Excerpts from Buddhist Lecture
Taken from the 37 practices of Bodhisattvas
(Bodhisattva in this sense meaning one who has attained realization or enlightenment)
Lectures given by Chamtrul Lobsang Syatso Rinpoche at the Nyingma Monastery.
Rinpoche also gives lectures in Europe: www.chamtrul-rinpoche.com
I would highly recommend any lectures or audiences!
(Please forgive errors and illogicalities in any of the following notes. The lectures were clear; my notes are not.)
Each lecture began with Prayers for Requesting Teachings and Empowerments and ends with a Dedication
Taking Refuge
In the Jewels of the Buddha, Dharma, and the Sangha,
We take refuge until we attain enlightenment
By the merit of practicing generosity and the like
May we attain Buddhahood for the benefit of all beings.
Generation of Bodhicitta (correct motivation or intention)
May all beings enjoy happiness and the causes of happiness!
May all be free from suffering and the causes of suffering!
May all beings never be apart from the supreme bliss which is free of all suffering!
May all beings live in the great equanimity free from the attachment and aversion that
keeps some close and others distant!
During the second week of lectures, Rinpoche expounded on the meaning of the four lines of this prayer, as it is fundamental to have the correct motivation or intention before pursuing any activity, especially a spiritual one. The primary motivation in Buddhism is to develop love and compassion for other sentient beings, in the past, in the present, and in the future. The four lines above are known as the Four Immeasurables. When one considers immeasurables, one considers not only the number of sentient beings in all the worlds (earthly, heavenly, other realms) and times (past, present, future). In considering the immeasurability of the number of human beings (past, present, future), one realizes that one one is very small in comparison both to the Infinitude of Manifestation (and to the Immeasurablilty of the Divine). There is also the immeasurability of space and or time. These considerations give a proper proportion of humilty when one regards one’s self, even with one’s gifts and aptitudes, in the vastness of the Immeasurables. One perceives the immeasurable, both directly and indirectly, which requires courage. The Immeasurable Mind has no limits, and it is, therefore, in a state of Ultimate Happiness.
Immeasurable Love: “May all beings enjoy happiness and the causes of happiness!” Rinpoche distinguished between two kinds of happiness (or desire: in Tibetan, there are two different words for the two kinds of happiness/desire/cravings/attachments): one of temporary benefit and one of long term or ultimate happiness. The former has two types: a temporary happiness which brings a certain happiness, but in fact is rooted in negativity (example given: a hunter who enjoys the fruit of the hunt such as the meat, skin, bones of the animal but also killed, which has a negative energy). The second temporary happiness is one which is neutral or even good. One is allowed certain happinesses in this world, and one can pray for others to have the kind of happiness that is neutral, and especially those which are positive. For positive happiness is attached to Goodness and will support a meaningful life and will create positive energy (karma/consequences) for yourself and in the world. The second kind of happiness one prays for is Ultimate happiness, which also has two kinds. The first is personal liberation, for the individual soul to be enlightened, to reach the heavenly realms. The second is omniscience which results in Buddhahood and the vow to return to teach until all sentient beings attain enlightenment. This is the Unsurpassable Mahayana Vehicle or Greater Vehicle. To learn how to will happiness to everyone, one must use reasoning and the intelligence, logic and meditation in order to familiarize one’s self with the qualities necessary for the stability of loving compassion. A common practice in Buddhism is to think of every being as being our mother. The Buddhist philosophy speaks of countless births and deaths in order to attain the human state and even the possibility of contemplating such ideas. In the billions of lives a soul has already undergone, one can imagine that everything on this “earth” had been, in fact, at one time or another, one’s mother. (This idea is used to help establish a real connection with the idea of compassion.) The “mother” is the mother of our body, but is also clear and knowing consciousness. And the latter is the continuum and consequences of previous existences. It has no beginning. The present moment of consciousness depends on preceding moments and is therefore the clear and knowing cause. It has no beginning; the mind has no beginning. It is a beginningless birth. One needs the combination of the physical body (substance) and the mind (consciousness). To know this is to realize our reliance on all beings for existence. Then, one recalls the kindesses of our many mothers that led to our happiness. And finally, one repays this kindness. One wishes others to enjoy happiness and the cause of happiness. One wishes others to enjoy complete happiness, and the cause of complete happiness is accumulated virtue. To accumulate virtue, one avoids the 10 negative virtues and practices their positive counterparts. Physical virtues: 1) do not kill and protect life 2) to do steal and be generous 3) do not engage in sexual misconduct and have an ethical and moral discipline. Virtues of Speech: 4) do not lie and be honest 5) do not be divisive or sow discord and use speech as a means of unification 6) do not use harsh words and use kind and compassionate words 7) do not engage in idle gossip and do engage in meaningful speech. Virtues of the Mind 8) do not covet and give 9) do not have harmful thoughts and be of benefit 10) do not have wrong views and rely on correct views.
Immeasurable Compassion: “May all be free from suffering and the causes of suffering!” The key here is to be free from the causes of suffering, for until one is free from the cause of suffering, one will continue to suffer. Thus, one wishes that the root of suffering, that which causes a negative energy or karma, to be extinguished for a person. It is obvious to wish that one does not suffer from bad health, etc. What is less obvious is to develop the spirit of compassion for someone who has a “good life” – has good health, family, wealth, etc. In this case, though they have a “good life”, they may not, in fact, be accumulating merit, and their actions will result in future suffering. Therefore, one wants them to have a life that is virtuous and not simply “good”.
Immeasurable Joy: “May all beings never be apart from the supreme bliss which is free from all suffering.” Immeasurable joy is to wish that one is never separated from happiness. This is the best antidote to jealousy, that the person for whom one is thinking never be separated from happiness, which means to never be separated from Supreme Bliss. To be free.
Immeasurable Equanimity: “May all living beings live in the great equanimity free from the attachment and aversion that keeps some close and others distant!” Attachment, anger, and jealousy are the usual afflictions that get in the way of gaining equanimity with all beings. Equanimity in our relations is not being indifferent or uncaring. It is having immeasurable love, compassion, and joy for all beings equally. If you have the Four Immeasurables, you will have a correct motivation for any action, and especially for a spiritual practice. Rinpoche said it was best to practice Immeasurable Equanimity first. Then, Immeasurable Happiness, Compassion, and Joy follow naturally. To practice Equanimity with all beings, it is first easiest to practice it with people we, in fact, do not know very well – people with whom we do not have a particular attraction or aversion. And, since that is most people we come across in a given day, there is opportunity to practice this. Then, one practices equanimity with one’s family and close friends, not favoring any one over another. Then, one can practice equanimity towards those with whom you have an aversion by remembering that we rely on every being in this world. Just as one needs all 5 limbs (the head is included as a limb) and does not want any one to suffer, so we must think of everyone as equally necessary. Then, one extends equanimity towards one’s neighbor, city, country, world, universe, other realms such as the hungry ghosts or hell beings – even those realms which we cannot directly perceive. If one practices the Four Immeasurables, we will automatically receive the help we need to accomplish our purposes.
Seven Line Prayer
In the north-west of the county of Oddiyana,
In the heart of a lotus flower,
Endowed with the most marvelous supreme attainments,
You are renowned as the Lotus Born,
Surrounded by a retinue of many dakinis
Following in your footsteps,
I pray to you; come, inspire me with your blessings!
Supplication to the Lama (teachers)
From the palace of the unexcelled realm of ultimate reality,
Essence of the Buddhas of the three times,
Showing me that my mind is actually Dharmakaya
To you root lamas, I supplicate.
Short Mandala offering
The ground is purified with scented water and strewn with flowers
It is adorned with Sumeru, the king of mountains, the Four Quarters of the universe, and
the sun and moon.
Thinking of it as the blessed Buddha-fields, I offer it
By the virtue of this offering, may all beings here and now attain the happiness of that
pure land!
(Side note: One afternoon, while this particular prayer was being recited, I was vividly picturing this perfect and beautiful place. Imagine this perfect world where the ground is purified with scented water and strewn with flowers. Where it is adorned with all that is the most pure and most beautiful and most profound and uplifting that you can imagine. Really think of it. Don’t you want to be there???? And then, it is the next line. “I offer it.” The thought of this act of compassion and generosity fell on me like a sword. To not keep it to one self, but after having imagined it, and therefore to a certain degree attained it, to turn around and give it away. That there are such beings who do this and to be such a being. The idea is overwhelming. Thankfully, everyone had their eyes closed, so I could have a quiet, little cry in peace. Tears have been very close to the surface here – immensely happy. As the prayers finished and I could discreetly wipe away the tears, I looked up and saw that the teacher was also moist and red eyed. Sometimes, a moment happens, like rain from heaven, an opening to a celestial abode. I wonder how many others were holding back their tears.)
Requesting the Teachings
Please turn the wheel of the Dharma (doctrine/law/duty)
Grant the teachings of the Hinayana and Mahayana (two schools of Buddhist thought)
To all sentient beings
According to their intelligence and receptivity.
Excerpts from the 37 Practices of the Bodhisattvas
This has been composed by (me), the monk Thogs-med, an expounder of scripture and logic, in the cave in Ngol-chu’i Rin-chen for my own and others’ benefit.
