Buddhist Cults: or, How I Became Frankenstein and Learned to Love the Mob

For the majority of Buddhists in this world, and most particularly in the traditionally Buddhist nations or geographical areas, being Buddhist means about the same thing as being Christian in Mississippi: one doesn't think very much about it, because this is just the way things are. There's a strong tradition of adherence to the sutras, so all the questions more or less answer themselves. "Criticism and interpretation," are virtually unheard of, because there is no publish or perish culture infecting the priesthood.

So, in general, we can for a moment operate with the stereotype that in the Buddhist homelands, it is sometimes sufficiently Buddhist to just be Buddhist. Maybe in that sense, "criticism and interpretation" is something one does silently, when one meditates.

In the West, we do not have a strong tradition of adherence to the sutras. We prefer the Dalai to the Pali, because with infinite skill, His Holiness (a name on loan from the Vatican) makes seem easy that which otherwise appears difficult. Maybe in that sense, "criticism and interpretation" is a gentle pointing-out instruction.

In the nations or areas where Buddhism has only lately visited, there is a noisy, often obnoxious minority that has developed religious "criticism and interpretation," hereinafter C&I, to the level of commercial art and entertainment. I do not have to tell you who they are. You have already seen their glossy magazines and trendy web sites: a post-modern reprise of Robert Benchley and Dorothy Parker at the Algonquin Round Table, with liberation on the installment plan as the raison d'etre.

Oh, how witty. Lets make each other famous.

Lets Make Each Other Famous?

Fortunately, back when all this was getting started, we in the West were visited by a low-flying angel, who used his angel eyes to foresee all of this nonsense, and provide us with cautionary instruction. Of course, his instruction was dutifully recorded, published, and preserved, but I still do not think anyone paid it any mind. So, it remains, like a underwater mine waiting to explode, should a worthy ship pass into uncontaminated waters.

"The existence of form, credentials, is what maintains the illusion of I. Thus, if a person is self-righteously claiming to practice the buddhadharma, is using his practice as credentials, then he is simply playing ego's game."

We are drifting elsewhere, it seems. Somewhere the bilge is fragrant, and life is easy.

So, it begins:

There are areas of the internet where people who call themselves Buddhists gather to bash around other people who call themselves Buddhists, and both factions are making decisions about one another. This is basic small group social dynamics: the kind they used to teach in Sociology 101. It is what passes for something that calls itself the "Sangha."

So, it seems we have Buddhist cults that are refusing to recognize other Buddhist cults, and indeed, brands them as harmful. The list published here is by no means comprehensive. In the harmful category, they might well have included KPC (Kunzang Palyul Choling: the renamed Center for Discovery and New Life, formed from the Black Mountain Light Center), or any one of a dozen others. Nevertheless, I find it interesting that two of those mentioned, i.e. Dorje Shugden and the True Buddha School, are creations from what we think of as traditionally Buddhist regions: Tibet, and Taiwan. This is actually quite interesting, because it appears to prove that these cults can be seen as a basic human invention; an atavistic imperative, if you like, responding to some unfulfilled inner need.

(I have also seen others singled out: a Gelugpa guy with a genuine geshe who lives in a desert ger in the 'States with foxy lady lamas, but in his case it is obviously motivated by jealousy. In the interest of full disclosure, I should probably explain that when I am in the 'States, I sometimes live in a desert ger with rabbits. Maybe I should've stuck to the studies, huh?)

"If a group of people do this together, then they reinforce each other in the same game. Inevitably, they will pick a leader. Then the leader will have as his credentials the title 'head of the flock.' The members of the flock will have as their credentials the title 'member of such-and-such organization.' The leader and the flock reinforce each other's identities."

Whenever I hear about a Buddhist cult, I immediately want to investigate. It is like watching hookers on the stroll. You never know when you'll find a really saucy one. Speaking personally, one whistled at me a while back, and she came right over to the car. I made the mistake of rolling down the window far enough for her to jump in. That led to my brief tenure as Chief Operating Officer of KPC in all its farflung permutations and front operations. So, while I may not be an expert on Buddhist cults, at least I am entitled to an opinion, having examined one from the inside out, so to speak.

Even things which seem accidental are the product of cause and effect.

Parenthetically Speaking

(To the question of "is he or isn't he," or "did he or didn't he," or whatever the gossipy question happens to be, I have something to say: only one of three things explains the matter. Either a really world-class babysitter managed to confront some baby tricksters at their own game, in which case shame, shame, shame on those babies for letting themselves be stupid in public; or, the genuine article came to town, and again, shame, shame, shame on those babies for letting themselves be stupid in private; or, somebody offered up a really sublime, in-depth, object lesson in the pitfalls of spiritual materialism to a bunch of spiritual materialists, in which case shame does not apply. One can teach stupid babies without relieving them of their stupidity, and still be called a teacher. To the allegation of a fourth explanation, i.e. that a demon is involved, modesty prevents commentary. What are demons wearing this season? Big hats still de rigueur?)

Back to the Main Issue

What is a cult? Fortunately, we have the cult of cult experts to instruct us. First, the dictionary definition offers:

"1. A formal religious veneration 2. A system of religious beliefs and rituals also its body of adherents; 3. A religion regarded as "unorthodox or spurious."; 4. A system for the cure of disease based on dogma set forth by its promulgator; 5. a: A great devotion to a person, idea, thing; esp.: such devotion regarded as a literary or intellectual fad, b: A usually small circle of persons united by devotion or allegiance to an artistic or intellectual movement or figure."

The cult experts say that what separates the so-called destructive cult from the dictionary cult has to do with three factors:

1. A charismatic leader, who increasingly becomes an object of worship as the general principles that may have originally sustained the group lose power.
2. A process of coercive persuasion or thought reform.
3. Economic, sexual, and other exploitation of group members by the leader and the ruling coterie.

Trungpa Rinpoche -- as you have guessed, he is our low-flying angel --- had a rather specific explanation:

"Inevitably this organization, this collective ego, will look for further confirmation of its health and existence. It may even take as its credentials the transmission of the lineage, the teachings of the great masters, but it will be a prostitution of those teachings. It will involve itself in the ever-escalating game of one-upmanship in order to enlarge its congregation. This one-upmanship may take the form of collecting endorsements and diplomas, as well as the form of ambitious practice and adherence to the teachings. It will also see the success of rivals as a threat."

