Ani Chime, Thoughts on the Path

Long Life Prayer for His Holiness Chetsang Rinpoche

2011-10-18T12:05:00.000-04:00

"The Long Life Prayer called Truthful Words of Accomplishing Immortality" for His Holiness Chetsang Rinpoche

by Garchen Institute on Monday, October 3, 2011 at 2:27pm

SHE JA'I KHOR LO DE WA CHEN PÖ GAR / CHIG TU DOM DZE KHYAB DAG HE RU KA

The all-pervasive Lord Heruka binds into one the wheel of phenomenal existence, the natural dance of great bliss.

CHOM DEN PA WÖ WANG CHUG LHA TSHOG KYI / CHOG THÜN NGÖ DRUB MA LÜ CHAR DU NYIL

The divine assembly of the exalted One, powerful lord of heroes, causes supreme and common siddhis to descend like rain.

KÖN CHOG SUM DÜ SHAKYA SENG GE YI / TEN PA DZIN CHING PEL WE'I DAG NYI CHE

Embodiment of the Three Jewels, sublime being who upholds and spreads the teachings of the Shakya Lion,

KÜN ZANG CHÖ PE DRO DREN THRIN LE CHOG / LHÜN DRUB JE TSÜN LA MAR SÖL WA DEB

with ever-excellent conduct you spontaneously bring forth supreme activities to guide wayfaring beings. Venerable Guru, I supplicate you!

ZHUNG MANG THÖ PE'I YIG GI RAB CHUG CHING / DE DÖN TSHÜL ZHIN SAM DANG GOM PA YI

The richness of your understanding of the scriptures is profound, and through pondering and meditating impeccably on their meaning,

NYAM TOG DRUB PE'I PAL YÖN YONG DZOG PE'I / KYE CHOG TEN DRÖ GÖN PO ZHAB TEN SÖL

you have accomplished the splendor of practice and realization. Most excellent of beings, guardian of the Buddha's teachings and all sentient beings, may your life be steadfast.

DO NGAG DE NÖ KÜN CHUB KHE TSER SÖN / THUB PE'I TÜL ZHUG LEG KYONG TSÜN PE'I CHOG

You reached the highest peak of wisdom realizing the scripture collections of the sutras and tantras. Most honorable One, you perfectly maintain Buddha's way of life.

DRO KÜN DRÖL WE'I SEM KYE ZANG PO TEN / TSHEN DEN GE WE'I SHE SU ZHAB TEN SHOG

May your noble aspiration to free all beings be firm! Authentic spiritual guide, may your life be steadfast!

CHE PE GYAL WE'I GONG PA RAB SAL ZHING / TSÖ PE TEN LA LOG ME'I POB PA JOM

Through explaining you have elucidated the enlightened mind of the Victorious Ones. Through debating you have defeated advocates of falsity.

TSOM PE DRO KÜN CHI THAR LEG SING PE'I / NYING PO DÖN GYI TEN DZIN ZHAB TEN SHOG

Through composition you secure the welfare of all sentient beings of future times. Upholder of the teachings of the essential core, may your life be steadfast!

THUB TEN CHI DANG GÖN PO DRI GUNG PE'I / MA ME LUNG TOG TEN PE'I NYING PO GANG

You propagate the Buddha's teachings in general and the sublime teachings of scripture and realization of the Lord Drikungpa

DÜ KYI THA DIR KYE GÜ SÖ MEN DU / PEL WE'I WANG CHUG CHOG TU TAG TEN SHOG

like medicinal relief for sentient beings at the end of this time. Great Lord who spreads the doctrine, may your life be long and steadfast.

MA LÜ DRO NAM DU KHE'I TSHO CHEN LE / DRANG TE NAM JANG NYING POR YONG GÖ PE'I

You guide all sentient beings out of the great ocean of samsara's pain and perfectly establish them in the essence of complete enlightenment.

THUG KYE GO CHA ZHE PA DE ZHIN DU / KAL GYAR ZHAB TEN ZHE PA LHÜN DRUB SHOG

Just as you don the [unassailable] armor of bodhichitta, may your life be steadfast and you remain for hundreds of kalpas.

LU ME LA MA YI DAM JIN LAB DANG / YING RIG ZUNG JUG SHI LUG DEN PE'I TOB

By the blessings of the trustworthy guru and yidam, the truthful power of the indivisible nature of space and awareness,

DOR JE THRO CHEN MI ZE NAG PO CHE'I / THRIN LE ZAB MÖ MÖN DÖN YONG DRUB SHOG

and by the profound enlightened activities of the black and terrifying Great Vajra Wrath, may this aspiration be perfectly accomplished!

White Tara long life Mantra

om tare tuttare ture mama ayur jnana punye pushtim kuru svaha

Mike Biddle: We can recycle plastic | Video on TED.com

2011-10-12T11:42:00.000-04:00

Mike Biddle: We can recycle plastic | Video on TED.com

Chod and Halloween

2011-10-10T00:01:00.002-04:00

On Monday the 10^th of October DruponThinley Ningpo Rinpoche will give a Chod Empowerment at the Drikung DharmataraLing Center, Island of Achi, at the Meditation Center which I have established in Davenport, FL, under the Direction of His Excellency Garchen Rinpoche. The coincidence of this event with the month in which we celebrate Halloween brought together for me a series of connections and links between a collective ritual which have lost its conscious meaning in our culture, and a individual ritual, newly (last few decades) introduced to us from Tibet, which has a very clear purpose of pacifying the human psyche and even the function of placing us on the road to enlightenment.

Mahamudra Chod is a spiritual practice found primarily in Tibetan Buddhism. It combines Prajnaparamita (Heart Sutra) philosophy with specific meditation methods and a tantric ritual using sacred instruments, music, mantras, seed syllables, invocations, and visualizations. The goal is to transform beings and awaken them to their true enlightened potential. The word Chod means cut—cutting through our fears, fixations, neurosis, narcissism, selfishness, anxiety, traumas, paranoia and afflictive emotions using as its tool the knife of wisdom—the development of generosity and compassion.

In Jungian analytic psychology Chod is related to taming the shadow archetype, working directly with the negative and positive aspects of the unconscious. The shadow aspect is a part of the unconscious mind which is the repository of repressed weaknesses, traumas, fears, shortcomings and instincts, both personal and collective (social and cultural), but it is also the seat of creativity. In the depths of darkness, oceans and caves, treasures lie buried—treasures to be found through dark passages and heroic labyrinthic journeys. When we run around in life unconsciously we are easy prey for the shadow influence, making us act in incongruent and conflicting ways. The goal is to produce an increase of consciousness and a possible integration of these forces into our beings, making us more integrated and more creative. Only after the first steps into integration of the shadow we may proceed to integrate the feminine and masculine archetypes. But the work with the shadow never ends. Accepting one’s shadow is like washing our dirty laundry, it is a continuous work. It involves diplomacy (making offerings) and negotiations (invitations), a process that involves using the imagination (Active Imagination) and dreams.

In the Western tradition, Chod relates to rituals pertaining to the dead, ghosts, All Saints’ Day, and Halloween. Artifacts and symbols related to Halloween developed through centuries and today it became a ritual in which we dress up as monsters, ghosts, vampires, princes and princesses to exchange tricks or treats—mischievousness, offerings and appeasements (negotiations). Although, like with carnivals, we have lost the conscious meaning of what we are doing, the performance of these social rituals still provide a sort of compromise and psychological appeasement for the individual and the social milieu. It also provides dangers and become a source of acting out for the delusional or possessed (by unconscious contents). In Western religions it relates to exorcism and the expulsion of demons and ghosts. In Catholic mysticism it relates to the dark night of the soul, and walking through the valley of death.

In Mahayana Buddhist tradition it relates to Lojong, which approaches everything as your teacher: good or bad people, good or bad events and situations can teach you the way, "Gain and victory to others, loss and defeat to oneself"; and Tonglen, Atisha’s practice of taking and giving—taking in the suffering of the world with the in breath, and with the out breath give love and light.

Machig Labdron
representation

Mahāmudrā Chod is the only tantric practice that can be said to have developed in Tibet and exported to India. It was created by a historical woman, 1055-1149, Machig Labdron. She came from a Bonpo family and combined Bon practices with Dzogchen rituals and system. In the Tibetan universe, she represents the enlightened dakini, the feminine energy of wisdom. Since very early childhood she was hired to give reading sessions on the Prajnaparamita Sutra to illiterate practitioners. When her fame spread to India, Pundits came to test her knowledge and realization.

For several years Machig's main practice was one of tantric union with her spiritual consort and husband, Topabhadra, with whom she had three children. It was only later that she developed the system today known as Chod. We can see the roots of her thought on teachings supposedly given to her son who was a thief and later became her disciple:

"You may think that Gods are the ones who give you benefits and Demons cause damage; but it may be the other way around. Those who cause pain teach you to be patient, and those who give you presents may keep you from practicing the Dharma. So it depends on their effect on you if they are Gods or Demons."

The testing and debate between Indian Pundits and Machig Labdron resulted in the acceptance of Mahāmudrā Chod as a valid and authentic Mahāyāna tradition. Thereafter its practice spread even to India. Machig and her children, among many disciples, became the lineage holder for this tradition, which was later systematized by the third Karmapa.

The empowerment introduces you to the sadhana and the teachings, including blessings and cleansing of the upper chakras.

In the words of Machig:

“The origin of all demons is in mind itself.

When awareness holds on and embraces any outer object,

It is in the hold of a demon.

Likewise, mind is stained when a [mental image]

Is wrongly taken to be a real object.”

The ritual involves the visualization and visit of charnel grounds and cemeteries, making offerings to demons and disruptors, to tame and integrate these powerful energies into our conscious lives. The method is through offering our own bodies (symbolically) offering the corpse prepared in different ways so each being invoked to the banquet may receive exactly what they desire. Transformed by the blessings of the Buddhas, our form becomes an inexhaustible feast for the whole of creation.

This offering-banquette is made to all Four Classes of Guests: 1) Higher guests, Buddhas, Bodhisattvas, Yidams (deities), dakinis, sages, teachers, yogis and yoginis; 2) Guests of Quality—fierce beings, wrathful protectors of the dharma, pure emanations of enlightened mind, and powerful worldly spirits; 3) Guests of Compassion—existing in the six realms, humans, animals, hungry ghosts, hell beings, demy-gods and gods. 4) Lower Guests—all beings to whom we owe a karmic debt, demonic forces, harm-givers, negative spirits and entities.

Through this method Chod is able to clear karmic imprints and complexes created by body, mind and speech deeds performed in countless lives, individually and collectively; ultimately lifting obstacles, healing diseases, cleansing negativities, and taking us beyond the realm of fear and hope towards the ultimate reality of enlightenment.

Chod is a very bold approach to dharma, and is not for everybody. Each one should examine the proposed system of practice and evaluate sincerely if it is appropriate for you and your temperament.

