28. februar 2011

Invitation til fælles praksis- og dialogweekend på Gomde


 11. – 13. Marts 2011

“Hvad skal der til?”

Rangjung Yeshe Sangha sætter rammen for dialog om Gomdes aktiviteter nu og i fremtiden. Rangjung Yeshe Gomde er grundlagt i 1994 efter et fælles ønske fra Tulku Urgyen Rinpoche og hans sønner, anført af Chøkyi Nyima Rinpoche samt en gruppe af hans nære elever fra hele verden om at skabe et sted, hvor det er muligt for en tid at vende blikket væk fra hverdagens forpligtelser og fordybe sig i Dharma-træning. Et sted hvor man i retreat – eller måske blot for en weekend – kan genfinde sin naturlige åbenhed og nysgerrighed – kvaliteter som man kan tage med tilbage og udfolde i sit daglige virke. Et sted hvor mange mestre videregiver deres unikke instruktioner, og hvor mennesker fra Vesten kan anvende instruktionerne i uforstyrrede omgivelser.

Rangjung Yeshe Gomde er med mange menneskers hjælp vokset og er i dag et smukt retreatland i bakkerne på Helgenæs med mange aktiviteter året rundt.

Sidste år den 5. juli blev foreningen Rangjung Yeshe Sangha stiftet under tilstedeværelse og støtte af Chøkyi Nyima Rinpoche. Foreningen er en ny og demokratisk ramme om aktiviteterne på Gomde.

Sangha bestyrelsen ønsker, at så mange som muligt kender til, hvordan Gomde fungerer til dagligt, under kurser og retreats: ”Vi vil gerne, at så mange som muligt oplever at være del af Gomde som et levende, unikt og spændende miljø, hvor vi møder hinanden og efterlever den kostbare undervisning, vi modtager fra store mestre. Hvad skal der til for, at stadig flere får lyst til at involvere sig i at styrke Gomde som et smukt og kostbart retreatland? Hvad skal der til for, at Gomde styrkes som et sted til fælles inspiration og glæde?”

Hvornår: Vi starter fredag den 11. marts, ved 19-tiden og slutter søndag den 13. marts ved middagstid.

Hvor: Rangjung Yeshe Gomde, Smedehalden 3, Esby, 8420 Knebel

Hvad koster det at deltage: 100,- kr/person

Arrangør: Rangjung Yeshe Sangha bestyrelsen

Tilmelding:  senest d. 6. Marts til: kajh@post1.dansknet.dk  på tilmelding skal i anføre, hvornår i kommer og tager af sted, - af hensyn til den praktiske planlægning.


Program for weekenden:

Fredag:
Ankomst og hygge snak

kl. 20.00 Fælles meditation

Lørdag:
kl. 08.00 Fælles meditation

kl 09.00 Brunch og Introduktion om foreningens syn på, hvad der skal til, nu hvor den overtager planlægning og gennemførelse af kursusaktiviteter m.m.

Oversigt over funktioner på Gomde. Tovholdere fortæller om deres funktioner og samarbejde med andre.

kl 12.00 Opvask og madlavning.

kl. 13.00 Fælles meditation.

kl.14.00 Frokost.

kl. 15.00 Gå tur.

kl.16.00  Grupper omkring specifikke funktioner. Her vil vi kunne gruppere os efter, hvad vi er specielt interesserede i.

I denne del af mødet, vil der også være mulighed for at tilmelde sig som tovholder eller "føl" for en funktion.

kl. 19.30 Aftensmad og evt fortsættelse af diskussioner.


Søndag:
kl. 08.00 Fælles meditation

kl. 09.00 Brunch og overblik over, hvad vi kom frem til. Nye ideer og hvorvidt arrangementer som denne weekend kan bruges som redskab til organisering, udvikling og styrkelse af arbejdet og fællesskabet på Gomde.
 

Kh Bestyrelsen

25. februar 2011

15 years have passed since Tulku Urgyen Rinpoche passed.




Today it is fifteen years since the passing of Tulku Urgyen Rinpoche. To commemorate him, here is a short teaching on his life.