My tulku is bigger than your tulku. My lineage is glorious. Our temple is huge. If a cult hounds and persecutes, it really shouldn't surprise us. Mob forms on the left. Torches and pitchforks available at the booth.

The Empty Shell

In our shared religion, which seems to be Buddhism more often than it seems to be shared, we have the powerful image of a conch shell. This symbolizes the Dharma in potent fashion. However, there is an equally potent interpretation in which the shell symbolizes form empty of true meaning. In the Sutra of the Treasury of Buddha it says: "If someone teaches with ignorance, it is worse than if he took the lives of the inhabitants of three universes, because his ability to teach the dharma is impure." Similarly, the Buddha said that his teachings could never be destroyed by outsiders, but only from within. In the immortal words of Trungpa Rinpoche: "This is the perversion of sangha. It is the dark-age style of spirituality, the operation of spiritual materialism."

I believe that Trungpa Rinpoche's manifesto on Buddhadharma Without Credentials, from which we have here quoted throughout, is of cardinal importance to the wholesome spread of dharma in the West, and will be of increasing value as time passes by. However, none of this remarkable teaching's value will be realized until we, ourselves, learn to recognize in our hearts what it was he was trying to warn against. When I say "recognize," I mean really recognize. Cults, such as those under discussion, exist because of the operative modalities of spiritual materialism: because of the search for credentials. How could it be otherwise? The heirarchies, and enemies, and battles we invent for ourselves, and each other, do not serve us very well in the end, do they? Doesn't it become exhausting to continually take the same hill; to fight over the same ground, to no good purpose, while the better opportunities of our arising display go to waste?

There are 501(c)(3) Buddhist organizations in this country that take donated money... money that sponsors declare as deductions... and employ this money to "punish enemies" under all manner of excuses. Ask yourself: is this Buddhism? Or is this, as Trungpa Rinpoche teaches, a perversion of Buddhism?

A kind of cowardice?

The mentality of the cult is the mentality of the crowd in microcosm -- mob psychology at its lowest common denominator. It is a worldwide neuroses, but nowhere is it seen to the perfection it exhibits in the West, because here it is bred into us by the relentless scream of a market-based economy wholly dependent on samsara's sharpest aspects. We are the loneliest, craziest crowd on the planet. We buy our team logos, brands, and bumperstickers because we need to belong to something. Some of us tattoo Harley-Davidson on our ass, and some of us tattoo Buddhist symbols on our arms. Some of us wear blue bandanas and some of us wear maroon robes. My sangha gonna peel your sangha's cap.

Is this what we want?

If we hear, over a period of some time, that certain patterns are repeating themselves, that is a great, big, fat, red flag. That is "like and similar conduct." If we hear that this or that cult, actual or suspected, is engaging in like and similar conduct, be it chasing down enemies, or fundraising in support of some grandiose scheme, or laying the cat-o'-nine to the back of an evolving sheep who dared to leave the flock, then that should be sufficient cause to throw on the brakes. If slick cult emissaries are making the rounds, softly sighing sibilant slanders, we ought to get out the snake sticks, and sling them over our shoulders.

When does "sangha" become "cult?" How does it happen? Why does it happen?

Worth investigating, don't you think?

Now, if you'll excuse me, I believe I hear someone knocking on the castle door. Something about C&I.

The Master's Voice

Do yourself a favor.

At this link, they have original recordings of Trungpa Rinpoche teaching.

I listened this morning, and like a fool, I could not stop crying. Not with sadness, mind you, but with joy that there was once in this world such a truly monumental genius: a deeply fearless and compassionate genius, and it came here just to help us find our way through bewildered states of being.

So, do yourself a favor. Pick a quiet time, and sit there listening to him. Time and space will melt away, and he will be there with you... as he once was... as he has always been, and as one trusts and believes in the immortal nature of love... always will be.

I thank and respect the people who made this possible from the bottom of my heart.

Mikha Reversing Flag (By Popular Demand)

Some friends in Karnataka have requested a link to the Mikha Reversing Flag, known as Mig Thong, or Thousand Eyes.

One Moon, Redux

By the power of circumstance,
one moon appears through time as large or small.
By the power of needs,
one lama arises in different disguises.

By the power of vessels of water,
one moon appears in myriad reflections.
By the power of minds,
one lama appears as many.

By the power of clouds,
one moon is bright or dark.
By the power of concepts,
one lama appears as good or bad.

By the power of karma,
one moon seems to comfort or menace.
By the power of thought,
one lama arouses faith or disdain.

By the power of day or night,
one moon rises and sets.
In order to benefit beings,
one lama seems to come and go.

--Patrul Rinpoche

(We originally published this on 2/18/08, but evidently some people didn't get the message.)

A Thing About Ting

Above: The Chinese "longevity" motif Tibetan offering bowl.

They call those offering bowls you see "ting," and I have heard several explanations for this, some more credible than others. According to one, "ting" refers to the bell-like sound of the metal used to make the bowls, as in, "ping your thing to make it ting." 

That feels like a Nepali border merchant's explanation me, and since the promise of profit is being extended, you can probably find a Tibetan to agree. 

So, make yourself happy: the bowls go "ting," and so do the "tingsha," and yes, we have most excellent Tibetan singing bowls that you may use for diverse, arcane, occult, and healing purposes to stimulate your chakras and pimp your Qi. We have all sizes here in the back, at affordable prices of course, but the one you are holding is really special. It was owned by a very high lama who is selling it to raise money for medicine to give sick monks at his monastery, and I am sorry... this price cannot be negotiated.

"Well... I won't buy it then."

"But sir, why wouldn't you?"

"Send it back and tell him to use it to heal the sick monks."

"You are very clever, sir, but the lamas are unselfish men. They cannot use this power for themselves, they only use it to help others."

"You're not bad yourself, but if you want me to carry that out of this shop...."

"Oh, no sir... we will carry it for you, as far as you would wish."

More likely, ting is a Chinese loan word, and yes, there are Chinese loan words in the Tibetan language. In fact, they loaned quite a few, and in 1950 they came to get them back.

About 45 years ago, I got a set of the sort they've been making for the past 400 years. I got it from a memorably lovely woman named Faith, who had hair down to her ankles. If she kept going, by now she must be carrying it around behind her in a little wagon. I paid her USD $20 for the set, and you can go get the exact same set online right now for around USD $25, so we are not talking sterling silver. We are in fact talking what used to be called "german silver," which is an alloy of copper and nickel: something else we owe to the Chinese. 