1. At this time when the difficult-to-obtain, great vessel of leisure and fortune has been obtained (the human state), the practice of Bodhisattvas is to continuously listen, think, and mediate day and night in order to ferry themselves and others from the ocean of samsara (the world of suffering and death).
3. The practice of Bodhisattvas is to remain in isolated places as obscurations will gradually diminish due to abandoning harmful objects; virtuous actions will gradually increase as the mind is not distracted, and due to clear-mindedness, perfect recognition of the Dharma will arise.
5. The practice of Bodhisattvas is to abandon harmful friends, who when associated with, cause the three poisons to increase, the action of listening, thinking and meditating to degenerate, and love and compassion to be non-existent.
6. When relying on the excellent spiritual friend, faults decrease and good qualities increase like the waxing of the moon. Therefore, the practice of Bodhisattvas is to hold the excellent spiritual friend as even more dear than their own bodies.
8. It has been said by the Sage that the very-difficult-to-endure sufferings of the lower realms are the result of negative karma. Therefore, even at the cost of their lives, it is the practice of Bodhisattvas never to create negative karma.
9. The happiness of the three worlds, like dew drops on the tip of a blade of grass, has the nature of perishing in a single moment. Therefore, striving for the excellent state of unchanging liberation is the practice of Bodhisattvas.
14. Even if someone were to shout different types of insults throughout the billion worlds at them, it is the practice of Bodhisattvas still to speak of that person’s good qualities with a loving mind.
15. Even if someone were to uncover their most intimate faults and say harmful words in the center of a crowd of many people, it is the practice of Bodhisattvas to bow humbly to that person with the thought that he is a spiritual friend.
16. Even if a person whom they have lovingly taken care of like their own son were to regard them as an enemy, it is the practice of Bodhisattvas to show greater kindness, like a mother to her son who is stricken by an illness.
20. If outer enemies are destroyed while not restraining the enemy of one’s own anger, enemies will only increase. Therefore, it is the practice of Bodhisattvas to conquer their own minds with the powerful army of love and compassion.
21. As sensual pleasure, like salt water, increase desire no matter how much they are enjoyed, the practice of Bodhisattvas is immediately to abandon all objects that generate a desire towards them. (clinging attachment)\
24. The various types of sufferings are like the death of a son in a dream, there is weariness due to holding illusive appearances as real. Therefore, when meeting with unfavorable conditions, it is the practice of Bodhisattvas to view them as illusive. (Objectivity – the First Perfection)
25. If it is necessary to give even one’s body when desiring Enlightenment, what need is there to mention outer objects? Therefore, it is the practice of Bodhisattvas to give gifts without the hope of present or future. (generosity – the Second Perfection)
26. If when lacking moral conduct, one cannot achieve one’s own aim, wanting to achieve benefit for others is just a laughing matter. Therefore, it is the practice of Bodhisattvas to protect morality without craving for worldly pleasures. (Moral impeccability – the Third Perfection)
27. To Bodhisattvas, who desire the wealth of virtue, all agents of harm are like a precious treasure. Therefore, cultivation the patience that lacks hatred and animosity towards all is the practice of Bodhisattvas. (Patience – the Fourth Perfection)
28. If even the Shravakas and PRatyekabuddhas, who work only for self gain, are seen to exert themselves as if extinguishing burning fires on their heads, it is the practice of Bodhisattvas, in order to benefit all beings to undertake diligence, the source of all good qualities. (Perseverance – the Fifth Perfection)
(The Five Perfections are the Perfection of the will, or the Doctrine)
29. It is the practice of Bodhisattvas to cultivate the concentration which surpasses the four formless stages through having realized that meditative insight in connection with mental quiescence completely destroys obscurations. (Wisdom, Intellectual Intuition – the Sixth Perfection
(The Sixth Perfection is the Method, which must be practiced in conjunction with the Five Perfections, or Perfection of Will)
30. It is the practice of Bodhisattvas to cultivate the wisdom that possesses method and does not differentiate the three spheres (subject, object, and actipn); for if wisdom is lacking, one will be unable to achieve complete Buddhahood by means of the five other perfections.
31. With merely the external appearance of a practitioner, if one doesn’t examine one’s own mistakes, it is possible to act antithetically to the Dharma (law, duty). Therefore, it is the practice of Bodhisattvas continuously to examine their own mistakes and to abandon them.
35. Because obscurations when habituated are difficult to reverse with an antidote, it is the practice of Bodhisattvas to destroy obscurations such as attachment and others the very first moment they appear, waiting ready as mindful and introspective beings who have grasped the antidotal sword.
36. In brief, it is the practice of Bodhisattvas to achieve benefit for others through continuously possessing the mindfulness and introspection that examines whatever conditions arise in their own minds in all facets of behavior.
37. It is the practice of Bodhisattvas to dedicate to Enlightenment the virtue they have achieved by endeavoring in this way, with the wisdom of the purity of the three spheres (subject, object, action) in order to clear the suffering of limitless beings.
Dedication (at the end of the lecture)
Through this merit, may all beings attain the omniscient state of enlightenment
And conquer the enemy of faults and delusion.
May they all be liberated from this ocean of samsara
And from its pounding waves of birth, old age, sickness, and death!
All roots of virtue accumulated in connection with this
And all good deeds in the past, present, and future,
However many there are, I dedicate to the cause
Of all mother sentient beings attaining buddhahood,
Just as the bodhisattva Manjushri attained omniscience
And Samantabhadra too.
All these merits now I dedicate,
To train and follow in their footsteps!
As all the victorious Buddhas of the past, present and future
Praise dedication as supreme,
So now I too dedicate all these sources of merit of mine
For all beings to perfect Good Actions.
From the great all good Vajradhara
Down to my kind root lama,
Whatever prayers have been made
For the benefit of beings, may that all be fulfilled!
In all my lives, may I not be separated from authentic lamas
And so enjoy the splendor of Dharma,
Fully perfecting the virtues of levels and paths.
May I speedily attain the statue of Vajradhara.
Tuesday, April 28, 2009
Linda:His Holiness the 17th Karmapa at Gyuto Monastery April 25
His Holiness the 17th Karmapa at Gyuto Monastery
His Holiness the Karma is the head of the Karma Kagyu lineage of Tibetan Buddhism. He is considered to be the reincarnation of the founder of this lineage. The present Karmapa was recognized at the age of seven and often gives audiences and teachings on Wednedays and Saturdays.
After visiting Norbulingka and being immersed in the art and architecture of Tibet and the serenity of Japanese gardens, I went to the Gyuto Monastery where His Holiness the Karmapa now resides. The monastery is very large, with an emphasis on invocatory mantras and tantrism. You go through the residential area and up large staircases to the impressive temple at the top, whose backdrop are exquisite snow covered peaks. The effect is as if the temple was floating up the mountain, the abode of the gods.
The temple itself very large and is mostly windows on three sides. There are rows and rows of carpet covered couches for the monks during prayer time. The couches face toward the center of the room. The opposite side of the room from the door, as usual, hold a large, golden image of the Buddha, the various supporting deities, buddhas, and bodhisattvas and the raised platforms for the Karmapa and other dignitaries of the monastery. There are beautiful thangkas on all the walls above the windows and a large cylindrical cloth hanging in the center of the temple.
I arrived early and sat in the quiet of the temple. As the time for the audience approached, the few of us inside were asked to leave for a security check. In the time I was inside, many others had arrived! Due to the political situation in Tibet, the lives of these lamas are constantly in danger. The Panchen lama, recognized in 1995, was kidnapped by the Chinese when he was 5 years old and has not been seen for 10 years. The threat is real. Many have asked the Karmapa to not give public audiences because of the risk, but that is not his wish. He wishes to be available to the people and not just to his spiritual community. So, bags are checked and left outside, clothing is patted for concealed weapons, and then, quietly, one can go in and sit on the floor.
While people are filing in, a recorded talk is being given by the HH Karmapa in Tibetan with an English translation. I must admit, I wasn’t listening very carefully. Perhaps when I go with Eleanor I will be more attentive. It took a half an hour for everyone to be settled with 200-300 people present. Once everyone was settled, HH the Karmapa walked in and sat in a chair below the Buddha and in front of the people. He is a young man. He seemed tentative, and kind. Because this was a public audience, his talk was very general, encouraging people to lead a wholesome life. He did not particularly advocate spirituality or even a deeply religious life, but in leading a wholesome life based on the teachings or the dharma. For me, after having been to riveting lectures on intense topics, this was “nice” but not particularly inspiring. I wondered what his talks were like with the monks.
After the talk, we all lined up. Thankfully, I was told to bring a white scarf. As we approached the lamas, one lama took the scarf and placed it over my head as a blessing. Then, we were able to greet HH the Karmapa who then gave us a red thread as a symbol of the audience, an audience which also conferred the right to practice the Buddhist method and a particular invocation. That part went over most people’s heads. I, myself, was rather surprised that permission was given for this particular spiritual method. Traditionally, practicing these methods came only after studying with a spiritual guide for a length of time. But, such are our times. There was a grace in the presence of this man. He seemed a little tentative, a little unsure, but the grace was there. A peace. A blessing. A consolation. A wonder that there are people on this earth whose life is dedicated is to praying for the well being of others in a deep and profound way.
