Tibet House Bulletin 2012 by Tenzin Dhedon

Director’s Message True Meaning of Life: Confidence in the Face of Challenges and Unconditional Love If you wish for happiness and joy, embrace an affectionate smile. Don’t restrain it everShine forth this smile of unconditional love towards everyone leaving none aside. Even the poorest have a smile from their hearts to give you. What greater gift can you expect even from the richest person than this most beautiful smile coming from heart. It is so immaculate, truly rich, so precious.

Geshe Dorji Damdul Director

Wisdom – seeing all things as mirage-like – provides you with peace and confidence in all situations. Drink this nectar of wisdom yourself. Share the same with all sentient beings. Rescue them from the turbulence of fierce samsara, caused by our own failure to realize that things are all dream-like.

Let’s walk the path together to this oasis of wisdom nectar, pervaded by the soothing sunshine of unconditional love and tenderly blossoming with the fresh beautiful flowers of sentient beings. Forever you will be free and in peace. May this wisdom of dependent origination soon be born in you. May this sunshine of infinite compassion soon be poured forth upon you. Geshe Dorji Damdul Director

Appointment of New Deputy Director Dear All, Tibet House would like to joyfully announce that Mr. Tenzin Sherab la has been appointed Deputy Director by the Office of H.H. the Dalai Lama as of April 2012. Centered in the heart of New Delhi, Tibet House has the need for more effectual governance and coordination to respond to changing challenges posed by growing public interest in Tibetan culture, especially, the wisdom of Nalanda University, as foreseen by H.H. the Dalai Lama. Mr. Tenzin Sherab

With his years of experience in various Tibetan public offices within the Exile Tibetan Administrative setup based in Dharamsala, India, and his scholarly background, I personally anticipate greater success in Tibet House’s activities with Tenzin Sherab la joining us as Deputy Director. Deputy Director

Despite the relatively heavy load of administrative responsibilities, I am confident that Tenzin Sherab la will shoulder the responsibility with dexterity. As always, I appreciate your moral support for him and Tibet House. In profound prayers

Geshe Dorji Damdul Director

Contents Director’s Message........ 2

Emotions – A Presentation........ 20

Appointment of New Deputy Director........ 2

Environment and Waste Managament – A 3-Day Workshop........ 21

Arya Nagarjuna’s View of Ultimate Reality........ 3 Ceremony of Bodhi Awakening........ 7 Ceremony of Remembrance........ 18 Conceptual Similarities in Buddhism, Science and Neuroscience – A Discussion........ 19

Tibet House Bulletin 2012

Long Life Initiation of Arya Tara and the Three Principal Paths – Dharma Discourse........ 22 Happenings........ 23 How to Donate to Tibet House........... 28

Arya Nagarjuna’s View of Ultimate Reality The Final Panacea to All Our Miseries Geshe Dorji Damdul

While this writing may be a little technical for the lay audience, I suggest to the readers, however lay you might be, to bear with the technicalities for a while. Reading this twice will instill in you a profound admiration in the view of Arya Nagarjuna, the missing of which will deprive us of the final light of hope of freedom from the vicious cycle of samsara. This has two parts. The second part will serve as a commentary for the readers to understand the first part. Please don’t miss the second part, although the two might seem very alike at some points. The Four Noble Truths is the common locus for both the advocates of objective existence and those negating objective existence who debate rigorously to see if objective existence is feasible or not. In the opening stanzas of the Chapter 24, Arya Nagarjuna began by stating the opponents’ view and the absurdities that seem to follow for those who reject objective existence; The adherents of objective existence believe that with no objective existence, everything has to exist through mere subjective thoughts, in which case the value of existence of things will turn out to be not more than non-existence, like a castle in the air. They further push the Madhyamikas to the absurdity of having to reject the ‘arising’ and ‘disintegration’ of things in general if one denies objective existence. If this were the case, the Four Noble Truths is undermined as well, for the phenomena of arising and disintegration mark the underlying fabric of the concept of the Four Noble Truths. The arising of the first truth from the second truth highlights our samsaric nature, while the elimination of the second truth, thus giving rise to the third truth, through training in the fourth truth, delineates the hope of freedom from suffering altogether. Without the Four Truths, the associated practices would make no sense, and the four fruits – fruit of Stream Enterer, Once Returner, No-more Returner, and Arahats – as a result of the practice would be undermined. Without the fruits, the abiders and the enterers into the fruits could not possibly exist. The Sangha would make no sense if these eight persons are non-existent. Without the teaching of the Four Noble Truths, the Jewel of the Dharma would not be possible. In the absence of Dharma and Sangha, how could the Buddha come into being?

On top of denigrating the Three Jewels, all conventionalities would be undermined, along with deprecating the distinction of what is virtuous and what is non-virtuous.

