Former teacher at Boulder's Shambhala accused of sexually as

The impulse to believe the absurd when presented with the unknowable is called religion. Whether this is wise or unwise is the domain of doctrine. Once you understand someone's doctrine, you understand their rationale for believing the absurd. At that point, it may no longer seem absurd. You can get to both sides of this conondrum from here.

Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Mon Jul 01, 2019 6:29 am

Werma
by Chinese Buddhist Encyclopedia
Accessed: 6/30/19

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YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.


"Werma (ཝེར་མ་) is a Tibetan term for a kind of spirit and spirit principle. A werma is an enlightened form of drala. This term is used mostly in the context of the Shambhala terma teachings and practices that relate to those such as the Werma Sadhana....The Werma Sadhana is a sadhana meditation practice unique to the Shambhala lineage. It is based upon a Shambhala terma received by Chögyam Trungpa Rinpoche at Casa Werma in Mexico in 1980......Prior to 2005, students in Shambhala received this sadhana practice at a Kalapa Assembly retreat. Beginning in 2005, students receive this practice by attending a Rigden abhisheka after attending Vajrayana Seminary or the equivalent and then by completing an amount of Primordial Rigden ngöndro....

In the Shambhala Buddhist community, a Primordial Rigden Ngöndro written by Sakyong Mipham Rinpoche is practiced as a preliminary to various terma-derived practices received by Chogyam Trungpa Rinpoche. Practitioners later go on to practice the Karma Kagyu ngöndro and in some cases one of the Nyingma ngöndro practices.

-- Ngöndro, by Wikipedia


(Jamgon Mipham Namgyal Gyatso).(1846-1912)..The Tibetan text: "The Lamp that Illuminates the Practice of the Miraculous Juthig of Existence": interesting and clear descriptions of the DRALA and WERMA can be found in two passages from the monumental work on the Juthig divination. The first passage describes the 'Unicorn' Drala Seu Ruchig, one of the most important manifestations among Drala and Werma. Also information on Lha, Nyen, and Lu."



WERMA......."From the inner essence of the egg a miraculous man was born with a lion's head and lynx's ears, a fierce face with an elephant's trunk, the mouth of a chusin, and tiger's fangs. His feet were swords and his wings sabres, and between the flaming horns (rwa dbal) on the great Khyung's head he had the diadem of the wish-fulfilling jewel as an ornament. He was called 'heroic' WERMA NYINYA and was the fount of four distance ritual traditions. In fact from the union of the Werma with the Lha were born the 'Werma of the Lha that Subjugate the Dud'.......from the union with the Nyen, the 'Werma of the Nyen that Subjugate Enemies'......from the union with the Khyung, the 'Werma of the Khyung that Subjugate the Lu'....from the union with the divine Lions (seng) the 'Three Werma Brothers that Subjugate Heroes'.....From these four divine manifestations, which in turn emanated armed hordes of nine hundred and ninety thousand various Werma, originated the four systems of ritual practice devoted to the class of the Werma that, as is written in the Zijid, "all arose from the Lha, descended from the Se and are similar to the Wal.....and appeared in order to subjugate all hostile entities causing obstacles and disturbances."(Drung, Deu and Bon, 1995)

WERMA THANGKA.......There is a thangka of the Warrior God .....Werma Nyi-nya..... in the Musec Guimet in Paris.....however this depiction does not have the elephant trunk.......horns of a garuda, lion's head, lynx ears, fearful face, crocodile mouth, tiger's teeth, feet and wings in the form of swords.....

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"Werma Nyinya: a worldly deity arising from the Bon 'Treasure Tradition' and specifically the Chang Sen Tagdu text unearthed by Terton Ponse Khyung Gotsal (12th century). Dynamic in appearance with one face and two hands, white in colour, he has the head of a lion - snarling and gaping. The right hand holds aloft a sword ready to strike and the left stretched to the side a trident on a long shaft. Wearing a flower and jewel crown the head is topped with a green bird. Adorned with a necklace, bracelets and anklets, a pink and green scarf is worn around the shoulders and the lower body is draped in a tiger skin skirt. Sharp blue wings extend from the back as he stands in a wrathful posture atop a raging tiger above two red figures, a sun disc and multi-coloured lotus seat. Six attendants in similar appearance stand at the right and left. (Textually there are 13 retinue figures).

At the top center is a garuda bird along with the four animals of the directions at the four corners; snow lion, dragon, tiger and white yak. At the top right and left are two seated figures, peaceful in appearance, each with one face and two hands, white in colour. At the lower left a standing man holds an arrow and on the right a blacksmith hammers over an anvil. A solitary bird clutches a bat with the beak and a monkey wields an axe.


(Also...The Arrow and the Spindle, Studies in History, Myths, Rituals and Beliefs in Tibet by Samten G Karmay. Manadala Book Point: 1998. Pages 256 & 257, The Ye and the Ngam).

The 360 Werma Deities dwell in Mt Kailas.

Drung Deu and Bon: Narrations, Symbolic Languages and The Bon Tradition In Ancient Tibet... Chapter IV-The Bon of the Deities: The Protection Rites i. The importance of the deities of protection...Page 51 ii. The powerful Thugkar deities...Page 51 iii. The heroic Drala and Werma hordes...Page 54 iv. The Changseng and the Shungon...Page 56 v. The Drala Seu Ruchig and the manifestations of the Werma...Page 56 vi. The meaning of drala

"The werma deities are extremely important because they are the special protectors who always accompany and protect the masters and practitioners. From an ancient ritual text called...The General Do of Existence....

To the masters the Werma are important. The Werma whirl like snow-storms, those they escort are the practitioners, those they assist are the practitioners, those they protect are the practitioners. We proffer the well-prepared offerings and confess errors if we have mingled with evil!" (Drung, Deu and Bon....1995..... page 55)

"The Tibetans have very complicated linkages and overlappings among the protector gods of the person, the protectors gods of lineages (male, female, maternal uncle) and the different masters of the place or territory." (Blondeau: 1996..pg ix)...

"It is difficult to relate to enlightened energies if they have no form or ground for personal communications. One should remember that the mind that perceives the deity and the deity itself are not separate."....(Sogyal: 1992...pg 285)...

WERMA...Published references to the Tibetan term Werma....."Werma: martial spirits...infuse the warrior with dignity and confidence." (Nalanda:Lopez:1997) "the 360 Werma, a Zhang-zhung term" (Hoffman:1975). "There are four different classes of divine manifestations: Drala, Werma, Changseng, and Shungon." (Norbu:1995) "Werma defined as 'furious ones'. (Ekvall:pg 78) "The 360 Werma deities who dwell on Mt Kailash in western Tibet." (Powers:1995) "The origin of the powerful Werma. A clear description of drala and werma." (Norbu 1995: pps 54-56)...."God Werma...Fury Werma...Khyung Werma...Werma Hero Subduers"...(Snellgrove:1967...pg 63)...."the werma is an important class of Bon deities. The werma are the angry, ferocious and fearless ones, the dgra lha of the arrows and lances. Two main groups of werma, one of 180 and the other of 360 members." (Nebesky:1956..pg 334)...."Nyi Nya is the lord of the Werma" (Norbu: 1995..pg 245)....the Shang Shung term for king is WER RO (Tibetan: rgyal po) (Kvaerne: 1996)....senkhar (gsas mkhar): a small temple to attract the werma deities..."the Werma, almighty and fearless, are the 'road gods' (lam lha) of many warriors." (Nebesky: 1956..pg 334)...

The next aspect is Dorje Trolo, which came about when Padmasambhava went to Tibet. The Tibetans were not involved in foreign, that is, external, worship. They did not have the Hindu realm of the gods. They did not even know the word Brahma. What they had was yeshen, which is the equivalent word in the Pon tradition to "absoluteness." [1] Ye means "primordial"; shen means "ancestralness" or "great friend." In coming to Tibet, the buddhadharma was now encountering an entirely new angle, a new approach.

Up until that time, Padmasambhava had been dealing with Hindus, Brahmanists. What he encountered in Tibet was entirely different from that. The classical Tibetan word yeshen has a sense that is something like "ancestral" or "ancient" or even "celestial." It is similar to the Japanese word shin, which means "heaven"; or to the Chinese word ta, which means "that which is above." All three terms relate to something greater, something above. There is an upward process involved, which could be associated with dragons, thunderstorms, clouds, the sun and moon, stars, and so forth. They relate to that "above" thing, to that higher, greater cosmic pattern.

This was extremely difficult for Padmasambhava to deal with. It was impossible to deal with it through logic, because the wisdom of the Pon tradition was very profound, extremely profound. If Padmasambhava had had to challenge the Ponists with logic, the only approach he could have taken would have been to say that earth and heaven are a unity, that heaven as such does not exist because heaven and earth are interdependent. But that is very shaky logic, because everyone knows that there is earth and there is heaven, that there are mountains and stars and suns and moons. You could not challenge these people by saying that there is no earth, no mountains; there is no sun, no moon, no sky, no stars.

The basic Pon philosophy is very powerful; it is much like the American Indian, Shinto, or Taoist approach to cosmic sanity. The whole thing is an extraordinarily sane approach. But there is a problem. It is also a very anthropocentric approach. The world is created for human beings; animals are human beings' next meal or their skins are human beings' next clothes. This anthropocentic approach is actually lacking in basic sanity; it is not able to respect the basic continuity of consciousness. Consequently, the Pon religion prescribes animal sacrifice to the yeshen, or great god. Here again we find a similarity with the American Indian and Shinto outlook, with man as the center of the universe. According to that outlook, the grasses and trees, the wild animals, and the sun and the moon are there for human entertainment. The whole system is based on human existence. That is the big problem....

But Tibetans were very powerful people when Padmasambhava came. They did not believe in philosophies or any of the cunning things that pandits might say. They did not regard a pandit's cleverness as any kind of credential. The Pon tradition of Tibet was very solid and definite and sane. The Tibetans did not believe in what Padmasambhava had to say philosophically about such things as the transitoriness of ego. They would not make sense out of anything like that at all. They would regard such logical analyses as just purely a collection of riddles -- Buddhist riddles.

What the Tibetans believed was that life exists and I exist and my ongoing activities of life -- working with the dairy animals, working in the fields -- exist. The dairy farm and the fields do exist and my practical activities connected with them are my sacred activities, my sadhanas. The Pon outlook is that these things exist because I have to feed my child, I have to milk my cow, I have to grow my crops, I have to make butter and cheese. I believe those simple truths. Our Pon tradition is valid, because it believes in the sacredness of feeding life, bringing forth food from the earth in order to feed our offspring. These very simple things exist. This is religion, this is truth, as far as the Pon tradition is concerned.

This simplicity is similar to what we find in the American Indian tradition. Killing a buffalo is an act of creativity because it feeds the hungry; it also controls the growth of the buffalo herd and in that way, maintains a balance. It is that kind of ecological approach.

We find all kinds of ecological approaches of this type,which are extremely sane and solid. In fact, one might have second thoughts as to whether this country is yet ripe for the presentation of Padmasambhava's wisdom, because some people believe in those ecological philosophies and some do not. Some people are very dogmatic advocates of those ecological philosophies and some have no knowledge of them at all. On account of that, one wonders a bit how to approach this culture. But on the whole, there is a certain continuity in what is happening. There is one basic general approach in this culture: we think that everything exists for our benefit.