His Holiness the Karma is the head of the Karma Kagyu lineage of Tibetan Buddhism. He is considered to be the reincarnation of the founder of this lineage. The present Karmapa was recognized at the age of seven and often gives audiences and teachings on Wednedays and Saturdays.
After visiting Norbulingka and being immersed in the art and architecture of Tibet and the serenity of Japanese gardens, I went to the Gyuto Monastery where His Holiness the Karmapa now resides. The monastery is very large, with an emphasis on invocatory mantras and tantrism. You go through the residential area and up large staircases to the impressive temple at the top, whose backdrop are exquisite snow covered peaks. The effect is as if the temple was floating up the mountain, the abode of the gods.
The temple itself very large and is mostly windows on three sides. There are rows and rows of carpet covered couches for the monks during prayer time. The couches face toward the center of the room. The opposite side of the room from the door, as usual, hold a large, golden image of the Buddha, the various supporting deities, buddhas, and bodhisattvas and the raised platforms for the Karmapa and other dignitaries of the monastery. There are beautiful thangkas on all the walls above the windows and a large cylindrical cloth hanging in the center of the temple.
I arrived early and sat in the quiet of the temple. As the time for the audience approached, the few of us inside were asked to leave for a security check. In the time I was inside, many others had arrived! Due to the political situation in Tibet, the lives of these lamas are constantly in danger. The Panchen lama, recognized in 1995, was kidnapped by the Chinese when he was 5 years old and has not been seen for 10 years. The threat is real. Many have asked the Karmapa to not give public audiences because of the risk, but that is not his wish. He wishes to be available to the people and not just to his spiritual community. So, bags are checked and left outside, clothing is patted for concealed weapons, and then, quietly, one can go in and sit on the floor.
While people are filing in, a recorded talk is being given by the HH Karmapa in Tibetan with an English translation. I must admit, I wasn’t listening very carefully. Perhaps when I go with Eleanor I will be more attentive. It took a half an hour for everyone to be settled with 200-300 people present. Once everyone was settled, HH the Karmapa walked in and sat in a chair below the Buddha and in front of the people. He is a young man. He seemed tentative, and kind. Because this was a public audience, his talk was very general, encouraging people to lead a wholesome life. He did not particularly advocate spirituality or even a deeply religious life, but in leading a wholesome life based on the teachings or the dharma. For me, after having been to riveting lectures on intense topics, this was “nice” but not particularly inspiring. I wondered what his talks were like with the monks.
After the talk, we all lined up. Thankfully, I was told to bring a white scarf. As we approached the lamas, one lama took the scarf and placed it over my head as a blessing. Then, we were able to greet HH the Karmapa who then gave us a red thread as a symbol of the audience, an audience which also conferred the right to practice the Buddhist method and a particular invocation. That part went over most people’s heads. I, myself, was rather surprised that permission was given for this particular spiritual method. Traditionally, practicing these methods came only after studying with a spiritual guide for a length of time. But, such are our times. There was a grace in the presence of this man. He seemed a little tentative, a little unsure, but the grace was there. A peace. A blessing. A consolation. A wonder that there are people on this earth whose life is dedicated is to praying for the well being of others in a deep and profound way.
Monday, April 27, 2009
Linda: Norbulingka Institute April 25
Norbulingka Institute
Preserving Tibetan Culture
(Significant portions of this text are due to the literature available at Norbulingka)
I keep thinking that nothing more will happen, and yet, other jewels keep being added to this crown of wonder. Today, I splurged and hired a taxi for the day ($18 for the day) and went to the other side of Dharamsala to see the Norbulingka Institute for Tibetan Arts. I set aside 2 hours to visit the Institute and would then go to Gyuko Monastery for a teaching a blessing by His Holiness the Karmapa.
The Norbulingka Institute was tucked away, up small windy (bumpy) roads. They operate workshops in which the sacred and traditional arts of Tibet are passed down to a new generation by masters who were trained in Tibet. Many of these skills and traditions are dying out in the exile community. In Tibet itself, art and culture are regarded as expressions of Tibetan identity and receive scant encouragement.
One arrives in front a building built in a traditional Tibetan style with exposed and brightly painted wooden beams. You walk through a breezeway and enter another world. Most of this part of the compound is a spectacular Japanese garden with meandering stone paths and walls, cascading waterfalls, and flower filled pools and ponds. It is serene, shady, and beautifully quiet. To the right is a café, with tables overlooking the gardens and pools. To the left is a beautiful guest house, rooms starting at $20 a night.
One meanders through the gardens before arriving at a tall sweep of steps surrounded by ponds and a group of Tibetan buildings. The stairs lead to a hallway or gateway lined with prayer wheels that opens into a courtyard, more cascading water, and a stunning array of Tibetan buildings. The centerpiece of the complex is a temple situated at the top of the hill. It is the highest point, the most important point, and a constant reminder of why one is here. The temple itself is exquisite. All the work in the temple was done by the master artists of Norbulingka. The murals are extraordinary. The details exquisite. The effect, calming, uplifting, interiorizing. A Tibetan man sits near a column, spinning a large prayer wheel. Another is nearby saying prayers on a rosary. A woman in the corner is reciting from a sacred text. Other Tibetans come and go, prostrating before the golden Buddha that fills the center of the back wall. Though this is an institute for the arts, it is also a community. I have never seen the sacred and the traditional recreated in this way. (This Institute was started in 1995.) Usually it is one or the other. Here, it is both, integrated.
This is, primarily, a school for traditional Tibetan arts. Within the buildings, artisans are painting and doing appliqué Thangkas, carving wood, and creating bronze statues, using only traditional models and traditional materials as tools and as supplies. The most stunning displays were the traditional painting of Buddhist deities, Thangkas. Thangkas are not simply a decoration or beautiful creation, but a religious object and a medium for expressing Buddhist ideals. They are used by Buddhists as an aid to clear visualization of an image of a deity, with a view to developing a close relationship with that deity. In the old days, Thangkas often were a result of the visions or dreams of great lamas or meditators who also possessed artistic talent. They condensed the whole of their realization into a particular image. Such an image will also access to the lama’s deep realization and help the practitioner on the spiritual path. In town, I have been looking at the thangkas for the past several days, admiring their art and their symbolism. Here at Norbulingka, only natural paints are used, paints derived from plants, from crushed precious and semi-precious stones, and from metal, especially gold. The difference is profound. The colors are rich and deep without the shininess and harshness that artificial colors can have. The colors themselves have a presence, and their intense beauty adds much to the quality of the thangkas and the presence of the deities. A painter begins by stretching his canvas over a wooden frame with cords. The cloth is then sealed with a moist mixture of chalk and gesso and the surface is polished with a smooth stone or glass until the underlying texture of the canvas is no longer present. The design for the painting is drawn directly onto the canvas using a grid which allows a proportionally correct image, irrespective of the size of the canvas. Next, color is applied. Mostly crushed minerals are used, and vegetable matter is mixed with gesso. Finally the details of the faces are added (Last – I thought that was interesting and symbolic. The deity needs their surrounding before they can be present in the painting.) and gold is applied. Traditionally, thangkas are then framed in silk brocade. Students study painting for three years before mastering the skills and techniques required. A painting is done by one artist, from beginning to end. A single painting will take three to seven months to complete.
Another traditional art form, related to thangka painting is thangka appliqué made entirely from silk and brocade. The silk and brocade add texture and vibrancy to the images. This art form goes back many centuries, and thangka appliqué was established in the highest ranks of the tailoring guild in Tibet. They worked with the thangka painters to set the proportions and outlines of the deities. Tailors usually joined the guild very young and spent months practicing sewing by hand until they reached remarkable standards of evenness and speed. The appliqué artists begin by preparing the stencil of the central figure. Using this stencil, hundreds of pieces are hand cut (tiny scissors!) from colored silk and brocade. The image of the deity is then assembled from the individual pieces, each of which is outlined with silk-wrapped strands of hair from a horse’s tail. The complete piece is then attached to the background and other smaller figures and landscape details are added using the same method to form a complete thangka. Finally, the finished appliqué image is set in a brocade border. Applique thangkas are a group effort, with different artisans doing different parts of the process. Artisans will study this art form for two to three years before mastering the various processes. An appliqué thangka will take four to seven months to complete.
Statue making requires a twelve year apprenticeship. Two major sculptural traditions flourished in Tibet, one that modeled statues of clay and another that made statues of metal. The metal statues are made using two different processes. The lost wax process is used for casting small statues, while large statues are hammered from sheets of copper. To create the life-size and colossal statues from sheets of copper involves two highly skilled techniques, repousse′, in which the copper is worked using a hammer and shaping tools from the reverse side, and chasing. These techniques allow the achievement of tremendous detail, not only with regard to facial and other features, but also in the remarkable flow of garments and the rich decoration of ornamental haloes. The drawing of the deity is first made on paper and then transferred to the copper sheet. Intricate pieces are shaped, suing repousse′ and chasing while the copper sheet is supported on a bed of natural resin. Occasional heating of the copper improves its malleability. Every detail, such as ornaments and the halo of a statue is precisely designed and prepared by the master. The larger parts of a statue are made using the same technique, with each piece hand beaten and shaped from copper sheets. Smaller parts of the sculptures are cast using the sand-casting process. Once the large parts of the statue have been shaped, the detailed ornaments and accessories are added and the statue is assembled. Gilding the statue and painting the features of the face on the statue can further enhance their positive potential. Gold adds value and represents purity while painting the feature is akin to giving the statue life. Many statues have an ornate crown inlayed with precious stones.
