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  1 T EACHING C HÖGYAL N AMKHAI N ORBU , P UTTINGTHE B UDDHA ’ S W ORDSINA B OX 3 M USEUMAT M ERIGAR , I NTERVIEWWITH C HÖGYAL N AMKHAI N ORBU 4 T WENTY Y EARSAT T SEGYALGAR 7 R INPOCHE ’ S B IRTHDAY C ELEBRATIONAT M ARGARITA 8 L ONG D ISTANCE S PONSORSHIP P ROGRAM , A SIA ’ S S CHOOL P ROJECTSIN T IBET 10 S HANG -S HUNG I NSTITUTE N EWS 14 - 20 C OMMUNITY N EWS 22 I NTERNATIONAL G AKYIL N EWS 24 D AILY L IFEIN T HE M IRROR : D EATH , L OSSAND G RIEF 28 H OW I M ET C HÖGYAL N AMKHAI N ORBUBY D ES B ARRY T HE M IRROR Newspaper of the International Dzogchen CommunityNovember/December 2003 ã Issue No. 66 by Janis Page T he leaves were just beginning toburst into the vibrant golds andreds of their autumn ripening whenVajra brothers and sisters fromacross the continent, from SouthAmerica, Europe, Australia, Russiaand Asia all came together atTsegyalgar in Conway, Massachu-setts, for precious teachings withdear Rinpoche. It was wonderfulfor people reconnecting with oldfriends, and meeting and enjoyingnew friends. The noise and activityof all these meetings came to a qui-et focus and presence when Rin-poche gave teachings. First werethe five days of teachings onDzogchen Padma Nyintig, or Upadesha teachings from Pad-masambhava - ‘this teaching is for developing your practice, you mustalready have knowledge of Dzogchen....’and indeed, there wasmuch depth of wisdom and sub-stance to these teachings, includingdiscussion of tregchöd and thödgal.Norbu Rinpoche also generouslygave the instructions for yangti. The second five-day retreat onLongsal Gompa Ngotrod began theday after the end of the PadmaNyintig. It is always a very specialand rare opportunity to receiveLongsal teachings from Norbu Rin-poche, as these teachings arereceived by him in his dreams.These teachings, from Rinpoche’swhite (v.1) Longsal book, openedwith a more personal feeling asRinpoche spoke about what is pos-sible with dreams and practice of the night. Around the teachings, the dayswere filled with the usual fare of Yantra Yoga and beginning andadvanced Vajra Dance, a very busybookstore, and karma yoga, includ-ing time at the beautiful land at Tsegyalgar Dzogchen Padma Nyintig & Longsal Gompa Ngotrod Retreats September, 2003ChögyalNamkhai Norbu S CHEDULE C HÖGYAL N AMKHAI N ORBU 2003 - 2004 2003 ARGENTINA2003 – 2004 December 26 – January 2 Tashigar retreatLongsal Gyulus Kyi Man Ngag Retreat (Illusory Body) Santi Maha Sangha January 6 - 8SMS Base ExamJanuary 9 - 13SMS 1st Level TrainingJanuary 15 - 16SMS 1st Level ExamJanuary 17- 21SMS 2ndLevel TrainingJanuary 23 SMS 2ndLevel ExamJanuary 24- 28SMS 3rdLevel Training PERU February 9 Leave for PeruFebruary 13 - 15 Peruvian retreat MARGARITAISLAND, VENEZUELA February 18 Leave for MargaritaFebruary 21 Tibetan Losar March 15 - 21 Longsal program: Teaching and Practice of Gomadevi.April 16- 20 Easter retreatMay 15 - 19 Longsal programJune 11 -20 SMS Teacher’s TrainingJuly 17 -August 1 Mandarava Chüdlen retreatSeptember 10 -19 Longsal programOctober 14 -25 Kalachakra teaching & practice Anuyoga system primarily according tothe Terma of Jangchub Dorje.November 12 -21 Complete teachings & practices of Lhalung Sangdag, the Terma of Heka Lingpa.December 5 -8 Birthday teaching and Practice of Long Life TASHIGAR, ARGENTINA December 20 Leave for Tashigar SouthDecember 26 - January 2 Tashigar retreat: Teaching and Practice of GomadeviKhandroling where we worked onpreparing the foundation for thenew universal Dance Mandala.Afternoons at the Gonpa, Jim Valbygave excellent additional explana-tions about the teachings, includingexplanations of Chöd, Guru Yogaof the White Aof Garab Dorje,Shitro, and Ganapuja - we hadmany Ganapujas! Michael Katzspoke about dream yoga duringboth retreats and led us throughsome of the dream yoga exercises.One evening Dr. Phuntsog Wang-mo gave a demonstration of KuNye massage. There were two nights withspecial Community events startingwith a special evening of musicwith Tenzing Tsewang from Nam-gyalgar in Australia, who delightedeveryone with his singing, includ-ing Tibetan sub tone chanting andflute playing. Soon the floor wasopen for many others to share their musical gifts with singing andinstrumental offerings. That wasalso the night of the first of the raf-fle drawings for the beautiful GomaDevi painting by Glen Eddy, theproceeds of which to go towardbuilding the new Dance Mandala. The other special evening wasa celebration of Tsegyalgar’s 25thanniversary. Abit earlier in the daythe new Gakyil members wereselected. Then a feast of Thai food,with more musical offerings as thefood was being served. John Foster narrated a slide show of picturesfrom Tsegyalgar taken over theyears. People from different areasspoke about Community activitiesin their regions. There were thedrawings for the several placeprizes for the Baja retreat. WhenRinpoche asked if all the raffle tick-ets had sold and found that manyhad not, he took care of that inquick order and sold all the rest onthe spot! Then the drawing, withfirst place going to Jim Smith, whowon the retreat and $500. Further prizes included a week’s retreat inRinpoche’s cabin, a set of MP3s of teachings, a bell and dorje, etc., fol-lowed by a fund-raising auctionwith