The Sacred Feminine and the Collective Unconscious Today

2011-09-30T16:00:00.000-04:00

During my morning meditation, insights about the Sacred Feminine occurred while I was contemplating Nicholas Roerich’s paintings of Tibet and the Himalayas, particularly the one he calls “Mother of the World. A subject taken by the Dharmakirti College.

Roerich’s painting of the “Mother of the World,” as a figure without a face, revealing its condition of great mystery and depth is very inspiring and touching. Its vision touches that depth of energy we call sacred and feminine. His paintings of Himalayan landscapes took me to these mountain tops, which Shri Aurobindo said are within us. In this exercise, I was overcome by the oceanic feeling of overwhelming devotional and evocative emotion. Bliss and insight followed. In that state I also examined the monastic retreat I attend at TMC and the feminine issues on the Vinaya, we discussed. I also remembered several occasions in which nuns have been offered khatas by sangha members and how uncomfortable it made them, especially if monks were present. In the same line of thought I tried to remember when I have seen a nun giving empowerment, and I could not remember such an occasion. It is not that women cannot give empowerment, lay practitioners do it all the time, the reality is that women are not comfortable with it or have not been authorized by their mentors to do it, although young monks can do and are encouraged to do it. Despite all the progress that has been achieved regarding women’s condition in our society the sacred feminine archetype is not yet internalized in equal condition with the masculine archetype as representative of the divine archetype. The situation of equality, in which both genders can represent equally the deity’s qualities, is not yet established in our “collective unconscious.” As it was coined and defined by Carl Jung, the collective unconscious is a product of ancestral experience, “a reservoir of the experience of our species.” . The issue is much bigger than religious orders and even feminism—if feminists do not understand what their task really is.

Jung’s insight explains why men can do it so naturally. Men have internalized the idea of themselves as representatives of the deities and their authority for many millennia. They carry the collective unconscious experience of the species., they have internalized the archetype (deity); men are the patriarchs, the judges, the prophets, the priests, the monks, and the "sons of god" during the age of patriarchalism.

Traditionally men embodied the archetype in their daily lives by being the providers for their families and presiding over the dinner table, religious and governmental ceremonies and ritual. It is true that we are in the middle of a major paradigm shift, however, despite the fact that many women are occupying these positions everywhere, even when continuing to be the carrying nurturers of their families while providing for then, many in equal or superior position than their male counterpart--the truth is that the archetype is not internalized in equal conditions yet. It is only in the last 50 years that women have started to be elevated to that position--the dogma of the Assumption of the Virgin Mary is only 69 years old, 1950; the first woman to hold a position of Prime Minister and the first woman President of a country also happened in the 50s.There is not enough experience accumulated in the memory of the species for the assumption, or ascension of women to an equal place of the divine archetype in the collective unconscious.

To exert authority and receive homage outside the home is not yet natural for women or accepted in many sectors of our society. This is revealed in the way women conduct themselves in a society set up for masculine authority leading women to low self-esteem, looking up for masculine authority and guidance while avoiding conducting religious rituals, even when that will be permited. The shift to achieve balance between the two archetypes is still ahead of us. The alchemical change is yet to take place. We got freedom, freedom to live, to receive equal education, to exert some authority, to speak up to a certain extent, freedom of movement and of self determination, but women have not achieved the level of representation, the energy and the power that comes with the internalization of the symbol.

For monastics in Buddhists monasteries, especially when we share the stage, nuns defer to monks, even in nunneries when some nuns assume a kind of masculine authoritarianism--the model is masculine. It is obviously all more complicated and complex within the Vinaya system. Women, it is said, created civilization, and democracy is more natural for the feminine aspect than for men, who defer to the authoritarian system. Even when token situations are set up and the situation is apparently of equality, it does not reflect the integration of the archetype in the collective unconscious.

Tibetan Buddhism has a major role to play in this evolution, especially for us Tibetan Buddhist nuns, because it holds the archetypes. However, we need to be aware of the cultural differences and of the meaning of symbols. It is from the monks that we receive the so beautifully preserved and developed teachings and techniques, but awareness in this matter is essential, because they are not prepared to make the change for us. It does not come from within them. As the Dalai Lama alerted as followers of Teachers and Gurus we must keep your own judgment about what we are told, and not follow blindly, despite the recommended devotion. Garchen Rinpoche says that the ultimate guru is within, and it is not suppose to have separate sets of rules for monks and nuns. But they exist. It is very encouraging that we find help in this issue from within our own western culture. Through Carl Yung, we also received the concept of "individuation," which is the realization of our full development as a human being. “Individuation is the process of transforming one’s psyche by bringing the personal and collective unconscious into conscious.Individuation has a holistic healing effect on the person, both mentally and physically.” Jung, C. G.

Carl Yung, received teachings and initiations from a Tibetan Lama in Switzerland, practiced Mudra Tantra and Kundaline yoga, and traveled and studied cultures and traditions throughout the world. According to him this individuation process can only take place with the internalization of the union of the masculine and the feminine inside, which he recognizes is a psychological and a spiritual process. Both in western and Tibetan Vajrayana tradition, this union is symbolically represented by the alchemical union of the sun and the moon. Furthermore Vajrayana offers us the symbolism and the beauty of the yab-yums, male and female deities in blissful union. They also offer us the historical accounts of the realization of many women who attained Buddhahood, and many were elevated to the state of Lineage Protectors.
It all seems very contradictory, since women in Tibetan society still holds the traditional position of a pastoral patriarchal society, full ordination for women was never brought to Tibet, and education was never offered to them within the so many lineages and monasteries. Why then in the pantheon of deities of the lineages we see all these displays of the sacred feminine? The secret resides on the meaning of the sacred feminine for men. The sacred feminine represents the aspect of Transcendent Wisdom in the process of enlightenment. Without developing feminine qualities such as receptivity, nurturing and lovingness their knowledge is just scholarship--not wisdom or realization. Without the feminine aspect they cannot be open and receptive to the "divine" within themselves, and without the integration of the feminine they cannot achieve enlightenment--the entrance of the sun and the moon energy within the central channel. The psychological changes, transform the chemistry of the body which in turn, among other causes and conditions, change the wind--prana energy circulation within the channels. Hence, in most yab-yum representations, the feminine aspect is depicted much smaller that the male aspect, with the male front and the feminine’s back, and it should be so because they are visualizations for the male, they are archetypes for men. The same is not true for women. The imagery has to show the opposite--the female representation has to be larger and the male in union, has to be smaller, with the deity depicted looking forward and the male giving his back to reflect the feminine inner process representing all the qualities to be developed and worked from within by women. This kind of representation hasn’t been taken yet by artist, although recently I heard from a tanka artist friend of mine, that he has seen one painting like that which called his attention because of its uniqueness, but he could not explain the symbolism!!

Although Tibetans and Buddhists in general recognize that women can achieve the same state of Buddhahood as men, and carry the stories of a few women who have achieved and have integrated them into their pantheon, there is no tradition of developing causes and conditions for these achievements for women. Effort is taking place right now by many lineages in India and Tibet, and by the Dalai Lama himself, but it is not yet a priority. Monkhood and priesthood is still a main profession for man in many Buddhist countries and in the west.

Tibetan Buddhism was a powerhouse, a true millenary industry for male achievement. They have developed, tested and implemented thousands of systems for their processes, for the different types of men, not for women. Only a few women were able to achieve enlightenment despite all the adverse cause and conditions. But they were the exception to the rule. We, women-lay and nuns will have to do it for ourselves. We will have to add education, intellect and discrimination, i.e. method and thinking, to our sense of community, nurturing, feeling and wisdom. We have to learn not just how to create and manage monastic houses in the 21rst Century, but how to develop yogas appropriated for women without the excesses of the masculine rational system and develop informal and formal networks to support nuns and their projects. Man have developed formal and informal systems of mutual support, taking apprentices, teaching, mentoring, giving references and placing their favorites in high positions.

As we receive ordination, many of us have to take monks as mentors. Not always they have our best interest in their directives. I have seen young western novice monks immediately given functions as teachers as well as centers tin which to work and direct, some times unprepared for those functions. The same is not true for women, even for accomplished, mature women, with high education with a life long spiritual and religious training. Some monks expect us to take positions as secretaries instead of writers or teachers when they are capable of taking these roles. We will have to work the differences with true humbleness and lovingness, listening to the divine feminine intuition, sometimes taking issue with our mentors which can be a difficult task because of the devotion involved. But that is the riddle of our times, as would say Marie Louse von Franz, a Jungian analyst. The search for the solution of this riddle is the task that each one of us has to take for our individuation process and ultimately to achieve enlightenment(more).
Some Yoginis such as Machig Labdron, Sukhasiddhi, Achi Drolma and Niguma, among a few others, who achieved in their own authority, without being a consort, and became Buddhas on their own right, had to face tremendous hardship and discrimination within their society, their families and from the monks to be able to practice and receive the teachings they needed for achievement. Even while learning about the science of energy, winds and channels from the monks, we have to be aware. Some women's channels are on different sides than those of men. Most monks don't know this. In some yogas like Dream Yoga, we need to learn the proper position for women to lie down, the lion position is inversed, it is not the same, etc. There are books and teachers who are aware of that, but not all.

We have a long way to go in a road less traveled. There is much we can learn from the monks, but there is much that we will have to work out by ourselves. Fortunately, there are some good heroine models both in Tibetan pantheon and within the Western tradition, which offer us larger than life figures such as the pioneer work of contemporary western Tibetan Buddhist nuns, and the ones like the recently discovered Catholic giant of spirituality, wisdom and creativity, the now famous religious artist, abbess, musician, healer, founder of monasteries, counselor of kings and popes--Hildegard von Bingen of the 12th century. The question is how did they do it, how are they doing it?

We must continue to share experiences and reflections, but the biggest work is within ourselves, it is practice. By practicing properly and understanding what we are doing we will help each other and ourselves in this amazing human journey.

The first step is to use the quality of divine pride taught by the devotional aspect of deity yoga and develop the pride and dignity of the Sacred Feminine in us, which is none other than self-esteem so many times confused with human pride and arrogance. If we give rise to the deity and keep our visualization of the deity during the day while we act as nuns or lay leaders officiating rituals, give blessings, give talks and teach, then we can develop this kind of dignity and internalize the Sacred Feminine, (Garchen Rinpoche said that we can only help when we rise as the deity). That will start to deepen the process of self-esteem (internalization) extending its roots to the sacred feminine ground within. This exercise coming from a monastic community can be a powerful force within the species collective unconscious towards the integration of the Sacred Feminine archetype in equal conditions to the masculine.

May the merits of this contemplation benefit all sentient beings for now and times to come, and advance the evolution of humanity with the blessings of the Great Mother Tara.