Wood carving of lovely tables, stands, and chairs is also done, first on soft wood and then on teak. The details are beautiful and remind me of the lacelike stone screens of Jaisalmar. Their filigree like detail takes away the heaviness of the wood and the painting adds the vibrancy and color so important in the high mountain regions of Tibet.
And if wandering around the gardens, temple, art studios, shop, and art museum were not enough, there is also an exquisite doll museum!! Inside are hundreds of stunning dolls of Tibetan people in their various tribal and ceremonial dress. The added bonus is that the dolls are set in dioramas, so that the dolls of monks in their red robes are set in front of a painting of the monastery of Lhasa. Other dolls are displayed in yurts and picnic tents, a king’s palace, or on a river. The attire, the faces, the scenes, the jewelry – all are glimpses into a world that has almost vanished.
As I type these words, a candlelight procession of monks, nuns, and Tibetans winds its way down the street, praying for the preservation of the Tibetan way of life and a return to their homeland – touching in its simplicity and its advocacy of a non-violent solution to the devastation in Tibet.
Preserving Tibetan Culture
(Significant portions of this text are due to the literature available at Norbulingka)
I keep thinking that nothing more will happen, and yet, other jewels keep being added to this crown of wonder. Today, I splurged and hired a taxi for the day ($18 for the day) and went to the other side of Dharamsala to see the Norbulingka Institute for Tibetan Arts. I set aside 2 hours to visit the Institute and would then go to Gyuko Monastery for a teaching a blessing by His Holiness the Karmapa.
The Norbulingka Institute was tucked away, up small windy (bumpy) roads. They operate workshops in which the sacred and traditional arts of Tibet are passed down to a new generation by masters who were trained in Tibet. Many of these skills and traditions are dying out in the exile community. In Tibet itself, art and culture are regarded as expressions of Tibetan identity and receive scant encouragement.
One arrives in front a building built in a traditional Tibetan style with exposed and brightly painted wooden beams. You walk through a breezeway and enter another world. Most of this part of the compound is a spectacular Japanese garden with meandering stone paths and walls, cascading waterfalls, and flower filled pools and ponds. It is serene, shady, and beautifully quiet. To the right is a café, with tables overlooking the gardens and pools. To the left is a beautiful guest house, rooms starting at $20 a night.
One meanders through the gardens before arriving at a tall sweep of steps surrounded by ponds and a group of Tibetan buildings. The stairs lead to a hallway or gateway lined with prayer wheels that opens into a courtyard, more cascading water, and a stunning array of Tibetan buildings. The centerpiece of the complex is a temple situated at the top of the hill. It is the highest point, the most important point, and a constant reminder of why one is here. The temple itself is exquisite. All the work in the temple was done by the master artists of Norbulingka. The murals are extraordinary. The details exquisite. The effect, calming, uplifting, interiorizing. A Tibetan man sits near a column, spinning a large prayer wheel. Another is nearby saying prayers on a rosary. A woman in the corner is reciting from a sacred text. Other Tibetans come and go, prostrating before the golden Buddha that fills the center of the back wall. Though this is an institute for the arts, it is also a community. I have never seen the sacred and the traditional recreated in this way. (This Institute was started in 1995.) Usually it is one or the other. Here, it is both, integrated.
This is, primarily, a school for traditional Tibetan arts. Within the buildings, artisans are painting and doing appliqué Thangkas, carving wood, and creating bronze statues, using only traditional models and traditional materials as tools and as supplies. The most stunning displays were the traditional painting of Buddhist deities, Thangkas. Thangkas are not simply a decoration or beautiful creation, but a religious object and a medium for expressing Buddhist ideals. They are used by Buddhists as an aid to clear visualization of an image of a deity, with a view to developing a close relationship with that deity. In the old days, Thangkas often were a result of the visions or dreams of great lamas or meditators who also possessed artistic talent. They condensed the whole of their realization into a particular image. Such an image will also access to the lama’s deep realization and help the practitioner on the spiritual path. In town, I have been looking at the thangkas for the past several days, admiring their art and their symbolism. Here at Norbulingka, only natural paints are used, paints derived from plants, from crushed precious and semi-precious stones, and from metal, especially gold. The difference is profound. The colors are rich and deep without the shininess and harshness that artificial colors can have. The colors themselves have a presence, and their intense beauty adds much to the quality of the thangkas and the presence of the deities. A painter begins by stretching his canvas over a wooden frame with cords. The cloth is then sealed with a moist mixture of chalk and gesso and the surface is polished with a smooth stone or glass until the underlying texture of the canvas is no longer present. The design for the painting is drawn directly onto the canvas using a grid which allows a proportionally correct image, irrespective of the size of the canvas. Next, color is applied. Mostly crushed minerals are used, and vegetable matter is mixed with gesso. Finally the details of the faces are added (Last – I thought that was interesting and symbolic. The deity needs their surrounding before they can be present in the painting.) and gold is applied. Traditionally, thangkas are then framed in silk brocade. Students study painting for three years before mastering the skills and techniques required. A painting is done by one artist, from beginning to end. A single painting will take three to seven months to complete.
Another traditional art form, related to thangka painting is thangka appliqué made entirely from silk and brocade. The silk and brocade add texture and vibrancy to the images. This art form goes back many centuries, and thangka appliqué was established in the highest ranks of the tailoring guild in Tibet. They worked with the thangka painters to set the proportions and outlines of the deities. Tailors usually joined the guild very young and spent months practicing sewing by hand until they reached remarkable standards of evenness and speed. The appliqué artists begin by preparing the stencil of the central figure. Using this stencil, hundreds of pieces are hand cut (tiny scissors!) from colored silk and brocade. The image of the deity is then assembled from the individual pieces, each of which is outlined with silk-wrapped strands of hair from a horse’s tail. The complete piece is then attached to the background and other smaller figures and landscape details are added using the same method to form a complete thangka. Finally, the finished appliqué image is set in a brocade border. Applique thangkas are a group effort, with different artisans doing different parts of the process. Artisans will study this art form for two to three years before mastering the various processes. An appliqué thangka will take four to seven months to complete.
Statue making requires a twelve year apprenticeship. Two major sculptural traditions flourished in Tibet, one that modeled statues of clay and another that made statues of metal. The metal statues are made using two different processes. The lost wax process is used for casting small statues, while large statues are hammered from sheets of copper. To create the life-size and colossal statues from sheets of copper involves two highly skilled techniques, repousse′, in which the copper is worked using a hammer and shaping tools from the reverse side, and chasing. These techniques allow the achievement of tremendous detail, not only with regard to facial and other features, but also in the remarkable flow of garments and the rich decoration of ornamental haloes. The drawing of the deity is first made on paper and then transferred to the copper sheet. Intricate pieces are shaped, suing repousse′ and chasing while the copper sheet is supported on a bed of natural resin. Occasional heating of the copper improves its malleability. Every detail, such as ornaments and the halo of a statue is precisely designed and prepared by the master. The larger parts of a statue are made using the same technique, with each piece hand beaten and shaped from copper sheets. Smaller parts of the sculptures are cast using the sand-casting process. Once the large parts of the statue have been shaped, the detailed ornaments and accessories are added and the statue is assembled. Gilding the statue and painting the features of the face on the statue can further enhance their positive potential. Gold adds value and represents purity while painting the feature is akin to giving the statue life. Many statues have an ornate crown inlayed with precious stones.
Wood carving of lovely tables, stands, and chairs is also done, first on soft wood and then on teak. The details are beautiful and remind me of the lacelike stone screens of Jaisalmar. Their filigree like detail takes away the heaviness of the wood and the painting adds the vibrancy and color so important in the high mountain regions of Tibet.
And if wandering around the gardens, temple, art studios, shop, and art museum were not enough, there is also an exquisite doll museum!! Inside are hundreds of stunning dolls of Tibetan people in their various tribal and ceremonial dress. The added bonus is that the dolls are set in dioramas, so that the dolls of monks in their red robes are set in front of a painting of the monastery of Lhasa. Other dolls are displayed in yurts and picnic tents, a king’s palace, or on a river. The attire, the faces, the scenes, the jewelry – all are glimpses into a world that has almost vanished.
As I type these words, a candlelight procession of monks, nuns, and Tibetans winds its way down the street, praying for the preservation of the Tibetan way of life and a return to their homeland – touching in its simplicity and its advocacy of a non-violent solution to the devastation in Tibet.
Sunday, April 26, 2009
Linda: Inspiration, April 23
Inspiration
Each day here has brought a new discovery, a new opening. There are only four not so very long streets in this town! And yet, it has taken a week to walk down all of them, finding some of the jewels hidden within. And with the discovery of one jewel, one hears of another … and another. McLeod Ganj is a little perfection. It is small and manageable. As I walk down the street day after day, I realize that some of the faces are becoming familiar, which makes it feel more like home. Second, there are 5 monasteries and one nunnery (I keep discovering more) within a 30 minute walk. The presence of monks and nuns is in every glance, on every corner, in every cafe, and the prayer beads click and the prayer wheels spin on many other people besides the monks and nuns. I walk up and down the mountain. “Namaste,” (I greet God who is within you.) is the traditional greeting, equivalent to “God bless you”. And they look in your eyes, bend their head, and you realize, they really mean it. Their greeting is a blessing and a prayer. It is a wonderful thing to give and receive blessings all day long! The presence of so many people leading an active spiritual life lends the whole town a feeling of peace, of contentment with what one has, of gratitude, of compassion.
