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Winter 2013 Issue 11

Editorial

by Judith Allan This year we had the good fortune

of a kitchen extension which is

Running parallel to the

and joy of hosting a retreat with Cho" gyal Namkhai Norbu in early

due to be completed in January

Community programme in London with looking for new premises

(see p. 8).

is an academic programme at

for a London centre. Since

SOAS run by Shang Shung UK, as

2010, we have been using the

October. Rinpoche taught on

This coming year we are faced

Longsal Ati Nadzer at the Camden

In London we had wonderful

well as courses. The SOAS talks

Drukpa UK Centre in Primrose

Centre from 4-6th October. He

teachings in early May from

are always stimulating and attract

Hill, a large, spacious and airy

also gave a lecture at Asia House

Jim Valby on ‘Purification and

a wide ranging audience. A full

centre which has been available

and launched the second volume

Enlightenment’. Jim’s courses are

report is on page 14.

to us for ganapujas, teachings

of Light of Kailash on 3rd October.

always very well attended. Elio

and practices. It has been

Guarisco was able to make a

The AGM was held this year in

invaluable for hosting increased

This is Rinpoche’s third visit to

short unscheduled visit to London

November. Julia Lawless and

numbers and for this we are very

London since 2010 and each

in the summer when he taught

Mandarava Bricaire stood down

grateful to the Drukpa Trustees

visit brings increased energy and

brilliantly on Santi Maha Sangha

from the blue gakyil and Nick

for their continual support and

inspiration. In 2013, we had a

Base level, covering the sweep

Segust from the red gakyil but

help. Unfortunately their lease

strong programme running both

of the teachings in the text and

will still continue to take personal

is coming to an end in September

in Kunselling and also London.

elucidating the most complex

retreat bookings for Kunselling;

despite a concerted high profile

Dance retreats led by Cindy

Chapter 5.

Raf Portas was co-opted as

local campaign to save Leeder

Faulkner are always popular, as

courses continue in London

Membership Secretary following

House. In the meantime we

was a week’s course taught by

and the monthly explanations

the 2012 AGM. Trinley Walker

have to look elsewhere for

John Renshaw on ‘Pranayama and

of different practices held at the

and Olga Komendatova were

premises. The London Project

a medical approach’. Our visiting

Drukpa Centre, organised by Max

proposed for the blue gakyil and

group (see p.5) will take on this

teacher this year at Kunselling

Corradi, are especially useful for

Alex Studholme for the red gakyil

was Enzo Terzano, who in July

new peope. Olga Komendatova

for 2014. Approval for the new

responsibility and has the full support of Cho" gyal Namkhai

led a most inspiring retreat on

and Rich Stevens hosted regular

gakyil was given by Rinpoche,

Norbu.

Jnanadakini. In Kunselling there

study sessions of the Santi Maha

saying it was ‘perfect’.

looking for suitable premises so

have also been two major work

Sangha Base level. Our thanks

we can continue to host larger

projects undertaken this last year.

to all those who work so hard

events here in London to support

The first was the mandala decking

organising and leading teachings,

our increasing membership.

project; the second, the building

explanations and retreats.

Dance and Yantra

Please help us with

Contents 2 Editorial and Contents 3 Vajra Dance in the UK

by Jane Weston 4 & 5 The seed for a new London centre is planted

by Judith Allan & Julia Lawless

8 & 9 Karma yoga at Kunselling

by Robin Russell Mandala decking project

16 & 17 When Time and Eternity Met

by Didi Contractor (from The Miraculous 16thKarmapa)

by Peter White 10 & 11 Launch of Light of Kailash, Volume II

by Alex Studholme

18 & 19 Obituary of Dominic Kennedy

by Ed.

The London Centre

by Alex Studholme

12 A Man-Made Man The Strange but True Story of Lobzang Jivaka

by Mike Gilmore

6 & 7 A Wintry Chod week

by Di Purdue

13 Thangka painting at the V & A

by Hugh l’Ange

Chod week

by Barry Patterson

14 & 15 Shang Shung Update

by Judith Allan

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Dzogchen Journal

Front cover: Cho" gyal Namkhai Norbu, Camden Centre

by Clive Arrowsmith Back cover: Thangka painting workshop at V&A

by Hugh l’Ange and Timea Tallian

Vajra Dance in the U.K.

by Jane Weston This year there have been successful Vajra

would be ruined. This meant that daytime

has now set off on its progress around the

Dance courses in London, Kunselling and

temperatures inside the Dome soared and

country to stay with different dancers where

Devon. The new dance floor at Kunselling

the crew had to paint very scantily clad!

there is no Mandala already. Next year we

has been installed and is especially

The time passed quickly thanks to much

will repeat the VDKY (sounds a bit like a

appreciated by those who remember just

storytelling, joking and singing of 60’s

fashion label) beginning with refreshing the

how cold the old concrete floor could get

pop songs (Penny Stirling has an amazing

paint on the Kunselling Mandala.

when the weather was damp and chilly.

memory for these).

The new wooden floor is much warmer and

This year, Cindy has also taught the Dance

dry. Many thanks to the building team who

Thanks to all who helped, especially Rowan

of the 12 A which does not require a

put such a lot of energy into the project,

Wylie, who supplied much of the drawing

Mandala. You can dance it in your living

not least into the design which is of course,

and design expertise and Phil Craze, who

room and do not need a lot of space around

a ‘one off’ and had to fit over the old

painted like one possessed by a benign paint

you so I hope many practitioners will be

concrete.

sprite when he isn’t even a dancer (yet). We

able to learn this soon.

completed the Travelling Mandala and it The Dance Practice Week in August in Kunselling was, as usual, very popular.

Anyone who knows even just one of the dances can come to practise. It is always a good opportunity to ask Cindy (our local dance instructor) questions and clarify any confusions. It is also a pleasure to see the children enjoying themselves together while their parents dance, and joining in the Ganapujas. The weather was fantastic and most of the dancing was done in the open air with strong sunshine. Circumstances were very favourable as the beauty of the fields and hills around came much closer with the Dome down. Often there were buzzards wheeling above the Mandala. One special evening this year began with Anna Lidzey’s birthday cake and progressed to a singsong and spontaneous disco.

Immediately after the Practice Week, we ran a Dance Karma Yoga Retreat for the first time. Six dancers stayed on after our regular Dance Practice Week with the specific aim of drawing out and painting a new Mandala. As we had to paint onto Tyvek (a thin backing) and allow the paint to dry overnight, we had to put the Dome up over the Mandala because if rain or dew had fallen on the wet paint in the night it

Thanks to all contributors and to Clive Arrowsmith, Mike Farmer, Graham Hill, Gerrard Kennedy, Hugh l’Ange, Timea Tallian, Peter White and others for the use of their images.