Malcolm Smith serving wellas auctioneer. And then moremusic, singing, dancing and revel-ry! After these two retreats manywent on their way and some stayedon. Some stayed to take the SantiMaha Sangha Level I exam; five of seven participants took the examwith Jim Valby at the lake during aspontaneous outing to Khandrolingwith Rinpoche. The SMS level IIteachings were then given later thatweek, followed by advanced teach-ings for level II Yantra Yogainstruction and Vajra Dance. It wassuch a rich, wondrous time - wewill all be anticipating ChögyalNamkhai Norbu’s next visit andteachings at Tsegyalgar! CONTENTS  Rinpoche teaching in Tsegyalgar Gonpa at September retreats N.ZEITZ  H ello everybody. Here we areat our retreat at Merigar. Weare communicating with all peo-ple who are interested in Bud-dhadharma. I will try to explain alittle what Buddhadharma means.It may be useful for everybody. People who are interested inBuddhadharma already knowwhat the term means. However, Ithink it is very useful and impor-tant that we are more mindful of why Buddhadharma exists, whatit means and what it is for. Theseare very important things becausein general when people followBuddhadharma they consider it tobe only a religious consideration.Of course, it can be an aspect of religion. It can also be an aspectof philosophy or have a moreintellectual aspect, but we mustremember how and what Buddhataught and why Buddha transmit-ted that teaching. It doesn’t meanthat Buddha taught his teaching inorder to create a kind of school or religion. That is not the mainpoint. But people who are inter-ested and follow [his teaching],live in the dualistic vision andalways have a consideration of the different aspects of view. Inthis case, some people consider Buddhadharma a kind of religion.Others consider it to be a kind of philosophy. But in the real senseBuddhadharma is understanding,essentially understanding theindividual, and the real conditionof the individual. First of all you should thinkabout what Buddhadharmameans. We know [the word]Buddha: Buddha means ‘enlight-ened being’, dharma means ‘allphenomena’. That is the realsense of this word in Sanskrit.But it doesn’t mean that we learnwhat Buddha taught about allphenomena. Even if Buddhataught for many lives in many dif-ferent ways, it would be impossi-ble to teach about all phenomenabecause they are all related to cir-cumstances, time, etc. But that,too, is not the main point. Themain point is that we discover what the main point of all of thisis. That important point is the realcondition of the individual. Of course we know that thereare infinite sentient beings andinfinite conditions of the individ-ual. There doesn’t exist only onepoint in the universe. Takingmyself as an example, I am anindividual; I have my individual,essential point. If I have that prin-ciple, then other people do too. If we discover our real most impor-tant individual point, then we candiscover all [of them]. That is par-ticularly like the Dzogchen teach-ing which I teach. We have spe-cial words for this, “Chig she kundrol” (gcig shes kun grol) whichmeans that if we can discover one, we can discover all. Thatmeans, for example, that whenwe discover what the root of allis, then we can discover all thebranches, and everything that isrelated to it. Otherwise, even if we study for many lives in order to have understanding or knowl-edge of all phenomena, we cannever succeed. That “Chig she kun drol” is just like our eyes. If we close our two eyes, we cannot see anything.But if we open them, dependingon our circumstances, there aregood things, bad things, big andsmall things andwe can discover them all. It is thesame way if weare in our realnature, in our realessential condi-tion, then there isthe possibility todiscover allbecause everyindividual livesin their owndimension. For example I havemy dimensionand my friendhas his. If thereare a hundredpeople, there area hundred dimen-sions, not onlyone. Also if webecome mindful of that situation,then what we call awareness of the situation arises. For example, every day wesay we need peace. In manycountries today there are con-flicts, wars and problems andpeople speak a lot about the needfor peace. But how can we reallyhave peace? We can only have itif we are aware in our owndimension. In our own dimensionwe have our feelings that we wantto have peace, we want to behappy. In an ordinary way we callthis egoism. But even if it is anegoistic situation, it is our condi-tion; we live in that way. So if Iunderstand how my situation or dimension is, of course I can haveunderstanding of the dimensionsof others. From the moment that theBuddha started to teach he saidthat by taking the example of yourself, then you do not createproblems for others, you respectthem. It is a very simple and alsovery important teaching. If some-one invades my dimension, I can-not be in my dimension, I am nolonger free and I can have manyproblems. So if I know that, Idon’t create problems for others.If someone gives me a punch, Idon’t like it because I feel pain.Since I’ve had that experience Idon’t punch others because Iknow that it is not good. That is the reason in theBuddhist tradition that we do notkill animals. Why don’t we killthem? Not only because it is arule in Buddhism