mirror 55

(1)

TTH

HEE

MIRROR

Newspaper

o

of f

tthhee International Dzogchen Community International Dzogchen Community November/December 2000November/December 2000 • • Issue Issue

No.

5 555

First

First Time,

Time, Best Time

Best Time

Retreat

Retreat with

with

Chögyal

N

Namkhai Norbu in Kathmand

amkhai Norbu in Kathmandu

u

September,

2000

b

byy

Mark

Farrington Farrington

S

urrounded byurrounded by th thee mos most t inspiring mountaininspiring mountain range range in in th

thee world world and and

lying

at at ththee heart heart of one of the most of one of the most beautiful

beautiful valleys valleys

in

in Asia,

Asia,

t thehe city city of Kathmandu can of Kathmandu can eas eas

ily

be an experience of the "glass be an experience of the "glass

half

empty, glass empty, glass

half

full".

It It i iss a noisy a noisy and dusty and dusty city city

like

many many

Asia

capitals, capitals, with

with aa race race between infrastructure between infrastructure developmentdevelopment and and population growth

population growth clearly clearly being being w wonon by the latter. by the latter.

How

ever,

ever, a ass you look around to the mountain framed you look around to the mountain framed edges edges

of

t thehe sk skyy and into the and into the smiling smiling eyes eyes

of

t thehe

Nepali

people, people,

itit

is is with with very very little little

difficulty

that that one can one can walk walk around around

in

aa

blissful

state state

of

wonder. wonder.

It was my

It was myfirstfirsttrip to the Himalayas and thetrip to the Himalayas and the attrac attrac tion

tion was very was very powerful. powerful. Wandering around the congest Wandering around the congest ed city

ed city with with the expansive the expansive space space of the mountains right of the mountains right

there

there on th on the hore horizon was generatiizon was generating ng aa sense sense of restless of restless ness.

ness. I want I wanted to head oed to head off ff deep deep into the into the

hills!

However, However, when

when ththee Teachings Teachings beganbegan onon Friday Friday afteafternoonrnoon in a in a beautiful,

beautiful, yetyet simple simple

hall

at at t thehe Yak & Yak &

Yeti

Hotel,

all all seemed

seemed

well.

well. If

If

yo youu are going to be are going to be

in

the busy center the busy center

of

Kathmandu

Kathmandu with with ailail t thehe tranquillity tranquillity of of the Himalayas the Himalayas around

around you, you, then being at the then being at the

Yak

& Yeti

is is a a very pleas very pleas ant concession.

ant concession. Vikki Vikki

Floyd

was a very warm and help was a very warm and help

ful

host for host for

all

of the travelers attending the of the travelers attending the brief brief week week end Teachings.

end Teachings. A A special thank you to her and special thank you to her and

all

those those

that

that helped to host this very enjoyab helped to host this very enjoyable le event.event.

As

many Community members many Community members cancan appreciate, appreciate, particularly

particularly those those that that travel travel a a lot, lot, it it is not only is not only within within the room where Rinpoche

the room where Rinpoche isis Teaching Teaching that that many many lesson

lessons s are learned. The whole effort oare learned. The whole effort of preparing, travf preparing, trav eling

eling to to and sitting for the Teachings, becomes and sitting for the Teachings, becomes part part of of the lesson, and for many it fits perfectly for where they the lesson, and for many it fits perfectly for where they are on the Path.

are on the Path. The obstacles we encounterThe obstacles we encounter to to g getet there, there, th

thee condition condition

of

our body and our body and mind mind when we arrive, and when we arrive, and every experience

every experience we we have during the have during the trip, trip, can often be a can often be a symbolic

symbolic teaching teaching that that regist registers ers deeply. This definesdeeply. This defines th

thee historical historical pilgrimage experience. pilgrimage experience. It It is nice is nice t too know know

that

that in the in the days days of of modem travel and material wealth modem travel and material wealth

that these

that these experiences experiences araree

still

possibpossible, if you le, if you remairemainn open and aware to their existence.

open and aware to their existence. The room

The room

full

of of students students a and interested new pnd interested new parar ties

ties that that came came to to hear hear

Chögyal

Namkhai Norbu speak Namkhai Norbu speak over this September

over this September weekendweekend

in

KathmandKathmandu wereu were

all

in in the middle

the middle of of o onene

kind

of journey of journey oror another. another. There There were some

were some permanent permanent resident residents s and somand some Nepalese, e Nepalese, butbut

itit

was mostly a room was mostly a room

full

of of global global citizens intersecting citizens intersecting at this

at this ononee beautiful beautiful hotelhotel in thin thee middle middle of of thethe Himalayas.

Himalayas. I I did not speak to many people did not speak to many people so so II do not do not know their exact stories,

know their exact stories, but but i itt seemed seemed toto meme that that all all were on a journey either

were on a journey either spiritual spiritual or actual and the pres or actual and the pres ence

ence of this incredible Teacher was of this incredible Teacher was an an impo important rtant (and(and

continued continued on page 3 on page 3 N A M K H A I

N A M K H A I N O R B U R I N P O C H E ' S S C H E D U LN O R B U R I N P O C H E ' S S C H E D U L EE 2 0 0 0 - 2 0 02 0 0 0 - 2 0 0 22

2 0 0 0 2 0 0 0

SOUTH

SOUTH AMERICA,

AMERICA, TASHIGAR

TASHIGAR

Decemb

December er 26th26th - - Janua January ry 1st1st New Year

New Year Retreat Retreat, , TashigTashigarar

2 2 0 0 00 1 1

SOUTH

SOUTH AMERICA,

AMERICA, CHILE,

CHILE, PERU&

PERU& MARGARITA

MARGARITA

ISLAND

CHILE

February February 1st 1st Public

Public Conference, Santiago Conference, Santiago d dee

Chile

February 2nd. 3rd and 4th February 2nd. 3rd and 4th Retreat of Dzogchen Teachings Retreat of Dzogchen Teachings Santiago de