For instance, we think the body is extremely important, because it maintains the mind. The mind feeds the body and the body feeds the mind. We feel it is important to keep this happening in a healthy manner for our benefit, and we have come to the conclusion that the easiest way to achieve this tremendous scheme of being healthy is to start with the less complicated side of it: feed the body. Then we can wait and see what happens with the mind. If we are less hungry, then we are more likely to be psychologically jolly, and then we may feel like looking into the teachings of depth psychology or other philosophies.

This is also the approach of the Pon tradition: Let us kill a yak; that will make us spiritually higher. Our bodies will be healthier, so our minds will be higher. American Indians would say, let us kill one buffalo. It is the same logic. It is very sensible. We could not say that it is insane at all. It is extremely sane, extremely realistic, very reasonable and logical. There is a pattern there to be respected, and if you put the pattern into practice in a manner that is worthy of respect, then the pattern will continue and you will achieve your results.

We are involved in that kind of approach in this country as well. A lot of people in this country are into the Red American cult as opposed to the White American cult. As far as the Red American cult is concerned, you have your land, you build your tepee, you relate with your children and grandchildren and great-great-great grandchildren. You have dignity and character. You are not afraid of any threat -- you develop warriorlike qualities. Then you consider how to handle your children, how to teach them respect for the nation. You instruct your children properly and you become a solid citizen.

Philosophies of this type are to be found not only among the Red Americans, but also among the Celts, the pre-Christian Scandinavians, and the Greeks and Romans. Such a philosophy can be found in the past of any nation that had a pre-Christian or pre-Buddhist religion, a religion of fertility or ecology -- such as that of the Jews, the Celts, the American Indians, whatever. That approach of venerating fertility and relating with the earth still goes on, and it is very powerful and very beautiful. I appreciate it very thoroughly, and I could become a follower of such a philosophy. In fact, I am one. I am a Ponist. I believe in Pon because I am Tibetan.

-- Crazy Wisdom, by Chogyam Trungpa


ZHIDAG....."Tibetan Buddhists believe that there are countless types of beings other than humans and animals. Some are more powerful, happier, and more intelligent than humans, and others less so. Usually if there is no common karma or karmic connection, beings of different types will not encounter each other. Spirits are not necessarily births of the ancestors from a particular locality, but may have come from any kind of birth or realm." (Hidden Teachings of Tibet)

FRAVASHIS......"A class of higher intelligence that are ancient Persian guardian warrior spirits. The 19th day of every month is consecrated to them. King Phraortes' (647 BC) Persian name is derived from the term."(Dhalla:1963..pg 235)..... "Hence Finite Time and Finite Space control man's destiny from the cradle to the grave. Yet the whole of the macrocosm is kept in being by the Fravashis (Dralas ??), the spiritual powers that are indissolubly linked with each human being and with humanity as a whole. Finite time-space, then, is not a kenoma, an empty nothingness, but a pleroma, a 'full' and vital organism...."...(Zaehner..1961..pg 150)...

"We are working with iconography as a journey, rather than as entertainment or excitement or cultural fascination. We are talking about personal experience, how we actually see this world. There is a basic iconographic pattern in the universe, like the existence of the seasons and the elements, but how we react to that is individual.""....(Trungpa: Dharma Art.:1996...pg 94)

"Mount Kailash is referred to as the 'center of the universe' and is considered to be the resting place of Gods. Tibet's Mount Kailash is a sacred place to four religions: Buddhism, Jainism, Hinduism, Bon Po (a native Tibetan religion prior to Buddhism), and Ayyavazhi religions. According to Hindu tradition, Kailash is the home of the deity Shiva. Some sects hold that Kailash is paradise and the final destination of all souls in the world. In Hindu religion, Mount Kailash also plays an important role in Rama's journey in the ancient Sanskrit epic, Ramayana. Buddhists hold that Kailash is the home of Samvara, a guardian deity, and a representation of Buddha. Buddhists believe that Mount Kailash has supernatural powers that are able to clean the sins of a lifetime of any person. Followers of Jainism believe that Kailash is the site where the founder of Jainism reached enlightenment. Bon Po teaches that Kailash is the home of a wind goddess....(http://en.wikipedia.org/wiki/Sacred_mountains)

"In Bon, the pre-Buddhist religion of Tibet, Kailash is a giant protector deity that holds the soul of the nation, ensuring its continuance. As the place where Shanrab, the mythical founder of Bon descended from heaven, it was the centre of the ancient Bon empire, Zhang Zhung. Buddhist cosmology views Kailash as the manifestation of Mount Meru, ‘navel of the world’, the exact centre of the universe. A powerful image is that of Kailash as ‘world pillar’ around which the entire created world revolves. ..Mount Of Myths by Swati Chopra

Source: okarreview.blogspot.com.au
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Mon Jul 01, 2019 6:33 am

Chögyam Trungpa
by Wikipedia
Accessed: 6/30/19

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.

They kept pouring in, their numbers rising from thirty thousand [30,000] to seventy thousand [70,000].....

At one point during this stage of her life she had an inexplicable insight. Freda "saw" that Tibetan Buddhism would not only travel to the West but would take root there. And the ones who would bring it about would be the tulkus, Tibet's recognized reincarnated high lamas and spiritual masters, who held the essence of the teachings.....


In the early 1960s, Buddhism was still virtually unknown in the West, outside of a very small handful of scholars ... In the eyes of the intellectual Buddhist scholars, Tibetan Buddhism was regarded as degenerate -- shrouded in the magic and mystery fostered by those shamans of the Bon religion that existed in Tibet before Buddhism took root. There was too much ritual, too much Tantra, too much mumbo jumbo....

There was also the matter of reincarnation itself, which in the predominantly Christian West was still regarded as heretical. People had been burned at the stake and been killed en masse (such as the Cathars) for believing such anathema. In the 1960s and 1970s reincarnation was still a taboo subject. The Tibetans, however, not only completely accepted reincarnation as a given fact of life, they went farther than any other Buddhist country by devising a system to find specific rebirths of accomplished spiritual masters who had forsaken higher states of consciousness after death in order to be reborn in an earthly body solely to continue to teach others how to reach the same exalted state they had achieved. The voluntary return to this vale of tears was seen as the highest mark of altruism, brave and noble beyond measure. These were the tulkus, titled rinpoches, or "Precious Ones." They were the cream of Tibetan society, revered, feted, and sometimes unwittingly used as pawns in others' games of corruption. These were the people Freda was now planning to bring to the West to plant the seeds of the Buddha's teachings into American, European, and Australian soil for the first time.

Finding the right candidates, however, posed an enormous problem. The entire community of Tibetan refugees was in total disarray, with lamas, yogis, householders, carpenters, tailors, and others, mingling together in a homogenized, indistinguishable mass formerly unheard of in the conservative, strictly hierarchical society of old Tibet, where Tulkus were kept apart from the hoi polloi for fear of contamination ....

Undeterred by, or unaware of, these seeming obstacles Freda forged ahead with her dream. She had seen for herself what she thought were exceptional, special qualities in the handful of tulkus she had come across amid the mayhem of the camps. To her eyes they exuded an unmistakable refinement, wisdom, maturity, and dignity way beyond their years, which she was convinced would be as attractive to Westerners as it was to her....


Trungpa was installed as the principal of the Young Lamas Home School, and Akong was its manager. When all was complete, Freda had an audience with Nehru to thank him profusely for his help. Nehru smiled and said in a low, quiet voice, "It was not for you I did it." Nevertheless Freda had single-handedly planned and brought into being the Young Lamas Home School. She had succeeded in her pioneering task to bring the tulkus into the twentieth century, and she was on her way to realizing the next stage of her vision -- to bring them to the West.....

The tulkus were learning English and their lessons on the modern world with varying degrees of success. Freda's star student, Trungpa Rinpoche, however, was making exceptional progress, and Freda's aspirations for him became increasingly ambitious. He had a natural aptitude for English and had taken to reading the poets that Freda presented him with, especially T.S. Eliot. He was keen on history and geography too. Freda decided that he was ready to try to get into Oxford, her own university, where he would receive the finest education the West had to offer. With such credentials he would be perfectly equipped and have the clout to bring the sacred Buddhist teachings to the outside world in a language it could understand.

With the help of John Driver, an Englishman who was also tutoring Trungpa, Freda set about getting a Spalding Scholarship for Trungpa, and succeeded. In early 1963 Trungpa set sail for England accompanied by Akong Rinpoche, to enter into the arcane, privileged, and hallowed halls of Oxford University. It was another epic journey into the unknown, heralding as many adventures, pitfalls, and triumphs as they had met in their escape from Tibet.

-- The Revolutionary Life of Freda Bedi, by Vicki Mackenzie


On January 17, 1960, they crossed the border into India.

Rinpoche spent nearly four years in India, where he encountered a world vastly different from Tibet. He had grown up in an essentially medieval culture, and a very unusual one at that. It was one of the very few places on earth, at least in the twentieth century, where spirituality was uppermost in the minds and hearts of almost the entire population. Tibet was certainly not an idyllic society. Rinpoche often said that there was it great deal of corruption in Tibet, and that this was a contributing factor in its occupation by the communist Chinese. At the same time, he loved the land and the people, and he was completely immersed in a Buddhist world there.

In Tibet, he had been a very special and privileged person. In India, the Tibetans were refugees and were not generally treated very well, although kindness was extended to them by the Indian government and many individuals living in India. However, Rinpoche was no longer a person of high status, as he had been. He told me that, not long after arriving in India, he was invited to an English garden party. The hostess was passing around a tray of cucumber sandwiches, which she offered first to Rinpoche. He took the whole tray, thinking that she had made a nice lunch for him. Later, he was quite embarrassed by this.

Many of the Tibetan refugees ended up in camps. He stayed in the camps for a short time, but then he was able to relocate to Kalimpong, which was close to the seat that His Holiness the Karmapa established in Sikkim after escaping from Tibet. While he was in Kalimpong, Rinpoche studied thangka painting, and he produced beautiful paintings of Padmasambhava and his consort Yeshe Tsogyal, as well as other subjects. Later, he was able to bring these paintings with him to the West, and one of them hangs in my house today. He became friends with Tendzin Rongae, a wonderful thangka painter who had also recently arrived from Tibet and helped Rinpoche with his painting. Rinpoche became close to the entire Rongae family. While in Kalimpong, he learned that Dilgo Khyentse Rinpoche had also recently entered India and was living a few miles away, about an hour away by foot. Rinpoche used to walk over to see Khyentse Rinpoche and to receive teachings from him. Dilgo Khyentse was over six feet tall, very unusual for a Tibetan, and he had enormous warmth and presence. During this time, Rinpoche became friends with Khyentse Rinpoche's nephew Ato Rinpoche.

India is a significant place for Tibetans because it was the home of the Buddha and of many of the great teachers whose works are studied in Tibet. One could say that India is for Tibetans what the Middle East is for Jews, Muslims, and Christians. There are many Buddhist pilgrimage sites in India. Rinpoche was able to visit Bodhgaya, where the Buddha attained enlightenment, and other important sites.

In India, Rinpoche was also exposed to many non-Buddhist cultures for the first time. He came to love Indian food and to appreciate many things about the Indian culture. He encountered people from all over the world there. In particular, he met several English Buddhists who were extremely kind and helpful to him. Freda Bedi was one of these. She was an Englishwoman who had married an Indian, Baba Bedi. She worked for the Central Social Welfare Board of the Indian government helping Tibetan refugees, and she was so affected by her involvement with the Tibetans that she became a Buddhist herself. After her husband's death, she was one of the first Westerners to become a Tibetan Buddhist nun.