Editor: Judith Allan • Assistant Editor: Julia Lawless • Design and Production: Piction Media (K Dimension Ltd) Dzogchen Journal

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The seed for a new London Centre

by Judith Allan and Julia Lawless Rinpoche’s jet touched down at Biggin Hill on 2nd October; Biggin

Yoga and the Vajra Dance.

Hill is a small airport made famous in World War 2 for its defence

Following the retreat, a significant development was Rinpoche’s clear

Operations. This was the start of a glorious seven days.

unequivocal support for a London Centre, which he gave during a gakyil meeting held at his house. Whilst busy authenticating statues

The following evening, 3rd October, Rinpoche delivered a lecture at

and thangkas in a relaxed fashion, he talked generally about the

Asia House, an elegant Georgian house in London, on Light of Kailash,

importance of city centres, saying:

volume two. Rinpoche’s talk was the keynote lecture linked to the very

“ Nowadays it is very important to have centres in big cities. Why?

successful Padmasambhava conference which took place earlier on

Because most people live in big cities nowadays. So that is how they

the 14th September. It was so popular that we had people clamouring

can get a connection with the teachings. London is one of the biggest

to get in, asking for last minute cancellations. Rinpoche was in his

cities in the world so it will be very good to establish a London Centre.”

element, covering the spread of Bon in the intermediate period of Tibet

He stressed the fact that it should be open to all aspects of Buddhist

and Shangshung, interspersing it with lively anecdotes: this included

teachings as well as other spiritual paths and that we should be flexible

the story of King Songtsen Gampo’s political manoeuvrings to gain

in our approach, by working with circumstances. He concluded: “You

control over the kingdom of Shangshung by marrying off his elder

should do everything you can to make it happen...”

sister Sadmarkar to the Shangshung King Limichar...and Limichar’s subsequent ambush and murder. In this way he separated myth from

Rinpoche then very kindly gave all the financial donations which he

political reality.

had received during the retreat to the London Centre. He also offered a seated golden Thai Buddha statue to symbolise spiritual openness and

We were delighted that Drubpon Ngawang Tenzin, the European

a large clear-cut crystal set on a stand, as well as some other smaller

representative of the Drukpa order, based in France, was present, as

gifts for the new Centre. With his energy behind us, this project has

well as key representatives from the Tibetan Community: Thubten

a powerful seed which will surely grow and eventually manifest both

Samdup from the Office of Tibet, Tenzin Samphel, Chair of the Tibetan

flowers and fruit.

Community and Sonam Frasi as well as some younger Tibetans. There were also a number of academics present, including Charles Manson

In addition, Rinpoche gave

(SOAS and the Bodleian Library, Oxford) and Lama Jabb (Oxford).

several personal presents to Kunselling, including

Rinpoche’s talk was followed by a book signing and a reception.

an image of Yeshe Tsogyal

Rinpoche has also expressed the wish to launch the third volume of

painted by Robert Beer. He

Light of Kailash in London next year.

also gave his blessing to our most recent projects at

The retreat began the following day at the Camden Centre. The first

Kunselling – the outdoor

evening, Rinpoche taught on Anuyoga and explained that Shambhala

dance platform, the sang

is present day Afghanistan. The teaching on Ati Longsal Nadzer

burner and plans for the

began on Saturday when everyone present was handed the text.

new kitchen extension.

Rinpoche revealed that the story of this text coming to him through

It is impossible to thanks

a dream. He very swiftly and skilfully took us through the text and

him enough for his infinite

its profound meaning relating to the View, Meditation, Behaviour

generosity in offering us such

and Fruit of Dzogchen. Rinpoche then gave Direct Transmission

a wealth of both material and

through the experience of Clarity. Rinpoche also talked about the

spiritual gifts.

twelve primordial masters of Dzogchen and how these very ancient Dzogchen teachings had been transmitted at times through Nyengyud,

Then in the warm autumn

teachings whispered in the ear. He stressed the importance of the Song

sunshine, with full hearts we

of the Vajra as a practice to take one into the state of contemplation.

waved goodbye to Rinpoche

Whenever we sing Song of the Vajra, countless Dakas and Dakinis are

as his small plane took off

also present and that place is forever a sacred place. Rinpoche also

from Biggin Hill heading to

said that he often uses the Vajra Song as a personal practice himself.

Barcelona. May he return

Many new people were at this retreat and we hope we will see more of

soon to London and his

them in the future. The retreat concluded with a ganapuja and Yantra

teachings flourish.

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Dzogchen Journal

is planted

by Alex Studholme (Red gakyil) In recent years, it has become clear that the UK Dzogchen Community

• space for group practices, including Yantra Yoga

needs its own permanent base in London. The number of members in

• sufficient space for the Vajra Dance (if possible)

London now means that the current arrangement of hosting meetings

• a small kitchen

and practices in members’ houses and flats, although very enjoyable,

• toilets

cannot always cater for increased numbers. At the moment, we are lucky enough to be able to rent the Drukpa Centre in Primrose Hill for

On a more ambitious level, the centre could include:

weekend ganapujas as well as for explanation and practice days. But

• office/bookshop space for the Shang Shung Institute and ASIA

this arrangement will come to an end (their lease is about to expire in

• rooms for therapy sessions and treatment

September). The time has come to find our own premises.

• shop and café facilities

Cho" gyal Namkhai Norbu is very supportive of this idea. London is a

In order to initiate the project, the UK Gakyil has made the following

city with great potential for the growth of the Dzogchen teachings. In

steps:

August 2009, Rinpoche was asked by Oliver Leick from Shang Shung

• set up a page on our website called “London Project”, inviting

Austria which European city would be best to establish an Institute for

members to donate or pay a standing order into a dedicated ac-

Tibetan Studies: a number of cities were proposed, including Berlin,

count

Paris, Barcelona and of course London. Rinpoche without hesitation chose London and so Shang Shung UK was born. This was a clear indication of the importance of London.

An essential outline of the nature of a new centre would include the following: • a central location • privacy and quiet

• included a new “Friend of the London Project” category into the membership (offering London-based benefits as a reward) • set up a raffle In the long run, however, we are also looking for the following: • private investors interested in speculating in the London property market, whilst simultaneously benefitting the Dzogchen Community • people with fundraising experience willing to back this project • individuals who would be interested in renting living space in a new centre, in order to cover the costs of a mortgage • legacies left to the Dzogchen Community in individuals’ wills The success of such an endeavour depends on the aspiration, intention and will of the community. We can help to generate the required amount of merit for the realization of the new centre, by dedicating our spiritual practice to the project: in particular, the practices of Ganapuja and Tara (including Odzer Chenma). Collective sessions of these practices, for this specific purpose, are scheduled for 2014. Your help is invaluable… please get involved to make this vision a reality.