Santiago de

Chile

February 5th February 5th Public

Public Conference, Conference,

Vina

d delel

Mar

PERU

February 9th, 10th February 9th, 10th

&

11th 11th

Chod

Retre Retreat, at, PeruPeru

MARGARITA ISLAND

March

30th 30th - -

April

3rd 3rd Easter Retreat Easter Retreat

USA,

WEST

COAST

May

1st 1st Public Talk:

Public Talk: Introduct Introduction to ion to DzogDzogchenchen

Ma

Mayy

2n 2ndd -6th -6th Wes

West Coast Retreatt Coast Retreat

Ma

Mayy

8th 8th Leave for Seattle Leave for Seattle

Ma

Mayy

9th 9th Public

Public talk: Introduction to talk: Introduction to Dzogchen, Dzogchen, Seattle Seattle

Ma

Mayy

10th 10th Leave

Leave f foorr Portland Portland

Ma

Mayy

13th-16th 13th-16th

H.H.

t thhee

Dalai

Lama's teaching, Portland Lama's teaching, Portland

Ma

Mayy

18th-20th 18th-20th Portland Retreat

Portland Retreat with with

Chögyal

Namkhai Namkhai Norbu Norbu

RUSSIA,

RUSSIA, KUNSANGAR

KUNSANGAR

Santi

Santi Maha Maha Sangha Sangha

Ma

Mayy

27th-29th 27th-29th

SMS

Base Base

Level

Exam Exam

May

30th-June 5th 30th-June 5th

SMS

I I

Level

Training Training

continued continued on page 3 on page 3

Between Thailand and South

Africa

by

Elisa

Copello Copello

B

etween Thailandetween Thailand andand South South

Africa,

Chögyal

Namkhai Namkhai

Nor

bu

bu made made aa brief, brief, yetyet intense intense and and important, stopover

important, stopover

in

Rome. Rome. I Itt was was an extra exertion

an extra exertion in ain a climate climate not not particularly suitable for Rinpoche's particularly suitable for Rinpoche's health

health with with aa

full

program program ofof engagements,

engagements, from from ththee inaugura inaugura tion

tion of thof thee exhibition exhibition an andd talks talks a att the conference

the conference onon Tibetan medicine Tibetan medicine to the

to the public public talk held on November talk held on November 20th at the

20th at the great great

hall

of

a prestigious a prestigious religious

religious institute where he institute where he present present ed the Dzogchen teaching. Howev ed the Dzogchen teaching. Howev er

er,, for us for us practitioners, practitioners, it was an it was an immense

immense joy joy to be able to have him to be able to have him with

with us once again and to us once again and to share share the the experience

experience of thof thee direc direct t transmistransmis sion which

sion which he gave on the occasion he gave on the occasion

of

Adzam

Drugpa's anniversary on Drugpa's anniversary on November

November 21st. 21st. This This was was held held a att th

thee

Ghioni

theater theater which h which hadad been been hired for the occasion

hired for the occasion by theby the

Gakyil

of

Rome. Rome.

Smiling,

witty witty and atand at times times even cutting, Rinpoche once again even cutting, Rinpoche once again introduced

introduced ththee crowds crowds gatheredgathered in in the enormous

the enormous

hall

at the San Leone at the San Leone Magno

Magno Institute Institute toto knowledge knowledge ofof Ati

Ati

Yoga.

He spoke at length on the He spoke at length on the difference between

difference between ththee mind mind and and th

thee nature nature of the mind, on of the mind, on t thehe

vari

ous types

ous types of of t transmission ransmission throughthrough which

which aa practitioner practitioner maymay enter enter

authen

authentic tic knowledge of hisknowledge of his original original condition,

condition, on various types on various types

of

expe expe rience

rience which which permit one to discover permit one to discover th

thee state state of Dzogchen. Besides this, of Dzogchen. Besides this,

in

a a gesture gesture which which was quite unusu was quite unusu

al

for us, Rinpoche invited the par for us, Rinpoche invited the par ticipation

ticipation of the of the public. public.

At

firstfirstpeopeo ple were

ple were

timid

with with their questions their questions some

some of of which were exacting which were exacting and and interesting,

interesting, others others simply simply strange. strange. This

This question/ question/answer answer session consession con firm

firmed ed how sometimhow sometimes es questioquestionsns arise more from

arise more from ththee wish wish to to bebe heard

heard andand seen seen rather rather than than aa real real desire

desire toto satisfy satisfy one's one's curiosity curiosity oror

clarify

a doubt. a doubt.

To

To th thee question question about about how how toto recognize

recognize a a real Master in real Master in a a world world where

where so so many lamas comany lamas comeme to the to the West

West toto teach Rinpteach Rinpocheoche jokingly- jokingly-replied, "There

replied, "There araree even lamas even lamas inin Peru!". Then

Peru!". Then hehe added added that that it it isis important

important toto u usese one's one's own aware own aware

ness

ness and observe and observe

well

the the attitude, attitude, behavior and teaching

behavior and teaching of of a Master a Master before

before deciding deciding t too

follow

him.

The talk concluded The talk concluded with with an an invitation

invitation to to those those with with a real inter a real inter est to know the Dzogchen teaching est to know the Dzogchen teaching to come

to come ththee

following

dadayy to the to the

Ghioni

theater theater to receive to receive th thee trans trans mission.

mission. Several Several "new" "new" people people took up this

took up this invitation while invitation while a a great great

number

number of uof uss "old" practitioners "old" practitioners from

from

a

a llll

over Italy and even abroad over Italy and even abroad participated in the event

participated in the event which which was was one more opportunity

one more opportunity to seeto see

Rin

poche and refresh the energy of the poche and refresh the energy of the transmission.

transmission.