Arya Nagarjuna’s Response: In response, Arya Nagarjuna summarized his rebuttal against the Essentialists, the adherents of objective existence, as follows: All their former criticisms against Madhyamakas are due to their own lack of understanding: 1) the purpose of realizing emptiness, 2) the meaning of emptiness, 3) and the nature of emptiness. In explaining the above three points, Arya Nagarjuna points to dependent origination as the meaning of emptiness. In so doing, he convinces them that the repudiation of emptiness in a way is rejecting dependent origination. By so doing, the opponents reject the phenomena of Tibet House Bulletin 2012

infallible arising and disintegration, the hallmark of existence. Without the phenomenon of “arising” existing, the first and the third truth among the Four Noble Truths are undermined. These two truths only make sense as existent if there is the phenomenon of “arising” as they arise from the second and the fourth truth respectively. By denigrating the Four Noble Truths, the Jewel of the Dharma cannot be posited. Without Dharma the eight Sangha members and the Buddha cannot be posited. The opponents of Madhyamika thus reject the existence of the Three Jewels. This not only leads to the consequence of repudiating the Three Jewels, but they also undermine the causation which governs the entire web of conventionalities. Arya Nagarjuna thus drew the conclusion that all the above contradictions will be resolved with ease if one understands: 1. That the purpose of realizing emptiness is to uproot the subtlest of the mental stains of negative emotions; 2. That dependent origination, instead of nothingness, is the meaning of emptiness; 3. That emptiness is the subtlest form of reality characterized by the five natures – not known through others words, peaceful, devoid of elaborations, transcending conceptualization, and free of duality.

The More Detailed Explanation: The Dhammapada says: All phenomena are of the nature of mind; Mind is their chief and precedes them all; If with an impure mind a person speaks or acts; Suffering follows him like the cart that follows the horse. All phenomena are of the nature of mind; Mind is their chief and precedes them all; If with a pure mind a person speaks or acts; Happiness follows him like the shadow that follows the person. Here we clearly see that the Buddha is pointing to our minds as finally being responsible for our happiness or suffering. While that mind can be described as Buddha nature – the ultimate seed for anyone to become a Buddha – but when it is sullied or defiled by mental afflictions, the person who is in possession of that mind is referred to as a samsaric being; one is in samsara. Contrary to this, if the temporary defilements are eliminated, this basic nature of the mind becomes awakened. At that point one becomes a Buddha.

The very purpose for the appearance of Buddha Shakyamuni on this earth is to benefit others, to liberate all beings from suffering. From the concept of the Four Noble Truths, it is clear that He is not only pointing to the First Truth, the truth of suffering, but also to the Second Truth, the truth of the cause of suffering. It is only through uprooting the cause of suffering that the former can be eliminated altogether. While in search of the cause of suffering, He points to ignorance as the final cause. What is that ignorance? Ignorance is the demonic mind which views the self as truly existent and so obstructs us from seeing the reality accurately. This traps us in the vicious pain of samsara. Buddha discovered that all suffering is triggered by this ignorance. To know what this ignorance is, one has to understand what the reality is which this ignorance distorts. Given that the ignorance causes one to misconceive the reality, without knowing what the reality is, we cannot know how the ignorance is obscuring the mind from having the vision of this reality. What constitutes the ultimate reality? After achieving Buddhahood, the Buddha remained silent for forty-nine days. On the forty-ninth day, the kings of the Devas – Indra and Brahma – descended to the earth with great veneration to the Buddha. They made prostrations to Him and asked: “Oh Enlightened One! You have achieved Buddhahood for the benefit of all sentient beings. And yet you are not benefiting beings now; you are not giving teachings. The way by which you could benefit the beings the most efficiently is by teaching. You are not doing that. Why is this so? For the sake of the suffering beings, please turn the Wheel of Dharma.” The Buddha replied: “You are right. I am not teaching because I don’t see anyone around me who has the ability to understand the profound ultimate reality which I have discovered.” The Buddha’s gesture of not teaching immediately indicates that the ultimate reality is very profound and has unfathomable depth. Without knowing this, one cannot eliminate the subtlest of ignorance, without elimination of which one cannot achieve freedom from suffering. There are so many layers of ignorance. It is not sufficient to eliminate the coarser levels of ignorance for the purpose of releasing yourself from samsara. To achieve complete liberation from ignorance and not just from partial ignorance, one has to know how the subtlest ignorance operates.

