does is perfect.
If you have that kind of vision
when you practice guruyoga, it is
good for your realisation but in the
real sense, the principle is not that
you are dependent on the teacher.
A real teacher is one who transmits
knowledge for waking up your real
condition. When you get into that
[awakened] state, it is the state of
the teacher and you become inseparable from it. If you progress in that
direction, then you can have faith,
you can have devotion to the
teacher, to the teaching, to the
transmission because you have discovered the value of the teaching
and transmission. It is not only your
consideration of the teacher.
If you only think that the teacher is
important and you follow him, that
is an artificial faith. This kind of
faith can seem very real today but
when there are secondary causes, it
can change. That is why some people follow teaching and feel that
there is something to change: the
teacher, the teaching, the path. If
you have something to change, it
means you have no knowledge.
When you really have knowledge
and discover your real nature, finally you find that there is nothing to
change.

Direct introduction
I will give you an example of
knowledge
of
Dzogchen.
Dzogchen doesn't mean Dzogchen
teaching, it means our real nature,
our potentiality. We have to discover our potentiality and be in that
state: this is called Dzogchen practice. The teacher introduces you to
that state and you try to discover it
by yourself with practice etc.
This is not something that only
goes with oral transmission or
explanation. You remember in the
sutra teaching it says that the Prajnaparamita sutra is beyond explanation; it is beyond words.
Mahamudra is explained in the
same way and when we talk about
Dzogchen it is the same. That is the
reason why some traditions such as
the Sakyapa and Gelugpa don't
accept direct introduction. In the
Dzogchen teaching, however, it is
the main point. In the Kagyiipa tradition, too, there is always the
introduction of mind for discovering the nature of mind. In the Gelugpa and the Sakyapa traditions

direct introduction is completely negated

because it doesn't exist in their traditions. Why don't they accept it?
Because of the principle of following Madhyamaka, and, in the sutra
teaching, the Prajaparamitahridaya. You remember at the beginning it says, "No eyes, no ears, no
nose, etc." and at the end, "There is
no wisdom, no path, no obtainments.
etc.".
Everything is
explained as emptiness. And in the
Madhyamaka it also says we have
no concepts for accepting. That is
considered to be the principle of
Nagarjuna's point of view.
When we say we introduce, what
do we introduce? When we say
introduce, there is something to
introduce. There is a way of introducing it and that is why they don't
accept it. It doesn't matter, however, whether they accept it or not. It
isn't our problem. Our problem is
that if you are following Dzogchen
teaching or the Kagyiipa tradition,
you should understand that [principle]. Some people go to the Sakyapa or Gelugpa centres and say, "Oh,
I received direct introduction!" or,
"I received the introduction of
mind!". Then they discuss it and the
Gelugpa teachers don't agree, they
start to negate it and that person
may have a lot of confusion.
So if you already know how the
characteristics of the points of view
differ, then you won't have this
problem. If you are a practitioner of
Dzogchen or the Kagyiipa tradition, you do that practice. That is
all. It doesn't mean you can't go to
a Gelugpa or Sakyapa centre and
participate. If you have that kind of
circumstance, that kind of possibility, why not. You can participate.
But you shouldn't go there to discuss this kind of thing.

The non-gradual path

When some of our practitioners
believe that something is really
important, they try to convert other
people, they try to explain and convince others. But there is no reason
why you should try to convince
people. Teaching does not mean
trying to convince someone or convert them. Converting someone or
being a type of missionary is very
negative. Some people feel that it is
very important to spread Buddhism
everywhere, however. Buddhist
teaching spreads when people have
a karmic connection. If there is no
kannic connection, it is not so easy,
especially with high teachings like
Vajrayana and Dzogchen. When a
person is interested in the teaching,
we never really consider them to be
new.
People who are accustomed to following sutra teaching have the idea
that when a person comes to the
teaching for the first time, they
have never followed Buddhist
teaching before and are completely
new. When people are new we consider that they are ignorant of Buddhist teaching and we ask them to
start learning step by step from the
bottom. This is the characteristic
way of seeing of the gradual tradition.
But teaching does not always proceed in a gradual way. Teaching
works taking into consideration the
condition of beings, unlike our
society in which everything is done

in a gradual way. In normal life, if

we want to go to university to
study, then we have to go there and
apply for a place. The people at the
university office ask to see our high
school certificate which means we
need to have a qualification. How
can we have this? We have to start
with primary school and, step by
step, progress until we have the
qualification for university. At the
university they never say, "We'll
check your capacity. If you have
sufficient capacity, then we don't
need the certificate and you can
attend university". This would be a
non-gradual system.
In the teaching both of these systems exist. That is why in the sutra
teaching, too, we have the gradual
and the non-gradual system, like
Zen. In the tantric teaching, there
are two methods of transformation
taught first of all by Guru Padmasambhava. One is the anuttaratantra, or higher tantra transformation system, which is diffused in all traditions and schools,
the other method is called Anuyoga
and is diffused only in the
Nyingmapa tradition. The difference between these two is that
Anuyoga does not go step by step.
Transformation is instant because
the principle of Anuyoga is
explained just like the Dzogchen
teaching: everyone has primordial
potentiality. Our primordial potentiality is like the infinite potentiality
of the mirror - whatever is in front
of the mirror can manifest instantly; it does not develop step by step.
This is called non-gradual transformation.
The Dzogchen teaching taught by
Garab Dorje since the beginning is
the non-gradual way. Why do some
teachers use the gradual system and
go step by step? Because they combine the traditions of the schools.
If a teacher belongs to the
Nyingmapa tradition, this means all
the global teachings of the Buddha
[are also contained in the teachings
of that school], not only Dzogchen.
There is the Hinayana system, the
Mahayana. the Vajrayana. A l l of
them are taught, applied and practiced in a more global way. Everything is presented step by step in a
more gradual way. And the gradual
way is also considered to be something very important.
Direct introduction
We know that the Dzogchen teaching was taught by Garab Dorje; the
essence of the conclusion of his
teachings are his Three Statements.
The Three Statements of Garab
Dorje are something like the conclusion of how we learn and apply
Dzogchen teaching for everything.
After receiving the Three Statements as well as all the Dzogchen
teachings of Garab Dorje, his foremost
student, Manjushrimita,
divided them into three series. He
did this because he discovered that
the Three Statements of Garab Dorje represented all global Dzogchen
teachings, hence we have the
Dzogchen Semde, Longde and
Upadesa. The main point of each of
these series is related to the Three
Statements.
The First Statement of Garab Dorje
is direct introduction, the way we
can have real knowledge. If our real

Islands in Samsara
An Interview with Chgyal Namkhai Norhu by the Board of Directors of the
Margarita Project, December 20, 2002, during Rinpoche's vacation on the
island of Koh Samet, Thailand.
Board of Directors of Proyecto Comunitario Tashigar del Norte (BoD):
Rinpoche, we would like to ask you a few questions, to give some more
information to the Dzogchen Community about the Margarita Project. To
begin with, would you like to say something about Margarita Island, and
why you find it so suitable for you?
Chgyal Namkhai Norbu: I personally like to stay in Margarita for the
reason of my health, because the weather of Margarita Island is very good
for me. It is warm, it is tropical weather, but at the same time it is very dry.
and that is what I need. Also I like the island itself, the sea, everything, there
is nothing unsuitable - that is why I am so interested. And when I live somewhere, then I think it is likely that people who are interested in the Teachings will also come there. So in this case I thought of the possibility of creating North Tashigar, in addition to South Tashigar in Argentina. Maybe
many people are worried, thinking that it may become a complicated situation - but we are always in samsara. I don't know where we can really have
any kind of guarantee that there are no problems of samsara - samsara is
always samsara. So, 1 don't personally have much idea how long I still have
to live, but for the rest of my life, wherever there is more likelihood of suitable weather and situation, that is where I would like to spend most of my
time. That is the reason.
BoD: What about the idea of this Summer Gar that you mentioned, and the
opportunity for your students to live together there, close to you?
ChNN: It doesn't mean that all my students will be able to go and live there,
but any people who are interested can spend some time there. And then, not
only am I getting old, but also my students, like anybody else, will become
old one day. It's the same situation for all of us when we become older, anyone can have problems just as I do. So possibly it's not too difficult for them
to arrange to spend some time there, for that reason.
BoD: We are making progress during the first year, overcoming obstacles,
defining housing and commercial aspects. The fields are green with Aloe
Vera, and the urbanism work should begin next month. Do you have any
views on the way we are going ahead, how well we are doing?
ChNN: Yes, this is something where we should work with our circumstance, our possibility - according to the possibilities we do our best.
Because, as I said already, everything that we have as our condition is related to samsara. So, there is never any guarantee, but if we try to do our best
everything can go well. When we examine the situation and the possibilities, we can decide which way is the best, then try to do it that way.
BoD: What about the political and economic difficulties Venezuela is going
through now?
ChNN: So, at the moment it seems very tragic, not only in Venezuela but
also in Argentina, everywhere. Everything is impermanence, today there
may be something like this, but tomorrow it can change - there does not
exist anything permanent. So we know this and we remember it: we are in
samsara, we are practitioners, and we should deal with it. that is all, without
being worried about it. I do not have any problem with it, because I knowvery well that in samsara there have been so many problems in past times,
and there will still be many in future. Not only in Venezuela and Argentina,
but also even in countries where at present there are no problems, tomorrow
there can also be a problem - that is our samsaric nature.
BoD: Many of us have invested everything, financially, in the opportunity
to have a house at Tashigar North. Even though we, the Board of Directors,
are doing our best to limit costs, the unstable currency and economic situation and unexpected expenses are tending to push us above our original
budget. The shareholders are afraid that they will be asked for some more
money; maybe some would be unable to raise anything extra. Do you have
any advice?
ChNN: Yes -1 cannot offer any money.(Laughter) But if anyone would like
to participate financially somehow, they can do so. If they don't really have
any serious problem, they can try to adapt and do it a different way. That is
what I am saying; we should work with the circumstances, not only the
local ones, but also circumstances of personal economy, etc.
BoD: We do not like to cut costs so that standards will be reduced.
ChNN: Yes, we can do our best. In the same way as anything else, at the
time we create something, it is better to do it well, that way the benefit w ill
be greater in the end.

continuai, cm next pas;

continued on page 5
THE

MIRROR

DECIJAN

2003

unturned}roi prenons pige

nature is beyond explanation, beyond words etc., how can we understand it? How can we get
into this knowledge? There must be some method. If there is no method, there cannot be many
realized beings and so there is no reason why we have teaching. Somehow, there is a possibility
[to have this knowledge] but what is it? Garab Dorje says 'direct introduction'.
Direct introduction doesn't mean that the teacher explains and the students listen and receive a
direct introduction; that is a type of transmission called 'oral transmission'. Oral transmission
is, however, indispensable for direct introduction. The teacher explains the meaning of the base,
the path, introduction, etc., and the students listen well and have some kind of idea.
The teacher may also give a symbolic transmission. This is just like using a mirror. It is not
necessary to do this in a ritual way because when I speak about a mirror, you know
very well what I mean. Probably many of you have six or seven different sized
mirrors at home, all around the house, so you know what a mirror is. When
you look in a mirror you see yourself. That is a real mirror. Sometimes we
use a kind of ritual mirror [for symbolic transmission]. You know how our
infinite potentiality is just like the potentiality of the mirror so when I use
this symbol, you can have this knowledge, this understanding.
There are many symbols besides that of the mirror. We also use the white A
in the thigle. This is another symbol. It is not really primordial potentiality,
but when we do visualization, it represents sound, light and rays and so we
can get into knowledge of that state.

Primordial potentiality
I remember when the H.H. the Dalai Lama gave Dzogchen teaching to us at Merigar - the transmission of the terma teaching of the 5th Dalai Lama. He used two symbols, which is a very traditional way of Dzogchen: a crystal rock and a peacock's feather. These are symbols of two
principles of Dzogchen teaching: kadag and Ihundrub (Ihund grub). Kadag (ka dag) means
pure from the beginning, that is emptiness. Just like a crystal rock, our real nature is emptiness,
clear and pure and limpid. But even though it is emptiness, it has infinite potentiality and that
infinite potentiality is mainly called primordial potentiality. To show the symbol of primordial
potentiality, we use a peacock's feather in which there is a kind of circle, a thigle (thig le), of five
colors. Why is primordial potentiality represented as a thigle! So we can have that experience in
Dzogchen practice.
When we talk about Dzogchen teaching, we consider it to be something very special, important,
different from sutra. (antra, etc.. and the particular qualification of Dzogchen teaching is that we
can have a real vision of the allarmata. In general dharmata is a kind of concept, an idea of
everything as emptiness, but in the Dzogchen teaching, when we do practice we have that experience. Sometimes when you are gazing into the sky. although the sky is empty, there is nothing,
you can see some kind of silver balls appearing in the sky. If you close your eyes and look into
the sun's rays, particularly at sunrise and sunset, you can see something like the thigle that is in
the peacock's feather. Many people think that this is only a manifestation of the sun's rays but
this is not so; the sun is a secondary cause. The real cause is that we have infinite potentiality
and with this cause, then it can appear visibly in our sight. We have that potentiality inside ourselves, not outside. Even though it seems that we are seeing something outside, how can you
discover that it is inside? You can do a dark retreat and in the dark you do the position and the
method of practice. Then these kind of thigtes appear in the dark. In the dark there are no sun's
rays so why do they appear? They appear because the secondary cause is that we are using that
method. It still seems that they appear visibly outside ourselves, but when you have this precise
experience, you close your eyes and you can still see them, so you can understand that they are
not outside. If this vision is outside, how can you see it when you close your eyes? That is an
example of how this symbol represents our infinite potentiality.
Understanding through experience
Sometimes it is much easier to understand with symbols rather than explanations. For example,
in our mind and in a concrete way. big and small are opposites: you can't put something very big
into something small. But if you look in a mirror, even though the mirror is small, you can see a
huge mountain with all its colors, its form, everything. That is an example to help us understand
and go beyond our limitations.
But once we have this knowledge of symbolic and oral transmission, then we progress with our
experiences, not with explanations. Our experience is something very concrete. In our lives
everything is experience. Everything that we have learned we learned with experience. Without
experience we cannot understand anything.
Take, for example, (I'm always giving examples), a person who has never had an experience of
'sweet'. That person is curious to know what sweet is. We may get him many books explaining
about 'sweet' and ask him to read them and to meet someone very expert in explaining 'sweet'.
That person can follow foryears and years, listening and learning from books, and can construct
some ideas about what 'sweet' is. He can construct an idea just like a policeman putting together
the profile of a wanted person from different information, but that idea will not be real. He can
never get real experience of sweet [this way]. But if someone places a very small piece of sugar
or chocolate on his tongue, he will taste it. That means he will experience it and finally discover, " A h ! Sweet is like this!" Now he cannot change his idea. Before he had this experience, he
could always change. Now there is nothing to change, but even if you don't want to have that
knowledge, you cannot cancel it. This is how we do direct introduction.
Garab Dorje says that with direct introduction, the individual can discover his real nature. This

teacher really works with you, with experience, and you discover your real nature, then you can
really have confidence in your teacher, as well as faith and devotion. There is nothing artificial
any more. So we need this kind of confidence, not just believing.
In the Dzogchen teaching what is important is that we discover, not just believe. We can believe
anything but then we may also discover that it is not real. If we discover the 'sweet' taste with a
piece of sugar, then there is nothing to change, and we can have real confidence in that. In the
Dzogchen teaching, this principle is very important.
Base, path and fruit
To learn Dzogchen teaching we need to have very precise understanding of the characteristics of teachings. There are special explanations in the Dzogchen teaching
which you cannot find in Sutra and most Vajrayana teaching.
In Anu yoga, the non-gradual system of transformation, and in Dzogchen
teaching, Atiyoga, three paths of liberation are explained. Three paths of liberation doesn't mean three vehicles like we usually speak of in Buddhism.
The three paths of liberation are related to the three gates: body, voice and
mind. These three paths of liberation, these methods - the base, the path and
fruit are all different. It doesn't mean that when we are totally realized that the
realization is different. Realization must be the same. But we consider what is
meant by realization.
For example, some people say they have read books by Westerners in which they
state that they got enlightened at a precise moment in time.
Maybe you have read biographies of some enlightened beings, some Westerners, who explain
[their enlightenment] in that way. They consider enlightenment to be a sudden explosion full of
light. But in the Dzogchen teaching, realization is not considered to be something like that. The
base, the path and the fruit are all three different paths of liberation, but different doesn't mean
that when you apply one, you renounce the other two. You can apply and integrate everything.
What is important is that you know the characteristics of the teaching. In that way, you won't
have any confusion later. Otherwise, when we explain or do Guruyoga in a Dzogchen way,
some people feel uncomfortable.
Guruyoga
In Dzogchen. when we do Guruyoga in a formal way, visualizing, for example, Guru Padmasambhava, then receiving empowerments and at the end unifying, when we visualize Guru
Padmasambhava. we communicate with him. but we are working mainly with our teachers,
with the lineage connected with Guru Padmasambhava. We do not have contact with Guru Padmasambhava. We cannot receive transmission and teaching directly from him. The same is true
when we visualize, not only Guru Padmasambhava, but any kind of Yidam or Heruka. We
receive all teaching from our teachers. So when we do visualization of Guru Padmasambhava
with the three Vajras - white O M , red A and blue H U M representing the state of body, speech
and mind - we are unifying the three Vajras of all our teachers in those three places of Guru Padmasambhava. We should not think that we are praying to Guru Padmasambhava. Of course,
Guru Padmasambhava and Guru Garab Dorje - all lineages - are also unified!
So when they do this kind of practice, many people feel a little uncomfortable. They say, "Oh I
have Gelugpa teacher... a Bnpo teacher, how I can put this all together? If 1 put it together, then
there will be an accident!" We have these kinds of conflict within ourselves.
But when you do Guruyoga, you must consider that your teacher is an enlightened being. It
doesn't matter whether or not your teacher is really the same as an enlightened being, but you
should try to have that idea because Guru Padmasambhava said if you see your teacher as an
enlightened being, you will have total realization of enlightenment; if you see him as an ordinary person, you have the realization of an ordinary person. But we have already realized that so
we don't need it! Then if you consider your teacher is just like a cat or dog, you will have the
realization of a cat or dog. That is what Guru Padmasambhava said.
That means it is very very important we have pure vision of our teacher. So, if we consider our
teachers enlightened beings, they will be beyond these kinds of limitations. Then, when you put
everything together and unify it in the three Vajras, there will not be an accident. If you still feel
uncomfortable, then you know that it is your problem and you try to liberate that limitation
because limitation is the root of samsara, not the root of liberation. The way we do Guruyoga,
for example, is a characteristic of the Dzogchen teaching.
Path of Renunciation
A l l paths have different ways of seeing. Yesterday I spoke to you about Sutra teaching.
Mahayana and Hinayana; all these traditions are called the path of renunciation. They renounce
the cause of negative karma, controlling many kind of actions related to our body, speech and
mind. That is the characteristic of the path of renunciation. And even though we are Dzogchen
practitioners, sometimes we also need that if we do not have sufficient capacity to control and
govern ourselves.

Some people think direct introduction is something secret and that they must ask for it when
they are alone with their teacher. They ask, "Oh, I want to appointment with the teacher alone. I
have something very important to say to him." And when we meet, they say, "Teacher, please
give me direct introduction!". Some people have this kind of idea, but this is very passive. If the
teacher has the possibility to give [direct introduction] that way, why hasn't he already given it
to everyone? If the Buddha and Bodhisattvas had had the possibility, they would have already
given it and there wouldn't be a single being in Samsara.

Say, for example, you want to stop smoking cigarettes because you already know the consequences and negative aspects of smoking. You've tried many times but never succeeded. That
means that even though you are a Dzogchen practitioner, you don't have sufficient capacity.
What do you then for overcoming that problem? Now it is better if you apply the path of renunciation. It isn't necessary to receive a vow and become a monk or a nun. But you know what
your problem is and when you go to see an important teacher or visit some important place such
as Bodhgaya, you might think "Oh, I'm in Bodhgaya now - this is the place where Buddha
became enlightened. I want to do something important - I've never succeeded in stopping cigarettes, today I'm going to decide!" You take your packet of cigarettes out and throw them away,
and you decide that from this moment on, you won't smoke any more. Then tomorrow, the day
after, when you move around and some of your friends offer you a cigarette, you remember,
"Oh, I can't because I took this commitment in Bodhgaya." So you go ahead for a year or two
and overcome that problem. After, instead of smoking, when someone else is smoking around
you, you become very sensitive and it disturbs you. This is an example.
There are many moments when we may really need the system of the path of renunciation;
Dzogchen practitioners use everything when it is necessary. For example, when it rains, we
need an umbrella, but we don't need an umbrella all the time. Even though we have a very nice
umbrella, we don't always need to use it. That is a example: when the circumstances arise, then
we use i t

But in a sutra teaching Buddha said, "I give you the path, but realization depends on you." Buddha never said your realization depends on me and you should only have faith in me. When your

That is why we learn many kinds of methods belonging to Kriyatantia, Yogatantni, lower
Tan tra, higher Tan tra, etc., because nobody

is the first statement of Garab Dorje. Some people say, "Oh you must not teach direct introduction! It is very secret, very essential and we must keep it secret!". There is no reason we keep it
secret so that people do not know about it. We say it is secret because its nature is secret. This is
not easy to understand and nobody can explain with words, only with experience. Even the
teacher cannot do anything but explain that you should have this experience and have it with the
teacher. This is a unique way.

i miimuea on hi'W M^

knows

which

kind

Retreat with
H. H. SakyaTrizin
at Merigar

of circumIMPORTANT P R O G R A M C H A N G E

stances will appear. [Depending on

the circumstances,] then we can use
[a particular method]. If it is not
necessary, we keep them aside. In
Dzogchen, all these kinds of teach
ing are called secondary practices.

The MerigarGakyil would like to inform that the August 2003 retreat of
Chgyal Namkhai Norbu at Merigar will be held from August 10th -16th,
2003, instead of August 13th - 19th. so that it does not overlap the retreat
held by H. H . SakyaTrizin which will be planned for August 18-20,2003.

The main practice is the method of

Wannest greetings

Dzogchen mainly as in Guruyoga,

etc.

Anna Pucci
Vice Director MerigarGakyil

Nirmanakaya dimension

Santi Mana Saneha in Merigar,

Summer 2003

So you can see then, this path of

renunciation is related more to the

July 15th -17th, Santi Maha Sangha 2nd Level Exam

July 18th - 22nd, Santi Maha Sangha 3rd Level Training

physical body. If we take a vow,

that vow is related to our physical
body, because when we arrive at
the cemetery, then we no longer

CHOGYAL NAMKHAI NORBU

have any vows [to keep]. If we have

SCHEDULE

taken a vow we must keep it up to

that moment, so the characteristic

2 0 0

of this teaching is that it is more on

3 - 2 0 0 4

the physical level.

Buddha

called

Nirmanakaya

it Nirmanakaya.
means

samsaric

Island of Samsara, intervie

vision, samsaric situation. Even

though Buddha is an enlightened
being, he look a samsaric physical
body in order to communicate to
human beings. In the biography of
Buddha there are many stories in
which the Buddha sometimes [took

H. H . Sakya Trizin has accepted the

invitation of Chgyal Namkhai Norbu
and will be at Merigar next August 18th
- 20th, 2003. A s ' m a n y of you will
remember, H . H . visited Merigar a few
years ago. On that occasion, besides
giving teachings on the Zhenpa
Zhidral, he also conferred a formal ini
tiation of Vajrakilaya.
Since the age of seven, His Holiness
has been spiritual head of the Sakyapa
tradition and as well as being the holder
of the three main lineages of this tradi
tion (Sakya. Tsar and Ngor) holds the lineage of the complete Nyingma
Teachings of the Iron Bridge and the Total Perfection, as well as the Lamdre Teachings which embrace the Hinayana. Mahayana and Mantrayana
paths. Chgyal Namkhai Norbu. who will be present during teachings, has
asked His Holiness to give an initiation of Guru Dragpo.The practice of this
Yidam, the wrathful mani festal ion of Guru Padmasambhava, has been
transmitted by our Master since the beginning and has a particular impor
tance for us. and so it will be difficult to miss such an exceptional opportu
nity. We invite everyone to participate in this event which the clarity and
inexhaustible generosity of the Master has made available.

2003
AUSTRALIA
February 24th
February 28th - March 2nd
March 7th
March 28th

Leave for New Caledonia

Teaching Retreat
Leave for Brisbane
Leave for Namgyalgar

Santi Malta Sangha

April 8th-10th
April llth-15th

Santi Maha Sangha Base Exam

Santi Maha Sangha 1st Level Training

with ("ii.V.V continued from /k/vc

Bol): During the Longsal Teachings last April, you recommended that each
main Gar should buy one lot. so that the people coming from that region can
stay there. Only Tsegyalgar bought a lot but now they have sold it. The main
reason seems to be that many people are needed to contribute to the pur
chase price, but only a few of them would be able to stay in that one house,
so it is not so practical. How do you see this situation?

the form of] a monkey, or a bird or

an elephant, etc.. so that he could
communicate with these kinds of
beings. O f course, it is much better,
much easier to communicate with
other monkeys if we are monkeys,
too,

rather than

humans.

That

means that even enlightened beings

like Buddha can enter into a dimen
sion of karmic vision.
This karmic vision is not the karmic
vision of Buddha but that of sen
tient beings. That way Buddha can

April 18th-22nd
Teaching: Longsal Longde

Easter Retreat at Namgvalgar

Leave for Singapore

Singapore Teaching
Leave for Taiwan
Taipei Retreat
Leave for Japan
Tokyo Retreat

April 28th
May 2nd-4th
May 7th
May 9th- 11th
May 14th
May 16th- 18th

give teaching and communicate.

Buddha took a human body, a
human condition, and he explained
all sutra teaching with his tongue,
with his mouth. In order to listen to
Buddha's teaching in that period,
people had no need of particular
realization or capacity, just like

EUROPE
RUSSIA
May 21st

ChNN: I think they should work with their agreement, with the people who
are interested.

Leave for Moscow

Santi Maha Sangha

May27th-29th
May 30th-June 3rd
June 6th-10th

Santi Maha Sangha 2nd Level Exam

Santi Maha Sangha 3rd Level Training
Kunsangar Rereat Teaching: Longsal Tsalung

ITALY
June 13th
June 18th -22nd
June 27 th-July 14th

Leave for Rome

Dzogchen Padma Nyingthig Teaching Retreat
Personal Retreat

what we are doing now. At this

moment.

I'm explaining like a

teacher, you are listening like a stu

dent and maybe you understand
something. That is what Buddha
did

and this is called the Nir

manakaya dimension. It is a physi

cal

dimension.

There

is

also

Santi Maha Sangha

July 15th-17th
July 18th-22nd

Santi Maha Sangha 2nd Level Exam

Santi Maha Sangha 3rd Level Training

Parinirvana where Buddha mani

fested death. Buddha manifested
birth, then he manifested living in a

August 10th- 16th

August 18th-20th

A retreat about rigs-drug gnas-sbyong

Retreat with H.H. Sakya Trizin

human condition, and, at the end,

also death.

Dimension of Energy
But when we talk about the energy
level or voice level, Buddha also
explained or transmitted teaching
through manifestations, because he

USA
August 25th
August 29th -31st
September 1st
September 5th-9th
September 9th-14th

Leave for New York City

New York City Teaching
Leave forTsegyalgar
Dzogchen Padma Nyingthig Teaching
Longsal Gongpa /Vgoirod Teaching

Santi Maha Sangha

September 17th- 18th
September 19th-23rd

Santi Maha Sangha 1 st Level Exam

Santi Maha Sangha 2nd Level Training

was working more on the energy

level. For example, Buddha mani
fested like Kalachakra and trans
mitted

that

knowledge.

September 29th
October 3rd -5th

Leave to visit new West Coast place

West Coast Retreat

That

knowledge and method is called the

path of transformation. Why is
there the possibility to transform?
Because now people who follow
[the teaching], have more knowl

October 7th
October 10th -12th

Leave for Miami

Miami Retreat

MARGARITA ISLAND. VENEZUELA

October 13th
Leave for Margarita
October 31 st - November 4th
Longsal Tsalung Retreat

edge of the energy level. In sutra

teaching

like

Hinayana

and

Mahayana, there do not exist any

TASHIGAR, ARGENTINA
December 19th

Leave for Cordoba

explanations of the energy level

because the energy level is more

2004

difficult

December 26th - January 2nd

to understand

than the

Bol): But the problem is. on one lot there can be only one house, not a big
hotel or apartment block, so not too many people can stay there.
ChNN: Oh yes. that is true. At the time of a big retreat, with many people
coming from a country, just having a lot will obviously be insufficient. But
at other times, when people are coming and going, a house belonging to
their Gar would give them more possibility of having a place to stay. That
was the original idea. So it can be done with awareness in whatever way is
best, any appropriate kind of agreement between a Gar and its members. 1
don't want to make it obligatory for all Gars to buy a lot. but 1 think that it
would be suitable for each one to have a place.
BoD: What do you think about the idea, if we become successful, of acquir
ing some more land, for more people, more aloe?
ChNN: Yes, I think that is a good way. Also, if many people would like to
be there, perhaps they can buy land and houses nearby the Gar. developing
in that way. For the Community Aloe Vera business, if we need more land
we can always expand - why not? But first we must see what our circum
stances and possibilities are.
BoD: Can you offer us some advice about dealing with those people who
are not Community members, and the involvement of such people in our
project, possible commercial partners, etc.?
Rinpoche: Yes, in general, as in any business of this kind, the main thing is
that we can truly have more confidence in people who are part of the Com
munity. Other people have their own interests and priorities; we can never
be sure how they will act later on. For the same reason, w hen we are choos
ing a Gakyil in the Dzogchen Community, for example, we say that people
who have spent some time, at least some years following the Teachings,
should be chosen. Why? - because when we have land, houses, money etc..
if unknown people are allowed to enter the Gakyil. nobody knows how they
will vote and try to change everything. So it's the same thing here. Some
times it can even be something positive or useful for those not belonging to
the Community to be involved, but it is very difficult to really understand,
isn't it? Because of being in samsara. Also, being a Community member is
not always a guarantee; some people are not completely honest. Sometimes
that sort ofthing happens, although it is very rare, because at least they think
a little, they are interested in the Teachings, and there is a principle, is there
not? - they pay respect. A few people do not. but most of them do.