Rinpoche met her at the refugee camp in Bir, and she formed an immediate bond with him. From the earliest contacts he had with Westerners, he shone out like a light or a beacon to them. Lama Govinda, a Westerner and an early writer about Tibetan Buddhism, reported this quality. Lama Govinda met Rinpoche in northern India, just after Rinpoche's escape from Tibet. Many Tibetan refugees stayed at Lama Govinda's house in the Himalayas on their way south, and he said that Trungpa Rinpoche was the brightest of them all.

Freda Bedi helped Rinpoche resettle in Kalimpong, and later she asked him to help her establish a school to train young Tibetan monks, the Young Lamas Home School, in New Delhi, which moved to Dalhousie after about a year. He was delighted to do this, and with the blessings of His Holiness the Dalai Lama, Rinpoche became the spiritual advisor to the young monks at the school.

This was the first time that Rinpoche had ever lived in a secular society, and although at first he found it quite strange, he soon took to it. He went to meetings of a British women's club so that he could hear the poetry of T.S. Eliot read, and he used to go to the cinema in New Delhi. On his way out of Tibet, close to the border with India, he was exposed to alcoholic beverages for the first time. In one of the villages where they stopped, you couldn't drink the water, and everyone drank a kind of Tibetan beer. He had been hesitant to imbibe any alcohol since it was a violation of his monastic vows, but once he gave in, he enjoyed the experience, an din India he started to drink occasionally, though not openly. Tendzin Rongae and Rinpoche liked to get together and drink from time to time.

On the way out of Tibet, Rinpoche had fallen in love with a young Tibetan nun, Konchok Paldron, who was part of the escape party. He became clandestinely involved with her while he was in India. She was living in the refugee camp in Bir. She visited him at the Young Lamas Home School, and they took a mattress up on the roof of the building, where they spent the night together. She became pregnant and gave birth to Rinpoche's eldest son, Osel Rangdrol Mukpo, a short time before Rinpoche left for England. When she was pregnant, she made a pilgrimage to Bodhgaya, and their son was born there. She could no longer be a nun, so after Osel was born, she worked as a road laborer to support herself for some time. Later, she married and had another child.

Around this time, Rinpoche received a Spaulding [Spalding] Scholarship to attend Oxford University. This had come through the intercession of Freda Bedi and John Driver, an Englishman who tutored Rinpoche in the English language in India and helped him with his studies later at Oxford. The Tibet Society in the United Kingdom had also helped him to get the scholarship. To go to England, Rinpoche needed the permission of the Dalai Lama's government. They would never have have allowed him to leave if they had known about his sexual indiscretion, nor do I think it would have gone over very well with the Tibet Society or his English friends in New Delhi. He and Konchok Paldron kept their relationship a secret, and it was a long time before anyone knew that Rinpoche was the father of her child. This caused him a great deal of pain, although I also think that he hadn't yet entirely faced up to the implications of the direction he was going in his relationships with women. At that time, in spite of the inconsistencies in his behavior, he still seemed to think that he could make life work for himself as a monk. Rinpoche continued to stay in touch with Konchok Paldron and his son Osel, and a few years later, he returned to see them and to make arrangements for his son to come to England.

Rinpoche sailed from Bombay for England early in 1963, on the P&O Line, accompanied by his close friend Akong, who was to be a helper and companion to him at Oxford. Rinpoche had been working very hard on his English, but when he left India, he was still struggling with the language, speaking what would be called a form of pidgin English. When Rinpoche and Akong docked in England, they were welcomed by members of the Tibet Society, and before his studies started at Oxford in the fall, Rinpoche spent time in London, where he met many of the most prominent members of the English Buddhist community. He was invited to give several talks at the Buddhist Society, and he attended a kind of summer camp they sponsored each year, where he gave a number of lectures.

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Remembering High Leigh SUMMER SCHOOLS

The Buddhist Lodge (now The Buddhist Society, London) ...

-- The 90th Anniversary of The Buddhist Society 1924–2014, by The Buddhist Society


... When he went up to Oxford, he had quite a challenge trying to bring his English up to speed so that he could understand the lectures and the books he was given to read. Rinpoche wanted to learn as much as he could about English history, philosophy, religion, and politics, but it was pretty tough going for him at the beginning. John Driver, who he had met in India and who had been instrumental in bringing him to England, returned to England and helped Rinpoche a great deal with his lessons, and Rinpoche never forgot this kindness. In the evenings, Rinpoche attended classes in the town of Oxford to improve his English. Years later, he still remembered how his teacher had made the class say words over and over, to improve their elocution, such as "policeman, policeman, policeman." Rinpoche proved himself a brilliant student of the English language. By the time he left England for America, his English vocabulary exceeded that of many of his students.

At Oxford Rinpoche was befriended by the Jesuits, who thought that his tremendous enthusiasm for learning about the Christian religion made him a good candidate for conversion. Of course, nothing could be further from the truth, but Rinpoche enjoyed their company and felt that here at least he had found Westerners who had some understanding of a wisdom tradition, even though it was not his own.

-- Dragon Thunder: My Life with Chogyam Trungpa, by Diana J. Mukpo, Carolyn Rose Gimian


David Chadwick: [Trungpa] Rinpoche said that until he met Little Joe, the Peyote Road Man, Suzuki Roshi was the only sane man he'd met in America. Rinpoche said that after he left Tibet he never heard of his teacher again and he felt so sad and alone and then when he met Roshi he felt that he had a friend. He said that all the people supporting him in England were only making things worse -- the whole Christmas Humphreys crowd.

-- Interviews: Bob Halpern cuke page, by Crooked Cucumber: The Life and Zen Teaching of Shunryu Suzuki, by David Chadwick


Image
Chögyam Trungpa before 1959
Title Tulku
Personal
Born March 5, 1939
Nangchen, Kham region, Tibet
Died April 4, 1987 (aged 48)
Halifax, Nova Scotia
Cause of death Myocardial infarction and Liver cirrhosis[1]
Religion Buddhism
Nationality Tibetan
Spouse Lady Diana Mukpo
Children Sakyong Mipham Rinpoche, Tagtrug (Taggie) Mukpo, Gesar Mukpo
School Vajrayana
Lineage Kagyu and Nyingma
Senior posting
Teacher Jamgon Kongtrul of Sechen
Dilgo Khyentse Rinpoche
Khenpo Gangshar
Predecessor Chökyi Nyinche
Successor Choseng Trungpa
Reincarnation Trungpa Tulku
Website http://www.shambhala.org/

Chögyam Trungpa (Wylie: Chos rgyam Drung pa; March 5, 1939 – April 4, 1987) was a Buddhist meditation master and holder of both the Kagyu and Nyingma lineages, the eleventh Trungpa tülku, a tertön, supreme abbot of the Surmang monasteries, scholar, teacher, poet, artist, and originator of a radical re-presentation of Shambhala vision.

Recognized both by Tibetan Buddhists and by other spiritual practitioners and scholars[2][3] as a preeminent teacher of Tibetan Buddhism, he was a major figure in the dissemination of Buddhism to the West,[4] founding Vajradhatu and Naropa University and establishing the Shambhala Training method.

Among his contributions are the translation of numerous Tibetan texts,[5] the introduction of the Vajrayana teachings to the West, and a presentation of the Buddhadharma largely devoid of ethnic trappings. Trungpa coined the term crazy wisdom.[6] Some of his teaching methods and actions were the topic of controversy during his lifetime and afterwards.

Biography

Early years


Image
Khenpo Gangshar (left) and Chögyam Trungpa

Born in the Nangchen region of Tibet in March 1939, Chögyam Trungpa was eleventh in the line of Trungpa tülkus, important figures in the Kagyu lineage, one of the four main schools of Tibetan Buddhism. Among his three main teachers were Jamgon Kongtrul of Sechen, HH Dilgo Khyentse Rinpoche, and Khenpo Gangshar.

The name Chögyam is a contraction of Chökyi Gyamtso (Tibetan: ཆོས་ཀྱི་རྒྱ་མཚོ་, Wylie: Chos-kyi Rgya-mtsho), which means "ocean of dharma". Trungpa (Tibetan: དྲུང་པ་, Wylie: Drung-pa) means "attendant". He was deeply trained in the Kagyu tradition and received his khenpo degree at the same time as Thrangu Rinpoche; they continued to be very close in later years. Chögyam Trungpa was also trained in the Nyingma tradition, the oldest of the four schools, and was an adherent of the ri-mé ("nonsectarian") ecumenical movement within Tibetan Buddhism, which aspired to bring together and make available all the valuable teachings of the different schools, free of sectarian rivalry.

At the time of his escape from Tibet,[7] Trungpa was head of the Surmang group of monasteries.

Escape from Tibet

On April 23, 1959, twenty-year-old Trungpa set out on an epic nine-month escape from his homeland.[8][9] Masked in his account in Born in Tibet to protect those left behind,[10] the first, preparatory stage of his escape had begun a year earlier, when he fled his home monastery after its occupation by the Chinese People’s Liberation Army (PLA).[11] After spending the winter in hiding, he decided definitively to escape after learning that his monastery had been destroyed.[12] Trungpa started with Akong Rinpoche and a small party of monastics, but as they traveled people asked to join until the party eventually numbered 300 refugees, from the elderly to mothers with babies – additions which greatly slowed and complicated the journey. Forced to abandon their animals, over half the journey was on foot as the refugees journeyed through an untracked mountain wilderness to avoid the PLA. Sometimes lost, sometimes traveling at night, after three months’ trek they reached the Brahmaputra River. Trungpa, the monastics and about 70 refugees managed to cross the river under heavy gunfire,[13] then, eating their leather belts and bags to survive, they climbed 19,000 feet over the Himalayas before reaching the safety of Pema Ko.[14] After reaching India, on January 24, 1960 the party was flown to a refugee camp.[15][16]

Between 2006 and 2010, independent Canadian and French researchers using satellite imagery tracked and confirmed Trungpa’s escape route.[17] In 2012, five survivors of the escape in Nepal, Scotland and the U.S. confirmed details of the journey and supplied their personal accounts.[18] More recent analysis has shown the journey to be directly comparable to such sagas as Shackleton’s 1914/17 Antarctic Expedition.[19] In 2016 accumulated research and survivors’ stories were published in a full retelling of the story,[20] and later in the year preliminary talks began on the funding and production of a movie.

Early teachings in the West

In exile in India, Trungpa began his study of English. In collaboration with Freda Bedi, who had initiated the project,[21] Trungpa and Akong Tulku founded the Young Lamas Home School and, after seeking endorsement from the Dalai Lama, were appointed its spiritual head and administrator respectively.[22]

In 1963, with the assistance of sympathetic Westerners, Trungpa received a Spalding sponsorship to study comparative religion at St Antony's College, Oxford University.[23][24] In 1967, upon the departure of the western Theravadan monk Anandabodhi, Trungpa and Akong Rinpoche were invited by the Johnstone House Trust in Scotland to take over a meditation center, which then became Samye Ling, the first Tibetan Buddhist monastery in the West (future actor and musician David Bowie[25] was one of Trungpa's meditation pupils there). In 1970, after a break with Akong, Trungpa moved to the United States at the invitation of several students.

Shortly after his move to Scotland, a variety of experiences, including a car accident that left him partially paralyzed on the left side of his body, led Trungpa to give up his monastic vows and work as a lay teacher.[26] He made that decision principally to mitigate students' becoming distracted by exotic cultures and dress and to undercut their preconceptions of how a guru should behave.[26] He drank, smoked, slept with students, and often kept students waiting for hours before giving teachings. Much of his behavior has been construed as deliberately provocative and sparked controversy. In one account, he encouraged students to give up smoking marijuana, claiming that the smoking was not of benefit to their spiritual progress and that it exaggerated neurosis. Students were often angered, unnerved and intimidated by him, but many remained fiercely loyal, committed, and devoted.