Arya Naga Bodhi, a direct student of Arya Nagarjuna said: What is this subtlest reality? “Buddhahood is not bestowed upon you by anyone; Nor the cause of the Buddhahood is held by anyone; Through discovering the Buddha nature within yourself, You will achieve the Buddhahood.” Tibet House Bulletin 2012

This whole concept of suffering and its causes which was comprehensively highlighted by the Buddha is concisely explained by Arya Nagarjuna, in a single stanza:

The ceasing of samsaric karmas and afflictions is nirvana; Samsaric karmas and afflictions arise by conceptual misperception; Which in turn arises by the elaboration of grasping at the true existence; The wisdom of emptiness brings an end to this elaboration. If it is through realizing the emptiness of true existence that the final ignorance is eliminated, what is meant by the emptiness of true existence which is also the ultimate reality? This is what we need to know. Arya Nagarjuna wrote six treatises all extensively explaining what constitutes this ultimate reality. The debates included in the writings of Arya Nagarjuna, Acarya Shantideva, and Acarya Candrakirti – these debates between the Madhyamaka school which adheres to Arya Nagarjuna’s views versus the schools which reject them – help us to explore and tease apart the extremely subtle nuances involved in the understanding of ultimate reality. Arya Nagarjuna did not invent any philosophy; he simply unraveled the truth which the Buddha Shakyamuni taught in order for the suffering beings to be liberated. The whole corpus of teachings on ultimate reality is presented by Arya Nagarjuna, the most essential of which is Mulamadhyamakakarika (the Fundamental Wisdom of the Middle Way).

the gist of the qualm the adherents of true existence have against Arya Nagarjuna and his followers. They further argue that if there are no phenomena of arising or diminishing, how does one account for the Four Noble Truths, the principle teaching, which all the followers of the Buddha accept? If one does not accept the Four Noble Truths, how can one account for the practitioners of these Four Noble Truths? Without the practitioners of the Four Noble Truths, how is Buddhhood accounted for, the highest goal aimed at by the practitioners? In summary, the proponents of intrinsic reality argue that while claiming to be a Buddhist, Arya Nagarjuna and his followers denigrate the whole teaching of the Buddha by rejecting intrinsic or objective existence. He is further criticized for not accepting Three Jewels as refuge, the Four Noble Truths, and also the functionalities of all things as they are. Arya Nagarjuna responds by saying: “The qualms you raised against me are not because I have the flaws, rather they reflect your own ineptitude. You failed to understand the following three points”: 1. The purpose of understanding emptiness; 2. The nature of emptiness – Ultimate Reality; 3. The meaning of emptiness; 1. The purpose of understanding emptiness:

The Chapter twenty four of “The Fundamental Wisdom of the Middle Way” Mulamadhyamakararika opens by highlighting the opponents’ view of true or objective reality, which also reflects our naïve natural thinking, or the distorted version of the reality. This is done to clearly present what the object to be negated is when we cultivate the final wisdom. Objects, instead of being intrinsically real, are lacking intrinsic nature according to Arya Nagarjuna. However, a whole set of philosophical schools advocates the idea of intrinsic reality of the things. They thus raise the qualm that if there is no intrinsic reality, then existence cannot be posited. In the absence of existence, the action of arising cannot be posited, which is well refuted by our direct experience of the world, where we see plants growing from seeds and suffering arising from their respective causes. That would show us how the first truth of the Four Noble Truths – the truth of suffering – arises from the second truth – the truth of the cause of suffering. And the third truth – the truth of cessation – ensues because of the fourth truth – the truth of the path leading to cessation of suffering. As the positive factors arise, the negative diminishes. This process of arising and diminishing of the negativities is not possible in the eyes of the opponents of Arya Nagarjuna if there is no intrinsic reality at all. This is

He reiterates that understanding emptiness finally eliminates the demonic egoistic ignorance which misperceives things to be intrinsically and objectively real and which gives rise to all mental agitations, irritations, suffering, pain, and anxiety. As long as one believes in things as existing truly, or from the object’s side, there will always be a tendency for one to react to the object. When one believes things to exist objectively, if the object appears to be attractive, one cannot control one’s mind from going after it. This is attachment. Whereas when one sees the object as being repulsive from the object’s side or intrinsically, then one cannot control one’s mind from running away from it. This is aversion. Arya Nagarjuna says that the very purpose of meditating on emptiness and then realizing the wisdom of emptiness is to eliminate all these negative emotions – attachment, aversion, and so forth. Just as the Buddha very clearly stated that our chasing after or running away from the objects is because of our failure to see things as dream-like, the way they are. In a sutra, the Buddha said: “Just as in a dream of a youthful girl, She met with a boy and saw his death. Joyous was she at the meeting and despairing at his death. View all phenomena as thus.” Tibet House Bulletin 2012