Tashigar Retreat
BoD: Rinpoche. thank you very much.

physical level.
coimmteii on page

THE

MIRROR

DEC/JAN

003

Shang-Shung Institute
italy

aus tria

A n Open Letter from Shang-Shung Institute

at Merigar
A Report on the Institute's Activities

ugust 2001- August 2002 and new projectsThe Shang-Shung

Institute is happy to bring all practitioners up to date onthe activi
ties that have been undertaken and those programmed for thecurrent
year. At the same time we would like to remind everyone of theimportance of renewing their annual membership or taking out new mem
bership in order to support the Institute which, in the last years, has
grown considerably with a consequent increase in ordinary and extra
ordinary running costs.The Audio-Video ArchivesPreservation of
both the audio-cassettes and the videos of the preciousteachings of
Chgyal Namkhai Norbu of which the masters are still inmagnetic forni continues in full swing.
The archiving of all the digitalmasters which are recorded at the present time or sent to the Insti
tute from all over the world is going ahead in order to complete and constantly bring up to date
our documentation center so that it can be. according to the wishes of Rinpoche, the place where
all material pertaining to retreats, web casts and conferences held by Chgyal Namkhai Norbu
are collected and kept. About 900 hours of videos of teachings and films on Tibet have been
transferred into digital form.Five new videos have been prepared for practitioners.The practice
of the three Thuns, the Six Lokas (from the teaching of theAugust 2002 retreat), a Lama Around
the World 2 (in both English and Italian versions), the Teachers' Training, an important docu
mentation of the exams taken by the instructors of the Base Level of the SMS, the Vajra Dance
and Yantra Yoga First Level, containing advice and teachings that Rinpoche gave to those who
were present, pearls of wisdom for the entire Community, Margarita, the sweet life, a short
enjoyable film on the experiences and impressions of various practitioners on the island.Several
CDs have also been produced: one with the various melodies of thepractices recorded by Rin
poche in person, a C D about Garab Dorje and another on the Shitro (teachings and practice). We
would also like to mention that this year, too, the videos of the retreats will be edited and can be
ordered by those practitioners who were present at the retreats or who have received the neces
sary transmission.The R E D publishing house has distributed 2000 copies of the Yantra
Yogavideo in Italian and numerous others in the English version have beendistributed by Snow
Lion.About 600 audio-cassettes have been saved and the following cassettes have been made
available to practitioners: the new explanation of the Green Tara practice (from the retreat in
Peru), the preliminary practices of the Base Level of the Santi Maha Sangha and the First Level
practices.The LibraryAbout 850 pages of texts that are in a state of deterioration due to moldare
planned to be digitally scanned. Inventory of the books has beencompleted and will be inserted
into the database while a team of experts are controlling and putting in order the transliteration
of the Tibetan texts.The Institute has almost completed the work of redesigning the ex-carpen
try shop which will become the reading room of the library complete with made-to-measure
shelves built by Migmar and Robin which will house the audio and video cassettes, numerous
texts and the photographic archive which will finally have its own area and workspace. Work on
archiving and transferring a part of this archive into digital form has already begun. Several
tables and computers for video consultation of texts will be purchased for the reading room and
a fireproof entrance door will be put into operation. The substantial costs that the Institute will
sustain for the reading room have been allocated in anticipation of the Province's next on line
service program involving our library as well, whose specificity has been recognized by the
local authorities. The room which is currently crammed with the audio and video cassettes that
have been saved or are still to be saved will become the office for Maurizio Mingotti who, due
to lack of space, is having to work at home at the moment.The Department of MedicineThis
year, as last year, various types of courses have been organized bothin Italy and abroad. Last
spring. Prof. Wangdu of Lhasa University wasinvited to Merigar to hold the fourth year course
on Tibetan Medicine incollaboration with Dr. Nida. Next February, the first students who havecompleted the entire cycle of Ku Nye studies will receive their diplomas inRome and Milan.
The textbook which covers the three levels of K u Nye hasbeen completed and L i z Granger is
translating into English the second andthird level texts since the first level was already translat
ed in Australia.Elio Guarisco worked on the final editing of the book on the Fundamentals of
Tibetan Medicine based on the three year course held by Prof. ThubtenPhuntsog which will
soon be available in three volumes for those who areinterested. The chilien was also prepared
and can be ordered by allpractitioners from the secretary of the Institute. The Regione Toscana

authorities have approved a project of research and experimentation

on K u Nye the correct procedures and criteria of which are being
planned by the institute Management.A teaching trip to Tibet has
been planned for next July in order to givestudents of medicine and
K u Nye the possibility to have lessons andparticipate in the some of
the external therapies at the Medical College andsome hospitals of
traditional Tibetan Medicine in Xining in Amdo.ExhibitionsThe
exhibition entitled "Il Tesoro Celeste: l'arte tibetana della medicina"was held in Milan. In Siena we presented the "Visitando il Tibet:
un paese in viaggio" exhibition. Six spaces were prepared: geograph
ical Tibet, a nomadic tent, a tent for socializing, a classroom, the room
of a house and a sacred space. Several guides accompanied the chil
dren through the exhibition telling stories and involving them in dif
ferent activities. Some Tibetan monks created a mandala and two workshops were organized,
one on painting by Paola Minelli, the other on making Tibetan masks by Migmar. This exhibi
tion was very successful and had about 9000 visitors, half of which were children. Thanks to the
collaboration of Anna Prisco, thelnstitute is trying to present the same exhibition in other Italian
citiesand possibly even abroad.Department of Archeologyln August 2001, Mauro Nascari and
two experts carried out a first survey of the Dzamda region. The aim of the survey was to collect
an initialdocumentation in order to carry out further studies, excavations andrestoration.ProjectsAn substantial donation given anonymously, will allow the Institute to carry forward sever
al new programs. One of the projects is the creation of a unique data base for all of our archives,
the publishing house and the community. A committee has already met to study the best
approach and find a programmer. This person will be Grisha Mokhin who started to collaborate
long-distance with the Institute in November.The documentation center needs a new computer,
a digital video camera and other hardware in order to copy the video cassettes and cut and edit
the new videos. Maurizio Mingotti and Carla Caponi have learned how to do this and Paolo
Brunatto has confirmed that they can create excellent videos, a fact verified by all those who
bought videos of the retreats.2003 will see the start of the enormous and exacting project of the
videobiography of Chgyal Namkhai Norbu which will require the work of a group of people
for about five years. Details of the project has already been announced on different
occasions.As mentioned previously, the library requires different equipment, part ofwhich has
already been bought and part of which has still to be paid for.The Institute also intends to allo
cate a certain amount of money to thepurchase of new books in order to bring our catalogue up
to date.In 2004 we plan to start a new course of Tibetan Medicine and in 2003 thesteering com
mittee will arrange the program and times with Dr. Nida. Thecourse will probably be organized
in Austria and France as well. Thelnstitute will also look for another doctor to invite to Italy in
order toassist Dr. Nida with the courses and to extend the teaching activities ofthe Institute. The
department that organizes exhibitions has already ordered the medical thankas in order to com
plete the collection. It will also be necessary to buy objects and materials (carpets, thankas,
clothes, bowls, cups, etc.) in Tibet for the "Visitando il Tibet: un paese in viaggio" exhibition so
that they remain the patrimony of the Institute and, in the future, do not need to be borrowed or
rented.CostsThese are the estimated costs. Some are final, other to be verified.(All costs in
Euro)

Restructuring the library 25,000

Resident doctor 8,000Electronic equipment 7,200Purchasing thankas 5,OO0Purchasing objects
(exhibitions) 2,0OOData base 2,500Book on medicine 2.500TOTAL 51,200 Euroin order to
complete this information, the steering committee wishes tocommunicate that the people who
receive a salary from the Institute fordifferent jobs are: the secretary, Rita Renzi, Dan Zegunis
who is in chargeof saving the audio tapes and works on graphics and editing the CDs,Maurizio
Mingotti who is in charge of saving the videos and editing the new ones, Dr. Nida whose situa
tion in Italy the Institute is trying to legalize with a regular work visa, Jacobella Gaetani who
works part-time cataloguing Tibetan texts and Grisha Mokhin, our informatics expert who is
employed in writing programs for the data base. These salaries cost the Institute about 61,000
Euros annually.The Institute would like to thank all those who have collaborated withvarious
activities in karma yoga: Felice Storgato, Virginia Policreti, AnnaPrisco, Gianni Baggi, Carla
Caponi, Soledad Suarez and all thosepractitioners who have helped on different occasions.
The Board of Directors

TIBET A N Y O N E ?
Istituto Shang-Shung, Italy Up-to-date news on the Teaching Trip to Tibet
Departure: July 7 for Beijing, overnight stayJuly 8 departure for Xining
Return: August 1 Xining - Beijing with overnight stay August 2 Beijing - Milan - Rome
Participation fee for 10 people in double rooms: 2.300 EuroThis includes:- return flights in economy class for Bei
jing with Air China- internal flights Beijing - Xining - Beijing- airport taxes- 2 overnight stays with breakfast in
Beijing at the Marco Polo Hotel in double rooms- renting a small bus with a driver (includes 100km travel per
day) for the entire period in Amdo-14 nights in double rooms with breakfast at the Beifu Hoel (3 stars) in XiningElvia medical and luggage insurance for the entire period- visa to ChinaSingle room supplement in Beijing: 50
EuroSingle room supplement in Xining: 280 Euro- organisational costs- a week of lessons at the Xining Medical
College- the possibility of attending a week of applying external therapies with a Tibetan doctor at one or more of
the hospitals in Xining.Not included in the costs are:- food for the entire period- overnight stays outside the 14
nights included in the participation fee. In fact we expect to make a series of excursions to meet the culture ofthe
Tibetan nomads and to visit some sacred places in the area. so. according to circumstances, we will stay in small
hotels or nomads' tents. Participants should calculate at least another 700 Euros of expenses for a total of about
3.000 Euros. I M P O R T A N T C O M M U N I C A T I O N T h e quota has been calculated on the participation of at least 10
people in the trip. In the case that there are fewer or more participants, the quota will increase or decrease. In any
case, we must have at least 5 or 6 people in order to organize the trip.We would like to remind you that participa
tion in the trip is reserved for those students who have completed the Medicine Course or who have attended at
least the Second Level of Ku Nye.Registration: Registration should be made to the secretary ofthe Institute before
April 15 with a down-payment of 50% of the quota (1,150 Euro). The remaining part must definitely be paid
before June 7. Departure will be from Rome and Milan.We would also like to mention that contact with the Med
ical College and the hospitals in Xining was made possible thanks to the collaboration of Dr. Nida and the Istituto
Nagk Man.

america

Special Bank Account for Video Biography Project

or Chgyal Namkhai Norbu
The Institute is very pleased to announce that the Chgyal Namkhai
Norbu video biography project is on the way. A special bank account has
been opened by the institute so that donations and sponsorships can
directly be paid into it in order to cover the expenses and to enable the
video department to carry out this costly and important project. We wish
to remind prospective donors that their names will be acknowledged on
the back covers ofthe videos themselves. The bank references are as fol
lows:
Account : Fondo Biografia C . N . N .
Current Account Number: 7571.09
Bank: Monte Dei Paschi Di Siena, Branch Of Arcidosso, Number 2760

A S I A H A S A N E W W E B SITE
Check it out!!!
www.asia-onlus.org

Shang-Shung Institute Italy

Program to the end of 2003
Important communication

lter several years experience in the field of teaching, the

Shang -Shung Institute plans to improve organization of
courses and promote a deeper level of learning in the disci
plines being taught so that their students will have access to
fuller qualifications and a guarantee of a professional future.
In particular the courses of K u Nye, both those that have
already started as well as those to be programmed in the
future, will be organized in the following way:
First level: six weekends for the courses that are organized in
town; an intensive eight-day course with a follow-up weekend
for the courses at Merigar since during intensive courses the
work is more concentrated.
Second level: as the first level except the first day of the course
will be dedicated to the admission exam.
Third level: as the first level except the first day of the course
will be dedicated to the admission exam.
Final diploma: at a suitable distance from the end of the third
level, the students have to take a final exam and present a the
oretical-experiential thesis to be decided with the Teacher and
the Institute. At the discretion of the Teacher and the Institute,
some of the students who have done their final diploma with
merit will be offered a place on a Teachers Training Course in
order to become future instructors of courses to be organized
by the Institute. It is expected that these courses will not begin
before the end of 2003 and the beginning of 2004.
Fees: fees will be slightly higher for the courses in town than
those organized at Merigar. In town the Institute has to rent a
suitable place where the courses can be held while at Merigar
the Institute already has its own structure. Students must cover
costs of food and accommodation. Fees for the courses
include all teaching material necessary for the course. Stu
dents are required to pay for the entire course even though
they may not attend all the seminars. Students will not be
admitted to the following level if they have missed two semi
nars (or more) and have not made them up at another course.

General Medicine Course

In 2004 a new five-year Tibetan Medicine course will begin.
Information on the program, venue and fees will be released in
the near future as soon as these details have been defined and
confirmed by the teachers.
Trip to Tibet in July 2003
This trip is intended only and exclusively for students of the
previous Tibetan Medicine course as well as those who have
attended the first two levels of K u Nye. If possible relatives
and friends of the students may also participate in the trip.
The students will stay in Xining in Qinghai where, for the first
fifteen days, they will follow theoretical lessons at the local
Medical College. They will have the chance of observing ther
apies practiced at two hospitals of traditional Tibetan Medi
cine, with particular attention to the Lum (balneotherapy)
therapies, practically unknown in the West.
Dr. Nida Chenagtsang will be present with the students and act
as interpreter. The trip will be organized in collaboration with
the Ngak Mang Institute which will take care of the organiza
tion.
After the first two weeks, an excursion to the main places of
interest in Amdo will be organized and students will be able to

discover the land and culture of the Tibetan nomads.

The cost of the trip is estimated to be Euro 3.300-3,500. how
ever, further details will be given as soon as the program has
been finalized. Places on the trip should be reserved before
May 15. 200.3.

R O M E : June 7th-8th. 2003

Fifth course of Ku Nye Second Level
M E R I G A R : June 14th-15th. 2003
Review of Ku Nye First Level
Registration fee: 100 Euro

R O M E : January 25th-26th, 2003

Course of Sa Che Second Level
Registration fee: 115 Euro

K A R M A L I N G , F R A N C E : June 20th-23rd. 2003

Complete course of Dreams and Tibetan Medicine

R O M E : February lst-2nd, 200.3

Final exam for students of Ku Nye Third Level
Registration fee: 100 Euro

M E R I G A R : June 28th-29th. 2003

Review of Ku Nye Third Level
Registration fee: 100 Euro

M I L A N : February 8th-9th, 2003

Final exam for students of Ku Nye Third Level
Registration fee: 100 Euro

TIBET: July
Teaching trip

C O N E G L I A N O V E N E T O : Feburary 15th, 2003

Third International Conference on "Healing and Alternative
Therapies"
Introductive Conference on Tibetan Massage
Information:
Ass. Oltre l'Infinito,
via Garibaldi 5,31025 S. Lucia di P.
TV
Tel: 0438 701054; www.oltrelinfinito.it
K A R M A L I N G , F R A N C E : February 22nd-23rd, 2003
Course on Diet and Behavior
Information to follow
R O M E : March 8th-9th, 2003
Second course on Ku Nye Second Level
M E R I G A R : March
14th - Exam to admit students to Ku Nye Third Level
15th- 22nd - Intensive course of K u Nye Third Level
23rd-30th - Intensive course of K u Nye First Level
Registration fee for each course: 400 Euro
THIS P R O G R A M
HAS REPLACED
THE ONE
A N N O U N C E D BEFORE.
R O M E : April 5th-6th. 2003
Second course on Ku Nye Second Level
M I L A N : April 12th-13th, 2003
Dreams and Tibetan Medicine: First Level
Registration fee: 115 Euro
Places must be booked before March 15th
A U S T R I A : April 25th-27th. 2003
May 2nd-3rd-4th. 2003
First two courses of Ku Nye Third Level
R O M E : May 10th-11th. 2003
Fourth course of Ku Nye Second Level
M I L A N : May 2.3rd-25th. 2003
Second course of Dreams and Medicine Second Level
Registration fee: 115 Euro.
Places must be booked before April 15th
A U S T R I A : May 23rd-25th, 2003
May30th-June 1st. 2003
Third and fourth course of Ku Nye Third Level

Bagchen Championship

M E R I G A R : September 6th-13th. 2003

Intensive course of Ku Nye Second Level
Registration fee: 450 which includes all teaching material
R O M E : September 20th-21 st, 2003
Sixth and final course of Ku Nye Second Level
M E R I G A R : September 26th-29th, 2003
Complete course of Sa Che (Tibetan geomancy )
Registration fee: 200 Euro
A U S T R A L I A : October and November, 2003
Courses on Ku Nye and Dreams and Medicine.
A U S T R I A : December 5th-7th. 2003
Final exam and presentation of theses for students completing
KuNye
Third Level
R O M E : December 13th-14th, 2003
Pregnancy, birth and infant massage
Registration fee: 115 Euro
Information and reservations:
Milan:
Elisa Copello
Tel: 0233607505
Email: [email protected]
Cell tel: 3387027207
Rome:
Anna Marie Clos
Tel: 065885142
Email: [email protected]
Austria:
Oliver Leick
Email: [email protected]
Merigar:
Secretary of the Shang-Shung Institute
Tel: 0564966941.
Email: [email protected]
Karma Ling. France:
Tel: 00330479257800
Email: [email protected]. [email protected]

The Shang-Shung Institute Austria

Upcoming seminars

'"Pile Shang-Shung Institute Austria plans to organize a world-wide

A championship of Bagchen, one of the oldest Tibetan games.
We have already received some suggestions about how to organize the
tournament. But at the moment there is nothing precise because every
thing depends on the number of people who wish to participate. I can only
say that there will be some qualification-rounds and that the winner will
get a wonderful prize: a flight to Margarita and the payment of the retreatfee for a retreat with Chgyal Namkhai Norbu.
How to organize meetings in your area:
1. Please inform the members of the Dzogchen Community (and also oth
er interested people) in your area about the Bagchen Championship.
2. If people want to learn Bagchen, you can invite Michel Bricaire
([email protected] ), who is ready to give weekend-seminars. One
weekend is enough to learn the game quite well.
3. If some people already know how to play, please organize local meet
ings of 4 or 8 people, so that you can play in 1 or 2 tables.
4. Please inform everybody who wants to take part in this Bagchen cham
pionship, that they should contact the SSI-Austria as soon as possible, in
order to set up the rules for it.
5. Please inform everybody, who is interested, that there will be a startingfee.
6. In order to win the first prize, several qualification rounds will have to
be played.
Thank you very much for your collaboration!
Best wishes and good playing ,
Oliver Leick, Shang-Shung Institute Austria
Email: [email protected]
Web site: www.dzogchen.at/ssi.at

Bagchen Weekend Seminar with Michel Bricaire

Bagchen (bag chen) is an ancient Tibetan game that is several thousands years old and traces back to the powerful
non-human tribe called Masang which in ancient times inhabited Tibet. Tibetan legends say that Masangs possessed
very highly developed culture, art. and science. Masangs invented dice that were originally used for divination and
not for playing, and it was based on dice that Bagchen stones were created. Tibetans believe that even though
Masangs are now invisible for humans they still continue to patronize games of hazard and bring good fortune to
those they like. For having success in playing Bagchen one needs a special alloy of intellect, speed of thinking, intu
ition and good luck. That's why Bagchen is equally popular among aristocracy and higher clergymen, simple peas
ants and nomads. It takes several days to study all the rules under the guidance of a qualified player and this time
turns out to be enough to fall in love with this magical game created by ancient wisdom, (text: Igor Berkhin)
The seminar will take place from February 7 - 9,2003, in the our Institute in East-Styria in Austria.
Cost: 50 Euro per person.
Weekend Seminar on Cooking with Anna Eid
Anna Eid has lived in Merigar for many years and has cooked for Chgyal Namkhai Norbu and his family on many
different occasions. She likes to cook very much and also knows how to cook in Tibetan style.For the first time now
she wants to offer her knowledge and experience for interested people and everybody is w elcome.She describes her
seminar as:"Cooking with fantasy. We will cook many delicious dishes using good spices, herbs and fresh vegeta
bles. We also will learn how to make Momos. Tibetan soups and Tsampa."
The seminar will be from May 16-18.2003 in the kitchen of a nice school in East Styria in Austria.
Cost: 50 Euro per person, approximately 30 Euro will be the cost of the food.
More information about our Institute and our activities you find on our homepage: www. dzogchen. at/ssi. at
(soon: www.ssi-austria.at)
Oliver F. Leick
Shang-Shung Institute Austria
Tel.: +43 3386-8571 or mobile: +43 676-3221365.
Fax:+43 3386-23371
Email: [email protected]

THE

MIRROR

DEC/JAN

2003

ISTITUTO S H A N G S H U N G AT M E R I G A R
From the Video Biography Project team (andSSI Archives)
Dear A l l .
The Shang-Shung Institute in Merigar would like to thank Jim Raschick and John Shane for giving the Archives
many original videotapes containing wonderful and precious footage of Rinpoche\s teachings and travels.
Some ofthe tapes are very old. dating back to 1985, and although all of them had been preserved in the best possible
way by their owners (keeping them perfectly sealed and in dry environment) we found a few which had become
almost or completely illegible, probably because of manufacturing delects in the tape coating. This reminds us that
recordings are not permanent at all.
So. once again, we urge people who have original recordings (audio/video) to consider the inevitable degradation of
the tapes and please to get in touch with us in order to have them digitally copied and integrated in the SSI Archives:
<[email protected]> or
<mauri/[email protected]>.
We can digitize practically any kind of tapes you may have, audio. V H S . V H S - C , SuperVHS, V 8 , Hi8, Betacam,
both PAL and NTSC: then we will return the originals to you, along with a digital copy on C D for your
listening/viewing. Needless to say. all legitimate copyright concerns will be met with th due attention.
As we all know, what really matters is to preserve this patrimony and make it available for future generations. The
only way to ensure this is to collect all the material in a central archive, to index and digitize it and then make the
database accessible to all interested practitioners and scholars worldwide. We are concretely working every day to
make this possible.
We would also like to thank people from all different countries who have sent us pictures of Rinpoche. It is perfect
to send pictures as scanned images on C D instead of sending the original prints or films - please scan as TIFF files
with a resolution of at least 15(1 dpi or. in the case of very small originals. 300 dpi.
Thanks as well to the ones who have already made a donation towards the Video Biography project and/or the Digi
tal Archives project.

Shang-Shung Institute in America

Schedule of Tibetan Medical Courses
with Dr. Phuntsog Wangmo
2003
April 5-6. 12-13.19-20
Women's Health
NYC. NY
May 9-15
Ku Nye Massage Level 1
Conway. Massachusetts
May 23-29
Moxibustion
Conway, Massachusetts
June 6-13
Ku Nye Massage Level 1
Lincoln. Vermont
(in association with the Drikung Dzogchen Community of Vermont)

We Vi ish you all a wonderful New Year.

Looking forward to hearing from many of you.
Thanks again.

June 20-24
Liver Disease
Conway, Massachusetts

Carla Caponi
Mauri/io Mingotti

Shang-Shung Institute in America

Announces
Professional development Points for Participants in
the Tibetan Medical Foundation Courses sponsored
bySSIiA
Participants in the Foundation Courses which have
been offered by SSIiA can now receive professional
development activity points (PDA) for:
Provider #ACHB 156-001
Foundation Course in Tibetan Medicine with Dr.
Thubten Phuntsog: has been reviewed by N C C A O M
(National Certification Commission for Acupuncture
and Oriental Medicine), and based on the information
we have received, a Diplomate seeking recertification
by completing this program will be granted 80 P D A
points.

Provider #ACHB 156-002

Foundation Course in Tibetan Medicine with Dr.
Phuntsog Wangmo: had been reviewed by the
N C C A O M . and based on the information we have
received, a Diplomate seeking recertification by com
pleting this program will be granted 80 P D A points.
IMPORTANT: Diplomates will receive one ( I ) Profes
sional Development Activity point for each clock hour
completed, if applicable. If Diplomates do not com
plete the entire program, they will only receive points
for the hours that are completed.
Please reference your A C H B number in any future cor
respondence with N C C A O M regarding P D A courses.
NCCAOM
11 Canal Center Plaza, Suite 300
Alexandria, VA 22314
Tel: 703 548 9004
Fax: 703 548 9079
www.nccaom.org

July 11-17
Pulse Diagnosis
Conway. Massachusetts
July 25-31
Urine Diagnosis
Conway. Massachusetts
August 8-22
Third Year Tibetan Medical Program
Conway, Massachusetts

For more information :

Shang-Shung Institute in America
PO Box 277
Conway, MA 01341
USA
Tei: 413 369 4928
Email: [email protected]

Tsegyalgar Bookstore is On-line!

<www.tsegyalgar.org>
As some of you may have already seen, we
now have an O N - L I N E B O O K S T O R E
which you can find as one of the main top
ics on our web site
<www.tsegyalsar.org>.
Not only are all the Tsegyalgar bookstore
items ther, but it also looks really beauti
ful!!!! Everything with nice color photos
and clear descriptions. The best thing is
that you can get it all using our completely
secure connection and pay directly on
line.

Melong pendant
Hand crafted in sterling silver with gold detail
Catalog available
+44 20 8891 4171
[email protected]
www.simondayjewelry.com

The Tsegyalgar On-line Bookstore has

been up and running for a short time, so
it's totally fresh.
For that reason, N E W C O M E R ' S P A C K A G E
please excuse any The bookstore would like to offer a package put together for
i m p e r f e c t i o n s those who wish to have the essential items for practices: a can
while corrections vas bag with variety of art applied, a small package of incense,
are
still
in a candle, 3 photos: 1. Thanka painting of Rinpoche 2. Guru
progress.
Also Dragpur 3. Sinhamukha, a Tibetan Letter A card, a Thun book,
please share your a Collective practice book for Special Days, Tundus: explana
comments with us tion of the Short Thun, Tundrin: explanation of the Medium
so we can make it Thun.
easier and more The whole package is retailed at $50.00US. We gladly offer it
interesting to use.
at a saving price of S32.98US. This is a 32% discount. Shipping
is not included in this price.
Tsegyalgar Bookstore, Dzogchen Community in America

b o o k &

art

The Quantum and the Lotus

by Matthieu Ricard and Trinh Xuan Thaun
New York: Crown Publishers, 2001

athieu Ricard was a research scientist before he

became a Buddhist monk. He has been a transla
tor for a number of eminent lamas
from both the Nyingma and Gelugpa
traditions, and was the translator of
The Life of Shabkar. A few years ago
Ricard published The Monk and the
Philosopher, a philosophical dia
logue on Buddhism between himself
and his lather, the well-known
French philosopher Jean Francois
Revel. Building upon the structure of
that dialogue. Ricard has published
The Quantum and the Lotus, a dia
logue with astrophysicist Trinh
Thuan. There is some irony in the
fact that Thuan, who grew up in a
Buddhist family in Asia, moved to
the West to study science, while
Ricard, who was a Western scientist,
moved to Asia to study Buddhism.