From "The Power of Experience and Realization Blazing Forth," spoken by Tsikey Chokling Rinpoche

I would like to tell you about the outer, inner and innermost life story of my father and guru, Tulku Urgyen Rinpoche. I will describe what I have heard with my own ears and seen with my own eyes. Of course I didn't meet him when he was young, but I have heard many stories, and I personally witnessed the latter part of his life. One of his unique qualities was his warmth. His heart was full of great love and compassion. Even by ordinary social conventions, he had a really good character. He had no intentions other than to help beings. He was open-minded, possessing a vast, all-encompassing frame of mind. This was how any normal, worldly person would describe him.
When Rinpoche was a young child he received the pointing-out instruction from his father, Chimey Dorje. Describing this experience later, he commented, "I realized the natural face of mind in actuality."
Tulku Urgyen Rinpoche had an incredible respect for the Three Jewels. He said that among all Buddhist masters, Buddha Shakyamuni was the first to catch his attention by triggering enormous faith and devotion. He was equally moved by the Dharma, the teachings he had been given, and he had a high regard for the sangha who maintain the practice of these teachings.
Among the masters in the Kagyü lineage, he showed great affection for and immense faith in Milarepa. Among the Nyingma lineage gurus, it was Longchen Rabjam. Merely hearing the names of these two masters, he experienced such uncontrived devotion that tears would come to his eyes and the hairs on his body would stand on end.
From his early years, he considered his root gurus to be Samten Gyatso, his father Chimey Dorje, and Kyungtrül Rinpoche, a master from Kham. He also connected with Jamgön Karsey Kongtrül, the son of Khakyab Dorje, the 15th Karmapa. From him Tulku Urgyen Rinpoche received the entire Rinchen Terdzö, the great treasury of precious termas.
In addition, Tulku Urgyen Rinpoche considered Rangjung Rigpey Dorje, the 16th Karmapa, his root guru. The kind of appreciation he had for the 16th Karmapa was nothing less than that of being in the presence of the Buddha in person. He never thought of the Karmapa as an ordinary human being in a material body of flesh and blood. Therefore, when the Karmapa asked him to do anything, be it a spiritual or a secular task, he wouldn't hesitate for a second to carry out his guru's wish. This was exactly how Naropa served the great Indian master Tilopa. When Tilopa commented, "Someone who was truly my disciple would jump off this cliff!" Naropa jumped without hesitation. Of course he was seriously injured, but Tilopa restored his body to its former state. Naropa underwent many such trials. Tulku Urgyen Rinpoche was similarly ready to sacrifice life and limb to carry out any wish the Karmapa had. People who knew him closely witnessed this unique devotion.
As for Gyalwang Karmapa, he had the deepest trust in Tulku Urgyen Rinpoche, since he saw him with pure perception as Chokgyur Lingpa or Guru Chöwang in person. Many times, while staying at Rumtek in my youth, I noticed that whenever the Karmapa received a letter from my father, he immediately placed it on the top of his head before opening it. I used to wonder, "Why does he treat a letter from Daddy as being so special?" At the same time, Tulku Urgyen Rinpoche saw the Karmapa as the very embodiment of all the Kagyü masters - Vajradhara, Tilopa, Naropa, Marpa and Milarepa. In this way their relationship was as close as between spiritual father and son. This is what I know from spending time with the Karmapa at Rumtek. When the 16th Karmapa needed a mantradhara (an accomplished Vajrayana practitioner) to perform certain ceremonies, he would insist that Tulku Urgyen Rinpoche do it and no one else.
Among the masters of the Nyingma School, Tulku Urgyen Rinpoche was close to the late Kyabje Dilgo Khyentse. I can best describe their relationship as one of indivisible minds - like father and son. Dilgo Khyentse would ask my father to clarify any doubt or uncertainty, and Tulku Urgyen would use the opportunity to expand the expression of nondual awareness even further. Their mutual respect and pure appreciation was tremendous. Dilgo Khyentse regarded Tulku Urgyen as being Guru Chöwang, and Tulku Urgyen regarded Dilgo Khyentse as Manjushri.
Let me also mention Kyabje Dudjom Rinpoche, the master who was the life-pillar of the Nyingma School of Early Translations for our times. This learned and accomplished person received the empowerments and transmissions for Chokgyur Lingpa's terma Dzogchen Desum, the Three Sections of the Great Perfection, from our Rinpoche in Lhasa. Dudjom Rinpoche later said: "Tulku Urgyen Rinpoche is the present heart-son of Chokgyur Lingpa, both in terms of Dharma and of family lineage. He is someone whose power and strength of realization has fully bloomed. In terms of the Dzogchen levels, he has gone through the four visions and has arrived at the final stage known as 'the exhaustion of phenomena and concepts.' In other words, he is someone who has fully perfected the great strength of primordially pure awareness. Such a person is rare indeed."