but because weknow that suffering exists. If youstick a needle into your body,how do you feel? You feel pain;you are not happy. It is the sameway if you torture an animal, of course they feel suffering. For that reason, taking that exampleof ourselves, we do not createproblems. So that is called havingcompassion. But in order to havereal compassion that is alive, not just an artificial compassion thatwe are constructing, then we needknowledge, understanding of how we feel ourselves and thenwe apply that example to others.In the Mahayana teachingwhen we speak of compassion wetrain our minds in that way. Wehave a very famous Mahayanateaching called the“Bodhisattvacaryavatara” whichis given by His Holiness the DalaiLama in different places. Why?Because it is an important essen-tial teaching of the Buddha. Thisteaching is based mainly on [theprinciple that] we take the exam-ple of our own experience andapply it to our attitude in dailylife. “Caryavatara” means howwe apply our attitude. In dailylife, the way we apply our attitudein relationship to our manyactions is something that is veryimportant. For example there are someverses which say that all the suf-fering that exists in the world iscreated by a single person whowants happiness just for him or herself. That means someone whohas never taken the example of themselves: he or she only thinksabout their personal benefit. Inthis case, that person becomesegoistic and what he or sheapplies is the same. That is a veryheavy problem of our human con-dition. When problems arise,what do we think about them andhow do we apply ourselvesthrough our actions? First of all,we ask ourselves who the guiltyone is, never considering that itcould be us. We look for the onewho is guilty and even thoughsome of the fault may be ours, wealways protect ourselves, we amalways innocent. This is our atti-tude. It is something we all applywhich is the reason why we needto discuss and argue. If someonesays, “It is not only my fault, you,too, have part of the fault”, eventhough you know you have somerelationship to the fault, you don’taccept it. Yesterday we learnedwhat the cause of human beings isand we particularly have that ego-istic problem very strongly. Thatmeans that we do not take theexample of how we feel and howwe suffer. Then in the“Bodhisattvacaryavatara” there isanother verse - “All the happinessand benefits that exist in theworld arise frompeople who wantothers to behappy”. Thatmeans that wereally know howwe feel and howwe suffer and wedo not put our-selves first but insecond place. Inthe first place weput others. Of course if we con-sider things in thisway, there willalways be peace.There will be noconflicts betweennations, betweenpeople, in the fam-ily, etc. So it isvery importantthat we work on ourselves if wewant to have peace. We canunderstand how this principle ispresented in the Buddhadharma -the essence of Buddhadharmameans that we should observeourselves and participate. Many people have the ideathat if there are problems, weshould change [something]. Notso much changing ourselves butchanging the external situation,like having a revolution. Whenthere is misery and problems in acountry, we say there is a solu-tion: revolution. But the conclu-sion of revolution is killing or eliminating half of the populationand the situation continues inanother way with the same result.That is the reason why thingsdon’t work that way. Buddha explained this princi-ple from the beginning. We knowthat although Buddha was on theearth in very ancient times, not inmodern times, he taught histeaching in a concrete way. Butwe people who are following theteaching of the Buddha still don’tunderstand this very well. For example, observe a little what theforemost point taught by theBuddha is. Historically we saythat the Buddha manifestedenlightenment at Bodhgaya andafter his enlightenment he startedto teach. Where did he teach? Hetaught at Sarnath near Varanasi tohis first five students. This wasthe first teaching of the Buddha.What did he teach in this case?He didn’t speak about the natureof the mind. He didn’t teach thePrajnaparamita or Dzogchen or Mahamudra. Buddha went aheadin a very concrete way. If he had-n’t gone ahead in a concrete way,people wouldn’t have understoodand wouldn’t have accepted histeaching, because people live in adualistic vision. Human beings inparticular live with a lot of pridein a very egoistic situation. Evenif we say that Buddha is anenlightened being, others wouldhave said that they were enlight-ened too or that they were expertsin philosophy and wouldn’t haveaccepted the Buddha’s teachingvery easily. For that reason theBuddha went ahead in a very con-crete way. What did he teach inorder to be so concrete? Thefamous Four Noble Truths thatwe repeat so often. This was thefirst teaching of the Buddha.The Four Noble Truths arediffused in all schools of TibetanBuddhism - in the Hinayana, theMahayana, in Tantrism, inDzogchen, in all the teachingsthat we know, because the teach-ing of the Buddha, theBuddhadharma, started with thatteaching. But even though this isone of the most important teach-ings, those of us who followBuddhadharma are very limited.How can we understand that weare limited? For example, if youread the biography of the