Other authors have tried to

explore the interface between science and meditative
disciplines. But they have rarely been successful in giv
ing both their due. Sometimes the authors try to equate
spiritual science with material science in a vulgar way.
For example, equating the subtle spiritual anatomy of
nadis and chakras with gross anatomical structures.
Conversely some authors, such as Fritjof Capra,
arguably present distort recent scientific thinking in the
service of their own metaphysical and religious ideas.
Presenting the material as a dialogue between a monk
and an astrophysicist is a clever method, because it
ensures that both the contemplative and the scientific
approaches to reality will be given their due. In each
chapter there are a couple of paragraphs by Ricard, fol
lowed by a couple of paragraphs of response by Thuan.
after which there is further elaboration by Ricard, and
additional response by Thuan. In this way an ongoing
conversation evolves over the course of fifteen chap-

Sonnets to the Unseen

by Christina Svane
With French translations by Christine Renaudin
Talking to Tara Press, Sebastopol 2001

r e v i e w s
ters. At the end there is a concluding chapter by Ricard
and one by Thuan in which they each summarize what
they learned from the dialogue, and what questions they
feel remain unresolved.
Ricard presents Buddhist insights primarily
from a Sutric point of view, stressing impermanence.
interdependence and emptiness.
Looking at how these concepts
relate to scientific principles can
lead the reader to a more refined
understanding of some Sutric prin
ciples. However, if you do not enjoy
intellectual discussions, this is not
the book for you.
Here's a sample of some typical
dialogue. Thuan: "Reductionistic
physics was so successful than until
the end of the nineteenth century it
created the impression that all the
world's systems were linear.. .[But]
in some systems, when all the
pieces are put together, 'emergent'
properties appear, so that the whole
is more than the sum of its parts."
Ricard: "Buddhism illustrates this
with a mundane yet eloquent image:
you would try in vain to sweep up dust with a hundred
separate twigs, but if you put them together into a
broom, the job becomes easy" (p. 212).
Scientific concepts that are discussed include
Foucault's pendulum. Godel's Theorem. Occam's
razor, and Quantum theory. Philosophical issues that
are discussed include the question of a First cause, or
Creator principle in the universe, the inseparability of
phenomena from each other and from our perceptions,
whether there is an objective reality, the nature of time,
of consciousness, and of causal principles.
This 300 page book provides a good mental
workout. As Ricard says, "the most fascinating part of
this confrontation between the natural sciences and
Buddhism is in the analysis of the ultimate nature of
things" (p. 269).
by Paul Bail
wishes and surprising images, there is a layer of mean
ing which seems to relate to a layer in ourselves which
is resonating the kind of presence and awareness of
which the Teachings are speaking. I like those poems
best where this frame of reference remains completely
hidden. Poetry has always been close to the mystics of
all ages. Sufi, Buddhist or Christian mystical poetry
does not explain by reasoning but give a display, a kind
of taste of a particular free and open mental space. Not
fleeing the world but digging deeper into it. overcom
ing the self-made borders between inside and outside,
subject and object, sacred and mundane: this is the
practice of integration. It is tempting to flood you with
quotes from many poems, but I will give you just one
poem as a sample.
Fifteen Layers of a Moment
It is the roof of a shed
and gravel on the roof: two layers.
Leaves and grass and dirt in the gravel
and water over that: four layers.
And in the water the reflection of buildings
that seem to go so deep down
like a city underwater: six layers,
an Atlantis: seven layers.

hristina Svane is a dancer and a poet. The combina

tion is not just a juxtaposition, there is a deep con
nection between the movement of the body in dance
and the movement of words moving tongue and mind.
As she writes herself in the Preface: "the second section
of the book includes poems inspired by dancing, which
was the focus of my life for twenty years. The state of
awareness dance puts me in let me see the world as a
poem. The dancer's body becomes a voice, an oracle."
This pertains not only to the mentioned section.
The rhythm, fluidity and ease in which this language is
moving is sensuous, physical, artful and completely
natural. It is obviously a poet's voice: natural, graceful
and full of surprises. But in many poems we also hear
the voice of a bom story-teller. Stories, memories,
spontaneous imagery and sensitive perceptions mingle
spontaneously in these poems and find themselves a
voice full of music.
Poetry is more than just a sophisticated kind of
entertainment. For me it is not accidental that these
poems come from a long-time student of Chgyal
Namkhai Norbu. Under the casual observations, ardent

And the Japanese fairy tale of the fisherman who spent

four years under the sea with a princess,
but when he returned it had been
four hundred years.
It was the first time a story
had made me weep:
eight layers.
But even without memory, say. six layers.
And here is the wind, coming in from the west,
the West Wind rippling the water:
that makes seven.
And shaking up the reflection into a wobbling
white weave against the black of the gravel:
the wind and its reflection make eight.
Now all the aspects of the wind moving
can't be counted as just one.
There is its dance and the effect
of its dance on the water,
and those are different, those arc two:
so the dance of the wind itself

ALEX GREY
AT TIBET H O U S E
N Y C 2002

losophy and religion, as well as

depicting in great detail elements
derived from Modem Sci-Fi and
an internally heard 'instruction' in
large letters beneath the panel
which the artist received
while painting it. Also
included are minute por
traits of figures such as
Gandhi. Julia Butterfly and
Dr. Martin Luther King,
whose words painted onto
the panel seem to mirror
the theme of Grey's dedi
cation and exhibition: "All
of life is interrelated. We
arc
caught
in
cm
inescapable network of
mutuality, tied in a single
garment of destiny".

lex Grey, well known painter

of visionary, psychedelic and
Buddhist inspired art. author of The
Mission of Art. a compilation of his
writings on art and aesthetic history
and the large art books Sacred Mir
ror and Transfiguration containing
plates, descriptions of and an intro
duction to the work itself. Alex is a
well known 20th century painter,
and one of the very few artists dedi
cated to cosmology and the repre
sentation of the sacred world.

Less well known details of his

life include twenty years of dedica
tion to Dharma and devotion to
Namkhai Norbu Rinpoche. having
regularly attended retreats in Amer
ica, most recently in N Y C . where
he generously donated a signed,
limited edition print of his portrait
of His Holiness the 14th Dalai Lama
(Dalai Lama.
1995) to the
Dzogchen Community auction.
This year Alex's painting
appear at Tibet House in N Y C .
where he lectured on his work and
the internal experience which creat
ed it.
The exhibit included five large
panels from the series 21 Sacred
Mirrors: Psychic Energy System,
1980. Spiritualized Energy, 1981.
Universal Mind Lattice. 1981, Void
Clear Light. 1982 and. finally,
Avalokiteshvara, 1982-83.
Other
pieces are Theologue, The Union
of Human and Divine Conscious
ness Weving the Fabric of Space
and Time in which the Self and Its
Surroundings
are
Embedded
(1986) and the altar piece Nature of
Mind. 1986 with its inscription
"May A l l Beings Awaken to Their
True Nature.' Also represented at
the entrance to the show are the
very fine black and white drawings.
Seer, 1992. The Gift. 1996. and
Vajra Brush. 1997. which illustrate
the painter's book The Mission of
Art and the series of twenty-two
drawings Buddha Embryo (2001)
which depicts the dynamics of
human incarnation and are pref
aced by the Bardo Prayer, "When I
see my parents in Union/ may I see
the peaceful and wrathful Buddhas
and their consorts/ With power to
choose my birthplace for the good
of others/ May I receive a perfect
body adorned with auspicious
signs...."
Many of these paintings have
been widely reproduced, but others
are new, Over-Soul 1998-99. Car
ing 2001,Boo-Boo, 2002. the Embtyo
Series mentioned above and the large
panel
Cosmic
Christ.
2001.
which illustrates historical events
and beings central to Western phi

A painting which initial

ly appealed to this reviewer
was the altar piece. Nature
of Mind, in which symbols
from the Dzogchen teach
ing, in particular the great
letters Om A Hum and the
White A . were used to con
vey the progression of a practition
er on his or her path. The artist
depicts an initial renunciation, fol
lowed by certain methods of prac
tice and their fruit of total integra
tion and clarity, which culminate
for the artist in a return to the mun
dane dimension in order to serve all
beings limited by it. A l l of the work
radiated with an incredible depth, a
depth which revealed itself upon
successive visits to the gallery, and
the artists uncanny capacity to inte
grate anatomical detail with sym
bolic letters from Dzogchen teach
ings, especially in certain paintings
such as Copulation 1984, Preg
nancy 1988 and Birth
1990-91,
where human activities of repro
duction are merged with the inter
nal luminosity of transmission and
the letter of direct introduction, the
w hite A within its thigle.
Alex Grey, with great modest)
and humor, ushered us through his
retrospective. Alex is currently col
laborating with the rock group Tool
and is also one of the few contem
porary artists to bridge harmony,
humor and clarity of intention
between
the worlds of the
Himalayan Seer to the Rave and
Concert Hall; to move from the
solitude of his own studio in Brook
lyn. N Y C . to the world via the large
number of magazines that have
used his work for their covers, as
well as his own publications and
exhibitions in major cities through
out the world.
For those unfamiliar with Alex's
work, it can be easily accessed on the
internet at <www.alexgrey.com>
and is characterized by an intense
representation
of die human
microorganism and its ambient, the
universal macroorganism. Gre\
depicts the individual awakening in
life in the cosmos and the laws of
compassion that manifest within
this awakening. He reveals the
energies governing internal and
external phenomena, their dynam
ic interrelation and the paths
beyond them. Practitioners will
recognize stages of their own prac
tice, as well as images which seem
to suggest terma and its applica
tion; secret teaching which give
access to the nature of mind in Ati
Yoga.
In his lecture the artist demon
strates a touching kindness and a
remarkable capacity to bring others
into the expansive nature of his
vision by explanation and example.
by Louise Landes Levi

continued on page 25

THE

MIRROR

DEC/JAN

2 00

Teaching ofCliNN, Kinheim. Germany, continued from page ?

Let's take an example. If someone is coming, you can see that person, and you say "Oh. George is coming." You
recognize that that person is George. Why do you recognize him? Because you see the physical body of George with
your eyes. But when you see his physical body, you do not see his energy level or mind level. So if George died,
there would be no physical body. George comes to see you. he is in front of you. but maybe you can't see him. In
order to see him. you need to have such capacity. So you can see, then, what the difference is between the energy
level and the physical level. For that reason we can't see manifestations of enlightened beings in an ordinary way.
but realized beings like Mahasiddhas can have contact with them and receive transmission. They know that this
path, these methods are very very important for all sentient beings. They give introduction through oral teaching,
and give examples of visions such as drawings of mndalas in order to make people understand how a pure dimen
sion is. how deities manifest.

E X C E R P T F R O M A PRESS R E L E A S E T O T H E
BRAZILIAN MEDIA:

T H E D E A T H OF HIS E M I N E N C E
C H A G D U D T U L K U RINPOCHE

Then, they give an introduction with this figure or statue and this introduction is called initiation. They give this
empowerment along with mantra, etc., to give you the possibility to do this practice and have realization. Now you
can apply that method of transformation. That means you are transforming impure vision into pure vision.

The path of transformation

In Vajrayana, we have the symbol ofthe vajra. You can see at the center ofthe vajra. there is a ball which represents
our real potentiality. This is a symbol of the vajra. not the real vajra. The real vajra is our real potentiality which is
just like the center of this ball, but it has infinite potentiality.
There are two ways of manifesting this potentiality according to different secondary causes: the pure dimension or
impure dimension. With the impure dimension we fall into dualistic vision and we have samsara: five aggregations,
live elements, etc.. that are symbolized by these five points [prongs]. With pure vision we have the five Dhyani
Buddhas (Yab and Yum), the five wisdoms, etc. So there are two aspects of manifestation. Even though we are in
this dimension, there is the possibility that we can transform into a pure dimension because both of these two dimen
sions are connected with this central ball which is our real nature.
Guru Padmasambhava gave an example of this. Transformation is just like gold: the nature of gold is always pre
cious and valuable, but it can manifest in different ways. If we make a beautiful golden statue of Buddha, then we
offer (lowers, incense, prayers, we pay respect to the statue. But in a certain period of time like the Cultural Revolu
tion, then there is no need of a statue of Buddha. Perhaps they make a very nice golden ashtray with the gold. The
gold has not changed, its nature is the same, but its aspect has changed. Now. no one goes there offering flowers and
paying respect. Even though it may be a very elegant ashtray, everybody throws dirty things inside it.
So you see the function is different This is called transformation, something like the five elements transforming
into the five wisdoms. This is an example of transformation. So in this case it is not necessary to renounce anything,
but we should know and be able to use methods of transformation. For that reason we also need to learn about the
tantric system of transformation which is called the path of transformation. The consideration of its base, path and
fruit, are a little different.
Even in Vajrayana transformation there are also many different internal sections and in the real sense it is related to
our energy level. You remember with the three gates we talk about 'voice' or 'speech', not energy. Why do we say
voice? Because voice is sound, sound is produced with our breath, breath is life. It is also related to our vital energy.
So for that reason, we say voice instead of energy.

The path of self-liberation

Then on the mental level we have the teaching or path of Dzogchen. In Dzogchen there are not many 'outside'
things like renunciation and transformation. What is the situation like outside? Everything is relative for a practi
tioner. But the main point is direct introduction from our mind to our nature of mind. And we can have that self-lib
eration.
This path is not the path of renunciation, not the path of transformation; it is the path of self-liberation. What is the
difference between transformation and self-liberation? If you transform, it means you transform something into
something else. For that reason, since the beginning, you need to have a vision of two aspects: the pure dimension
and the impure dimension. The impure dimension is transformed into the pure. In the Dzogchen teaching of self-lib
eration, we don't go into this point. It doesn't mean we don't have impure vision. Of course, in our condition, when
we are in samsara, we have pure vision and impure vision. That is normal. But it is not considered to be something
important for having realization.
I'll give you in a very simple example. When you open your eyes you can see something. This is similar with all
your sense organs - your ears, your nose. etc. When you see something, sometimes it may be something very nice,
other times something ugly that you don't like. If you see something very nice like a beautiful flower, then you
think, "Oh, how lovely this flower is. I like it! I want it! I want to have it!" Then you try to get this flower or this nice
thing. Attachment arises, then desire to have that object. In this way problems arise. The problem is not because you
see anice flower. That flower is your vision. You can enjoy it but you don't need tobe conditioned by it.
If you are not conditioned and you enjoy all your visions, your sense contact with objects, that is self-liberation. You
don't need any antidote. You don't need any concept of transforming into something different. This is very impor
tant and related to our knowledge, our understanding. So if you have really received direct transmission, you know
what it means to be in instant presence. Being in a instant presence you can enjoy all the functions of your senses
without having attachment. If you have no attachment, you also won't have many problems. That is the characteris
tic ofthe path of self-liberation.
Mahasiddhas such as Tilopa and Padampa who were practitioners of Mahamudra, gave their students some advice,
"The problem is not vision. The problem is attachment". That is what we are learning in the Dzogchen teaching. So,
you can understand self-liberation a little in that way. Of course we can go a little deeper into this point because it is
something very important.
Transcription by Oliver Ohanecian and Liz Granger
Editing by Liz Granger

N O V E M B E R 23,2002

hagdud Rinpoche. a Lama in the Nyingmapa tradition, passed away

following heart failure in the early morning hours of Sunday,
November 17th, in the bedroom of his apartment at Khadro Ling, his
main center in Brazil. He is survived by his son, his wife, Chagdud
Khadro, 55, his daughter, Dawa Tromge, 32, and a half-sister, Trinley
Wangmo, who lives in Eastern Tibet.
Jigme Rinpoche, his 38 year old son and successor living in the Dharma center in California, made the following statement:
" M y father had a serious heart condition for a long time. In recent
years he has been under the care of an excellent cardiologist in Sao Paolo.
However, in recent months he had foresight that he had entered the end of
life transition. He canceled a trip to the United States and instead entered
a strict retreat at Khadro Ling. He insisted on scheduling a teaching event
on transferring the consciousness at the moment of death, and those were
the teachings he was giving until 9pm on the night before his passing
away.

On Saturday afternoon, November 16th, I received a telephone call in

California and was told that Rinpoche said, "I'm going to go." For a
moment I was shocked and took the message to mean that he meant the
journey of death. However, the caller interpreted Rinpoche's words to
mean that he would go see his cardiologist. I relaxed a bit, but actually he
did go on Sunday morning at about 4:15am, when his heart failed.
After his last breath, my father remained in a state of meditation for
almost six full days that prevented the usual deterioration of his body. The
ability to remain in a state of meditation after the breath stops is wellknown among great Tibetan masters, but circumstances have rarely
allowed it to occur in the West. Chagdud Rinpoche remained sitting in a
natural, lifelike meditation posture, with little visible change of color or
expression. During that time, no one touched his body.
Until the sixth day, Friday, November 22nd, Rinpoche showed no
physical signs that his meditation had ended. In the interim we were in
constant consultation with a lawyer and other officials about local cus
toms and regulations. Friday midday, his meditation ended and his mind
separated from his body. Within hours, his appearance changed. He took
on the signs typical of those occurring within the first 24 hours of
death.Officials from the sanitation department inspected the body and a
professional funeral service transported it to where it was embalmed. As
soon as arrangements were completed, it was flown to Nepal, where
Chagdud Rinpoche has a center, and very extensive ceremonies were per
formed by many high lamas. These will continue for the seven weeks
after Rinpoche's passing away, until January 5th, 2003. At a later time,
more ceremonies, attended by people from all over the world, will be per
formed and Rinpoche will be cremated. The laws of Nepal allow this
postponement of cremation.
Rinpoche has also left a legacy of well-trained students. He ordained
three Brazilians as lamas, in recognition of their capability to teach and
guide students. His chant master, a 17-year-old Brazilian, has a remark
able voice and has the sound and stamina of a Tibetan chant master. Rin
poche also trained his students in art and ritual. And, most of all, he estab
lished many Brazilians on the spiritual path. The inner peace and medita
tive insight that they find in their own lives increase the well-being of
their families, friends, and acquaintances. The ultimate intention of our
spiritual practice is to benefit all beings, close and distant, friend and ene
my, without any distinction.
So, when we perform ceremonies for Rinpoche, we invoke his bless
ing and the blessings of all the wisdom beings in all realms of existence
for the continuance of Rinpoche's accomplishments in this life. We pray
that his blessing and our prayers will link together so that our own spiritu
al aspirations will be fulfilled.
The generosity of the Brazilian people has been obvious not only in
the offerings toward butter lamps and ceremonies, but in the considera
tion shown to us by the officials working with us. We are extremely grate
ful for the religious tolerance in Brazil. As his son and his devoted stu
dent, I hope that a great multiplicity of blessings arise in this country, and
I am committed to continuing his work here."

10

The Buddhist Book Project

Poland

Dr. Krzysztof Kosior (University of Lublin)

Prof. Marek Mejor (Warsaw University)
Lama Rinchen (a chairman of Polish Buddhist Union)
In the middle of January. 2001, the ceremony of opening of the

he idea of collecting books concerning

Buddhism and the Far East cultures in
the Pomeranian Library was born in spring
2000 year and was related to the visit of His
Holiness the Dalai Lama Tenzin Gyatso to
our Library. It was when the assumptions
and strategy of development of an international project. "The Buddhist Book Project
Poland", were created. The Project has three
main purposes. They are as follows:
1. Collecting literary output of the whole
world, which concerns Buddhism and the
Orient culture, both source-books and critical analysis, treatises and popularized literature.
2. Creating an information center, which
would present the world-wide output in the
field of Buddhist and oriental studies. This
concept is being realized through the operation of a web site, where there is information
available on the project and the book collection, as well as information concerning
world-wide studies of Buddhism, publishing
activity and collections of other libraries.
3. Activity aiming at the promotion of the project and the book
collection as well as the culture and philosophy of Buddhism
and the Orient. This goal has been realized through organizing
conferences, lectures, exhibitions and publishing activity.
On May 13, 2000, a solemn and official inauguration of the
project took place. That occasion was honored by the participation of the very special guest - His Holiness the Dalai Lama
Tenzin Gyatso. During the visit, His Holiness the Dalai Lama
presented the Library with two particularly precious sutras:
the Diamond Cutter Sutra and the Sutra of Perfect Wisdom in Eight Thousand Verses. In his inaugural speech
the respectable guest said:

reading room of the Department of Buddhist Studies and the

Far East Cultures took place. The reading room, commonly
called the "Buddhist" one, became a place where the project is
seated and where books from the collection are made available. Numerous readers' visits confirm increasing interest in
the Orient and Buddhism. Many times we have visitors from
abroad and other Polish towns, which proves the unique character of the collection. We have regular contacts with students
and research workers from all important academic centers in
the country dealing with studies in the subject matter of the
Orient and Buddhism. Our book collection forms a basis for
their studies and very often it is the main or the only source of

a) Books presented by His Holiness the Dalai Lama:

Dorje Ciiodpa (Tibetan )
The Diamond Cutter Sutra. Manuscript illuminated with golden ink on the black paper, most probably coming from the turn
of the I 8th century. On the title page there are
miniatures of Buddha Sakyamuni. Prajnaparamita Deity and Nagarjuna. Manuscripts
of this kind were always rarities, because they
were prepared as special copies, for instance
as gifts or sacrificial texts. In the first folio
there is the autograph of His Holiness the
Dalai Lama written with silver ink and
Tibetan italics which is ven. different from
printing font.
It is worth mentioning that "The Diamond
Cutter Sutra" is one of the most important
texts of Mahayana Buddhism and a piece of
writing that played an essential role in the formation of the philosophy of the Orient. It is
also the first piece of writing in the world,
which was printed as a whole. In the year 868
in China the printed copy of this Sutra was
created.
Gyetongba (Tibetan)
The Sutra of Perfect Wisdom in Eight Thousand Verses is one of the most fundamental
and comprehensive sutras dealing with Prajnaparamita philosophy. It is a contemporary
edition using traditional Tibetan matrixes. Sutra is richly illustrated and these illustrations form the basis for studies of
iconography of Tibetan Buddhism. In the first folio there is
also the autograph of His Holiness the Dalai Lama.
b) Original texts presented by private donors:
Sutra of Golden Age. a contemporary edition using traditional
wooden matrix. This richly illustrated sutra belongs to the
most essential sutras of Mahayana Buddhism from tradition of
Prajnaparamita philosophy. It is also serves as a basis for studies of iconography of Tibetan Buddhism.
Vinaya Sutra, edited in India in the year 1959 (?).
One of the first Tibetan prints in exile, edited in
New Delhi with assistance of International Academy of Indian Culture. This publication maintains
traditional format of Tibetan books with simultaneous using the print of inverted font.

"Our situation in the contemporary world causes us to be

very close to each other. Under those circumstances it is
very desirable that we know each other and know other
cultures.
So the institution we are in can have its contribution to
this task. I am very happy that I could arrive here."

Cesar Chan. One of the volumes of a famous

heroic epochs from Central Asia. Until now it has
not been published as a whole (single volumes
appeared in Tibet and Mongolia).

Patronage
In August, 2001, His Holiness the Dalai Lama kindly
accepted to be a patron of the Buddhist Book Project
Poland. This particular distinction was an important
moment in the development of our undertaking.lt also
showed the personal engagement of the patron with the
further progress ofthe project.
Events
On May 13. 2000, a solemn inauguration of the project
took place. On the same day there was organized a seminar
called "Word of Buddha. Scriptures of various Buddhist traditions." Local and foreign scientists took part in the seminar
specializing in this subject matter. The seminar was accompanied by an exhibition "Buddhism and Tibet in the Pomeranian
Library collections". In the end of the year there appeared a
post seminar publication bearing the same title and presented
the delivered papers.
As a result of receiving numerous publications and dynamic
development of the project, on August 1. 2000. "The Department of Buddhist Studies and the Far East Cultures" was
brought into existence.
Since September, 2000. there has been initiated a series of lectures bearing a common title "Academia Buddhica". The
intention ofthe series is the presentation of the culture and philosophy of Buddhism and the Orient. So tar eighteen meetings
have taken place and they have been attended in total number
of over 2500 participants. The lecturers were well know n scientists from the country and abroad.
Furthermore, in the relation to our project and collection, the
Pomeranian Library was visited by numerous guests including
world-wide famous specialists in the domain of Buddhist
studies (among them Prof. David Stop! /England/. Dr. Andrey
Terentiev /Russia/. Dr. Pioti" Klafkowski /Poznan/. Prof.
Marek Mejor /Warsaw/. Prof. Tomasz Pietrzykowski /France /
Lama Rinczen /Grabnik/). The visits resulted in regular cooperation, valuable contacts and winning new precious collections.
The project has an Advisory Board, which fulfills the role of an
advisor, especially in the area of content-related aspects concerning the type of books being collected. It also assists in cataloguing and elaborating the collection. The Board consists of:
Dr. Agata Bareja - Starzyska (Warsaw University)
Dr. Alexsander Ber/in (Harvard University)
Magor/.ata Gdok- Klafkowska
Dr. Piotr Klafkowski (University of Poznan)

materials needed for writing dissertations.

The reading room of the Department of Buddhist Studies and
the Far East Cultures refers with its decor to the art of the Orient and was redecorated and furnished from financial
resources of sponsors. It possesses nine working desks,
including two computers with fast connections to the net. At
the end of the summer we plan to finish reconditioning of the
next room designed for the needs ofthe project. It is going to
perform the function of a storeroom and a small lecture hall.
We also want to have one working desk for study particularly
precious materials.
Information concerning titles from the Buddhist and oriental
collection are available in the main database ofthe Pomeranian Libran. The base is operated by the professional Israeli
program Aleph. possessing considerable searching possibilities. For the needs ofthe collection thematic language of topical entries is being created, because the previous one was recognized as not sufficient for so numerous a book collection. It
is a pioneer work and is conducted by Mrs. Maria
Bereniewicz, the consultant of the National Library of
Poland in the field of the language of topical entries. In this
work also members of Advisory Board of the project participate.
The Collections
Thanks to the fact the project was inaugurated by such an eminent person as His Holiness the Dalai Lama, and that effective
strategy of development was worked out (web site, international advisory board, informative advertising materials) as
well as due to kindness of our foreign partners, during a relatively short period we managed to collect over 6500 volumes.
The collection includes books written in western languages
and original texts in oriental languages. For the pioneer character ofthe collection elaboration does not proceed so fast.
The most precious positions in the collection are:

A collection of Dzogchen teachings in three volumes which major part was written by a Tibetan
teacher Longchen Rabjampa. This codified and
completed in 19th century collection is regarded
as the most essential link of oral transmission of
Dzogchen teachings into 20th century. The publication edited in India between 1974-75 is a photographic reprint of the unique Tibetan prints from 18th and 19th
century.
Meditation Texts of Tibetan Buddhism. The collection of 12
manuscripts was created in Buryatia and comes from the
beginning of 19th century. Many of them are rarities done in
tine calligraphy.
Kuntzcmg Lanuti Shalong. A Tibetan print coming from the
beginning of 20th century. It was edited in a typical form of
sutras and stands for one of the most crucial w ritings in
Dzogchen tradition.
The Constitution of Tibet, the bilingual Tibetan-English edition. 1963 ( Dharamsala). So far it has been the only edition of
the project of the constitution of Tibet accepted by His Holiness the Dalai Lama and the Tibetan government in exile. The
project was prepared under the auspices of His Holiness the
Dalai Lama and could not appear until 1959.
Additionally among collected books there aie lilies of
renowned Publishing Houses and learned societies (ex.: l'ali
Text Society /U.K./. International Academy of Indian Culture
/New Delhi/. Snow Lion/USA/. Dharma Publishing U S A / ) .
Motilal Banarsidass /India/. They are often institutions with
rich, over 50-year tradition of Buddhist and oriental studies
and they assemble world-wide famous specialists in this field.
The value of the books presented to (he Pomeranian Libran in
the framework of the realized project exceeds 250 000 S
(excluding the most precious positions, the value of which is
difficult to estimate for their unique character).
Publications
There were edited posi seminar materials "Word of Buddha.
Scriptures of various Buddhist traditions. Szczecin 2000".
Apart from the papers
continued on page 14

THE

M IRK OR

Die

J \

2 00 3

II

Four Verses of Advice from Ugyen Tendzin

These four veses of advice were the topic ofthe Teaching by Chgyal Namkhai Norbu which appeared in the last issue of The Mirror, #62.
Wylie transliteration
/grub rje rtogs Idan u rgyan bstan 'dzin gyi zhal snga nas bstsal ba'i zhal
gdams bzhugs/
kye ho/
/skyes bu bio gros ldan pa khyed/
/tshul mthun chos spyod dge bar 'gyur/
/a ti rang rig skad cig ma/
/de bzhin nyid du Ihun gyis grub
/kho bo chos rgyal nam mkha'i nor bu thon khar zhal gdams shig gnang rogs
gnang zhes parbtsal ba'o//
Advice Given by Mahasiddha Togden Ugyen Tendzin
Hey intelligent person!
Practice the teachings correctly in accord with circumstances.
Ati instant presenceis already perfected in its natural condition.
These are the words of advice that I, Chgyal Namkhai Norbu, received after making a request.
Translation by Jim Valby

"The Ocean of Siddhi"

The Stages of the Guru

obscurations of three doors are purified; seen by all, one's joy,

merit and wealth increase; praises are recited by dakinis; and
the supreme and all common siddhis are obtained without dif
ficulties.

that support is reliance upon a Gum,

because he averts the battle of samsara.
And in the Perfected Play Tantra:

Translation by Malcolm Smith

In the Supreme Samaya Tantra:
Ocean of Siddhi is a brief text from the Lama Yangtig [Bla ma
Yang tig] on how one may best serve and please one's master. Faithful who desire siddhi,
It was written by Longchen Rabjam at his hermitage at Kangri
siddhis come from pleasing the Guru.
Thokat; after he had received the complete Nyintig [sNying
tig] teachings from his master, Kumararaja.
Third: the faults of displeasing the Gum - in the MayajalaIt is a supplementaty text to Lama Yangtig, and forms part of
tantra:
the preliminary teachings from that cycle. The fact that a text
on the seven Dzogchen mind trainings directly follow this text
Insulting the Guru,
in the first volume of Lama Yangtig would seem indicate that
and the fault of disturbing his mind,
this text is part of the preliminaiy teachings Longchenpa
is being able, with a hair, to scatter drops of water
would given when he bestowed this cycle. The original text
from the outer great oceans;
also contains a very brief Guru Yoga ofVimalamitra, which is
but the consequence of that is falling into the hell
here excluded. This text was translated and abridged by Mal
famed as vajra hell.
colm Smith. The Stages of the Guru of the Secret Essential
Pith, "The Ocean of Siddhis" by Longchen Rabjam.
And in the Vajradakini:
To the glorious Guru, divine among deities,
the supreme fulfillment of wishes, I prostrate;
I shall write on the stages of pleasing him,
"The Ocean of Siddhi".
Here there are three topics, the nature of the Guru upon which
to rely; the qualities of the disciple relying upon [the Guru];
and the manner in which one relies upon a Guru.
First, the Great Array states:
Scholarly, free from activities,
having reached the meaning of ultimate reality.
unconfused regarding the desired goal,
are the characteristics of a secret mantra Guru.
"Scholarly"- because in general he [or she] is schooled in
philosophical schools, and can distinguish the different philo
sophical school's nature. Specifically, he understands the
intent of the tantra division because he is schooled in the
meaning of Vajrayana. Because he is schooled in experience
and has reached "heat", his realization proceeds
higher.
"Free of activities"- because he is not distracted with the fea
tures of the eight worldly qualities, remaining alone a solitary
place, in his aspects of body speech and mind he is easy and
spacious with little obsession of grasping and grasped.
"Having reached the meaning of ultimate reality"- because he
is schooled and experienced in the meaning of the direct per
ception of ultimate reality, the sign of perfecting heat exists,
the measure of cultivation.
"Unconfused regarding the desired goal"-he has the capacity
to teach whatever is requested by the disciple, perceiving the
practical knowledge of the creation stages four activities, is
the instructions of the lineage. Having practice the completion
stages' nature of view, meditation and conduct, he has the
capacity to increase experience and realization, he is uncon
fused regarding the practices of critical points of the trio of
channels, drops and prana which depend on the structure of
the vajra body. "Guru Maha"vajradharins" possess such quali
ties- it is appropriate to offer supplications to this person.
From the five teachings for the disciple who relies on such a
Guru: first, the method of pleasing a Guru is having received
the instructions of such a Guru, the best disciple completes the
teaching of the lineage of accomplishment by service of prac
tice; the intermediate disciple purifies obscurations of the
three doors by serving with body and speech; and the common
disciple does whatever is possible, fulfilling the two accumu
lations by [serving with] material goods and services.
Second, the beneficial qualities of pleasing a Guru are that

12

Do not belittle the master,

he is the same as all the Buddhas;
whoever insults the master,
will suffer in this life,
and will be harmed by epidemics, poison, toxic minerals,
and dakinis.
Having been slain by demons, the mislead and savages,
such sentient beings fall into hell.
Fourth, the method of confessing is having done a fulfillment
with a feast, having taken anything pleasing to heart, confess.
If there is offense with the body, having bound one's body to
the aims of the Guru, make an offering. If the offense is verbal,
proclaim the qualities of the Guru in the ten directions. If men
tal, mainly have devotion and think on his qualities, if there
are many more faults than the number of years of one's age,
they cannot be repaired. The Array of Commitments states:
If a man offends a Guru
seven times, or ten times
one should confess with regret.
But if [the number] exceeds one's own age, the object of con
fession will not be permitted by Vajrasattva.
Fifth, the measure of purification is having intensely apolo
gized, the sign of restoration is that the Gum is pleased as he
was before. In reality, his mental anger is assuaged, and in
dreams, predictions given without any faults, the sun and
moon rising, etc., are the signs purification produces.
The third topic; how to rely on the Gum: just as a patient relies
on a doctor, in order to become liberated from the illness of
samsara, offer service and be respectful without deceit with
body speech and mind; and just as one who wishes make an
angle must rely on a pliable material, because one fears sam
sara, always listen to what the Gum says; and just as a mer
chant relies on a captain, one wishing liberation should pay
him great honor.
As such, by meditating day and night in four sessions, in actu
ality, the trio of body, speech and mind rest in a state of bliss,
clarity and non-conceptuality; and in dreams, one receives
predictions by the Guru, deity and the dakinis, and the teach
ings are explained etc., such signs of accomplishment occur.
The result of such meditation is that all siddhis are accom
plished and in the future, one obtains the sublime awakening
of Buddhahood. the dharmakaya. the Guru of the three realms.
In the Surpassing Sound:
The qualities from that support
resemble a wish fulfilling tree and a wish fulfilling jewel
and a wish fulfilling cow,
from which one obtains innumerable qualities.

