Benchen and Back - A Pilgrimage in Kham and Tibet
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After that she was in high spirits and experienced no physical discomfort whatsoever. Other than that, says Kyabje Tenga Rinpoche, there were no special signs. So he was told by his mother. The previous 9th Sangye Nyenpa Rinpoche had gone to see the 11th Tai Situpa Pema Wangchok Gyalpo, in order to request the details of the rebirth of the tulku.
He stated the year of the tulkus birth as the Monkey year, that there were wondrous signs accompanying the birth, and said that if one were to search in the eastern direction, the rebirth would surely be found. The 15th Karmapa Kakhyab Dorje had also had visions and provided a letter with his predictions concerning the precious rebirth, the names of the parents, drawings of the family's house etc. Thus the incarnation was unanimously agreed upon. At around age six and seven Rinpoche learned reading and writing from his father. With Lama Pesam, Rinpoche studied a special type of calligraphy according to the Karma Gadri school of painting and writing.
At age 11 to 12, together with relatives, he engaged in a pilgrimage in order to go and behold the Jowo at the Jokhang in Lhasa. At age 14, on the seventh day of the tenth month, Rinpoche finally arrived in Benchen. From the Benchen Khenpo Karma Guru, Rinpoche received extensive explanations on the drawing and construction of mandalas. It took of its crown, that liberates by sight, when Rinpoche came in front of it, at the time of which the skies filled with rainbows of many different colours and shapes, such as eight-petaled lotuses and other special designs.
A little background information is in order here: this statue was known to occasionally "take off" its hat and place it in front of itself. No one would ever see how it did so. The hat would just appear to rest on the table in front instead of on the statues head. Thus the lamas, monks and people of Benchen would always know that something highly auspicious was about to occur.
This particular event here is said to have occured on the eve before Kyabje Tenga Rinpoche's formal enthronement. He took him as his spiritual friend and began to initially study the teachings and practices of Cakrasamvara, Vajravarahi and Jinasagara according to the Karma Kagyu tradition. Then followed various collections of liturgical texts and the extensive protector rituals, all of which he committed to memory without any difficulties whatsoever. In the same way Rinpoche continued to study the mandalas of Cakrasamvara, Vajravarahi, Jinasagara, Sarvavid Vairocana, Akshobya and the protector Bernagchen.
He studied the design and construction of the eight types of stupas and the rituals for their consecration, as well as the design of the fire-hearths for the four activities, the propitiation of the lords of the soil, which is undertaken before any major construction project, and much more.
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He memorized its tantras and studied the various branches of medical knowledge for a long time. From the same master, he also learned the art of drawing and painting deities. So until Tenga Rinpoche was sixteen years old, he was taught by his tutors the teachings and practices of the main yidam deities of the Karma Kagyu tradition, their various rituals such as the preparatory and main empowerments and burnt-offerings, the consecration ceremonies according to various tantras, etc.
During this time he was also fortunate to receive the oral transmissions for the collected commentarial literature of Indian masters of old, the Tengyur, the Collected Works of Dza Paltrul Rinpoche in its entirety, and many other transmissions.
With the monk Paljor, Rinpoche studied the main philosophical scriptures as well as poetry with great energy. He also learned from him the Abhidharma-kosa and the commentaries of Khenpo Shenga on the 13 great treatises. In the same way, he studied various subjects under Benchen Khenpo Karma Guru. Then, at this relatively young age, Rinpoche became weary of worldly ways and took the truth of impermanence to heart. He realized that it was time to begin practicing and went into the presence of Sangye Nyenpa Rinpoche in order to request a yidam meditation practice from him.
Sangye Nyenpa Rinpoche replied that the yidam deity of Rinpoche's previous lives had always been White Tara, and kindly bestowed the empowerment of White Tara upon him one day. He was then advised to enter into a 12 week retreat of continous White Tara recitation. As an auspicious connection for his successful life-long keeping of these ordinations as well as for the perfection of his studies and subsequent teaching activities, Situ Rinpoche also presented him with an old Indian statue of the Buddha, made from precious Li-metal.
After this, Tenga Rinpoche eventually returned to his own Benchen monastery. One night Rinpoche dreamed of an extremely clear and blue sky, in the centre of which appeared a garland of Guru Padmasambhava mantras of golden colour which radiated light to all beings. At this time Rinpoche understood his previous dream to mean that at age 25 he should enter into a three-year meditation retreat. With this intention he went into the presence of Sangye Nyenpa Rinpoche and asked for permission to do so.
Correspondingly, Tenga Rinpoche entered into retreat and first trained in the four preliminary practices. Then, for the duration of a whole year, he trained mainly in White Tara practice.
Lhasa to Kathmandu
He dreamed that he arrived at the far shore of a great body of water and was completely freed of the fears and terrors of treacherous paths and the like. In this way many positive signs occurred.