The day before yesterday I dragged them out, and of course they were tarnished; in some cases encrusted with lime scale and verdigris. 

So, I set out to polish them.

I wanted them polished quickly, so I tried a few chemical solutions to cut the labor. 

None were definitive, so I fired up a Dremel with an itsy-bitsy wire brush. This cut the scale, but left tiny scratches.

I got a hard felt wheel and some jeweler's rouge, and set to polishing out the scratches. To get traces of the rouge dissolved, I went back to the chemicals.

What was I doing?

Was I trying to get these 45-year-old bowls back to their original state?

AUTHOR'S MESSAGE:

Now, isn't this just like what many of us experience with respect to our abortive practices of wanna-be dzogchen, whatever that is?

(Saw that coming, did you?)

First, we have shiny new bowls. We use these bowls to make shiny new offerings. In the process, we think our offerings become impure, and our bowls dirty. So, we set out to clean them. We try to restore them to their original state. Except, that state does not exist as a past event. The only "truth" of the bowls per se is right this very minute. 

Nevertheless, we whack those bowls with this and that. We apply this and that. We use this thing and that thing to clean this ting and that ting.

(Wow! This analogy stuff is fun. And useful, too. Give you time to think about what you're going to have for dinner.)

The truth is that the bowls are constantly in their original state. 

I cannot find Faith, even assuming she wishes to be found. I cannot go back to that clear-eyed boy who thought she was beautiful, and consequently paid too much for her lousy Chinese alloy bowls. I cannot reproduce the scent of sandalwood from her hair. I cannot replace the gold wash on the inside of those bowls. That was then? This is now?

This is all originally perfect, magic display.

That bowl is just a bowl, it is not my life. If I want, I can chuck that goddamn bowl in the dumpster and go buy another one. Maybe I will meet another girl, with another name. Maybe she will be a skinhead with swastika tattoos. Maybe then I can explore the indivisibility of the girl and the bowl and the moonlight.

This is now.

Unh.... gee, Buddha... I went out and got these bowls, and I made sure everything was really clean, and... unh... I'm giving this stuff to you, and.... unh... unh... well, unh....

Fee, Fie, Fo, Fum... I smell the blood of Christiandom.

If everything is originally pure, and if it is only our mental imputations that create demarcation between pure and impure, and if it is true that the deity is not separate, then it is equally true that none of this bullshit is in any way, shape, or form necessary to come to a fundamental understanding of the uncontaminated nature of our own mind.

No bleeding sores. No Madonna's face in the beer stain on the barstool. No Tarn-X (doesn't work), no Brasso (works a little better), no Dremel (works pretty damn good), no itsy-bitsy wire wheel (leaves scratches), no hard felt (fighting to re-take a hill we already fought for), and no jeweler's rouge (like mi'lady's rouge, it covers imperfections). 

Once upon a time, I made offering bowls out of milk cartons, and they worked just fine. When I was done, I threw them away. When are people going to realize? This isn't the Christian religion, and we aren't a bunch of Catholics.

This stuff is just endless. 

I'm all worn out. 

Who gives a shit?

No Buddha is sitting somewhere making decisions about you, so why are you sitting somewhere making decisions about Buddha?

New Photos from Namdroling: Amazing Rainbow

Gyangkhang Tulku has posted video of a rainbow that appeared at Namdroling, the last time HIs Holiness Penor Rinpoche walked into the temple, March 21, 2009. It is worth seeing. There is also vastly improved video coverage of the funeral available from Chinese sources: here and here.

Virtual Stupa

Shambhala Sun Space has an item about a virtual stupa you can visit via Google Earth. This is irresistible, isn't it? It was created to honor the memory of Trungpa Rinpoche, so I think I will visit every day. 

UPDATED: You know, Jigme Lingpa used to do things like this. Now, if the inventors could only find a way to have dakinis hand you yellow scrolls once you get there...

"Is Turtle A Vaastu Element?"

From Madras, this morning, comes my favorite search query of all time. You know, I am still getting around to this, so please don't consider the following as definitive.

Depends on what you mean by "element." In strictest vaastu practice, we are concerned with Earth, Water, Air, Fire, and Space: bhumi, jal, vayu, agni, aakash. Cross-culturally, I suppose you could say the turtle plays a role. In Chinese practice, this would primarily refer to a direction, i.e. north, rather than an element, although some people might want to associate the turtle with water. In Tibetan practice, "turtle features" are regarded both positively or negatively, usually depending on the purpose of the exercise.

I'll have to ask my friend Huang Ba Danh for more turtle information, and get back to you.

Tulku: Gesar Mukpo's New Documentary

Gesar Mukpo has made a documentary film entitled Tulku, and if the film is anything like the trailer (you can watch it here), then this really is a huge success. In the trailer, you'll see Khyentse Rinpoche speculating that the tulku system can destroy Buddhism. True enough, but its like gun control, you know? Nobody wants to be the first to give up.

I've never met Gesar that I remember, but I sure like his style. The film has a cool "Tulku" license plate shot, but no full frontal nudity. Oh, well... John Lennon and Yoko Ono already handled that back in the day.

Mourning Statue at Namdroling: Funeral of Penor Rinpoche

Updated: Above is "before" photograph of the so-called "crying Guru Rinpoche" at Namdroling, posted by a Western monk now in residence there.

Screen capture of live webcast, taken moments ago, showing the now-famous "mourning Padmasambhava" statue at Namdroling Monastery. The face of this statue reportedly changed following His Holiness Penor Rinpoche's passing, and has, according to witnesses, continued to change, appearing sad, or downcast.

Naropa University Names Christian Minister President

Dr. Stuart C. Lord, currently of Dartmouth, and a Christian minister, has been named the new president of Naropa University, an event which I am almost positive would have endlessly amused Trungpa Rinpoche. The best coverage is: here.

In unrelated news, the Southern Evangelical Minister's Conference announced groundbreaking ceremonies for the Tilopa College of Amazing Holy Power. Just put your hand up on the computer screen. Do you feel it? Can you feel it? You got to drive those gyalpos... I say, drive those gyalpos with the might of that which neither can nor cannot be expressed!

This should be fun.

H.H. Penor Rinpoche's Kudung Inside Temple: Live Feed from Namdroling

View from the front, best quality under the circumstances.