Early

ininththee morning morning we met we met

in

front front of of ththee closed closed gates gates of the of the

theater

theater under the pouring rain to get under the pouring rain to get our tickets. We were worried our tickets. We were worried about about not being able to get in

not being able to get in because because w wee had been told

had been told by the by the

Gakyil

of of

Rome

Rome that there that there were only were only 600 600 places

places anandd that that ththee tickets would tickets would

start

start being given out being given out at at 9:30, 9:30, about about two

two anandd a a

half

hours before hours before

Rin

poche was

poche was du dueetoto arrive. However arrive. However

in

the the en end everyone d everyone foundfound a a place, place, even

even those those who arrived who arrived at the at the last last minute by car

minute by car or or train from train from far far off off places

places t too receive the transmission. receive the transmission. The organization

The organization of of the eventthe event was really commendable: the place was really commendable: the place chosen for the event was excellent, chosen for the event was excellent, queuing

queuing wawass orderly orderly and and fast fast and and

there

there was was aa discreet discreet bubutt efficient efficient control

control o of thf thee situation. The situation. The stage stage

was decor

was decorated ated inin a a simple and ele simple and ele gant

gant way way with with an an en enormouormous s blackblack and white photograph

and white photograph of of

Adzam

Drugpa

Drugpa behind Rinpoche's chair behind Rinpoche's chair with

with two very large two very large thankas thankas hang hang ing

ing from th from the wings.e wings. Punctually,

Punctually, atat midday, midday,

Rin

poche mounted

poche mounted ththee stage stage and and immediately began

immediately began toto explain explain the the practice. Then after a short break, practice. Then after a short break, a att the exact stroke of one o'clock, the exact stroke of one o'clock, he he led

led the the practice perfectly synchro practice perfectly synchro nized with

nized withththee video being shown video being shown on

on a a television television behind behind

him.

II

was very moved was very moved at the at the idea idea

that

that fo forr about about

half

an hour the entire an hour the entire Community

Community inin every every part part of the of the world

world was reunited in perfect syn- was reunited in perfect syn-chronicity

chronicity with withusus practitioners practitioners in in Rome

Rome who had the who had the great great fortune fortune t too be able

be able to to

follow

ththee practice practice with with the Master

the Master

live

andand receive receive the the transmission from

transmission from him. him. Even Even though

though ththee event event hahadd been been announced

announced forfor several several monthsmonths and and the videos

the videos and and prac practice tice booksbooks for for the transmission had been prepared the transmission had been prepared an

andd sent sent around around ththee world world some some time ago, to

time ago, to

find

ourselves ourselves with with the the Master

Master on the on the occasion occasion of of thethe anniversary

anniversary of of

Adzam

Drugpa Drugpa i inn the unusual context of a

the unusual context of a theater theater and and with

with ththee awareness awareness of of this this

link

between

between those present those present and and all all the the practitioners i

practitioners in then the world world united by united by the strength

the strength

of

the transmission was the transmission was fo

forr me me and, and,

I I

believe, many believe, many others others a a

continued continued on page 3 on page 3

C O N

C O N T E NT E N T ST S

2

2 TEACHINGS TEACHINGS Chögyal

Chögyal Samkhai Samkhai S'orbu S'orbu 5

5 INTERNATIONALINTERNATIONAL PUBLICATIONS PUBLICATIONS 6

6 TIBETANTIBETAN MEDICINE MEDICINE 7

7 BOOKBOOK REVIEW REVIEW 9

9 SHANG-SHUNGSHANG-SHUNG INSITRTE INSITRTE

10-17

10-17 COMMUNITYCOMMUNITY NEWS NEWS 21

21 INTERNATIONALINTERNATIONAL

COMMUNITY CONTACTS COMMUNITY CONTACTS

24

24 INTERNATIONAL INTERNATIONAL GAKYIL GAKYIL NEWS NEWS

SPECIAL SPECIAL

PAGES PAGES 18-19 18-19 2

2 PAGE PAGE BOOKLIST BOOKLIST

FROM FROM SHANG-SHUNG SHANG-SHUNG EDIZIONI EDIZIONI

(2)

Chögyal

Chögyal Namkhai Namkhai Norbu Norbu

Th

Thee

True

Function

of

th

the

e Teachin

Teachings

gs

(An

(An excerpt

excerpt

from

Chapter

Chapter One,

One, The

The

Individual:

Individual: Body,

Body,

Voice

and Mind

and Mind of of Dzo Dzo gehen. gehen. The Self Perfected The Self Perfected State) State)

by

Chögyal

Namkhai

Namkhai Norbu

Norbu

Snow

Lion

Publications, Publications, Ithaca, Ithaca, New New

York

S

omeone who begins to developomeone who begins to develop an interest in the teachings can an interest in the teachings can tend to distance themselves tend to distance themselves from from the reality of material things, as if the reality of material things, as if the teachings were something the teachings were something com com pletely

pletely apart apart from from daily daily

life.