Buddhaa little and the way he gave all theSutra teachings, you find that theBuddha communicated the Sutrateachings every day, every year ina different place. But he never said that he was creating a school.He never said that his traditionwas called Buddhism or that itwas different from other tradi-tions. Buddha only communicat-ed knowledge, understanding, for discovering our real condition,because Buddha was beyond thatkind of limitation. However, people who followthe Buddha are not yet beyondlimitations; they receive theteaching of the Buddha in their limited condition. Even if Buddhasaid that we should “go beyondlimitations”, we put his wordsinto a type of ‘box’. When wereceive the Buddha’s teaching wethink that the teaching of theBuddha says this and that. Thisshows that you have put it into a‘box’; you feel that it is the realteaching of the Buddha, but youdo not taste the real sense of theteaching. This is the reason why,after the Buddha’s Parinirvana or manifestation of death, his stu-dents limited [his teaching] andcreated eighteen different schoolsof Buddhism. Buddha didn’tdivide [his teaching] into anyschools. And later you know howmany different currents of Mahayana developed. All theseare manifestations of limitations. And we still continue to dothis. Why do we continue in thatway? Because we live in dualisticvision; we always have that kindof limitation. This is why theBuddha, right from the begin-ning, tried to show us how to gobeyond these limitations. It is notsufficient just to say some words,write them down and put theminto a ‘box’- this is always limit-ed. We should go ahead in a moreconcrete way. First of all the Buddhaexplained the Noble Truth of Suffering. Do you know whyBuddha explained suffering, andwhy that knowledge is noble?Because suffering is not onlyexperienced by human beings,suffering is universal for all sen-tient beings. For example, whenwe think about the six different‘lokas’in samsara, there areexplanations of the different suf-ferings of the Dewas, the Asuras,humans, animals, etc. We onlythink about our human condition.In general, in the explanation itsays that we have the suffering of birth, getting old, illness anddeath. This is a very general Putting the Buddha’s Words in a Box Web Cast Merigar August 14, 2003  2 continued on next page Chögyal Namkhai Norbu  Rinpoche at his home the day of his birthday F. ANDRICO  explanation but in the real sensewe can understand it. Eventhough we may be very happy, itis always associated with suffer-ing. I’ll give you a very niceexample. There are two youngpeople who feel happy becausethey are very young, like a flower which has just opened. Their aspects of body, speech and mindare fantastic! But even thoughthey feel happy, they often haveproblems. They may live withtheir family, but there are stillsmall problems with their friends,brothers, sisters, parents, etc.Then one day a boy meets a girland they fall in love. They think,“Ah, this is wonderful, we canreally enjoy ourselves”. But after two or three days they start to get jealous and then problems of attachment arise. In the end someyoung people love each other somuch that they kill each other.There are many stories like this inour human condition. Why dothey kill each other? This is notreally love and peace, it is creat-ing suffering. Love is also associ-ated with suffering. For example, when we havenot met our friends for some time,we are happy when we meetagain. But after a couple of daysof being together and talking thenpeople start to disagree. This isbecause in the nature of meetingthere is also separation. So yousee, although many things seemnice and enjoyable in our humancondition, they always producesuffering.There are some examples inthe preliminary teachings. In gen-eral when we enjoy [something],we it enjoy with our five or sixsenses. We see something verynice and we want to have it, weget attached to it. Then we try toget it and if we do, then it seemsthat we are satisfied momentarily.But after, we have problems.There is a saying of PatrulRinpoche, “If you have a goat,then you have a goat problem. If you have a packet of tea, then youalso have that problem. If youhave a horse, you have even moreproblems.” For example, in amodern situation, we could saythat if you have a car then youhave the problem of the car. Of course, even if you don’t haveone, you still have problems. Thatis how our real situation is; every-thing is related to problems. Then when we speak aboutour senses, if we are attached tonice things, we say it is just like abee closed inside a flower. Thatmeans that one day there is beau-tiful weather in the summertimeand there are many flowers inblossom with a very good smell.The bee flies around and smellsthat lovely smell, sees the nicecolor and goes inside the flower to taste the nectar. Suddenly theweather changes and the flower closes. Now the small bee isinside. Then it rains - the weather has changed completely. That isan example of how our circum-stances are - there is nothing thatis stable because everything isrelated to time. Now that beecan’t breathe and may die there.When the flower opens again,then there is a dead bee inside.That is an example. So eventhough there are very nice thingsthat we are attached to, they