When the girl fails to see the episodes as her own dream, she reacts to the dream as real. This swayed her into excitation which is indeed the cause of acute despair in the end. Both the excitation and the despair disappears the moment she wakes up from the dream. Her mind finally finds rest. This is a little nirvana for her. She then realizes that unduly reacting to the objects is truly childish and fosters all miseries. But as long as one has a belief that objects exist intrinsically, from the object’s side, there is no way that one can eliminate the subtlest ignorance, and thus the negative emotions keep on shooting up. 2. The nature of emptiness – Ultimate Reality: Arya Nagarjuna says: “Whatever is dependently originated, Is taught to be empty of true existence. That being dependently designated; This is the Middle Way.” What he implies here is that emptiness should not be taken as nihilistic voidness. It is to be understood as dependent origination. What is meant by emptiness? It means emptiness of independent existence. When you negate independent existence, what is implied is dependent existence. Emptiness, thus, does not mean nothingness. It means dependent origination or dependent existence instead. Everything comes into existence by dependence on other factors. It does not infer nihilism, but instead implies fullness of so many other factors upon which the object is dependent. Things are there; functionalities are there; functionality connotes something is changing from one phase to the next. Things are changing; causes giving rise to the results; it happens only if there is dependency where the results depend on the causes. Thus emptiness of independent existence should not be read as nothingness, rather as dependent existence. Arya Nagarjuna summarizes this point by saying: There is no phenomenon which is not dependently originated; There is no phenomenon which is not empty of true existence; This is the meaning of emptiness as interpreted by Arya Nagarjuna. Different schools interpret dependent origination, pratityasamutpada, in different ways. Broadly speaking, there are three levels of dependent origination. His Holiness the Dalai Lama so beautifully captures the three levels of dependent origination as follows: Three levels of Dependent Origination a) Dependent origination of causation: Any result, when it comes into being, necessarily depends on its preceding causes and conditions. Tibet House Bulletin 2012

b) Dependent origination of dependence on parts: Here the dependency may not necessarily be sequential. The ‘whole’ which depends on its ‘parts’ for its existence is simultaneous with the parts on which it is dependent. For example, the auditorium where we sit arose dependently from its parts consisting of the roof, the walls, the floor, and so forth. The auditorium simultaneously exists with its parts. c) Dependent origination of dependence on mere designation: Things exist through mere subjective imputation; things come into existence through dependence on our subjective mind which perceives the things. This third level has great resemblance with the modern physics – theory of relativity as well as quantum mechanics. This reflects the subtlest level of dependent origination, the understanding of which alone has the power to eliminate the final ignorance. I recommend that the readers, if interested in understanding this level of dependent origination, study in depth the two books by Lama Tsongkapa – His commentary on Acharya Chandrakirti’s “Entry into the Middle Way,” English translation by Dr. Thupten Jinpa and His commentary on Arya Nagarjuna’s “Fundamental Wisdom of the Middle Way” translated into English by Geshe Ngawang Samten and Jay Garfield. “How to See Yourself as You Really Are” by H.H. the Dalai Lama is a great book indispensable for this understanding. 3. The meaning of emptiness: As for the nature of emptiness, Arya Nagarjuna is implying that emptiness should not be thought of in terms of a solid object but in terms of inexpressibility in words and thought, whose bare nature is beyond conceptuality. On that level, emptiness transcends conventionality. He explains five natures ascribed to the ultimate reality – not known through others words, peaceful, devoid of elaborations, transcending conceptualization, and free of duality.

Conclusion Arya Nagarjuna concludes by mentioning that contrary to things being dependently originated and empty of independent existence, if they do exist independently, dependent origination becomes untenable. This in turn has the implication that results are not dependent on causes. Following this line of reasoning, causation cannot be posited. Without causation, there is no arising and disintegration. This in turn leaves the Four Noble Truths unaccountable. Thus, the Three Jewels cannot be posited. Witnessing the rigorous flow of debates between the two sides, the spontaneity of Arya Nagarjuna’s view of dependent origination slowly unfolds. While he rejects all degrees of intrinsic and independent existence, he espouses the full breadth of the functionality of the world as being in total conformity with our day-to-day experience of life in the form of dependent arising.

Ceremony of Bodhi Awakening Since the seventh century AD, Tibetan culture has been deeply rooted in compassionate Buddhist principles inherited from India. His Holiness the Dalai Lama always refers to India as the guru and Tibetans as chela (students). While Tibetan culture is seen in many facets, its uniqueness is in the richness of compassion. The wisdom of interdependency among human beings themselves, between humans and their environment, and humans with other animals underscores this rich universal compassion. H.H. the Dalai Lama values it so much that he gave India the epithet, “The Land of Ahimsa,” for being the source of this treasure. Tibet House in collaboration with Drepung Loseling Monastery, Take 5 Films Pvt Ltd., India International Centre, and the Himalayan Buddhist Cultural Association hosted the Ceremony of Bodhi Awakening from March 16-18, 2012 celebrating the rich and unique cultural heritage of Tibet and its people. The occasion offered insights into aspects varying from dharma and medicine to folk lore, dance and music. While witnessing each event, one could perceive how dharma is interwoven with every aspect of creativity in Tibetan culture. At a time like this, when greed and avarice are robbing people of their basic human qualities, this ceremony was a nudge to the slumbering society that one can, while carrying out business in samsara, walk the path of dharma with ease and that basic human values need not be divorced from life while doing one’s designated duties. The Ceremony of Bodhi Awakening rendered a panoramic view of Tibetan culture in a three day event. This joyous tour of the beautiful Tibetan civilisation embodied the rich civilisation of India as well. The various activities of the Ceremony of Bodhi Awakening instilled and enhanced greater wisdom and knowledge in various fields of science and the arts.