Often, Often, at the bottom

at the bottom of of this, this, there there is is an atti an atti

tude

tude of of giving giving up and running away up and running away from

from one's own problems, one's own problems, with with the the

illusion

that that o onene will will be able to be able to

find

something

something that that will will miraculously miraculously help one to transcend all help one to transcend all that. that. But But the teachings are based on the the teachings are based on the principle

principle of our actual human of our actual human condition.

condition. We have We have a physia physicalcal body

body with with all its various all its various limits; limits;

each day we have to eat, work, each day we have to eat, work,

rest,

rest, and so and so on. on. This This is is our our reali reali

ty,

ty, and and w wee can't ignore it. can't ignore it. The

The Dzogchen Dzogchen teachingsteachings are neither a philosophy, nor are neither a philosophy, nor religious

religious doctrine, nor cultural doctrine, nor cultural tradition.

tradition. Understanding the Understanding the message

message of of the teachings means the teachings means discovering

discovering one's one's own own true true con con dition,

dition, stripped of all the stripped of all the self self

deceptions and falsifications deceptions and falsifications

which

which the minds creates. The the minds creates. The very

very meaning of the Tibetan meaning of the Tibetan term

term Dzogchen, Dzogchen, "Great Perfec "Great Perfec tion",

tion", refers to the refers to the true true primor primor

dial

state state of every of every individual individual

and not to any

and not to any transctranscendentendent reality.

reality.

Many

Many spiritual spiritual paths paths have have as their basis the principle of as their basis the principle of compassion, of benefiting others. compassion, of benefiting others. In

In the Mahayana Buddhist the Mahayana Buddhist traditradi tion,

tion, for example, compassion is for example, compassion is one of the most fundamental points one of the most fundamental points of

of the practice, togetherthe practice, together with with the the knowledge of the

knowledge of the true nature true nature of of phenomena, or "voidness. phenomena, or "voidness." " SomeSome times, however, compassion can times, however, compassion can become something constructed and become something constructed and provisional,

provisional, because we don't because we don't understa

understand nd the realthe real principle principle of it. A of it. A genuine, not

genuine, not

artificial,

compassion, compassion, can

can only only arise after arise after we we have have discov discov ered our

ered our own own condition. condition. Observing Observing our own

our own limits, limits,our our conditioning,conditioning, our conflicts and so on, we can our conflicts and so on, we can become truly conscious of the become truly conscious of the sufsuf fering

fering of others-, and then our own of others-, and then our own experience becomes the basis or experience becomes the basis or model

model for being able to for being able to better better

understand and help those around understand and help those around us.

us. The

The only only source of every source of every

kind

of

of benefit for others benefit for others is is awareness awareness ofof our

our own own condition. Wcondition. Whenhen we know we know how

how to help ourseto help ourselves and how lves and how toto work

work with with our situation we can our situation we can really

really benefit others, and our benefit others, and our feel feel ing

ing o of compassionf compassion will will arise spon arise spon taneously, without the need for us taneously, without the need for us to

to hold hold ourselves to the rules of ourselves to the rules of behavior of any given religious behavior of any given religious doctrine.

doctrine. What

What do we mean when we say, do we mean when we say, "becoming aware of our own "becoming aware of our own true true

condition"?

condition"? It means It means observing observing our our selves, discovering who we are, selves, discovering who we are, who

who we believe we arewe believe we are, and what, and what our

our attitudattitudee is is towards others and to towards others and to

life.

It meaIt means observing ourselves,ns observing ourselves, discovering

discovering who we are, who we who we are, who we believe we are, and what our atti believe we are, and what our atti

tude

tude is towards others and is towards others and toto

life.

I Iff we just observe the

we just observe the limits, limits, mental mental jud

judgmegmentsnts, , ththe e paspassiosions, thns, the pride pride,e, the jealousy, and the

the jealousy, and the attaattachmenchmentsts

with which

with which we we close ourselves up close ourselves up in in the course of one single day, where the course of one single day, where do they arise

do they arise from, from, what are they what are they rooted in?

rooted in? Their Their source is our dual- source is our dual-istic

istic

vision,

and our conditioning. and our conditioning. To

To be able to help both ourselvesbe able to help both ourselves and others we need to overcome and others we need to overcome all all th

thee limits limits in in which which we are enclosed. we are enclosed. This

This is the is the true true function of the function of the teachings.

teachings.

to decide what his capacity is, not to decide what his capacity is, not the teacher. Let's say

the teacher. Let's say I I lack clarity. lack clarity. I I can

can ask the advice of task the advice of the Masterhe Master about this, and what

about this, and what

kind

of prac of prac tice

tice I c I can an dodo to get to get ridrid of of this this lack lack of of clarity.

clarity. But But the teacher the teacher is is not not decid decid ing

ing that that I have a certain capacity, I have a certain capacity, high

high or low. What we have to or low. What we have to understan

understand d is what'sis what's lacking. lacking. What What is our

is our weak point? weak point? Let's

Let's say I'm someone who say I'm someone who likes

likes to to drink. drink. And And if I drink eif I drink everyvery day and am a bit drunk, and the day and am a bit drunk, and the Master says, "Yo

Master says, "Yo u u have a lowhave a low capacity",

capacity", that that doesn't doesn't resolve anyresolve any thing.

thing. But what one has to under But what one has to under stand is

stand is that that if I'm getting drunk if I'm getting drunk and I'm not doing anything, then and I'm not doing anything, then I'm

I'm wasting wasting time.time. And And when one when one isis able to discover this, one is then able to discover this, one is then able to work

able to work with with oneself. So one oneself. So one ought not to wait around to receive ought not to wait around to receive this capacity somehow.

this capacity somehow.

very

very important point. Because it important point. Because it happens

happens that that many people wait many people wait around

around passively passively to get the capacity to get the capacity

that

that they want. And many people they want. And many people say,

say, "Oh, "Oh, this teaching is this teaching is much toomuch too high.

high. It's not for me. I've go to go It's not for me. I've go to go for

for the more the more elementary stuff." Butelementary stuff." But they're also

they're also thinking thinking that that suddenly, suddenly, one day,

one day, that that superior capacity superior capacity will will come to them. But

come to them. But that that capacity capacity never comes though they wait and never comes though they wait and wait.