pro-duce suffering. It is the same with sounds,with our hearing. Sometimes wesay that there is some very nicemusic that we like very much.Many people say that music is avery spiritual thing. That may beif you are a practitioner and youknow how to integrate soundsand are not attached to them. Italso helps your knowledge toprogress. But in general we saythat we like music because of our attachment. If you are attached tomusic, it doesn’t have much ben-efit - you just enjoy it for a fewmoments. For example, somehunters use music or instrumentswhen they are hunting; they bringtheir guns and use the music.Animals in the forest such as deer hear the music and get attached toit, concentrating only on thesound. They enjoy it and listen toit again and again. Gradually themusic gets closer and closer andwhen the hunter can see the deer,instead of using the musicalinstrument, he takes his gun andshoots the animal and it dies.Maybe it dies enjoying [themusic] but when someone dieswhether they are enjoying or suf-fering, there is not much differ-ence. Dying is always dying. Sothis is an example of how weenjoy sounds.Then an example of [attach-ment to] the sense of vision is likean insect or moth that flies into aflame. Sometimes when there is aflame there are hundreds andhundreds of insects that come andgradually they burn and die.However, their intention is not togo there and die, they see the lightand are attached to it. Sometimeswe also create problems that way.We also may be too attached totastes such as food. That exampleis like a fish. You see when a fish-erman wants to catch a fish, heuses a small insect or worm [asbait] and throws it into the water.The fish discovers that there isfood, eats and is captured. Thenthere is the example of attach-ment to the sense of touch. Insome hot countries there are ani-mals such as elephants which,when they feel very warm, try tofind a comfortable cool place.They go into the water, into themud and rest there, turning andmoving until in the end they can-not get out and die there. Thismeans that in general we are veryconcentrated when there is someslight enjoyment or benefit.However, we do not knowwhether that enjoyment has com-plete benefit or not; we enjoy andin the end we create a lot of prob-lems. It is very similar when peopledrink too much alcohol. Why dopeople get drunk? Because whenyou drink just a glass, you feel alittle different from before. Youfeel a bit happy and you want todevelop that feeling more, so youhave another glass. If you havethe capacity you can have a cou-ple of glasses and you will feel just a little more happy withoutany problems. But you do notstop. You have more and moreuntil you get drunk and when youare drunk, you create problemsfor yourself, for others, for every-one. You see, first there is a littlebenefit, but then, if we do notknow how to use it, it has no ben-efit at all. For that reason weshould learn to be mindful. Very often there are thingsthat seem to have a slight benefiton the surface, but right from thestart there is none, just like peoplesmoking heavy substances. Theysmoke and feel a little happy, butin the real sense they are chargingtheir energy. When you chargeyour energy just a little, maybethere are less problems, but youdo not have the capacity to con-trol it. Today you charge a little,but tomorrow you need more toget charged up and the next dayeven more. This situation devel-ops but it doesn’t correspond toyour capacity or to the conditionof your energy and in the end youexplode. Even if you don’texplode immediately, youbecome a slave to the substance,which means that you becomepassive. Guru Padmasambhavaexplained this and negated thesekind of drugs. He never said thatthey were something goodbecause, first of all, you becomepassive and for the teaching wemust be active, not passive. If youdon’t know what passive means,observe people who use drugslike some Westerners who go toIndia. You can see them sleepingin the streets and people don’tknow if they are dead or alive or simply sleeping. That means pas-sive. If you are active, you cannotbe that way. And another verynegative aspect that GuruPadmasambhava explained is thatit diminishes your clarity which isrelated to your memory. Rather than developing your memoryyou lose it, and instead of devel-oping your clarity, you lose it. For the teaching we try to purify. Whydo we purify? Because it increas-es our clarity. For that reason,using heavy substances is some-thing completely contrary whichis why Guru Padmasambhavanegated it. So if we are practitioners, wemust be aware and not use thesethings. If you have already usedthem, you still have that tracewhich is negative. What you should do is purifythat trace because not only do youpurify your negative karma, butyou also purify your damagedenergy. How do you purify it?First of all, with the mantra relat-ed to the five elements and visu-alization. Then there is also somemedicine that we have preparedin the Dzogchen Communityaccording to the advice of GuruPadmasambhava. It has thecapacity to purify. Of course, youcan purify and change your behavior using that medicine andpurification. But if you have nodesire to do so or do not partici-pate, you cannot purify becausethe medicine does not have amagic power. You