Likewise, Nyoshul Khen Rinpoche had a deep appreciation for my father. He often commented that in these times it is very rare to find someone with such a deep realization of Dzogchen. In this way, many accomplished and learned masters offered lofty words of praise. But how did Tulku Urgyen Rinpoche behave? He always partook of simple food, wore simple clothing, and had a simple, low seat.
Tulku Urgyen Rinpoche gave instructions to hundreds and hundreds of foreigners, and transmitted the sacred Künzang Tuktig to many of them. Often these teachings took place in the form of yearly seminars at which both he and Chökyi Nyima Rinpoche would teach. Chökyi Nyima Rinpoche would introduce the participants to the Buddha's teachings during the seminar, and at the end Tulku Urgyen Rinpoche would give the pointing-out instruction. There were many who experienced a taste of liberation, and many who recognized the nature of mind and gained a profound understanding.
I personally wondered how this could be possible in such large gatherings, as traditionally the pointing-out instruction is given to small groups. I have asked several great masters and this is what they told me: Once the strength of awareness is perfected through the path, certain signs automatically occur; for instance, the 'threefold blazing forth' and the 'threefold magnetizing.' These entail the blazing forth of experience, realization and samadhi. Due to the strength of Rinpoche's nondual awareness, the power of his experience and realization blazed forth and burned brightly. Through this, it became possible for others to experience a taste of the true nature of mind. This reminds me of Mipham Rinpoche's words: "Through the blessings of the realization of the ultimate lineage being transmitted to our hearts, may we obtain the great empowerment of awareness display."
Due to Tulku Urgyen's realization of the ultimate lineage, the expression of awareness as blessings combined with the openness created by his students' faith. This coincidence enabled many of them, regardless of their level or capacity, to recognize the nature of mind in a single instant. This evidently happened for hundreds and hundreds of students. This was Rinpoche's unique way of benefiting beings.
Over the years Rinpoche gave instructions in ngöndro, the preliminary practices, and in semtri, guidance in understanding and training in the nature of mind, to local people as well as foreigners. He truly turned the wheel of the Dharma throughout his entire life.
Some people wonder what Rinpoche's main personal practice was. We can only surmise this from his instructions to us. For instance, he would always say, "No matter what you do, no matter what situation you are in - whether walking, sitting, eating or lying down - always suspend your attention within the nature of nondual awareness. That's it!" This was his main practice: to simply remain as naked dharmakaya awareness.
One day, shortly before he passed away, I went in to see him and made this request: "We need to do some ceremonies to support your health. You have to remain for our sake, for the sake of the teachings and all beings." "You don't have to worry about me," he said smiling, "I won't die for a couple of years." Although his body was in quite bad shape and he must have been very uncomfortable, he could truly laugh and joke about the prospect of passing away, without any fear or worry. He was like a true yogi who is joyful and at peace even when on the verge of death - not a flicker of despair or attachment to anything. During his last months I spent several weeks with him at Nagi Gompa. Because of having perfected the view; he never showed any anxiety or fear whatsoever. This was the kind of sky-like yogi he was. I feel lucky to have even met such a person.
Here are some of the essential points he taught us students before passing away. With each passing moment all of us approach death. Not a single person in this world lives forever. Once we are born, our death is assured. Nevertheless, if we practice in a genuine way, it is certain that there will be benefit in both this and future lives. This was one of his main teachings - inspiring his disciples to practice by making them face the fact of their mortality.
Once we were inspired by the reality of death, he would tell us, "Don't regard futile worldly aims as being worthwhile!" In this way he would teach us the four mind-changings: the difficult to obtain freedoms and riches of a precious human rebirth, the impermanence created by the inevitability of death, the causes and consequences of karmic actions, and the painful quality of samsaric existence.
Tulku Urgyen Rinpoche's main teaching structure was the Four Dharmas of Gampopa, which is identical with Longchen Rabjam's Four Teachings. These are turning one's mind to the Dharma, making one's Dharma practice the path, letting the path clarify confusion, and letting confusion dawn as wisdom. In connection with the fourth point - letting confusion dawn as wisdom - he would then usually give the pointing-out instruction.
The pith instructions of Dzogchen form the essence of all Buddhist teachings. Tulku Urgyen Rinpoche gave these instructions in a style that was concise, simple, and comprehensible, with a gentle concern that was warm with blessings. This was the way in which he could communicate the profound essence of the Dharma and point out the nature of mind to many people simultaneously, ensuring that the stream of their being became temporarily liberated. This is the outcome of having reached perfection in the view, and in this he was unmatched.