wait. And And they they

finally

becombecome olde old and they

and they die. And die. And one one doesn't evendoesn't even know

know in the future in the future lives lives if if that that

capacity

capacity is is going going to to come come along. along. That is, the person doesn't That is, the person doesn't know

know how to work how to work with with himself himself and his capacity.

and his capacity. And And therefore this therefore this way

way of of looking looking at things is not at things is not right.

right. YouYou have to understand have to understand that that there

there are different are different paths paths which which are are low,

low, middle middle andand high, high, and and that that it's it's human beings

human beings following following these these

The

Capacity

of

the

Individual

by

Chögyal

Namkhai

Norbu

Oz,

California,

1982

From

From the the Blue Book Blue Book

Talks

Talks in Oz, in Oz, California California 1982 1982 Translated by

Translated by Barrie Barrie Simmons Simmons Transcribed by

Transcribed by Jim Jim

Valby

O

nene lives lives according to one's according to one's

cir

cumstances. One has to be cumstances. One has to be aware of what one's condition is. aware of what one's condition is. That is, one knows how to work That is, one knows how to work

with

with oneself and how to develop oneself and how to develop one's capacity.

one's capacity. Many Many people say people say usually,

usually, "Master, what "Master, what

kind

ofof capacity do I have?". And if the capacity do I have?". And if the Master

Master is not a very nice person, is not a very nice person,

he'll

say, " Y say, " You ou don't don't have verhave veryy much

much capacity". And capacity". And that that Master Master will

will say, "What you have to do is say, "What you have to do is ten different

ten different

ngöndros".

And

And in this casin this case the persone the person will

will never get to the majn practice. never get to the majn practice. It's not

It's not that that the Master the Master is is making making an an error, but the person

error, but the person himself himself isis making

making an error in this case. And an error in this case. And why

why is this a mistake is this a mistake on the paron the part oft of th

thee individual? individual? The The individual individual has has

This

This is very important, is very important, becau

because a lose a lot of people talk int of people talk in that that

way.

way. They saThey sayy that that the teaching is the teaching is something

something that that isis

like

a stairway a stairway

that

that has to be ascended, and they has to be ascended, and they say, "

say, " You You with with t thehe small small amount amount of of good

good fort fortune yune you have, need aou have, need a teaching

teaching

like

Tantrism." An Tantrism." An d let'sd let's sa

sayy that that youyou

follow

this teaching this teaching bu

butt you you don't succeed don't succeed in in being able being able to

to practice it. practice it. And

And then you methen you meet someoneet someone who's very much into the Sutras, who's very much into the Sutras, an

andd that that person person will will say, "Oh, you say, "Oh, you can't do

can't do that that Tantric practice. That Tantric practice. That practice is much too high for you. practice is much too high for you. What you've go to do first is the. What you've go to do first is the. Hinayaria

Hinayaria

level,

let's say for ten let's say for ten years.

years. At At least you have to becoleast you have to becomeme aa monk for a few years. Then you monk for a few years. Then you do some

do some purification purification and and then when then when you've

you've realized realized yourself yourself at at that that lev lev el,

el, then you can go to Tantra." then you can go to Tantra." And And aa person says, "That sounds good. person says, "That sounds good. That's right.

That's right. " And the" And they y go andgo and make a

make a

kind

of school based on of school based on

that,

that, this makes this makes sense sense bec because iause it ist is necessa

necessary ry to go to elementaryto go to elementary school

school before going to the middle before going to the middle school.

school. And in this way one has And in this way one has wasted the

wasted the good oppogood opportunity- rtunity- inin

which

which one has met one has met the Tantra teachthe Tantra teach ing.

ing. If

If this happens, it this happens, it is is not not an an ide ide al

al way of going abway of going about things. It'sout things. It's much

much better better to to know how to workknow how to work

within

within the framework of the framework of Tantrism. Tantrism. And

And why? Because Tantriwhy? Because Tantrism sm isis complete.

complete. If you If you lack lack capacity, then capacity, then in

in the Tantric teaching the Tantric teaching there there is a is a wa

wayy to work to work on oneself on oneself to to make up make up for

for that that deficiency. deficiency. So

So it's not necessait's not necessary forry for yo youu toto make up

make up that that deficiency. deficiency. This This is a is a

paths, and

paths, and that that those who are those who are

fol

lowing

lowing the lower path have lesser the lower path have lesser capacity.

capacity. And And this meanthis meanss that that some some one who's

one who's following following the the lower lower path path has more

has more limitations. limitations. And And someone someone

with

with more more limits limits doesn't want to doesn't want to understand something else. It's understand something else. It's very

very easy to understand this. easy to understand this. For

For example, example, there there are a lot are a lot of of Theravadins.

Theravadins. And And they they just do notjust do not accept Mahayana. They say right accept Mahayana. They say right from

from the beginning the beginning that that Mahayana Mahayana is

is not authentic and doesn't even not authentic and doesn't even exist as a Buddhist teaching. And exist as a Buddhist teaching. And what's more, they don't even read what's more, they don't even read any

any Mahayana books. They eveMahayana books. They evenn have a fear of reading this, because have a fear of reading this, because maybe it

maybe it will will co convince thenvince themm that that there

there is something to is something to it. it. This This means means

that

that there there isis self-limitation self-limitation there there

an

andd that these that these people have closed people have closed themselves.

themselves. This This is the characteris is the characteris tic

tic of what isof what is called called the lesser the lesser capacity.

capacity. As

As we go uwe go up to the teachingsp to the teachings

that

that are higher and higher, what we are higher and higher, what we have is people who are more and have is people who are more and more open. One has to understand more open. One has to understand

that

that this is the natural condition. this is the natural condition. This

This doesn't mean doesn't mean there's there's any any defec

defect t in the teaching since thein the teaching since the teaching has no defec

teaching has no defect t whatsoever.whatsoever. But

But the teaching isthe teaching is followed followed byby human beings, and it's the human human beings, and it's the human beings

beings wh whoo araree limited. limited.