Streaming live now, from Namdroling Monastery: 

http://www.ustream.tv/channel/palyul-webcast

Note: If you are seeing the "slideshow," the broadcast is over (or paused). 

It has been off and on, throughout the night.

Live Video streaming by Ustream

First Photo of Kudung In Procession: H.H. Penor Rinpoche, Update

His Holiness Penor Rinpoche's kudung is seen here 

being moved in procession into the temple.

The full recorded webcast is here: 

http://www.ustream.tv/recorded/1361110

Keywords: Penor Rinpoche funeral, kudung, Namdroling funeral, ceremony, service

First Photos from Namdroling: Death of Penor Rinpoche

The first photos are coming in from the ceremonies at Namdroling Monastery for His Holiness Penor Rinpoche. The broadcast is expected to begin at 7:30 P.M. Pacific Time, today. Screen capture above is from morning prayers, which ended just a short time ago.

See this at http://www.ustream.tv/channel/palyul-webcast

Astrological Update

According to the Indian (Jyotish) astrologers, an action performed on this day will have unlucky consequences after ten months. As the moon is in Hasta Nakshastra, symbolized by a hand, it is believed the action in question may involve grasping, taking, or so forth. However, according to the Kalachakra, yesterday was Hasta, and today is Citra, which relates to song, dance, music, and sex (ten months, eh?), so you can make of that what you will. 

Tomorrow, April 9, 2009, is a particularly good day to make offerings to the Nagas.

Trungpa Rinpoche's Cabin Destroyed by Fire

Trungpa Rinpoche's famous cabin, "Prajna," his Shambhala Mountain Center home, and since 1987, occasional residence of Sakyong Mipham Rinpoche, burned to the ground in an early morning fire yesterday, April 7, 2009.

Ceremonies for Penor Rinpoche: Updated (Kudung Viewing)

One of the Palyul organizations is announcing that they will attempt a webcast from the ceremonies at Namdroling Monastery for Penor Rinpoche. This is scheduled for today.

Here is the link they supplied: http://palyul.org/broadcast.htm

They are apologizing in advance should this fail to happen as expected.

UPDATED: They are advising they will begin broadcasting at 8:00 AM IST April 9, 2009, which they reckon at 10:30 Eastern Time (7:30 PM Pacific Time), April 8, 2009, in the United States.

Keywords: Penor Rinpoche funeral, kudung, death, dies, passing, memorial services, arrangements, Namdroling, broadcast, webcast

Where to Get Tormas Made: 八供果

First, this beautiful set of six tormas (八供果) is available from Lama Tharchin Rinpoche.

Above: This Yamantaka torma isn't made by Mr. Karl, but it could be.

Next, Phil Karl is an oldtime student of Trungpa Rinpoche who operates a small business, making tormas for practitioners. His work is absolutely beautiful, and he is a really delightful fellow, so if you want something made, I suggest you contact him at http://www.tormas.biz/gallery.htm(don't you just love it?)

Above: This is an example of Mr. Karl's painstaking work.

Central Institute for Higher Tibetan Studies

I was going through an old correspondence folder today, and came up with some letters postmarked 1969, from what was then called the "Tibetan University," and is today the Central Institute for Higher Tibetan Studies. Enclosed were some photographs, and I scanned one that I found particularly poignant. I was sponsoring a young lama who was living there at the time, and he sent this picture to show me how desolate it was.

You know, people who have only recently come to interest in Tibetan affairs have difficulty understanding how it was for the first decade following the 1959 exodus. You see above some rudimentary structures in the middle of a derelict field.

This is how it looks there today. They even have a really magnificent library. It is 40 years ago, but really, it seems like yesterday.

Well, I guess this is enough nostalgia for one day.

Memories

The story begins when Joel Shefflin decided to visit Benares. He met a lama there, and they exchanged addresses. I think Joel probably forgot all about it, until one fine day when he received a letter saying, "I want to come to America." So, Joel went around begging and borrowing until enough money was raised to fly the lama and his wife to San Francisco. The lama turned out to be Tarthang Tulku, founder of the Nyingma School in the West.

I will say this in all sincerity: America owes a debt of gratitude to Joel.

The next fellow to come along was John Reynolds, seen here at left. That is His Holiness Mindrolling Trichen pointing, and His Holiness Dudjom Rinpoche at right. This picture dates from October 1973, but that is John as I first encountered him in 1968. He was our translator in the early days; first on Laguna Street, in San Francisco, and later on Webster Street, in Berkeley. In those days, "translation" consisted of Tarthang Rinpoche screaming, and John taking notes.

You know, John is one of the most gifted and experienced translators in the world; actually, he is a lotsawa, in the grand sense of the word. I have long thought that someone should publish an anthology of his works. Among other accomplishments, he was the first person to render Shower of Blessings into the English language, in the spring of 1968.

The division of labor was something like this: Joel put up money, and his turquoise 1957 Chevy; John did the translating, and engaged in scholastic pursuits. From such humble beginnings, a vast effort grew forth, and today -- 40 years down the road-- there are not many left who recall those early (always hungry) days.

Today, Joel is a part-time financier, and full-time philanthropist, and John is energetically teaching dharma in the former Soviet Union. 

Stabilizing the Mind

That is so nice, isn't it? A fan letter from the famous. I specially enjoy the part about "Please do not waver no matter what is reflected to you. Ordinary eyes do not see you."

Hmm.. no matter what is reflected... ordinary eyes...

You think there might be too many jokers in that old gal's deck?

Well... lets take a little look-see, shall we?

Diagnostic criteria for 301.83 Borderline Personality Disorder

A pervasive pattern of instability of interpersonal relationships, self-image, and affects, and marked impulsivity beginning by early adulthood and present in a variety of contexts, as indicated by five (or more) of the following:

(1) frantic efforts to avoid real or imagined abandonment.

(2) a pattern of unstable and intense interpersonal relationships characterized by alternating between extremes of idealization and devaluation.

(3) identity disturbance: markedly and persistently unstable self-image or sense of self.

(4) impulsivity in at least two areas that are potentially self-damaging (e.g., spending, sex, substance abuse, reckless driving, binge eating).

(5) recurrent suicidal behavior, gestures, or threats, or self-mutilating behavior.