IPCC: Almost 80 per cent of global energy to come from renewables by 2050 - 09 May 2011 - News from BusinessGreen

2011-05-09T10:10:00.000-04:00

IPCC: Almost 80 per cent of global energy to come from renewables by 2050 - 09 May 2011 - News from BusinessGreen

http://myemail.constantcontact.com/Celebrating-26-Years-of-Prayer-Without-Ceasing.html?soid=1101301140013&aid=rLAoqEYBi10

2011-04-18T12:15:00.000-04:00

http://myemail.constantcontact.com/Celebrating-26-Years-of-Prayer-Without-Ceasing.html?soid=1101301140013&aid=rLAoqEYBi10

Yeti~Yak~Compassion: WELCOME TO YETI YAK COMPASSION

2011-04-08T10:33:00.000-04:00

Yeti~Yak~Compassion: WELCOME TO YETI YAK COMPASSION: "The blog title 'Yeti Yak Compassion' is from the song by Tibetan muscian Nawang Khechog, which I heard performed at the world premier last s..."

Tibetan Buddhism: Secrets of the Yogis of Tibet - Part 8

2011-04-03T11:05:00.000-04:00

Downtown Will Be Crowded in Mid-July

2011-02-28T10:54:00.000-05:00

Downtown Will Be Crowded in Mid-July

`Dalai Lama will remain religious, temporal head`

2010-12-10T09:37:00.000-05:00

`Dalai Lama will remain religious, temporal head`

Dalai Lama is Buddha of this era: Himachal Pradesh chief minister - India - DNA

2010-12-09T21:40:00.000-05:00

Dalai Lama is Buddha of this era: Himachal Pradesh chief minister - India - DNA

TEDPrize@UN LIVE: Watch And Read Live Updates From TED Celebration Of 'Charter For Compassion' At U.N. (LIVE VIDEO)

2010-11-18T12:42:00.000-05:00

Great discussion at the United Nations with some of the most prominent religious public figures of today, live.

TEDPrize@UN LIVE: Watch And Read Live Updates From TED Celebration Of 'Charter For Compassion' At U.N. (LIVE VIDEO)

Help-Portrait Promo Video

2010-11-17T11:16:00.000-05:00

NICHOLAS ROERICH & KITARO

2010-10-25T19:37:00.000-04:00

Nicholas Roerich - Vangelis "Cosmos"

2010-10-25T19:28:00.000-04:00

Nicholas Roerich

2010-10-25T19:13:00.000-04:00

Far Beyond the Garden Gate

2010-04-23T12:16:00.000-04:00

I am delighted to have received Don Brown's book on the mail today.
It is a lovely edition for children and grown ups about Alessandra David-Neel and lama Yogden journey to Lhasa, the forbidden capital of Tibet.
It is illustrated with inspiriting and gracious drawings by pen and ink and watercolor on paper, lending a magic feeling to this special edition. A poetic account of the magical life of this extraordinary woman, Buddhist scholar, a Lama and Yogini, famous opera singer, and brilliant writer, who treaked through unknown geographic regions of Mongolia, China, India, Tibet and Bhutan at the age of 55 and beyond. She met realized masters, Yoginis, kings and the 13th Dalai Lama from whom she received encouragement, teachings and financial support for her adventures and efforts towards learning, meditating and writing about her own realizations and account.
This is a great and significant gift to inspire children of all ages. Far Beyond the Garden Gate: Alexandra David-Neel's Journey to Lhasa

Alexandra David-Neel, Explorer at the Roof of the World, book review

2010-04-23T01:07:00.006-04:00

"To believe that one knows is the greatest of the barriers which prevent knowledge... The attitude which these teachings advocate is one of a strong will to know all that is possible to know, never halt on the road to investigation which extends infinitely far before the feet of the explorer." Alexandra David-Neel

Although I want to give continuity to the two main issues on which I have written here—environment and Buddhism, and the Sacred Feminine and Buddhism, given the many commitments I made to a project of a photo essay book on the life of His Eminence Garchen Rinpoche and to creating a manual/program for the environment for H Holiness Kyabgon Chetsang Rinpoche’s monasteries and centers, I will have to postpone further research on my favorite themes. However having some more time at home I decided to spend some of this time with a few book reviews. Despite all the travel, I was able to read and study many books last year.

I am going to start with the last one that just reached my chair, a short biography of my favorite heroine, the French explorer, Alexandra David-Neel (1868-1869).
Her writings gave me the first glimpse into Tibetan Buddhism and the difference and mystery it offered to all orientalists. For many years I have practiced yoga and studied many books on the subject, and read accounts of last century explorers into the oriental mind and philosophy, but did not get much about Tibet before Alexandra David-Neel books entered my life in the mid 70s.

Her newly published biography is part of the Women Explorers collection for youth by Chelsea House Publishers: “Alexandra David-Neel, Explorer at the Roof of the World.” 2004. Her biography stands together with other, previously barely known giant women explorers, great adventurers, writers and highly accomplished intellectually and academically: Annie Montague Alexander, naturalist and fossil hunter; Gertrude Bell, explorer of the Middle-East; Sylvia-Early, deep-sea explorer; Sue Hendrickson, explorer of Land and Sea, and Mary Kingsley, explorer of the Congo.

This collection is written for students of middle and high school, a sensible time when young girls are looking for models and heroines. When I was a voracious reader teenager the only books available for girls were “Little Women” and a collection of Pollyannaish books for young women, all oriented towards the education of home makers and young ladies. Where I found most satisfaction was reading the series Tarzan and other adventure collections for boys, but the book that was imprinted by fire on my imagination was an account of the Great Explorers of the Twenty Century, all men. With them, I travelled in my rich imagination to the poles and to the Everest, discovered new lands, rivers and people. It is with great joy that I welcome such a collection about women explorers as brave, determined, accomplished, resilient and resourceful such as this bunch.

Alexandra was a determined young girl living in France with her parents who has shown a passion for exploration of the unknown since a very young age. In a century when women were expected to get married to achieve any status in their society and not encouraged to acquire high education, she traveled alone through Europe to study comparative religion by nontraditional means, but still was able to acquire artistic high education becoming an accomplished opera singer, a linguist, and writer for magazines and papers.

The language of the book written by Early Rice Jr. has a manner of fact approach of a text book, a scholar prose with all the appropriate references, yet it gives a taste of this larger than life woman, who has gone where no women or westerners of any gender has gone before. To get a taste of her passion and wit, a sarcastic sense of humor and prolific writer's mind, better read her own books. Still this book is a good entrance door to Alexandra’s world. Young and older women have much to gain from this reading. Here, you get all the facts about her life and adventures, and even discoveries--she listed river, mountains, towns and villages, which were never mentioned before in western geography, with recognition by the French National Geographic. The narrative of this biography gives a taste of her driven and lucid personality and the lengths she was willing to go to pursue the knowledge she was after. To be able to accomplish what she did, she was willing to spend many hours of her early youth reading and studying in libraries, and learning several languages strange to hers. The description of her efforts and dedication to learning makes of her a great role model for youngsters of both sexes Through this reading you can gain a glimpse into her inquisitive mind, and how she carefully studied the religions that intrigued her mind and heart, following the path of comparative religion rare for her time, and how she applied herself to the study of languages to further these studies.

By developing an early habit of writing about her studies and taking profuse notes and writing letters during her journeys, she learned the craft of writing and became a prolific writer later in life. Above all she had an inquisitive mind not afraid to think her own ideas and explore other ideas which appealed to her. She learned to trust herself by thinking through and analyzing/contemplating and comparing world views, cultures and religions, ideas she pursued not as an activist but a student, a thinker. She lived an intense life as an opera singer through Europe and Asia, a wife who barely saw her husband, a tantric practitioner, a Vajrayana practitioner, an ordained lama and an accomplished writer, she was a true Renascence woman.

Her biography is also an account of how she faced and overcome difficulties on her path, such as harsh government officials standing on her way, or spying on her and hunger on high mountains caped with eternal snows; how she sacrificed everything towards her goals, engaging in one year and two years retreat in mountain caves, and how she developed a ferocious strength practicing tumo (a tantric practice to awaken heat in the body) to survive on the mountains, which gave her a centenary longevity.
The book quotes a lot from Alexandra letting her speak for herself. To see her being acknowledged and recognized as one of the greatest beings of our times is a great joy.

The edition has many pictures of herself and her companion taken through Alexandra’s travel to Tibet and other places. Her works have been translated and published into all major languages and read by millions.

This is a book worth reading and a great gift for girls of all ages.

Much more about her and her life can be found on Alexandra David-Neel's web site, dedicated to her life and adventures. Her house in France has been transformed into a Museum, which was visited by the 14th Dalai Lama twice. One of the most important events of her journey was her meetings with the 13th Dalai Lama, who told her to learn Tibetan!
Alexandra David-Neel: Explorer at the Roof of the World (Women Explorers)

Forbidden Journey: The Life of Alexandra David-Neel Alexandra David-Neel: De Paris a Lhassa, de l'aventure a la sagesse (Collection "Les pionniers") (French Edition)
Forbidden Journey: The Life of Alexandra David-Neel
My Journey to Lhasa: The Classic Story of the Only Western Woman Who Succeeded in Entering the Forbidden City Magic and Mystery in Tibet
Magic and Mystery in Tibet
The Secret Lives of Alexandra David-Neel: A Biography of the Explorer of Tibet and Its Forbidden Practices
Immortality and Reincarnation: Wisdom from the Forbidden Journey Alexandra David-Neel: Portait of an Adventurer
The Secret Oral Teachings in Tibetan Buddhist Sects
Buddhism: Its Doctrines & Its Methods
Tibet: Journey to the Forbidden City : Retracing the Steps of Alexandra David-Neel
POWER OF NOTHINGNESS
Initiations And Initiates In Tibet
Alexandra David-Neel: De Paris a Lhassa, de l'aventure a la sagesse (Collection "Les pionniers") (French Edition)

Buddhism and the Environment

2010-01-10T08:16:00.004-05:00

from a talk to the World Buddhist day 2009

Introduction: While in Nepal I had the opportunity to entertain several conversations about the environment with H H Chetsang Rinpoche, head of the Drikung Kagyu Lineage. His Holiness has been for many years an engaged activist on the area, and has promoted conferences and reforestation on several parts of the Himalayas and India. Holiness has asked me to help to promote his environmental concerns inside the Lineage and to help him to prepare material to support the greening of the Drikung Kagyu Lineage, a 830 years old order of Monasteries and Hermitages, now all over the world. Lapchi is one of the places where he has planted trees himself! The monk/yogui in the picture is the head of the Hermitage in Lapchi. We met when we attended the inauguration of the Rinchen Ling Monastery in Nepal, last month. Read stories about Lapchi.

The Talk
Most of us Buddhists have heard the Dalai Lama talks and concerns for the environment in the last 20 years and the latest recomendations and directives given by the Karmapa to monastics and laypeople in his manual for the environment. Mother Earth is in pain and is letting us know. Environmental disasters are happening much faster than predicted only 15 years ago when I was at the UN. Scientific calculations of environmental changes are predicting catastrophic events in a very near future: rising sea levels, increasing cancer rates, vast population growth, depletion of resources, and extinction of species due to direct human assault and to lack of waste management. Human activity everywhere is destroying key elements of the natural eco-systems of which all living beings depend on. It is hard to visualize the future life of humans in the planet.