The stupa in the logo symbolizes bodhi, “perfection,” and the flame atop the stupa symbolizes the action of “awakening.” Just as darkness is dispelled by light, awakening the seed of perfection and goodness takes place through instilling profound compassionate wisdom in beings. Through lighting the lamp of compassion and wisdom, Tibetan culture in all its essence, was manifested during the three days to awaken peace and happiness in individuals and society at large.

More Details on the Ceremony The Ceremony of Bodhi Awakening exposed the audience to various facets of Tibetan culture. People learned about Tibetan Buddhism and its philosophical implications. The Ceremony gave a platform for dialogue among the experts from four different medical traditions – Ayurveda, Tibetan medicine, Homeopathy, and Allopathy. A Buddhist psychologist engaged in discussion with a Western neuroscientist. Teachings on how to cultivate joyous compassion and the wisdom to see things in the light of interdependency were given to the audience. These dialogues and teachings were presented to inform the audience about the sophistication of a long forgotten tradition in India which the Tibetans inherited from Nalanda University, and now has been revived and cultivated. The Ceremony began with monks from Drepung Loseling Monastery aesthetically designing a sand Mandala of Arya Avalokiteshwara, the Buddha of Compassion. Seeing the Mandala, the audience sensed the legacy of auspicious peace and compassion in their hearts. An art exhibition displayed a rich array of historic Tibetan painted scrolls, along with the rare portraits of Tibet before and after 1959. Vijay Kranti’s life long journey of photography on Tibet was inaugurated on the first day of the Ceremony. His pictures of H.H. the Dalai Lama, the Potala Palace and Norbulingka gave the audience a more intimate portrait of H.H. the Dalai Lama from an early age. Free Tibetan Medical consultation was provided to visitors on all three days. People were amazed to learn how these doctors can detect even the subtlest physical ailments just by placing their fingers upon each wrist and reading one’s pulse. Sacred Dance and Sacred Music by the Tibetan monks was another attraction of the Ceremony. These rituals have a special healing effect on the environment and the beings living there. Bodhi Katha performance by some young Indian college students beautifully portrayed a part of the Buddha’s life and His message.

(From Right) Ven. Geshe Thupten Dorjee Negi, Administrator of Drepung Loseling Monastery, Mr. Veer Bhadra Singh, Former Chief Minister of Himachal Pradesh, Ven. Geshe Dorji Damdul, Director of Tibet House and Mr. Vijay Kranti, a life long photographer of Tibet, on the inauguration of the Three Day Ceremony

Buddhist meditation sessions in the mornings refreshingly began the day. On the second day, an evening show about the renowned Tibetan saint Jetsun Milarepa in English, was performed. Tibet House Bulletin 2012

Not only was it very entertaining, but also richly inspirational for all in the audience to lead a peaceful and compassionately meaningful life.

brought into the auditorium and was placed on the stage, to the accompaniment of spiritual music played by the monks from Loseling monastery.

Presentations on various aspects of Indian and Tibetan classical dance by two expert performers gave the audience a flavor of the subtler nuances of the two traditions.

The Chief Guest, Professor Shyam Menon, Vice Chancellor of the Ambedkar University, Tsona Rinpoche, Tempa Tsering, Lochen Tulku Rinpoche and other honorable guests lit the lamp and sonorous chants of the monks filled the atmosphere as the lamp was lit. A silent tribute was paid in memory of those Tibetans who had laid down their lives protesting against the Chinese regime.

Tibetan shops displayed Tibetan auspicious colored flags for ones’ luck and the Mentseekhang medical shop made available for visitors souvenirs and remedies from a compassionate culture. The “Ceremony of Bodhi Awakening” left an impression upon the minds of the audience providing a tour of thousand years old Tibetan civilization in just three days.

Exhibitions The Exhibitions were inaugurated at the venue, Gandhi King Plaza, by the Chief Guest, His Excellency Shri Vir Bhadra Singh, Minister of Micro, Small & Medium Enterprises, at 9:30 am on Day One. Geshe Dorji Damdul, Director of Tibet House, welcomed the Chief Guest with a traditional ceremonial scarf. Before he inaugurated, monks from Loseling Monastery recited the prayers of auspiciousness and Shri Vir Bhadra Singh proceeded towards the magnificent picture of His Holiness the Dalai Lama and lit the lamp. The exhibition consisted of more than 150 exhibits, that included among others, exhibitions on Tibetan lifestyles during post- and pre-1959, thangka paintings, Vijay Kranti’s photo exhibition of H.H. the Dalai Lama, of deep spiritual experience.