need your ownwish [to purify] and your knowl-edge that the substance is some- Teaching ChNN continued from previous page T   HE  M   IRROR  N  OV  /D  EC  2003  3 When we receive the Buddha’s teaching we think that the teaching of the Buddha says this and that. This shows that you have put it into a ‘box’; you feel that it is the real teaching of the Buddha, but you do not taste the realsense of the teaching Mirror: Rinpoche, how did the idea of the Museum of Tibetan Culturearise? Chögyal Namkhai Norbu: Where did it come from? From consciousness,since I am still alive. In general people say ideas come from the head but Isay from the heart… M: Ah, the heart. Was the idea of the museum srcinally your idea? ChNN: I think so. M: Will the museum be at Merigar? ChNN: Yes, and the museum will house many objects. First of all, when wedid the inauguration of Shang-Shung Institute and the Gonpa at Merigar, weinvited His Holiness the Dalai Lama and prepared an exhibition in the castlein Arcidosso. It was then that we displayed our Nomad tent and all theTibetan objects from Merigar; at that time we started to accumulate objectsfor exhibition. Also, regarding Tibetan Medicine, we have copies of all themedical thankas from Lhasa and organized several exhibitions in Romesome years ago, as well as this year. That means we have collected manythings – ASIA, Shang Shung Institute, the Dzogchen Community and mepersonally - and now we have so many objects of Tibetan culture to exhibit.I have given them many times to different people to organize exhibitions.We have three Tibetan Nomad tents and we open them to display at theexhibitions. When we are not using them we have to store them somewhereand in Merigar there is not enough space; they were getting destroyed andwe couldn’t use them. I thought it would be better to build a structure wherewe could store the tents and all the objects so people could see them; some-thing more permanent and concrete and they would be preserved better.This was my first idea. Then I thought if we keep the objects in this way weneed someone to look after them and in this case we should build some kindof stable museum. Then I thought if we have a museum we could get somekind of regional support as well as provincial and from the European Union.There are many possibilities especially from the regions and provinces andthey would feel very happy as well because they have a museum to houseall these special objects and everyone could have access to them. For thisreason, we had this idea and I communicated this to Giovanni Boni [anarchitect in the Italian Community who is very active with the building pro- jects at Merigar], and my idea developed and Giovanni proposed someinteresting ideas for the structure. Later we presented this proposal to thelocal authorities and they were very happy and would like to collaborate. M: Rinpoche, when do you foresee the museum being ready? ChNN: We should have the proposal in by December, 2003 and the deci-sion and financial support by April, 2004. We do not know exactly howlong it will take to build and prepare. M: In this museum there will be a permanent exhibition of Tibetan culturalobjects, but will there also be information about the teachings since Tibet isa Buddhist culture? ChNN: Teachings are an integral part of Tibetan culture so, for example,there will be a small temple inside like we presented in the castle in Arci-dosso when His Holiness the Dalai Lama visited. The temple will demon-strate Tibetan Buddhist teaching and if people are interested and need moreinformation they can go to Merigar. There will also be sections on medi-cine, astrology, all aspects of Tibetan culture like the lives of the Nomadpeople, their situation showing something concrete using all the manyobjects we have accumulated, ordinary ornaments as well as ritual objects. We have a projected idea to build a round structure with four stories so youcan go around in a circular way and see all the objects. In the center therewill be a hallway and some separate sections like the spiritual aspect, medi-cine and the Nomad tents. This is how we are dividing it. M: Will there be a space for the history of Merigar? ChNN: No, I don’t think so, because this is a museum of Tibetan culture. M: Will there be an audio visual aspect to this museum; some museumsinclude films, videos, etc.? ChNN: Yes there will be videos and people will also be able to listen tomusic. There will be a kind of general introduction to Tibetan culture usingsome small half hour films. There will not only be the circular center butalso a place for the tents as well as offices, toilets, and a shop for souvenirs.Below the museum (which will be slightly higher than the Gonpa) therewill be a large Vajra Dance Mandala Hall. M: Where will the museum be constructed in Merigar? ChNN: The entire museum structure will be constructed down below theCappanone. M: Will the museum be open to the public every day? ChNN: Maybe we will close one day a week. It is most important to beopen on the weekends. We will prepare everything very well; for example, M USEUM AT M ERIGAR I NTERVIEWWITH  C HÖGYAL N AMKHAI  N ORBU T SEGYALGAR , S EPTEMBER , 2003 continued on page 7 continued on page 9  Nomadic family at Thanggan, Tibet  