He would often tell his followers, "Everything is impermanent, and no fleeting thing is worth pursuing. But if we practice the Dharma in an authentic way this will surely help us, both now and later." Practicing the Dharma was his main teaching and testament!
Once I asked him what was the most important practice for myself and other followers. His answer was, "Regard devotion and compassion as the most vital!" He emphasized that devotion and compassion are indispensable to recognizing the nature of mind when one receives the pointing-out instruction. A famous saying goes: "A closed-up person gives rise to no good qualities, just like a scorched seed will never sprout." Once you have the openness of faith which allows you to see the guru bestowing the profound instructions as a buddha in person, then it is possible for the transmission of the ultimate lineage to take place by introducing the nature of realization, and so to recognize nondual awareness without a flicker of doubt. So regard devotion to be of vital importance.
Tulku Urgyen Rinpoche also often used the phrase, 'emptiness suffused with compassion.' He would say, "All sentient beings without a single exception have been, and therefore are, our own parents. Cultivate all-encompassing compassion! In our Vajrayana tradition, devotion and compassion are regarded as the most important."
He also told me that disciples who want to practice the Chokling Tersar, especially the teachings of Barchey Künsel and Künzang Tuktig, must go through the complete path of the preliminary practices (ngöndro), the main part, and the additional practices. "Simply practicing the ngöndro alone would be enough," he often said, "because the ngöndro is even more profound than the main part. The person who sincerely goes through the 'four times one hundred-thousand practices' will purify physical misdeeds by means of bowing down, verbal misdeeds by means of the Vajrasattva mantra, mental misdeeds by means of the mandala offerings, and their combination by means of Guru Yoga. The reason is that we need to purify our obscurations and gather the accumulations. While it may be possible to glimpse the nature of emptiness without any purification, due to our past karma and temporary circumstances, this glimpse is rapidly covered up again and forgotten. So don't delude yourselves; please apply yourselves wholeheartedly to the ngöndro practices."
Tulku Urgyen Rinpoche said this over and over again. Once you allow these preliminary practices to take effect by purifying your obscurations, then you will automatically recognize the nature of mind, and your realization of the view will unfold further and further.
Another important point he mentioned was this: "Tell all your disciples to keep their view as high as the sky, but to be as refined in what they do as tsampa (barley flour)." Some practitioners may convince themselves that they have an incredibly high view, so high that they needn't worry about the consequences of their actions. That is definitely not all right. Look at Rinpoche's example: he lived with completely pure discipline. In the same way, no matter how high your view is, you should be equally gentle and courteous to others, never frivolous or crude.
That was one point. Another was, "Tell them that all vajra friends will go towards enlightenment as one group, as a single mandala. Therefore keep harmony within the sangha; be kind to each other and observe the precepts with purity. Then the incredibly profound teachings of Vajrayana will take effect."
These are some of the last points my precious father told me. Beside this I don't have much to say. Let me just add these additional words of his advice: "Look really well into the nature of your minds. This is the essence of all the Dzogchen teachings. Recognize first; decide on that recognition; then gain confidence in that. It is not enough to only recognize the nature of mind; we need to develop the strength of this recognition, and then attain stability. That's it! Practice well so that you become fully trained. Generate even more devotion and compassion than you already have, because this will allow your experience and realization to naturally expand. This is what all your students should be told."
I feel I should tell you, his followers, this as well: Whoever personally received the pointing-out instruction from Tulku Urgyen Rinpoche is extremely fortunate. It's like having the end of the golden garland of the lineage placed in your hand. If you also bring this instruction into experience through practice, then it is certain your guru will continue to behold you from the unmanifest dharmadhatu. The true guru will awaken from within your heart. It is said, "The guru is not outside, but within." This means that you are face to face with the true guru the same moment you recognize the nature of mind. Please understand this!
Finally, to those of you who connected to Tulku Urgyen Rinpoche through his books, I would like to say the following. Don't concentrate only on the words on the pages! Turn your attention onto itself and look into the nature of your mind! In a moment of devotion or compassion, if you simply allow your mind to mingle indivisibly with the guru's, you can truly understand the Dzogchen teachings. That would be truly excellent!