Welcoming the participants and guests of honour, Ven. Geshe Dorji Damdul, Director of Tibet House, said that the title of the event was changed from festival to ceremony to underline the tragic situation in Tibet and of the monks’ immolation against the atrocities. Referring to H.H. the Dalai Lama as a champion of peace, he said that the Tibetans are being true to the spirit of non – violence as, instead of any retaliation to the injustices meted out to them, they were giving up the most precious thing one cherishes – one’s own life. The title, Ceremony of Bodhi Awakening, reflected the mission of H.H. the Dalai Lama to bring happiness to humanity at large. ‘Bodhi’, he said, connotes perfection while ‘awakening’ expresses blossoming of the Bodhi which is inherently present in everyone. To make the world a big ‘We’ rather than big ‘I’ is the dream of H.H. the Dalai Lama which the Ceremony of Bodhi Awakening aspires to achieve, Geshe Damdul observed. In his address, Tempa Tsering, representative of H.H. in Delhi, while congratulating the hosts of three day cultural programme, pointed out that while Tibetan culture is an ancient one, what makes it invaluable is that it is living and vibrant even today and has much to offer to the modern world. The culture which, has within its fold philosophy, medicine, music and art, is rich and unique and needs to be preserved in an increasingly interdependent world.

The inaugural function was held in the main auditorium of the India International Centre in the morning. After a brief introduction by Ms. Tenzin Pema, Secretary, Tibet House, the portrait of His Holiness was ceremonially

The Chief Guest Dr. Shyam Menon said that this was a historical moment in time that His Holiness lives in India. Great teachers like Buddha and Nagarjuna have once enriched the consciousness and thoughts of this land but it is unfortunate that we have slipped into endemic amnesia. The presence of H.H. is an opportunity to redeem

A view of the exhibition

Inaugural Session

Inaugural Function

Tibet House Bulletin 2012

this strand in our civilization, he pointed out. As a teacher he felt the great significance of Bodhi awakening, and said that in today ’s milieu of competitiveness and self absorption, it is important to reassert the value of compassion and a good heart. It is the moral responsibility of the teaching community to unfold the hearts and not just the heads of young learners. Time has now come to redefine smartness and success and it is in this context that the title of the event was indeed to be lauded, Dr. Menon said Tsona Rinpoche in his address also complimented the organizers on the title of the event when he pointed that all of us have the potential to remove our ignorance and as we progress on the path we move towards enlightenment. Which is what Buddha did. We need to awaken and develop the potential in order to take it to an unlimited state. Speaking on the occasion, Lochen Tulku said that the foundation of Buddhism rests on non-violence and referred to the Four Noble Truths as laws of nature which one can apply in any field of activity. After the introductory remarks by the guest speakers, a song in praise of H.H. the Dalai Lama wishing him a long life was sung by school children of T.C.V. Day School, Majnuka Tila, Delhi.

the sound of the sacred dance and music performed by monks from Drepung Loseling Monastery from South India. Dr. Sonal Mansingh, the chief guest, expressed her joy at being part of the evening programmme. Gala Rinpoche who compered the evening function called it the mystical art of Tibet. The dance, music and multiphonic chants of Tibet resonate the core message of Tibetan spirituality, he added. As the dance and music are spiritual, he urged the audience to focus their minds to understand the nuanced message of Buddha’s teachings and apply them in their lives in order to alleviate the suffering of sentient beings. Costumes, gestures and instruments too have profound meaning which even the performers need to internalize. Three individual artistic forms reflected three individual elements of this spiritual heritage. First was the overtone chanting whose resonance was deep and profound. This was followed by the dance of the skeleton which symbolizes the ephemeral nature of beings. Then came a spontaneous, intense, and interactive session of monastic debate. Following this, the audience were treated to a visual delight in the form of the Rainbow dance with five colors symbolizing the harmony of the five external elements, five chakras of the body and the five angels. Rinpoche informed the audience that this was the healing dance and was performed when a powerful healing was required.

Mr. Vijay Kranti, who had held an exhibition of the photographs of H.H. the Dalai Lama, titled Buddha’s Home Coming spoke on how he was planning to have a chain of twelve exhibitions to showcase the different aspects of Tibetan culture in different countries. According to him, the coming of H.H. was like Buddha coming back to the land of his birth and it was only befitting that the inaugural ceremony of his exhibition was part of the Bodhi Awakening Ceremony.

The concluding performance was an offering for world peace and the motivation was to make the environment more harmonious by bringing this mystic theatre in a secular environment, thus making one aware of the importance of Bodhi awakening.