Upon moving to the United States in 1970, Trungpa traveled around North America, gaining renown for his ability to present the essence of the highest Buddhist teachings in a form readily understandable to Western students. During this period, he conducted 13 Vajradhatu Seminaries, three-month residential programs at which he presented a vast body of Buddhist teachings in an atmosphere of intensive meditation practice. The seminaries also had the important function of training his students to become teachers themselves.[27]

Introduction of the Vajrayana

Trungpa was one of the first teachers to introduce the esoteric practice of the Vajrayana to the West. According to Khenpo Tsultrim Gyamtso, "The one who mainly spread the Vajrayana in the West was Trungpa Rinpoche."[28] In contrast to its traditional presentation in Tibet, where the esoteric practices are largely the domain of the monastic sangha, in the US Trungpa introduced the Vajrayana to the lay sangha.[29]

The presentation of these teachings gave rise to some criticism. According to Trungpa's former student Stephen Butterfield, "Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies".[30] Other Vajrayana teachers also warn their students about the dangers of the esoteric path.

Butterfield noted "disquieting resemblances" to cults, and "to be part of Trungpa's inner circle, you had to take a vow never to reveal or even discuss some of the things he did." But Butterfield also notes that "This personal secrecy is common with gurus, especially in Vajrayana Buddhism,"[31] and acknowledges that Trungpa's organization is anything but a cult: "a mere cult leaves you disgusted and disillusioned, wondering how you could have been a fool. I did not feel that charlatans had hoodwinked me into giving up my powers to enhance theirs. On the contrary, mine were unveiled."[32]

Meditation and education centers

Image
The purkhang at Karmê Chöling

In 1973, Trungpa established Vajradhatu, encompassing all his North American institutions, headquartered in Boulder, Colorado. Trungpa also founded more than 100 meditation centers throughout the world. Originally known as Dharmadhatus, these centers, now more than 150 in number, are known as Shambhala Meditation Centers. He also founded retreat centers for intensive meditation practice, including Shambhala Mountain Center in Red Feather Lakes, Colorado, Karmê Chöling in Barnet, Vermont and Gampo Abbey in Cape Breton, Nova Scotia.

In 1974, Trungpa founded the Naropa Institute, which later became Naropa University, in Boulder, Colorado. Naropa was the first accredited Buddhist university in North America. Trungpa hired Allen Ginsberg to teach poetry and William Burroughs to teach literature.

Trungpa had a number of notable students, among whom were Pema Chödrön, Allen Ginsberg, Peter Orlovsky, Anne Waldman, Diane di Prima, Peter Lieberson, John Steinbeck IV, José Argüelles, David Nichtern, Ken Wilber, David Deida, Francisco Varela, and Joni Mitchell, who portrayed Trungpa in the song "Refuge of the Roads" on her 1976 album Hejira.[33] Ginsberg, Waldman, and di Prima also taught at Naropa University, and in the 1980s Marianne Faithfull taught songwriting workshops. Lesser-known students Trungpa taught in England and the US include Alf Vial, Rigdzin Shikpo (né Michael Hookham), Jigme Rinzen (né P. Howard Useche), Ezequiel Hernandez Urdaneta (known as Keun-Tshen Goba after setting up his first meditation center in Venezuela), Miguel Otaola (aka Dorje Khandro), Francisco Salas Roche, and Francesca Fremantle. Rigdzin Shikpo promulgated Trungpa's teachings from a primarily Nyingma rather than Kagyü point of view at the Longchen Foundation.[34][35]

Shambhala vision

In 1976, Trungpa began giving a series of secular teachings, some of which were gathered and presented as the Shambhala Training,[36][37] inspired by his vision (see terma) of the legendary Kingdom of Shambhala. Trungpa had actually started writing about Shambhala before his 1959 escape from Tibet to India, but most of those writings were lost during the escape.[38]

In his view not only was individual enlightenment not mythical, but the Shambhala Kingdom, an enlightened society, could in fact be actualized. The practice of Shambhala vision is to use mindfulness/awareness meditation as a way to connect with one's basic goodness and confidence. It is presented as a path that "brings dignity, confidence, and wisdom to every facet of life." Trungpa proposed to lead the Kingdom as sakyong (Tib. earth protector) with his wife as queen-consort or sakyong wangmo.

Shambhala vision is described as a nonreligious approach rooted in meditation and accessible to individuals of any, or no, religion. In Shambhala terms, it is possible, moment by moment, for individuals to establish enlightened society. His book, Shambhala: The Sacred Path of the Warrior, provides a concise collection of the Shambhala views. According to Trungpa, it was his intention to propagate the kingdom of Shambala that provided the necessary inspiration to leave his homeland and make the arduous journey to India and the West.[39]

Work with arts and sciences

From the beginning of his time in the US, Trungpa encouraged his students to integrate a contemplative approach into their everyday activities. In addition to making a variety of traditional contemplative practices available to the community, he incorporated his students' already existing interests (especially anything relating to Japanese culture), evolving specialized teachings on a meditative approach to these various disciplines. These included kyūdō (Japanese archery), calligraphy, ikebana (flower arranging), Sadō (Japanese tea ceremony), dance, theater, film, poetry, health care, and psychotherapy. His aim was, in his own words, to bring "art to everyday life." He founded the Nalanda Foundation in 1974 as an umbrella organization for these activities.[citation needed]

Death

Trungpa visited Nova Scotia for the first time in 1977. In 1983 he established Gampo Abbey, a Karma Kagyü monastery in Cape Breton. The following year, 1984–85, he observed a yearlong retreat at Mill Village and in 1986 he moved his home and Vajradhatu's international headquarters to Halifax.

By then he was in failing health due to the auto accident in his youth and years of heavy alcohol use. On September 28, 1986, he suffered cardiac arrest,[40] after which his condition deteriorated, requiring intensive care at the hospital, then at his home and finally, in mid-March 1987, back at the hospital, where he died on April 4, 1987.

In 2006 his wife, Diana Mukpo, wrote, "Although he had many of the classic health problems that develop from heavy drinking, it was in fact more likely the diabetes and high blood pressure that led to abnormal blood sugar levels and then the cardiac arrest".[41] But in a November 2008 interview, when asked "What was he ill with? What did he die of?," Trungpa's doctor, Mitchell Levy, replied, "He had chronic liver disease related to his alcohol intake over many years."[42] One of Trungpa's nursing attendants reported that he suffered in his last months from classic symptoms of terminal alcoholism and cirrhosis,[43] yet continued drinking heavily. She added, "At the same time there was a power about him and an equanimity to his presence that was phenomenal, that I don't know how to explain."[44]

Trungpa is reported to have remained in a state of samādhi for five days after his death, his body not immediately decaying and his heart remaining warm.[45] His body was packed in salt, laid in a wooden box, and conveyed to Karmê Chöling. A number of observers have reported that his cremation there on May 26, 1987, was accompanied by various atmospheric effects and other signs traditionally viewed as marks of enlightenment. These included the appearance of rainbows, circling eagles,[46][47] and a cloud in the shape of an Ashe.[48][49]

Continuation of the Shambhala lineage

Upon Trungpa's death, the leadership of Vajradhatu was first carried on by his American disciple, appointed regent and Dharma heir, Ösel Tendzin (Thomas Rich), and then by Trungpa's eldest son and Shambhala heir, Sakyong Mipham Rinpoche.

The next Trungpa tülku, Chokyi Sengay, was recognized in 1991 by Tai Situ Rinpoche.

Acclaim

Major lineage holders of Trungpa's Tibetan Buddhist traditions and many other Buddhist teachers supported his work.

Image
Chogyam Trungpa Rinpoche

In 1974, Trungpa invited the 16th Karmapa, head of the Karma Kagyu lineage, to come to the West and offer teachings. Based on this visit, the Karmapa proclaimed Trungpa one of the principal Kagyu lineage holders in the west:

The ancient and renowned lineage of the Trungpas, since the great siddha Trungmase Chökyi Gyamtso Lodrö, possessor of only holy activity, has in every generation given rise to great beings. Awakened by the vision of these predecessors in the lineage, this my present lineage holder, Chökyi Gyamtso Trungpa Rinpoche, supreme incarnate being, has magnificently carried out the vajra holders' discipline in the land of America, bringing about the liberation of students and ripening them in the dharma. This wonderful truth is clearly manifest.

Accordingly, I empower Chögyam Trungpa Vajra Holder and Possessor of the Victory Banner of the Practice Lineage of the Karma Kagyu. Let this be recognized by all people of both elevated and ordinary station.[50]


In 1981, Trungpa and his students hosted the 14th Dalai Lama in his visit to Boulder, Colorado. Of Trungpa, the Dalai Lama later wrote, "Exceptional as one of the first Tibetan lamas to become fully assimilated into Western culture, he made a powerful contribution to revealing the Tibetan approach to inner peace in the West."[51]

Trungpa also received support from one of his own main teachers, Dilgo Khyentse Rinpoche, head of the Nyingma lineage. In addition to numerous sadhanas and poems dedicated to Trungpa, Khyentse Rinpoche wrote a supplication after Trungpa's death specifically naming him a mahasiddha.[52][53][54] Among other Tibetan lamas to name Trungpa a mahasiddha are the Sixteenth Karmapa, Thrangu Rinpoche, Khenpo Tsultrim Gyamtso Rinpoche and Tai Situpa.[55]

The Dzogchen Ponlop Rinpoche said, "As taught in the Buddhist scriptures, there are nine qualities of a perfect master of buddhadharma. The eleventh Chögyam Trungpa Rinpoche possessed all nine of these."[56]

Suzuki Roshi, founder of the San Francisco Zen Center and Tassajara Zen Mountain Center, and another important exponent of Buddhism to western students, described Trungpa in the context of a talk about emptiness:

The way you can struggle with this is to be supported by something, something you don't know. As we are human beings, there must be that kind of feeling. You must feel it in this city or building or community. So whatever community it may be, it is necessary for it to have this kind of spiritual support.

That is why I respect Trungpa Rinpoche. He is supporting us. You may criticize him because he drinks alcohol like I drink water, but that is a minor problem. He trusts you completely. He knows that if he is always supporting you in a true sense you will not criticize him, whatever he does. And he doesn't mind whatever you say. That is not the point, you know. This kind of big spirit, without clinging to some special religion or form of practice, is necessary for human beings.[57]


Gehlek Rinpoche, who lived with Trungpa when they were young monks in India and later visited and taught with him in the U.S., remarked:

He was a great Tibetan yogi, a friend, and a master. The more I deal with Western Dharma students, the more I appreciate how he presented the dharma and the activities that he taught. Whenever I meet with difficulties, I begin to understand – sometimes before solving the problem, sometimes afterward – why Trungpa Rinpoche did some unconventional things. I do consider him to be the father of Tibetan Buddhism in the United States. In my opinion, he left very early – too early. His death was a great loss. Everything he did is significant.[58]


Diana Mukpo, his wife, stated:

First, Rinpoche always wanted feedback. He very, very much encouraged his students’ critical intelligence. One of the reasons that people were in his circle was that they were willing to be honest and direct with him. He definitely was not one of those teachers who asked for obedience and wanted their students not to think for themselves. He thrived, he lived, on the intelligence of his students. That is how he built his entire teaching situation.

From my perspective, I could always be pretty direct with him. Maybe I was not hesitant to do that because I really trusted the unconditional nature of our relationship. I felt there was really nothing to lose by being absolutely direct with him, and he appreciated that.[59]


Controversies

[Trungpa] caused more trouble, and did more good, than anyone I'll ever know.