(6) affective instability due to a marked reactivity of mood (e.g., intense episodic dysphoria, irritability, or anxiety usually lasting a few hours and only rarely more than a few days).

(7) chronic feelings of emptiness.

(8) inappropriate, intense anger or difficulty controlling anger (e.g., frequent displays of temper, constant anger, recurrent physical fights).

(9) transient, stress-related paranoid ideation or severe dissociative symptoms.

Damn, Honey! You got all nine of them jokers!

Isn't this an exhausting way to live? Doesn't it completely drain you and those around you?

Here is Jamgon Kongtrul Rinpoche, speaking at a conference on Buddhism and Psychotherapy in 1987:

"Buddhism teaches disciples to look at everything from an ultimate point of view, and students learn that relationships are not restricted to personal experiences or immediate situations. How are relationships between men and women seen according to the ultimate truth taught in Buddhism? Free of separating, free of dualistic ideas that divide between a self and others. Relationships are not created or attained. In the absence of the ultimate view, one needs to look at relationships as practically as possible and understand that all experiences in life need to be faced with a sense of openness and appreciation. Regardless of whether beneficial or detrimental, one’s relationship to oneself and others depends upon openness and empathy. Openness in Mahayana Buddhism means being concerned about and caring for others; it also means not making any demands as to how others should be. In Mahayana, one learns not to be picky and choosey but to accept oneself and others as they are and not to have any expectations."

Dakini Heart Essence

I visited with a friend of mine yesterday, who is publishing those giclee (digital pigment print) tangkha reproductions you see printed on canvas. I had never examined one up close, and was truly impressed. He says they are being done in Japan, using state-of-the-art technology, and it shows. 

Later, I went surfing around the 'net to see who was doing what, and found the above Dakini Heart Essence Refuge Tree, from jnanasukha.org. This has depictions of His Holiness Dudjom Rinpoche, and Dungse Thinley Norbu Rinpoche, as seen, and is rather unique in that regard.

When you purchase this tangkha, you are supporting translation of Dudjom Rinpoche's entire Dakini Heart Essence mind treasure. This work is actually almost complete, and they need just a little more help. 

Why don't we help them, and get this lovely tangkha in the bargain?

O.K., Another Rabbit Post: So What?

Easter is coming, and horrid people will acquire rabbits on a whim, later abandoning them to a cruel fate. 

This is not right, and as Buddhists, we need to (1) protest, and (2) adopt-a-bunny in distress.

Above is my new friend, Rambo, who was discarded by a 23-year-old exotic dancer who suddenly decided she wanted to live in New York. You can see he is still thinking about her, wondering what might have been.

Sigh.

Sitting in the corner of the cage is one thing, but listening to Norah Jones singing "I've Got to See You Again," over and over...

Trungpa Rinpoche's Anniversary

Today is the anniversary of the day Trungpa Rinpoche (1939-1987) withdrew his vision of this world, and I do not know what to say that has not already been said. 

I loved him from the moment I met him in 1968, and I have not stopped, so for me he has not died. For those of us who were fortunate enough to know him, really, it is impossible to feel otherwise.

Penor Rinpoche Funeral: Update

Recent, significant developments at Namdroling, of which we have just been informed over the past three hours, and which we are not at immediate liberty to disclose, have confirmed that viewing of His Holiness Penor Rinpoche's kudung will proceed on the lunar 15th, as previously noted, although there may also be certain preparatory matters on the lunar 14th. 

As we can imagine, Namdroling Monastery is presently in a state of some confusion, preparing for an expected crowd to exceed ten thousand. All guest quarters at the monastery have already been set aside for visiting dignitaries. Overseas guests are strongly advised to seek accommodation in Bangalore, and then travel to Namdroling by car.

We will be off the air for several hours because of traveling, but will return with updates later this evening.

UPDATED: His Holiness emerged from thugdam and passed into parinirvana this morning, April 3rd.

Tarthang Rinpoche's Statement

The numbers are staggering.

From 1989 to 2008, Tarthang Rinpoche has freely distributed over 2.5 million dharma books, 123,000 prayer wheels, and 4.3 million sacred art prints at the annual World Peace ceremony in Bodh Gaya. At this year's ceremony, he gave away 131,132 sacred texts, 10,000 prayer wheels, 8,000 bells and dorjes, 8,000 prayer flags, and 3 million sacred art prints.

For several decades, Tarthang Rinpoche has worked to gather, protect, and reprint the teachings that represent Tibet’s intellectual and spiritual heritage. He now writes about the importance of distributing these works to the Tibetan community in Asia:

“It is time to place the results of our work into the hands of practitioners who see it as their duty to study, practice, and embody this lineage of light that generations of masters have entrusted to our care. These sacred texts are all-important in our education, but if Tibetan practitioners do not absorb their meanings and express them in their actions, we as a people will have nothing of importance to pass on to the rest of the world.

“Lineages of great masters have embodied this knowledge, priceless beyond compare, but decades of adversity in Tibet have taken their toll, and very few qualified masters remain. Like birds taking wing, remnants of the last generation trained traditionally by the disciples of the great leaders of the 19th century, have mostly flown away. Now we must look to the next generation and the next, the teachers and abbots now in their 40s and 50s, the young men and women in their 20s and 30s. Upon them depend the future transmission and preservation of the Tibetan tradition.

“And so we work every day with these lineage holders in our hearts, praying that they will absorb the wisdom and compassion that fills the pages of the books that we offer. Their distribution helps assure that the map to the path of enlightenment will survive long on this planet, not only enshrined on a library shelf, but also in the heart of a trained practitioner who has the materials needed for a thorough education. Only in this way can we repay the great masters who have risked their lives to obtain and transmit this body of knowledge; only in this way can we fulfill our obligation to convey these teachings of peace, compassion, and wisdom, so that people everywhere can take good care of themselves.”

I urge you, in the strongest possible terms, to take Tarthang Rinpoche's words to the center of your heart. His activity is inconceivable, and you have the opportunity to become a part of this mandala. Quickly, before it passes away, I beseech you to avail yourself of this opportunity to become involved in the greatest single project in the history of Tibetan Buddhism: help Tarthang Rinpoche prepare for Bodh Gaya in 2010.

It begins with a click.

Penor Rinpoche Kudung Viewing Beginning April 9: Funeral of Penor Rinpoche

Namdroling Monastery has officially announced that His Holiness Penor Rinpoche's kudung will be on public display in the ground floor of Zandogpalri Temple at the monastery, beginning April 9, 2009, after the completion of thugdam, and ablution rituals.