We all know that buddhism sees ignorance as a source of all suffering. Humans thought the Earth was inexhaustibly sustainable, now we know the extent of our ignorance, and because of that all sentient beings are suffering. The good news is that all cultures and civilizations will have to come together to resolve the problem; however for that to happen, we have to overcome ignorance, wrong views, wrong actions, and afflictive emotions, the very issues that Buddhism is set up to tackle. The Dalai Lama tells us that the destiny of the planet and the quality of our society is a Buddhis concern: "I am interested, he says, in how we Buddhists can contribute to human society." The environment, he says, is not only an ethical concern, but it is matter of survival.

When I engaged in working at the UN with other fellow NGOs, for the creation of an Earth Charter, a declaration of principles to guide our relationship to the planet, I had in mind a Buddhist world view. As we well know, the doctrine of pratītyasamutpāda is at the core of Buddhist philosophy. "Dependent arising" states that phenomena arise together in a mutually interdependent web of cause and effect. This is the understanding that any phenomenon exists only because of the existence of other phenomena in an incredibly complex web of cause and effect covering time past, time present and time future.

To say it in another way, everything depends on everything else, or yet in other words: when this is, that is. From the arising of this comes the arising of that. From the cessation of this comes the cessation of that. A human being's existence in any given moment is dependent on the condition of everything else in the world at that moment, but in an equally significant way, the condition of everything in the world in that moment depends conversely on the character and condition of that human being.

As professional ecologists we can say that this concept is the definition of ecology today, the interdependence and interconnection of eveything in nature, which is the science that studies the relationship between living beings. It is ecology that is telling us that we are very quickly killing the planet and all its life. Ecology now sees the universe and our world as a living system of systems, where everything is interconnected and interdependent. Well, that sounds like a buddhist world view and karma, doesn't it?

Because of the acceptance of this new scientific concept at the UN it was felt the need for a new worldview and a declaration of principles on how to live accordingly, so people everywhere could understand how their local actions could affect the global environment. Hence the slogan: think globally and act locally. Also a new ethics was necessary. In the ethics of karma and the definition of Bodhisatvas, no one has an individual ethical destiny, separate from the destiny of humanity. Karma, as we know means action. Those concepts have been embraced into the body of what is now known as Environmental Ethics, a doctrine that many incognito buddhists like me, helped to develop in a global level.

The effort to create a Charter to reflect principles to guide people's behavior that could help to save the Earth was long overdo within the UN environmental agencies, and among NGOs all over the globe. This effort finally culminated with the finalization of the Earth Charter in 1997. As people we are as responsible for the planet as anybody else, but as Buddhists we are infinitely more responsible because we know, we know about interdependent origination and we know about karma, and we have known for thousands of years. The question is, what can we do beyond living with great compassion and responsibility? Although Buddhism has a long history of protecting the environment and all sentient beings, the call today is for a more engaged karmic action, we must work together and fast if we are going to help stop and revert the process of destruction of the planet. In this endevour we can find some guidance in the Earth Charter and the Karmapa's Environmental Guidelines.

The Earth Charter as it stands today, has been the object of a process of global partnership and discussion, and it contains a preamble in which it includes a view of life as an interdependent ecosystem and sixteen principles to guide our actions.

Principle 7 calls for us to Adopt patterns of production, consumption, and reproduction that safeguard Earth's regenerative capacities, human rights, and community well-being. It is a call that seems overwhelming and a task for governments. What can we do as monastic communities and as individuals?

First as communities, we can immediately review how we run our temples, monasteries and meditations centers. Are we energy efficient? How do we conserve water? Do our temples, monasteries, and meditation centers recycle? Do we use biodegradeble material, such as detergents, plates and cups? What we do with all the plastic we use everyday? How can we protect the ecosystem of the places where we live? Do we burn or cut wood for the winter and cooking? Do we plant trees? Are we prepared to educate the lay community for specific actions that can be taken, and to help them to understand their responsibility and their participation in local communities?
Our monasteries, temples, and communities can promote efficient methods of waste management and prevent pollution, for example. We can use the Earth Charter to educate children and parents about the importance of their actions for the environment. We can look for partnerships with local, national, and international Non Governmental Organizations to apply energy efficiency to our monasteries, temples and Centers, to properly manage waste, and to prepare educational material for our communities. We must talk about the environment to all people and encourage them to engage in sustainable activities in their homes and their communities. The need today is not just for conservation and protection. We need to change and to promote change. We must take active responsibility for our views and beliefs.

Principle 14 call us to Integrate into formal education and life-long learning the knowledge, values, and skills needed for a sustainable way of life. We Buddhists are in a privileged position to bring to life this principle.
Buddhist philosophy provides a rational basis for ecological conservation and engaged activism. Buddhists from all determinations have come forward to work in this global common problem, and their voices have been heard everywhere. Many books were published, conferences were promoted and talks were given, but we are still further away from greening our temples, monasteries and meditation centers, and from resolving the problem. Now that we are engulfed in an economical crisis there is the danger that immediate human interests will again blind our consciousness from the right perception of things and misguide our choices and actions.

The Dalai Lama said that in the past we were ignorant of the environmental implications, despite the fact that Buddhist precepts protects all life, but today we have no excuse, the Earth, He says, is the home of billions and billions of sentient beings. "We must act before it is too late." "Our ancestors viewed the earth as rich and bountiful, which it is. Many people in the past also saw nature as inexhaustibly sustainable, which we now know is the case only if we care for it. It is not difficult to forgive destruction in the past that resulted from ignorance. Today however, we have access to more information, and it is essential that we re-examine ethically what we have inherited, what we are responsible for, and what we will pass on to coming generations."

For Shakyamuni Buddha, the environment was his home. Although he was born in a palace, he found enlightenment under a tree, and when the paranirvana moment came, he placed himself outside to die. The environment is our home and our mother. Peace and survival of life on Earth as we know it are threatened by humans that lack the commitment to humanitarian values. Destruction of nature and natural resources result from ignorance, greed, and lack of respect for life, above all from lack of a daily life awareness. We are ignoring the consequences of what we do with all the material we use in our daily lifes.

We Buddhist, more than any other religion, because of our tenets and principles, have an inherent responsibility to engage in compassionate environmental activism to save the planet for all sentient beings. Let us remember that Buddhism is not anthropocentric, it advocates that all sentient beings pursue happiness, and that the Buddha nature exists in all sentient beings. Buddhist deep ecology sees the whole earth as the buddha nature.

We can educate, produce material and manuals, spread the word, promote workshops, and create community projects for the monastic and the lay community to work together and to bring about change locally. We can examine our home and our community and see what is lacking and work to change it. We must start at home--from our kitchens and trash, comes the most damage to the ecosystems that surrounds us, which impacts the much larger ecosystems. The UN moto is: Think globally and act locally!!

We should ask where does the trash goes when it leaves our homes? Is recycling really reacycling? There are horror stories on the news about the ultimate destiny of our recycling. What are we doing about it, as individuals and as a community? We must distinguish between politics and policy. Our interest and responsibility is with policy, and sometimes we have to deal with policy makers. So be it! But we, who work on awareness and development of consciousness should be able to distinguish between the two and keep an eye on the real goal, and guide our actions by it. It is obviously not easy to promote change with compassion.

Many times and throughout history our understanding of karma and of the six paramitas have had a paralising effect on us instead of promoting the betterment of ouselves and of our communities. When we check those virtues which we are trying to develop, we must check them against several parameters. We should check the meaning of patience, compassion and bodhychita under many lights. Many times we keep silence on abusive and difficult situations because we misunderstand our own doctrines. For instance, by confusing policy with politics we abstain from proper action and engagement in the life of our communities. We must reflect and meditate not only passively but also discriminatively, which is a must in Buddhism. That is where, contemplation as Buddhism sees it, comes in. Take on an issue and its ramifications, connections and interconnections and contemplate, gain insight and then act.

As the Buddha said, find out by yourself. Unfortunatelly, many of us bring to Buddhism our previous religious habits and way of behaving; many of us have been just followers in the past. We might be confused by the constant call to listen to your Guru, but Garchen Rinpoche says that the Guru is inside. When in doubt, ask your teacher and then meditate. Budhism wants people that not only look for bliss and peace of mind, but also, above all, who gain insight on the nature of reality by yourself, and act consequently in your life. We, especially in Vajrayana, many times confuse our devotion to the primordial Guru with individual cult, and follow orders, suggestions and directives from teachers who do not have the ultimate view of reality, and come from very different cultures, giving up our obligation to seek insight and take responsibility for our actions. To develop discrimination we must work hard during meditation, looking into an issue from all sides as if looking through the other side of the mountain before we cant rest on emptness and reach insight. The develpment of mindfulness is also very helpful, but it is important to know, mindful of what?

Foonote

2009-12-17T02:20:00.004-05:00

I want to thank the generosity of so many who made this journey possible—Andrew, my mother, John and Huan. Thank you to my children who believed I could make it, and should do what I was inspired to do. I am grateful and deeply indebted to my travel companions, Huan, John, Daniel, Popo, Khenpo Tsultrin, Amber, Lama Gursan, Rinpoche Sopa, Carmen, Connie, Beatrice, Robert, Ryan and others whose name I don’t know or may be forgetting who took care of me day by day, bringing me food, caring for me, helping me upstairs and downstairs, and carrying my heavy bags with cameras and lenses. Thank you to the monks in the office of the Rinchelin Monastery, who put up with me every day working on pictures on their tables. Throughout this trip I was surrounded by unbelievable kindness, from the little monks who wanted to pose for the camera to His Holiness, who so kindly received me every time I wanted to see him or take someone to see him. Thank you Holiness attendants, his secretary Acharia Kinley, and his manager, always opening doors for me with large smiles. Thank you all the Rinpochess and Tulkus on the front lines in the Gompa, which cared for my bags and lenses while I took photos all over the place. I am thankful for the kindness of so many new friends, brothers and sisters, and the so many strangers who gave me a spoon on the road, or their place in long lines for food or bathroom, to unknown monks of other lineages who would take the trouble to walk me in dark nights of power outages back to my hotel.

Thank you the planet Earth for being our mother and the ground for this amazing adventure of consciousness. Kindness of heart paved this journey. May all beings benefit, and their future be brighter and brighter so they can all be liberated. May light and love prevail. May the planet Earth survive our profound ignorance.

Letters from Nepal 5

2009-12-16T23:49:00.007-05:00

Saying goodbye to Nepal
As this journey comes to an end, I had the chance to know Kathmandu tourist zone. This week I went to Patan, Thamel, and Swayambhunah with my friends John and Daniel. The Buddhist Kathmandu is constituted of Swayambhunath and Bouddhana.