Now

Now when when we're we're talkingtalking about the Dzogchen teaching, for about the Dzogchen teaching, for example, this is a teaching example, this is a teaching that that is is called

called very very high. high. Why is it consid Why is it consid ered so elevate

ered so elevated? d? BecauseBecause there there is is nothing

nothing that's that'sstrictly definedstrictly defined,, nei nei ther in its way of

ther in its way of looking looking at things, at things, no

nott in in its practice, nor its practice, nor in its in its mode mode of of behavior.

behavior. There is nothing in this There is nothing in this

teaching

teaching which which is regarded as not is regarded as not acceptable, or something to be acceptable, or something to be feared. Because in this teaching feared. Because in this teaching what one searches for is a what one searches for is a state state

beyond

beyond acceptance and rejection. acceptance and rejection. Therefore they say this is a higher Therefore they say this is a higher teaching.

teaching. Now

Now if one knoif one knows how tws how too understand this

understand this principle, principle, in this in this case one also knows how to work case one also knows how to work on

on one's weak one's weak points. points. And And one also one also knows in regard to the teaching knows in regard to the teaching what it really means. When I was what it really means. When I was

with

with my my Master ChanMaster Changchub Dorje,gchub Dorje, II was fresh out of was fresh out of college. college. I had a I had a very

very precise idea of what lineage precise idea of what lineage was and what different types of was and what different types of transmission were. I knew the way transmission were. I knew the way in

in which which they existed in every they existed in every school

school a andnd in in every every tradition. tradition. When When II received threceived the e teachingteaching, the first, the first thing

thing I asked I asked was, was, "what "what tradition tradition i iss this? What lineage?

this? What lineage? And And what what is is the the title,

title, the name the name of of this this teaching?" teaching?" Now

Now when I when I receivedreceived these these

teachings and transmissions teachings and transmissions from from Changchub Dorje, he said, "this Changchub Dorje, he said, "this is

is the transmission of the transmission of Dzogchen Dzogchen Semde, Longde and Upadesha, Semde, Longde and Upadesha, and

and Anuyoga", Anuyoga", for example. I for example. I couldn't understand what he couldn't understand what he meant, because I remained meant, because I remained with with

in

in that that limitation. limitation. But later I But later I understood what he intended, understood what he intended, what he was

what he was communicating. communicating. It's It's true. Dzogchen teaching is true. Dzogchen teaching is

like

that.

that. That is, it's not conditioned That is, it's not conditioned by

by a particular naa particular name or lineage.me or lineage. So,

So, the teaching is nothe teaching is not importantt important externally, but what's important externally, but what's important is our own

is our own understanding. understanding. In

In the D the Dzogchen teachizogchen teachings Ings I had twelve or thirteen different had twelve or thirteen different masters. For me,

masters. For me, these these teachers teachers

were not the same. That is, each were not the same. That is, each of

of these these masters masters made me under made me under stand either more or less of the stand either more or less of the teaching. But when I say this I teaching. But when I say this I don't mean

don't mean that that some some teachers teachers were were

better,

better, some were some were middling middling and and some were less. But what it was, it some were less. But what it was, it depe

depended nded on my con my c ondition. Itondition. It depended on the rapport between depended on the rapport between me and the teachers. It depended me and the teachers. It depended onon my

my knowledge, on my secknowledge, on my secondaryondary conditions and on my conditions and on my circum circum stances.

stances. But

But what they all twhat they all taught meaught me was the same

was the same principle. principle. And And when I when I understood for the

understood for thefirstfirsttime, then ittime, then it all

all had its value. Thus all thhad its value. Thus all thee com com plications

plications disappeared. disappeared. One One teacher teacher gave this, and the other teacher gave this, and the other teacher gave something else. Thus in the gave something else. Thus in the

state

state of of realization realization one has to one has to unify unify everything into what is

everything into what is called called the the Great

Great Thigle Thigle or the Great or the Great Mahamu- Mahamu-dra,

dra, the Great Dzogchen. the Great Dzogchen. In this-In this-case, how can

case, how can there there be different be different teachers, different lineages, differ teachers, different lineages, differ en

entt heads heads of of schools, etc.? schools, etc.? And

And it's very important it's very important forfor each of us to understand this each of us to understand this

well.

And

And this is a very important this is a very important pointpoint for

for gettgetting rid of our confusioing rid of our confusion.n. And

And if we if we don't don't get this underget this under standing, we always

standing, we always

find

ourselves ourselves in

in limitations. limitations. And And in this cin this case thease the teaching becomes

teaching becomes

like

a cra crystalystal cage.

cage. How

How does one codoes one construct thisnstruct this

kind

of cage? It's of cage? It's

like

when one when one says, "I am a Kagyupa and I just says, "I am a Kagyupa and I just can't take the Gelugpas."

can't take the Gelugpas." This This is an is an example of a beautiful crystalline example of a beautiful crystalline cage.The

cage.The best best thing to do in this thing to do in this case, is to understand

case, is to understand that that the the dif dif ferent types of teachings are meth ferent types of teachings are meth ods

ods to to help us help us realize realize ourselves..*". ourselves..*".