Contact: Amely Becker and Alex Studholme at: • ukgakyil@googlegroups.com Photograph: Clive Arrowsmith

Dzogchen Journal

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A Wintry Chod Week

by Di Purdue Stepping from the bus in Erwood, I came

Separation into two groups the first weekend

The retreat progressed with energies rising

upon terrain unknown, unrecognisable

before joining forces, provided all important

to coalesce giving a sense of truth and

and featureless. Shrouded in a thick timeless

grounding for the inexperienced, without

universality. This extraordinary resonance

swirling mist engulfing all within its reach. The

holding back the seasoned Chodpas. Chod

manifested, with increased awareness,

journey uphill was tortuous, the load on my

cuts the ego's dualism through offering the

inspired healing touch, spiritual guidance

back growing heavier and heavier. Now there

body and worldly existence. It was no easy

and friendship. Many alluded to powerful

was no sign of a beginning or end, only the

task. I for one had to relinquish the damaru

experiences. For me, momentarily meeting

thick swirling mist. Its never-ending expanse

and bell to future retreats, to focus on the

Machig Labdron in the blueness of space was

of grey as of a great charnel ground at the

practice. Other newcomers to Chod found

wholly reassuring, whereas the spontaneous

entrance to the Bardo of the dead.

their own ways of managing this conundrum

manifestation of Ekajati left me quaking in my

- and six year old Velko co-ordinated damaru

boots. Practices and dreams of day and night

and bell with such aplomb, that sitting next to

mysteriously drew together into a limitless,

him I was a tad disconsolate!

sumptuous Ganachakra feast offering. Our

So, it was with immense joy when at last, out of the dense fog emerged a little pointynosed, waggy-tailed Bella, closely followed

by a smiling Judy, greeting and giving royal

Shared meals and tasks were fun, allowing the

welcome to this weary traveller on arrival at

retreat to flow.

Kunselling. A fitting start indeed to the Chod Retreat: my first ever with the Dzogchen Community. It had been a scary start!

A mid-week shopping trip to Hay-on-Wye offered a magical interlude. Sampling delights of soya-made latte in a local coffee shop, with exquisite dark chocolate covered nuts.

Uncertainty melted away with the steady stream of arrivals of friendly faces. The week turned out to be both memorable and unequalled as an initiation into the intensity

Sheer decadence, and for some, even curryflavoured mango ice cream. A final foray into the Garden Centre left me feeling as a joyous teenager again.

of Chod practice with Rushen, which proved to be profound and remarkable in equal measure.

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Dzogchen Dzogchen Journal Journal

heartfelt thanks and gratitude to all; our erstwhile leader Judy (assisted by Barry), and undoubtedly, Rinpoche.

The return to my troubled Newtown district wasn't as I anticipated. Instead of loutish nightly antics to which I'd grown accustomed, instead astoundingly, ethereal chanting of indescribable beauty made me push back the curtain to be greeted by immense light and Beings of light. Dakinis dancing and turning somersaults in the street. Morning came, and whilst chanting Emakiri, all I could

hear was the sound of Dakinis laughing.

Chöd Week

by Barry Patterson For some of us it has become an annual pilgrimage, some time early in the year: Chöd Week at Kunselling. There have been some years when the weather made it impossible to get up the hill & some when we wondered if we’d ever get back down again. Since our first gathering in February 2007 we have experienced just about every kind of weather imaginable, I can tell you!

This year the retreat was held in March.

It is wonderful to be at Kunselling toward the end of Winter. Large flocks of starlings, redwings & fieldfares add their voices to the wild winds of the Eppynt. Ravens, buzzards & red kites wheel overhead. Lambing begins for the Davies family, our neighbours, out at all hours on the hill. Kunselling is always atmospheric, but Winter retreats always remind me of Chögyal Namkhai Norbu’s describing the house as a cosy nest.

But Chöd is not a cosy thing. First there’s the offering of the body, cutting away the false sense of self & security by which we have been bamboozled into Samsara. That’s not something to do lightly; if you’re going to sing those words, you’d better mean it!

Then, if you’re new, there are those words; all those Tibetan words; you need to learn the pronunciation, the rhythm, the all important meaning. There are some complex visualisations, too. Sometimes the body offering seems to happen so fast, chop-chop!

There’s the bell & the drum too, but even beginners can learn to play much of the practice confidently by the end of the week if they put their mind to it.

This year, the practice was led, as ever, by the

This year we were joined, among others, by

the hills, playing the damaru & bell. Oh!

wise & indefatigable Judy Allan. For the first

Aglika & her son Velko, aged 6, who often

If only such a life could go on forever. We

weekend she gave explanations in the house,

spent practice time quietly sitting by his

know however, at the end of the week, as we

while more experienced chödpas got on with

mother making beautiful little mosaic patterns

clean, tidy & pack up our things that the real

it in the barn; the two groups coming together

like mandalas; but he was soon revealed to be

meaning of Chöd goes on in our everyday

for practice in the evening. By Monday we all

an enthusiastic young chödpa, playing both

lives, whether or not we are singing with a

practised together following Rinpoche’s advice

the bell & the drum very well.

drum in our hand. We return home newly

to combine Guruyoga & Rushen practices with the Chöd. It’s a powerful combination, I can tell you.

Cooking & eating communally, renewing old friendships & forging new ones, walking

inspired to fearlessly take our practice into every situation that life can bring.

Dzogchen Journal

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Karma Yoga reports from Kunselling

by Robin Russell The spring Karma Yoga week took place between 6th-14th April.

paint what is now called the floating mandala (staying at different

As ever there was always lots to do both inside and outside of the

places around the country for a month at a time or so). Before this

house: painting, cleaning, grass cutting, path clearing and general

could happen, the last of the mandala decking was screwed down.

maintenance.

The mandala painting was done in a record time of three days and

Thanks to the following: Adrian from Ireland who cleaned

I feel I should report that this was done by extremely scantily clad

and painted the whole kitchen; Andrew Clegg from Ireland cut fire

women and men singing, painting and laughing inside the dome.

wood for 2 days.

Wonderful !! The painting team was led by Rowan and constituted

Aglika and Velko, her young son of 7, from Newtown, cleaned the

Penny, Ans (from Holland), Jane, Red and also Phil, recovering from

whole house.

heart surgery. What a hero!

Nick and myself sawed fire wood, then cut the hedge.