One of the jewels is the places in the forest where one can walk. I am still discovering new trails, but they all meander through beautiful pine forests. Spring is just beginning here, and every day, more bright red rhododendron flowers emerge – cascades of rubies, falling twenty feet toward the forest floor. Wild roses, spring beauties, little budlings ripening in the sun. There is a lake nearby, sacred and hidden, as well as temples and waterfalls. There are chortans tucked in unlikely places. And there are goats – lovely, silky, long haired goats clambering up the near vertical mountain.
Another jewel is the little cafes. Here is where the tourism is an advantage, because the cafes have excellent coffee and French, Italian, and German baked goods! (And the competition keeps the prices low! One can stay in a very clean, safe, quiet room with your own bath and hot shower for $4.00 a night!) Today, I had a delicious cappuccino with a homemade pastry on the roof of my favorite café. I watched eagles soar in the valley below, winging on the wind, sweeping past pines and snow clad peaks. The town also flows steeply down the hill. It looks as if the houses are built on top of each other. (One gets very fit walking here.)
A third jewel is the lovely little shops and stalls with their kind, kind people. There is no hustling and very little bargaining, which I find to be a relief. The prices are good, far better than I’ve seen elsewhere for similar goods. I actually do not like to shop, but I do like to see the pretty things. There are prayer wheels and brass bowls, thankas (traditional Buddhist paintings) and jeweled conch shells, and stunningly beautiful turquoise, coral, and amber jewelry. Perhaps it is a good thing that one can only ship by airmail now!
But the crown jewel is the lectures. Every day, there are lectures about spiritual teachings and attitudes that are helpful to any person of any faith. The viewpoint is the Buddhist viewpoint, but the virtues and advice are perennial truths. In every lecture, I hear familiar teachings and ideas, some stunningly similar, and in every lecture I find inspiration and joy. In the morning, there is an elderly lama who is just starting a series of lectures based on the seminal text by Shantideva, The Way of the Boddhisattva. This text is an essence of all the Mahayana (a branch of Buddhism) texts given by the Buddha in his lifetime. Its theme is how to live a perfect life, with the goal being to help all sentient beings. The words come to mind, “Be ye perfect, even as your Father in Heaven is perfect.” It is practical, it is essential, it combines moral perfection with the perfection of wisdom for the benefit of all. It examines motivation for action, the perfection of action, and the goal of action. The lama reads and expounds on certain lines of the text and intersperses his talk with stories of eminent lamas who are still in hiding in Tibet. His voice rises and falls with emphasis and a touch of humor, yet is calm, compassionate, and serene at the same time. He looks at the people sitting, wanting to give. One image he gave was in speaking about the virtues and negative behaviors and attitudes. He said that one should cultivate the virtues (and he expanded on which were most essential) as if one was carving them in stone. With negative behaviors and attitudes, they should stay with us like writing on water. I found this last image immensely helpful. When I know I’m not reacting well in a particular situation (and we usually do know), I can think of having my attitude be like writing on water and watch it disappear.
It takes 35 minutes for me to walk down to the monastery each day to hear this lecture – and an hour to walk back up. I could take a taxi, but most of my life is a “hurry”. For once, I will not rush. I go back to the hotel for a half hour and lie down, then go to the little French café before walking another 15 minutes in mid-afternoon up another mountain for a two hour lecture. This, too has been a blessing and a joy. I found myself blinking back tears on four occasions today, listening to such words of hope, of practical advice, of wisdom, of truth. And the lama was really teaching to the listeners. He watched to see where the response was, where he needed to speak more, what was motivating and helpful. And the topics were both practical and metaphysical, Being and Non-Being, transcendent and immanent. The five moral perfections, the perfection of wisdom, and the need to have both – perfectly, completely. Method and Doctrine. It was all there. One doesn’t have to be Buddhist, for truth is truth and one will recognize its sweet sound in the music of whatever path you follow. This was not like lectures and writings in the west where one idea is expanded upon so that you walk away with one or two well developed ideas, like looking at part of a tapestry through a magnifying glass. (A valid possibility.) Here, it was like brushstrokes on a canvas. One idea followed another, touched upon, a key rather than an explanation. Any thread could be studied for a lifetime. When one walked away after two hours, it was as if an entire landscape had appeared before your eyes. A heavenly abode. A miracle? A promise. All within grasp. All within grasp. All within grasp.
There is so much more to say, and yet, there is not. My days will follow this pattern, perhaps for the remainder of our journey. There will probably not be much to relate, as the days will be outwardly the same. But inwardly…. And we will see what Eleanor has to say when she comes down from the mountain. Our journey is coming toward its end, and so are these posts. A few more, perhaps. And then, home. Home, where all we’ve learned must be interiorized and actualized in everyday life. To work, to give, to learn, to be. Back to those whom I love, and who, amazingly, love me. What a blessed, blessed thing life is.
Each day here has brought a new discovery, a new opening. There are only four not so very long streets in this town! And yet, it has taken a week to walk down all of them, finding some of the jewels hidden within. And with the discovery of one jewel, one hears of another … and another. McLeod Ganj is a little perfection. It is small and manageable. As I walk down the street day after day, I realize that some of the faces are becoming familiar, which makes it feel more like home. Second, there are 5 monasteries and one nunnery (I keep discovering more) within a 30 minute walk. The presence of monks and nuns is in every glance, on every corner, in every cafe, and the prayer beads click and the prayer wheels spin on many other people besides the monks and nuns. I walk up and down the mountain. “Namaste,” (I greet God who is within you.) is the traditional greeting, equivalent to “God bless you”. And they look in your eyes, bend their head, and you realize, they really mean it. Their greeting is a blessing and a prayer. It is a wonderful thing to give and receive blessings all day long! The presence of so many people leading an active spiritual life lends the whole town a feeling of peace, of contentment with what one has, of gratitude, of compassion.
One of the jewels is the places in the forest where one can walk. I am still discovering new trails, but they all meander through beautiful pine forests. Spring is just beginning here, and every day, more bright red rhododendron flowers emerge – cascades of rubies, falling twenty feet toward the forest floor. Wild roses, spring beauties, little budlings ripening in the sun. There is a lake nearby, sacred and hidden, as well as temples and waterfalls. There are chortans tucked in unlikely places. And there are goats – lovely, silky, long haired goats clambering up the near vertical mountain.
Another jewel is the little cafes. Here is where the tourism is an advantage, because the cafes have excellent coffee and French, Italian, and German baked goods! (And the competition keeps the prices low! One can stay in a very clean, safe, quiet room with your own bath and hot shower for $4.00 a night!) Today, I had a delicious cappuccino with a homemade pastry on the roof of my favorite café. I watched eagles soar in the valley below, winging on the wind, sweeping past pines and snow clad peaks. The town also flows steeply down the hill. It looks as if the houses are built on top of each other. (One gets very fit walking here.)
A third jewel is the lovely little shops and stalls with their kind, kind people. There is no hustling and very little bargaining, which I find to be a relief. The prices are good, far better than I’ve seen elsewhere for similar goods. I actually do not like to shop, but I do like to see the pretty things. There are prayer wheels and brass bowls, thankas (traditional Buddhist paintings) and jeweled conch shells, and stunningly beautiful turquoise, coral, and amber jewelry. Perhaps it is a good thing that one can only ship by airmail now!
But the crown jewel is the lectures. Every day, there are lectures about spiritual teachings and attitudes that are helpful to any person of any faith. The viewpoint is the Buddhist viewpoint, but the virtues and advice are perennial truths. In every lecture, I hear familiar teachings and ideas, some stunningly similar, and in every lecture I find inspiration and joy. In the morning, there is an elderly lama who is just starting a series of lectures based on the seminal text by Shantideva, The Way of the Boddhisattva. This text is an essence of all the Mahayana (a branch of Buddhism) texts given by the Buddha in his lifetime. Its theme is how to live a perfect life, with the goal being to help all sentient beings. The words come to mind, “Be ye perfect, even as your Father in Heaven is perfect.” It is practical, it is essential, it combines moral perfection with the perfection of wisdom for the benefit of all. It examines motivation for action, the perfection of action, and the goal of action. The lama reads and expounds on certain lines of the text and intersperses his talk with stories of eminent lamas who are still in hiding in Tibet. His voice rises and falls with emphasis and a touch of humor, yet is calm, compassionate, and serene at the same time. He looks at the people sitting, wanting to give. One image he gave was in speaking about the virtues and negative behaviors and attitudes. He said that one should cultivate the virtues (and he expanded on which were most essential) as if one was carving them in stone. With negative behaviors and attitudes, they should stay with us like writing on water. I found this last image immensely helpful. When I know I’m not reacting well in a particular situation (and we usually do know), I can think of having my attitude be like writing on water and watch it disappear.