Mr. Ashok Arora and Mr. Gun Bahadur of Tibet House were felicitated for their outstanding service to Tibet House. The inaugural session concluded with singing of Tibetan and Indian National Anthems by school children of T.C.V. Day School, Majnu-ka-Tila, Delhi.

The main foyer of the IIC witnessed an atmosphere of sacredness with the resonance of chanting of the mantras by the monks. The creation of a sand mandala of Avalokiteshvarabegan with an opening ceremony. To the accompaniment of musical instruments and through their chants monks consecrated the site, calling forth the forces of goodness. The artist monks began drawing the architectural lines of the mandala of Lord Avalokiteshvara who symbolizes compassion as a central focus of the spiritual experience

Ashok Arora

Opening Ceremony of the Sand Mandala of Avalokiteshvara

Gun Bahadur

The morning session was a perfect start for the Ceremony of Bodhi awakening.

An Evening of Sacred Dance and Sacred Music – Part I Music and dance are well within the purview of Bodhi awakening, for they actualize the philosophy which the sacred scriptures prescribe. So the evening unfolded with Tibet House Bulletin 2012

Mandala, a Sanskrit word, connotes a circle or cosmic diagram depicting the cosmos in harmony. Having originated in India, it found its way into the spiritual tradition of Tibet with the establishment of Buddha Dharma there and since then has become an inseparable aspect of the sacred art of Tibet. Made of coloured sand particles, the mandala is a visual depiction of the residence of the deity in worship. It is a vehicle to generate compassion and is a tool to realize the impermanence of the phenomenon. It requires rigorous practice in contemplation, and a thorough knowledge of the textual tradition of Buddhism to create a mandala. One can trace the origin of the sand Mandala of Avalokiteshvara to the tantric teachings of Buddha Shakyamuni. The enthusiasm with which everyone sought a glimpse of the Mandala was evident, for it is believed that looking at the mandala alone can create a positive impression on the mind-stream of the observer – The mind stream that will take us on the path of Bodhi awakening.

Altruism, the Fabric of Mahayana Teaching, and the Wisdom of Dependent Origination – The Path travelled by all the Buddhas – A Lecture In the process of Bodhi awakening, understanding altruism and the wisdom of dependent origination are very crucial. The session under consideration very meaningfully dealt with these concepts. With Mr. Madan Verma, President of Interfaith Foundation as Chair, the two distinguished speakers were Gala Rinpoche and Geshe Dorji Damdul. Introducing himself as a simple Buddhist monk, Gala Rinpoche said that altruism can be understood in many different ways. He added that the concept of altruism was not confined to Buddha Dharma alone but is a universal principle to follow. Quoting from various poets, authors and different religious traditions, he mentioned that all major religions talk about altruism and compassion. Altruism epitomizes all the qualities of the Buddha and generates happiness. Although it is inherent in the nature of all beings, in order to put it into practice, mind training is very important. One has to familiarize oneself with good qualities, be contemplative, and then actualize it by making the mind familiar to the concept. This is no easy task and Tibet House Bulletin 2012

takes eons. Rinpoche hoped that we recognize the importance and practice of this precept. Giving a gist of the Wisdom of Dependent Origination, Geshe Dorji Damdul said that most of our actions are driven by our mind which looks for adequate information for taking a decision. He wondered as to the truth of ‘information’, as information travels to the mind through the medium of perception. The challenging question before us is whether our perception tallies with reality or is merely one’s own mental fabrication. Therefore, the Buddha described that all phenomena are dream-like and are merely mental creations. If this is understood then one’s fear of samsara is removed and suffering can be brought to an end by an understanding that all things are mental constructs. Our problems have a genesis in the misconception of reality as having an independent existence. The moment the light of wisdom dawns on us that all objects depend on mental imputation rather than from objects’ side then the darkness of ignorance is removed and one has ended one’s own suffering. The light of bodhi shines through.

Meditation: A Tool for Conscious Living with Practice – Part I Awakening or blossoming not only takes time but certain disciplines lie within its fold to put them into practice. Meditation is one such tool whose relevance was encapsulated very systematically by Ven. Mindroling Jetsun Khandro Rinpoche. Day Two commenced with a talk by the Chair, Prof. Meenakshi Thapan of Delhi University introducing Jetsun Khandro Rinpoche and talking about the great yogini lineage to which Khandro Rinpoche belonged. She noted that it was a privilege to chair the session. Thanking the Chair for the introduction and appreciating the title and the contents of the programme, Khandro Rinpoche said that the ceremony of Bodhi awakening has

mindfulness when developed with all sincerity can put us on the path of bodhi awakening.