Next we tackled the tump by our gate and its forest of weeds,

The summer Karma Yoga week was a great success. Despite only

nettles and tough thistles. Lol and Stephanie courageously

four yogis and yoginis turning up, a lot was achieved. Firstly the

tackled the weeding, clearing and burning which was a mammoth

new paint ordered for the house arrived in time so the bathroom

job. They were still at it when I left on Tuesday; this was work in

was completely decorated and looks great. Thanks to Aglika for

progress.

painting the bathroom. The library books were catalogued, labelled

and sorted meticulously by Barbara. I even felt like reading a book

In terms of the general garden, hedge trimming was carried out by

and putting it back in the right place ...

Alex, Nick and myself. Mirjana as usual, worked on all the borders

with amazing indefatigability and skill. Colin arrived on Monday to

In the garden, there was much strimming, weeding, sawing and

finish the decking and build an exit platform for the dome.

hedging done by everyone, including Nick and myself. The house

was also cleaned thoroughly both inside and outside and looked

A tree surgery firm arrived on Thursday to cut the two spruce trees

wonderful. Kunselling always looks so much better for this deep

which would cut out light from the new kitchen and trim the ash

cleaning which is essential after continual use by groups.

trees overhanging the house at the back as well as the one under

the electric wires. Finally to sum up the cooking, Angelique was

The autumn Karma Yoga week followed on from a wonderful week

fantastic, the company was fantastic and all thanks to our Wonderful

of Vajra dancing, with most of the dancers staying on to draw and

Master.

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Kitchen Report

Mandala decking project by Peter White

A major project this year has been work on a new kitchen. Before

The start of May saw an extra week of Karma Yoga at Kunselling

work began, Mike Beddard led a sang offering the week before the

which was needed to complete the mandala decking, work on

builders started on work.

which had started the previous year: in September 2012, Robin

Russell, Richard Doggett, Mark Watts, Nick Segust and myself worked

There has been group participation in the kitchen design project over

to put together what turned out to be a ‹huge waffle›: the mandala

the last number of months. On our behalf, Peter submitted a kitchen

deck - a levelling and raising of the mandala courtyard to provide a

design drawing of the kitchen appliance positions i.e. sink, cooker

springy and flat surface for dance and yoga courses which could be

and fridge position. This does not impact on the original construction

held in the Welsh spring and summer.

drawings apart from narrowing the disabled access door. We commissioned local builders Baddens to commence work. Chris

With only a week available, all five of us cracked on at a great pace.

Coop, as Design and Build Consultant, and myself as the Kitchen

The pictures told the story: Mark and Richard - the brains behind the

Project Coordinator, met with the builder to go over building and

design. Mark kept us on track throughout the week with his eye for

drainage details etc.

detail and Manjushri-like piercing gaze. I just did what I was told!

Robin was a steady rock, quietly confident and productive and always

To date, we are happy with the progress, David Davis quarried the

there when needed. Nick supplied us with materials and filled in

stones at his quarry and the stonework for the kitchen walls has

when needed. Rowan and others provided fantastic meals.

started. The windows and doors are on order and should be fitted shortly. Matching slates for the roof are also on order. Chris Coop

Then in May 2013 Robin, Alex Studholme and myself revisited ‘the

will be going to Kunselling with an electrical engineer to sort out

waffle’ to transform it into a smooth work of beautiful synthetic

the electrical systems with Mr Powell the builder. The kitchen design

decking (made from plastic bags apparently), screwing down the

group are still working on the final interior layout of the kitchen and

plastic decking planks and cutting planks to fit the circular shape

we can look forward to the delights of a new kitchen in the early part

of the mandala. It was laborious work but Alex kept us entertained

of 2014.

with anecdotes of philosophy and rhetoric. In five days of wonderful weather we had the job more or less done.

Hopefully in 2014 we will fit a strong cover to fully protect the deck from the harsh Welsh winters. After that we are looking into providing a heating system for our famous and long-lived dome.

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Launch of Light of Kailash Volume Two by Alex Studholme In addition to his tireless work as a spiritual teacher, Cho" gyal Namkhai Norbu is also a scholar of great renown. For nearly three decades, he was a professor at the universities of Rome and Naples, having been invited to Italy in 1960 by the famous Tibetologist Giuseppe Tucci. Most of his research has been dedicated to investigating the pre-Buddhist origins of Tibetan culture and 2013 saw the publication of the second volume of his The Light of Kailash series, which presents the ancient kingdom of Zhang Zhung – with Mount Kailash at its centre – as the cradle of Tibetan civilization. To mark the launch of this new book, Rinpoche gave a talk at ASIA house in London, on the eve of our Dzogchen retreat with him at the Camden Centre.

In The Light of Kailash, Rinpoche repeatedly challenges a kind of received wisdom within Tibetan circles that, prior to the arrival of Buddhism, the Tibetans were a more or less barbarian race. This broad consensus serves, of course, to underline the tremendous value of the teachings of the Buddha and to bolster Tibetan Buddhist piety. But, it has its less positive side: obscuring and even denigrating aspects of Tibetan culture and history from before the time of the three so-called “dharma kings”, who oversaw the successful transmission of Buddhism into Tibet between the 7th and 9th centuries CE. In particular, this Buddhist bias has tended to slander the indigenous Tibetan religion of Bon. Rinpoche writes: “Thus, with the pretense of extolling the praises of the sacred dharma, a negative attitude vilifying Bon and the Bonpos became diffused among the majority of Tibetans.”

Rinpoche himself, he told us, has felt the force of this common Tibetan prejudice. When he first started to publish scholarly articles on Bon, it was widely assumed that this must be because he himself was a Bonpo, rather than – as is the case – a Buddhist who simply recognized the worth and integrity of the Bon tradition. But, Rinpoche is concerned that the Buddhocentric view of Tibetan history is not only harmful for the Bonpos, it is also bad for Tibet as a whole. It contributes to a reductive assessment of the antiquity, autonomy and depth of Tibetan culture, only exacerbating the sustained assault Tibetan culture has suffered under Chinese occupation. The Light of Kailash is, in part, a counterbalance to a certain tendency to believe that, because Buddhism came from India, the only parts of Tibetan culture that are of real value originate outside and not within Tibet itself. Rinpoche writes: “… the Tibetans held for some time such a vehement faith in and pure desire for the sacred teachings coming from India that they attributed to India also the origins of the entire Tibetan culture without exploring the cultural and historical

Photograph: Clive Arrowsmith

origins of ancient Zhang Zhung.”

For example, in chapter four of his new book, Rinpoche interrogates the traditional view of the origins of the Tibetan written language.

This maintains that there was actually no Tibetan system of writing before the time of the first dharma king Srong-btsan sGam-po (c. 629 – 650 CE), who was therefore obliged to send his minister Thon-mi Saṃbhoṭa to India to study Sanskrit and to develop a written language suitable for translating the Buddhist texts into Tibetan. This belief is not simply folklore, but is embedded in the dominant version of Tibetan history created by generations of Buddhist scholars. Rinpoche writes: “The majority of Tibetan historical documents currently available concurs that before the time of the dharmarāja [dharma king] Srong-btsan sGam-po… no tradition of written language existed in Tibet.” If true, this would help to confirm the notion that the Tibetans possessed little of much literary, philosophical or religious substance before the arrival of Buddhism.