—Rick Fields, historian of Buddhism in America[60][61]


Among the forebears formally acknowledged by the Trungpa lineage, and referred to by Trungpa, were the Indian mahasiddha Ḍombipa[62] (also known as Ḍombi Heruka; his name may have stemmed from his consorting with Dhombis, outcast women)[63] and Drukpa Künlek (also Kunley), the Mad Yogi of Bhutan, who converted Bhutan to Buddhism and was famous for his fondness for beer and women.[64][65] Both were recognized for their powerful but unorthodox teaching styles.

Trungpa's own teaching style was often unconventional. In his own words, "When we talk about compassion, we talk in terms of being kind. But compassion is not so much being kind; it is being creative to wake a person up."[66] He did not encourage his students to imitate his own behavior, and was troubled by those who felt empowered by his example to do whatever they wanted and manipulate people. As the third Jamgön Kongtrül explained to Trungpa's students, "You shouldn't imitate or judge the behavior of your teacher, Chögyam Trungpa Rinpoche, unless you can imitate his mind."[67]

Trungpa's sexuality has been one of the sources of controversy, as he cultivated relations with a number of his female students. Tenzin Palmo, who met him in 1962 while he was still at Oxford, did not become one of his consorts, refusing his advances because he had presented himself as "a pure monk." But Palmo stated that had she known Trungpa had been having sexual relations with women since he was 13, she would not have declined.[68] Trungpa formally renounced his monastic vows in 1969.[69]

Trungpa was also known for smoking tobacco and liberally using alcohol;[70] many who knew him characterized him as an alcoholic.[71][72] He began drinking occasionally shortly after arriving in India.[73] Before coming to the US, Trungpa drove a sports car into a joke shop in Dumfries, Scotland.[74] While his companion was not seriously injured,[75] Trungpa was left partially paralyzed. Later, he described this event as a pivotal moment that inspired the course of his teachings. Some accounts ascribe the accident to drinking.[76][77] Others suggest he may have had a stroke.[78][79] According to Trungpa himself, he blacked out.[80]

Trungpa often combined drinking with teaching. David Chadwick recounts:[81]

Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma.


In some instances Trungpa was too drunk to walk and had to be carried.[77] Also, according to his student John Steinbeck IV and his wife, on a couple of occasions Trungpa's speech was unintelligible.[82] One woman reported serving him "big glasses of gin first thing in the morning."[43]

The Steinbecks wrote The Other Side of Eden, a sharply critical memoir of their lives with Trungpa in which they claim that, in addition to alcohol, he spent $40,000 a year on cocaine, and used Seconal to come down from the cocaine. The Steinbecks said the cocaine use was kept secret from the wider Vajradhatu community.[83]

An incident that became a cause célèbre among some poets and artists was the Halloween party at Snowmass Colorado Seminary in 1975, held during a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived at the Naropa Institute that summer and been told by Allen Ginsberg that he ought to attend the seminary. Although he had not gone through the several years' worth of study and preparatory mind training required, Merwin insisted on attending and Trungpa eventually granted his request – along with Merwin's girlfriend. At seminary the couple kept to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event but refused. On Trungpa's orders, his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, with onlookers ignoring Naone's pleas for help and for someone to call the police.[84] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings, with Trungpa's promise that "there would be no more incidents" and Merwin's that there would be "no guarantees of obedience, trust, or personal devotion to him."[85] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,

My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was "supposed" to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[86]


The incident became known to a wider public when Tom Clark published "The Great Naropa Poetry Wars". The Naropa Institute later asked Ed Sanders and his class to conduct an internal investigation, resulting in a lengthy report.[87][88][89][90][91]

Eliot Weinberger commented on the incident in a critique aimed at Trungpa and Allen Ginsberg published in The Nation on April 19, 1980. He complained that the fascination of some of the best minds of his generation with Trungpa's presentation of Tibetan Buddhism and Tibetan theocracy created a dangerous exclusivity and elitism.[92]

Author Jeffery Paine commented on this incident that "[s]eeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[93] Paine also noted the outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[94]

Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial, as Tendzin was the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. While knowingly HIV-positive, Tendzin was sexually involved with students, one of whom became infected and died.[95]

Chronology

1940: Born in Kham, Eastern Tibet. Enthroned as eleventh Trungpa Tulku, Supreme Abbot of Surmang Monasteries, and Governor of Surmang District. Some put his birth in 1939.[96]

1944–59: Studies traditional monastic disciplines, meditation, and philosophy, as well as calligraphy, thangka painting, and monastic dance.

1947: Ordained as a shramanera (novice monk).

1958: Receives degrees of Kyorpön (Master of Studies) and Khenpo (Doctor of Divinity). Ordained as a bhikshu (full monk).

1959–60: Follows the Dalai Lama to India during the 1959 Tibetan uprising, which failed to overthrow the Chinese government.

1960–63: By appointment of the 14th Dalai Lama, serves as spiritual advisor to the Young Lamas' Home School in Dalhousie, India.

1962: Fathers first son, Ösel Rangdröl (Mukpo), by a nun later referred to as Lady Kunchok Palden (or Lady Konchok Palden).[97]

1963–67: Attends Oxford University on a Spaulding scholarship, studying comparative religion, philosophy, and fine arts. Receives instructor's degree of the Sogetsu School of ikebana (Japanese flower arrangement).[98]

1967: Co-founds, with Akong Rinpoche, Kagyu Samyé Ling Monastery and Tibetan Centre, in Dumfriesshire, Scotland.[98]

1969: Travels to Bhutan and goes on solitary retreat.[98]

1969: Receives The Sadhana of Mahamudra terma text while on retreat in Paro Taktsang, a sacred cliffside monastery in Bhutan.[99]

1969: Becomes the first Tibetan British subject. Injured in a car accident, leaving him partially paralyzed.[100]

1970: After the accident Chögyam Trungpa renounces his monastic vows.[100] He claims that the dharma needs to be free of cultural trappings to take root.[98]

1970: Marries wealthy sixteen-year-old English student Diana Judith Pybus.[101]

1970: Arrives in North America. Establishes Tail of the Tiger, a Buddhist meditation and study center in Vermont, now known as Karmê Chöling. Establishes Karma Dzong, a Buddhist community in Boulder, Colorado.[102]

1971: Begins teaching at University of Colorado. Establishes Rocky Mountain Dharma Center, now known as Shambhala Mountain Center, near Fort Collins, Colorado.

1972: Initiates Maitri, a therapeutic program that works with different styles of neurosis using principles of the five buddha families. Conducts the Milarepa Film Workshop, a program which analyzes the aesthetics of film, on Lookout Mountain, Colorado.

1973: Founds Mudra Theater Group, which stages original plays and practices theater exercises, based on traditional Tibetan dance.[103] Incorporates Vajradhatu, an international association of Buddhist meditation and study centers, now known as Shambhala International. Establishes Dorje Khyung Dzong, a retreat facility in southern Colorado.[104] Conducts first annual Vajradhatu Seminary, a three-month advanced practice and study program.

1974: Incorporates Nalanda Foundation, a nonprofit, nonsectarian educational organization to encourage and organize programs in the fields of education, psychology, and the arts. Hosts the first North American visit of The Sixteenth Gyalwang Karmapa, head of the Karma Kagyü lineage. Founds The Naropa Institute, a contemplative studies and liberal arts college, now fully accredited as Naropa University. Forms the organization that will become the Dorje Kasung, a service group entrusted with the protection of the buddhist teachings and the welfare of the community.

1975: Forms the organization that will become the Shambhala Lodge, a group of students dedicated to fostering enlightened society. Founds the Nalanda Translation Committee for the translation of Buddhist texts from Tibetan and Sanskrit. Establishes Ashoka Credit Union.

1976: Hosts the first North American visit of Dilgo Khyentse Rinpoche, revered meditation master and scholar of the Nyingma lineage. Hosts a visit of Dudjom Rinpoche, head of the Nyingma lineage. Empowers Thomas F. Rich as his dharma heir, known thereafter as Vajra Regent Ösel Tendzin. Establishes the Kalapa Court in Boulder, Colorado, as his residence and a cultural center for the Vajradhatu community. Receives the first of several Shambhala terma texts (see termas). These comprise the literary source for the Shambhala teachings. Founds Alaya Preschool in Boulder, Colorado.

1977: Bestows the Vajrayogini abhisheka for the first time in the West for students who have completed ngöndro practice. Establishes the celebration of Shambhala Day. Observes a year-long retreat in Charlemont, Massachusetts. Founds Shambhala Training to promote a secular approach to meditation practice and an appreciation of basic human goodness. Visits Nova Scotia for the first time.

1978: Conducts the first annual Magyal Pomra Encampment, an advanced training program for members of the Dorje Kasung. Conducts the first annual Kalapa Assembly, an intensive training program for advanced Shambhala teachings and practices. Conducts the first Dharma Art seminar. Forms Amara, an association of health professionals. Forms the Upaya Council, a mediation council providing a forum for resolving disputes. Establishes the Midsummer's Day festival and Children's Day.

1979: Empowers his eldest son, Ösel Rangdröl Mukpo, as his successor and heir to the Shambhala lineage. Founds the Shambhala School of Dressage, an equestrian school under the direction of his wife, Lady Diana Mukpo. Founds Vidya Elementary School in Boulder, Colorado.

1980–83: Presents a series of environmental installations and flower arranging exhibitions at art galleries in Los Angeles, San Francisco, Denver, and Boulder.

1980: Forms Kalapa Cha to promote the practice of traditional Japanese Tea Ceremony. With the Nalanda Translation Committee, completes the first English translation of The Rain of Wisdom.

1981: Hosts the visit of the 14th Dalai Lama to Boulder, Colorado. Conducts the first annual Buddhist-Christian Conference in Boulder, Colorado, exploring the common ground between Buddhist and Christian contemplative traditions. Forms Ryuko Kyūdōjō to promote the practice of Kyūdō under the direction of Shibata Kanjuro Sensei, bow maker to the Emperor of Japan. Directs a film, Discovering Elegance, using footage of his environmental installation and flower arranging exhibitions.

1982: Forms Kalapa Ikebana to promote the study and practice of Japanese flower arranging.

1983: Establishes Gampo Abbey, a Karma Kagyü monastery located in Cape Breton, Nova Scotia, for Western students wishing to enter into traditional monastic discipline. Creates a series of elocution exercises to promote precision and mindfulness of speech.

1984–85: Observes a year-long retreat in Mill Village, Nova Scotia.

1986: Moves his home and the international headquarters of Vajradhatu to Halifax, Nova Scotia.

1987: Dies in Halifax; cremated May 26 at Karmê Chöling. (His followers have constructed a chorten or stupa, The Great Stupa of Dharmakaya, located near Red Feather Lakes, Colorado, for his remains.)