24. februar 2011

Gomde Denmark - Cloudless Summercamp 2011



Dansk:

Kære Alle,

Vi er meget glade for at vi nu har datoerne for Chökyi Nyima Rinpoches kursus til sommer. Rinpoche kommer til danmark fra den 30 juni  til den 7 juli.

Vi vil sende oplysninger om programmerne snarest på vores hjemmeside www.gomde.dk.


English:

Dear Everyone,

We are very happy to announce that we have the dates for Chökyi Nyima Rinpoche's seminar for the summer. Rinpoche will be coming to teach at Gomde, Denmark from June 30th - July 7th.

We will be sending more information about the programme information soon on our website www.gomde.dk.

22. februar 2011

Ngøndro Retreat maj & oktober 2011 med Erik Pema Kunsang

Ngøndro I og II for begyndere og viderekomne
6-8 maj 2011 og 7-9 oktober 2011

Ngøndro forløbet transformerer egoistiske vanemønstre til kærlig indsigt.
En ældgammel tradition gennemrejst med succes af millioner mennesker.
Ngøndro forberedelse er en nøgle til vores oprindelige og tidløse vågenhed.
Vi følger Padmasambhava’s poetiske vers som Tulku Urgyen har sammenfattet.

Erik Pema Kunsang er elev af Dzogchen mesteren Tulku Urgyen Rinpoche.
På naturlig og enkel facon guider Erik legende og forståeligt på moderne dansk gennem begreber og fastlåste holdninger, så der inviterer til personlig refleksion og enighed. Undervisning og guidede meditation sessioner forbinder Padmasambhava, metode, virkelighed og eget hjerte.

Værelse og mad 1300kr. Studerende / folkepensionister 700kr.
Tilmelding: programs@gomde.dk
Rangjung Yeshe Gomde
Smedehalden 3, 8420 Knebel Danmark
Tlf. 86356835
www. gomde. dk


17. februar 2011

Rangjung Yeshe Sangha

Kære Sangha

Vi har nu de endelige vedtægter:


Navnet på foreningen er nu Rangjung Yeshe Sangha.

Ved afstemningen i december 2010 deltog 36, heraf stemte 32 for det nye navn og 4 for det gamle.

Tak for deltagelsen.

Kh
Bestyrelsen

---

Dear Sangha

We hereby present the final statutes for our association at Gomde: Rangjung Yeshe Sangha.


Love
The Board

13. februar 2011

Tænketank-weekend om aktivitet på Gomde

Sidste weekend var en gruppe på 17 aktive samlet på Gomde for at sidde sammen og tænke stort og småt om aktiviteter og arbejdsprocesser: hvordan kan vi nå flere af Gomdes gode formål, hvordan ser formål og visioner egentlig ud når man kigger nærmere på dem, og hvordan finder vi midlerne og organiserer hænderne. Det med at organisere hænderne er selvfølgelig helt aktuelt, når Erik og Tara helliger sig andre Gomde-formål og ikke længere udfylder rollen som praktiske caretakere og bagstoppere i det daglige. Der er heldigvis mange der gerne vil give en hånd, men vi har brug for at finde måder at holde overblik og koordination, så der bliver taget hånd om de mange små og store opgaver.

Med i kredsen var et par repræsentatner for Gomdes ledelse – bestyrelsen og fonden. Weekenden gik ud på at give ledelsen støtte som en slags tænketank, arbejdstank og konsulenter. Mødet var jo ikke noget besluttende organ, så outputtet blev en liste af råd, forslag og orienteringer til fond og bestyrelse. Det hele var med fra småt til stort - altså lige fra vandhanen der skal repareres i morgen, til hvordan folk kan bo og arbejde på Gomde om nogle år, med øko-permakultur, buddhist studies og professionelle kursusaktiviteter...

Det var godt at tænke igennem hvordan Gomde både rummer mere hverdagsliv (også sådan nogle ret almindelige danske hverdagsliv som mange af os lever) og samtidig får de bedste betingelser for at udfolde sig som den kanal for helt ekstraordinær visdom og kærlighed, som Gomde jo også er.

For nogle af os var det nok lidt hårdt at sidde i møde i mange timer, men der var heldigvis også plads til et par fællesmeditationer om dagen, og til en gåtur i æbleplantagerne hvor der er ved at blive ryddet krat, så nye skønne landskaber og passager kommer frem midt i det velkendte. Må det blive et godt billede på hvad vi har gang i på Gomde. Nu ligger de gennemarbejdede lister over muligheder, forslag, scenarier og strategier foreløbig i bestyrelsens hænder. Processen er ikke lukket eller slut, og det er velkomment at sende ideer, ønsker og tilbud om hvad der kan gøres for vores fælles darling, fx her til bloggens ønskebrønd. Ønske-opfyldende juveler må også gerne kastes i, når man falder over sådan nogle.