Meditating the creation stage for three eons

does not compare with the amount
of merit from pleasing one's Gum.
In the Shri-samvarodayatantra:
Having given up completely all other offerings,
undertake making offering to the Gum;
through pleasing him one will obtain
the supreme omniscient primordial wisdom.
And the Mayajalatantra states:
If one makes offerings to the Gum,
the lord of all mndalas, with five sense objects,
one makes offerings to all mndalas,
no need to mention subsidiary mndalas,
all faults will be purified,
and supreme qualities will be attained.
[Dedicatory verse]:
Completely filled with all supreme glorious qualities,
relying on the sublime Gum, leader of the three realms
with faith in order to accomplish the meaningful goals of this
and future lives,
one will obtain the manifold treasury of qualities of liberation.
Recalling his kindness at all times,
one's root Guru surpasses all the Buddhas,
because qualities arise from pleasing him,
the fortunate should support him on their stainless crowns.
Living beings follow his deeds and four kinds activities,
tamed by various peaceful and wrathful methods,
unable to measure his intended activities,
rely with undistracted faith on a Gum like that.
In general, pure and impure appear of itself,
if one purifies one's own faults, it is not possible to perceive
the faults of others,
if one possesses mixed faults and qualities,
even when perceiving faults in others, just alternate with faith.
If one disciplines oneself, everywhere one will be renowned,
therefore, one should always have faith in pure vision,
the universe and inhabitants all arise as the Gum,
comprehended as impermanent, without reference points, and
without nature.
Because these are my supreme heart advice,
everything, any apparent enemies, friends or neutral people,
are said to be the amazing emanations of the victors,
tame the mind from the heart, examine only one's own faults.
Without being distracted for even a second day and night,
contemplate on qualities of the supreme Gum and his instruc
tions urged on with the recollection of death,
contemplating the faults of samsara and the qualities of libera
tion.
It is difficult to acquire leisure and wealth, and meeting with
the teachings is rare,
therefore, always integrate one's mind with the teachings,
and do not even think the slightest unethical thing;
practicing the teachings, accomplishing them, endeavoring in
them day and night,
is the source of all positive qualities.
By the virtue of composing those verses, may all living beings
integrate the teachings with their minds, travel the path to lib
eration,
and having tamed themselves, ripen others,
and may all accomplish perfect Buddhahood en masse.
The stages ofthe Guru ofthe secret essential pith, "The Ocean
of Siddhis", composed by the yogin of the supreme vehicle.
Longchen Rabjam, on the slopes of Kangri Tkar, is complete.

continued from page 12

delivered during the seminar the book contains also pronouncement of His Holiness the Dalai Lama from the Castle of
Pomeranian Dukes and opening speech from the Pomeranian Library.
There was also initiated the publishing series "Bibliotheca Buddhica Polona" which aims at presenting Polish transla
tions of classical Buddhist texts. Prof. Marek Mejor will supervise series at its content-related side. As the first volume of
the series there is going to come out the translation of The Diamond Cutter Sutra presented to the Library by His Holi
ness the Dalai Lama with the preface by the donor.
The project and related events are presented in both local and foreign media. There appeared a considerable amount
(over 100) of informative materials referring to this undertaking.
We are receiving a lot of evidence of interest of academic circles, students and people very keen on the Orient and Bud
dhism. Thanks to initiative of, among others, the Pomeranian Library in the autumn of this year University of Szczecin is
going to create a new academic course: Intercultural Studies. They are going to deal with information on extra-European
cultures including geography, anthropology, culture and history of these regions as well as conduct oriental languages
courses. Apart from that the Pomeranian Library has been invited to participate in the work of Commission for the East
Studies, which starts its activity at Adam Mickiewicz University of Poznan. We believe that our unique book collection
will become a valuable source of materials and a stimulus encouraging to further development of Polish oriental and
Buddhist studies.
Those kinds of studies have reach tradition in the world. For over one hundred years they have been continued in Europe.
North America and Japan. Many well-known scientists as Russian Nicholas Rerich, Hungarian Koros Csoma. or Italian Giuseppe Tucci devoted to them their whole lives. This knowledge, pioneer
in those times, today is present at renowned universities of the whole world.
We believe that thanks to our book collection Buddhism and the Orient-this important part of human knowledge and cultural heritage of the world has a chance to be available and better known, in
our country as well. Undoubtedly, time works against us. At least for this reason that at the moment some of ancient Buddhist civilizations are endangered more than ever before. The sad history of
Tibetan culture being destroyed by the Chinese shows that without international engagement the part of cultural heritage of the world may be lost irretrievably. The civilization of the Tibetan nation
is disappearing right in front of our eyes and, except some rare protests here and there, the rest of the world allows it to happen without regret or comment. Many civilizations have disappeared or
declined in the past, however, it is a rare opportunity to knowingly witness such a process. If we manage to interest the reader in the tragedy, which touches us with its human implications, than the
effort we put into realization of our project shall be greatly rewarded.
Please visit the web site of The Buddhist Book Project Poland at <www.bbpp.eu.org> where the full information on the project is available, and the Pomeranian Library's web site at <www.ksiaznica. Szczecin.pl>.
Pawel Kamienowski
Project Manager
Email: [email protected]

The

C h i n e s e Ox

Calculation

Tibetan Calendarof Special Practice Days and

Astrological Indications

Namah Manjuvajra

[the astrologer] prostrate to

Manjushri, the primordial wis
dom kaya of all victors.
In dependence upon the result of
the earth ox calculation, I shall
write of happiness, fear of the
harvest and cattle. In addition to
that, the potential of spring is
obtained on the third day of the
twelfth Tibetan month, and the
fourth day of the second Western
month; we will discuss the result
of the conception of this poten
tial.
In general, the ox has a yellow
body, horns, ears and tail. The
harvest will peak and be large,
grains increase and people expe
rience happiness and joy. There
will be slight illnesses in combi
nation, virtuous signs arise in
nations in general. The ox's
stomach is green; in the summer
and autumn, and in all four season's middle month, are windy storms. Since his four hoofs are white, late frost
comes to the lower end of large valleys and small valleys.
Specifically, since the head ofthe ox is blue, the northern and upper directions are slightly negative. The silent ox's
tale swishes to the right, beneficial for people, but difficult for cattle, negativities arise for youths and children.
Since the herdsman is old, it is good for the elderly, for youths there is conflict, and be very fearful for children. His
hair is bound in a top knot, supreme virtue, the standard of living of nations increase. Since the clothes ofthe herds
man are red. the wealth of merchants and people is medium.
Since the rope whip is raised towards the sky. evil men and bandits create problems. Since both his boots are off.
there is happiness and relaxation.
Since the herdsman runs in front ofthe ox. the cattle will be good, early summer comes early.
Since the number of the ox is three, the soil is not fertile in early summer.
Since the turquoise dragon ofthe sky's number is six. grain is nutritious, and rain and water is balanced.
Since the first day of [first Tibetan month] is the wood sow. in third month of spring it rains, there will be grubs in
the fields, and for women signs of slight problems arise.
The grain that can only sustain two. eight people will be attached to it like jewels.
In the months from the beginning ofthe conception of spring, until the potential of autumn six days are missing.
Not too hot. and the harvest will be normal, and the outer elements are balanced.
May the body and minds of livings beings be happy, and all be nurtured by the glorious ten virtues, and a benefit
and excellent happiness increase.
Prepared by Dr. Phuntsog Wangmo, the astrologer, and translated with Malcolm Smith.

his handy pocket size cal

endar produced by Shang
Shung Edizioni each year is
an extremely useful point of
reference for practitioners of
the Dzogchen Community. In
one slim booklet, you can
find all the practice days for
the Community listed as well
as the "Buddha" days and the
anniversaries of important
Masters. The calendar also
contains the global timetable
for the anniversaries of Garab
Dorje and Guru Padmasambhava when all members ofthe
Community around the world
do the practice at exactly the
same moment. This means
that you can find your local
time for starting the practice
wherever you are.

At a glance, one consult

ing the calendar can note the
symbols for the days that are
particular to the Buddha.
Padmasambhava. the Dakini and
Ekajati. The full moons and new
moons for each month are indicated
as well as lunar and solar eclipses
with their times.For those who
wish to consult the astrological
aspects ofthe day in order to decide
whether a particular day may be
auspicious for an activity, the cal
endar indicates both the Western
and Tibetan date, the day of the
week and its astrological element,
the constellation of the day and its
element, the mewa. the major com
bination of the day and other indi
cations such as positive and nega
tive days for Naga practice, particu
lar combinations and negative days
in general. This may sound a little
complicated for one who is not well
versed in Tibetan astrology howev
er, with a little attention it is simple
to check the most important combi
nation of the two elements that rep
resent the day of the week and the
constellation of the day in order to
obtain an astrological evaluation of
the day. The interpretation of this
'minor combination' or 'Trodchung' is given at the front of the
calendar so that when it is possible,
a fortuitious day may be chosen for
a particular activity.
When the calendar is used
toether with Chsval Namkhai

THE

MIRROR

TIBETAN CALENDAR
CALENDARIO

TIBETANO

2003-2004
WATER SHEEP YEAR
ANNO ACQUA
PECORA

2130

Special practice days

and astrological indications
Pratichi: dei giorni speciali
c indicazioni astrologiche

Norbu's "Key for Consulting the

Tibetan Calendar" (Shang Shung
Edizioni 1991) a full and detailed
interpretation of each day can be
made.The last pages ofthe calendar
give the individual astrological
aspects for the year referring to the
life element, the body element
(health), the capacity element, the
fortune element and the element of
protection. These aspects are indi
cated by combinations of one. two
or three black and white dots
together with some brief notes on
interpreting the aspects.
This Tibetan Calendar is pre
sented in both Italian and English
with a clear explanation of the sym
bols and indications for each day.
There is also ample space for each
day so that it can be used as a diary
at the same time. An essential refer
ence work for every practitioner,
the "Tibetan Calendar 2003-2004
Water Sheep" can be obtained
from:

by Liz Granger

DEC/JAN

2003

13

S P E C I A L

P R

A C

2 0 0 3
W A T E R
S
"... It is best to do these practices
collectively with your Vajra Broth
ers and Sisters (at the recommend
ed times), but if this is not possible
you can do them personally when
ever you have free time. The impor
tant thing is to try to communicate
with all practitioners linked with
the same transmission. In this way
you develop the potentiality of your
transmission and your understand
ing and capacity to integrate your
daily life into practice ..." Chgyal
Namkhai Norbu
LOSAR - TIBETAN NEW Y E A R
WATER S H E E P Y E A R
I st Month, 1st day
Mon. 3rd March 2003
It is good to do a Long life practice
as early as possible in the morning
and a Ganapuja during the day.
Prayer flags can be authenticated
during the Ganapuja. On the morn
ing of the third day of the new year
you can do the rite of the Sang and
hang up the prayer flags.
1 st Month, 4th day
Fri. 7th March 2003
The fourth day ofthe first month is
a special day for doing the Long life
practice of the Dakini Mandarava.
It is also a very special day for
doing the practice of Ekajati so
today try to do the Long life prac
tice "Cycle of Life's Vajra" in the
morning and the Long Tun in the
evening. If you don't have this pos
sibility, you can try to do the Long
life practice included in the Medi
um or Long Tun, with the rite of
Ekajati, reciting the heart mantra of
Ekajati as much as possible.
1st Month, 8th day
Tue. Uth March 2003
This is an important day for doing
the practice of Ekajati, so try to do
the Long Thun either collectively
or personally. If you don't have that
possibility then try to do the Medi
um Thun and in either case recite
the heart mantra of Ekajati as many
times as possible.
1st Month, 10th day
Thu. 13th March 2003
This is the day on which Pad
masambhava was ordained by
Ananta, or, according to Jigmed
Lingpa ('Jigs med gLing pa), the
day on which he left the kingdom
of Oddiyana to go to the cemetery
at Maghadha called Citavana.
You can do a Ganapuja in the usual
way or if you do not have the possi
bility you can try to do the Long life
practice linked to the Guruyoga of
Guru Rinpoche (Universal Wisdom
Union) either collectively or alone.
Otherwise you can do a Medium
Thun (Tundrin) with an intense
practice of the Guruyoga of Pad
masambhava.
1 st Month. 15th day
Tue. 18th March 2003
F U L L M O O N . The anniversary
of the great Dzogchen Master
Garab Dorje as well as that of the
founder of Bn, the great Master
Shenrab Miwoche, falls on the
day of the first full moon of the
Tibetan year. It is also a special
day of Buddha Shakyamuni
when he manifested several mir
acles and the anniversary of the

14

Master Marpa. Thus it is an espe

cially important day for both
Buddhist and Bnpo practition
ers, in particular those who prac
tice the Dzogchen teachings.
On this day, therefore, when it is 8
AM
in
Oddiyana.
Chgyal
Namkhai Norbu will give the trans
mission of Gumyoga with the spe
cific practice linked to the anniver
sary of Garab Dorje. In this way the
transmission will be live because
the transmission has no distance.
Rinpoche
will
transmit
and
throughout the world people who
do the practice at the same moment
will be in the transmission and will
thus receive the transmission. This
practice should be done at the
appointed time together with your
Vajra brothers and sisters or, if that
is not possible, alone. (In Italy, this
practice will be done at 4AM.)
SEE G L O B A L T I M E T A B L E

1 st Month, 25th day

Thu. 27th March 2003
This is the day of the Dakini and in
particular the anniversary of the
lady Master Ayu Khandro. so it is
good to do the Akar Lamai Naljor
or a Ganapuja with transformation
into the Dakini Simhamukha.
1 st Month, 30th day
Tue. 1st April 2003
D A R K M O O N . This day is suit
able for purification practice so try
to do purification with the Namcho
Shitroi Naljor, the practice of the
peaceful and wrathful manifesta
tions, either collectively or alone,
as well as a collective Ganapuja.
2nd Month, 6th day
Mon. 7th April 2003
This is an important day for the
practice of Ekajati, so try to do a
Long or Medium Thun in the usual
way. reciting the heart mantra of
Ekajati as many times as possible.
2nd Month, 10th day
Sat. 12th April 2003
This is a special day of Guru Pad
masambhava. the day on which the
king Sahora tried to bum him alive
and when he transformed the fire
into a lake, so try to perform a
Ganapuja collectively, but if that is
not possible do the Long life prac
tice Universal Wisdom Union.
2nd Month, 12th day
Mon. 14th April 2003
This is the anniversary of Jetsun
Dragpa Gyaltsen ( 1147-1216), one
of the first great Masters of the
Sakyapa tradition, so try to do the
Akar Lamai Naljor, the Guruyoga
ofthe White A .
2nd Month, 15th day
Wed. 16th April 2003
F U L L M O O N . This is one of the
best days for doing the Long life
practice of Guru Amitayus, with a
Ganapuja if possible. Try to do it
collectively or, if that is not possi
ble, alone.
2nd Month, 20th day
Mon. 21st April 2003
This is the anniversary of the great
Dzogchen Master Do Gyaltsen
Yeshe Dorje (bom 1800), a disciple
of the first Dodrubchen Rinpoche
and a master of Nyagla Padma
Dundul. It is therefore a good day

to do Akar Lamai Naljor,

Guruyoga with the White A .

the

2nd Month, 25th day

Sat 26th April 2003
This is a Dakini day so try to do a
Ganapuja with your Vajra brothers
and sisters or if that is not possible,
a Medium Thun, either collectively
or alone.
2nd Month, 30th day
Thu. 1st May 2003
D A R K M O O N . On this day, which
is the anniversary of the great Terton Loter Wangpo, try to do the
Akar Lamai Naljor, Guruyoga of
the White A with the Master Garab
Dorje either collectively or alone,
with a Ganapuja if possible.
3rd Month, 4th day
Mon. 5th May 2003
This is an important day for the
practice of Ekajati, so try to do a
Long or Medium Thun in the usual
way, reciting the heart mantra of
Ekajati as many times as possible.
3rd Month, 10th day
Sun. 11th May 2003
This is a special day of Gum Pad
masambhava. Those who have
received transmission should do a
Guruyoga with Padmasambhava
with the long life mantra and a
Ganapuja as we usually do, other
wise you can do the Long life prac
tice "Universal Wisdom Union". If
it is possible, the best time to do the
Guruyoga and Long life practice is
in the morning between 7 and 8.
You can do the Ganapuja later in
the afternoon.
Usually the best way to do the
Ganapuja and the Guruyoga is col
lectively, with your Vajra brothers
and sisters, but if this is not possible
you can always do this practice
alone when you have time. The
important thing is to try to commu
nicate with all practitioners linked
to the same transmission so that
you can develop the potentiality of
the transmission that you have
received and through it your under
standing and capacity to integrate
your daily life in the state of con
templation.
Those who have not received the
transmission of the Thun practice
can learn it from other practitioners
and then receive the transmission
when there is the opportunity. Oth
erwise on this day those who have
not received transmission of the
Thun practice can do a purification
practice with breathing and Yantra
Yoga exercises and movements or
practices linked to controlling the
prana.
3rd month. 15th day
Fri. 16th May 2003
F U L L M O O N . This is one of the
best days for long life practices and
in particular for the practice of the
"Union of Primordial Essences". It
is best to do it early in the morning
between 7 and 8 A M if you can but
if this isn't possible you can do it in
the afternoon or even in the evening
when you are not busy.
Today is also the anniversary of the
Kalachakra, the day when Buddha
Shakyamuni first gave the teaching
of Kalachakra so it is good to do a
Ganapuja or Long Thun in the
evening either collectively or

alone.
3rd Month, 25th day
Sun. 25th May 2003
This is a Dakini day as well as the
anniversary of the Fifth Dalai
Lama, a great terton and practition
er of Dzogchen so it is a very bene
ficial day to reinforce the function
of our energy and create a more
vital contact with the energy of the
universe. If you have the possibili
ty, it is good to do a Gumyoga of
the White A in the morning and in
the evening a Ganapuja with an
intensive practice of Ekajati,
repeating the heart mantra as many
times as possible. Otherwise you
can do the Medium Thun with the
practice of Ekajati, repeating the
heart mantra as much as possible.
The best time for this practice is
around 8 in the evening.
3rd Month, 30th day
Sat. 31st May 2003
D A R K M O O N . This year, the 30th
day of the 3rd month is double.
Since the second day is an eclipse,
it is better to do the practice on that
day. Today is the anniversary of
Sangyas Lingpa (1340-1396) a
great terton and Dzogchen master.
You can do a Guruyoga of the
White A from the cycle of teachings
Universal Clarity with a Ganapuja.
It is also a good day to do the Purifi
cation ofthe Six Lokas.

of Ngor Chen (a great master of the

Shakyapa tradition and initiator of
the Ngor lineage), therefore it is a
good day to do the Guruyoga of the
White A , Akar Lamai Naljor, col
lectively or alone.
4th Month, 30th day
Sun. 29th June 2003
D A R K M O O N . Today is the
anniversary of Nyagla Padma Dun
dul (1816-1872), one of the Mas
ters of Chang-chub Dorje and the
main Master of Namkhai Norbu
Rinpoche. He discovered the Terma "Tsedrub Gongdu" which two
of his disciples, Ayu Khandro and
Changchub Dorje, transmitted to
Namkhai
Norbu
Rinpoche.
Namkhai Norbu Rinpoche prac
ticed this method as much as possi
ble and started to transmit it to his
students after visiting the sacred
cave at Maratika. Therefore try to
do the long life practice "Union of
Primordial Essences" in the morn
ing. In the afternoon or evening you
can do the Guruyoga of the
White A , Akar Lamai
Naljor, collectively
or alone, with a
Ganapuja if
possible.

5 t h

4th Month, 6th and 8th days

6th and 8th June, 2003
These are important days for the
practice of Ekajati so try to do a
Long or Medium Thun with your
Vajra brothers and sisters. If that is
not possible you can do the Medi
um Thun alone, reciting the heart
mantra of Ekajati as many times as
possible.
4th month, 7th day
Sat. 7th June 2003
This is the anniversary of the birth
of Buddha Shakyamuni, an impor
tant day for all Buddhists, so try to a
Ganapuja with your Vajra brothers
and sisters.
4th Month, 11th day
Tue. 10th June 2003
This month there is no 10th day so
the 11 th is the day of Guru Pad
masambhava. In general you can
do the practice of the Guruyoga of
Padmasambhava on this day. If you
have the possibility and enough
time you can do a collective Gana
puja with your Vajra brothers and
sisters otherwise you can do the
Long life practice "Union of Pri
mordial Essences".
4th Month, 15th day
Sat. 14th June 2003
F U L L M O O N . This is the anniver
sary of the Paranirvana of Buddha
Shakyamuni as well as an impor
tant day for the Long life practice
"Cycle of Life's Vajra". Therefore
if you can, do the practice of the
Dakini Mandarava in the morning
(the best time is between 7 and
8AM) and a collective Ganapuja in
the afternoon or evening according
to your possibilities.
4th Month, 25th day
Tue. 24th June 2003
Dakini day. This is the anniversary

Month,
1 st day
Mon.
30th
June 2003
This is the anniver
sary of Chogyur Lingpa
(1829-1870)
a Nyingmapa
Master of Dzogchen, one of the
three most important Rimed mas
ters of the 19th century. Try to do a
practice of the Guruyoga of the
White A , Akar Lamai Naljor.
5th Monih, 10th day
Wed. 9th July 2003
This is a special day of Guru Pad
masambhava. In general you can
do the Guruyoga of Padmasambha
va practice on this day. If you can,
try to do a Ganapuja collectively
with your Vajra brothers and sis
ters, otherwise you can do the Long
life practice "Union of Primordial
Essences".
5th Month, 14th day
Sat. 12th July 2003
This is an important day for the
practice of Ekajati, so try to do a
Long or Medium Thun collectively
or alone, reciting the heart mantra
of Ekajati as many times as possi
ble.
5th Month, 15th day
Sun. 13th July 2003
F U L L M O O N . This is a special day
for the Long life practice of A m i -

I C E

C A L E N D A R

2 0 0 4
I E ?
Y E A R
tayus, so you can do the Long life
practice "Union of Primordial
Essences". The best moment to do
it is between 7 and 8 in the morn
ing, if possible, either collectively
or alone. If you can, try to a Ganapuja as well.
It is also the Dzamling Chisang
(Lit. smoke puja of the world in
general) so if you know how to do
it, you can do the Sanqod (Sangchod) in the morning.
5th Month, 25th day
Wed. 23rd July 2003
This is a Dakini day as well as an
important day for the practice of
Ekajati, so try to do a Ganapuja or a
Long Thun collectively with your
Vajra brothers and sisters, or a
Medium Thun alone. In either case
recite the heart mantra of Ekajati as
many times as possible.
5th Month, 30th day
Tue. 29th July 2003
D A R K M O O N . This is a day for
purification practices. It is
best to do the Purifi
cation of the Six
Lokas either
collective
ly
or
alone,

prefer
ably
in
the
early
morning. Oth
erwise you can do a
Medium or Short Thun.
6th Month, 4th day
Sat. 2nd Aug. 2003
This is the anniversary ofthe Dharmachakra (the first turning of the
Wheel of the Dharma): the first
time that Buddha Shakyamuni gave
the teaching of the Four Noble
Truths to his disciples at Sarnath.
after his illumination. To honor the
Lord Buddha on this special day
you can do a Ganapuja with your
Vajra brothers and sisters.
6th Month, 10th day
Thu. 7th Aug. 2003
Today is the anniversary of the
birth o f Padmasambhava. On
this day when it is 8 A M in
Oddiyana C h g y a l Namkhai
Norbu will give the transmission
of Guruyoga with the specific
practice linked to the anniversary
of Padmasambhava. In this way
the transmission will be live
because the transmission has no
distance. Rinpoche will transmit
and throughout the world people
who do the practice at the same
moment will be in the transmis
sion and will thus receive the
transmission. (In Italy, this prac

tice will be done at 5 A M . )

It is also the anniversary of
Yeshe Tsogyal, the main consort
and disciple of Padmasambhava
so it will be beneficial to do a
Guruyoga o f Padmasambhava
with the long life mantra and a
Ganapuja as we usually do, oth
erwise you can do the Long life
practice " U n i o n o f Universal
Wisdom".
SEE T H E G L O B A L T I M E T A B L E
6th Month, 14th day
Mon. 11th Aug. 2003
This is the anniversary of the Third
Kamiapa, Rangjung Dorje (12841339), a disciple of Rigdzin Chenpo Kumaradza and a famous mas
ter of Dzogchen Upadesa. On this
day it is good to do Akar Lamai
Naljor, Guruyoga with the White A ,
collectively or alone.
6th Month, 15th day
Tue. 12th Aug. 2003
F U L L M O O N . This is the anniver
sary of Gampopa, the main disciple
of Milarepa, founder of the Kagyupa school and author or "The Pre
cious Ornament of Liberation". It
is, therefore, an excellent day to do
Akar Lamai Naljor, the Guruyoga
with the White A . It is also good to
do the Long life practice "Union of
Primordial Essences" of Guru A m i tayus and, if possible, a Ganapuja.
6th Month, 25th day
Fri. 22nd Aug. 2003
This is a Dakini day, so it is a posi
tive day for reinforcing the function
of our energy and creating a vital
contact with the energy of the uni
verse by doing a Ganapuja with our
Vajra sisters and brothers. If there
are no other practitioners nearby
you can do a Medium Thun on your
own. In either case, when you
transform
into
the
Dakini
Simhamuka,
recite her heart
mantra as many times as possible.
6th Month, 30th dayWed. 27th Aug. 2003
D A R K M O O N . This is a very
important day to do purification
practices, especially the "Purifica
tion of the Six Lokas". If you have
the chance, you can also do a Short
or Medium Thun or a Ganapuja.
collectively or alone.
7th Month. lOthday
Fri. 5th Sept. 2003
It is a special day of Guru Pad
masambhava as well as the
anniversary of Jomo Menino
(1248-1283), a famous yogini. terton and reincarnation of Yeshes
Tsogyal and consort of the terton
Gugu Chowang. Therefore it is an
ideal day to do Akar Lamai Naljor.
the Guruyoga of the White A , and a
Ganapuja. if you have the possibili
ty.
This month there is no 9th day so
today is a special day to do the
practice of Ekajati.
7th Month. 15th day
Wed. 10th Sept. 2003
F U L L M O O N . This is the anniver
sary of Tsarchen Losal Gyatso and
Padma Karpo, a famous 17th cen
tury Drugpa Kargyupa Master.
Therefore it is an excellent day to
do the long life practice of the
Dakini Mandarava. "Cycle of

Life's Vajra", with a Ganapuja if

possible as well as Akar Lamai
Naljor, the Guruyoga of the White
A collectively with your Vajra
brothers and sisters or alone.

you can do a Medium or Long

Thun later in the day, with an
intense practice of Simhamuka, or
a Ganapuja, if you have the possi
bility.

7th Month 19th day

Sun. 14th Sept. 2003
This is an important day for the
practice of Ekajati, so try to do a
Long or Medium Thun in the usual
way, reciting the heart mantra of
Ekajati as many times as possible.

8th Month, 27th day

Wed. 22nd Oct. 2003
This is an important day for the
practice of Ekajati. so try to do a
Long Thun with your Vajra broth
ers and sisters, or if that is not pos
sible, you can do a Medium Thun
alone reciting the heart mantra of
Ekajati as many times as possible.