1989: The child recognized as his reincarnation, Chokyi Sengay, is born in Derge, Tibet; recognized two years later by Tai Situ Rinpoche.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Tue Jul 02, 2019 9:44 am

Part 2 of 2

Bibliography

• Born in Tibet (1966), autobiography, story of escaping from Tibet.
• Meditation in Action (1969)
• Mudra (1972)
• Cutting Through Spiritual Materialism (1973)
• The Dawn of Tantra, by Herbert V. Guenther and Chögyam Trungpa (1975)
• Glimpses of Abhidharma (1975)
• The Tibetan Book of the Dead: The Great Liberation through Hearing in the Bardo, translated with commentary by Francesca Fremantle and Chögyam Trungpa (1975)
• Visual Dharma: The Buddhist Art of Tibet (1975)
• The Myth of Freedom and the Way of Meditation (1976)
• The Rain of Wisdom (1980)
• Journey without Goal: The Tantric Wisdom of the Buddha (1981)
• The Life of Marpa the Translator (1982)
• First Thought Best Thought: 108 Poems (1983)
• Shambhala: The Sacred Path of the Warrior (1984)
• Crazy Wisdom (1991)
• The Heart of the Buddha (1991)
• Orderly Chaos: The Mandala Principle (1991)
• Secret Beyond Thought: The Five Chakras and the Four Karmas (1991)
• The Lion's Roar: An Introduction to Tantra (1992)
• Transcending Madness: The Experience of the Six Bardos (1992)
• Training the Mind and Cultivating Loving Kindness (1993)
• Glimpses of Shunyata (1993)
• The Art of Calligraphy: Joining Heaven and Earth (1994)
• Illusion's Game: The Life and Teaching of Naropa (1994)
• The Path Is the Goal: A Basic Handbook of Buddhist Meditation (1995)
• Dharma Art (1996)
• Timely Rain: Selected Poetry of Chögyam Trungpa (1998)
• Great Eastern Sun: The Wisdom of Shambhala (1999)
• Glimpses of Space: The Feminine Principle and Evam (1999)
• The Essential Chögyam Trungpa (2000)
• Glimpses of Mahayana (2001)
• Glimpses of Realization (2003)
• The Collected Works of Chögyam Trungpa, Volumes One through Eight (2003)
• True Command: The Teachings of the Dorje Kasung, Volume I, The Town Talks (2004)
• The Sanity We Are Born With: A Buddhist Approach to Psychology (2005)
• The Teacup & the Skullcup: Chogyam Trungpa on Zen and Tantra (2007)
• The Mishap Lineage: Transforming Confusion into Wisdom (2009)
• Smile at Fear: Awakening the True Heart of Bravery (2010)
• The Truth of Suffering and the Path of Liberation (2010)
• Work, Sex, Money. Real Life on the Path of Mindfulness (2011)
• The Profound Treasury of the Ocean of Dharma (2013)
• The Path of Individual Liberation (volume 1) (2013)
• The Bodhisattava Path of Wisdom and Compassion (volume 2) (2013)
• The Tantric Path of Indestructible Wakefulness (volume 3) (2013)
• Training the Mind and Cultivating Loving-Kindness (2013)
• Devotion and Crazy Wisdom: Teachings on the Sadhana of Mahamudra (2015)
• Glimpses of the Profound: Four Short Works (2016)
• Mindfulness in Action: Making Friends with Yourself through Meditation and Everyday Awareness (2016)
• Milarepa: Lessons from the Life and Songs of Tibet's Great Yogi (2017)
• The Future Is Open: Good Karma, Bad Karma, and Beyond Karma (2018)

See also

• Buddhism in the United States
• Shambhala Buddhism
• Tulku (documentary film by Trungpa's son Gesar Mukpo)
• Celtic Buddhism
• Ken Keyes, Jr.
• Miksang (contemplative photography)
• Reginald Ray
• Samaya
• Charles H, Percy

Notes

1. https://www.nytimes.com/1987/05/27/us/2 ... rmont.html
2. Midal, 2005
3. Luminous passage: the practice and study of Buddhism in America By Charles S. Prebish; p44
4. "Exceptional as one of the first Tibetan lamas to become fully assimilated into Western culture, he made a powerful contribution in revealing the Tibetan approach to inner peace in the West." The Dalai Lama, "A message from his Holiness, the Fourteenth Dalai Lama" in Recalling Chogyam Trungpa Ed. Fabrice Midal; pp ix–x
5. Chögyam The Translator Archived 2008-08-29 at the Wayback Machine
6. Divalerio, David (2015). The Holy Madmen of Tibet. Oxford: Oxford University Press. p. 239.
7. MacLean, Grant (2016). From Lion's Jaws - Chögyam Trungpa's Epic Escape To The West (1 ed.). Mountain. ISBN 978-0-9950293-0-9.
8. Trungpa, Chögyam (1966). Born in Tibet.164
9. MacLean, Grant (2016). From Lion's Jaws: Chögyam Trungpa's Epic Escape To The West
10. Trungpa, Chögyam (1966). Born in Tibet.
11. From Lion's Jaws, 65-69.
12. Born in Tibet. 164
13. Born in Tibet.230
14. Born in Tibet.239
15. Born in Tibet.248
16. From Lion's Jaws.270
17. "Finding the Escape Route". Retrieved December 5, 2016.
18. From Lion's Jaws.10-12.
19. "Place in History". Retrieved December 5, 2016.
20. "From Lion's Jaws". Retrieved December 5, 2016.
21. Palmo., Tenzin (2014). The Life and Accomplishments of Freda Bedi, in Karma Lekshe Tsomo, editor. Eminent Buddhist Women. New York: SUNY. ISBN 143845130X.
22. From Lion's Jaws.284
23. Trungpa, Chogyam (2000). Born in Tibet (4 ed.). Boston: Shambhala Publications. p. 252. ISBN 1-57062-116-0.
24. The Buddhist Handbook: A Complete Guide to Buddhist Teaching and Practice at Google Books
25. "Bringing Chogyam Trungpa's "Crazy Wisdom" to the screen "
26. Born in Tibet, 1977 edition, Epilogue
27. last paragraph is exact quote from http://www.shambhala.org/teachers/chogyam-trungpa.php
28. Interview with Khenpo Tsultrim Gyamtso Rinpoche; 17 September 2003 [1], after [2]
29. Dead but not lost: grief narratives in religious traditions By Robert Goss, Dennis Klass; p74
30. Butterfield 11
31. Butterfield 12, 100
32. Butterfield 239
33. "What Kind of Buddhist was Steve Jobs, Really?". Retrieved 2015-10-26.
34. Longchen Foundation Archived 2012-01-28 at the Wayback Machine
35. Rigdzin Shikpo 2007
36. Midal 2001, pp 233–247
37. Trungpa 2004, Introduction to Volume 8
38. Midal 2005, pp 363–364
39. Chogyam The Translator, see p. 4 Archived 2008-08-29 at the Wayback Machine
40. Hayward, 2008, p 367
41. Mukpo, 2006, p. 382
42. Chronicles Radio Presents. November 1st, 2008.[3]
43. Butler, Katy. Encountering the Shadow in Buddhist America in Common Boundary May/June 1990. pg. 17
44. Zweig 1991, p. 142
45. Hayward, 2008, p. 371
46. Miles, 1989, pp. 526–528
47. Hayward, 2008, p. 373
48. "Collective identity and the post-charismatic fate of Shambhala International" by Eldershaw, Lynn P., Ph.D. thesis, University of Waterloo, 2004. pg 222
49. "Everyone who stayed long enough at Trungpa's cremation saw the rainbows." Stephen Butterfield, in The new Buddhism: the western transformation of an ancient tradition By James William Coleman; p77
50. "Proclamation to all Those Who Dwell Under the Sun Upholding the Tradition of the Spiritual and Temporal Orders", The Gyalwang Karmapa, 1974, in Garuda IV, 1976, pp 86–87, ISBN 0-87773-086-5.
51. Midal, 2005. p. x
52. Dilgo Khyentse Rinpoche, Light of Blessings
53. Dzongsar Khyentse Rinpoche, Reflections on Chögyam Trungpa Rinpoche
54. The Vajracarya Trungpa Rinpoche Archived December 5, 2008, at the Wayback Machine: "The 1st Trungpa Rinpoche ... was an incarnation of the Indian Mahasiddha Dombipa"
55. Warrior-King of Shambhala: Remembering Chogyam Trungpa By Jeremy Hayward; p274
56. Midal, 2005. p. 16
57. Midal, 2005. p. 381
58. Midal, 2005. p. 418
59. [4]
60. Fields 1992
61. Fields 1988, poem "CTR, April 4, 1987" in Fuck You Cancer and Other Poems, p. 9. Crooked Cloud Projects (1999)
62. Born in Tibet. p. 33.
63. "Mahasiddha Dombhipa… Dombipa / Dombipāda (dom bhi he ru ka): "He of the Washer Folk"/"The Tiger Rider"". Retrieved 12 December 2016.
64. Chogyam Trungpa: His Life and Vision. p. 154.
65. Dowman, Keith (2014). The Divine Madman: The Sublime Life and Songs of Drukpa Kunley. Createspace. ISBN 1495379833.
66. The Collected Works of Chögyam Trungpa, Volume Six, p. 541
67. Midal 2001, p. 160
68. Cave in the Snow: Tendzin Palmo's quest for enlightenment by Vicki MacKenzie. Bloomsbury: 1998 ISBN 1-58234-004-8. pg 31
69. The Collected Works of Chogyam Trungpa, Volume 1. Shambhala Publications: 2004 ISBN 1-59030-025-4 pg xxix
70. Lojong and Tonglen Community Site. Biography of Chogyam TrungpaArchived 2006-05-14 at the Wayback Machine
71. Coleman 2001, pg. 74
72. Das 1997, pg. 251
73. Mukpo 72
74. Das 1997, pg. 199
75. The new Buddhism: the western transformation of an ancient tradition By James William Coleman; p75
76. The American occupation of Tibetan Buddhism: Tibetans and their American ... By Eve Mullen; p56
77. Zweig 1991, p.141
78. "Following a stroke which left him partially paralyzed, Trungpa renounced his monastic vows" The A to Z of Buddhism – Page 258 by Charles S. Prebish
79. The Dharma Fellowship
80. Warrior-King of Shambhala: Remembering Chogyam Trungpa By Jeremy Hayward; p10
81. Chadwick 1999, p. 374
82. Steinbeck 2001, pp. 176, 248
83. Steinbeck 2001, pp. 32, 41, 266
84. Sanders, 1977, throughout; Miles 1989, pp. 466–470; and Clark 1980, pp. 23–25
85. Sanders, 1977, pp. 56, 88
86. Sanders, 1977, pg. 89
87. Clark (1980)
88. Marin (1979) p43-58
89. Sanders (1977)
90. Kashner (2004) p. 278ff
91. Weinberger (1986) pp 30-33
92. "Cadmus Editions on Clark's publication".
93. Paine (2004) pp. 106–107
94. Paine (2004) pg. 102
95. Fields 1992, p. 365
96. Shambhala Teachers – Vidyadhara Chogyam Trungpa RinpocheArchived 2005-05-31 at the Wayback Machine
97. Eldershaw 2007, p. 83
98. Trungpa, Chögyam (1996). Judith L. Lief (ed.). True Perception: The Path of Dharma Art. Shambhala. p. 133. ISBN 1-57062-136-5.
99. Sadhana of Mahamudra
100. The Collected Works of Chogyam Trungpa, Volume 1, p. xxvii, at Google Books
101. Weinberger, 1986, p. 29
102. Karma Dzong
103. "Mudra Theater Group". Archived from the original on 2008-04-09. Retrieved 2008-03-25.
104. Dorje Khyung Dzong