It takes 35 minutes for me to walk down to the monastery each day to hear this lecture – and an hour to walk back up. I could take a taxi, but most of my life is a “hurry”. For once, I will not rush. I go back to the hotel for a half hour and lie down, then go to the little French café before walking another 15 minutes in mid-afternoon up another mountain for a two hour lecture. This, too has been a blessing and a joy. I found myself blinking back tears on four occasions today, listening to such words of hope, of practical advice, of wisdom, of truth. And the lama was really teaching to the listeners. He watched to see where the response was, where he needed to speak more, what was motivating and helpful. And the topics were both practical and metaphysical, Being and Non-Being, transcendent and immanent. The five moral perfections, the perfection of wisdom, and the need to have both – perfectly, completely. Method and Doctrine. It was all there. One doesn’t have to be Buddhist, for truth is truth and one will recognize its sweet sound in the music of whatever path you follow. This was not like lectures and writings in the west where one idea is expanded upon so that you walk away with one or two well developed ideas, like looking at part of a tapestry through a magnifying glass. (A valid possibility.) Here, it was like brushstrokes on a canvas. One idea followed another, touched upon, a key rather than an explanation. Any thread could be studied for a lifetime. When one walked away after two hours, it was as if an entire landscape had appeared before your eyes. A heavenly abode. A miracle? A promise. All within grasp. All within grasp. All within grasp.
There is so much more to say, and yet, there is not. My days will follow this pattern, perhaps for the remainder of our journey. There will probably not be much to relate, as the days will be outwardly the same. But inwardly…. And we will see what Eleanor has to say when she comes down from the mountain. Our journey is coming toward its end, and so are these posts. A few more, perhaps. And then, home. Home, where all we’ve learned must be interiorized and actualized in everyday life. To work, to give, to learn, to be. Back to those whom I love, and who, amazingly, love me. What a blessed, blessed thing life is.
Wednesday, April 22, 2009
Linda: Here … and Gone April 21
Here … and Gone
She’s here!! My dear and lovely daughter is here. Tired! But here. Oh, the woes of motherhood. I was determined to not worry until it was time to worry, but I was watching the clock from the first minute of when she “could have” arrived. A slightly agonizing hour later, the agony made tolerable through fiction, I could breathe again. She wore the face of a woman who has grown, who has thought, who has decided. Not sure what. Something. The days at the orphanage and her time traveling on her own, as she really led the way, have been good. Very good.
She came. We talked – beautiful talk. And she learned that there is a 10 retreat at a renowned Buddhist center halfway up the mountains. It is a beautiful place, surrounded by tall pines and steep slopes. (I have gone up every day to a special place further up, surrounded by monks’ hermitages and two gompas. High, high above the town, embraced by the forest and enclosed in silence and safety.) 10 days of lecture, discussion and meditation. And, except for the lecture and discussion, complete silence! (That part has her worried.) No cameras, no cell phones, no I PODs. No books. Immersion in the mountains.
The morning after her arrival, we walked up to the retreat center. She had not completely decided if she was going. She thought so. Her thoughts became certain as she approached. The class was full. Yes, they’d make room. It was the beauty of the mother/daughter, the joy everyone has in seeing a next generation, the compassion toward her sincerity. I took her and the woman she had been traveling with up to the special place on the mountain, where we sat quietly for an hour. Eleanor was vibrating with change. “Well, this has ruined college for me! I really won’t be able to go to parties and enjoy them.” Our friend, Hama, said, “Don’t worry. During the time when you would have gone to parties, you will find others who think like you. It really will be nice.” Right thing at the right time. And, she knows there are other ways to be with friends – ways that they have always enjoyed and, perhaps, always will. She turns to me and says, “I love you, Mom. I am so lucky. I've had the best childhood ever.” (The gratitude expressed by this statement was directed toward all those who have made it so. I was lost to her at that moment of remembrance.) We walked down the mountain, hand in hand.
***
Today, I watched my daughter walk away. I saw her, with a backpack on her back, walk up a mountain, alone. Some of her last words were, “I’m not ready to leave (India). I want to be home. I’m so confused.” And that, I think, is a good place to begin. It is honest. It is a beginning. I watched, with pride, with wonder, with joy. A moment of the inexpressible. The end of a journey. The beginning of a life.
She’s here!! My dear and lovely daughter is here. Tired! But here. Oh, the woes of motherhood. I was determined to not worry until it was time to worry, but I was watching the clock from the first minute of when she “could have” arrived. A slightly agonizing hour later, the agony made tolerable through fiction, I could breathe again. She wore the face of a woman who has grown, who has thought, who has decided. Not sure what. Something. The days at the orphanage and her time traveling on her own, as she really led the way, have been good. Very good.
She came. We talked – beautiful talk. And she learned that there is a 10 retreat at a renowned Buddhist center halfway up the mountains. It is a beautiful place, surrounded by tall pines and steep slopes. (I have gone up every day to a special place further up, surrounded by monks’ hermitages and two gompas. High, high above the town, embraced by the forest and enclosed in silence and safety.) 10 days of lecture, discussion and meditation. And, except for the lecture and discussion, complete silence! (That part has her worried.) No cameras, no cell phones, no I PODs. No books. Immersion in the mountains.
The morning after her arrival, we walked up to the retreat center. She had not completely decided if she was going. She thought so. Her thoughts became certain as she approached. The class was full. Yes, they’d make room. It was the beauty of the mother/daughter, the joy everyone has in seeing a next generation, the compassion toward her sincerity. I took her and the woman she had been traveling with up to the special place on the mountain, where we sat quietly for an hour. Eleanor was vibrating with change. “Well, this has ruined college for me! I really won’t be able to go to parties and enjoy them.” Our friend, Hama, said, “Don’t worry. During the time when you would have gone to parties, you will find others who think like you. It really will be nice.” Right thing at the right time. And, she knows there are other ways to be with friends – ways that they have always enjoyed and, perhaps, always will. She turns to me and says, “I love you, Mom. I am so lucky. I've had the best childhood ever.” (The gratitude expressed by this statement was directed toward all those who have made it so. I was lost to her at that moment of remembrance.) We walked down the mountain, hand in hand.
***
Today, I watched my daughter walk away. I saw her, with a backpack on her back, walk up a mountain, alone. Some of her last words were, “I’m not ready to leave (India). I want to be home. I’m so confused.” And that, I think, is a good place to begin. It is honest. It is a beginning. I watched, with pride, with wonder, with joy. A moment of the inexpressible. The end of a journey. The beginning of a life.
Linda: By Chance April 18
By Chance
So, while writing the previous post, I was suddenly overwhelmed by the thought that the time to walk around the temple and monastery was NOW.
It was mid-afternoon and I wandered down the little street, lined with vendors and a few cafes, that led to the compound which includes the residence of the Dalai Lama. It is positive and auspicious to go around the mountain in a clockwise manner. To go the opposite way is not auspicious, unfortunate, “bad”. The road forks, but the one to the left (clockwise) is small. It doesn’t seem right. So, I go right, thinking that the way around will fork to the left shortly. It didn’t take long to find out that I was, indeed, going the wrong way. What to do? I decided to continue around, find out where the beginning was, and then go back the right way.
About ¾’s of the way around (the wrong way around), there is a monastery, a lovely gompa, and a hill covered in prayer flags. I decided to go up to the gompa and take a few photographs before finishing the walk. A young Tibetan man introduced himself and explained some of the history of Tibetan Buddhism, of his particular sect, of the Dalai Lama, and other topics. In addition to one humorous incident that is best told in person, he also talked about what it is like in Tibet and the Dalai Lama’s comments on his next life. The Dalai Lama is a spiritual being of such stature that he chooses to return to earth to help human beings rather than go to Paradise. This is the ultimate goal of compassion in Buddhism, as exemplified by the Buddha and other teachers and sages of this tradition. Besides the Dalai Lama, who has a political function as well as a spiritual function, there is also the Panchen Lama, who has purely a spiritual function. These two lamas are responsible for determining who the successor, or next Dalai Lama/Panchen Lama will be. The present Panchen Lama was found in Tibet in the 1990’s. Once his presence was announced, the Chinese seized him. He has not been seen since. The present Dalai Lama has written that he has to be born in a place where he can fulfill his function. He has written, quite definitively, that he will not be born in Tibet. (I was also told that he thought he might be born as a woman, as this is the century of the woman – a highly controversial statement, as are other things that he has said.) It seems that part of the process is being recognized by the Tibetan people, who, of course, if they do recognize him, will be imprisoned, tortured, or killed. And he has told them that they should denounce him if it means saving their lives, for one is not accountable for what one says when threatened. Is this the last “real” Dalai Lama? An interesting question; a sign of the times.
At any rate, I was speaking with this young man and decided it was time to go, now. He came along as well (we went the correct way). As we came to the entrance to the monastery, I saw several people lined up on the side of the road. Ah! I knew. Everyone “knew”. Fifteen minutes later, cars began to come down from the monastery and residence. Sitting in the second car, three feet away, was the Dalai Lama, leaving for the US, smiling and blessing those who stood there. I must say, his smile and his presence are as sunny and heart warming as his photographs. Eye contact is made and I felt blessed by a ray of happiness.