7th Month. 25th day

Sun. 21st Sept. 2003
This is a Dakini day and also the
anniversary of Phagmo Drupa
(1110-1170), the chief disciple of
Gampopa. Try to do a Ganapuja
together with your Vajra sisters and
brothers. If there are no other prac
titioners nearby, you can do a
Medium Thun on your own. In
either case, when you transform
yourself into the Dakini Simhamu
ka, recite her heart mantra as much
as possible and then do an intensive
practice of Ekajati.
7th Month, 30th day
Fri. 26th Sept. 2003
D A R K M O O N . This day is ideal
for purification practices. Try to do
either the "Purification of the Six
Lokas" or the "Namcho Shitroi
Naljor". the Yoga of the Peaceful
and Wrathful Manifestations, either
collectively or on your own. Try to
do a Ganapuja as well, if possible.
8th Month. 10th day
Sun. 5th Oct. 2003
This is a special day of Guru Pad
masambhava. therefore you can do
the Guruyoga of Padmasambhava.
If you have time and the possibility
you can do a Ganapuja with the
Guruyoga and the Long life prac
tice of Guru Padmasambhava
together with your Vajra brothers
and sisters. Otherwise you can do
the Long life practice "Universal
Wisdom Union".
8th Month. 15th day
Fri. 10th Oct. 2003
F U L L M O O N . This is an important
day to do the Long life practice of
Amitayus, "Union of Primordial
Essences". It is best to do it early in
the morning and a Ganapuja in the
evening.
8th Month, 19th day
Tue. 14th Oct. 2003
This is an important day for the
practice of Ekajati, so try to do a
Long Thun with your Vajra broth
ers and sisters, or if that is not pos
sible, you can do a Medium Thun
alone reciting the heart mantra of
Ekajati as many times as possible.
8th Month. 25th day
Mon. 20th Oct. 2003
This is a Dakini day and also the
anniversary of two great Dzogchen
masters. Rigdzin Kumaraja. who
transmitted the Dzogchen teach
ings to Longchenpa and to the third
Karmapa. and of Rigdzin Tsewang
Norbu
(1698-1755).
a great
Dzogchen master of the Nyingma
pa school. It is therefore an excel
lent day to do Akar Lamai Naljor,
the Guruyoga with the White A . If
you can do it in the morning, that is
best. Then, if you have the time,

8th Month, 30th day

Sat. 25th Oct. 2003
D A R K M O O N . This day is excel
lent for practicing the "Purification
ofthe Six Lokas" if you know how
to do it. Otherwise you can do the
Medium or Long Thun or a Gana
puja.
9th Month, 3rd day
Tue. 28th Oct. 2003
This is the anniversary of Rigdzin
Jigmed Lingpa (1729-1798). a
great Dzogchen master who was
the author of many books, among
which is the Longchen Nyingthig.
which he wrote after having contact
with Longchenpa through visions.
Therefore, on this important day.
you should try to do Akar Lamai
Naljor. the Guruyoga with the
White A .
9th Month, 10th day
Mon. 3rd Nov. 2003
This is a special day of Guru Pad
masambhava. It is also the anniver
sary of the 16th Gyalwang Karma
pa and of Terton Tsogyal, a previ
ous reincarnation of Sogyal Rin
poche and discoverer of many ter
mas. It is therefore a good day to do
the Long life practice of Guru Pad
masambhava "Universal Wisdom
Union", which is included in the
Medium or Long Thun. You can do
this in the usual way or, if you have
the possibility, you can do it with a
Ganapuja.
9th Month, 15th day
Sat. 8th Nov. 2003
F U L L M O O N . This is a day of the
Buddha and a good day to do the
Long life practice of Amitayus.
"Union of Primordial Essences",
either collectively or individually
according to your possibilities, in
the morning and in the evening a
Ganapuja.
9th Month, 22nd day
Sun. 16th Nov. 2003
This day is the important celebra
tion of Buddha Shakyamuni 's
descent to earth from the realm of
the Divinities. It is called "Lhabab
Tuchen", the Great Time of the
Descent of the Divinities. It is an
ideal day to do a Ganapuja with
your Vajra brothers and sisters. If
there are none nearby, you can do a
Short or Medium Thun on your
own.
9th Month, 25th day
Wed. 19th Nov. 2003
The 25th is a Dakini day and also
the anniversary of the great
Dzogchen
Master
Adzom
Drugpa (1842-1924), a previous
reincarnation
of
Chgyal
Namkhai Norbu. He was a disci

ple
o f Jamyang Khyentsei
Wangpo and a master of great
masters such as Changchub
Dorje
and A y u Khandro.
Therefore, when it is 7 P M in
East Tibet on this day, Chgyal
Namkhai Norbu will give the
transmission of Guruyoga with
the specific practice linked to the
anniversary of A d z o m Drugpa.
In this way the transmission will
be live because the transmission
has no distance. Rinpoche will
transmit and throughout the
world people who do the practice
at the same moment will be in
the transmission and will thus
receive the transmission. This
practice should be done at the
appointed time together with
your Vajra brothers and sisters
or, if that is not possible, alone.
(In Italy, this practice will be
done at 1PM.)
9th Month. 30th day
Sun. 23rd Nov. 2003
D A R K M O O N . This is a good day
to do "Namcho Shitroi Naljor", the
Yoga of the Peaceful and Wrathful
Manifestations, in the morning. It is
also an important day for the prac
tice of Ekajati. so try to do a Long
or Medium Thun, reciting the heart
mantra of Ekajati as many times as
possible.
10th Month. 10th day
Wed. 3rd Dec. 2003
This is a special day of Guru Pad
masambhava. the day on which he
arrived in central Tibet. It is consid
ered that on this day, at the end of
the 8th century, that King Songtsen
Gampo. the ancient king of Dhar
ma, vanished dissolving into a stat
ue of Avalokiteshvara. Therefore it
is good to do the Guruyoga of Pad
masambhava with the long life
mantra and a Ganapuja. Otherwise
you can do the Long life practice
"Universal Wisdom Union". If it is
possible, the best moment to do the
Guruyoga is early in the morning
between 7 and 8. You can do the
Ganapuja later in the afternoon.
10th Month 11th day
Thu. 4th Dec. 2003
This is an important day for the
practice of Ekajati.
10th Month, 15th day
Mon. 8th Dec. 2003"
F U L L M O O N . This day is consid
ered to be the day to honor the Lord
Buddha in general, and it is one of
the best days to do the Long life
Practice with the Dakini Mandara
va in particular. Generally the best
moment to do this kind of practice
is between 7 and 8 in the morning
but if you don't have this possibili
ty, then do it in the afternoon or lat
er in the evening when you are free.
It is also a good day to do a Gana
puja.
10th Month. 25th day
Thu. 18th Dec. 2003
Today is a Dakini day and the
anniversary of Tsongkhapa ( 13571491 ). who made a synthesis of the
previous schools and founded the
Gelugpa school. It is a very benefi
cial day for reinforcing the energy
of the universe so try to perform a
Ganapuja with your Vajra brothers
continued on next page

THE

MIRROR

DEC

IJ AN

2 00

/5

Specilli Practice Calendar continued from previous page

and sisters. If there are no other

practitioners nearby you can do the
Medium Thun on your own, trans
forming into the Dakini Simhamuka and reciting the heart mantra as
many times as possible.
I Oth Month. 30th day
Tue. 23rd Dec. 2003
D A R K M O O N . This is an excel
lent day to do purification practice
so try to do the Purification of the
Six Lokas and a Ganapuja in the
evening.
11th Month. 8th day
Tue. 30th Dec. 2003
This is a special day for doing the
practice of Ekajati so try to do a
Long Thun, collectively or alone.
reciting the heart mantra as many
times as possible.
11th Month, 10th day
Thu. 1st Jan. 2004
This day is the anniversary of Guru
Padmasambhava's coronation as
Prince of Orgyen at the invitation
of King Idrabhodi. We can perform
a Ganapuja collectively or do the
Long life practice, "Universal Wis
dom Union" either collectively or
personally, according to circum
stances.
11th Month. 15th day
Wed. 7th Jan. 2004
F U L L M O O N . Today it is impor
tant to try to do the Long life prac
tice of Gum Amitayus. Union of
Primordial Essences, in the usual
way. and. if possible, a Ganapuja.

1 Ith Month. 25thday

Sat. 17th Jan. 2004
This is a day ofthe Dakinis in gen
eral, so if you have the opportunity
practice a collective Ganapuja.
with the transformation of the
Dakini Simhamuka. and recite her
heart mantra as many times as pos
sible. Otherwise you can do a
Medium Thun either collectively or
personally.
11th Month. 30th day
Wed 21st Jan. 2004
D A R K M O O N . This is an excel
lent day to do purification practice
so try to do the Purification of the
Six Lokas and a Ganapuja in the
evening.
12th Month. 10th day
Sat. 31st Jan. 2004
This day is the anniversary of Guru
Padmasambhava's coronation as
Prince of Orgyen at the invitation
of King Idrabhodi. We can perform
a Ganapuja collectively or do the
Long life practice, "Universal Wis
dom Union" either collectively or
personally, according to circum
stances.
12th Month. 11th day
Sun. 1st Feb. 2004
This is a good day to do a Medium
or Long Thun with an intensive
practice of the mantra of Ekajati.
12th Month. 15th day
Fri. 6th Feb. 2004
F U L L M O O N . This is in general a
day for honoring the Lord Buddha.
and in particular an ideal day for the

GLOBAL TIMETABLE
Anniversary of Garab Dorje
1 st Tibetan month -13th day
Celebration at 8 A M Oddiyana timeMonday 17th March 2003
17:00
Hawaii
19:00
San Francisco, Los Angeles, Vancouver (US
Pacific Time)
20:00
Denver (US Mountain Time)
21:00
Chicago, Mexico City. Belize (US Central
Time)
22:00
New York, Montreal, Detroit. Havana
23:00
Caracas
Tuesday 18th March 2003
00:00
Buenos Aires, Sao Paolo. Santiago
03:00
G M T , London, Dublin, Lisbon
04:00
Rome, Berlin, Oslo, Paris, Amsterdam.
Stockholm
05:00
Helsinki, Athens, Jerusalem
06:00
Moscow
08:00
Oddiyana (Karachi-Pakistan)
08:30
Delhi. Bombay
08:45
Katmandu
09:00
Dacca
10:00
Bangkok, Jakarta
11:00
Singapore, Hong Kong
12:00
Tokyo
14:00
Melbourne. Sydney
Anniversary of Padmasambhava
6th Tibetan month -10th day
Celebration at 8 A M Oddiyana time.
Wednesday 6th August 2003
17:00
Hawaii"
20:00
San Francisco, Los Angeles, Vancouver
21:00
Denver, Salt Lake City, Pagosa Springs,
Edmonton
22:00
Lima. Quito, Chicago, Mexico City
23:00
Caracas. San Juan. Santiago, New York.
Conway, Montreal, Atlanta, Detroit, Havana,
Kingston, Indianapolis, Ottawa
00:00
Buenos Aires, Sao Paulo, Rio de Janeiro,
Bermuda
Thursday 7th August 2003
00:00
Newfoundland
03:00
G M T . Reykjavic,
04:00
London, Dublin, Lisbon
05:00
Johannesburg, Rome, Berlin. Oslo. Paris,
Madrid, Amsterdam, Copenhagen, Brussels, Geneva,
Prague, Salzburg, Stockholm, Budapest, Vienna, War
saw

16

Long life practice of Guru A m i

tayus, "Union
of Primordial
Essences". If possible try to do a
collective Ganapuja with your
Vajra brothers and sisters in the
evening.

Dorjeling in Lithuania
by Mantrimas Danielas

12th Month, 18th day

Mon. 9th Feb. 2004
This is the anniversary of the great
Dzogchen master Longchen Rab
jam (1308-1363). On this very
important day try to do the Guruyo
ga Akar Lamai Naljor. Guruyoga
with the White A . either collective
ly or personally.
12th Month, 25th day
Sun. 15th Feb. 2004
This is a day ofthe Dakinis in gen
eral, so if you have the opportunity
practice a collective Ganapuja,
with the transformation of the
Dakini Simhamuka. and recite her
heart mantra as many times as pos
sible. Otherwise you can do a
Medium Thun either collectively or
personally.
12th Month. 30th day
Fri. 20th Feb. 2004
D A R K M O O N . This is a special
day for purification practices so try
to do "Purification of the Six
Lokas" and a Ganapuja if possible.
TIBETAN NEW Y E A R - WOOD
M O N K E Y starts on Saturday. 21st
February, 2004

06:00
Kuwait City. Riyadh. Tashkent. Helsinki.
Athens, Ankara, Beirut. Jerusalem. Tallinn, Vilnius,
Istanbul
06:30
Tehran
07:00
Moscow. Murmansk, Baghdad
07:30
Kabul
08:00
O D D I Y A N A . Islamabad
08:30
New Delhi, Bombay
08:45
Katmandu
09:00
Dhaka
09:30
Rangoon
10:00
Bangkok. Jakarta, Saigon
11:00
Singapore. Beijing, Lhasa. Manila. Hong
Kong. Kuala Lumpur. Taipei. Perth
12:00
Tokyo. Seoul,
12:30
Darwin, Adelaide
13:00
Brisbane, Melbourne, Sydney
14:00
Vladivostok
15:00
Fiji, Wellington, Auckland. Kamchatka
Anniversary of Adzom Drugpa
Wednesday, 19th November 2003
01.00
Wellington. Auckland
02.00
Hawaii
03.00
Fairbanks
04.00
San Francisco, Los Angeles, Vancouver
05.00
Denver, Salt Lake City, Pagosa Springs,
Edmonton
06.00
Chicago, Mexico City
07.00
New York, Conway, Montreal, Atlanta.
Detroit, Havana, Kingston. Indianapolis, Ottawa,
Lima, Quito
08.00
Caracas
09.00
Buenos Aires, Sao Paolo, Rio de Janeiro.
Santiago
12.00
G M T , London, Dublin, Lisbon
13.00
Rome, Berlin, Oslo, Paris, Madrid, Amster
dam, Copenhagen, Brussels, Geneva,
Prague, Salzburg. Stockholm. Budapest. Vienna, War
saw
14.00
Helsinki,
Athens,
Ankara,
Beirut.
Jerusalem, Vilnius. Johannesburg
15.00
Moscow, Murmansk, Baghdad, Kuwait
City, Riyadh, Tashkent
16.00
Kabul
17.00
O D D I Y A N A . Islamabad
17.30
Delhi. Bombay
17.45
Katmandu
18.00
Dacca
19.00
Bangkok, Jakarta, Saigon
20.00
Singapore. Beijing, Lhasa. Mani
la, Hong Kong, Kuala Lumpur, Taipei, Perth
21.00
Tokyo, Seoul
22.00
Brisbane, Vladivostok
22.30
Adelaide
23.00
Kamchatka, Melbourne, Sydney

ounded in 1992, when our pre

cious Master visited the postSoviet area for the first time and
gave Dzogchen teachings during a
three day retreat in a nice place
close to Vilnius. Last year we cele
brated the ten year anniversary of
our Community, but the beginning
of the celebration started one year
before when Fabio came to Vilnius
in 1991 to give a course of Yantra
Yoga.
Both of the events where
arranged by a group of people led
by Antanas Danielius, a student of a
great Buryatian Buddhist master B.
D. Dandaron since 1972. Unfortu
nately. Antanas passed away last
October and it was a great loss for
all of us.

About eighty people participat

ed in this retreat in Vilnius. Some of
them where so impressed by the
teachings that they followed the
Master all the way around Russia:
St. Petersburg, Moscow, and Buryatia. Then, there were those heroic
journeys by hitchhiking to Merigar
(and sometimes back to Vilnius): to
tell about them would require the
whole issue ofthe Mirror.
Since 1992 until 2002 there
have been two Vajra dance retreats
with Adriana dal Borgo, a retreat of
the Dance of the Song of Vajra in
1994 and the Purification of Six
Lokas in 1998. and one retreat of
Yantra Yoga for the beginners with
Fabio Andrico in 1998.
There is a funny story about
making Mandala for the first dance
retreat. We sewed it by hand from
linen cloth and then had to paint it.
Since no normal space was big
enough for that, we decided to paint
outside in the street, and we could
n't find a place better than in front
of St. Peter and Paul's Church in
Vilnius. Of course, people were
amazed at what they saw, but the
funniest thing was that the priests
of the church were sure that we
were preparing for the visit of the
Pope, which was to take place very
soon! So nobody disturbed us in
this holy work. Now this legendary
Mandala has moved to Crimea,
because we have made a new one.
We try to practice the Vajra Dance
every weekend, with about five
people attending more or less regu
larly. Two years ago we had some
nice Vajra Dance retreats in Riga
together with Latvian practitioners.
Since the very beginning up to
now there have always been about
fifteen active members in our Com
munity. Some left to go abroad,
some to unknown directions, but
their places are always taken by
new members. It seems that this
size of the Community has been
programmed since the very begin
ning. The main group resides in
Vilnius but also there are some

practitioners in two other towns.

Kaunas and Aiauliai.
This year has become very
important to us for some reasons. In
February 2002, we were lucky to
find a cheap and nice place for col
lective practices. This was the first
time in these ten years that we had a
fixed place for gathering together
and doing practices. As a conse
quence, a group of people started to
do Yantra Yoga collectively several
times a week, and this turned out
with positive results in all of us. In
May and June, we had two very
useful ten day retreats of Yantra
Yoga and seventh Lojong with
newly certified Santi Maha Sangha
instructor Grisha Mokhin. About
ten to twelve people took part in the
retreats, and everybody felt very
well.
Another important event for
our Community was registration of
the Community 'Dorjeling' in the
Ministry of Justice. We had been
trying to do that for some five
years, but only now the attitude of
the Ministry towards different Bud
dhist schools has really changed to
positive.We have also developed
our
Community
web
page:
<www.dzogchenas.lt>.
The year 2002 ended with a
wonderful retreat led by Grisha
Mokhin. For those six days we had
our own house next to a nice lake
covered with ice and snow; it was
sometimes cold. yes. but we were
doing practices at a fireplace,
sometimes integrating the fire in
our Thun practice. Our retreat was
dedicated to such practices as long
life practice of Mandarava. Rushen
of voice. Shine, and Chod. About
ten to twelve people took part in the
retreat, two of them from Latvia.
Everything went very well, and at
the end Grisha suggested that our
Community should try to have its
own house in the countryside, so
that the positive energy accumulat
ed through the practices was not
wasted away. He himself made the
first offering for this project and
suggested us what we could do for
developing it. One of his sugges
tions we applied immediately; we
did the Odzer Chenma practice
having this intention in mind. The
first step is. of course, looking for
an appropriate house and asking
Rinpoche for confirmation. The
second will be raising money. We
ourselves have had this idea for ten
years, but for us it looked impossi
ble to raise such a sum of money
(minimum 5.000US dollars) need
ed for purchasing such a house.
Grisha filled us with optimism in
this respect.

I N T E R N A T I O N A L

C O M M U N I T Y
M E R I G A R P R O G R A M 2003
IMPORTANT P R O G R A M C H A N G E
We would like to inform you that the August 2003 retreat of Chgyal
Namkhai Norbu at Merigar will be held from August 1 0 - 1 6 instead of
August 13 - 19 so that it does not overlap the retreat held by H . H . Sakya
Trizin which is planned for August 18-20,2003.

N E W S

merigar
Out of the Golden Cage
Chd retreat with Costantino Albini
Merigar, December 27-January 1,2003
by Ugo Leonzio

February 8 - 9
"The Role of the Mind during Illness" with Barrie Simmons
Cost: 72 Euro with discounts for members
February 15
Day of Dance of the Liberation of the Six Spaces
February 22 - 23
Purification of the Six Lokas practice retreat
March 1 - 3 L O S A R , T I B E T A N N E W Y E A R
March 1, SaturdayPurification of the Six Lokas practice
9.30-10.30; 11-12; 15.30-16.30; 17-18
March 2, Sunday
9.30-10.30
Purification of the Six Lokas practice 11
Video on Tibetl5.30-16.30
Purification of the Six Lokas practice 17-19
Short Ganapuja and intensive Nagong (with symbolic offerings)
March 3, Monday
First day of the new Water Sheep Year
6.30AM Long life practice of Gum Amitayus
12 Ganapuja
March 5, Wednesday
8 A M Sang ritual and authentication of prayer flags
March 8
Day of Dance of the Three Vajras
March 15-16
Mandarava Long Life practice retreat
March 29 - 30
The course on the second series of yantras of Yantra Yogawith Laura Evan
gelisti has been postponed until May 17-18
March 29-30
Twenty-five Thigle practice retreat
with four daily sessions:9.30-10.30, 11-12,15.30-16.30,17-18
April 18-21 Easter Retreat
Explanation and practice of the Santi Maha Sangha Base (the point of view,
the seven Semdzin) with Costantino Albini.
Explanations on Tibetan pronunciation and Chgyal Namkhai Norbu's sys
tem of transliteration with Costantino Albini and Cristiana De Falco.
Dance of the Three Vajras course with Rita Renzi.
The retreat begins at l O A M o n A p r i l 18.
Cost: 120 Euro with discounts for members.
April 22-24
Retreat of Karma Yoga practice.

o tell you about the Chd retreat led by Costantino Albini at the end of the year, I'd like to start at the end. For
many of those who ventured to Merigar through the foggy woods and the treacherous hail in order to offer their
body to the demons and the dakinis, it was probably their first close encounter with Machig Labdrn. It was also the
first time Costantino met practitioners as a "retreat leader".
Going down to the Gonpa in the bare grayness, the usual demon of "thogche", who (for me) always officiates
over pleasure and repulsion, discreetly appeared pretending to be a wisp of winding fog in order to make me notice
the discolored lungta of last summer, the trees like skeletons, the steps of the Gonpa dirtied by the building work, the
earth damp from the rain and the air lacking the perfume of the juniper. And then, whispered the demon, since it was
Costantino's first retreat, wouldn't he be carried away by his feelings, or be too literal and neglect to transmit the
emotions and love he certainly felt for the intense presence of the Master?
As we entered the Gonpa, it seemed bigger and more silent, and the light, springing to the attention of those who
were seated, gathered around the empty seat of the Master, bringing a vague sensation of being orphans - one of the
old tricks of the "thogche" to distract us. Other demons would arrive with the dark but, in the meantime, the retreat
had begun. Costantino spoke in his neutral English and Sergio Quaranta translated in his neutral Italian, occasional
ly changing roles. We were a vacillating fifty people there and seemed to be not so much spiritual sharks, as Chgyam Trungpa would have said, ready to be cooked at the great Red Feast, but rather petals on a wet black bough,
like an ancient haiku of Ezra Pound. But before continuing, dear, no, dearest Vajra brothers and sisters, I must make
a confession.
I do not know which demon we had business with during the retreat who was kind enough to make my notes
disappear on the way back home so I do not remember very well the particulars of the retreat, only scattered images
- the way of sounding the drum and bell, the position of the wrist, the meaning of the visualizations, the origin of the
practice, the relationship between form and emptiness in the Heart Sutra or the sound linked to the five syllables of
the five Dhyani Buddhas. Or the analysis of the mantra which is the very essence of the Chd. And then the multi
colored breaks between sessions, the mixing up of the seasons, the sudden silences of the birds (maybe there
weren't any), the car headlights crossing in the dark when the lesson finished, etc. I could go on and on but I leave
the rest to the imagination. Retreats are all the same and all different. The substance is that the practice entered us
like an awaited and unexpected gift and fitted magnificently into the boiling cauldron of blood which contained our
dismembered bodies.
When I said that it would be a good idea to begin at the end, it was because I wanted to arrive immediately at the
last day which was so special, happy and, in a certain sense, so pure. During the Guruyoga which took us all into the
new year, we were aware of the dazzling body of Machig Labdrn dancing in space giving unexpected grace to the
keen and, at times, less keen pulse of the damaru and trilbu which escaped from the golden cage of samsara. Impos
sible to forget the "liijin" of that night, the last ofthe retreat, the last of the year in which all of us identified with the
passion of the dakini of Wisdom, Simhamukha, Drlma. Mandarava, Vajrayogini, Trma Nagmo. I felt terribly
moved and attached to Dorje Phagmo in her dancing boar like vision because at dinner a few hours earlier at
Serkhang. we were served boar meat and those who were vegetarian had done a quick Ganapuja. Trying to sound
the damaru and sing the final words of the "lujin". I. too. placed an infinite number of animal bodies eaten in the
night and day, together with all the others who then quietly set off behind Machig Labdron to the holder of human
heads of the three Kayas. For a moment, the illusion became less persistent. Pure beings dancing. Nothing is real.
Nothing exists, nothing, as it says in a supreme passage on compassion in the Bardo Thosgol.
In the end there were festivities for Costantino Albini. I have to say it, and it isn't just flattery - this retreat was
perfect. The patience, the skill, and humility were the surprise of a 'retreat leader' who has the gift of transmitting a
essential teaching profoundly and simply. From his and our Master. Costantino has absorbed the 'blessing of the
teaching". Then, with bubbles, toasts and paper cups, in a relaxed climate, surrounded by an impassable river of fog
that stuck to the windscreen along the pitch black street of Arcidosso. samsara came back, guiding some towards
welcome beds, others to the more profane offerings officiated over by the untiring and seductive Thogche demon.
The day after, the first of the New Year, everything had changed. It was a spring day. warm and silent, the Chd
practice in the Gonpa almost festive. Cats and shamans dozed in the sun. The unexpected video f the Master prac
ticing the Chd was shown in the Zikhang, a fitting conclusion to a wonderful retreat. But something precious had
gone with the night, the fog and the dark. What was it? It is difficult to say when everything is so harmonious. Per
haps there is a demon for this condition that feeds the ego with such fine points. The demon that snares you with a
delightful sadness when things come to a close and makes the old attachments come back. I don't know the name of
this demon but it is certainly the one who made my notes disappear. And I am sure that I will find them at the next
Red or Black Feast, but then everything will have been forgotten. There will not be a first time or a first retreat any
more, neither will there be an irreparable night of silence that slips across the years accompanied by the intrusive
procession of damaru, trilbu and dance of the mists, dispersed by the Phat! of blissful impermanence.

The retreat begins at 9 A M on April 22. Chd practice at 6.30PM.

April 25 - 27
Retreat of explanation and practice of the Santi Maha Sangha Base (the
Four Immeasurables) with Costantino Albini.The retreat starts at 10AM on
April 25.

Dance of the Vajra

World Practice Day
March 27th, 2003

Cost: 90 Euro with discounts for members.

April 29 - May 4
Dance of the Song of the Vajra course, part one, with Prima Mai.
The course starts at 5 P M on April 29.
Cost: 175 Euro with discounts for members.
May 1 - 4
Course of explanation and construction of Namkha with Cristiana De Falco.The course starts at 4 P M on May 1.
Cost: 100 Euro with discounts for members.
May 17-18
Yantra Yoga for advanced students. Second Series, with Laura Evangelisti.The course starts at 10AM on May 17.
Cost: 70 Euro with discounts for members.
May 31 - June 2
Intensive retreat of Vajrasattva practice from the Longsal Cycle (Ati
Longsal Ngondro).The retreat starts at 9.30 on May 31 June 18 - 22Retreat
of
Dzogchen Teachings on Padma
continued on the next page

on't forget to mark the day dedicated to the

Dance of the Vajra on your calendar! Chgyal
Namkhai Norbu has chosen the 25th day of the
first month of the Tibetan calendar to be the World
Practice Day for the Dance. This day is the
anniversary of the Lady Master Ayu Khandro and,
next year, the year of the Water Sheep, falls on
March 27th. Let's dedicate this day to the practice
of the Dance of the Three Vajras in particular

Dance of the Song of the Vajra in Namgyalgar. Part I. Januar

because this Dance represents the heart of the Teaching and renews and reinforces our transmission.
Just as on each mandala the energy of the dancers is reciprocally increased through the synchronization of their
movements, in the same way we can create an effect of greater resonance when all the mndalas on this earth are
activated at the same time. So according to our circumstances, let's organize thuns of practice at the Gars, the
Lings and in each and every place where there is a mandala. Where possible, you can even prepare a few days of
retreat.
Good practice to all!
Adriana Dal Borgo
THE

MIRROR

DECIJ

\ \

2 0 0 3

17

I N T E R N A T I O

S \ t.

C O M M U N I T Y

N E W S

connects the Serkhang and the Zhikang has been partly paved, and we hope that in the future we can pave all of the
Merigar roads, according to our finances.

Merigar Program continued from the previous page

Nyingthigwith Chgyal Namkhai Norbu

The retreat starts at 4 P M on June I8.
Cost: 200 Euro with discounts for members.
June 23 - 30
Training course of Yantra Yoga First Level with Laura Evangelisti and
Fabio Andrico.The course starts at 5PM on June 23.
Cost: 245 Euro w ithout discounts.
June 27 - July 6
Practice retreat of Karma Yoga.
The retreat starts at 9 A M on June 27.
July 15-17

From the Yellow Gakyil

The report from the Yellow Gakyil. presented by Gian Paolo Imola, touched on the "Fund for Rinpoche's Health"
which needs to be revitalized, and also included a reminder on membership renewal for the coming year, which
is. in fact, a very important source to sustain the Community and its related projects. Gian Paolo underlined the
commitment on the part of the Yellow Gakyil. to raise money for the upcoming works in progress in the Communi
ty, and also to guarantee a certain financial stability. Soon a "Committee" will be organized to support the activity of
the Yellow Gakyil. as the one that has been helping the Red Gakyil in the last two years, and the Blue Gakyil in the
past few months. Within this future Committee there will be several professional figures, such as economists,
marketing and fund raising experts and so forth.
From the Blue
Anna Pucci, the vice-director, spoke on behalf ofthe Blue Gakyil and presented the full summer program which
consists of two retreats with our Master and the retreat with H.H. Sakya Trinzin who will give the initiation of Guru
Dragpo. as asked by Rinpoche. The summer program will also include the exams for the second level of S.M.S. and
the subsequent training.