I went to Patan by myself. As I crossed the gate, a Nepali man offered me his tour guide service. After a little hesitation I accepted his offer. I soon realized that it was the best decision I could make. Mr. Janga Bahadur Kami is a real connoisseur of his History and about all the rules of the place. Patan is located 5 km Southeast of Kathmandu, a concentrated center of ancient art and architecture. An old city state, now is a center of Buddhist monuments and Hindu architecture. Palaces and numerous temples such as the Krishna Mandir, Bhimsen, Taleju bell, Bhai Dega and others rest side by side on Durbar Square, surrounded by iron art, court yards, stupas and gates covered with hand carved religious art, and beautiful statues.

The former Royal Palace complex, houses a Museum containing large amounts of bronze art, and right now, very proud of getting back several statues and other artifacts returning home from Museums and collections from around the world. Two of the oldest Buddhist Monasteries are just a few minutes walk, and other main monuments. Some of the best Master Tanka stores I have seen, are also found here. A renown Master of singing bows played for me his best hand made bow. Inside the Museum there is a nice modern restaurant.

Next day John, Daniel and I went to Swayambunah, which is connected with the creation of the city of Kathmandu itself, and is said to be 2,000 years old. The legend tells that “in the previous eon, when the Kathmandu Valley was a huge lake, the Buddha Vipashyn came and cast a lotus seed into its waters. The flower grew and blossomed with a thousand petals and a hillock arose from its centre, the self-arisen Swayambhu. Later, the Bodhisattva Manjushiri came from the mountains of Tibet to fulfill the prophecy of the Buddha Vishvabhu and drained the lake of its waters by cleaving the hills to the south with his mighty sword during an earthquake, creating the gorge and eventually a fertile valley fit for human habitation. Successive Buddhas, including Gautama Siddharta after his enlightenment, came to the valley to meditate and preach.” The valley is filled with Buddhist temples and monuments in a Nepalese only beautiful way of intertwined Buddhism and Hinduism. I have already noticed in our Gompa, that local Hinduists attended all our public functions. Reading more about the subject, I found out that this is a unique characteristic of Nepal. Buddhist legends and practices have influenced and have been influenced by Hinduism, with followers of either worshiping at the shrines of the other, and monuments of both faiths standing side by side in the Buddhist sacred sites and in the city.

The Swayambhunath Stupa is 175 meters high, three kilometers west of the city center. This is where the previous Buddha is supposed to have thrown the lotus seed into the lake. The legend says that the primordial Buddha Vajradhara is still now embodied in the timber axis of the stupa. The earliest historical account of the monument and shrine is previous to AD 350, but later inscriptions attribute its construction to King Mandeva I in AD 450. The monument was reconstructed in a later date. With a long history of famous pilgrims and worshipers visiting, the shrine became a focal point for Buddhists. Here it is said, worshiped Atisha and Padmasambava. By 1230, it was a famous cross road for disciples with close ties with Tibet. In 1349 it was destroyed by Muslims coming from India, but was soon rebuilt.

We took a taxi up the road surrounded by smaller stupas leading to the top, very high on the Mountain side. On arrival at the gate, we faced 200 steps to get to the top. Surrounding the stairway as usual, the business of the divine flanked one of the sides all the way up. So did bands of small, playful domesticated forest monkeys and dogs. At the top, the view is mesmerizing, both of the stupa complex and of Kathmandu. The ancient stupa has a conical golden spiral format, shining against the blue sky, lending a mysterious mystic atmosphere to the place. It can be seen from many miles of distance. There you see more Hindus than monks and nuns, whom I am told come early in the morning for circumambulations, and only a few westerners. Some pujas offered are typically Hinduists. In front of the dome I saw an Hindu man and wife working an elaborated mandala offering, with rice, flowers and other elements in the Hindu tradition. The business of the sacred is extensive, almost an ocean of handcrafts creating patterns of tradition and art, all around the place. Several smaller carved shrines and half human size monuments fill the area.

On the other side of the mountain there was another set of stairs, 400 steps going down. John and Daniel kindly helped me all the way down. It was a long way, very hard on my knees and ankles. After that we headed to Thamel, the tourist commercial center, to have lunch. We have been here twice in the last days. For some it is a tourist haven, but at night it is a ghetto, in Buddhist metaphor, a real hungry ghost hell, especially with regards to children. Buddhist art is at its best here both for tankas and other ritual objects, cultural dressing, and high fashion stores cover every inch, in the traditional use of space in this part of the world. Colourful rick shaws compete with cars and motorcycles for space, and customers. Bookstores, Magazine and map stores, travel agencies and cyber cafes appeal to tourists from east and west. Food and drinks are also at their best in this area. However, at night, when you walk by, horror fills your heart with the sight of children selling drugs and their bodies. They are so drugged and hungry, that they seemed to be barely alive. It breaks your heart.

When you arrive back in Boudhana, where we are staying, you can feel the difference in the air through every pore of your body and every psychic center of your being. Here, people are holding malas, reciting their mantras and circumambulating the stupa, any time of the day and night. This is a major Tibetan population area, with very few non Tibetan beggars around. It is said that there are 53 Monasteries in around the stupa. In the evening you can find all your friends and acquaintances, monastic or not, circumambulating the shrine, or at the cafes around. But rarely you can find your friends nuns. While the monks regularly seat around in the cafes, the nuns are only seen around the stupa praying. I made a point of inviting a new friend Ani Chime, whom i met in the Gompa, to seat with me and have a cup of tea. Yesterday, Thursday, was the anniversary of the Dalai Lama’s Noble Peace Prize and Boudhanah was crowded with monks and Tibetans carrying their candle lights; strangely enough, Nepali police was all over. What were the Maoists expecting? A Tibetan upheaval? They still have no clue about Tibetan culture and religiousness.

Boudhana is the largest stupa in Nepal and the holiest Tibetan Buddhist temple outside Tibet, surrounded by stores, cafes, restaurants, Guest Houses and Monasteries. Boudha, as we call it, was probably built in the 5th century and the legends about its construction are many. The most interesting, says that a widow with four sons had the relics of a Buddha of a past era and decided to build the stupa to house these relics. She and her sons built the tremendous dome where the tower sits. When powerful people of the kingdom saw what she had accomplished, got very envious, and asked the king to stop the construction, but the king impressed by her efforts denied their petition, saying that what has being authorized should be finished. Several Kings were buried there, making the place more sacred and special. A Tibetan Emperor of the 7th century is also associated with the construction.

Boudha Stupa is a massive and impressive view, both from the bottom and from above, from the many terrace restaurants surrounding it. From above it looks like a huge mandala, a diagram of the Buddhist cosmos, and according to Carl Jung, a diagram of the psyche, a symbol of wholeness. Living by its side day by day, slowly builds great reverie, a sense of reverence and depth, despite all the business and liveliness surrounding it. It is like being around a cathedral, the reverence doesn’t subsides, it grows and deepens.

Four of the Dhyani Buddhas mark the cardinal points with Vairocana enshrined at the center, the white hemisphere of the stupa. The shrine is constituted of 9 levels, symbolizing Mt. Meru the mythic center of the universe. There are 13 rings from bottom to top, symbolizing the path to enlightenment. This stupa is especially related to Avalokiteshvara and its 108 representations found at the bottom around the walls. It is also surrounded by several series of prayer wheels with the Mantra OM Mani Padme Hum inscribed on each one, and also filling the insides of these wheels of all sizes, all around the stupa. Inside the shrine tower the ceiling is covered by a painting of a Mandala, topping a large statue of the Buddha and the Dalai Lama’s picture.

Tomorrow we are all leaving, Daniel to Delhi, John to Lapchi, for a 2 year retreat, and me back to America. Many friends have already left, and a few others will be leaving next week, going different directions. Bouddhana is filled again with a different wave of religious tourists. Westerners, Koreans and Japanese were everywhere this morning with their huge cameras. As the snow arises on the Himalayas Tibetan nomads descend the mountains taking refuge in Boudha, filling the area with their most colouful traditional outfits and long hair dressed in red, all with their malas in hand reciting mantras.

Letters from Nepal 4

2009-12-12T20:37:00.008-05:00

The Tragedy of the Commons

The final day of the winter Teachings was Sunday, Nov 29, in the newly inaugurated Drikung Kagyu Rinchen Ling Monastery Gompa. Holiness gave pit instructions and empowerment on Powa, the Art of Dying. The event was announced all over Kathmandu, especially around Boudhana, the Buddhist Tibetan community by flyers and posters; and the crowd came--around seven thousand people. The function took place outside on the grand courtyard surrounded by the residence buildings and the tremendous Gompa or Temple. Once again, Holiness throne was set up on top of the stairs, with teachers and tulkus (found reincarnations of great Masters and Mahasiddhas), surrounding him on the sides. This time, westerners were allowed on this space and inside the open tall wooden doors of the Temple.

On the road to the Temple, in Nayapati, I met a huge traffic jam . The great skills of the drivers were more than never called for. It took hours to get there and many people just walked through the dust and traffic mess. I seriously considered asking a ride on a motorcycle, the vehicle of choice of the people, men or women, even while dressed on beautiful saris. After many mantras we made it there, where the access street was blocked to cars and we had to walk to the gates of the Temple. When I climbed the stairs leading to the courtyard I was surprised by the view of the enormous crowd. I quickly reached for my camera and another day as a photographer started.

I wasn’t late at all, Holiness wasn’t there yet. So I decided to go upstairs to the main residence building and take pictures from the top. As I reached the second floor, Garchen Rinpoche’s sister was at the door of a front room. She greeted me effusively (just like him) with this lovely caring and large smile and a hug, characteristic of the family, and invited me in. There was her daughter, her husband, and other family members, and friends. The room was very privileged regarding the view. After being served the traditional Tibetan butter tea and biscuits I started to take pictures until Holiness made his entrance with prostrations towards the Gompa.

Not knowing yet how things were organized and not being aware that today was going to be so grand with the same rules as the inauguration day, I have forgotten my pass and was stopped by guards on my way. Remembering my old journalistic days, I tried the back stairs to get inside the Temple. There were all Westerners and Holiness Secretary, who told me, quick, the function already started, go get your pictures. Together we got to the front top stairs just in front of Holiness. Downstairs the guards looked puzzled, but left me alone.

I was quite surprised throughout these teachings and inauguration how few American Buddhists have come. Drupon Thinley and Kenpho Tsultrim from TMC, Lama Gursan and me, were the monastics who came. The other few lay practitioners were related to Garchen Rinpoche and the Arizona Center. Germans, Australians, Spaniards, Swiss, and Taiwanese; Malaysians and Bhutanese, and other Asians came in large numbers not counting the so many Tibetans. It was hard to gather a small number of us for a mandala offering, with not so many offerings. Comparing with the generosity of others we were at the bottom of the line. Most of the donations for the construction also came from the poorer countries in Asia, but obviously from the pockets of great donors. It is said the Monastery cost millions of US dollars.