Niels Viggo

9. februar 2011

Gomde's history 9 - 2002 - Another perfect Gomdé summer

2002 - Another perfect Gomdé summer

Peter Olin

On arriving at Gomdé in the summer of 2002, one immediately saw that this was a year of dramatic development and change, especially for those of us that come from afar, and only for the summer. For those close by, I am sure the changes were more gradual, and involved lots of investment in time and energy to make it all happen.

Already the year before we saw some of the old buildings torn down, and the old pigsty towards the pond transformed into a tool shed and workshop. This year the top floor of that building had changed into a comfortable apartment with kitchen for the caretaker Ole. He had already been staying at Gomdé for a full year, but for the summer visitors, he was also good news.

Next to the apartment, a dormitory hall with room for at least 12 beds had been built. On the lower floor, a part of the building was reserved as a primitive indoor dining area. Next to this, there were also a few new inhabitants in the workshop to keep Ole company. To start out with there were four white pigeons and two chickens. During the summer another pigeon was hatched.

Some distance away there was another new creation: the large barn and storehouse, with a section for three donkeys, connected to the corral with the four horses.

The rolling hills on the land of Gomdé that had started to get a bit overgrown the previous year were now beautifully green and trimmed by the grazing horses and donkeys. The biggest change of all was the acquisition of Albertgaarden, the neighbouring farm with land stretching all the way down to the sea, and with that a new and shorter path down to the beach.


Mingyur Rinpoche

The summer camp of 2002 started out with a seminar with Mingyur Rinpoche, the youngest of Tulku Urgyen Rinpoche’s sons. During his weeklong stay, this first visit to Gomdé, Rinpoche gave a thorough teaching on The Jewel Ornament of Liberation by Gampopa.

The manageable crowd of approximately 40 students was all very pleased by Rinpoche’s clear exposition of the subject. The very structured teaching on the text coupled with meditation instructions was both food for thought and non-thought. The whole event was a great success despite the short time available for organisation and planning.

Chökyi Nyima Rinpoche

For the following week there were no teachings scheduled, so it was one of relaxation and preparation for Chökyi Nyima Rinpoche’s visit. In this relaxed and blissful atmosphere, I let myself be persuaded to help with the coordination of the following two seminars, a completely new experience for me.

Therefore, the two weeks to follow were a period of some stress and a new perspective on the whole stay at Gomdé, as I teamed up with Peter Braae for the coordination tasks.

When Chökyi Nyima Rinpoche arrived, we were all customarily lined up with khataks and incense receiving Rinpoche, this year arriving on horseback, I guess much to Rinpoche’s own surprise.

This year was the first when we had a general 40% discount policy for students, the unemployed and the retired. In addition, for the first of Chökyi Nyima Rinpoche’s weeks this certainly had the desired effect: there were many newcomers and young people attending the seminar. Rinpoche gave lojong (mind training) teachings on the five strengths.

When the second seminar was to begin, the whole atmosphere changed from the lively, busy, eager and inspired, to a more relaxed and homely atmosphere, as more oldies arrived. Everything ran much more by itself, and the pressure on the coordinators became considerably less, as everyone was feeling at home, knowing what to do etc.

For the Dzogchen Retreat Rinpoche taught from a text by Padmasambhava: “Self Luminous Wisdom Mind”, which we got copies of, stamped with the seal of Rinpoche. The text elaborates on the three words that strike the vital point (tsig sum nedeg), by Garab Dorje.

Needless to say, all the teachings given were excellent, and I think I speak for all when I say that we all felt very fortunate to be given these teachings.

On the practical side, there were a few highlights as well, not all that positive, but still something which have created memories and strong impressions. A few nights we had the most amazing rainfall and thunderstorms, which flooded the whole yard including Gita’s tent shop and the rest of Helgenæs and Denmark. We had disappointed parents relying on the kindergarten service, which did not really work as expected, and a few other practical wrinkles that were ironed out as we went along. Then there were wasps, and wasps, and wasps. An unprecedented amount of wasps joined us at meal times, or actually at all times, which really had us all practicing patience and mindfulness around the dining tables and dishwasher areas.

Overall, we had another perfect Gomdé summer, with perfect weather, perfect conditions and perfect teachers for teachings on the Great Perfection at Rangjung Yeshe Gomdé.