Santi Maha Sangha Second Level exams

July 18-22
Santi Maha Sangha Third Level trainingwith Chgyal Namkhai Norbu.
The retreat starts at 4 P M on July 18.
Cost: 200 Euro without discounts.
July 27-August 1
Yantra Yoga course for advanced students. Third and Fourth Series, with
Laura Evangelisti e Fabio Andrico.The course starts at 10AM on July 27.
Cost: 210 Euro with discounts for members.
August 2 - 8
Training course of Dance of the Vajra First Level with Prima Mai and Adri
ana Dal Borgo.The course starts at 4 P M on August 2.
Cost: 210 Euro without discounts.
August 10 - lRetreat of Dzogchen Teachings on Rigs drug gnas sbyongwith Chgyal Namkhai Norbu.The retreat starts at 4 P M on August 10.
Cost: 300 Euro with discounts for members.
August 18-20
Retreat of Teachings and Initiation of G u m Dragpo with His Holiness
SakyaTrizin.
Cost: 150 Euro with discounts for members.
August 23 - 24
Training course Kumar Kumari Yantra (yoga for children), for practitioners
of Yantra Yoga with Laura Evangelisti.
The course starts at 10AM on August 23.
Cost: 70 Euro with discounts for members.
For further information, contact:
Merigar, 58031 Arcidosso G R , Italy.
Tel:.++39 0564 966837
Email: [email protected]

Sangha Meeting at Merigar

The Secretary
The new secretary for the coming year is Claudia Harkan, a specialist in informatics. Her skill will be of great help
for the massive work needed with database, the Gakyil, and the new web site of Merigar which is practically ready
to be launched on internet. Claudia said that she would be very happy if people volunteer with Karma Yoga for
small, still very useful secretarial jobs.
Miscellaneous
These were the main points scheduled for the meeting; they were presented in Merigar's informal and relaxed envi
ronment. Alison invited those participating to make comments, proposals, and observations on whatever they felt
was needed. Flavia Tomassini encouraged everybody to give their contribution to communal life, through a propos
al or even with constructive criticism because everybody "should feel at ease" and "every idea is worth everyone
else's consideration". So some comments were made, and one of the subjects touched was the need of general help
in Karma Yoga.
From the Merigar Letter Staff
Merigar Letter is looking for new people who would like to write about the retreats held in Merigar and the main
events happening in the Community. Liane Graf asked if it was possible to insert the practice calendar in the Letter
more often since usually people keep it as a separate sheet and easily loose it. Tatiana Minghetti, responsible for the
M . L . , replied that they would try to publish it every other month instead of every three months.
Weekends of Practice
Otello Balducci suggested increasing the weekends of practice and the Blue Gakyil agreed with this intention, as
long as it is compatible with the other dates of Merigar's calendar. Some of the people present, including Otello
himself pointed out that between different editions of practice books there are some slight differences, if not proper
mistakes, regarding the translation from Tibetan. Anna Pucci replied that the practice books are continuously
revised and improved but, in any case, it would be very useful if people highlight the unclear points. On this aspect it
was remarked that skilled people who would like to help the Shang Shung Institute with their Karma Yoga, would
be greatly appreciated.
Wild Boars!
The following matter was a real peculiar one: the wild boars! Alix de Fermor described their incursions on Meri
gar's land as "devastating". With very little respect for the work done they dig all the meadows around the Master's
house. Giuseppe Palermo of the Red Gakyil suggested a good fencing of the area as the only way to stop the vora
cious animals.The discussion went on to the problem ofthe hunters, since Merigar is no more within the boundaries
of the natural reserve, they are now allowed to walk through the land. It would be very useful to keep our land clear
from the bushes that are the natural hideout for the wild pigs, and also for this purpose Karma Yoga would be very
welcome.

Welcoming from Alison (Gakyil Director)

The usual annual Sangha Meeting took place last December 7th in the
Zhikang hall (the Mandala hall). Many people came to the meeting besides
the Merigar Gakyil representatives. Alison Duguid. the new Gakyil direc
tor, greeted everyone participating and then invited the two new Geks,
Ana and Alfredo, to talk about their very first months of activity.
The Geks
Ana and Alfredo spoke first of all about the big work on the two furnaces,
that of the Serkhang and the one of the Gonpa, one of which had to be sub
stituted since it was definitely "beyond repair", and the other one, not
working at the moment, has to be repaired, hopefully, in a short time.
Alison, playing a joke on the two Geks. defined the climate "Tibetan",
referring to the temperature that people working in Merigar, and Ana and
Alfredo in particular, living in Serkhang. had to put up with. About the fur
nace that was substituted (actually replaced by two external smaller ones),
one ofthe architects of the Community. Patrizia Moscatelli, made a project
to enlarge the old furnace location, harmoniously fitting into the "golden
house" stmcture, and also perfectly matching the current regulations about
security. At the same time the decision was taken to increase the number of
the toilets from two to four, to serve more people. The works for building
the new access ramp to the Gonpa have also started. The Merigar property
is now outside the limits of (he natural reserve: this means that all the new
projects, like the ones already described in a previous number ofthe Meri
gar Lctier. such as the "Health Center" in Merigar 2 and (he "Place of
Remembrance", can now be carried on.
From the kitchen with love
Paola Ciampetti informed everybody about a new initiative meant to
increase the kitchen efficiency, a sort of "cooking team" made up of a fixed
group of people who can help the Gek with the shopping (try to make the
buying more rational, choose products of high quality, etc.) including also
cooks engaged with Karma Yoga, who should guarantee their presence dur
ing all the events scheduled by the Community for the entire year.
From the Red Gakyil
Bepi Goia then spoke. He reported on the work ofthe Red Gakyil, firstly
about the small retreat houses that, as some people already know, have been
colonized by different kinds of troublesome small animals. The structures
have been cleared, and are now ready to host personal retreats. The road that

18

Watch your Weight!

The sweetest proposal came from Rita Bizzotto "Merigar's baker", who has been preparing in the last few months
jams, cookies and cakes to support the fund for the new paintings in the Gonpa. She asked to sell those products also
through the other Community centers in the different cities. Rita proposed also that a vegetable garden should be
grown in Merigar, to supply vegetables for our kitchen. This would be a very good idea, considering how expensive
zucchini and such can be up here!
Collaboration
David Ruiz suggested that people who are willing to help in Merigar'sactivities, but don't have means to support
themselves, could be encouraged to stay offering them food and accommodation. Both Giorgio D'allorto and A l i
son noted that this could be quite a heavy task for the Community to deal with, and they also reminded him that Gars
are mainly meant for practicing and receiving Teachings, and only the Gek and certain people, for special occa
sions and limited time, can live in Merigar. The "Five Points of Merigar", written by the Master, explains quite
clearly on this point.
Work exchange
Arianna asked if next year it would be possible again to give one's work in exchange for retreat lees. Stefano Baltis
tella (assistant in the Red Gakyil). who took care of this aspect last year, said it would be offered again, lie pointed
out though that this opportunity is for people who really d o n i have any income, others who have little money can
ask for installments, plus discounts for students and pensioners arc currently applied. He added thai those w ho pay
with their work should he open to conic also at different times than when Rinpoche holds a retreat. In fact there is
usually a crowd in those occasions and very lew people during the rest of the year. ( )n the olhcr hand for practition
ers of the Eastern European countries, for example, il would be very difficult to come again al a different time
because ofthe very high cost of retreats and airfares compared with their financial situation.
Italian Buddhist Union
Leopoldo Sentinelli was last to speak. He gave information on the long debated matter of the Slate contribution to
Buddhists (a percentage ofthe taxation is now distributed by the Italian Stale to all religions officially recognized).
Leopoldo said the law has been put aside for the moment and will be included in a more general project concerning
religious freedom, which should be discussed later in January within the Italian Parliament. For this purpose an
Assembly including all the various religions should be formed in order to supply their different presentations before
the final voting. Leopoldo told us that the I.B.U.is organizing meetings in the Italian schools to present the basic
Dhanna Teachings. In Italy "religious teaching" is a subject in public schools, but most ofthe teachers follow the
Catholic religion and have generally no knowledge of Buddhist Teaching.
See you soon!
Alison thanked everybody participating and expressed the wish that in the coming months we could share the plea
sure of being together again.
Tatiana Minghetti.
translated by Sergio Quaranta

INTERNATIO

passages

V ( I

C O M M U N I T Y

N E W S

europe
Advanced course in the Dance of the Son of the
Vaira, U K
witn Prima Mai
March 7-10,2003
The U K Dzogchen Community is pleased to announce that Prima Mai
will becoming to England to teach an Advanced Course of the Dance of
the Song of the Vajra.
The retreat will take place in the village hall of Ashdon in Essex, which is
near Saffron Waiden and about 10 miles from Cambridge.We will start on
the evening of Friday March 7th, 2003 from 7.30 -10.30PM, continue
through the weekend ofthe 8th and 9th from 10AM - 6 P M and also dance
all day on Monday the 10th, finishing with a Ganapuja in the evening.
This course is to enable those who already know the dance to perfect the
movements, deepen their understanding and acquaint themselves with the
latest changes which were made by Chgyal Namkhai Norbu last year
with Prima Mai and Adriana dal Borgo.
The cost will be 120 ($190 / Euros) with 20% discount for
members.Places are limited so to secure your place please send a deposit
of 40 or$65 Euros made out to Dzogchen Community U K to:
Rowan Wylie, 29 Almoners Avenue, Cambridge CB1 8NZ, U K
Email: [email protected], Tel: 0044 (0)1223 473 528

Vajra Dance in France

witn Stoffelina Verdonk
The Dzogchen Community in France is happy to announce that a course
of the Dance of Liberation of the Six Lokas with Stoffelina Verdonk will
be held from February 28th to March 2nd, 2003, in Paris.
Cost: 100 Euros
Schedule:
7 P M - 10PM Friday
1 0 A M - 6 P M both Saturday and Sunday
Inscription:
Nadia Poureau
T e l : (00) 33-1-47-49-07-16
Mail : [email protected]

Geoffrey Blundell - an Obituary

1923-2003

very dear friend in the English Community passed

away peacefully on January 15th. Geoffrey has
been an integral part ofthe Community in this country
and abroad since the very first days of our beloved master teaching here in London over Easter, 1979. A very
kind and steady man, he had not a streak of malice in
his bones and provided a solid sounding post for those
of us in the Community to talk through various dilemmas. He also had a delightfully quirky sense of humor!
Geoffrey not only worked very hard for the Community, loyally putting in long hours over the formation of the Charity in the early days but also acted as
Director. He was enormously generous with his time
and his hospitality (we met at different times over the
years in three of his homes, first in West Hampstead. then Highgate and latterly in his spacious livingroom in Primrose Hill). Not only liberal with his time and personal space, he was also extremely generous financially with the
Community, particularly once we had acquired Kunselling. and was a major donor. At all times he kept a cautious
eye on the Community's affairs and always, with a Virgoan sense of minutiae, wanted everything in shape and running properly.
He has been ill the last two years and in that time went from being a solidly built man to someone quite frail.
While it was painful to watch, as his health deteriorated, so he became more radiant and full of light. His eyes had a
particularly piercing quality and his mind and intellect was ever lively and inquiring to the end (Geoffrey was a brilliant inventor in theelectronics field). His near death in August 2001 shocked us all but he then appeared to resurrect
miraculously. Thomas (Beaver) came to live with him in the last six months and Geoffrey gained renewed strength
from Thomas's loving support. His ex-wife Helen also showed Geoff incredible devotion and unswerving love and
his many friends always valued time spentwith him.
He was in the hospice for only 10 days and his deterioration at the end was very rapid. Refusing dialysis for a
rapidly failing kidney and morphine for pain, Geoff was determined to die with his awareness intact. The pain grew
so intense, however, that a trace of morphine was given to him on his last day. A few Community friends gathered
round to sing the Garab Dorje practice the night before he died. He appeared responsive and peaceful and sounded
an A H of acknowledgment. The following morning we practiced Garab Dorje again with him. By the late afternoon, he had died. His brother Anthony, Helen and her friend Liana were with him as well as Robert Beer, a very
dear friend of Geoff's. During his last hour Robert was holding an image of Samantabhadra in front of his eyes,
reminding him of the importance ofthe teachings. I arrived within 10 minutes. Shortly before his last breath, Geoffrey sounded a number of A H ' s and then died. We practiced Shitro quietly and then later that evening, with the
Community there (18 in all) we sang Shitro again. The light radiating in and around Geoffrey's body was so brilliant
as to be blinding. His face which earlier that day had been suffused with pain, now lay peaceful.
Helen once said to me that Geoffrey was her 'oak tree'. I like to think that Geoffrey was the oak tree amongst us
- strong solid and dependable, and capable of producing many acorns. Such an innately good man, we will not see
his like readily again and we salute you Geoffrey. Thank you for everything, dear friend.
Judy Allan, London, Januaiy 18th,2003

Vaira Dance in Southwest France

witn Stoffelina Verdonk
April 11,12 & 13,2003
We are happy to announce the Vajra Dance Course of the Liberation of
SixLokas with .Stoffelina Verdonk in Mont de Marsan, on April 11.12
& 13,2003.
T I M E : Friday, April 11 - afternoon, Saturday. Apri 12-10.00 - 18.00. Sunday. April 13-10.00 -18.00
P L A C E : Salle George Brassens 285, Rue Pierre Benoit. 40000 Mont de
Marsan, France
Course fee: 100 Euro- 30% for Dzogchen Community members
Contact:ZeIjka Jovanovic, 4 Rue Tilomas Diaz, app 19
40000 Mont de Marsan,
Tel: 33 (0)5 58 06 82 76
Email: [email protected]
You can register by email or phone. Please mention if you want to learn the
male or the female part (PAWO ou P A M O ) of the dance. Check if there is
space for you before sending a check (to book your space) for 30 Euro for
theASSOCIATION D Z O G C H E N to: Zeljka Jovanovic, 4 Rue Thomas
Diaz, app 19.40000 Mont de Marsan, France
If you need accommodation in the area, contact me and I will figure it out.

Developing a Base for Understanding

Santi Maha Sangha Retreat with Jim Valby
Prague. Czech Republic
October 2 9 to November 7 , 2002
by Ed Hayes
th

See you soon!

Zeljka Jovanovic

Santi Maha Sangha Base Rtreat

with Jakob Winkler in Slovakia
February 21 -25,2003
The Dzogchen community of Slovakia is happy to announce that Santi
Maha Sangha base level explanation and practice retreat with Jakob Winkler from Germany will take place from February 21 -25 (Fri evening-to
Tue) in a weekend house near Kovacova, Zvolen in Middle part of Slovakia.
The price including accomodation and food is cca 40 E U R .
To participate it is necessary to have received the Dzogchen transmission
from Chgyal Namkhai Norbu.
For further information and registration and reservation of sleeping
places and food please contact Martin 00421 [0]905 265 386 or
<[email protected]>.
We would like to invite particulary practitioners from nearby countries
Czechia. Austria, Hungary and Poland.
A l l the best,
Lukas Chmelik
Email: [email protected] or Mobile tel: 00421 |0]907 549 819

th

palace in the quiet Czech village of Hlubos seemed an ideal location for a Santi Maha Sangha Base Retreat with
Jim Valby. The 'Hlubos Castle', abandoned during the Communist era, was slowly being renovated into a local
museum and performance space - it was perfect for our needs. At the request of the Czech community. Jim Valby
was gracious enough to come from the United States to lead the ten day retreat. Over sixty people attended, from not
only the Czech and Slovak Republics, but from across all Europe, the United States, and Australia to study and practice together the teachings of our Master. Chgyal Namkhai Norbu.

Our days were divided into four practice sessions. With skillful means. Jim drew from both his understanding of
the teachings and his own personal experiences with Rinpoche to help us develop our devotion and elucidate the
Dzogchen view. Not only did he improve our theoretical understanding, but he helped us to correct many practical
points such as the innovative, yet imprecise melodies that pervade our group practices.
Jim also reminded us of the importance of the Marme Monlam (Invocation of the Lamp) - a practice we performed during each of our three Ganapujas. Rinpoche introduced this beautiful and powerful practice to the Community shortly after he was diagnosed with cancer. By purifying the Sangha with this invocation we each become
strong and send tremendous benefit to our Master. He encouraged us to practice this invocation with each Ganapuja.
Toward the end of the retreat, we took a day off for a field trip to Svata Hora Pribnmai. a sacred place where an
apparition of the Virgin Mary appeared a few hundred years ago. On our last evening, we celebrated our time
together with singing, dancing, and maybe a little drinking. After the ten days of practice (and the night of partying)
we were exhausted. On the following morning Jim lead us in a group dream yoga practice because as he pointed out.
"We have to work with our circumstances."
It is difficult to describe the intensity ofthe positive energy that developed through ten days of group practice.
The experience was joyful. We are all indebted to Jim Valby for helping us to understand the wisdom of Rinpoche
and for sharing with us his experience and humor. Thanks to the many people whose hard work made the retreat
possible. In particular, we are grateful to Milan Polasek. principle organizer of the retreat, whose tireless efforts
were an offering to the whole Community.

THE

MIRROR

D EC IJ AN

2003

19

/ * r .V .. r i o \ .1 t
C O M M U N I T Y

N E W S

Santi Maha Sangha Base Level Practice Retreats

with Jim Valby
Spain, May 1 - 10,2003
France, May 16-25,2003,
The four daily sessions are: 8:30-10AM, 10:30-12NOON, 4:30-6PM (Yantra
Yoga),6:30-8PM.
Anybody who has attended a retreat with Chgyal Namkhai Norbu or participated in one ofthe three universal transmission practice days may participate
in our SMS Base Level Practice Retreat where we will focus on the essential
theory and practice of Sutra. Tantra and Dzogchen as transmitted by Chgyal
Namkhai Norbu in his book named "The Precious Vase - Instructions on the
Base of Santi Malia Sangha". Jim Valby. a student of Chgyal Namkhai Norbu since 1982, will lead this retreat.
Contacts:

K U N S A N G A R RETREAT & PRACTICE SCHEDULE

February-April, 2003
FEBRUARY
1/25- 2/8/02 - Preliminary practices for dark retreat:
1/25-2/1-Shitro
2/1 - 2 / 8 - Guru Yoga of White A of Garab Dorje.
Everyday - Vajra Dance practice beginning January 25th at 20.30 with a Medium Thun.
2/1 (30th day) - G A N A P U J A
2/11 (10th d a y ) - G A N A P U J A
2/14 - 2/16 - Dance of Three Vajras retreat for beginners with certified Vajra Dance 1st level teacher Lucia
Kislichenko beginning February 14th with a Medium Thun.
2/16 (15th day) - G A N A P U J A

Spain SMS base coniaci: Alejandro Ignacio Lamio

Email: UmndnipIKg. hotiiiail.com

2/18 - 2/22- Simhamuka Practice retreat (everyday - Yantra Yoga) with certified Yantra Yoga local instructor and
S M S teacher Grisha Mokhin. Beginning February 18th with a Medium Tun.

France SMS base contact: Francois Calmes

Email: [email protected]

2/25 -3/2 - Purification of 6 Lokas with Vajrasattva (Longsal

Renewed Hungarian Gakyil

Ngndro) practice retreat with Grisha Mokhin. Beginning February 25th at 20.30 with a Medium Thun.
2/26 (25th day) - G A N A P U J A

Blue: Zsolt somogy Vari

Yellow: IrenGedeon
Red: Tibor Blasa

New Polish Gakyil

elected in October. 2002. and approved by Rinpoche:
Yellow
Jowita Poniewska (President)
Maciek Sowoko (Vice-president)
Red
Grzegorz Konieczka
Jacek Marciszyn

MARCH
3/2 (30th day) - G A N A P U J A : 22:00-10:00 - Nagong
3/3 ( 1 st day - L O S A R ) - G A N A P U J A .
3/2 - 3/18- Mandarava Long Life practice retreat with chiidlen.
Everyday - Guru Yoga of White A . Yantra Yoga with Grisha Mokhin, Vajra Dance with Luda Kislichenko. Beginning March 2nd at 20.30 with a Ganapuja.
3/13 (10th d a y ) - G A N A P U J A .
3/18 ( 15th day. Garab Dorje Anniversary) 06.00 Moscow time - I N T E R N A T I O N A L P R A C T I C E with transmission: evening - G A N A P U J A .
3/18-4/1 - S M S 1st level Tantric practices retreat. Beginning March 18th (Ganapuja).

Blue
Marek Macko
CezarvWozniak

3/27 (25th day) - G A N A P U J A

3/28 - 3/30 - Semdzin with letter R A M practice retreat. Beginning March 28th at 20.30 with a Medium Thun.

New Gakyil
Spain
Yellow: Juan Jose Castellano
(Huelva)
Email: [email protected]
Red: Alejandro Ignacio Lando
(Valencia)
Email: [email protected]
Blue: Francese Padro (Barcelona)
Email: [email protected]

kunsangar

APRIL
4/1 (30th day) - G A N A P U J A
4/4 - 4/11 - "The Four Immeasurables" and "25 Spaces of Samantabhadra". Beginning April 4th at 20.30 with a
Medium Thun.
4/11 -4/13 - Vajra Dance practice retreat with Luda Kislichenko and Yana Sokolova. Beginning April 11th at 20.30
with a Medium Thun.
4/12 (10th day) - G A N A P U J A
4/15 - 4/20 Rushen of the voice retreat with Anna Rudneva. Everyday 2 thuns of Karma Yoga (preparing for the
Summer retreats). Beginning April 15th at 20.30 with a Medium Thun.
4/16 (15th d a y ) - G A N A P U J A
4/22-4/27 - Rushen ofthe mind retreat with Alena Antonova: everyday2 thuns of Karma Yoga (preparing for the Summer retreats).
Beginning April 22nd at 20.30 with a Medium Thun.
4/26 (25th day) - G A N A P U J A

Schedule in Kunsangar
Chgyal Namkhai Norbu

MAY
5/1 (30th d a y ) - G A N A P U J A
5/1 -5/19 May - intensive work to prepare Kunsangar for the Summer retreats.
Welcome to Karma Yoga!

Vajra Dance
Santi Maha Sangha
Spring 2003

Besides this time-table, D C members can also stay in Kunsangar for

personal retreats, first discussing dates and subject with the Geks.
L O D G I N G IN K U N S A N G A R FOR J A N U A R Y - A P R I L , 2003:

May 20th - 26th

Vajra Dance 1 Level Training with Prima Mai and Adriana dal Borgo
May 21 st
Rinpoche arrives in Moscow
May 27th - 29th

A bed in a 6-placed room - 2 USD/night

For paid-up DC members -1 USD/night.
Double room - 4 USD/night;
For paid-up D C members - 2 USD/night.
Bedding (sheets etc) -1 USD/set
M E A L S IN K U N S A N G A R C A N T E E N
3 times meals costs approximately 2-3 U S D per day.

Santi Maha Sangha 2nd level exams

May 30th
June 3rd - Santi Maha Sangha 3rd level Training
June 6th- 10th
Dzogchen Retreat (Longsal Teaching) with Chgyal Namkhai Norbu
Rinpoche
June 13th
Rinpoche leaves for Rome

20

P L E A S E I N F O R M US B E F O R E H A N D A B O U T Y O U R VISIT!
Phone:+7 (901)900-36-46
+7(09643)2-11-56
+7 (243) 2-11 -56 (from Moscow only)
Postal address:
BF"Dostoyanie"
RUPS, box 13, Pavlovskiy Posad,
Moscow region, 142500, R U S S I A
Email: [email protected]

I X l I K . I I 4 I
C O M M U N I T Y

N E W S

passages
Died:
Sergey Zhigireyev

t s e g y a 1g a r
& west
coast
B u c k l a n d

Three years ago he was diagnosed kidney cancer and according to medical
prognoses he had no more than six months to live. He quit his job and start
ed Garuda practices together with taking Tibetan medicine. It gave him
three more years of life and practice. This summer having no money, he was
working hard in Kunsangar as a retreat fee because he didn't find appropri
ate to ask for a discount. He also assisted on Rinpoche's way to Crimea this
September and gave a shelter to a group of foreign Vajra brothers and sisters
on their way back from Crimea to Europe. He already was in a very bad
state still he never complained.
He left a 12 year old daughter Vika who also attended several retreats with
Chgyal Namkhai Norbu and a wile Svetlana.

T A N T R A C L U B AT T S E G Y A L G A R
WITH JIM V A L B Y
M O N D A Y NIGHTS
Yantra Yoga. 6:00-7:30 P M .
Tantra Club in the Library, 7:30 - 9:00 P M .
A group of practitioners work with the Dzogchen teachings and transmis
sion of Chgyal Namkhai Norbu.
February 24
March 3,10,17,24,31
April 7,14,21,28.
May 5,12

Santi Maha Sangha Base Level Practice Retreat

with Jim Valby
Boston, USA
Saturday, A p r i l 19th - Sunday, April 20th, 2003
Mon April 21,2003
(Day of Boston Marathon and Patriots' Day)
Three daily sessions from 10AM to 6 P M .
(10-12Noon, 1 : 3 0 - 3 P M , 4 - 6 P M )
Location:
Amethyst Chiropractic
259 Elm St., Suite 300
Somerville, M A 02144
Fees: $20/day, discount for registering all three days.
Davis Square " T " stop in Somerville (red line)
Limited metered parking on street and in area lots (Day Street) available.
Lodging: Lodging is not provided. Please check the Y M C A and Y W C A in
Boston and American Youth Hostel (617) 536-9455 in Boston for discount
ed lodging. Advanced reservations needed.
Meals: Meals are not provided. There are many local food shops in the
immediate area.
For more information contact Tsegyalgar at:
[email protected]
S M S Retreat Information:
Anyone who has attended a retreat with Chgyal Namkhai Norbu or partic
ipated in one of the three universal transmission practice days may partici
pate. The focus will be on the essential theory & practice of Sutra, Tantra &
Dzogchen as transmitted by Chgyal Namkhai Norbu in his book titled.
"The Precious Vase: Instructions on the Base of Santi Maha Sangha" 1999,
2001. Jim will explain and conduct essential practices of Chogyal Namkhai
Norbu contained in the S M S base.
Register at retreat or pre-register with Tsegyalgar at
Tel: 413 369 4153
Fax: 413 369 4473
Email: [email protected]
Fax: 413 3694473

Second Level Yantra Yoga Teachers Training at

Tsegyalgar
Taught by Laura Evangelisti & Fabio Andrico
The tentative dates for the 2nd Level Yantra Yoga Teachers Training
Course at Tsegyalgar are S E P T E M B E R 15-25,2003
Please contact the office of Tsegyalgar to pre register if you are interested
in participating in this course.
Thank you,
Andrea Nasca, Secretary
Tel: 413-369-4153
Fax: 413 369 4473
Email: [email protected]

F u n d - r a i s e r

A thanka of Gomadevi by Glenn Eddy has been donated to raffle in

order to raise funds to rebuild the original Dance Mandala on the
Buckland retreat land. Khandroling. the site where Rinpoche received
the dances in dreams. The painting is a framed, beautiful water color
of Gomadevi looking joyous and radiant. There will be 100 numbers
in the raffle, 20 in each ofthe five elements, so your chances of win
ning it are excellent. Tickets cost S20. When all 100 have been bought,
the winner will be announced. You can mail a check made out to
Dzogchen Community of America, and send to P.O. Box 277, Con
way, M A 01341-0277. Please write on it 'Mandala Donation', and
send with it a note saying which element/number(s) you choose: i.e..
Blue 19. If that number is already taken, we'll give you the one closest
to that. (Or. if you prefer, tell us to email you for your second choice. )
Make sure to include your email address (or phone) so we can contact
you if you wonlGood luck, everybody! And thanks for your donations
to the new mandala!

Sergey Zhigireyev, Kiev, Ukraine, passed away on Friday night Dec 13th,
2002. He was one of the older Rinpoche's students in Ukraine having met
Chgyal Namkhai Norbu in 1992. He also was a Santi Maha Sangha Level
2 practitioner.

Igor Berkhin

M a n d a l a

B U Y T I C K E T ON-LINE!!!
You can now buy a ticket on-line for the Gomadevi painting. Go to the
web site at www.tsegyalgar.org and go to B O O K S T O R E . Then
choose I M A G E S , and it will be the first item. Each number costs $20US. Thank you for helping us make the new
mandala!!!(Unfortunately, it isn't possible to choose your ticket number and color on-line, but I'll email you that
we've received your order, and ask you what number you'd like. If it's taken. I'll let you know. Numbers are 1-20
in the five colors. When all 100 spots are filled, we'll pick the lucky winner.)
Christina Svane. Blue Gakvil

t s e g y a l g a r
u p d a t e

g a k y i l

BLUE GAKYIL
2002 went out with high spirits at Tsegyalgar. as Jim Valby ended his highly illuminating SMS Base Level Retreat
with jazz fiddle and guitar duets with Binney. and a bunch of us singing along to 'Mack the Knife' in definitely selfliberated keys and tempi. About 30 people attended, including many who traveled far to get there, such as Ron from
Toronto and Kevin from California. Thank you to Naomi for leading the Yantra practice sessions.
We're so lucky to have the benefit of Jim's scholarly, practical, condensed, humble and humorous insights into how
to enter into the teachings (and how our dharma egos prevent it). We're happy to announce he'll be leading a 2 week
retreat here again in the summer. Also in the summer, Anastasia McGhee will be teaching the Dance of the Six
Spaces, during the S M S retreat. Sunday mornings. Paula continues to lead Longsal Ngondro practice at 9:30AM.
followed by the Vajra Dance at 11:00 A M . We've started doing Tara practice evenings on the first Friday of the
month in Northampton at Karuna Studio, at 7:30 P M . We'll be integrating S M S study and practice sessions into the
Karma yoga weekends scheduled in the middle of every month. Since it'll be too cold to do anything on the land for
the next few months, we can continue with the prayer-flag-making we began during the S M S retreat. Thanks to all
of you for your great energy silk screening, cutting, hanging and stacking the lungta! Being new on the Blue Gakyil.
(we were all new, and lost two members - one to Shang Shung. and one to love in California). I've been slow to see
how the scheduling really functions, and have come to realize that we need lots more communication for these prac
tice weekends to work. We need two things to happen: people to volunteer to lead a practice, and people to call and
say if and when they're coming. If you're a new practitioner, let us know, and we'll try to hook you up with an expe
rienced one to answer questions. We have the idea to get a mentoring situation going, and this is how it would start.
Lastly, we need volunteers to listen to retreat tapes of Rinpoche's teaching, to make indexes of subject matter, so this
can be on a database for all to reference. Please contact the office with a message for Mark, the Librarian, if you're
interested. Have a great year, and see you soon!
by Christie Svane
RED G A K Y I L
There are seemingly endless projects and plans for Tsegyalgar! We finally completed the Stupa this year. Rin
poche's cabin at Khandroling has been remodeled and improved, and the inside ofthe Guardian Cabin is almost
complete, although we still need to work on the surroundings. While Rinpoche was in Tsegyalgar this summer
doing his personal retreat at Khandroling, we had 30-50 people everyday doing Karma Yoga. We thank all of you
who worked and dedicated your time and energy on different projects this year! Rinpoche is coming back to
Tsegyalgar in September, 2003. Our future vision for Khandroling has been discussed on an ongoing basis. Here are
some plans which we would like to share with you. Your ideas, suggestions and participation are greatly appreciated
and welcome, by AfyuPossible Future Plans for Khandroling The Temple of Universal Mandala: The plan is to
enclose the Vajra Dance Mandala which is currently located on the top ofthe hill. This summer, Rinpoche indicated
that the mandala needs a more permanent structure. The temple will be used as the summer Gonpa. holding courses,
retreats and practice sessions from April-November. Bath House: Near the Stupa, a septic system exists for six toi
lets. Showers and possibly a Japanese style Bath house which uses wood to heat water are being considered. Retreat
Cabins: According to the Rinpoche's specifications, eight cabins each for different practices, such as Long Life.
Thdgal and other practices are to be built.
by Kyu Khandro
YELLOW GAKYIL
We would like to thank all of our Sangha members who helped to support Tsegyalgar this year. Although we had a
successful year with significant retreat income, bookstore sales, and donations, the expenses of putting on retreats in
Boston and New York were much more than we expected. At year end. we had S95K in the bank. S20K of which is
for the "Pike's Land" project, & S17K which is designated for capital improvements, leaving us with about S58K
for operating expenses, which have typically run about S10K/month or S120K annually.The on-line bookstore hai
been completed recently. We have also sent our catalog to everyone. Your order certainly will help our Sangha and
there are lots of great new books and items, including newly completed translations. And don't forgot to get a set of
Song ofthe Vajra L U N G T A (prayer flags) for an auspicious new year, hand-made at Tsegyalgar! We welcome your
suggestions and ideas for fundraising & income ventures for this year. At Losar we will send out our Membership
renewal letter. We are counting on your Membership to kick offa successful Year ofthe Water Sheep! ! Thank you.
bx Kyu Khandro

THE

M IKKoK

DEC

J \ \

003

21

I Y r E R \

\ J I 0 \ .1 /

C O M M U N I T Y

N E W S

A Year-Ending SMS Trainine at Tsegyalgar

4th Annual Community to Community (C2C) Meeting of the Dz.ogchen Community in

America
May 23-26,2003 at Tsegyalgar, Conway, M A

Dec 27-31,2002
by John LaFrance

hat a wonderful way to end the year! Five days of Santi Malta Train
ing with Jim Valby. A s everyone knows who has experienced a train
ing with Jim. his primary emphasis is on explaining the teachings and trans
mission of Chgyal Namkhai Norbu.