However, from a careful reading of a range of different historical sources, Rinpoche produces overwhelming evidence that Thon-mi 10

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Dzogchen Journal

Photograph: Clive Arrowsmith

Saṃbhoṭa did not invent an entirely new written language, but instead adapted an existent form of Tibetan script. For instance, a hagiography of the 8th century Tibetan translator Vairocana states: “Thon-mi Mi-chung Saṃbhoṭa transformed the written language [yi ge bsgyur].” In the root text of a Bonpo rite, diffused several centuries before the time of Srongbtsan sGampo, we find: “With a beautiful feather, clear letters are written in precious colours on white paper…” Whilst another early text specifies that a long-established thirty-letter Tibetan alphabet was the basis of a new system: “When the Indian dharma teachings were translated into Tibetan, [it was found that] it was not practicable [to adapt] the Indian written language [and] transform [it] into Tibetan. The thirty [letters] Ka, Kha [and so on,] became [instead] the model for [the new] Tibetan [written language].”

Furthermore, Rinpoche draws on his own experience to demonstrate what the first form of Tibetan writing looked like. He recalls, as a thirteen-year-old, being taught by an old lama an ancient form of calligraphy known as “the language descended from the gods” [lha babs yi ge]. Confident that the Tibetan word lha is equivalent to the word smar in the language of Zhang Zhung, Rinpoche identifies this arcane calligraphy with references, in early Bonpo texts, to a system of writing called smar sgrag. “This form of writing,” Rinpoche asserts, “is the written language that was used by the Tibetan people prior to the advent of the Tibetan king Srong-btsan sGampo.” There are two types of modern Tibetan script: the principal script, used for most printed texts, known as dbu can and a more flowing script, mainly confined to elegant handwritten documents, known as dbu med. While dbu can does display the influence of an Indian Gupta calligraphic style, dbu med, Rinpoche argues, remains a direct adaptation of the Zhang Zhung script.

Here again, The Light of Kailash challenges conventional Tibetan opinion, which holds that the flowing dbu med script represents a kind of shorthand of the printed dbu can script, perhaps evolved from the need to write dbu can at speed. Rinpoche points out that this is highly unlikely: firstly, dbu can is written from left to right and dbu med from right to left; secondly, a contemporary Bhutanese script, developed precisely as a quick way of writing dbu can looks nothing like dbu med; and, finally, dbu med shares many characteristics of the earlier smar (or lha) system of writing. “Even if the former may have been slightly changed and become more flowing during the course of time,” Rinpoche writes, “in its entirety the later script still retains the original way of writing.” A connection between contemporary Tibetan cultural practice and Zhang Zhung is re-established.

This wealth of detailed research and analysis, of which the above few paragraphs are just a taste, supports a more basic point: from a common sense perspective, it is hard to see how the Tibetans could genuinely have coped without a system of writing before the 7th century. Could the Bonpos, Rinpoche asks, really have preserved their complex traditions, over many centuries, solely by committing them to memory? Is it realistic to think that if, as tradition maintains, as a youth king Srong-btsan sGam-po studied the five minor and major sciences, he did so without the aid of any books? Could his minister, with no prior knowledge of any Indian language, have travelled to and from India, communicated orally with pandits, learned Sanskrit, studied the idiom of the Buddhist texts, created a new Tibetan language and grammar, not to mention, according to tradition, translating several Buddhist texts, all within the space of two years? And how, without a system of writing, would the king have communicated with the Nepalese and Chinese courts in order to woo the two princesses he famously married?

One Tibetan historical text, typically following the accepted mainstream view, asserts confidently that Srong-btsan sGam-po could not have sent any letters to any courts. “The kings of the four directions sent [him] missives and extraordinary objects as presents,” it reports, “The king of Tibet sent rich gifts as acknowledgement but no missives because there was no written language. Therefore it was thought that also Tibet needed a written language.” No matter how well meant, this is surely yet another example of the way in which the presentation of historical facts has been twisted to conform to a piece of inherently unlikely traditional dogma. As Rinpoche concludes: “In reality those misrepresentations are as erroneous as saying that a good donkey is the offspring of a mule, or that a good mdzo [a female hybrid of a yak and a cow] is a stud generated by a bull.”

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A Man-Made Man

by Mike Gilmore A Man-Made Man The Strange but True Story of Lobzang Jivaka and his contribution to the Spread of Dharma in the West There are some wonderful, strange and inspiring stories about Western students and their first encounter with the Dharma, but perhaps none so weird as the almost forgotten story of Michael Dillon, otherwise known as Lobzang Jivaka.

Michael Dillon is a hero in transgender circles as the first person in the World to change sex from female to male by plastic surgery. He was the first to undergo the painful operation of phalloplasty. Born in 1915 as Laura Maud Dillon, of Anglo-Irish aristocracy (his brother was the eighth Baronet of Lismullen in Ireland), Dillon always felt uncomfortable in a woman’s body. His mother died soon after birth. He was educated at Oxford and was president of the Oxford University Women’s Boat Club.

Shockingly for the time he sought hormone treatment and convinced one of the (then) few plastic surgeons to have a double mastectomy, and a doctor’s note enabled him to change his birth certificate. Meanwhile he enrolled at medical school at Trinity College, Dublin under his new name of Lawrence Michael Dillon.

Again he became a distinguished rower, this time for the men’s team!

Many further sex reassignment operations secretly followed with Dillon hiding them as “war injuries”. He even deliberately cultivated a misogynist reputation to prevent forming close relationships with women for fear of exposure. In 1946 he published his book Self: a Study in Endocrinology and Ethics, about transexuality. This brought him to the attention of Roberta Cowell (born Robert Cowell), who would become the first British trans woman to receive male to female reassignment surgery.

Though not yet a licensed doctor, Dillon himself performed the preliminary operation on Cowell, since British law made it illegal.

Dillon later proposed marriage to Cowell but she turned him down. Although he did not mention his own history in his book, in 1958 the story broke and he was “outed” while he was working as a ship’s doctor. Scandal followed, as did the press who hounded him mercilessly.

Dillon escaped by fleeing to India. He had read and been impressed by the notorious, but highly popular writer Lobsang Rampa (also known as Cyril Hoskin, whose fictional

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books on Tibet like The Third Eye – published in 1956 - were all the vogue. So he decided to leave it all behind and become a Buddhist monk. Arriving in India, he took the novice name of Sramanera Jivaka (calling himself after the Buddha’s own doctor). In Kalimpong he studied with the English Buddhist Sangharakshita, to whom he revealed his secret. However, Sangharakshita warned him he could not fully become a monk as he was not really technically a man – but Dillon was determined.