(3)

Activities

in Tashigar

2000 - 2001

December 26th-January 1st

Christmas Retreat with Chögyal Namkhai Norbu Cost: $200 (30% discount for ordinary members) January 3rd-7th, 2001

Yantra

Yoga

Advanced Course with Fabio Andrico

Cost: $80

January 15th -20th, 2001

Dance

of

the Vajra - First Part with Adriana dal Borgo January 21st-23rd, 2001

Intensive Practice Cost: $80

January 24th-29th, 2001

Dance

of

the Vajra - Second Part with Adriana dal Borgo January 30th - February 1 st

Intensive Practice Cost: $80

Entire course: $150

Further information contact the Secretary at Tashigar

Tel

and fax : (54) 03541 -998356

Email:

[email protected] or

BlueGakyil

Tel:

(54) 114582-4865

Email:

[email protected]

The

Celestial

Treasure: the Tibetan

Art

of

Medicine

by Andrea del'Angelo

Chögyal Namkhai Norbu's schedule continued from page 1

June 6th-8th

SMS

I Level

Exam June 9th-13th

SMS

Level

II Training June 15th-21st Kunsangar Retreat Santi Maha Sangha June 22nd-23rd

SMS

II

Level

Exam

June 24th-28th

SMS

ID

Level

Training ITALY,

MERIGAR

July 6th- 10th Merigar Retreat July 17th-August 6th

Personal retreat

of

Chögyal Namkhai Norbu

August 10th-19th Merigar Retreat Santi Maha Sangha August 21st-23rd

SMS

Base

Level

Exam

August 24th-28th

SMS

I

Level

Training September 7th-17th Vacation

in

Sardegna Santi Maha Sangha September 23rd-25th

SMS

II level Exam

September 26th- 30th

SMS

III

Level

Training October 7th Leave for Margarita Island

VENEZUELA, MARGARITA

ISLAND

December 26th-January 1st Margarita Island Retreat 2 0 0 2 February 15th-24th Margarita Island Teacher's Training March 29th-April 2nd Margarita Island Easter Retreat

April

9th-23rd Margarita Island Longsel Teaching

USA, TSEGYALGAR

May

3rd-7th Dzogchen Retreat Santi Maha Sangha

May

10th-14th

SMS

Base

Level

Exam

May

15th-19th

SMS

I

Level

Training May21st-23rd

SMS

I

Level

Exam

May

24th-28th

SMS

II

Level

Training

May

30th-31st

SMS

II

Level

Exam

June lst-5th

SMS

III

Level

Training June 14th-28th

Personal Retreat

of

Chögyal Namkhai Norbu July 5th-14th Dzogchen Retreat ITALY,

MERIGAR

July 18th Leave for Merigar Santi Maha Sangha July 23rd-25th

SMS

Base

Level

Exam

July 26th-3oth

SMS

I

Level

Training August 10th-18th Dzogchen Retreat Santi Maha Sangha August 22nd-23rd

SMS

III

Level

Exam

August 24th-28th

SMS IV

Level

Training August 30th-31st

SMS IV

Level

Exam

September lst-5th

SMS

V

Level

Training September 8th-22nd Vacation

in

Sardegna

AUSTRIA,

KALACHAKRA October 10th

Leave for Austria

October 11th

H.H.

the

Dalai

Lama arrives October 23rd

H.H.

the

Dalai

Lama departs

ITALY.

MERIGAR

October 28th Return to Merigar

THAILAND

November 4th Leave for Thailand November 15th- 17th Thailand Dzogchen Retreat

SINGAPORE

November 22nd-24th Singapore Retreat

AUSTRALIA,

NAMGYALGAR November 25th Leave for Brisbane December 26th-January 1st Namgyalgar Retreat

O

n November 17th the exhibition entitled ''The Celestial Treasure: the Tibetan Art of Medicine"

opened at the

Pigorini

Museum

in

Rome.

The event was organized and coordinated by

A.S.I.A.

(Associazione per la SolidarietàIntemazionale

in

Asia) with the collaboration of the

Pigorini

Museum and the International Shang -Shung Institute

of

Tibetan Studies. It was financed by the Department of Cooperation and Development of the

Ministry

of Foreign

Affairs

in con junction with its program of education and develop

ment.

ASIA

had presented the project to the Italian

Min

istry of Foreign

Affairs

in February, 2000 and after it had been appraised by the Technical Commission it was approved by the Managing Committee of the

DGCS

on July 24th.

The exhibition was inaugurated in the presence of representatives of the

Ministry

of Foreign

Affairs

and the Special Service of the L.

Pigorini

National Prehis toric Museum, Prof. Namkhai Norbu Rinpoche and the curator of the exhibition and author of the catalogue. Prof. Giacomella Orofino, who spoke about the material on display and explained the origins of the event. About four hundred people participated

in

the evening inaugu ration.

Fifty-eight Tibetan paintings from Lhasa were dis played at the exhibition along with one hundred and eighty three surgical instruments. Besides these

exhibits, a tent was set up within which mannequins rep resented a Tibetan doctor visiting a patient. Numerous showcases and the interior of the tent were decorated

with ritual objects, antique books and furniture gener

ously lent by private collectors. In order to given a fuller picture of the geographical, cultural and historical con text, the exhibition was enriched with gigantic pho tographs from the photographic archive

of A.S.I.

A.

The first part of the conference. November 18th and 19th, covered the history of Tibetan medicine and the relationship between body and mind. There were sever

al

participants

in

this cycle

of

the conference including a representative from the

Ministry

of Foreign

Affairs,

Chögyal Namkhai Norbu. Fernand Meyer professor of Tibetan sciences and

civilization

at the Ecole Pratique des Hautes Etudes

of

Paris,

Dr.