During the function Tulkus and Rinpoches took care of my bags so I could have free hands to take pictures and try to concentrated on the teachings and empowerments. Holiness teachings are always profound not only for his insight, but also for his knowledge of its origins and the long stories he loves, which come with them.

I went back to the opposite building, going up to the terrace and the view of the crowd was amazing. I was reminded of the Vatican. The afternoon was dedicated to secret empowerments from Holiness, for a limited group of Teachers and Rinpoches.

Later, in Bouddhana, I was invited by a friend to join a group for dinner with Garchen’s sister and family, whom I joined at a private room in the Kitchen Garden restaurant for several courses, both Nepalese and Tibetan mixed dinner. Holiness secretary, Kinley, his translator and a few other Rinpoches were there, and also my friend Huan, who was the host, and Popo, a Chinese actress. It was a lively evening with translations going through, back and forth in three languages.

Yesterday, Monday, there was a final long life Mandala offering to His Holiness. A much smaller crowd gathered at the Gompa, which came alive with tons of yellow flowers and rice thrown towards his throne. Then, every one had a chance to offer him a khata face to face. Afterwards, I went upstairs to his room to say goodbye. He had a great sweet smile and told me he is coming to America next year, for the inauguration of the Vajra Yoguinini Nunnery. I know he will have a very busy travel schedule including New Zealand and South America in Peru, where he is inaugurating a stupa in Machu Pitchu.

After saying goodbye to so many new friends, Khenpo Tsultrim and Rayan from TMC, and I decided to go to Lumbini, the birth place of the Buddha. We got bus tickets and should be there in 6 hours, for the 300 km distance. It was a beautiful day, and the country side, mountains and forests were refreshing. However, you cannot escape being overwhelmed by the view of the “Tragedy of the Commons”, that jumps at you. The sidewalks along the Siddharta Highway, a two lane cement paved road, are covered with trash and all things plastic. You see piles of trash at each village, some burning, others waiting to be set a fire, carefully prepared for the clean up. Nepalese people, wearing their simple cotton masks have no clue on how they are poisoning themselves and their children by burning the plastic bags, bottles and cups, day after day. In most villages, like in Kathmandu there is an effort to manage the trash, they sweep and pile the trash for the burning, not realizing the self inflicting damage caused by their own diligence. There is a complete lack of understanding of the correlation and the government and the scientists do nothing to educate the people dealing with the most basic needs of life.

Showing a complete ignorance of these correlations, no business, restaurant, hotel or rich people care for their entrance, or street leading to their place, they only care for protecting themselves behind iron gates. What goes on outside is not of their concern. Everything goes into the streets. In Bouddhana however, a place of worship and business of religious artifacts, the people clean the way several times a day.

We left for Lumbini at six in the morning, hoping to get there by mid afternoon. The bus was so small, that I, who am a short person had no space to fit my legs, Khenpo and Ryan were really compressed. The bus stopped at every village to let in local people going to the next, probably to make a few extra rupees. It stopped for all meals in places really poor and unsanitary. After lunch, I generated amazement among local people by using a knife to peel and cut an apple. Everybody was using their hands to eat, and the woman serving the food had kindly handed me a spoon, which she cleaned on her sari. The boy waiting on our table stopped and stared at my hands while I used my knife to cut the apple. Everybody was looking.

The view of the rivers, the Royal Park and the Mountains was really beautiful when you could ignore the trash surrounding it all. At a certain point we got to a bad traffic jam and had to get around a detour to another detour from the road. No information was given to passengers. The night came much before we arrived at the last stop, Bhairahawa, where we found out we still had to get a local bus to arrive at our destination.

At 7.30 pm we arrived at the one street Lumbini Village with few hostels, where we found a hotel which looked good inside. Next day we went to The Sacred Garden, where Maya Devi gave birth to Buddha and died seven days later. The place was much bigger than we expected and there was a lot of walking. It was very especial to be at the place where the Buddha was born. Nepal oldest monument, the Ashoka Pilar still stands on this site. Inscribed on its walls are the region earliest written source of history of Nepal. It was built in 250 BC. The most significant site for Buddhists is Pushkarni, the pool where Maya Devi supposedly bathed before giving birth, and where the infant had his first bath. Early 20th century excavations revealed a fountain confirming the legend.

There are ruins of monasteries of the 2nd century BC and more recent ones. On the northern side of the garden is the eternal flame, established as a symbol of peace by the royal family in 1986. The many monasteries and stupas around are also worth seeing. I end up taking a rick shaw to help me to get around. Here, like in all of Nepal, the business of the divine is everywhere, malas (rosaries), images of the Buddha and deities, necklaces and local hand made artifacts are offered all around the sacred places.

I decided to go back to Kathmandu next day and found a tour bus that seemed to be comfortable for a better trip. Khenpo decided to go back with me while Ryan was going back to India, where he is studying Tibetan.

Next morning, at 6 am, we took a taxi to Bhairahawa to get the bus. I guess that bus stations are poor anywhere in the world, and in Nepal it is not different. When the bus came we were quite relieved, both for getting out of there and because it was a regular tour bus, with large and comfortable marked seats. We left on time and were quite hopeful that this was going to be a much better journey, maybe with the bus stopping on better places to eat. It didn’t take many hours for us to realize that a gigantic traffic gem was ahead of us. Hundreds of buses and trucks were stranded on the only road to Kathmandu, because a bus had hit a bridge 3 days before, the day we came in, and the bridge was not yet repaired. The bus company knew the situation but did not allow the driver take a detour on time, taking a chance that the situation would be resolved.

All drivers were doing what Nepalese drivers do best, trying to pass each other as fast as they could, creating an even more complex mess. Nobody could tell what was going on while all the people were very patiently waiting without food or bathroom. The children had the best behavior I ever seen anywhere in the world, you didn’t hear a sound from them throughout the whole ordeal. But everyone seemed lost, not knowing what to do, despite the fact that everyone had a cell phone, which could be used for instructions and setting up help for the thousands of people stranded on the road. No food or drinks was available throughout the whole ordeal. A lack of practical sense and engineering resources is obvious, but patience is the greatest virtue of the culture.

Finally, late in the afternoon, some police cars arrived and worked for hours trying to streamline the two lines. We also learned that they were working hard for the last two days trying to fill the water stream with dirt so we all could pass. The line was moving inch by inch. I spent my time take pictures of rural life whenever we were around villages and small properties. We all used the natural bathroom whenever we could hide enough from the road, and me and Khenpo shared the fruits and bread we have had the good idea of bringing in our bags. I had to be very careful to manage my diabetes not knowing how long this was going to take. We were still hopeful of getting back by the end of the day. Few hours later we learned that the detour was ready, but without an engineer to guide the effort, the first truck that got into it sank down and had to be pulled out, and the work start again. The night was coming and we were getting ready to spend the night in our seats when Khenpo heard from his friend on the telephone that next day Nepal was going to stop, a general strike called by the Maoists in protest for the killing of five of the poor people camping inside the National Park. We had to get into Kathmandu before day brake or we would have to walk miles to get to Boudhana.

By midnight we finally got going, crossed the bridge, and the bus headed to a nice restaurant. At 4.30 AM we got at the bus station in Kathmandu, found a taxi, and arrived at the hotel just before the strike started, stopping the country.

Letters from Nepal 3

2009-11-26T17:06:00.001-05:00

November 26, Thanksgiving in America, my family getting together without me for the first time in many years. The trip to Nepal has been a real journey inwards and outwards. I am staying back in the hotel in Kathmandu for the last three days, trying to recover from a severe cold, maybe bronchitis. In the first few days I had a chance to visit with His Holiness Chetsang Rinpoche, the Western Head of the Drikung Kagyu Lineage. My young German room mates in the Monastery, Carmen and Connie, are good friends with him getting almost free entry on his quarters, being well know by his attendants, brought me with them to see him one evening. I had a copy of a picture taken with him and my family in 1987, when he first came officially to America. Talking about that, environmental issues, reconstructions of old Monasteries in Tibet, and his passion for history researches took us through an almost old friends conversation through the night.

Holiness, how friends call him, is a very sweet and erudite man. He is engaged, as he told us, in studying and writing books on how Buddhism came to Tibet and on the History of the Drikung Kagyu Lineage. He also loves ancient Tibetan Religious art. These are my hobbies, he told me. The conversations can go on for hours, even during the power blackouts, common in Nepal, when he jumps out of his seat and goes to his room to grab a lamp, moving faster than his attendant can respond. He seems to be a man of infinite patience, always with a half smile, and great sense of humor, taking us, his audience to great laughs about nothing. We laughed hard many times while in conversation with him, but later we couldn't really figure out what it was all about other than his contagious energy.

After this visit, I got a free pass to take pictures anywhere any time. He sent me a special pass for the inauguration without me even asking for it. I was also able to take all my friends from America to visit with him and receive his blessings. One especially, John, who is going to a two years retreat in Lapchi (border with Tibet), was given special blessings. When I told Holiness my friend was going into retreat, he jumped out of his sit again and went to his room, bringing back a mysterious box with with he blessed John on his head and we others there, also got the same. Later we realized it was the box with the Lineage’s relics! A very special blessing. Again, his attendant was left watching. Later, Holiness send other people to give me more information and pictures about his other environmental endeavors.

The days went by like an express train in Europe. After the Chakrasamvara Drupchen days, came the very elaborated consecration of the new Monastery, while the Nepalese and Tibetan workers worked almost day and night to finish the exteriors for the inauguration day. The rituals took three days with several circumambulations of the grounds and buildings and hundreds of monks on red hats following Holiness in convoluted rituals making offerings to local spirits and lineage deities.

Kenchen Rinpoche and HE Garchen Rinpoche arrived two days before the inauguration and were received with great honors by the Monastery and Holiness, but also by all the monks and so many devotees arriving from all over the world, specially from Europe, Asia and above all the Tibetan Border. Several other famous Rinpoches and Tulkus with whom I am not familiar also arrived.

Then came the grandiose inauguration day. A large tent to accommodate about two thousand people was set up on the court yard in the center of all buildings in front of the Temple stairways. The main seats where set up on the middle of the stairs to the temple. Garchen Rinpoche and Kenchen Rinpoche were given special seats on the right side of Holiness at the center, while few other lay authorities sat on his left side. The protocol in lineage events is very strict, every inch of a highest or low seat has a meaning, like in ancient courts. All other monks, Rinpoches and Tulkus sat in front on seats and cushions of different heights. In general, during Temple ceremonies, Holiness sits on a high throne with two empty thrones on his left side one for the Dalai Lama’s picture, and another for the Drikung Kyabgon Chutsang Rinpoche’s, the Tibetan Head of the Lineage, picture. On both sides of these high thrones there are two stages, higher than the audience. On Holiness left side is the stage for all Kenphos and Drupons, teachers, where Kenchen sits higher than all, and on the right side is the stage for all the Tulkus (found reincarnations of great teachers and masters), who can be young Rinpoches cherished by them all, and famous teachers like several others seating there, such as Nubpa Rinpoche. While Garchen Rinpoche was there (four days only) a special throne was seat up for him, being both a Tulku and a high Master, right under Holiness, from where he gave us White Tara teachings and empowerment.