For the S M S base, these are the teaching contained in Rinpoche's "Precious
Vase". At the year-ending retreat at Tsegyalgar, December 27-31, 25-30
new and old practitioners, gathered to hear Jim's explanations and to prac
tice together. First and foremost Jim spoke of the essential aspect of con
necting with the wisdom of the primordial state as transmitted by Chgyal
Namkhai Norbu. No matter what the method of practice, Sutra, Tantra or
Dzogchen, always we are trying to familiarize ourselves with that primor
dial state and ultimately stabilize ourselves in this self-affirming wisdom.
One of the wonderful qualities of Jim's teaching is that he can access and
articulate all the tricky ways the ego tries to maintain it's control and sub
vert our practice. At times it's like hearing a simultaneous hilarious dialog
with his unconscious and one's own, making it easier to recognize the stunts
we pull to subvert our experiencing the clear transmission of primordial
wisdom.
In addition to Jim's explanations of many ofthe practices, Naomi Zeitz, let
a wonderfully open and accessible hour and a half session of Yantra Yoga
each day.
By the end of the week, just in time for New Year's Eve, participants found
themselves relaxed, lighter and open to the coming year.

The next C 2 C meeting is scheduled to take place May 23-26,2003, Memorial Day Weekend at Tsegyalgar in
Conway, M A . At the C 2 C meetings, practitioners from all across the country come together to collaborate and
support one another in the transmission of Chgyal Namkhai Norbu. These meetings serve to bring to light con
cerns that tul the local Gakyils face and to work together for accomplishing the common goals ofthe members of
the Dzogchen Community.There is no cost to attend and we welcome members from all around North America
to participate. The Gar of North America is a wonderful place to be in the Spring with your Vajra brothers and
sisters.
For more information contactTsegyalgar at

[email protected]

New York City Santi Maha Sangha Base Level Practice Retreat
Three day retreat with Jim Valby
March 14-16,2003
There will be a special emphasis on preparation for the 10PM Monday, March 17, Garab Dorje directtransmission
video.
The four daily sessions are 9-10:30AM, 11-12:30,4-5:30PM, 6-7:30PM.
Anybody who has attended a retreat with Chgyal Namkhai Norbu, participated in one of the three universal trans
mission practice days, or will participate in the 10PM Monday, March 17, universal transmission day may partici
pate in our retreat where we will focus on the essential theory and practice of Sutra, Tantra and Dzogchen as trans
mitted by Chgyal Namkhai Norbu in his book named "The Precious Vase - Instructions on the Base of Santi
Maha Sangha". Jim Valby, a student of Chgyal Namkhai Norbu since 1982, will lead this retreat.
The cost of the retreat will be $75 for all 3 days. If you cannot afford this, please do not let that discourage you as
something can always be worked out.Please pre-register with Richard Banks as soon as possible, the number of
people will determine whether we rent a space or hold the retreat in someone's home. Richard's phone number is
718-645-0685 and you can email him at: <[email protected]>.

1 POSITION O P E N O N T S E G Y A L G A R G A K Y I L
There is one position available on the Tsegyalgar Gakyil as of January 1,
2003. on Yellow. This is a minimum one year commitment and requires that
the person has been to at least three retreats with Chgyal Namkhai Norbu
and a student of his for at least three years. If you are interested, please con
tact one of the following Tsegyalgar Gakyil members:
Nicole Bini-Ezequelle
Email: [email protected]
Christina Svane (Gakyil Secretary)
Email: [email protected]
Tel: 413-247-9454
Gerry Steinberg (Treasurer)
Email: [email protected]
Tel: 413-584-5341
Mark Alston-Follansbee (President)
Email: [email protected]
Tel: 978-287-0516 (H), 617-623-6111 (W)

T S E G Y A L G A R PRACTICES A N D R E T R E A T
Feb. 14-15 Karma Yoga Weekend. Full Moon
March 3 L O S A R party!!!
March 15-16 Karma Yoga Weekend
April 12-13 Karma Yoga Weekend
April 19-21
S M S Base Practice Retreat with Jim Valby, B O S T O N
June28-July 13
S M S Base Practice Retreat with Jim Valby
Spring & Summer
Karma Yoga at Khandroling

More information:
Tsegyalgar, PO Box, 277, Conway, MA, 01341 USA
Tel: 413 369 4153, Fax: 413 369 4473,
Email : [email protected]

Khandroling Board of Directors

To everyone who participated in the Khandroling Properties, Inc.
(KPI)annual elections, thank you. The following individuals were elect
ed to the Board of Directors and approved by Rinpoche:
John Foster, President
Vem Harrington. Treasurer
Diane Sievers, Clerk
Paula Gould
Jeff Krouk
Paul Bail

J U N E 28-JULY13 at Tsegyalgar, Conway, M A

Two Week Santi Maha Sangha Base Level Practice Retreat
with Jim Valby
There will be 4 Thuns a day.
The first week will include Vajra Dance and the second week will include Yantra Yoga instruction.
Anybody who has attended a retreat with Chgyal Namkhai Norbu or participated in one of the three universal
transmission practice days may participate in our S M S Base Level Practice Retreat where we will focus on the
essential theory and practice of Sutra. Tantra & Dzogchen as transmitted by Chgyal Namkhai Norbu in his book
named "The Precious Vase - Instructions on the Base of Santi Maha Sangha". Jim Valby, a student of Chgyal
Namkhai Norbu since 1982, will lead this retreat.
Contact:
Tsegyalgar. PO Box 277, Conway. M A 01341 U S A
Tel: 413 369 4153, Fax: 413 3694473
Email: Dzogchen [email protected]

California D Z Community Looks for a Teams Rep

We are looking for an organization-savvy person to be the representative ofthe Dzogchen Community West Coast
to the North America Dzogchen Teams Committee. The Teams Committee consists of representatives of the
major Gakyils in North America (they do not have to be a member ofthe Gakyil) who can:
1 ) help to plan the Community-to-Community meetings (twice yearly for North America) and attend those meet
ings;
2) attend their local Gakyil meetings where they report the progress of this
work and explore opinions and needs ofthe Gakyil to take back to the Teams Committee;
3) take part in periodic conference calls with each other; and
4) mentor the Coordinators and Project Leaders of selected North America
teams.
Current reps are Michael Hass, Southern California; Julia Deisler, New Mexico; Mark Allston-Follansbee,
Tsegyalgar/Conway; and Ed Goldberg. New York.
This group helps multi-site teams meet the needs of the various Community sites in North America; encourages
collaborative dialogue among sites; and assists the North America Community in developing its short-term and
long-term vision. It is very exciting and creative work.
If you are interested, please reply A S A P to Carol Fields:
[email protected]

WINTER G A R IN N O R T H A M E R I C A
M A T C H THIS OFFER!!!
A kind anonymous donor has offered to match up to $ 10,000 contributed toward the purchase of the Winter Gar.
This means that if members and friends of the Community contribute toward the Winter Gar purchase, their dona
tion will be matched by this wonderful sponsor up to a total of $ 10,000! This is a great way to double our invest
ment.
We expect to be making a purchase of the North America Winter Gar property by summer of 2003. Currently
under consideration are sites in Southern California, Southern Arizona and New Mexico, Baja California, and
Belize. The Winter Gar Search Team, formed at the Joshua Tree Community-to-Community meeting, has been
enthusiastically researching the most suitable sites, guided by your questionnaire responses.
P L E A S E CONSIDER M A K I N G Y O U R DONATION NOW ! ! ! !
The Dzogchen Community West Coast is in the process of creating a special Winter Gar bank account. A l l dona
tions are fully tax-deductible. Make your check out to the Dzogchen Community West Coast; specify that this is a
contribution towards the purchase ofthe Winter Gar for North America; send it to the Dzogchen Community West
Coast, 755 Euclid Avenue, Berkeley, C A 904708. You will receive a prompt acknowledgment of your donation
which can be used to claim your tax deduction.
If we successfully purchase the Winter Gar this year, Rinpoche has promised to come there to give a retreat in late
September/early October of 2003. We need everyone's help to make this possible. Thank you for any contribution
toward this project!!

new fax number at tsegyalgar

The Dzogchen Community West Coast Gakyil (Carol, Catherine, Dawa, Margaret, Paul, Rosanne, Heather,
Susan, and Carisa)

413 3694473

22

ISTRSA

TIO

V \ i

C O M M U N I T Y

N E W S

passages
Died:

New Secretary Needed

at Tashigar South
Tashigar South is looking for a new
Secretary for one year beginning in
April, 20O3.Please contact Tashigar
South for more information:
Email: [email protected]

Wanda Marie Nassberg

Particularly for long-time members ofthe Dzogchen Community in California, I wish to announce that Wanda Marie Nassberg passed away peacefully in her sleep on November 21st, 2002, at the age of 86. Thank you to
those who said prayers and good byes at her bedside in the hospital or at
home. I had the privilege of being her friend since 1984, when we met at
what was for each of us our first retreat with Namkhai Norbu Rinpoche, at
Harbin Hot Springs.
Wanda was a rare person in her generation, who became interested in Buddhism when she was 17 years old, and after retiring as a librarian from the
New York City library, expressly relocated to the Bay Area in order to take
teachings from Tarthang Tulku. She studied with many prominent teachers
and had a strong interest in shamanism and American Indian culture. Her
faculties remained sharp throughout her life, and she interacted with many
of us in the Community. I will be missing my weekly breakfast in Berkeley
and combination gossip, political commentary, and mutual interest sharing
with her very much.
Carol Fields

NEW GEKO
FOR
TASHIGAR SOUTH
A P R I L 2003
Our Gek will be leaving April
1st, 2003. We would like to know
who is interested in serving as
Gek of Tashigar Sur next year.
The commitment is for a minimum of one year and requires that
the person live at the Gar during
that time and be able to work
legally in the Argentina.
Those who are interested should:
Send a letter/email application
and qualifications to the Tashigar
Sur
Gakyil: [email protected]
Comunidad DzogchenTashigar
El Durazno s/n
Tanti 5155
PciaDe Cordoba
Argentina

N E W POSTAL
A D D R E S S IN
TASHIGAR SOUTH

BRAZIL
The Dzogchen Community of San Paolo, Brazil, is pleased to announce
the opening of a new space available to practitioners from all over the
world: the T R I P I T A K A is a multi-ethnic restaurant, with live acoustic
music, a large room dedicated to practice, workshops and Yantra Yoga.
There's also a space for art/photo/video shows.
Anyone interested in collaborating with us in any way (for example with
proposals or exhibitions) or simply wants to visit us to taste our cuisine can
find us at the following address:
TRIPITAKA
Rua Prof. Pedro Pedreschi 71
02372-000 San Paolo, Brazil
Tel 011 62621819
Email [email protected]
Muriella and Washington Malaga. The Blue Gakyil

Comunidad Dzogchen
Tashigar
Calle pblica S/N
El Durazno
Tanti 5155
Pcia. de Cordoba
Argentina
O

Song of Margarita
r t e Song of Margarita was taught by Niko. a neighbor, to a few Community members who were living in the town of Pedro Gonzalez in 2002, near
Tashigar Norte. Niko sang this song with a lovely and inspired voice.
Spanish version
Margarita, tus playas soadoras
que invitan al amor y al placer
t, dulce, llevas nombre de mujer
que viste de bellsimas auroras.
Tus mujeres son perlas y corales
hoy le dan al poeta inspiracin
bendito sea por siempre tu terrn
mi valle de palomas y turpiales.
Ave Mara, Tierra Espartana
color de grana tus hembras son
cul lindas rosas que se engalanan
bajo el delirio de una pasin.
Y aunque tus campos seque el esto
siempre conservas alguna flor
flor de esperanza donde el roco
imprime tersos versos de amor.
English version
Margarita, your beaches are a dream
They invite you to love and pleasure
You sweetly take the name of a woman
Your vistas have beautiful sunsets.
Your women with pearls and corals
Invite the inspiration ofthe poets
Blessed always is the land
My valley of doves and troopiales*.
Ave Maria. Spartan land
Your women are the color of grain
Like pretty roses which adorn
Under the delirium of passion.

Beach
Sunglasses
a watch
a bottle of water
& i'moff
for a swim
The Master said "For old age, we
need a quiet place to enjoy"
by Zeljka Jovanovic
(Isla Margarita, 17th aprii 2002)

Even though the summer dries your fields

You always keep some flower
Flower's hope where the dew
Imprints smooth verses of love.
* a yellow bird
translation was a joint effort by Marisa Alonso, Griselda Galmez and
Ingrid Beriet

passages
Died:
Rafael Gua,

tashigar, north & south

&south america

The Mrida Community of Venezuela lost one of its founding members.

Rafael Gua, who died at home of leukemia related complications. Rafael
met Rinpoche on the occasion of Rinpoche's first trip to.Venezuela. in 1986.
and ever since was active in the Mrida Community. He was fascinated by
the figure of Gesarof Ling, which inspired him to found P A D M A (Proyecto
Antropofsico para la Defensa del Medio Ambiente: Anthropophysical Project for the Defense of the Environment), which intended to foster awareness of the gravity of ecological crisis, of the way this crisis is rooted in
avidya, and therefore of the importance of the Dharma in healing what he
called "the mortal crisis hanging over our heads". May he recognize the
basic Nature and be liberated!

Died:
Alfredo Noblot
Alfredo Noblot, who was a founding member of the Caracas Community,
died few years after his wife. Carmen de Noblot. who was also a founding
member of the Caracas Community. Alfredo worked as a security guard for
the Central University of Venezuela, and Carmen was a nurse. Both were
deeply committed to the practice.
Elias Capriles

See New Photos of the Aloe Vera Project in Margarita at:

http://ig.newz.ru/margarita/New_Margarita_Project_Pictui-es
Photos of Land in Margarita from September 2002
by Gilberto Panello
Top: Workers on the land
Middle: Architect Carolina Hernandez and her daughter Michaela.

Please note the new web site where donations can be made for the new Gonpa to be built on
Margaritars
http://www.dzogchenvenezuela.org/gompa/index.html

Below:Aloe vera Plantation and Irrigation System Update

THE

MIRROR

D ECIJ

AN

2 0 0 3

23

I \

T } K \ A T I O Y A i

C O M M U N I T Y

namgyalgar & the

pacific rim

N E W S

The Dzogchen Teachings

of Chgyal Namkhai Norbu
Australia
April 18th to 22nd, 2003

NAMGYALGAR
SANTI M A H A S A N G H A P R O G R A M
2003

Namgyalgar Easter Retreat

Longsal Longde Teaching

THE MIRROR
Newspaper of the
International
Dzogchen Community of
Chgyal Namkhai
Norbu
Main Office:
PO Box 277
Conway. M A 01341
USA
Tel: 413 3694208
Fax: 413 369 4165
Email:
[email protected]
European Office:
The Mirror
Merigar
Arcidosso
58031 G R
Italy
Email: [email protected]
Tel: 39 3298865292
Fax:390564-968 110
Editorial Statt':
Naomi Zeitz.
Tsegyalgar
Conway. M A U S A
Liz Granger
Merigar
Arcidosso, Italy
Literary Editor:
John Shane
Advisors:
Adriano Clemente
Anna Eid
Barbara Paparazzo
Des Barry
JimValby
Layout & Design:
N.Zeitz
Web Site Managers:
Dani Colajacomo
Email: [email protected]
Claudia Harkan
[email protected]
Illustration:
pg 10-11
Water Sheep
Bepe Goia

The Dzogchen Community of Namgyalgar is pleased to announce that

Chgyal Namkhai Norbu will teach from the Longsal Cycle of teachings
in his 2002-3 tour in Australia.
The Longsal Cycle or The Innermost Essence ofthe Luminous Clarity of
the Universe (Klong then ''od gsal mkha' ' gr'1 snying thig) is the collection of rediscovered treasure teachings or terma (gier ma), which Chgyal Namkhai Norbu has received over many years in dreams (innal
chos). These teachings arc therefor part of the series of secret instructions, upadeshavarga (Skt) or "menngagde" (man ngag sde. Tib. ) through
which a realized master transmits and communicates to his fortunate disciples the essential understanding of Dzogchen.
During the 5 day Autumn Retreat in Namgyalgar from April 18th to
22nd. Chgyal Namkhai Norbu will teach his special Longde (Klong
sde) teachings from the Longsal Cycle, which provide fundamental
guidance to the main points of practice contained in "Series of Space" of
the Dzogchen teachings. These essential practices allow us to develop
our practice and familiarity ofthe state of Dzogchen so that we no longer
have any doubt about it.

Advanced Yantra Yoga &

Teacher Training Course
Namgyalgar March 23 - April 6,2003

Subscription Rate/
6 Issues:
S35US available
through
Tsegyalgar
35 Euro
through Merigar
Visa and Master card
welcome

A l i material 2003 by The Mirror

Reprint by permission only
We reserve the right to edit
all subsmissions

24

Santi Maha Sangha Base Exam: April : 8 -10,2003

Level 1 Training: April 11-15,2003
Registration Forms for the S M S Program (which will include the cost)
will soon be available. If you require a forni please let me know and you
will be sent one in the near future. You will also receive information about
how and where to send your Karma Yoga record.
ACCOMMODATION
SHARED CABINS
If you require shared cabin accommodation please let me know as soon as
possible so that the cabin reservations can be confirmed. The cabins are
situated within walking distance of 1.5 kms from Namgyalgar on a nearby
fami. They sleep 4.singles or 6 people if there are couples.
The cost for a bed in a cabin is:
April 7th -17th for SMS period O N L Y = A U D $ 17 per night per person
($170 for 10 nights)
April 17th -23rd for the Autumn Retreat = A U D $25 per night per person
($150 for 6 nights)

with Fabio Andrico and Laura Evangelisti

This will be two course combination in one with the Y Y T T 1 st Level from
March 23rd - 30th and the Advanced Y Y at March 31 st - April 6 . People who are eligible can do both or one of the courses. To undertake the
courses it is necessary to be a student of Chgyal Namkhai Norbu and
have completed and be familiar with the Eight Movements.
t h

COURSE COST
The price ofthe courses has not yet been decided but will be approximately AUDS500. per course.
URGENT
To decide if the Y Y T T course can go ahead it is necessary to know how
many people are interested in attending this course. IF Y O U D E F I N A T E L Y W A N T T O A T T E N D T H E C O U R S E please inform the Namgyalgar
Secretary' as soon as possible. Those people who indicated their interest
earlier please reconfirm this.
If there is not enough interest in the Y Y T T an extended Advanced Yantra
course may be held instead (which includes the 3 and 4 groups of Yantra).
If you would be interested in attending such a course please indicate this.

Please let me know what dates you require a bed in a cabin for :
From April 7th -17th for the SMS period O N L Y ($170)
FromApril7th -23rd for SMS andAutumn Retreat (total cost $320)
If you wish to arrive a day or so earlier than 7th April the cabin can be
reserved for this so please let me know. A deposit of $50 will be required
to confimi your cabin booking and full payment before April.
Note that there is no public transport in the vicinity ofthe Gar.
Meals will be available at the Gar during the time ofthe S M S program
(and the Autumn Retreat). There are cooking facilities in the cabins and if
you wish to prepare your own food you can ask the Gek and others at the
Gar to assist you to purchase food etc at shops in the nearby towns.
N A M G Y A L G A R TENTSITES
Tent sites in the camping ground at Namgyalgar are also available.
Camping fees are free for Sustaining members or $ 3 per day / $21 per
week for Basic Members. Please indicate for what dates you require a tent
site. If you need a large family tent site (big tents for families only) please
indicate this.
Accommodation for the summer retreat is now quite limited. If you are
intending to come and require a tent site on the Gar, please inform me as
soon as possible (there are only a small number of sites still available).

Viki Forscutt
The Secretary
P O B o x 14
Central Tilba
N S W 2546
Australia

If you would like to search for your own accommodation, the accommodation Information can be sent to you. As there is no public transport in the
area, it is best that you consider hiring a car if you stay in private rental
accommodation. A minibus will ferry people to and from the shared cabins
only.

T e l / F a x : 02.44737668
Email: [email protected]
Web site: http://www.dzogchen.org.au

If you require information about accommodation, bus travel to the Gar or

hire car info, please let me know.

Printer:
Turley Publications
Palmer, M A
USA
Distribution:
Tsegyalgar at
Conway,
M A , USA

Please see the information below regarding accommodation for the time
of the S M S Program at Namgyalgar. It is necessary to reserve cabin
accommodation now.

G E K O FOR N A M G Y A L G A R
The position of Gek of Namgyalgar will become vacant as at Easter
2003.
If you are interested in applying for this position please contact the Secretary for an application form and for information about the roles and
responsibilities ofthe Gek and the conditions of employment.
Ideally the person appointed will be available to do a handover of the
position with the current outgoing Gek in the weeks prior to Easter.
Best Wishes,
Viki Forscutt
The Secretary
P O B o x 14
Central Tilba
N S W 2546 .
Australia
Tel/Fax: 02.44737668
Email: [email protected]
Web site: http://www.dzogchen.org.au

Best Wishes,
Viki Forscutt
The Secretary
P O B o x 14
Central Tilba
N S W 2546
Australia
Tel/Fax: 02.44737668
Email: [email protected]
Web site: http://www.dzogchen.org.au

Missing Norbunet Messages?

Maybe you are all familiar, but for those who have forgotten, an archive
exists on the web of all messages which have appeared on Norbunet in the
past. You can find this archive on: <http://ig.newz.rn/digest>. You will be
asked for a password that will be very familiar to practitioners, but not to
those outside ofthe Community. If you are a new practitioner and you don't
know this password, ask a fellow practitioner lor help. I will not send the
password to anybody. The archives are updated manually on a regular basis.
Because of the recent problems with A O L , I have updated the archives to
date so that everybody can read the messages that they might have missed.
The Norbunet messages now are manually forwarded to all A O L subscribers by Judith, for which service I am very grateful to her.
Kind regards. Lock Jehee. Norbunet Administrator

I N T E R N A T I O N A L

C O M M U N I T Y

p o e m

VAJRA
DANCE
COURSE
IN

N E W S

N E W G A K Y I L & E M A I L IN J A P A N
Elected October 7th, 2002 and approved by Chgyal Namkhai Norbu

This verse, originally entitiled The Sky Flier's Song, was written and
nspired by my first encounter with the triple dimensions of Love. It is
one of a collection of poems contained in 'Tsomo's Songs'.

NEW ZEALAND

Blue: Mr.Kazz Shiwaku, President

Red: Mr.Tokuji Kawashima, Vice President
Yellow: Mr.Isamu Kimura

with Adriana dal Borgo

We are also pleased to inform that the Dzogchen Community in Japan has
a new email address;
[email protected]

A Vajra Dance Course will be

held in Auckland - Aotearoa,
NewZealand in 2003.

In gratitude for the gift of the great blessing of our Master's direct intro
duction to Vajrasattva's total space at Namgyalgar, Christmas 2002, I
dedicate it to Chgyal Namkhai Norbu, his masters and Vajrasattva, Lord
of the three realms.
Homage to the Master! May he live long.
Lily Giblin

t n

Dates: From February 2 5 and

March l l % 2003. Teaching
will take place over a two week
period. A total of approximately
60 hours.
t h

Best regards,
Kazz Shiwaku

Where is Nouma, New Caledonia?

Nouma is the capital city of New Caledonia, named by James Cook
on his way to plant the British flag on Australia. It is on the other side of the
Great Barrier Reef in the South Pacific; a 2 hour flight off the coast of Bris
bane. It is paradise in the neck of the ocean: white sand beaches, blue
lagoon and easy island life style. It is a small French speaking island. Popu
lation is mostly Melanesian, Oceanian and French.
You can get there via Tokyo on AirFrance flights or via Sydney or Brisbane
via Quantas orAircalin, the local international flight company.
There are plenty of freight carriers ships from Europe, Asia and Australia
which is cheapest but not the easiest. New Caledonia is a favored destina
tion for Japanese who come here to get married. It is also number two nick
el producer in the world.

Cost: Approximately $400 to

$500 (NZ dollars)
Venue: To be confirmed (Auck
land area)
Those who are interested in tak
ing up this fortunate opportunity
should contact Paora Joseph (on
behalf of the N Z Gakyil) and the
N Z Dzogchen Community.

For in the forest lies the key,

And men must seek me to be free
But only those whose wings have found
Fly o'er the trees to know the ground.
From up above the hawk can see
The way the path lies through the trees
And there beside a cave so dark
His eagle eye perceives a spark
That beckons him to fly below
To share the gifts the earth bestows:
The jewel that caught his sky blue eye
Now gives to him his destiny.

Omission in issue 62

Friday night February 28: 6 to 8PM

Saturday March: 10 to 12AM then 3 to 5 P M
Sunday March 2: 10 to 12AM

Look far away with eagle eyes

To find my diamonds in the skies.
Fly up above them in our air
And down below the dark to share.

Email: paoral (aholmail.com

Retreat in Nouma, New Caledonia

with Chgyal Namkhai Norbu
February 28 - March 2,2003
The Dzogchen Community in Nouma, New Caledonia, is happy to
announce a retreat with Chgyal Namkhai Norbu at Gaia Pacific on the
Dumba river 20 minutes away from Nouma on the other side of the
mountain where Chgyal Namkhai Norbu gave a retreat in May. 2000, with
the following session times :

The Vajra Jewel

Omission. Photo credit, issue 62:

The photo on page 27 of His
Holiness and Suzana was taken
by MirjanaOgrin.

To seek your freedom you will find

That heart and body, soul and mind
Unite in Love to dance with me
The gift of Life, eternally.
Lily Giblin isa practitioner from Australia.

Sonnets to the Unseen, a hook review continued from page V

makes it nine layers.

Place of the retreat is situated 32 route de Ko or route du barrage in the
Dumba district.
Price ofthe retreat for the 3 days is 15 000 X P F o r $210 Australian payable
by money order at Gaia Pacific or on the spot when you arrive.
Reservations can be made by:
Reservations:
From December 10,2002 to February 16,2003 through Marie Lascombes:
Tel: 41 57 03
Address: B.R 12341 98802 Nouma
Email: [email protected]
From February 17.2003 directly to:
Gaia Pacific
32 route de Ko
B.P 18 98836 Dumba G A
Tel: 77.61.12
Email: [email protected]
MEALS:
If you wish to have lunch on the spot on February 1 and 2 vegetarian or nonvegetarian meal including non alcoholic cocktails, appetizers, main course,
desert and coffee for the price of 2500 X P F or $35Australian. Please make
reservation as previously stated.
P L A C E S T O STAY:
1 ) the Youth Hostel in town: backpackers rates.
2) you can stay at Kuendu Beach resort in a bungalow by the beach
accessible by bus from town for the price of 8721 X P F or S121 Australian
per night.
Contacts:
Tel: (687)24 3000
Fax: (687) 27 6033
3) on the Pacific ocean in town, sort of French Riviera kind of place,
with little snacks and music at night at Lantana Beach hotel:
group rate (15 people): single: 5400 XPF, double: 6600 XPF, triple: 7800
X P F individual rate: single: 6000 X P F or A $ double: 7200 X P F or AS
triple: 8400XPF or A $
4) a wooden chalet on the spot ofthe retreat that can easily put up
4 people available from February 28 on for the price of 4500 X P F or
$63 Australian per night, possibility of a bed and breakfast formula.
Contact Gaia Pacific at: [email protected]
For further information
[email protected]

please

contact

Marie

Lascombes

at:

The dance of the wind itself, seen in the water,

is sometimes two swirls meeting,
like two feet landing, spinning
toward each other like a James Brown move.
And the way the wind touches the water, covers
all eight movement qualities Laban described.
And as the Innuit have over fifty names
for each different kind of snow,
and the Japanese a particular name
for the emotion of seeing
a single leaf falls
there must be a language somewhere
with names for all the ways
wind can dance on water.
What a song they'd make!
And here is my seeing of it: that makes ten,
and finding words for it: eleven,
and writing it and saying it: thirteen,
and your hearing it
and picturing it: fifteen.
Let's lay down together
on fifteen layers
of a moment.
And then I have to mention one part of the book separately: the sonnets. A rare and beautiful experience. A n
extreme emotional intensity is accommodated in the ordered structure ofthe sonnet-form in such a fluent and melo
dious, classical yet unforced way that it seems truly timeless. These are poems of all times. What is said in this wayfound its expression not in spite of but just because of this demanding forni. The moments of mystic experience
which the poems evoke do normally not lend themselves to expression. The experience of profound oneness, of
deep devotion and boundless love, once put into words, is always in danger of sounding embarrassing, leaning
towards new-age kitsch or pretentious abstraction. But in the tight basket of the sonnet-form the vastness and depth
gets contours and concreteness. Yet the form is not imposing, it is hardly noticeable since it accommodates the flow
of words and images in the natural and effortless way which is the hallmark of the real poet. In the realm of poetry,
this effortlessness within the strict poetic structure makes a promising hint to the famous effortlessness of which the
Dzogchen teachings speak.
And finally it should be mentioned that the book is bilingual. Christine Renaudin translated and recreated the
poems into a beautiful French, which proves the famous saying that poetry cannot be translated wrong. At least as
far as the free rhymeless poems are concerned. The sonnets you have to read in the original.
How to write about poetry in prose? A paradoxical enterprise. Don't we speak in poetic language just because
we want to say what prose cannot render? So it might be a sign of true poetry that it cannot be paraphrased. A l l I can
do is to give a response. In short: I love this poetry and you will love it too.
bv Dorothea Franck, Holland

Available through the Tsegyalgar On- Line Bookstore for $ 10 + shipping. A slightly different version as a CD with
music is also available for $ 10 + shipping. AH proceeds go to benefit ASIA.