E. SALVADOR   4 by Christie Svane I t was wonderful to see so many practi-tioners here, and we wish you all couldhave been with us for Tsegyalgar’s 20thAnniversary party with Rinpoche and Rosahere, in Conway, on September 14th, 2003.The party, (for about 200 people fromaround the world who had come to receiveRinpoche’s teachings), included musicalperformances, poetry, history, a slide pre-sentation, humor, and fantastic Thai food -topped off with good wine and a dance par-ty to live music. The only thing missing wasyou.The flurry of preparations subsided asRinpoche, Rosa and Phuntsog Wangmoentered and were escorted to a their table,elegantly set with silver candlesticks andcrystal goblets. Mark Alston-Follansbee,former director of the Gakyil, welcomedeveryone and pointed out that what wewere really celebrating was Rinpoche’svision, his generosity in teaching us for allthese years, and our desire to truly thankhim.The festivities opened with violin duetsby Lynn Newdome and Jim Valby, who setthe air aflame with their expressiveness. Itfelt like Lynn and Jim were speaking their hearts to Rinpoche through their instru-ments. It reminded me of the Dzogchensaying, “The more wood, the brighter thefire.” The way Lynn and Jim played, it’s awonder they didn’t ignite their wooden vio-lins! Rinpoche looked delighted, his handsnow and then dancing to the music Then aspecial guest, Gyaltsen Lobsang, aKhampa who now lives near Tsegyalgar,sang songs of the nomads from Rinpoche’shomeland of Eastern Tibet. His singing,with a special technique like yodeling,delivered us to the vast Tibetan plains, andI felt like the nomad child I had once seenthere, striding alone behind the yaks, com-forted by hearing Gyaltsen Lobsang’svoice calling in the distance. Gyaltsen sangwith such strength and brilliance that wecouldn’t let him sit down, but kept askingfor more. Rinpoche and Rosa, withPhuntsog at their side, beamed with plea-sure, and perhaps these songs brought backfond memories of Rinpoche’s childhood.John Foster took us down the long andwinding road of Tsegyalgar memories,showing photographs and slides of themembers of the Conway community all theway back to the mid–seventies, before theymet Rinpoche. They had moved to Conwayas a group, studying Gurdjieff’s teachingsand meditation with Paul Anderson. It wasthis teacher who told them that an enlight-ened master had come to the US, NamkhaiNorbu Rinpoche, and they should studywith him. That group was the nucleus of what became Tsegyalgar in 1982. For tenyears they practiced in each other’s houses,and the office was Jim Valby’s briefcase. Itwas moving to see how their devotion toRinpoche inspired them to accomplish somany things over the years, along with themany other students who came to jointhem: acquiring the sacred land of Khandroling, building the dark retreatcabin, Rinpoche’s cabin, the guardians’cabin, buying and renovating the school-house, and now acquiring “Pike’s Land,”adjacent to Khandroling.One member of that srcinal group wasBarbara Paparazzo, who centered us all inour hearts with the reading of her poem.After John’s time-travelling trip throughthe “family album” even those who didn’tknow Barbara knew her as their Vajra sis-ter. With her gentle voice and lucidimagery, she opened the space of clarityand integration for us through her poetry(see next page). You could feel the roombrighten and sigh.From the past and the present weturned to the future, which I had been askedto talk about. (How?!) I told a story: Oneday I turned on the TVand saw whatlooked like the inside of a great temple or cathedral, completely empty inside.Suddenly a stream runs into the templethrough the doorway, filling up the room,and just before it reaches the high, vaultedceiling, FWOOSH!, the walls collapse likea giant tent. Immediately, they spring backup, and the temple is empty and peacefulagain as if nothing had ever happened. Itwas a movie taken inside a human heart.Thinking of the future of Tsegyalgar mademe remember that from years ago, becauseTsegyalgar is like that heart. Sometimes itis very quiet, and at retreats the floodcomes, to carry the oxygen of the teachingshome. But wherever we live, we arecon-nected like one body, with one blood-stream, from the fingertips in Hawaii andCanada to the toes in Baja California andMiami, and every place in between. Thesacred land of Khandroling is here for all of us to practice on, and our future will beshaped by the fruit of our practice (or thelack of it). For this reason we are busybuilding retreat cabins, a bath-house, and auniversal-size Dance Mandala on the landto practice together (or alone) on.Everyone is welcome!Carol Fields spoke about the rather miraculous donation of land in BajaCalifornia, Mexico, that will be the newWinter Gar. Steven Gould told us howDzogchen West Coast had recently endedmore than a dozen years of being a groupwithout a center, and opened DondrupLing in Berkeley. Judy Daugherty spokeabout the practice group she leads inSalem, Oregon, and their need for morecontact between old and new practition-ers. Julia Diesler filled us in with newsfrom New Mexico; Jim Raschik explainedhow the Hawaiian Community spans sev-eral islands; and Tenzin Tsewang made hisinvitation to Namgyalgar in Australia