Afterwards, I went into the temple briefly then walked home, in silence. All within was still. All within was at peace. All within was intensely awake. Walking on a river of light.
Eleanor comes in a few hours. It will be wonderful to see her.
So, while writing the previous post, I was suddenly overwhelmed by the thought that the time to walk around the temple and monastery was NOW.
It was mid-afternoon and I wandered down the little street, lined with vendors and a few cafes, that led to the compound which includes the residence of the Dalai Lama. It is positive and auspicious to go around the mountain in a clockwise manner. To go the opposite way is not auspicious, unfortunate, “bad”. The road forks, but the one to the left (clockwise) is small. It doesn’t seem right. So, I go right, thinking that the way around will fork to the left shortly. It didn’t take long to find out that I was, indeed, going the wrong way. What to do? I decided to continue around, find out where the beginning was, and then go back the right way.
About ¾’s of the way around (the wrong way around), there is a monastery, a lovely gompa, and a hill covered in prayer flags. I decided to go up to the gompa and take a few photographs before finishing the walk. A young Tibetan man introduced himself and explained some of the history of Tibetan Buddhism, of his particular sect, of the Dalai Lama, and other topics. In addition to one humorous incident that is best told in person, he also talked about what it is like in Tibet and the Dalai Lama’s comments on his next life. The Dalai Lama is a spiritual being of such stature that he chooses to return to earth to help human beings rather than go to Paradise. This is the ultimate goal of compassion in Buddhism, as exemplified by the Buddha and other teachers and sages of this tradition. Besides the Dalai Lama, who has a political function as well as a spiritual function, there is also the Panchen Lama, who has purely a spiritual function. These two lamas are responsible for determining who the successor, or next Dalai Lama/Panchen Lama will be. The present Panchen Lama was found in Tibet in the 1990’s. Once his presence was announced, the Chinese seized him. He has not been seen since. The present Dalai Lama has written that he has to be born in a place where he can fulfill his function. He has written, quite definitively, that he will not be born in Tibet. (I was also told that he thought he might be born as a woman, as this is the century of the woman – a highly controversial statement, as are other things that he has said.) It seems that part of the process is being recognized by the Tibetan people, who, of course, if they do recognize him, will be imprisoned, tortured, or killed. And he has told them that they should denounce him if it means saving their lives, for one is not accountable for what one says when threatened. Is this the last “real” Dalai Lama? An interesting question; a sign of the times.
At any rate, I was speaking with this young man and decided it was time to go, now. He came along as well (we went the correct way). As we came to the entrance to the monastery, I saw several people lined up on the side of the road. Ah! I knew. Everyone “knew”. Fifteen minutes later, cars began to come down from the monastery and residence. Sitting in the second car, three feet away, was the Dalai Lama, leaving for the US, smiling and blessing those who stood there. I must say, his smile and his presence are as sunny and heart warming as his photographs. Eye contact is made and I felt blessed by a ray of happiness.
Afterwards, I went into the temple briefly then walked home, in silence. All within was still. All within was at peace. All within was intensely awake. Walking on a river of light.
Eleanor comes in a few hours. It will be wonderful to see her.
Linda: Wilderness and Wisdom April 17
Wilderness and Wisdom
It is the beginning of the third full day here and I am now fully realizing how much the rhythm of my life has slowed to a conscious, easy amble. McLeod Ganj is a peaceful, vibrant community, and, much to my joy, it is tiny! My hotel, on the outskirts of the south side of the town, is a perfect combination of rustic and comfortable. It is quiet, clean, spacious with painted wooden floors, large windows dominating two walls, a private balcony, and a view over the mountains and valley. It even has the makings of a little kitchen ($20 extra for the month), though I haven’t decided if I want to go through the complication of cooking. I can eat a delicious dinner for $2 or $3. It is a small price to pay for simplicity. From my door, I can walk the entire length of the town in ten minutes, ten slowly paced minutes, and end up on a path that winds its way up the side of a mountain. Or, I can go behind my hotel out of town or at the monastery and temple of the Dalai Lama in less than five to ten minutes.
That is not to say that the town itself is without interest. The town consists of two streets lined with lovely little shops selling beautiful, beautiful things – a joy just to look at – and cafes with pretty dining areas, both inside and on the roof. The food is fresh, clean, delicious, and healthy. The air is also clean!! I have been fighting an eye infection due to city pollution for a month, which mostly meant not wearing my contacts. Here, I can wear them once again. And, the streets are reasonably clean! No more picking one’s way down a street. But the greatest delight of all is walking down the street and seeing so many astonishingly lovely, smiling, open faces. Well over half the population here is Tibetan, most of whom practice Buddhism with sincerity. Consequently, a significant proportion of the population (at least 60%) practices mindful action, compassion, and truthfulness. Shops and stalls are left unattended if a person needs to leave. It also translates into little acts of thoughtfulness like dumping water in a drainage ditch up the street from where people are sitting, even when that requires walking uphill. People are quiet, kind, patient, calm. Everyone. Not just the Tibetans. There is, of course a large number of Western tourists and Indians as well. It is a wonderful, healthy mix of many of the world’s populations together in one small place.
And why are they here? For the Tibetans, this is the center of the Tibetan government in exile and the home of the Dalai Lama, as well as other venerable lamas and monastic leaders. There are, in fact, two monasteries and a nunnery here in McLeod Ganj and other monasteries in the nearby cities. It seems that the choice of McLeod Ganj as the home on the Dalai Lama was based on a prophecy, but I have not yet heard the details of this. There is, therefore, a large presence of monks and nuns in their maroon robes, walking along the streets or sitting in the cafes, hotels, and on terraces. This is in addition to the population of Tibetans working. One goes down the street, watching lay people, monks, and nuns, going calmly from one place to another, prayer beads moving through their hands. Prayer, ceaseless repetition of prayer, is the thread through the day. It is in every step. It is in every conversation that I’ve had and in most that I’ve overheard. Meditation, mindfulness, intention, loving kindness, the ceasing of clinging attachment, being of help to others, compassion, thankfulness. The themes of the everyday. With all groups, there is no talk of movies, of work, of ruffled “feelings”.
That is not to say that someone else coming here will have the same experience! One tends to find what one seeks. (That is food for thought.) One man I spoke briefly with yesterday had been here three days and couldn’t wait to leave. Boring. Others spend their day smoking marijuana and hashish. They are in their little blissful fog, observing nothing deeply and nothing fully, yet somehow under the illusion of feeling “connected”. As the outside observer, especially with these stunning examples all around of mindfulness, of living purposefully, of commitment to an ideal, of discipline, of freedom from within, it is somewhat painful to see human beings sitting in a corner in a cloud of stupefied self-content. One can certainly come here and enjoy the vibrations of peace and prayer, which is not nothing. Yet, without action and the consequential changing of attitudes and lifestyle that comes with true learning, that vibration will have no home in the heart and runs the danger of merely fading into a pleasant memory.
Who else is here? Certainly, there are many Indians, whose lives are intertwined in the destinies of the influx of refugees here. All seems harmonious and cooperative, and it will be interesting to follow the threads of the various communities throughout our month here. It must be difficult for the Indians. Some have benefited from the Tibetans and the tourism. Others scrape out a subsistence living, a little jealous of the aid that is given to the refugees. Yet, if you talk to a refugee here, most of them would prefer a subsistence living in Tibet than the aid they receive in a foreign land. The Tibetans are extremely grateful for the home and support India has given. It is remembered, often.
And, finally, there are the Western tourists – really from all over! In a few short days, I’ve met with or overheard conversations of people from the U.S., England, Israel, France, Germany, Holland, Canada, Spain, Italy, Slovenia, and several whose accents/language I could not determine. Some are here because it is an accessible place for tourists to come and see the Himalayas. It is comfortable, it is interesting, and it is a good starting place for other journeys further up and farther in. Others are here to escape from their lives, to “mellow out in the mountains”. Others, the majority, come here for some kind of spiritual education, usually in Buddhism and more specifically in Mahayana Buddhism, especially that branch practiced in Tibet. Again, the plight of the Tibetan people and their place of refuge here in India has, in a way, opened Buddhism to the west. It has made authentic Buddhism accessible, and it has also opened the door to spin-off look-alike spiritualities. Not so much here, but elsewhere as it spreads across the world. One must be discerning.
And me? Why am I here? Wisdom and Wilderness. It is a time to be alone. (And I am fortunate to have a daughter with whom I can be “alone”.) It is a time to learn and to listen. It is a time to let things happen as they happen without seeking or desiring. It is a time to read and reflect. It is a time to wander and to interiorize the many, many experiences of India. It is a time to be at peace and lead a quiet, simple life with no place to go and nothing to “do”. For almost an entire month of my life, there will be no decisions. After a very, very busy, full, non-stop life of 50 years, I suspect this month of quiet and peace will present its own difficulties … its own understanding.