THE

MIRROR

DEC/JAN

2003

25

R E F L E C T I O N S
Practice Makes Perfect:
Common Grounds in the Practice Paths of
Chuan Chen Tao and Dzogchen Dharma
by Daniel Reid

from the world for a period of time and goes into seclusion in
the mountains to practice the teachings to self-perfection, a
process known as hsiou tao ("cultivating the Way"). Finally,
when the "complete reality" of Tao has been realized, the
adept "returns to the towns and markets" to apply the Way in
all the myriad activities of daily life "among ordinary people"
(renjian).

s modem Western civilization continues to deteriorate

and its conventional cultural institutions, particularly
organized religions, become less meaningful to serious seekers of truth and spiritual understanding, a bewildering plethora of ancient Eastern teachings have suddenly appeared to fill
the growing theosophic void in the Western world. Contending for the attention of new Western adherents, some of these
old Eastern sects promise the same short-cuts to salvation
made by the monotheistic religions of the West: "follow our
mies, observe our rituals, worship our deities, and everything
will be fine forever."

In order to avoid stumbling into the same old religious rut

of promised salvation later in exchange for blind faith now.
Western seekers must learn how to cultivate awareness and
discover the truth themselves through personal practice and
direct experience, utilizing their own energies and their own
minds as a basis. To do this, it seems to me. one must practice
effective methods taught by self-perfected masters, rather
than relying on scriptural dogma preached from the pulpit.
Among the many Eastern traditions currently vying for
attention in the Western spiritual marketplace, the two that
from my experience place the greatest emphasis on intuitive
discovery through personal practice, are the non theistic spiritual sciences of Buddhism and Taoism. Within these grand
traditions and all their myriad schools and sub-sects, there are
two practice lineages that provide sincere and diligent seekers
a concrete, viable path that leads practitioners to direct, intuitive understanding of "Complete Reality" and an effective
method for cultivating the "Great Perfection" of enlightened
awareness. These are paths of practice that transcend all doctrinaire debates, eliminate all factional doubts, and awaken
the practitioner to his or her own original State of primordial
awareness, the State "that is not bom and does not die," the
Way "that has no name." This path is known in Taoism as
Chuan Chen ("Complete Reality") and in Buddhism as
Dzogchen ("Great Perfection").
Two hundred years ago, the accomplished Taoist adept
and writer, L i u I-ming, declared, "When you recognize that
the principles of the sages are the same, you will realize that
Taoism and Buddhism are alike. If you do not understand this
and seek elsewhere, you will get involved in sidetracks, wasting your life in vain imagining." So let's elucidate this point
by first defining the most basic principle in Buddhism and
Taoism, the principle that links the two and constitutes the
basis for practice in both. In Buddhism, the ultimate goal of
practice is to attain "enlightenment" by experiencing bodhicitta - the immutable, immortal State of primordial awareness - and thereby "becoming a Buddha," or "awakened one"
(cheng fuo). In Taoism, the goal is precisely the same, but the
term is to attain "immortality" - to return to that pure and perfect State of primordial ("pre-natal") awareness that "is not
bom and does not die" - and thereby "become an immortal"
(cheng hsien), one who has awakened to the Way things really
are. always have been, and forever shall be, i.e. the Tao. These
goals, though couched in different cultural terms, seem to me
to be one and the same and can only be reached by the path of
diligent practice and continuous self-cultivation. The goal
here is not to worship and obey a "supreme being," separate
and superior to oneself, but rather to discover a supreme state
of being, a state of pure and perfect awareness that resides
within oneself and must be directly experienced be known
and utilized in life. This is the path of Complete Reality and
Great Perfection, the path in which "practice makes perfect"
and results depend entirely on the diligence and perseverance
of the practitioner, and the time and energy he or she devotes
to self-cultivation.
The essence of the Dzogchen teachings is summarized in
the famous "Three Statements of Garab Dorje," the enlightened master who founded this ancient practice lineage in
northern India two thousand years ago. The first principle is
"direct introduction," whereby the master introduces the student directly to the real nature, or "State," of his or her own
mind - the wide open, brilliantly luminous, infinitely potential
energy of primordial awareness. The second principle is to
"eliminate doubt" through actual experience of the State in
the student's own personal practice, utilizing the methods
taught by the master. The third and final stage of practice is
"integration," which means extending the knowledge and
experience of awareness - the "fruit" of the practice - into
every activity of daily life.
The Three Statements of Garab Dorje accord well with
the traditional guidelines of practice in the Chuan Chen lineage of Taoism, the "mountain men" (and women) who
strove to embody the immortal Tao in every deed, word, and
thought of their daily lives. In the Complete Reality path of
Taoist self-cultivation, every adept begins the quest for tmth
through a fortuitous encounter with an enlightened sage, "a
man of Tao" who transmits the essence of the Way and teaches its methods of realization. The aspiring adept then retires

26

Using these three stages of cultivation as a guideline, let's

take a closer look at some of the common grounds traversed
by the practice paths of Chuan Chen Tao and Dzogchen Dharma. Direct Introduction: The Base In Dzogchen tradition, the
ground of spiritual practice is known as the "base." That
ground is bodhicitta, the pure and perfect nature of mind, the
original State of primordial awareness that shines in the heart
of each and every individual. In Chuan Chen terminology, the
primordial State is variously referred to as the "precious
pearl," the "pre-natal mind," the "triplex unity of essence,
energy, and spirit," or simply the "Way." Direct experience of
this pure and perfect State is the goal of practice in both traditions. The ground of primordial awareness has two fundamental features - stillness and movement - and both are as natural to the terrain of mind as mountains and water are to landscapes.
The more conventional schools of Buddhist and Taoist
meditation place preferential emphasis on the stillness aspect
of mind, discounting the movement of mind as a distraction to
be avoided. The result of such partial practice is
that the practitioner never learns how to recognize and regulate the manifold facets and functions of his or her own energy. Energy (movement) is as natural a quality of mind as emptiness
(stillness), and the spontaneous movement of
energy accounts for all the thoughts and feelings,
emotions and desires, functions and processes we
experience in life. Energy also fuels all the forms
and functions of nature, from which the energy of
mind is never separate. Learning how to recognize the energy of mind at work, and how to handle its natural movement in meditation and in
life, is therefore as vital a step on the path of primordial awareness as is the discovery of the
essential emptiness of mind. In Taoist tradition,
the still and moving aspects of mind are known
as Yin and Yang - the passive and creative, dark and light,
empty and full. Both facets are ever-present and mutually coemergent, like waves rising and falling on the sea, or wind
stirring the air. "It's real description," writes the 18th century
Taoist commentator Liu I-ming, "would be a stateless state.
Tranquil and unstirring, yet sensitive and effective - call on it
and it responds [movement], in quietude it is clear [still]."
In Tibetan Buddhist iconography, the essential emptiness
and natural movement of mind are symbolized in yab yum the male and female aspects of Buddhas locked in sexual
union - and they are cultivated as the sources of wisdom and
compassion respectively. "When we are in meditation,"
explains contemporary Dzogchen master Chgyal Namkhai
Norbu, "we should not rest with the idea that the calm state is
something to build up or to accept while movement is something to turn away. . . The ultimate aim of meditation in
Dzogchen consists simply in maintaining presence of both the
calm state and movement." Therefore, as thoughts arise, we
simply recognize them as the natural movement of mind's
energy, like wind rustling in the trees, and try not to get distracted by them, or treat them as something special.
Learning how to deal with our energy is a vital aspect of
training in both Chuan Chen and Dzogchen tradition. That's
why both lineages teach forms of "moving meditation" in
addition to still sitting forms - to familiarize the practitioner
with the movement of energy in body as well as mind, and
show the adept how to control the external manifestations of
energy while simultaneously remaining in a calm state of stillness inside. Thus in Taoist practice we have Tai Chi Chuan,
the Eight Pieces of Brocade, and other moving chi-gung
forms, while in Dzogchen there is Yantra Yoga and the Vajra
Dance. A l l of these practices engage the three human vehicles

of body, breath, and mind in a unified and rhythmic manifestation of energy that allows the practitioner to experience the
primordial unity of essence, energy, and spirit (jing. chi. shen)
and grow familiar with both the still and moving nature of
mind.
Another common foundation in Dzogchen and Chuan
Chen is the primary importance of receiving direct transmission from an accomplished, self-perfected master. The central
role ofthe guru is a well known feature in Tibetan Buddhism,
and in Dzogchen, Gumyoga is one ofthe most basic practices.
This does not mean worshipping the master, but rather trying
one's best to enter the State of awareness which the master has
introduced and remain therein as much as possible in meditation as well as in daily life. The reason that the State can only
be introduced by a realized master is that it is a living experience, an actual presence of mind, not a theoretical concept
than can be gleaned from a book or video. As the master orally
instructs the student, much more than just his words is being
transmitted. The very presence of the master conveys the
essence of the State on an intuitive level, imparting the radiant
energy of enlightened awareness directly from master to student and implanting its potent seed in the energy field of the
student. In this way, the luminous energy of the master's
awareness flows into the student's mind stream along with the
oral lesson, and together they form the basis of the student's
subsequent practice. The energy of the master's presence
transmits the essential seed of awareness, while his words
introduce the methods whereby the student may cultivate the
seed to fmition in practice.
The same principle applies in Chuan Chen Taoist tradition. A master appears and transmits the essence of the Way in
a chance encounter, inspiring the student to embark upon the
path by virtue of the master's enlightening presence of mind.
Taoist lore is rich in stories of such fortuitous encounters. For
example, in Shi Jing's vignette of Liu Hai-chan in the Summer 2001 issue of The Dragon's Mouth, we read how Liu Haichan, a worldly man of fame and fortune, receives his waking
call from a wandering Taoist sage who visits his home and
demonstrates his mastery of mind. Thereafter, " L i u realized
his folly and resigned as prime minister so that he could travel
to the mountains to study the Tao." In a passage entitled "Witnessing the Tao," Liu I-ming explains the importance of finding an enlightened guide: The Tao must be witnessed. .
.Though you may awake to essence on your own, this is not to
be relied on; the science of life, transmitted by teachers, must
be ascertained through experience. Innate knowledge must be
completed by learned knowledge; if you have real material,
you still look for a master craftsman to make
sure. It is a pity that people who consider themselves intelligent get involved in twisted
byways because they act impulsively on random guesswork. . .This is something you cannot guess on your ownthe instruction of an
enlightened guide is necessary. What the master introduces to the student is nothing more or
less than the student's own innate enlightened
nature, the treasure trove of tmth within, not a
mysterious formula or magic elixir from external sources.
As Chgyal Namkhai Norbu puts it,
"What is of real value is in ourselves, in our
own original state: this is our wealth. Until we
discover it, we are like the beggar, always seeking something from others but remaining in
poverty. If we turn outwards, nothing has any value." L i u Iming agrees precisely on this point: "The Tao is a treasure. .
.This has nothing to do with material alchemy. It is utterly
simple, utterly easy. . .It is completely spiritual, true goodness. The ridiculous thing is that foolish people seek mysterious marvels, when they do not know enough to preserve the
mysterious marvel that is actually present." In order to discover the marvel of this inner treasure and leam how to appreciate the value of its purity and perfection, we must dispense
with wishful thinking, simplify our lives, and commit ourselves to concrete practice. Eliminating Doubt: The Path of
Practice Unless you are willing to devote time and energy to
practice, there is little point in embarking upon the quest for
tmth and self-perfection.
So many people today claim, "I don't have time to practice. I'm too busy." Or else they say, "Meditation is only for
monks, not for ordinary people like me." The fact of the matter is this: anyone who sincerely wishes to cultivate awareness and self-perfection can certainly take the time and energy
to do so within the context of his or her daily life, without
becoming a monk or forsaking family and social responsibilities. What's required here is a re-arrangement of basic priorities and a simplification of lifestyle in order to make room for
practice. "To attain the Tao requires resolution, cutting decisively through whatever holds you back," remarks L i u Iming. "People who study Taoism and Buddhism yet cannot
wrap up the complications in their lives completely and effectively are ridiculous." A popular approach to "spirituality"
these days is to join an exotic new group, leam a few new
chants, take on a new nickname, and consider oneself to be a
newborn spiritual being. Of this sort, L i u I-ming says, "So
many practitioners are merely skipping rope - with one or two

Zen phrases they pretend to be

great hermits, having done a little
meditating they call themselves
advanced sages. Such people are
insubstantial, shifty, and vacuous;
they just talk to delude others, but it
is themselves they delude." As
Lao-tze notes in the Tao Teh Ching,
"He who knows does not speak; he
who speaks does not know."
The only way to realize the
truth of "Complete Reality" and
attain the "Great Perfection" of pri
mordial awareness is to practice
meditation, "sitting still and doing
nothing" (ching jing wu wei) until
awareness dawns. For those accus
tomed to the constant distraction of
sensory entertainment, or who
believe only in external short-cuts
to salvation, meditation can be a
very boring business. But for those
who yearn to discover the "pre
cious pearl" of luminous awareness
hidden within the maze of mundane
consciousness, meditation is the
secret map that leads the mind
slowly but surely to the mysterious
marvel within." To meditate, "
explains Chgyal Namkhai Norbu,
"only means to keep presence both
of the state of calm and that of
movement; there is nothing on
which to meditate.. .The truth here
is that the calm state is the essence
of mind, and the movement is its
energy: they are two inseparable
aspects of the same reality, like a
river and its waves or the sun and
its rays." Meditation is a mirror of
your own mind, and what you see is
a reflection of how you use your
energy. In the beginning, it can be
quite disturbing, because the
images that arise are not always as
pretty as you imagine yourself to
be. Herein lies the transformative
power of meditation: it shows you
"where you're really at," and it can
prompt you to make positive
changes in the way you manifest
your energy in the world.
Meanwhile,
as
Chgyal
Namkhai Norbu advises, "one must
simply acknowledge
whatever
thoughts arise - good or bad, rele
vant or insignificant - and just con
tinue observing the state of 'move
ment:' this point is vitally impor
tant." This work takes time and
patience and requires careful atten
tion and presence of mind. "If you
are insubstantial and lacking in
w i l l , " asks L i u I-ming, "how can
you ever transcend the ordinary
crowd? . . .All over the world there
are people who want to get rich on
this earth and also leap into the
clouds and climb the nine heavens,
but 1 have never heard of a sage
coming from among them." At
first, it may be helpful to isolate
yourself
from
"the
ordinary
crowd," or go into periodic retreat,
in order to avoid distractions and
concentrate on your practice in qui
etude As Chgyal Namkhai Norbu
suggests in The Mirror: Advice on
the Presence of Awareness, "The
most important thing when practic
ing meditation is not to look for
anything, not to think that one is
meditating or that anything particu
lar ought to manifest. Without cre
ating, without wishing to receive or
obtain anything, remaining beyond
desire and apprehension, one must
continue in the presence of one's
own state. . ." That is why in both
Dzogchen and Mahamudra it is
explained that meditation must
start freely, leaving thought free
and observing it, not controlling it.
In other words, just "let it be, let it
be," and you will soon discover that
it is nothing and everything, empty
and full, still and moving - the orig
inal and sole source of one and all.
Already perfect and complete, it

needs no re-defining from you. A l l

you need to do is learn to recognize
it. "Awake or asleep," writes Liu Iming, "it is always there; looking,
listening, talking, walking, it is
very, very close. This is not the
awareness of conditioned knowl
edge, it is the original sane energy,
vitality, and spirit. If you seek this
in terms of form or shape, you are
mistaking the servant for the mas
ter." If you wish to master your
original sane State, you must order
your priorities according to the dic
tum of Chang Po-tuan, one of the
great masters of the Chuan Chen
lineage: "Practicing self-refine
ment is the first priority." Integra
tion: The Fruit The fruit ofthe prac
tice is to integrate the presence of
awareness with all your daily activ
ities by dissolving the distinction
between meditation and life. This is
the
"Great
Perfection"
of
Dzogchen practice and the way of
the "Perfected M a n " in Chuan
Chen cultivation. It means that
every activity of body, speech, and
mind arises directly from the selfperfected State of pure awareness
rather than the confusion and con
flict of ego and emotion, and that
daily life itself becomes the ground
and the path of practice.
To complete their quest of selfcultivation as truly Perfected Men
(jen ren), adepts of Chuan Chen
Tao must return from seclusion in
mountains and hermitages and
once again live among ordinary
people in towns and markets .
where the give-and-take of daily
life provides a perpetual stage for
continuous practice. This is the
final test of the adept's attainment
and the gauge that separates the real
practitioner from the impostor. In
the Chuan Chen lineage, the inte
gration of practice and daily life
traditionally involved the con
scious cultivation of poverty as
path. "Poverty is the foundation of
nurturing life." wrote the Perfected
Man, M a Tan-yang. "Such is truly
the lifestyle of a person of the Tao."
Liu Hai-chan. after resigning his
powerful post as prime minister
and forsaking the comforts of
wealth in order to go to the moun
tains to study and practice the Tao.
finally returned to the towns and
spent the rest of his life hanging
around public markets, where he
became known as the beggar A
Bao. Earning his way with odd jobs
and menial tasks in wealthy house
holds, he skillfully utilized the
mundane situations of everyday
life to further hone his practice and
to help people in need, while con
stantly inspiring others to cultivate
the Tao with dazzling displays of
his own amazing attainments. The
founding patriarch of the Chuan
Chen lineage. Wang Chung-yang.
taught his disciples to beg for a liv
ing as an effective means of fusing
their spiritual practice with the
practical requirements of daily sur
vival in the world. Many of his fol
lowers were educated men and
women from wealthy households,
and begging in public taught them
the virtues of humility and nonattachment far more efficiently
than book learning or meditation.
Begging also insured a simple, ele
mentary lifestyle, free from the dis
tractions of holding office and
immune to the spiritually crippling
complexities of fame and fortune.
The deliberate cultivation of "pure
poverty" helped to tame the ego and
allowed the adept to devote suffi
cient time and energy to nurturing
the precious pearl of awareness
shining within his or her own mind.

important stage of practice. After

receiving direct introduction to the
true nature of mind from a master,
and eliminating all doubt about it
through direct experience in prac
tice, the Dzogchenpa must learn to
integrate the State of awareness
with ordinary activities and erase
the boundary between meditation
and life, thereby dissolving the con
tradiction between what one knows
internally and what one does exter
nally. "Practicing only means
bringing knowledge into daily
life," states Chgyal Namkhai Nor
bu, "without getting distracted. .
.This is the only way the teachings
can become something concrete. .
.For this reason, it is very important
to try to maintain presence as much
as possible, integrating it with all
our activities." Sitting still in the
tranquillity of your shrine room and
attending occasional meditation
retreats are all well and good, but
beyond that, you must extend your
practice to all situations, at all
times, "until there is no longer any
distinction between meditation and
life." To those who claim they have
no time for practice, Chgyal
Namkhai Norbu replies that apart
from sitting sessions and periodic
retreats, "practicing does not mean
doing anything in particular: living
is enough. Only if someone told
me, i am sorry, Master, I haven't
had time to live!' would I believe
that they didn't have time to prac
tice." The key to integration is to
avoid getting distracted, to try your
best to remain ever-present in the
State of awareness and never lose
your view of "Complete Reality."
That's why so many Taoist masters
choose to live in poverty - to avoid
the distractions of fame and fortune
and focus attention on the basics of
practice and presence in daily life.
"If we practice without distrac
tion," explains Chgyal Namkhai
Norbu. "gradually the space of the
meditation increases, becoming
integrated with daily activities.. .In
fact, in order to realize the insepara
bility of meditation and daily activ
ities, we must apply the practice
twenty four hours a day. And that
can only be done by not getting dis
tracted." Unless we are prepared to
apply the teachings in a concrete
way in our daily lives, and extend
our internal awareness to our exter
nal activities, we run the risk of
becoming
what
Liu I-ming
describes as "vacuous dilettantes. .
.merely skipping rope." Knowing
what's true but doing what's false
in daily life is sheer hypocrisy and
belies the very essence of spiritual
practice.

A Call for New Material for The Mirror

Two New Columns
The Mirror would like to reintroduce stories of how Community mem
bers met Chgyal Namkhai Norbu and the Dzogchen Teachings. We are
starting in this issue with Jim Valby's story; Jim is one of the two principal
translators in the D Z Community and an authorized teacher of the Base
Level Santi Maha Sangha. You will find his story on page 28. If you
would like to share your story, at approximately 1200 words or less with a
photo in JPEG format, please email it to:
[email protected] [email protected]
The next column we would like to introduce is one addressing a variety of
topics and how they relate to experiences in daily life as practitioners and
how the teachings impact these experiences or not. We will also include
references and advice from Chgyal Namkhai Norbu regarding each top
ic. We have determined topics for the next six issues. See below. Please
send 500 words or less to:
[email protected] [email protected]
The six topics are:
illness
family & parenting
love & relationships
working life
sexuality
loss, death & grief

deadline March 10
deadline May 10
deadline June 10
deadline July 10
deadline November 10
deadline September 10

We look forward to and thank you for your participation!

The Mirror
The Mirror reserves the right to edit all material.

As the Dalai Lama notes. "The

real practice is daily life." Herein
lies the grandeur of the Dzogchen
and Chuan Chen vision - the real
ization that self-perfection is possi
ble in this very lifetime, and that
awareness and energy may be fully
integrated in every activity of body,
speech, and mind. It's a vision of
Great Perfection and Complete
Reality that every individual on
earth has the potential to realize in
his or her own life, but that few
have the patience and persistence to
pursue. For those who do, the same
signpost appears again and again at
every milestone along the path:
"Practice Makes Perfect: Proceed
Onward!"

J. CROW'S
Mulling Spice

SpicedCider.com
1 800 878 1965
New Ipswich, N H 03071

norbunet
To subscribe to the
Dzogchen Community:
[email protected]

DREAM YOGA
and the Practice of Natural Light
by Chgyal
Namkhai Norbu
T h i s n e w edition includes
material that e x p a n d s a n d
d e e p e n s the first edition's

specific exer
cises to develop awareness
within the dream and sleep
states.
e m p h a s i s on

A l s o included in this book

is a text written by M i p h a m ,
the nineteenth-century master
of D z o g c h e n , w h i c h offers
additional insights into this
extraordinary form of medita
tion a n d a w a r e n e s s .

* * * Note: Quotes from Liu i-ming were taken

from Awakening to the Tao, by Liu I-ming, trans

Snow Lion's FREE Newsletter and Catalog

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lated by Thomas Cleary (Shambhala, 1988)

Quotes from Namkhai Norbu were taken from
The Mirror: Advice on the Presence of Aware
ness, by Namkhai Norbu, translated by Adriano
Clemente and Andrew Lukianowiez (Shang-

In Dzogchen, integration is
also regarded as the final and most

New revised and

enlarged edition

168 pp. $14.95

Shung Edizioni & Barrytown Ltd. 1996)

THE

MIRROR

DEC/JAN

2003

27

How Jim Valby Met Chgyal Namkhai Norbu

border. I walked across the Niagara
Falls bridge and took a bus to
Toronto where I found that Bud
dhist book down in the bottom of
my backpack. With nothing to do, 1
went to the public library to look up
all the multi-syllabic philosophical
words in various dictionaries. I
understood something, so with
almost the last of my money I
bought a small bar of gold and a
one-way airplane ticket to Saska
toon, Saskatchewan where Dr.

accepted his offer, and while we

were drinking our beers Steven
said: "In July Namkhai Norbu Rin
poche will teach Dzogchen Upadesha in California." I arrogantly
replied: "Tibetan masters do not
teach Dzogchen even if they know
something." Steven said: "Jim,
Norbu really knows & teaches
Dzogchen. You owe it to yourself to
check him out." I replied: "Really, I
do not believe it." In early July a
disc in my lower back slipped out
of place while I was digging in
the vegetable garden, so I had to
cancel my July Venice-toDubrovnik holiday on a char
tered sailboat. The pain was so
bad I considered committing sui
cide. After a few visits to the doc
tor & chiropractor, my lower
back improved. I had some time
& money for a holiday, and my
wife Marilynn said: "Maybe you
would like to go meet that master
Steven recommended?" So I
thought: "Why not? I will go to
California for a holiday. I can
also check out that Tibetan mas
ter." I arrived near Point Arena at
Redwood's
This beautiful Mack & white photo was taken by Marilynn Valby about 1975 at the home of MARILYNN
VALBY O Z retreat site a day
Herbert and Use Guenlher in Saskatoon. Saskatchewan. Clockwise from Dr. Guentlier. who sits at after the retreat had begun. In the
the end of his dining room table under the Wheel of Life thanka ate: Joan Goodman. Michael
haber. Ken Lipmatt; Steven Goodman. Michael Azzato & Jim Valby. We were all participating in upstairs kitchen I asked beautiful
our weekly nan-university study of the tnththa Dzd written by the great Dzogchen Master See-Joy: "Where is the Tibetan
Longchenpa in the 14th century.
master?" She replied: "He is sit
ting down there at the picnic
table." I looked but could not see a
times used the word "Dzogchen".
Guenther was chairman of the Far
master because everybody was
Eastern Studies Department. Dr.
By 1975 I had completed two
wearing ordinary clothes. About an
Guenther did not accept the gold
personal ngndros and one group
hour later. Rinpoche sat down
bar I offered but asked if I would be
ngndro with the exception of all
under a large tree surrounded by
interested in taking some university
the prostrations. By 1979 I had giv
interested students. 1 had no expec
classes. He said that he would teach
en up the idea that it was possible to
tations. He smiled & spoke. M y
me the intellectual side of things
receive Dzogchen teachings from
experience: Primordial Buddha
but I have to go somewhere else to
Tibetan masters. So I just read
transmits primordial Dzogchen to
leam practice. So I studied with
Dzogchen texts in Tibetan and cre
us fortunate practitioners in this
him for about 15 years earning
ated a bigger & better & bitter dhar
particular time & place.
Master's and PhD degrees in
ma ego. In June 1982 my friend
Tibetan studies. In particular, he
Steven Goodman offered to buy me
encouraged me to study the
a beer at Place Riel in Saskatoon. I

from Tibetan by Herbert V. Guenther.

by Jim Valby

he Sisters of Mercy taught at

my Roman Catholic elementary
school in Rochester. New York. As
an altar boy, I served at the daily
6:30AM mass, held candlesticks
for frequent funerals, and earned a
lew dollars at occasional weddings.
The Jesuits in high school empha
sized literature, religion, history
and math. 1 canted a physics degree
at Middlebury College in Vermont.
After working as a research engi
neer for Eastman Kodak for about
two years while enjoying various
recreational drugs. I drove around
the United States in my Chevy
pickup truck with a Harley-Davidson motorcycle in the back. I
looketl everywhere unsuccessfully
for a Gurdjieff teacher.

In the Spring of 1970 a motor

cycle gang in Oregon severely beat
me up because I made too many
stupid mistakes in a row. After get
ting out ofthe hospital. 1 went on a
month-long retreat in the moun
tains of British Columbia with my
college friend Bob Flaws who had
recently returned from India. 1 did
not know how to practice, so I read
books, ate well, smoked dope, and
went for long walks while Bob
practiced. After a mountain top
conversation. Bob and I decided to
travel together to India to get
enlightened. 1 sold or gave away
almost everything I owned. We met
a month later in New York City.
Bob purchased dharma books and
encouraged me to buy a book for
our long journey. I liked Vajrabhairava on the cover of a book
named "Tibetan Buddhism Without
Mystification" which was later
republished as "Treasures on the
Tibetan Middle Way". The book
contained translations into Ensilish

So I bought my first dharma

book, read the first two pages, did
not understand anything, and
returned the book to my backpack.
We traveled on Icelandic Airways
to Amsterdam and then took the
Orient Express train to Istanbul. On
our overland bus trip toward India.
I drank, smoked & swallowed all
the bad stuff I could find along the
way because I knew we would not
be allowed to enjoy these vices
once we began our enlightenment
training in India. I became wicked
ly sick with amoebic dysentery in
Tehran, and returned to the United
States.
Some months earlier the Unit
ed States Government had ordered
me to join the army to kill Viet
namese people. I ignored the order,
but while I was traveling, the FBI
had come looking for me at my par
ents' home. M y mother was disap
pointed that I refused to serve God
& Country, but my father kindly
save me a car ride to the Canadian

Dzogchen texts of Shrisingha,

Vimalamitra and Longchenpa.
Occasionally I went away for a few
months to check out a Tibetan dhar
ma scene here and there, mostly in
the United States. I received my
first Tibetan Buddhist initiation
from H H Dudjom Rinpoche about
1971 or 72 in New York City. But I
never noticed any Dzogchen teach
ings in any of the dhanna scenes.
A l l masters seemed to teach only
Sutra & Tantra even if they some-

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