soenticing that all obstacles to going thereseemed to instantly go up in smoke. It waswonderful to see these Community mem-bers - some of whom I’d only known as aname in The Mirror, or an address on email- and to hear what’s going on in their vari-ous Communities.Tenzing Tsewang had already won our hearts a couple nights earlier when he per-formed ancient Tibetan songs he’d learnedfrom Rinpoche, as well as his own songs,on an evening presented by the Shang-Shung Institute. His singing and playing of the dranyen, the three-stringed Tibetan gui-tar, carries you immediately to the deepblue skies and vast horizons of Tibet. Andthough your heart aches for what the peo-ple have suffered there, the spirit in thesongs carries you above the suffering, into joy. Tsewang and Rinpoche had recentlycollaborated on “Gawala,” a CD of songsmeaning, “How Happy,” on which thesesongs appear. (see review on page )Tsewang writes about the song, “E-So!”(“Victory”): “The first two verses typify the attitudeof the Tibetan feeling that no matter howhard things are, the end will always be vic-tory. Always there is hope and optimism.My throat chokes whenever I sing thissong…” After his performance, Tsewanginvited anyone who wished to perform asong. My throat choked, too, trying to getthrough a song I’d written to Rinpoche thatends with “Long life to the Master, andmay we all meet again.” (* see lyrics nextpage) Our sweet dakini soul singer SylviaNakkach got us all singing with her thatnight, and collaborated with veteran sax-man Jey Clark and our young prodigydrummer Jakob Braverman in a jazz triofor the Anniversary party. They performeda Latin number with intoxicating flow of feeling, and their sound was as rich andsmooth as the best Brunello.Andrea Sertoli from Chicago spokeabout The Shang-Shung Institute’s purposeto preserve Tibetan culture, and the needfor collaboration from the Community as awhole, to keep SSI growing. Here atTsegyalgar, Malcolm Smith and Will Sheahad taken over Jacqueline Gens’hard workmanaging the Tibetan Medicine program,which is primarily taught by Dr. PhuntsogWangmo, in workshops, lectures, trainingsand private sessions. Andrea Nasca,Tsegyalgar’s beloved secretary, then spokeabout the accomplishments of A.S.I.A. inbuilding schools and hospitals for nomadsin Tibet. She expressed the hope that theAmerican branch of A.S.I.A. could becomemuch more active in seeking funding, andinvited Community members to getinvolved.The evening’s grand finale was a“roast” of Jim Valby. It started with WillShea telling some Jim Valby stories of therecent past and ended with SteveGoodman taking us all the way back to acold night in a little bar in Saskatchewanwith Jim on his knees, throwing up, andSteve saying it’s time to find a teacher whocan show you the path. And the rest, theysay, is history. I’m sure at that moment,though we were all laughing, we were alsorecalling such turning points in our ownlives, that woke us up to the need for ateacher, and led us to Rinpoche, who,astonishingly, accepted us with all our shortcomings. Jim ended the “roast” on hishands and knees, with an apple in hismouth and spouting spastic jibberish. Herewas Tsegyalgar’s scholar, the most seriousamongst us, being the silliest of all. Jim’sservice to the world Community is tremen-dous – tirelessly translating, travelingeverywhere to teach SMS, and spendinghours each day just on answering emailsabout practices. His willingness to belaughed at and play the fool was a greatreminder of the Dzogchen principle of being free from limitations.At some point in the evening, JohnBidleman, (aka Nirvana John, our movie-writing Vajra brother from the oak-dottedhills north of San Francisco Bay), was tak-ing digital photographs and monitoringthem through his computer, and took aphoto of Rinpoche that was extraordinary.It was so extraordinary, in fact, that after the party, John stayed up all night trying tounderstand it. In the space aroundRinpoche, are more than a dozen thigles of varying sizes, colors, and designs inside of them. In one of them, I clearly saw the tri-angle we use for the Guruyoga in the prac-tice of the night. In the morning, havingexhausted all the other possible rationalexplanations for the presence of thesethigles, John showed the picture toRinpoche, who simply said, “Yes,” and“Good.” Faith in the Teacher is an ever-expanding sphere.After Rinpoche and Rosa went back toEfrem and Marit Marder’s house to go tobed, the musicians got a dance party going,and people deepened their practice of wildand spontaneous movement together. When everyone else’s energy waned,the noble volunteers performed thealmighty tidy-up.It was a night for remem-bering, and a night to remember. Howimmeasurably fortunate we are to haveRinpoche with us on Earth at this time, thetime of our own lives. It was a great night,an inspiring night; the only thing missingwas you. But then again, you were there,too. For our Community is a global body,and wherever one branch is, the whole treeis present. T WENTY Y EAR A NNIVERSARY OF T SEGYALGARS EPTEMBER  14, 2003  Rinpoche, Rosa and Phuntsog enjoying the feast in the Tsegyalgar Gonpa Retreatants enjoying the evening in the Gonpa at Tsegyalgar  N.ZEITZN.ZEITZ
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