Holiness attended only the morning official ceremonies and speeches. In the afternoon Garchen Rinpoche and Kenchen Rinpoche presided over the dances and cultural presentations, which were rich and beautiful. While there, people would come all the time to greet him and ask for blessings.

Garchen Rinpoche is so loved and famous that his room, which was set up on the highest floor, has a revolving door for people, above all Tibetans, but no less monks and westerners. I was also welcome there by him anytime and allowed to take any pictures I could. On the day he left I was introduced to his sister and niece and was able to get a picture of him with her, who looks just like him.

Next day was Lord Jingten Sumgom anniversary day. The celebrations took place on the same settings as the day before outside, with one difference, one covered high throne was prepared on the left side, sort of a mystery surprise.

After rituals and prayers were ministered, the announcement came that Kenchen Rinpoche was being enthroned as the Abbot of the new Monastery, where he now has his residence. Many people expected differently, but Holiness announced that the monks have chosen Kenchen not only for being a great teacher, writer and translator, but above all for being a model of Vinaya conduct. In the afternoon there were mandala offerings to him, and much greeting, followed by Kenchen giving teachings on the life of Jingten Sumgon.

Right after the festival days started Holiness teachings. Day after day, morning transmissions of the whole Kagyu Treasure of KnowledgeTantras and afternoons Empowerments of the Deities of these Tantras. My time has been consumed between these teachings, working in my pictures, which I continue to take day after day, and the dusty and adventurous traveling back and forth from the Monastery to the hotel in Bouddha, the Buddhist village around a majestic stupa in Kathmandu. I am often sought after by monks of all ranks who want pictures or want me to take pictures for them inside or outside the temple. The nuns also greet me with great energy, which I attribute to the fact of being so visible and bold, showing that nuns can be other than a humble devout sitting on the last seats, after the monks. In the first day I would sit by the stage stairs, by the Tulkus side, because chairs were not allowed inside the Gumpa (temple), I need to sit in a chair because of my knees, but also to make it easier to take pictures. Then later I was allowed a chair on the back of the temple, from where I can watch and hear eight hundred to a thousand people, monastic and lay, receive millenary spiritual empowerments for enlightenment, and cough their seasonal colds, including me and Holiness. I am also sometimes bordered by the chit chat of the Tibetan women who always sit on the back against the wall, but Holiness and the monks proceed with the rituals impassible to their noise. It is an old custom, I was told, they are devotees not tantric practitioners.

The Monastery has wireless internet, so I would come to the office to sit on a table and work my pictures to send to the official site of the Drikung Kagyu, per request of Holiness secretary. The monks were always asking me to move around to uncomfortable places because they were very busy which was true; but I also noticed that when other monks came around to work on their computers, they would not ask them to move. So, after a couple of weeks I took a stand and asked why they wanted only me to move and not the other monks--maybe because I am an Ani (nun), maybe you ask the monk to move, I said. He was astounded by my reaction, not common in this hierarchical community were nuns are the last of the last; he turned around and told others in Tibetan and laughed, but never asked me to move again.

One of these days the empowerment required the use of a bow and arrow. When I noticed Holiness being handed the instrument. I got up and walked through the center in between the lines of monks to get closer with my camera. Seeing me coming, Holiness held the action for a bit, but it was sort of a long walk and in a quick joke he pointed the bow to me while I took the picture, and the whole place exploded in laughter. The young monks would not stop saying things in Tibetan to me and laugh after that. I cannot imagine what is the joke. I guess that gives them an opportunity to share a friendly intimacy with His Holiness. All high Lamas have big smiles for me, and many times words I cannot understand, I feel like an old friend who came back home.

The teachings are winding down, only three more days left. It is hard to tell what this journey means spiritually. I know that much is happening in dreams and many other levels. Some are clear, other will take time to unfold. But what I know is that it is big and deep, to receive the teachings of all the Tantras and Empowerments of a thousand year old Tibetan Lineage.

After that I still have 12 more days to be a tourist in Nepal and maybe India.

Thousands of pictures of this journey will soon be available on my Flickr web site.

Letters form Nepal 2

2009-11-04T22:14:00.003-05:00

5 am in Kathmandu.

Arrived at the hotel in Kathmandu last night after a day of heavy consecration of the new Dirkung Kagyu Rinchen Ling Monastery. The Chakrasamvara consecration rituals performed in the last two days were long and complicated. Every gesture ritualized and involved with offerings, appeasing of deities, local elementals, invocation of the Lineage Protectors and the one thousand years of unbroken line of enlightened Masters, who are beautifully artistically painted on the temple walls.

Seating in a line of the many lines of monks and nuns (more than 150 monks, about 8 local nuns and two westerners) in our red and yellow robes, heard whispers of legends telling stories out of time and space of such old ceremonies in sacred and secret places.

His Holiness Kyabgon Chetsang Rinpoche lead all the rituals from his throne, and then lead the circumambulation of the whole premises, which is compound of several buildings surrounding the magnificent temple in its traditional Tibetan architecture and the court yard. At the back stage of the Temple Hall stand three gigantic (more than 20 meters high) statues of Lord Jigten Sungom, founder of the Drikung Kadyu Lineage (one the main four Lineages of Tibet), The Lord Buddha, and a four Arm Avalokiteshvara, all covered in gold. In front of it sits an almost 2 meter high throne of His Holiness, along with The Drikung Kyabgon Chetsang Rinpoche side by side with the throne of other Drikung Kyabgon Chungtsang Rinpoche, who shares the lineage control from Tibet.

The lamas were finally comfortable enough with me to allow me to move around freely to take my pictures after I had offered my service to them and shared info on my web site. During lunch time, while transferring images to my computer, I lost around 500 pictures in the process, very painful... Fortunately, in the afternoon there was a repetition of the previous day's consecration ceremony and I was able to photography it all over again. I will have time to photograph the temple images and walls covered with sacred paints again in the next few weeks. I am sorry for the loss of individual pictures of the baby monks, and the very old monks and yogis playing or sitting around in the sun or the kitchen. I will have to go after them again trying to capture that special moment of a window into their souls.

My camera acted out, like my other ones after heavy use. Poor contrast and color for some pictures but I continued non stop, I am sure it is something I am doing wrong when I am working with heavy sequences.

A Chinese woman from America, whom I met in Arizona, told me again and again how much she appreciates my pictures. She prays for my health every day, she says, so I can continue to take pictures for posterity. Someone left a box of crackers in my place as an offering I think, another left me a flower, and still another a candy. Some European women were really happy to see a western nun looking in charge of something in the whole masculine environment and moving freely around His Holiness. All monks and Rinpoches bless me with lovely smiles for camera and to myself. In the next few days it is expected to arrive at least 1,000 guests between monks, nuns, Rinpoches and westerners. There is still a lot of construction work being done to finish the hosting facilities and the court yard for the great event of the inauguration.

Outside, the sun is coming out on top of the houses and behind the little towers on roofs, typical of Nepalese and Tibetan architecture (although with some differences). I am planning to work downstairs a little before going out to photograph Boudha and do some shopping before going back to the monastery. The hotel ground has beautiful surroundings with gardens and flower vases within closed gates, allowing you to forget the chaotic poverty outside. The streets leading to the Hotel are just a dirty road clearing in the jungle of the city, a narrow lane in between large constructions and poor houses. The rich and poor, always side by side here. There are no paved roads, only trails. At a distance I see and hear water falling from a tank, a sign of old broken systems leaking resources. I remembered seeing the same in Paris.

Last night, I walked courageously outside the compound of the hotel to look for a place to eat dinner treading the uneven path covered sparsely with stones. I found a door with Tibetan symbols and an invitation to eat. All business are construed out of their own homes, I took three high steps on a ladder of partially destroyed cement into a nice little courtyard surrounded with flower vases and an adolescent boy asked me in perfect English, if I a wanted to sit inside or outside. I said outside, feeling like I was in a classy restaurant and he gave me a well printed menu. The little garden had only three tables. One was occupied by two Tibetans having an intense conversation. Inside, I noticed two unaccompanied Tibetan women vividly talking to each other while having dinner. I recognized them not only for their faces but also for their traditional dressing. They all said, with their hands joined together: Tashi Dele, Ani La, the traditional caring compliment of Tibetans to monks and nuns. I had a delicious chicken low main with coca cola. Here soda is safer than water. Then, I walked back to the hotel on the dark narrow trail with a small lantern on my hands. Soon, a young monk walked alongside and talked to me (I felt to protect me). He introduced himself, a Tibetan from England of the Nyngma Lineage, and he walked me to the Hotel gates where the lovely old Tibetan gate keeper greeted me Namaste, with joined hands, Tashi Dele, Ani La.

Outside the window the sun is shining over the colorful Tibetan prayer banners hanging between the buildings. At a distance children playing in a school, and crows and other birds sing their songs, it is cool and fresh. I am going to have breakfast downstairs in the garden.

Letters From Nepal 1

2009-11-04T21:51:00.004-05:00

First night in Katmandu, second in Nepal.

The trip across the world is brutal no matter the comforts of a nice air company. However stopping overnight in Doha was an unexpected nice complement. Doha is a thriving new Metropolis--a true corner of the world. Modern and exotic, highly technological and new skyscrapers raising by the day. There, you cross people from all over the world going about their business or going back and forth from home and work, international workers and first class business people seat on the same row.

However, above all what is different about middle-eastern cities is the agglomeration of people. Unlike the US where people keep to themselves and their personal comforts, going to shop in huge commercial malls, in the middle-west, like in most third world countries, people are everywhere. Reams of people going about their business, talking, shopping, wondering, or just sitting around. In Doha there is an atmosphere of prosperity and a certain order as opposed to Katmandu, another famous corner of the world. After the magnificent view of the Himalayan mountains shining under the sun and an aerial tour of the forest covered lower mountains, the view of the airport and the town is poor. It is like entering a parallel world from the past. Here, time and people slows down. At the airport, the only sign of the times is a flat digital TV showing the beautiful scenarios for which Nepal is known--mountains and forest hikes, the trekkers paradise.

To choose to get your visa on arrival is a major mistake. Be prepared to spend hours in the line, after loosing precious minutes looking for forms and to understand what you will need for you visa. The lines can be long and slow.

When finally you get to your luggage and pass another inspection you find yourself at the airport lobby, where starts the Odyssey of multitudes of people surrounding you, among them taxi drivers asking for astronomical sums to take you to your destination. There you meet modern, overpopulated, poor and chaotic Nepal. As a monk friend of mine told me, they forgot to tell the people about precautions, so the country is overpopulated adding to the fact that at the moment Maoists are fighting in the country side making the people seek refuge in the capital.