References

• Butterfield, Stephen T. The Double Mirror: A Skeptical Journey into Buddhist Tantra. North Atlantic Books, 1994. ISBN 1-55643-176-7
• Chadwick, David (1999). Crooked Cucumber: The Life and Zen Teachings of Shunryu Suzuki. ISBN 0-7679-0104-5
• Clark, Tom (1980). The Great Naropa Poetry Wars. ISBN 0-932274-06-4
• Coleman, James William. The New Buddhism: The Western Transformation of an Ancient Tradition (2001) Oxford University Press. ISBN 0-19-513162-2
• Das, Bhagavan (1997). It's Here Now (Are You?) Broadway. ISBN 0-7679-0008-1
• Eldershaw, Lynn P. "Collective identity and the post-charismatic fate of Shambhala International" 2004 Ph.D. thesis, University of Waterloo; an article drawn from this thesis was published in Nova Religio: The Journal of Alternative and Emergent Religions, (2007) Vol. 10 No. 4, pp. 72–102, ISSN 1092-6690
• Fields, Rick (3rd ed., 1992). How the Swans Came to the Lake: A Narrative History of Buddhism in America. ISBN 0-87773-631-6
• Hayward, Jeremy (2008). Warrior-King of Shambhala: Remembering Chögyam Trungpa. ISBN 0-86171-546-2
• Kashner, Sam. When I Was Cool: My Life at the Jack Kerouac School. HarperCollins, 2004. ISBN 0-06-000566-1.
• Mackenzie, Vicki (1999). Cave in the Snow: Tenzin Palmo's Quest for Enlightenment. ISBN 978-1-58234-045-6
• MacLean, Grant (2016). "From Lion's Jaws: Chögyam Trungpa's Epic Escape To The West". ISBN 978-0-9950293-0-9
• Marin, Peter. "Spiritual Obedience: The Transcendental Game of Follow the Leader." In Harpers Magazine. February 1979.
• Midal, Fabrice (2001). Chögyam Trungpa: His Life and Vision. ISBN 1-59030-098-X
• Midal, Fabrice (2005). Recalling Chögyam Trungpa. ISBN 1-59030-207-9
• Miles, Barry (1989). Ginsberg: A Biography. ISBN 0-671-50713-3
• Paine, Jeffery (2004) Re-Enchantment: Tibetan Buddhism Comes to the West ISBN 0-393-01968-3
• Rigdzin Shikpo (2007). Never Turn Away. ISBN 0-86171-488-1
• Sanders, Ed (ed.) (1977). The Party: A Chronological Perspective on a Confrontation at a Buddhist Seminary. (no ISBN)
• Steinbeck, John Steinbeck IV and Nancy (2001). The Other Side of Eden: Life with John Steinbeck Prometheus Books. ISBN 1-57392-858-5
• Trungpa, Chogyam (2004). "The Collected Works of Chogyam Trungpa, Volume Eight". ISBN 1-59030-032-7
• Weinberger, Eliot (1986). Works on Paper. ISBN 0-8112-1001-4
• Zweig, Connie; Jeremiah Abrams (eds.) (1991). Meeting the Shadow. ISBN 0-87477-618-X
Further reading[edit]
• Feuerstein, Georg. Holy Madness: The Shock Tactics and Radical Teachings of Crazy-Wise Adepts, Holy Fools, and Rascal Gurus. Paragon House, 1991. ISBN 1-55778-250-4
• Feuerstein, Georg. Holy Madness: Spirituality, Crazy-Wise Teachers, And Enlightenment (revised and expanded edition of Feuerstein, 1991). Hohm Press, 2006. ISBN 1-890772-54-2
• Marin, Peter. "Spiritual Obedience" in Freedom & Its Discontents, Steerforth Press, 1995, ISBN 1-883642-24-8
• Midal, Fabrice. Chögyam Trungpa: His Life and Vision. Shambhala, 2004. ISBN 1-59030-098-X
• Mukpo, Diana J. Dragon Thunder: My Life with Chögyam Trungpa. Shambhala, 2006. ISBN 1-59030-256-7
• Perks, John. The Mahasiddha and His Idiot Servant. Crazy Heart Publishers. ISBN 9780975383605
• Chögyam Trungpa/Dorje Dradül of Mukpo: Great Eastern Sun: The Wisdom of Shambhala (1999), 2nd edition 2001, [5], Shambhala Root Text.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Tue Jul 02, 2019 9:46 am

Buddhist official tells police alleged abuse victim was exploring her sexuality
by Joshua Eaton
Religion News Service
July 1, 2019

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

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(RNS) — An official in the Buddhist group Shambhala International told police in May that a young woman was “exploring her own sexuality” when she was sexually assaulted more than a decade ago at age 13 by another man in the group and that her “exploration” fed the man’s addiction to pornography, according to a police incident report.

The official, Dennis L. Southward, 70, also told police that the woman “could do a lot of damage” to an important member of the community if she pressed charges against her alleged abuser, 54-year-old Michael Smith.

“Southward also pointed out that this incident occurred several years ago and that Smith is a business owner who is still involved in the Shambhala community within Colorado,” the police report says.

Southward went on to say that police needed to tell Smith’s accuser about the counseling he received after allegedly assaulting her.


The comments come as Shambhala International faces a wave of criticism after the advocacy group Buddhist Project Sunshine published a series of four reports detailing allegations of sexual assault by its leader, Sakyong Mipham, and other senior members.

Mipham and Shambhala International have denied parts of those reports.

Southward held a senior rank in the Dorje Kasung, a group within Shambhala International that acts as an internal security force. He has also taught courses at several local Shambhala centers.

Reached by phone Sunday afternoon, Southward declined to comment on his statements to police. He did not respond to detailed follow-up questions sent by text message and email.

Shambhala International’s interim board suspended Southward from his leadership roles Sunday (June 30) “pending further investigation.”

“The views expressed by Mr. Southward in the incident case report do not reflect the opinion of the Shambhala organization nor its leaders,” the board said in a statement. “We remain committed to creating safe environments for families and children and stand firmly against child abuse.”

“Shambhala leadership has and will continue to cooperate and assist authorities in investigating reports of sexual assault of any kind, and encourage anyone with information about such incidents to report it to local authorities,” the statement continued.


The local Shambhala center in Boulder, Colorado, did not return a request for comment Sunday.

Image
Michael Smith. Photo courtesy of Boulder County Sheriff’s Office

Southward made the remarks while police were interviewing him as part of their investigation into Smith after the woman came forward in February to report the abuse to police.

Smith turned himself in to the Boulder County Sheriff’s Office early Friday (June 28) after Boulder city police issued a warrant for his arrest on one charge of sexual assault on a child by one in a position of trust as a pattern of sexual abuse.

Smith posted bond Friday night and was released from custody. He is expected back in court on Tuesday (July 2) for filing of charges.

Police say Smith sexually assaulted the woman several times beginning in 1997, when she was about 13 years old, at her home while he was renting a room there from her parents, whom he had met through the Boulder Shambhala Center.

Smith, who has not entered a plea, declined requests for comment.

The woman told one of her school teachers and a close friend of her mother about the abuse in late 1998, according to the police report. The teacher reported the incidents to police, but the family decided not to pursue criminal charges and instead called Southward, who was a leader in the Boulder Shambhala community.

“(Southward’s) role in the Shambhala community was the person who deals with family conflicts or domestic violence issues within families,” the accuser’s father told police, according to a summary of his interview with police that is contained in the incident report.

“(The woman’s father) described Dennis Southward as ‘the rock’ and the one you would call for situations like the one they were dealing with,” the interview summary continued.

Another person interviewed by police described Southward as “having a health and well being role within the Shambhala Buddhist community.” Southward himself told police that “he is known throughout the Shambhala Community (sic) as someone who will address issues.”

Southward made Smith move out of the young woman’s home and helped negotiate an arrangement by which Smith would pay for the woman’s counseling and would seek counseling himself, according to the report. He also set “boundaries” for Smith’s contact with children at Shambhala events, according to the report.

The woman’s father spoke favorably of Southward in his interview with police, calling him a “good friend.”


But not everyone was pleased with the arrangements Southward made.

The family friend to whom the young woman reported the abuse at the time told police that she “became ‘incredibly irritated’ because Mike Smith was a Buddhist at the time, and everyone wanted to keep it in the Buddhist community.”

Boulder police say they also have been contacted by another woman, who alleged that Smith sexually assaulted her when she was 11 years old at Karme Choling, a meditation center that Shambhala International operates in rural Caledonia County, Vermont. Authorities in Vermont are investigating that allegation.

In a statement, Shambhala International’s interim board said that neither the board nor the organization’s Care and Conduct Panel, which handles allegations of sexual misconduct, was aware of the allegations against Smith before his arrest on Friday.

Police said the two survivors do not know each other and that the women came forward after police in Boulder arrested former Shambhala teacher William L. Karelis, 71, in February for allegedly assaulting a 13-year-old girl he met through the Buddhist group.

Karelis has denied the charges and pleaded not guilty. His case is pending trial.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Tue Jul 02, 2019 9:59 am

Letter to Shambhala Community re Michael Smith Arrest
by The Interim Board
July 1, 2019

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YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.


On Friday, former Shambhala member Michael Smith was arrested pending allegations of child sexual abuse, making him the second former member arrested this year. We are writing to provide you with further information about this incident, and encourage any current or former members with information about criminal activity to report it to local authorities.

Neither the Shambhala Interim Board nor the International Care and Conduct Panel were aware of any incidents involving Michael Smith prior to his arrest on June 28, 2019.

Immediately after learning about the arrest, the Interim Board began a process of information discovery related to these allegations. During this process, questions arose related to the handling of this case internally by Shambhala leaders in the 1990s. The Interim Board has decided to formally investigate this case by hiring a third-party investigator. We will provide the Shambhala community with further details about this process once an investigator is hired and a scope of work is confirmed. As of yesterday, June 30, we have suspended a leader from all teaching and leadership authorizations who was involved in handling this incident pending the third-party investigation.

As we announced in our June update, the Interim Board has prioritized hiring a full-time Care and Conduct Officer in Shambhala. As this case further reveals, building on what we have learned from the number of reports that have been released, Shambhala officials, teachers, and office holders, as well as general members, need significantly more training on proper reporting of misconduct. As well, Shambhala should never attempt to handle crimes such as sexual [sic] assult and child abuse internally. These incidents should be reported appropriately to the police. Specifically, the organization commits to seeking out specialized training in mandated reporting procedures.

We remain committed to creating safe environments for families and children and stand firmly against child abuse. Shambhala leadership has and will continue to cooperate and assist authorities in investigating reports of sexual assault of any kind.

We encourage anyone with information about criminal activity to report it to local authorities in the jurisdiction where it occurred. For cases in Boulder, please contact Detective Ross Richert of the Boulder Police Department at 303-441-1833.

Sincerely,

The Interim Board
Veronika Bauer
Mark Blumenfeld
Martin Bouey
John Cobb
Jen Crow
Sara Lewis
Susan Ryan
Paulina Varas
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Mon Jul 08, 2019 10:41 pm

Windows!
by halifax.shambhala.org
September 5, 2013

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The Halifax Shambhala Centre is pleased to announce that it has received a grant of $10,000 to complete the long awaited replacement of our shrine room windows. This donation is among a number of ‘going out of business’ donations that will liquidate the remaining resources of the International Council of Warriors (COW) and the Halifax Kalapa Shambhala Society (HKSS), all announced at the conclusion of the recent Scorpion Seal retreats at Dorje Denma Ling. The other donations include $7000 to Dorje Denma Ling for the construction of a central Drala Court, $2000 to the Kalapa Court for Yun Enhancements and $8000 towards completion of the Sakyong’s Kalapa Valley Scorpion Seal Retreat Cabin. These funds were gathered from proceeds of Kalapa Assemblies and HKSS dues and were stewarded and invested in seed projects serving their organizational missions to advance Shambhala vision, practice and action.