He went to see Denma Locho Rinpoche in Sarnath (who is now one of the highest Gelugpa lamas). Rinpoche agreed to ordain him, but then word was leaked of his secret and the ceremony was never officially done. Deeply saddened, Dillon still refused to give up and could not go back. He went on to live the next few remaining years of his tragic life in a monastery in Ladakh and the Himalayas and wrote a couple of books, including a life of Milarepa, under the name of Lobzang Jivaka.

They show his sincerity. Despite the language barrier, he felt at home as a monk and refused any special treatment in the monastery, enduring the same harsh living conditions as the rest. He died at Dalhousie in the early 1960’s, aged just 47.

There is a biography published about him called The First Man-Made Man, by Pagan Kennedy. However, an important point that is generally not known is that Dillon was also a minor though vital catalyst for the spread of Dharma in the West. He was a sponsor of the then young Tibetan lama Chogyam Trungpa Rinpoche and actually paid for his fare to come to England to study at Oxford University. Trungpa arrived in the West in 1963 along with Akong Rinpoche. Dillon had also inherited money (as a male he was able to inherit money which he would have been unable to do as a woman) and when Lobsang Rampa was himself pursued by the press and

paparazzi, in particular the Daily Mail who had exposed him as a “fake” (i.e. a plumber from Cornwall who had never actually been to Tibet), Dillon immediately offered him his house in Ireland as a place of refuge. This house then became the first Tibetan Buddhist centre in Ireland.

Dillon’s story is a bizarre but sad one. But he was a pioneer in many respects. He may never have been a great practitioner or scholar, but for strength of mind and enduring hardship in pursuit of the Dharma his name should be remembered.

“When the mind cannot be made to fit the body, the body should be made to fit, approximately at any rate, to the mind.”

Michael Dillon.

Books: by Lobzang Jivaka: Life of Milarepa (1962) Imji Getsul – an account of life as a Westerner in the monastery (1962) Self: A Study in Endocrinology and Ethics (1946) Growing Up Under Buddhism (1960) (published under the name Sramanera Jivaka) A Critical Study of the Vinaya (1960) The First Man-Made Man (by Pagan Kennedy, Bloomsbury 2007)

Thangka painting workshop at the Victoria and Albert Museum

by Hugh l’Ange We mix gold with honey for three days, and

We mere mortals, and the conservators, were

colour charts, brushes, and examples of

pound lapis lazuli for two days. A gorgeous

on a weekend thangka painting course. This is

thangkas and statues. Then we have choices

deep blue paint manifests - except for those

the second weekend of what may deservedly

– we can either draw and paint plants, or

unfortunates who ground the lapis, instead of

become a series of courses. A thangka is a

choose to draw and paint the garuda, a

pounding it. A weak pale blue, the expensive

flat painting, which can be rolled up, usually

double dorje, or the Medicine Buddha. These

result of this serious error in technique. At

having a Buddhist theme. The painting, often

may be difficult, but there are other subjects

least that’s what we might have done, if we’d

with silk framing, is traditionally painted in

that can be less forgiving of carelesness and

had enough time and money. But we did have

earth colours, with the energising addition

error!

very good instruction from Timea Tallian, and

of detail in gold or paint made from semi-

watchful help from Anne Bancroft, a senior

precious stones.

conservator at the V & A. This is held in the

Tracings are prepared. We draw an accurate framework of lines, then the tracing can be

secret headquarters of book conservation

In our airy space up in the Victoria & Albert

copied by coating the back with ground

and restoration deep in the museum, a rare

Museum we are shown slides by Timea of

pigment powder, taped down to our paper,

privilege which is much appreciated.

her work in Bhutan, and of chemicals, paints,

and the lines pressed through (this is the origin of the saying “hey press to”, don’t you know?). So hey presto we have a delicate tracing on paper, with accurately prescribed proportions. Now in seriously meditative mood we can begin drawing and painting, well, with some excitement and trepidation.

I draw the Medicine Buddha. The result is very pleasing - not quite a Robert Beer, but most satisfying. Surprising how much inspirational instruction can draw us out. My drawing pleases me so much that I use up much of the V&A stock of photocopy paper.

Drawing with control and steady care is not usually my style. After a while I find myself in a very pleasant absorbed state. I should draw Buddhas more often. Timea may even make a meditator of me. Where did the week-end go? Now I have one afternoon to complete my painting. It’s the end of tradition and meditation, as I zoom off with my brushes, surrounded by mussel shells of varied glorious colours. My precise drawing is in the end “a riot of colour”, as they say, which leaves me faintly embarrassed, as I see the care and precision of the good students’ work. In the end I am captivated by the week-end, by the excellent teaching, the materials, the good company, and the expertise of those taking part.

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Shang Shung Institute UK Update

by Judith Allan This year we experienced the premature death of Dominic Kennedy (see p. 18 & 19) who was a Director of Shang Shung UK from 2010 and I have written of his significant contribution to the Institute in Dominic’s obituary. Nonetheless, despite this loss, we held a successful programme in 2013, including a ground breaking conference on Padmasambhava.

Bon, Shang Shung and Early Tibet conference proceedings: This conference, held jointly with SOAS in 2011, in which Rinpoche was a keynote speaker, is now being published as the first volume of a Bonpo Journal. Dr Nathan Hill from SOAS was responsible for seeing this project through to completion and we extend our heartfelt thanks to Nathan, not only for this but also for booking all our talks at SOAS throughout the year.

Padmasambhava conference at SOAS: This year we held, jointly again with SOAS, a very successful and lively conference on Padmasambhava in mid-September.

This had

been planned originally with Dominic, Nathan Hill and myself. Sadly Dominic didn’t see either this or the conference proceedings come to fruition. We held a one day conference with 8 participants, chaired

by Charles Manson from SOAS and the Bodleian Library in Oxford.

Those giving talks were Dr Cathy Cantwell (Oxford University), Dr Martin Boord, Dr Robert Mayer (Oxford University), Dr Fabian Sanders (Universita Ca’Foscari, Venice), Mike Dickman (Paris), Dr Lewis Doney (Ludwig Maximillians Universitat, Munich), Lama Jampa Thaye (Dechen Association) and Jamyang Oliphant (Oxford). We plan to publish the Conference proceedings in 2014.

Our chief donors were Oliver Leick from Shang Shung Austria and Mike Farmer, besides Lucilla Baj and others and we wish to thank all those who helped make this conference a success. Thanks also to Bojidar and Cathal, who helped with the registration and the bookshop. Mike Farmer was integrally involved with the conference, besides ensuring that all the presentations went smoothly. Thanks again to Mike.