However, monastery officials are suggesting that this date may change, and are advising visitors to remain flexible.

I would like to note, as an aside, that under ordinary circumstances, an Indian Protected Area Permit, or "PAP" is required for foreigners to visit. The public viewing of His Holiness Penor Rinpoche's kudung, and other ceremonies, are expected to attract thousands of people from all over the world. As in the case of His Holiness Kusum Lingpa's recent services in Tibet, we have seen where governments have been willing to temporarily relax such restrictions. I hope that will be the case in India.

H.H. Dalai Lama Thanks India

Dear Brothers and Sisters,

Tibet is the snowy-land located beyond the Himalayan ranges to the north of India- the Land of Aryas. Buddha Shakyamuni blessed this land and prophesied the spread of the Buddhadharma there. Mount Kailash and Lake Manasrovar are located there, both of which are considered sacred by India's major religious traditions.

Tibet is the source of the four great rivers that flow into India and finally reach the great oceans. Geographically, it is like the Indian highlands, which many great Indian masters have referred to as the Heaven of Thirty-three, (Trayastrimshadeva).

Regarding the date at which the Tibetan race first came about, archaeological findings suggest it was at least ten thousand years ago.

The Bon scriptures concur. According to the Bengali scholar Prajna Varma, Tibetans are descendants of Rupati, king of a south Indian kingdom, who escaped to Tibet with his subjects after the Mahabharata War.

As for the King of Tibet, it is believed that around 150 BCE, a prince of Magadha escaped to Tibet after being exiled from his kingdom. Tibetans named him Nya-tri Tsenpo and made him their king. Thus began the Tibetan royal lineage. Whether we consider our geography, ancestry, or our royal dynasty, India and Tibet have long had close ties with each other.


In the 7th and 8th centuries, Tibetan students were sent to India to study. Once they had completed their education, these young Tibetans, such as Thonmi Sambhota, created a Tibetan alphabet on the basis of the Nagari script that improved on the Shangshung Maryig, an earlier Tibetan mode of writing, and a Tibetan grammar based on Sanskrit. This not only contributed to the development of Tibetan civilization, but also allowed for the dissemination of the Buddhadharma in Tibet.
In the 8th century, Shantarakshita, a Bengali prince turned monk and illustrious scholar from Nalanda University, visited Tibet and founded the monastic order there. Guru Padmasambhava from the west of India was responsible for the spread of Tantric Buddhism. Shantarakshita's student Kamalashila also visited Tibet to uphold Buddhism.

It is through the kindness of these masters who established Buddhism in Tibet that numerous teachings of the Buddha such as those concerning the three vehicles and the four classes of tantra, which make up the content of the Three Baskets or Tripitaka, were translated into Tibetan. Besideds these, numerous works of the great Indian commentators, such as the seventeen Nalanda masters, Arya Nagarjuna and Arya Asanga among them, were also translated into Tibetan.

This helped establish in Tibet the complete and pure tradition of Buddhism that had been fostered in the great Indian Universities at Taxila, Nalanda, Vikramashila, Odantapuri.

Also, because Tibetan scholars constantly referred to the Indian sources and did not corrupt them with their own ideas and concepts, today it is Tibetans who have been able to preserve the complete and pure Indian Buddhist tradition, which declined in India.

To begin with, Tibetan scholars, such as the translator Thonmi Sambhota (7th century CE), translated many texts like the twenty-one tantras of Avalokiteshvara, the Dharani of the Crown of Precious Collection, and the Hundred Thousand Verse Perfection of Wisdom Sutra. According to the History of the Rise of the Dharma by Buton Rinchen Drub (1290-1364), from the time of the translator trio Kawa Peltseg, Chogro Lui Gyaltsen, Shang Yeshe De in the 8th century until the translator Legpa'i Lodro in the 14th century there were 192 Tibetan translators and 93 great Indian masters who supervised and approved their work. Altogether there have been about 700 translators.

From the era of Acharya Shantarakshita and Surrendrabodhi, that is the late 8th to early 9th centuries until Acharya Belbhadra and his disciples in the 17th century more than 300 volumes were translated into Tibetan from other languages , such as Sanskrit, of which only 10 volumes were translated from Chinese. Many volumes written in Indian languages such as Sanskrit were translated into Tibetan, which now comprise the Kangyur, the translated words of the Buddha and the Tengyur, the translated commentaries of subsequent Indian masters. Today, it is we Tibetans who preserve the complete and the pure Indian Buddhist tradition, which declined in India. Regarding the translation of texts from Indian languages, the greatest number is found in Tibetan and they are considered the most accurate, I think this is because the creation of the Tibetan written language followed a Sanskrit pattern.

Among the many Indian masters who visited Tibet, despite the difficulties of traveling at such high altitudes, in order to teach the Buddhadharma, some of the most celebrated figures are Pandit Shakyashree, Pandit Smritijanana and Dipamkara Atisha. There are also accounts of thousands of Tibetans visiting India in those days to study Buddhism.

Many of them returned to Tibet after completing their studies, but some remained in India. There were cased of Tibetan scholars renowned for their scholarship like the translator Tsami Sangye Drak, who later became abbot of the monastery at Bodhgaya. There were also instances of Indian masters whoescaped to Tibet when their monasteries fell victim to the Turkic invasions.

These accounts reflect the indisputably strong ties that have linked Tibetans and Indians in the fields of religion and culture. In a letter to me, the late Morarji Desai stated, " India and Tibet are like two branches of the same Bodhi tree". I entirely agree, which is why I wholeheartedly describes Indians as our gurus, while we Tibetans are chelas or students.

Following the decline of Buddhism in India, spiritual and cultural ties and social interaction with Tibet declined too. However, Tibetans continued to go on pilgrimage to the sacred Buddhist sites in India and from the Indian side pilgrims continued to visit Mount Kailash and Lake

Manasarovar freely, without a need for passports and visas, until 1959. Trade between the two countries continued along the border from Ladakh in the west to present day Arunachal Pradesh in the east. Tibet reached agreements on important issues with the kingdoms on its borders. There was also a tradition of sending donations for religious purposes to the sacred places in the border areas. In the twentieth century, Mahapandit Rahul Sankrityayan (1893-1963) visited Tibet three times and retrieved many rare Sanskrit texts, which have contributed greatly to the revival of interest in Buddhism in India.