The Council of Warriors and its Warrior General Martin Janowitz were empowered by Sakyong Mipham Rinpoche in 1997 with the mission of re-energizing Shambhala’s world-wide commitment to realize enlightened societies in Nova Scotia and beyond and to promote the essential practices of Shambhala. The Halifax Kalapa Shambhala Society was initially formed as the Shambhala Lodge during the epoch of the Druk Sakyong, Chogyam Trungpa Rinpoche. The Society included all Halifax practitioners who had received the authorizations to attend Kalapa Assemblies and to practice the Werma Sadhana and most recently was led by Warriors of the Centre Bob Vogler and Marguerite Drescher. As part of the transition to Shambhala’s current pattern of governance the Council of Warriors, worldwide ‘Lodges’ and Warriors of Centers were retired.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Mon Jul 08, 2019 10:51 pm

Acharya Martin Janowitz
by shambhalaonline.org
Accessed: 7/8/19

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Acharya Janowitz became a student of the Druk Sakyong (Chogyam Trungpa Rinpoche) in 1970. He taught a wide array of programs and co-designed the first teacher training course. He was among a pilot group of Shambhala Training Directors. He traveled widely with the Druk Sakyong for many years and was named Kusung Dapon — senior Kusung (Court Protector) responsible for oversight of the personal guardian attendants of the Mukpo family, the Vajra Regent and his family, and the Kalapa Court. In 1997 he was appointed Warrior General of Shambhala by the Sakyong a position he held until 2010. The Warrior General is responsible for the leadership of the Council of Warriors, Warriors Centres and Kalapa Lodges worldwide. Acharya Janowitz is a member of Shambhala’s Touching the Earth Working Group and has developed Spirituality and Sustainability dharma programs. He was the founding Treasurer of Ashoka Credit Union. He was also founding Executive Director of Naropa Institute (now University) as well as a founding member of the Naropa Board of Trustees. Acharya Janowitz was Chair of the Board from 2000 to 2012. He has worked on numerous environmental sustainability and alternative energy development initiatives and is currently Chair of the Nova Scotia Roundtable on Environment and Sustainable Prosperity. He is also the Chair of The Authentic Leadership in Action Institute, or ALIA (formerly the Shambhala Institute) and Vice President and Practice Leader for Sustainable Development for Stantec Consulting. Stantec focuses on community sustainability, climate change adaptation, corporate social responsibility, sustainable infrastructure and strategic sustainability performance. He is a member of the Halifax Strategic Urban Partnership Core Leadership Group, Envision Nova Scotia Steering Committee, and Buddhist Climate Change Initiative.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Mon Jul 08, 2019 10:52 pm

Shambhala Guide Resource Manual: A Resource for Directors, Students, and Centre Administrators [Excerpt: Shambhala greater vision than Buddhism]
2014

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Shambhala Kingdom

The following is part of a talk given by the Dorje Dradül to members of the Shambhala Lodge in January of 1979:

“... Also in our kingdom, we might have a percentage of citizens or subjects who might be Christians or Jews in their own right, and of their own faith. And it is necessary for them to take Shambhala Training as we run our country, and beyond that, they will find their own religious conviction of becoming true and good Christians or good Jews, speaking Hebrew perfectly. We should try to institute that particular approach. People of any faith that come along to our kingdom would practice their own discipline. Their theism has no problem if there is any contemplative discipline of their theism.

“So you are not taking this oath just to make people into Buddhists, but you are taking this oath so that you can afford to be beyond Buddhism. That's why we call it Shambhala. The oath water that you are going to drink is the water of greater vision.”


I started the live channel and the Group presented a beautiful message about planet Earth in the years ahead. They spoke of a form of Government designed for empowered humans that would be re-emerging soon. They said it was a form of non-government and is a return of the Lemurian ways. They spoke much of Lemuria and Atlantis; of what went wrong and how that can be avoided this time. They talked about Hitler and the eight million Lightworkers and the role they played in the evolution of planet Earth. They talked about the importance of working with the Indigo children to help them with their tasks of redefining the role of children everywhere. Then they also talked about the return of the Crystal Children and how we can prepare the planet to easily accept them. At one point the Group challenged those in attendance to create a formal space for the uniting of the religions of the world. They said that finding the common threads in the religions will quickly lead to a peaceful co-existence and understanding of our fellow men....

The ‘Government’ of Mu

The information we bring this night is about the formation of groups that will bring back the greatest of governments that has ever visited the Planet of Free Choice. That was the government of Mu. In the days of what you called Lemuria, there was a system of government that made space for empowered humans and we tell you that it is making its way back to the planet as we speak. There are those of you in this room and those of you reading this who will act upon this information. There are those who will plant the seeds. Imagine a day when the governments of the world talk as one. Imagine a day when the religions of the world find harmony. Imagine a day when the hearts of mankind find balance through seeking their commonalities instead of searching for their differences. We tell you that day is at hand. Make space for this in your lives.

We challenge you to create the organization necessary to make room for the blending of all the religions of the world, and you will see a reemergence of the government of Mu.

-- Steve, Barbara Rother, and the group are five time presenters at the United Nations on two continents, by espavo.org/united nations/
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Mon Jul 08, 2019 11:02 pm

Warrior-King of Shambhala: Remembering Chogyam Trungpa (Excerpt: Discovering Kalapa Valley)
by Jeremy Hayward

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Discovering Kalapa Valley

The seminar was held in the Keltic Lodge, a large and elegant old hotel on the magnificent coast of Cape Breton, Nova Scotia. During this program Rinpoche conducted a lhasang at Kalapa Valley. Rinpoche had discovered the Kalapa Valley during his second visit to Nova Scotia in May 1979. The story is that he had gone for a drive one day, saying that they were "setting out to find Kalapa." In the traditional histories of the Kingdom of Shambhala, Kalapa is the name of the capital. Three cars set off around Cape Breton Island. He kept telling them to turn this way and turn that way, clearly as if he were looking for something in particular. Finally, they came to a dirt driveway and he said, "Turn here."

They came to a metal bar across the road, and couldn't see anything beyond the trees. Rinpoche said, "This is Kalapa." The party then walked into a meadow that he called Kalapa Valley, a place that he said would be of spiritual significance to the evolution of Shambhala in the future. Later the land was purchased by a group of generous sangha-members and, after being held in trust by that group for twenty years, was finally handed over to Shambhala in the year 2000. In 2002 Eva Wong, a master of Taoism and Feng Sui, the Taoist version of geomancy, visited the Valley and remarked that it was one of the energetically most powerful places she had experienced anywhere on the earth. Kalapa Valley is now an important retreat place and a sacred spot where visitors can feel the presence of the Shambhala dralas.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Tue Jul 09, 2019 12:02 am

The Yün Retreat: The Great Retreat of Yang
by Sakyong Mipham Rinpoche, Wendy Friedman and Robert Reichner
April 3–13, 2018

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Cost: Choose your tuition level below + 10 Nights Lodging

This retreat is by invitation only.

This retreat is by invitation only and will provide the ground and path to explore the principles of yün – or enriching presence. We will explore how to meet and dive into the experience of the golden ocean, creating the opportunity for direct experience and teachings on the meaning of enrichment to be fully expressed.

The Yün Retreat: The Great Retreat of Yang is the advanced retreat for the Pillar of Economy, in the same way, that the Scorpion Seal Assembly is for the Pillar of the Church, the Monarch Retreat is for Pillar of Government, and the Magyal Pomra Encampment is for the Pillar of Protection.

The Sakyong will teach on the principles of yün and enrichment as well as a further opening of the Golden Key terma. This will provide the ground for more teachings on enrichment to begin to flow throughout the Shambhala community and beyond.

This retreat is particularly relevant to those in our community in spheres of work dealing with wealth and richness in all its various forms including culture and decorum.

Lead teachers for the retreat will be Robert Reichner (Minister, Pillar of Economy) and Wendy Friedman (Minister, Culture, and Decorum).

Please Note: SI benefits are not applicable for this retreat (as is the case with Monarch Retreat) because of the significant proportion of participants that would be eligible for such benefits. Partial participation will not be an option for this program.

Lodging is limited, this retreat is expected to fill completely.

Registration Options
Base Tuition – $850

This price covers 100% of the program costs

Subsidized Tuition – $650

[1 of 20 seats still available]

Subsidized spots have all been reserved. You may register for base tuition and add your name to the waitlist for subsidized tuition in the event that someone cancels or additional patrons register. Please make your request in the comments section of the registration page. This price covers roughly 75% of the program cost and will be subsidized through the generosity of others

Jade Patron – $1,500

Gold Patron – $2,500

[1 of 6 Patrons still needed]

Patron pricing will subsidize discounted rates to enable more people to attend Yün Retreats. Any additional funds will be distributed for the benefit of Sakyong Mipham Rinpoche, Sakyong Potrang, Shambhala Mountain Center, the Pillar of Economy, and the Office of Culture and Decorum.

Materials Fee: There will be a materials fee in addition to the tuition that all participants need to pay prior to the retreat. This fee is currently being finalized.

Sakyong Mipham Rinpoche

Sakyong Mipham Rinpoche is the head of the Shambhala lineage. An incarnation of Mipham the Great, he is the dharma heir and son of Chogyam Trungpa Rinpoche, Shambhala Mountain Center’s founder. Sakyong Mipham is the spiritual director of Shambhala, a global network of meditation and retreat centers, and the author of the national bestseller Turning the Mind into an Ally, as well as Ruling Your World, Running with the Mind of Meditation and The Shambhala Principle. His background embraces both Eastern and Western cultures. Born in Bodhgaya, India, the site of the Buddha’s enlightenment, he grew up in Boulder, Colorado, and received his spiritual training from his father and other distinguished lamas. In addition to Shambhala, the Sakyong also holds the Kagyu and Nyingma lineages of Tibetan Buddhism. An avid poet, artist and athlete, he travels extensively teaching throughout the world.

Wendy Friedman

Wendy Friedman was raised in a Shambhala family and has worked with major cultural events such as the Sakyong and Sakyong Wangmo’s wedding and the Sakyong Wangmo Empowerment. She was made Director of the new Shambhala Office of Culture and Decorum in 2010, and a Minister on the Kalapa Council in 2015. In 1985, the Dorje Dradul designated her as a member of the Mukpo family and gave her the title Sangyum Drukmo Wangmo. Wendy lives with her husband and owns a clothing store and a home décor store in Halifax. She is active in civic duties and mentorship, loves hosting, and is an avid traveler.

Robert Reichner

Robert Reichner has been involved with the Shambhala community since 2001. He has served as Director of Finance, Co-Director (2005-2007), and Board Chair in Seattle where he continues to live. He is currently CEO of RepairShopr which creates software serving reuse and repair businesses around the world. He also opened Visette Boutique in 2015 to offer Seattle a home for finding dresses to uplift and rouse oneself by wearing good clothes.

Robert was appointed Kalapa Envoy for Enrichment in 2013, soon joined the Kalapa Council and was appointed Leader of the Pillar of Economy in 2015. He also serves on the Board of the Shambhala Credit Union (formerly Ashoka Credit Union).

Program Details

Registration takes place from 2– 5 pm on your program start date. All participants and volunteer staff must check in at our Guest Registration house. Please arrive before 5 pm to check in and settle into your accommodations. Your program begins with dinner, followed by an orientation. The Guest Registration house closes at 5 pm after which no one is available to provide information or orient you to your accommodations. This program ends with breakfast on the final day. Further specifics regarding your program's schedule will be available upon arrival. If applicable, you will receive an email from the program coordinator in the week prior to your program with any additional information you may need.
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