7. februar 2011

Gomde's Historie 8 - 2001- Construction and more horsepower

2001- Construction and more horsepower

Jonas Doctor

Rangjung Yeshe Gomdé – The Retreat Land of Self-Existing Wakefulness. There is a lot of power, or juice as Tsoknyi Rinpoche would probably put it and beauty in that name. This is the name that our kind teacher Chökyi Nyima Rinpoche came up with when he first envisaged a European place for passing on the instructions of masters past and present. I think it is fair to say that the name has found a worthy recipient in the 47 acres of hills, ponds, and fruit trees that our team of able scouts stumbled upon ten years ago.

I was seventeen years old at the time, and when I think back, I must admit that I remember the two crazy Summer Camps of ‘94 and ‘95 on Samsø far better than the purchase of Tornbjerggaard, the run-down farm on Helgenæs destined to become a spiritual home for so many people. Well, shame on me. In fact, I am sure there are many, many things I have forgotten during the past ten years.

The memories I do have from the retreat land of self-existing wakefulness, and I am happy to say that, after all, there are still quite a few, are like snapshots arranged in random order; I am not sure exactly when they were taken, but they are there, and they are fond and beautiful. That is what matters. Mostly, of course, I remember Rinpoche, our spiritual friend, father, teacher; without his kindness Rangjung Yeshe Gomdé would not be.

I remember him sitting in the shrine hall, radiating wisdom and loving kindness, and installing in everybody a sense of calm and belonging, and I remember him laughing, joking, and hugging me and everyone else while reminding us not to take things too seriously in this strange world of ever-changing experiences. I remember him, and I cannot wait for the next Summer Camp to happen.

Then there is the place itself; the view from atop the hill with the deep blue sea in front of you and soft green hills everywhere else. I remember sitting there one morning as the sun came up, the whole sky on fire; and the apple orchard with its endless rows of trees where, if you are lucky, you can meet Gomdé’s most elusive residents, the deer. Try going there for a walk in the evening as the dew is falling and listen to the sounds of silence.

There are of course the people, our Sangha, or extended family. Lawyers, students, dentists, psychologists, artists, businesspeople, doctors, farmers, you name it we have it. We really are a mixed bunch, and in many ways very different from each other. Still, I feel very strongly that we are all connected. We share something much more important than line of work or music taste, and it has been a pleasure to meet all of you in these wonderful surroundings. May we meet repeatedly in the retreat land of self-existing wakefulness!

In 2001 the people living and working on Gomdé were as follows: Kim Hansen, Morten Røgild, Ole Pedersen, and Mikael Bonde. In January the last remains of the old pig and cow barn were removed, a semi-open eating pavilion was added to the pig barn in June, and in September construction began on the new dormitory, the caretaker flat, and on the new roof for the pig barn. The year 2001 also brought more horsepower to Gomdé as Tara Goleman donated three beautiful Icelandic horses to the land. New caretaker Ole Pedersen, who brought his donkeys with him when he moved in, provided additional donkey-power.

Summer Camp 2001 consisted of two seminars with Chökyi Nyima Rinpoche: Songs of Enlightenment from July 16-22, during which time Rinpoche taught “A Dear Treasure for Destined Disciples, Pointing Out the Great Perfection by H. H. Dudjom Rinpoche”, and Cloudless Sky Dzogchen Intensive from July 22-29, where Rinpoche gave his first set of teachings on “The Oral Transmission of the Three Family Lords” by Chokgyur Lingpa. No empowerments were conferred. Rinpoche rounded off his visit to Denmark with a sold-out public talk entitled Fearlessness, the Buddhist Path to Inner Peace in Astrologihuset in Valby, Copenhagen, on July 30.

In the fall of 2001, Tsoknyi Rinpoche visited Aarhus where he gave a public talk, Buddhist Meditation, on November 16 and a two-day seminar entitled Introduction to Dzogchen on the 17th and the 18th. In spite of his busy schedule, Rinpoche managed to find the time to make a memorable one-day visit to Gomdé. Also in 2001, we were fortunate enough to have Dzongsar Gongna Rinpoche and his son, Simok Rinpoche, come to Gomdé and bless the land.

5. februar 2011

Gomde's historie 7 - the first Ngakso Drubchen

1998 – The Ngakso Drubchen

Erik Meier Carlsen

When I think of the final Marme Mönlam, the prayer of the butter lamp where we all joined hands and lifted the small lamps in an unending chain of disciples and masters, tears come to my eyes and shivering runs through my body. The wonderful sparkling mandala, endowed with beautiful brocade, unique Buddha-rupas and great, colourful tormas, spread blessing through the hall of our Lhakhang, and witnessed that without any doubt, here was an unmistakably presence of the Buddhas.