Politically, in 1904, Tibet signed an agreement with British-India. In 1910, the 13th Dalai Lama fled into exile in India. In 1913/14, the Simla treaty was signed (between British India and Tibet), according to which the two sides agreed to review their agreements every ten years. Arrangements were made between Tibet and India to ensure security along their trade routes. Postal services and telegraph lines were established, and an Indian Mission was set up in Lhasa. In March 1947, a few months before India gained independence, representatives of the Tibetan government were invited to an Asian relations conference.

In 1956, Panchen Rinpoche and I, accompanied by other Tibetan lamas, visited independent India when we were invited to attend the 2500th Buddha Jayanti Celebrations. All the Tibetan pilgrims were kindly granted half-fare when they made pilgrimage to the holy Buddhist sites in India. I myself had the opportunity not only to make pilgrimage to many of the Buddhist and non-Buddhist sacred sites here, but also saw many industrial developments in India, which filled me with fresh inspiration. I also had the chance to meet and receive advice from many prominent Indian leaders. In particular, the then Prime Minister, Pandit Nehru's affectionate guidance was of far-reaching benefit to Tibetans.

That year, instead of seeking asylum in India, I decided to return to Tibet. Retrospectively, I am glad to see that this was the correct decision from both a temporal and spiritual point of view. Not only was I able to fulfil many of my spiritual obligations, such as sitting for my final Geshe (doctoral) examinations, but I also left no stone unturned in my efforts to deal with Chinese officials.

Although the local Tibetan government and I made great efforts to ensure that Tibetans and Chinese lived together peacefully on the basis of the Seventeen Point Agreement, they were in vain. The Tibetan people were left with no alternative but finally to launch a peaceful uprising on 10th March, 1959 to oppose Chinese brutality and the situation became much more serious. I tried my best to calm the situation and avert a harsh Chinese response, but failed.

Consequently, accomplished by a small party of Tibetan government officials inclduing some Kalons (Cabinet Ministers), I fled to southern Tibet on 17th March. I tried once again to establish contacts with the Chinese authorities from there. However, the situation in Lhasa had worsened on the night of 19th March when Chinese troops resorted to extreme force and more than twenty thousand innocent Tibetans were killed, injured and imprisoned over a period of twenty-four hours. This left us helpless, with no option but to escape to India. Finally, on 31st March, after many days of hardship, we safely reached India and the light of freedom. As one of the most significant days of my life, it also marked a turning point in the history of the Tibetan people.

Because of the Chinese military's harsh and relentless repression of the Tibetan people and the turmoil that spread throughout Tibet, that same year about one hundred thousand Tibetans fled through NEFA, (present day Arunachal Pradesh) and Bhutan seeking refuge in India. The Indian government was so generous as to have immediately set up refugee camps for Tibetans at Misamari in Assam and Buxa Duar in Bengal. The generous way in which the Indian government bestowed aid in the form of food, clothing, blankets and medical facilties brought Tibetans tremendous relief. In due course, monks and nuns were provided opportunities to resume their spiritual studies, children were provided with education, the elderly were provided with homes and suitable employment was found for others. In short, because Tibetans' material needs were addressed, we were able to dedicate ourselves to preserving our religion, culture and our very Tibetan identity.

It was due to particularly to Pandit Nehru's farsightedness and personal concerns that we established Tibetan farming settlements, with the aim that Tibetans could live together in communities without being scattered here and there, and separate schools for Tibetan children where modern education could be given in addition to instruction in our own language, culture and religion. Over the last fifty years, more than one hundred thousand Tibetan refugees have enjoyed social benefits similar to those of their Indian hosts and we have now reached the third generation. We are deeply grateful to the Indian Central and the State governments, who, despite having to deal with their own problems, have wholeheartedly and consistently supported and assisted Tibetans. The friendship and sympathy the Indian people as a whole have shown Tibetans has made us feel this is truly our second home, indeed, wherever Tibetans have had skills and abilities of their own we have been able to exercise them. Overall India has given us the greatest moral and material support.

Looking back over the past fifty years, we feel confident that we made the right choice when we sought refuge in India. Regardless of their own caste, religious or political affiliations, a wide variety of Indians have formed Tibetan support groups such as Indo-Tibet Friendship Society (ITFS), Bharat-Tibet Sahyok Manch and Friends of Tibet. Innumerable Indian individuals have shown great sympathy for Tibetans and have worked actively for the Tibetan cause and the welfare of Tibetans in exile. This reflects the unique Indian tradition of the guru showing concern for his chela. India's moral and material generosity to us during this critical period when our very identity and the civilization we derived from India is under severe threat of extinction truly reflects the English proverb which says, “A friend in need is a friend indeed.”

Considering the differences between Indian and Tibetan langauge, habits and social customs, our presence might initially have caused some unease and anxiety. However, in general a genuine hamony and understanding exists between us. This is a great source of strengthen and satisfaction. It is also a reflection of India's valuable tradition of tolerance and ahimsa. The number of Tibetan refugees is small compared to that of other refugee communities in India and yet we have received the most generous recognition and assistance from both the government and the people.

In addition to farming the small plots of land provided by the government of India, Tibetans fo petty business during the winter months selling woollen garments in the town and cities across India. This business is not only an opportunity to earn a livelyhood, but is also an opportunity for us to interact with the people of this country and improve our mutual understanding. Although Tibetab refugees have by and large become personally self-sufficient, we are still indebted to the government of India for its dedicated support of many of our Tibetan schools and other Tibetan cultural institutions.

On a personal level, the freedom I enjoy in exile I owe to India. I am able to practise Buddha Shakyamuni's teachings, on the basis of which I try to make some contribution to the betterment of humanity. The liberty I enjoy in India is truly reflected in the title of my autobiography – Freedom in Exile.

It is a great honour for me to consider India my spiritual home and like a messanger I have tried to promote the key Indian principles of ahimsa (non-violence) and karuna compassion) where ever I go.

As a human being my main commitment is in the promotion of human values such as warm-heartedness that are essential to a happy life. As a religious practitioner, my second commitment is the promotion of inter-religious harmony. My third commitment is of course the issue of Tibet, due on the one hand to my being a Tibetan with the name of “Dalai Lama”, but more importantly due to the trust that Tibetans both inside and outside Tibet have placed in me. The welfare of Tibetans is my daily concern and I consider myself only as someone free to speak on behalf of those Tibetans oppressed by years of Chinese communist rule, who do not enjoy such freedom.