After meeting our party and extensively negotiating the fee, we were in our way to Rinchen Ling Monastery, the new Drikung Kagyu center for education, retreats and meditation.

I guess I was expecting romantic, bucolic landscapes since the monastery was supposed to be in a valley away from the city. But what you get is the most amazing roller coaster ride on narrow dirty streets and roads, where the drivers constantly maneuver to avoid hitting each other. There are no signs and traffic lights. The whole city is a gigantic shanty town. Large, three or four pavement houses are built right on the street side by side with the poor of the poor, cows, people, children and other animals crossing in front of the traffic, miraculously avoiding collisions and disaster. Many people, young and adults wear colorful masks to survive in this most polluted city of the world.

Many houses along the most traveled roads have a store on the ground floor making of Katmandu one of the world's largest traditional market place. From every door and window hang finest Indian saris, socks, blankets, cushions, colorful signs or trays displaying fresh fruit, foods or fresh cut meat. Incessantly, people are going and coming, talking to each other, sweeping or wetting the dirt ground, and hanging more articles to sale. What strikes the most is the lack of space in between. All constructions are on top of each other, no space, or privacy. It is all one large common ground. The houses are quite dark inside and the people are all doing something outside, if not just watching life passing by.

What is called out of town are small cultivated parcels of land among buildings of all sorts, with animals everywhere. However, after a last sharp turn emerges a great compound of magnificent Tibetan architecture seating on the feet of forest covered mountains.

The compound, still in construction, is huge. With a large courtyard at the center, to one side the first building for residence for Rinpoches, Abbots and Retreat Masters, presently also used for monks of the Monastery. On the opposite side stands the massive building of the Temple surrounded on both sides by motel like wings of rooms and apartments for resident monks and guests. There is also their Holiness residence and garden and a Hospital building still in construction with a small health center operating since 2005.

On arrival, Khenpo Tsultrim (from TMC) and I were directed to the office, right under the temple building and introduced to other monks. From there we were directed to our accommodations on the left wing of the monks residence. After we were settle I went up the steep stairs to the Shrine Hall. As I left my shoes at the red marble covered entrance, I felt I was stepping into another world of ancient religious grandiosity. The huge red doors are surrounded by gigantic paintings of protectors and wrathful deities I lifted the curtains covering the huge wooden doors and stood in front the 21.5 feet tall gold covered images of Jigten Sumgon on the left, the Lord Buddha at the center, and Chenrezing on the left.

As your eyes get accustomed inside, you start to see the walls lined with paintings covering every inch of the space: scenes of the life of the Buddha, peaceful and wrathful deities, and the sequence of the heads of the lineage and of other lineages.

Rinpoches, lamas, monks and nuns in meditation, seating in lines running from the shrine, directing our eyes again to the statues.

Chakrasamvara Drupchen was on the way and the chants of the monks filled the air with mystery and reverence. At the center, His Holiness Chetsang Rinpoche presides, seated on his throne. On a throne side by side, rests the picture of Chutsang Rinpoche. The chanting, the gong, the bells, and the incense take you to the depths of your being.

Rigpa News: His Eminence Garchen Rinpoche tours the Lerab Ling Temple with Sogyal Rinpoche

2009-09-29T11:24:00.000-04:00

Rigpa News: His Eminence Garchen Rinpoche tours the Lerab Ling Temple with Sogyal Rinpoche

Buddhism and the Environment

2009-09-19T15:18:00.000-04:00

October 24th is the International Day of Climate Change. A movement for a gobal wake-up call. September 21 is the worldwide launching of a movie in preparation for this wake-up call. Climate Change a wake-up call,

A Day to Remember

This was a paper prepared for delivery in the Bhuddist International Day, Wesak festival in Bangkok by myself, Angela Harkavy. 2009.

Most of us in the Tibetan Buddhist Community have heard the Dalai Lama express his concerns about the environment in the last 20 years and the latest recomendations and directives given by the Karmapa to monastics and laypeople in his manual for the environment. Karmapa Environmental Guidelines

Mother Earth is in pain and is letting us know. Environmental disasters are happening much faster than predicted only 15 years ago. Scientific calculations of environmental changes are predicting catastrophic events in a near future: rising sea levels, increasing cancer rates, vast population growth, depletion of resources, and extinction of species are on the radar. Human activity everywhere is destroying key elements of the natural eco-systems of which all living beings depend on. It is hard to visualize the future life of humans in the planet.

We all know that buddhism sees ignorance as a source of all suffering. Humans thought the Earth was inexhaustibly sustainable, now we know the extent of our ignorance, and because of that all sentient beings are suffering. The good news is that all cultures and civilizations will have to come together to resolve the problem; however for that to happen, we have to overcome ignorance, wrong views, wrong actions, and afflictive emotions, the very issues that Buddhism is set up to tackle.

When I engaged in working at the UN with other fellow NGOs, for the creation of an Earth Charter, a declaration of principles to guide our relationship to the planet, I had in mind a Buddhist world view. As we well know, the doctrine of pratītyasamutpāda (Doctrine of "dependent origination)" is at the core of Buddhist philosophy. "Dependent arising" states that phenomena arise together in a mutually interdependent web of cause and effect. This is the understanding that any phenomenon exists only because of the existence of other phenomena in an incredibly complex web of cause and effect covering time past, time present and time future.

To say it in another way, everything depends on everything else, or yet in other words: when this is, that is. From the arising of this comes the arising of that. From the cessation of this comes the cessation of that. A human being's existence in any given moment is dependent on the condition of everything else in the world at that moment, but in an equally significant way, the condition of everything in the world in that moment depends conversely on the character and condition of that human being.

If we were professional ecologists we could say that this concept is the definition of ecology today, which is the science that studies the relationship between living beings. It is ecology that is telling us that we are very quickly killing the planet and all its life. Ecology now sees the universe and our world as a living system of systems, where everything is interconnected and interdependent. Well, that sounds like a budhist world view and karma, doesn't it?

Because of the acceptance of this new scientific concept at the UN it was felt the need for a new worldview and a declaration of principles on how to live accordingly, so people everywhere could understand how their local actions could affect the global environment. Hence the slogan: think globally and act locally. Also a new ethics was necessary. In the ethics of karma and the of the Bodhisatvas, no one has an individual ethical destiny, separate from the destiny of humanity. Karma, as we know means action. Those concepts have been embraced into the body of what is now known as Environmental Ethics.

The effort to create a Charter to reflect principles to guide people's behavior that could help to save the Earth was long overdo within the UN environmental agencies, and among NGOs all over the globe. This effort finally culminated with the finalization of the Earth Charter in 1997. As people, we are as responsible for the planet as anybody else, but as Buddhists we are infinitely more responsible because we know, we know about interdependent origination and we know about karma, and we have known for thousands of years. The question is, what can we do beyond living with great compassion and responsibility? Although Buddhism has a long history of protecting the environment and all sentient beings, the call today is for a more engaged karmic action, we must work together and fast if we are going to help stop and revert the process of destruction of the planet. In this endevour we can find some guidance from the Earth Charter and the Karmapa's Environmental Guidelines. The Earth Charter

The Earth Charter as it stands today, has been the object of a process of global partnership and discussion, and it contains a preamble in which it includes a view of life as an interdependence ecosystem and sixteen principles to guide our actions.

Principle 7 calls for us to Adopt patterns of production, consumption, and reproduction that safeguard Earth's regenerative capacities, human rights, and community well-being. It is a call that seems overwhelming and a task for governments.

What can we do as monastic communities and as individuals?

First as communities, we can immediately review how we run our temples, monasteries and meditations centers. Are we energy efficient? How do we conserve water? Do our temples, monasteries, and meditation centers recycle? Do we use biodegradeble material, such as detergents, plates and cups? What we do with all the plastic we use everyday? How can we protect the ecosystem of the places where we live? Do we burn or cut wood for the winter and cooking? Do we plant trees? Are we prepared to educate the lay community for specific actions that can be taken, and to help them to understand their responsibility and their participation in local communities?

Our monasteries, temples, and communities can promote efficient methods of waste management and prevent pollution, for example. We can use the Earth Charter to educate children and parents about the importance of their actions for the environment. We can look for partnerships with local, national, and international Non Governmental Organizations to apply energy efficiency to our monasteries, temples and Centers, to properly manage waste, and to prepare educational material for our communities. We must talk about the environment to all people and encourage them to engage in sustainable activities in their homes and their communities. The need today is not just for conservation and protection. We need to change and to promote change. We must take active responsibility for our views and beliefs.

Principle 14 call us to Integrate into formal education and life-long learning the knowledge, values, and skills needed for a sustainable way of life. We Buddhists are in a privileged position to bring to life this principle.

Buddhist philosophy provides a rational basis for ecological conservation and engaged activism. Buddhists from all determinations have come forward to work in this global common problem, which affects the very survival of the planet, and their voices have been heard everywhere. Many books were published, conferences were promoted and talks were given, but we are still further away from greening our temples, monasteries and meditation centers, and from resolving the problem. Now that we are engulfed in an economical crisis there is the danger that immediate human interests will again blind our consciousness from the right perception of things and misguide our choices and actions.

The Dalai Lama said that in the past we were ignorant of the environmental implications, despite the fact that Buddhist precepts protects all life, but today we have no excuse, the Earth, He says, is the home of billions and billions of sentient beings. "We must act before it is too late." Dalai Lama's articles on the Environment

"Our ancestors viewed the earth as rich and bountiful, which it is. Many people in the past also saw nature as inexhaustibly sustainable, which we now know is the case only if we care for it. It is not difficult to forgive destruction in the past that resulted from ignorance. Today however, we have access to more information, and it is essential that we re-examine ethically what we have inherited, what we are responsible for, and what we will pass on to coming generations."

For Shakyamuni Buddha, (Gautama the Buddha) the environment was his home. Although he was born in a palace, he found enlightenment under a tree, and when the paranirvana moment came, he placed himself outside to die. The environment is our home and our mother. Peace and survival of life on Earth as we know it are threatened by humans that lack the commitment to humanitarian values. Destruction of nature and natural resources result from ignorance, greed, and lack of respect for life, above all from lack of a daily life awareness. We are ignoring the consequences of what we do with all the material we use in our daily lifes.

Because of our tenets and principles, we Buddhist, more than any other religion, have an inherent responsibility to engage in compassionate environmental activism to save the planet for all sentient beings. Let us remember that Buddhism is not anthropocentric, it advocates that all sentient beings pursue happiness, and that the Buddha nature exists in all sentient beings (Buddhism & Anthopocentism). We can educate, produce material, spread the word, promote workshops, and create community projects for the monastic and the lay community to work together and to bring about change. If it seems like a too big of a task, we can start at home--from our kitchens and trash, comes the most damage to the ecosystems that surrounds us and even the much larger ecosystems.