These strong and deeply touching experiences of open contact to the Pure Lands had manifested continuously during the five days of Drubchen – Great Achievement – in Gomdé, Jutland. In the Lhakhang from three majestic thrones, we were directed through the continual praxis of the Barchey Künsel guru-yoga and the detailed and fascinating development of the mandala of the Peaceful and Wrathful Buddhas of the Kama-Zhithro mandala.

I had never before participated in a full-scale drubchen and never before performed collective praxis with a full mandala of Zhithro Buddhas – though both experiences had been objects of my dreams for many years.

Though practicing Tibetan Buddhism for 30 years, I never visited Nepal – and not until two years ago, I visited Tibetan exile communities in India. The Lamas had come to me – to Denmark and Copenhagen – for the first decennium of my Buddhist life. Later I visited Tibetan masters in Italy, Switzerland, Germany, France, Great Britain, USA and Austria.

Six years ago, I visited Bhutan, and four years ago, I went to Eastern Tibet, Kham, Derge and Dzogchen Monastery for two months. I selected the “authentic”, living Tibetan culture as objects of my pilgrimages. But the drubchen in Gomdé was without any doubt authentic, living Tibetan culture – although nearly all of the participants were westerners.

The Three glorious masters, Tsoknyi Rinpoche, Chokling Rinpoche and Chökyi Nyima Rinpoche, followed strictly the classical rules and patterns of the detailed and beautiful ritual.

We walked in ceremonial parade around the Lhakhang. Rinpoche burned and buried the “linga”, representing our demons of attachment and distraction – and danced on top of it.

A frightening Yamantaka with kilaya were protecting the doorway. I loved the black cloth with red stripes that all three Rinpoches graciously waved in the air to spread all evil. And I loved the rainbow coloured silk that distributed the blessings.

I will never forget the tight, intimate community in the mantra-reciting group in the corner of the Lhakhang, keeping the chanting up in many hours at each watch, and I remember the feeling of presence of the manifested holiness, when I – as temporary leader of the chanting group, received the vajra, connected by a rainbow-cord to the mandala.

Most beautiful of all was the chanting of the song of Yeshe Tsogyal from the famous northern terma-text “Leu Dünma”, when we jointly prayed for the byin-lab, or “falling down of blessings”, which obviously transformed the most carefully constructed mandala into Guru Rinpoche’s pure land, Zangdo Palri.

During the pauses in the praxis, I tried to write down an index to the carefully translated text to the drubchen. I have always tried my best to transcend the level, where the Tibetan chanting becomes “Tibetan mumbo-jumbo” as late Chögyam Tryngpa Rinpoche once put it. I have learned a little Tibetan and succeeded in constructing a primitive overview of the very complex text to the drubchen.

It delighted me immensely. My first contact with Tibetan Buddhism was – as for many in my generation – “The Tibetan Book of The Dead”. I have worshipped and dreamed of the wonderful mandala of the peaceful and the wrathful ones nearly all my life.

I have had the good fortune to receive the initiation of the Karling Zhithro from illustrious masters like Benchen Tulku Tenga Rinpoche, Palpung Tulku Situ Rinpoche and Dzogchen Tulku Kyabje Pema Kalzang Rinpoche. I have practiced alone the short sadhana, written by a famous Kathok Tulku.

From my root guru Chögyal Namkhai Norbu Rinpoche, I received the wang of his master, Nyagla Tulku Byangchub Dorje, for the Khordä Rangdrol Zhithro, and practiced Namchö Mingyur Dorje’s Zhithro. However, never had I been among a full mandala of fellow practitioners, unfolding the classical mandala of Gyutrul Zhithro before.

The complex team of practitioners in the Lhakhang was as colourful and as varied as the gods of the mandala. Here were old-time friends and many unknown mysterious strangers. Here were a dear, close colleague and friend – and the most irritating people with looks and attitudes, completely different from my taste and preferences. Here were in fact the whole scope of 100 gods and goddesses, angels and demons of the holy circles of peaceful and wrathful ones.

I believe these circles of gods are the most powerful religious symbols ever to arise in this world, and during these sparkling summer days in Gomdé they were present, among the tormas on the mandala and in the sunrays of the crisp early mornings and golden hours just before sundown.