SOAS lectures: These are always popular and attract a wide ranging audience, which varies from talk to talk. Generally the quality of the talks is very high and it is hard to highlight any in particular but the following were excellent: The Legends of the 84 Mahasiddhas by Robert Beer, Mongolian Art by Zara Fleming, Himalayan Mystics and Ascetics by Dr Sondra Hausner from Oxford and The Origins and True Meaning of Om Mani Padme Hum by Alex Studholme. A very recent talk by

Book launch of Light of Kailash at Asia House:

Teresa Heady, Head Conservator at St Paul’s, on thangka conservation was attended by many conservators, including the Chief Conservator

Rinpoche gave a keynote address on the Light of Kailash, volume 2,

at the Wellcome institute and others from the University of Cambridge.

as part of the Padmasambhava Conference. The Tibetan Community

Once again, Mike Farmer has been an invaluable help setting up

was well represented and there were also a number of academics

the computers and projectors for the talks, as well as photographing

present (see p. 10 & 11). The lecture was followed by a reception,

speakers. Note: There will be a Memorial Lecture for Dominic given

jointly hosted with the Dzogchen Community. Rinpoche expressed

by Dr Nathan Hill on 12th June 2014 at SOAS.

he would like to return to London next year to launch Light of Kailash, Volume Three.

Courses: We would like to thank Cindy for teaching the Dance of the Six

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Spaces, John for leading Yantra Yoga weekends and Olga for organising

Finances:

the Yantra courses so efficiently. Calligraphy with Tashi Mannox is

Russell Pond has been keeping our books. Many thanks to Russell

always popular. We also ran two successful courses with Timea Tallian

for all his work this last year. Our accountant, Jan Sorrell, is based in

from Vienna at the V and A on thangka painting. Many thanks to

Norfolk.

Anne Bancroft who facilitated both courses at the Museum. We plan to hold another course at the V & A this year on thangka conservation.

The team:

Finances are always very tight and we need your help and support to be able to continue our work, both financially and practically.

This winter we are running a raffle. Thanks to the following for their

Richard Steven, who has been doing invaluable work with the website,

generous donations: Dorothee von Greiff for her beautiful Green Tara

communications, administration etc, has gone to Tenerife for a number

thangka, Brian Wright for Celia’s statue of Mandarava, Rose Lewis for

of months but is continuing this work via the web and Skype meetings!

her aunt’s long life necklace and David Mayer for his electric guitar.

Without Richard’s hard work and skills, Shang Shung would not exist.

At the AGM, Peter also very kindly offered us a Mac G4 portable In the meantime, we also welcomed Mike Gilmore onto our team,

computer, which was excellent news. Many thanks to Peter.

following the London retreat. Mike has many years invaluable experience with Wisdom Books and is taking over the running of the bookshop, now based at the Drukpa Centre. Thanks to Di at the Drukpa Centre for allowing us to keep our stock there.

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When Time and Eternity Met Byby Didi Contractor Judith Allan My memory of the Black Hat ceremony, sponsored by the Ambedkar Buddhist community** during the Karmapa’s visit to Bombay, seems to have expanded over time to encompass the emotional essence of all those glorious sunsets that consistently moved my heart, throughout the years when my home was on the shore of the Arabian Sea. The grounds on which the ceremony was to take place adjoined the burning ghats at Worli, a seaside suburb of the city.

Astrologically it was a dark night, one of the times of extremely low tide which left a huge expanse of polished sand that reflected the sunset. You could see in every direction. I remember the Karmapa’s back was to the sea, as he faced us from his throne. In the background, the huge expanse of shining beach water. To one side corpses burned on funeral pyres, each arising from a luminous reflection of its consuming fire. People filed in with the funeral processions sounding conches and calling out “Hai Ram.” From the windows of the city’s tall buildings to the south, the reflection of the setting sun blazed, as though the buildings were filled with destructive fire. Water and fire, the edge of the day and the edge of the sea, the conjunction of moon and sun near the solstice, which divides the halves of the year - it could not have been more propitious.

The Black Hat ceremony is an epic drama. One understood the depths to which drama could go and the extent to which ritual can dramatize the divine. In Ganeshpuri, in the smaller but very charged sacred setting where we all chanted daily, the Black Hat ceremony had suddenly filled with explosively strong energy.

Here on the seaside, that energy seemed to extend, boundless beyond the ocean’s vast horizon, into infinite space.

Time seemed to stop as His Holiness lifted the Black Hat aloft, poised it above his head and then placed it crowning his head, holding it there while the horns maintained a clear, high, piercing crescendo.

To feel universal love and compassion in the midst of the mourning of the figures coming into the burning ghats, you knew, This is It. You could not get more than that. It seemed to reveal what the burning ghats were about: mortality as a moment in eternity, a moment of utter transformation. The sun slipped into the glowing sea. As dusk descended, the first stars came out.

In that huge crowd of maybe thousands, many people must have been moved by that transfixing moment, as I was. Some people from the Ganeshpuri ashram also came and caught the colour and drama, with this huge orange background of the sunset. It was a transcendent moment, the depths of which could only be experienced.

One perceived the immensity of the Karmapas, touching the deepest core of the identity one was striving to reach: the spiritual understanding in which all things outside of ‘me’, what we call reality, the sort of history that comes and goes, becomes a play. When you experience that immense sense of play, everything else becomes a little trivial.

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As a teaching of what stands above the different hells and realms, given in the midst of a scene when this was actually embodied, it became a moment of live drama; a moment in which reality and myth come together. In Christian theology it’s the crossing of time and eternity.

I think of the Karmapas as producers of such moments. I sense the 17th Karmapa as bursting with the capacity, although he’s not allowed to go and visit anyone or just hang out as a person; whereas the previous Karmapa could move freely and come, as he had, to my house, and offer all these gifts. He could take personal care, and he did. He was a very motherly man. The Karmapa gave me a way to see greatness.

When His Holiness was leaving Bombay, we visited him in his railway car to see him off. I was standing at the back of the group that was crowding in for blessing. He called me to come forward and motioned me to sit at his feet. He put his foot, shod in heavy black leather, onto my lap and rested it there for the whole darshan, as though I had become his living footstool. Feeling an immense space opening within my being, I drifted into an extraordinary state. This experience was a powerful blessing, much more than one deserved for having had the privilege of taking part in the meeting of the mahasiddhas. I stumbled out, as though drunk on champagne, onto the railway platform and watched the departing train gain speed, and rattle away beyond sight. ** The Buddhist community in Bombay is mostly made up of the thousands who had converted to Buddhism under the inspired leadershi of Dr Ambedkar during the period when India was striving towards Independence. Under colonial rule Indians had often escped social evils, such as the caste system, through conversion to the foreign faiths of their rulers: first to Islam and then to Christianity. Dr Ambedkar saw an indigenous patriotic alternative in the conversion to Buddhism, which had been virtually extinct in India for many centuries, as means for the oppressed to redefine themselves and attain an acceptable social category in the new independent India. This new congregation, open and eager to connect with all the various forms that Buddhism had developed in other cultures, had welcoed the arrival of the intricate ritual forms of Tibetan Buddhism.