Over the last fifty years, I have received generous, affectionate and personal encouragement on official and personal matters from numerous leaders as well as social workers and intellectuals. They have shown me trust and friendship and offered me valuable advice that I will always cherish. I am ubable to name all of them now, but if I may mention just a few, they include C. Rajagopalachari (Rajaji), Dr Rajendra Prasad, Pandit Jawaharlal Nehru, Acharya Vinobha Bhave, Jayaprakash Narayan and Acharya Kripalani.

The support and assistance India has given Tibet for more than two thousand years, but particularly over the last fifty years is incalculable. Words are insufficient to repay the debt own we owe India. However, on this occasion of the fiftieth year of our living in exile in this country, to show how greatly indebted I feel, let me express my deep gratitude to the people of India and their government through you, my Indian friends who are personally here with us today.

Buddhism spread to Tibet from India around fifteen hundred years ago. Although it then declined in land of its birth, we were able to preserve it in Tibet as well as helping others benefit from the teachings of the Buddha. We feel we have gone some way towards repaying India's kindness.

We shall be very happy if we are able to contribute to restoring India's rich Buddhist heritage. In order to fulfil this dream, Pandit Nehru established the Sikkim Research Institute of Tibetology, Central Institute of Buddhist Studies, Leh, Ladakh, and the Central University of Tibetan Studies in Varanasi. In these places, initiatives have been taken to translate important texts, whose originals once existed in Indian languages but have since been lost, from Tibetan back into Indian languages such as Sanskrit. This significant project has been both successful and satisfying. As a token of Tibetan people's willingness to restore to India the rich culture we have preserved so far,I would like to tell you that we plan to offer the Indian nation, complete sets of the Kangyur (Tibetan translations of the Buddha's teachings), and Tengyur (Tibetan translations of commentaries by subsequent Indian masters), as well as 63 titles restored from Tibetans into Sanskrit and over 150 translated into Hindi and other languages.

On behalf of all Tibetans, both those inside and those outside Tibet, I fervently wish to express our profound gratitude by saying “Thank You ” over and over again to you, the people and government of India.

At the same time, I would like to recall that our neighbours Bhutan and Nepal share the same religion and culture and have long had close ties with us. Both of these countries have also provided shelter to Tibetan refugees. We are grateful to the people and the governments of these two countries too.

Indeed, we also would like to express our gratitude to all the other countries in which Tibetans now live.

With my prayers for the happiness of all beings.

Dalai Lama
31st March, 2009

Buddhist Art News

Can not imagine why we have not mentioned it before, but there is a fantastic resource on the net for Buddhist Art News. It is called... well... Buddhist Art News, and we have it bookmarked to your right, in our list-o-links.

Changing of the Guard

For A Good Time, Call "Om Mani Padme Hum"

Graffiti (the plural form of "graffito") has been with us since prehistoric times. In the 'Sixties, which some argue is prehistory of one sort or another, graffiti evolved into what we liked to call "guerrilla art." Naturally, we reckoned that we invented the concept, but I rather suspect it has always been guerrilla art.

Remember "Taki 187?" Remember "Andre the Giant?" I know I do, so a while ago, when I was strolling down Colorado Boulevard in Pasadena, California with my beloved youngest daughter, and we saw a picture of the Dalai Lama stenciled on a wall, I launched into a pedantic art history dissertation that ended with, "So you see, my dear, it is just like Andre the Giant was in the 'Sixties."

She did not say anything in response, but as I try to recall that fateful day, I do believe that sharp, red horns sprouted from her head, if ever so briefly.

My beloved youngest daughter is now 13 years old, which as we all know only too well, is a truly sinister, horrible, and crazed age. A sort of goblin bobcat age, if I remember correctly. She has today called to inform me that graffiti has now been elevated to an entire lifestyle -- she reckons her generation has invented the concept -- and the crux of this lifestyle is what is now known as "bombing with the crew."

I used to know of a profession where "bombing with the crew" required permission from the National Security Council, or the Godfather, and in some cases both; however, after I got the meds under the tongue, she hastened to explain that this refers to going out and spray painting anything that stands still long enough to be spray painted.

She says this is "art."

I said, "Oh, you mean guerrilla art?" She said, no, one needs opposable thumbs to manipulate the spray cans.

I rather weakly asked, "You mean like chalk drawing on the sidewalks of Paris?"

She said, "No, Daddy! This is Buddhist! You even said so!" This last, the bad grace to remind me of the January 2008 Buddhism Through Vandalism post, right here on this very 'blog.

I felt so much better.

Now, our friends the Tibetans, have of course elevated graffiti to the realm of the sacred. They will paint, scratch, scrawl, chisel, or chip "Om Mani Padme Hum" onto or into any surface that pleases them. They have been doing this for well over 1,000 years, and as one goes about in Central Asia, the living canvas of their devotional vandalism is everywhere to be seen.

After directing me to a dozen or more pay to play web sites, of which I found the one called "Bombing Science" to be the most profound, my daughter announced that she would be spending her Spring Break "bombing" the rocks in the desert.

In California, this sort of thing can be a felony, yet I suppose we cannot let fear of felony prevent us from doing that which spontaneously arises as right at the time.

Nevertheless, I told her, "Hey! In California, this sort of thing can be a felony!" I went on to explain that, as an amateur naturalist, Hippie Generation environmentalist, and all-around greenie, I personally abhor anything painted on rocks, unless of course, it is a prehistoric pictograph. I ended with, "And honey, we just don't do that," leaving resolution of discursive thinking to yet another pedantic dissertation.

"But the Tibetans do it," she countered.

So, after a lot of argument, of the sort that lawyers usually do at sidebar, we reached a negotiated settlement.

She can paint all the rocks she wants...

...just as long as they're in Tibet.

Under Lama Supervision, of course.

Miraculous Signs Reported From Namdroling

File photo of Namdroling

Visitors now at Namdroling Monastery to attend ceremonies following the death of His Holiness Penor Rinpoche, are reporting "many, many incidents" of miraculous signs, including numerous large rainbows, faces changing on the large statues, and self-appearing halos.

These incidents are being independently reported by numerous people since Penor Rinpoche's passing.