Jamyang Lhundrub from the Tsetang Traditional Hospital at

Loka

who comes froma family of more than four generations of doctors

in

which this ancient knowledge is transmitted from father to son,

Dr. Kojo

Sangdu, director of the Depart ment of Traditional Medicine at Lhasa University who spoke about the surgical tradition

in

Tibet and diagnosis

in

traditional medicine and Dr. Phuntsok Wangmo. expert in traditional medicine and astrology who spoke about the importance of using astrology in traditional medicine.

Several Westerners participated in the sessions on the relationship between body and mind in traditional medicine, in particular Prof. Barrie Simmons' talk on the relationship between mind and body

in

Tibetan med icine as

well

as those of Dr. Gino

Vitiello

and Prof. Marnosa

di

Stefano.

On

November 19th the session on spiritual practice and Tibetan medicine opened with Chögyal Namkhai

Norbu's relation to an audience of several hundred peo ple.

On

November 22nd a workshop on the treatment of psychosomatic illnesses in Tibetan medicine was held by Drs. Wangdu. Jamyang and Nyda Chenagtsang at the S.

Lucia

hospital.

The cycle of conferences resumed the weekend of November 25th and 26th and covered the topics of the role

of

the traditional doctor

in

Tibetan society, the prob lems

of

traditional medicine

in

present day modem soci

ety and surgery. Although the seminars were less crowd ed than those of the first weekend, an average of

fifty

people per day attended. The participants posed a great

number of questions and in particular there was a dis cussion on how to maintain the Tibetan medical tradi tion as

well

as the possibility

of

developing cooperation projects

in

Tibet.

On

the occasion of the inauguration of the exhibi

tion,

A.S.I.A.

in collaboration with the Roman section

of

the Dzogchen Community organized a conference

with Chögyal Namkhai Norbu, "Introduction to the Dzogchen teaching". This was attended by around 400 people at the S. Leone Magno

hall.

The exhibition receives tens of visitors each day as

well

as visits from schools in Rome and

will

remain open until the end

of

January, 2001.

The seminars at the

Pigorini

Museum continued through December 2nd and 3rd with a workshop on "Dreams and medicine" held by

Dr.

Nyda. On Decem ber 16th and 17th there

will

be a second workshop on Tibetan massage.

The exhibition

will

remain open over the Christmas period while the seminars

will

start again on January 13th and 14th. 2001. with a cycle of conferences on pharmacopoeia, on the use and possible development and commercialization

in

the West

of

Tibetan medicine, on women and birth in traditional medicine and on the therapeutic approach to serious illnesses.

The seminars

will

end on January 20th with a cycle

of

conferences on projects of cooperation in thefieldof health set up by the Italian

ONG in

Tibet and Bhutan. In conjunction with this initiative, a color catalogue with

photos of

all

the thankas on display has been published along with explanations and some

of

the talks given dur

ing the various seminars. The catalogue is on sale at the

A.S.I.A.

office. Posters, greeting cards and calendars have also been printed to support

A.S.I.A.'s

develop ment projects

in

Tibet.

Considering the enormous financial output by

ASIA

to organize this event, we hope that everyone interested

in

maintaining and developing knowledge of this ancient culture

will

help by buying calendars, cata logues and greeting cards as gifts during the upcoming holiday season.

Further information:

A.S.I.A

(Associazione per la Solidarietà Intemazionale

in

Asia)

Via

S. Martino della Battaglia 31.00185 Roma, Italy Telephone: 06-44340034

Fax: 06-44702620

Email:[email protected]

First Time, continued from page 1

for many, unexpected) stop a long the way. As a consequence, for

those who remained open and aware all events before and after

that weekend in Kathmandu became a stream of insights from which to

build

their base of knowl edge and continue along the path. Rinpoche gave a perfectly cus tomised message to the studentsin the room, as he always does. The first day he discovers where the doors and windows to their minds

lie

and by the second day he is busy

filling

them with jewels of wisdom

that

will

reside forever. He is always careful to prevent easy mis conceptions from arising, as he deftly anticipates and corrects often misunderstood points even before the students have time to register what they have learned. In no time at all this room

full

of people who may have very little

in

common are practicing together and bonding at a level few can even fathom. This

ensures that the seeds of knowledge

lie

protected in fertile ground even while the mind struggles to com prehend. By the third day he has summarized the length of the

Bud

dhist spiritual path and then reduced it to a practical guide for daily

life

before one can even grow intimidated by the vastness of the

final

goal. How he does this consis tently in every country around the

world in the course of three short days is a miracle I

will

never grow tired of watching. Thank you again, Dear Master, for an invaluable les son and an unforgettable weekend.B

Between , continued from page 1

new and amazing experience. In the afternoon after an inter

val

of about two hours Rinpoche returned and once more with great

generosity transmitted the precious teachings and gave advice for daily

life.

We took it to heart when he said that even though our samsaric existence is marked by suffering we should have space to enjoy our selves. But then he warned us about tension which arises from attach

ment and poisons our lives. Once more he explained how we should work with our emotions according to the path of renunciation, the Tantric path of transformation or the path of self-liberation. Just

like

a

kind

father he warned us how dif

ficult it is to transform, for exam ple, an emotion such as anger into the energy of wisdom. He told us not to get discouraged if we do not

manage to because this method requires lengthy training in the transformation practice of a wrath

ful

divinity.

Then he gave us further advice: to understand the dimen sion of each person is to leam and respect it in order to create more harmonious and equilibrated rela tionships not only between a couple or within a family but in general among us

all.

Finally

he invited us to "be Masters of ourselves" and through the practice acquire aware

ness and clarity in order to guide our decisions.

t From the beginning to the end, Rinpoche's words were illuminat

ing - simple, clear pearls of wisdom

cont'd on page 20