How is my life here? So far? I wake up, happy and energetic and naturally at 6:30 am – even though I am also fighting a head cold, my first illness in India. I have a quiet two hours, just doing morning things. Lately, I’ve had breakfast (and a lecture and dinner) with a young woman I met at the Ayurvedic class I took earlier at the Cultural Center. She has been attending classes in Shivananda yoga in Kerala as well as the Introduction to Buddhism class (10 days retreat) offered at a well-recommended Buddhist center here. It is always a joy to spend time with someone so awake, so intelligent, so consequential. The hours have flown in a meandering thread of meaning and introspection, trust and joy. What a gift! To have time to myself, and to also have time to deepen those thoughts, experiences, and insights with a like minded person is a blessed combination. We need time alone; we need the company of others of like mind, where the conversation isn’t always superficial. (The conversation doesn’t always have to be “meaningful”, either. It can be everyday and ordinary, but with the everyday and ordinary conversations, there is the underlying knowledge that more exists beneath the surface. Even that is a happiness.) Some time has been spent communicating through email and taking care of “business things”, which is often the case when we arrive somewhere. I’ve wandered through town. I’ve wandered up the mountains (more on that later). I’ve attended two lectures from a well known American Buddhist nun. The lectures were presented with the audience in mind, which was mainly young Westerners interested in spirituality and in transforming their habits and attitudes into something more constructive. It was refreshing and insightful, and made me realize how I love being old! Some things really aren’t problems anymore! There are other lectures and retreats with a deeper and more exact spiritual content available for those who have made a commitment and effort in that direction. Dinner afterwards, and “home”. The day unfolds like a fan. It will open again tomorrow, a repetition of simplicity.
I’ve been here for three days, and I still haven’t gone to the main monastery. It is there, just below me on the hill. But the thread of the day has not taken me there … yet. Maybe this afternoon, while I wait for Eleanor to arrive. This is where the Tibetans are. This is where the heart of this town lies. This is the source and reason for being of all that happens here. A path leads around the temple and monastery. When to go?
Now.
It is the beginning of the third full day here and I am now fully realizing how much the rhythm of my life has slowed to a conscious, easy amble. McLeod Ganj is a peaceful, vibrant community, and, much to my joy, it is tiny! My hotel, on the outskirts of the south side of the town, is a perfect combination of rustic and comfortable. It is quiet, clean, spacious with painted wooden floors, large windows dominating two walls, a private balcony, and a view over the mountains and valley. It even has the makings of a little kitchen ($20 extra for the month), though I haven’t decided if I want to go through the complication of cooking. I can eat a delicious dinner for $2 or $3. It is a small price to pay for simplicity. From my door, I can walk the entire length of the town in ten minutes, ten slowly paced minutes, and end up on a path that winds its way up the side of a mountain. Or, I can go behind my hotel out of town or at the monastery and temple of the Dalai Lama in less than five to ten minutes.
That is not to say that the town itself is without interest. The town consists of two streets lined with lovely little shops selling beautiful, beautiful things – a joy just to look at – and cafes with pretty dining areas, both inside and on the roof. The food is fresh, clean, delicious, and healthy. The air is also clean!! I have been fighting an eye infection due to city pollution for a month, which mostly meant not wearing my contacts. Here, I can wear them once again. And, the streets are reasonably clean! No more picking one’s way down a street. But the greatest delight of all is walking down the street and seeing so many astonishingly lovely, smiling, open faces. Well over half the population here is Tibetan, most of whom practice Buddhism with sincerity. Consequently, a significant proportion of the population (at least 60%) practices mindful action, compassion, and truthfulness. Shops and stalls are left unattended if a person needs to leave. It also translates into little acts of thoughtfulness like dumping water in a drainage ditch up the street from where people are sitting, even when that requires walking uphill. People are quiet, kind, patient, calm. Everyone. Not just the Tibetans. There is, of course a large number of Western tourists and Indians as well. It is a wonderful, healthy mix of many of the world’s populations together in one small place.
And why are they here? For the Tibetans, this is the center of the Tibetan government in exile and the home of the Dalai Lama, as well as other venerable lamas and monastic leaders. There are, in fact, two monasteries and a nunnery here in McLeod Ganj and other monasteries in the nearby cities. It seems that the choice of McLeod Ganj as the home on the Dalai Lama was based on a prophecy, but I have not yet heard the details of this. There is, therefore, a large presence of monks and nuns in their maroon robes, walking along the streets or sitting in the cafes, hotels, and on terraces. This is in addition to the population of Tibetans working. One goes down the street, watching lay people, monks, and nuns, going calmly from one place to another, prayer beads moving through their hands. Prayer, ceaseless repetition of prayer, is the thread through the day. It is in every step. It is in every conversation that I’ve had and in most that I’ve overheard. Meditation, mindfulness, intention, loving kindness, the ceasing of clinging attachment, being of help to others, compassion, thankfulness. The themes of the everyday. With all groups, there is no talk of movies, of work, of ruffled “feelings”.
That is not to say that someone else coming here will have the same experience! One tends to find what one seeks. (That is food for thought.) One man I spoke briefly with yesterday had been here three days and couldn’t wait to leave. Boring. Others spend their day smoking marijuana and hashish. They are in their little blissful fog, observing nothing deeply and nothing fully, yet somehow under the illusion of feeling “connected”. As the outside observer, especially with these stunning examples all around of mindfulness, of living purposefully, of commitment to an ideal, of discipline, of freedom from within, it is somewhat painful to see human beings sitting in a corner in a cloud of stupefied self-content. One can certainly come here and enjoy the vibrations of peace and prayer, which is not nothing. Yet, without action and the consequential changing of attitudes and lifestyle that comes with true learning, that vibration will have no home in the heart and runs the danger of merely fading into a pleasant memory.
Who else is here? Certainly, there are many Indians, whose lives are intertwined in the destinies of the influx of refugees here. All seems harmonious and cooperative, and it will be interesting to follow the threads of the various communities throughout our month here. It must be difficult for the Indians. Some have benefited from the Tibetans and the tourism. Others scrape out a subsistence living, a little jealous of the aid that is given to the refugees. Yet, if you talk to a refugee here, most of them would prefer a subsistence living in Tibet than the aid they receive in a foreign land. The Tibetans are extremely grateful for the home and support India has given. It is remembered, often.
And, finally, there are the Western tourists – really from all over! In a few short days, I’ve met with or overheard conversations of people from the U.S., England, Israel, France, Germany, Holland, Canada, Spain, Italy, Slovenia, and several whose accents/language I could not determine. Some are here because it is an accessible place for tourists to come and see the Himalayas. It is comfortable, it is interesting, and it is a good starting place for other journeys further up and farther in. Others are here to escape from their lives, to “mellow out in the mountains”. Others, the majority, come here for some kind of spiritual education, usually in Buddhism and more specifically in Mahayana Buddhism, especially that branch practiced in Tibet. Again, the plight of the Tibetan people and their place of refuge here in India has, in a way, opened Buddhism to the west. It has made authentic Buddhism accessible, and it has also opened the door to spin-off look-alike spiritualities. Not so much here, but elsewhere as it spreads across the world. One must be discerning.
And me? Why am I here? Wisdom and Wilderness. It is a time to be alone. (And I am fortunate to have a daughter with whom I can be “alone”.) It is a time to learn and to listen. It is a time to let things happen as they happen without seeking or desiring. It is a time to read and reflect. It is a time to wander and to interiorize the many, many experiences of India. It is a time to be at peace and lead a quiet, simple life with no place to go and nothing to “do”. For almost an entire month of my life, there will be no decisions. After a very, very busy, full, non-stop life of 50 years, I suspect this month of quiet and peace will present its own difficulties … its own understanding.
How is my life here? So far? I wake up, happy and energetic and naturally at 6:30 am – even though I am also fighting a head cold, my first illness in India. I have a quiet two hours, just doing morning things. Lately, I’ve had breakfast (and a lecture and dinner) with a young woman I met at the Ayurvedic class I took earlier at the Cultural Center. She has been attending classes in Shivananda yoga in Kerala as well as the Introduction to Buddhism class (10 days retreat) offered at a well-recommended Buddhist center here. It is always a joy to spend time with someone so awake, so intelligent, so consequential. The hours have flown in a meandering thread of meaning and introspection, trust and joy. What a gift! To have time to myself, and to also have time to deepen those thoughts, experiences, and insights with a like minded person is a blessed combination. We need time alone; we need the company of others of like mind, where the conversation isn’t always superficial. (The conversation doesn’t always have to be “meaningful”, either. It can be everyday and ordinary, but with the everyday and ordinary conversations, there is the underlying knowledge that more exists beneath the surface. Even that is a happiness.) Some time has been spent communicating through email and taking care of “business things”, which is often the case when we arrive somewhere. I’ve wandered through town. I’ve wandered up the mountains (more on that later). I’ve attended two lectures from a well known American Buddhist nun. The lectures were presented with the audience in mind, which was mainly young Westerners interested in spirituality and in transforming their habits and attitudes into something more constructive. It was refreshing and insightful, and made me realize how I love being old! Some things really aren’t problems anymore! There are other lectures and retreats with a deeper and more exact spiritual content available for those who have made a commitment and effort in that direction. Dinner afterwards, and “home”. The day unfolds like a fan. It will open again tomorrow, a repetition of simplicity.
I’ve been here for three days, and I still haven’t gone to the main monastery. It is there, just below me on the hill. But the thread of the day has not taken me there … yet. Maybe this afternoon, while I wait for Eleanor to arrive. This is where the Tibetans are. This is where the heart of this town lies. This is the source and reason for being of all that happens here. A path leads around the temple and monastery. When to go?
Now.
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