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Dominic Kennedy “We none of us know what’s in store for us, nor

These words were written shortly after Dominic was diagnosed

when it might occur, lightning strikes suddenly

with a brain tumour, just two days after he had delivered a paper

and without warning. All we can do is accept

a deep knowledge of Buddhism but also of the Classical World

it and try to stay relaxed, aware and positive

and his talk in early December was on ‘Indo-Greek Links and

and see what we can do. This is what I will be

Open University Lecture at the British Museum on ‘Links between

doing and I hope to retain this state of awareness and relaxation beyond this if there should be a

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to the Buddhist Society in early December. Dominic not only had

Buddhism in Bactria and India’. This followed on from an earlier Buddhism and Ancient Greeks’. His talk at the Buddhist Society then translated into an article published in ‘The Middle Way’ on ‘Indo-Greek Links and Buddhism’: this field of research fascinated

beyond it.” (Dominic Kennedy).

him right until his last days.

My first impression of Dominic was of an elegant and graceful

a rain-sodden field in Wales and was the start of Dominic’s active

man. With his long black hair and high cheekbones, he cut a

involvement with the Dzogchen Community.

striking figure. He was also blessed with a fine intellect. I first met

Dominic showed an early interest as a child in the spiritual life.

him in the mid ‘70’s at the Friends of the Buddhist Order centre,

One of seven children, with four brothers and two sisters, he

near the romantic and overgrown Highgate cemetery.

was born and raised in an Irish Catholic family in Birmingham.

Our friendship renewed itself sometime later when Dominic

Always deeply proud of his Irish roots, according to his older sister

contacted me asking if he could attend a Mandarava practice at

Theresa, his early ambition as a very young boy was to be no less

Princess Helena Moutafian’s where the Dzogchen Community had

than a Bishop. He used to hold “Mass” in their front room, using

regular monthly meetings. The practice of Mandarava, one of the

the wooden casement of the gas meter as an altar and sweets

two principal consorts of Padmasambhava, connected with long

or flattened bread for communion. A statue of St Dominic, he

life, became a pivotal practice for Dominic during his illness.

referred to as St Me!

The following year, in September 1994 Dominic, together with Caroline and their son Joe, came to a retreat with Cho" gyal

This early spiritual ambition transmuted in his teenage years into

Namkhai Norbu. This was held in a colourful Mongolian yurt in

clinched his subsequent long involvement with Buddhist dharma.

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becoming a Trotskyist but it was the meeting with the FWBO that

6th February 1955 - 16th June 2013

In a moving letter to his mother, he wrote:

programme of lectures organised by the Shang Shung Institute was

“Amidst all the chaos and confusion in this world, of all the different

instituted at SOAS in 2010, which is still ongoing. This has provided

traditions I have found one that is upright, straight, holy, one that is

the basis for some serious Tibetological research and for this early

worthy of worship, that has the salvation of all beings at heart. Well I

initiative, we are deeply grateful to Dominic for laying the foundation.

have now been a Buddhist for three years and my conviction is getting

Dominic, working closely with Dr Nathan Hill, was responsible for

stronger everyday, as each day I take another step, I shall never turn

much of the organisation required for the ‘Bon, Shangshung and Early

back!”

Tibet’ conference held at SOAS in September 2011. This was a joint

It was during his time with the FWBO that he met Caroline in 1980.

initiative between SOAS and Shang Shung UK and the conference

Their first son Joe was born in 1990, followed by Niall in 1996.

Dominic’s meeting with his future wife was presaged by a dream of

proved very successful, attracting leading academics, including " gyal Namkhai Norbu, Lopon Tenzin Namdak and Professor Cho

Caroline before he met her and he said how beautiful she was. He

Samten Karmay as the keynote speakers . Conference proceedings

was a loving and stable family man, completely devoted to Caroline

are being published this year.

and very proud of his sons.

Dominic was active in planning a further joint SOAS/Shang Shung

I always admired Dominic for his calm and even demeanour. That

Institute conference on ‘Padmasambhava’, which was held on 14th

admiration swelled to a profound recognition of the extraordinary qualities of courage and equanimity which he displayed over the last

September this year at SOAS. He was also instrumental in inviting " gyal Namkhai Norbu to London to provide the keynote address Cho

eighteen months since he was diagnosed with the most aggressive

on ‘Light of Kailash 2’ on the 3rd October at ASIA House. This will be

form of brain tumour. He was fearless facing his illness. Dominic had

linked to the conference proceedings.

a refined sensibility and natural eloquence: that the tumour affected his linguistic skills was indeed tragic. Nonetheless he wrote copiously,

Dominic’s death is a great loss to us. He was a remarkable man, the

often in a very articulate manner and it was always possible to follow,

most gentle and peaceful of men. His total faith and commitment

even latterly, what he was trying to communicate.

to his Teacher and the Dzogchen teachings will surely carry him in

Over the last three years, I had the privilege and joy of working closely

good stead. He died peacefully at his home in the early hours of the

with Dominic. He was involved with the inception of the Shang

morning of Sunday 16th June. I quote the words of his long-standing

Shung Institute in London in early 2010 and became a co-Director of

friend and dharma brother, Dr Mike Thomas written shortly before he

the Institute with myself that summer. Dominic had studied Sanskrit

died:

and Classical Studies at University College London and also held a

Dominic “is sinking deeply into himself as the link between

Diploma in Law. From 1998 onwards, he was an Associate Lecturer

consciousness and biology weakens. He is very peaceful. His last act

with the Open University in Religious and Classical Studies, having

in this life is being played out in his beautiful and carefully prepared

completed his Master’s degree in Oriental and African Religious

front room surrounded by striking images, hangings and thangkas. It’s

Studies at SOAS .

like a hermitage in Tibet.”

Through his academic connection with his friend and old fellow

Dominic, in the manner of your life and your dying, you have been an

student, Dr Ulrich Pagel at SOAS (he and Dominic were at SOAS at

inspiration to us all! Our thoughts and love are with you, Caroline,

the same time in the late 1980’s), and close collaboration with Dr

Joe and Niall.

Nathan Hill, Senior Lector in Tibetan Studies at SOAS, a successful

Ed. Padmasambhava Conference, September 2013

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