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In the second year of the retreat, he trained mainly in the outer, inner and innermost practice of Vajrayogini, including the self-empowerment, the accumulation of a hundred thousand tshog offerings and the burnt-offerings, all of which he accomplished extremely well. At that time, Rinpoche dreamed of a girl dressed in red who gave him a triangular red crystal, of great outer and inner luminosity, in the centre of which one could see extremely clearly, the fully developed mandala of Vajrayogini, along with all seed-syllables and mantra-garlands etc.
Together with Vajrayogini practice, Tenga Rinpoche also trained in the meditations and yogic exercises of the Six Doctrines of Naropa. While being so engaged, he dreamed of one of the Indian Mahasiddhas of old, who introduced himself as Lawapa. Rinpoche received many instructions from him. While practicing the yoga of dream, he trained in the transformation exercises and thus traveled to the pure realm of White Tara many times. At around that time, Drubwang Sangye Nyenpa Rinpoche had something akin to a prophesy by his Yidam deity, which instructed him to travel to Central Tibet.
Not allowing himself to be dissuaded by anyone, he quickly undertook the journey. He let both Benchen Chime Tulku and Tenga Rinpoche know that they should remain at the monastery for the time being.
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Whatever further teachings and advice they required, would be forthcoming in the future. At this time it would also be wise not to be attached to food or wealth. Upon its conclusion he had to flee for the relative safety of Central Tibet immediately. He was crossing a mountain ridge with a few attendants, showing a secret path, and when it would be the time to travel that path.
Upon waking up, great fear arose all by itself. However, whenever they were beset by great fear or insecurity, they refered to the divination method advised by Sangye Nyenpa, and eventually reached Lhasa and beheld the golden face of Sangye Nyenpa Rinpoche once more. The Quest for Conscience and the Birth of the Mind.
Now, in the late s, the radical change in political climate is unmistakable. Integrative conceptions of British society, binding both within and to some degree between social classes, have for the time being at least disintegrated, first under the pressure of intensified social conflicts in the s and s, as different class and social movements mobilized, and evoked counter-mobilizations from the right, and then in a pervasive process of privatization and atomization of social interests. British society has become both more pluralistic, in the diversity of social identities which have emerged, and also more individualistic, as the Thatcherites have rewarded and legitimized the priority of self-interest over ideas of the social good which they now define as coercive, but which at an earlier moment seemed to be widely consensual.
I have in mind less the revival of militant neo-conservative ideologies which are often similar in their form of thinking and practice to the ideologies of the left, even if opposite in values and content than the disintegration of established systems of theory and belief. The links between the art and ideas of post-modernism, and the economic and social infrastructure of post-industrialism or post-Fordism have been explored in interesting ways by a number of writers.
The baby, she saw, depended on mother or other primary caretaker not only for its physical well-being, or even its sense of emotional comfort, but also for the development of its sense of identity and its powers of mental functioning.
Personal Reflections: Chokyi Nyima Rinpoche
Unconscious communication links mother and infant in a symbiotic unit, in the early stages of life, without which the infant is no more psychologically viable than he or she is physically viable if abandoned when young. This emphasis on infantile relatedness and dependency, especially in the earliest months of life, and in the primary relationship with the mother, leads to a perspective on human nature distinct from the robust individualism of Freud, though a development of his own discoveries.
This book is in good condition but will show signs of previous ownership. Good Soft cover. Touch of wear to cover. Good condition. Seller Inventory mon More information about this seller Contact this seller 5. Trade Paperback. First Trade Paperback Edition. Brief summary of content available upon request by e-mail. Seller Inventory More information about this seller Contact this seller 6. The lama considered this to be an auspicious sign and dedicated it as a site for a mani temple.
Many monks and local people then started carving mani stones. Today, people continue to carve mani stones to add to the huge, growing pile. Slideshow of the Tibet , Kham set: www. According to Dharamshala based rights group Tibetan Centre for Human Rights and Democracy, the writer laments the losses nomads are currently suffering, including the loss of precious folk culture, because of their resettlement in urban areas.
Read the whole article : www. Tibetans are phenotypically diverse. Recent research into the ability of Tibetans' metabolism to function normally in the oxygen-deficient atmosphere above 4, metres 14, ft  shows that, although Tibetans living at high altitudes have no more oxygen in their blood than other people, they have ten times more nitric oxide and double the forearm blood flow of low-altitude dwellers. Nitric oxide causes dilation of blood vessels allowing blood to flow more freely to the extremities and aids the release of oxygen to tissues.
This and other advantages in physiological function at high altitudes have been attributed to a mutation in the EPAS1 gene among Tibetans. The town alone currently has a population of Jyekundo is the modern town which developed from the old Tibetan trade mart called Jyekundo skye dgu mdo, skye rgu mdo in Tibetan and most Western sources. The Tibetan designation skye dgu mdo indicates that it is a place where one valley opens into another one mdo , here formed by two tributaries of the Jyegu river, Dza Chu rdza chu and Pel Chu dpal chu. You seem to be using an unsupported browser.
Please update to get the most out of Flickr. Ladies in front of Drak Lhalupuk cave temple, Tibet by reurinkjan. Tibetans start the real Kailash kora from out Darchen, Tibet by reurinkjan.