Medical Systems: Tibetan Medicine, Ayurveda, Homoeopathy and Allopathy – A Panel Discussion

(From left) Dr. Tsultrim Kalsang – Traditional Tibetan Medicine, Dr. Ashwani Chopra – Western Medicine, Dr. Pema Dorjee – Senior Practitioner of TMAI & Chairperson of the event, Dr. Mohd. Qasim – Homoeopath, Dr. Raj Kotwal-Allopath, Dr. Bagwan Das – Ayurvedacharya

come at a very challenging time. The last few years had been very demanding for Tibet and its people and opportunities like these are the healing oases for the suffering hearts, she added. She observed that inspite of living at a time when economic development and consumerism have become overriding factors, there still is a deeper wish for introspection and understanding. It is in this context that we need to understand the meaning of meditation or contemplative practices. In today’s world there is a tendency to resort to meditation as an extracurricular activity and to engage in it without even knowing its dynamics. The result is that the mind starts resisting it. The definition of meditation is simply a balanced continuum, a continuum of awareness that one would generate in one’s own self and safeguard that continuum of awareness with absolute integrity and total uncompromising honesty. Rinpoche opined that people’s interpretations of what meditation actually is vary. But prior to actually engaging in any kind of formal meditation, wemust learn about cultivating observance in our life. So, rather than using the word mediation in the beginning, it is better to call it watchfulness or observance, because that is what awakens the wisdom within our own selves. When the meditation is really made experiential and a foundation of watchfulness is built in one’s own life, then one inherently experiences karma, cause and effect. Being able to see the immediacy of all that we are experiencing at the moment can eventually bring ethics in one’s own awareness, and this sense of mindfulness will create a better situation for oneself and others and generate compassion. For this, one does not have to become a monk, a nun or a Buddhist for that matter, she added. Giving out a word of caution, she said that while one is in a conducive atmosphere, it is easy to feel good but the benefit of meditation is perceived better when we take it out of the room away from the meditation cushion. True mediation begins in post meditation practices. When one lives with awareness or follows conscious living one learns to be mindful of one’s own body, thoughts, feelings, mind, phenomena and the environment. It is only this

Buddha Dharma considers human life to be precious. It is with great difficulty that one gets to be born a human being. Because humans have the power of discrimination, one can make use of this life to not only better oneself but also help other sentient beings to do so and alleviate their sufferings. For this, the human body must be kept in proper health for it is only a healthy body that can have a healthy mind. So in the journey of Bodhi awakening, the next milestone was to understand the way different medical systems help individuals to safeguard the body and thereby contribute to in developing a good mind. Welcoming the organizers and panelists, Dr. Pema Dorjee suggested that along with practitioners of different medical systems who were present, the Chinese and Unani medical system should also be introduced as they could contribute a great deal to the wisdom related to the well being of the individuals and society at large. Given the constraint of time Dr. Pema Dorjee invited the distinguished medical practitioners to introduce their medical systems in a succinct manner and define good health. Dr. Kalsang, Tibetan medicine practitioner, explained that Tibetan medicine is termed as Sowa-Rigpa which means to cure the disease, and to sustain a healthy body and mind. This science is based on the principles of five elements. Good health in Sowa Rigpaimplies that the five elements are in equilibrium. Dr. Ashwini Chopra representing modern medicine stated that basic allopathy works on a very straightforward principle that there is a single cause for a disease. A person becomes sick when he or she gets attacked by an external agent like bacteria. Dr. Chopra admitted that he was deeply aware of the limitations of modern medicine which focuses merely on the physical aspect of the body and said that the time had come when it must integrate with the other medical systems. Modern medicine has no proper definition of good health, except absence of certain symptoms that define a healthy body. But he summarized

Dr. Pema Dorjee attending a patient

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it as the dynamic equilibrium of forces within and outside. Dr. Mohammad Qasim, a homeopath, stated this system works on the principle that likes need to be treated with likes. The causes that can cause disease can also cure the disease. In this system the integration of body, mind and soul is recognized. As the human body is part of nature and the external nature has its impact on the wellness of a being, good health according to homeopathy was an equilibrium between soul, body and mind. Dr. Bhagawan Dash the great ayurvedacharya, while drawing attention to the holistic aspect of the system added that Tibetan medicine is a treasure house and without developing it, ayurveda would remain poor. Ayurveda recognizes the five vital sheaths or koshas of the body and how nourishing of each of them is essential. According to him the purpose of ayurveda is not just curing the disease but that it is a spiritual practice which is directed not only at the health of an individual but also the society at large. Ayurveda defines good health, aarogya, as a state when the three factors or doshas are in equilibrium. In Tibetan medicine, the definition of health means to sustain healthy body and mind. Hatred, anger and illusion are directly related to the state of mind. He emphasized at the importance of keeping the balance the five elements Dr. Raj Kotwal, a specialist in gastroenterology said that the definition of good health is a state of complete physical, mental, and social well-being. Dr. Pema Dorjee expressed the wish that a healthy body and healthy mind depend on a balance and that it is very important to know what equilibrium really is. Unhealthy life style and diet must be paid attention to. Questions about depression its symptoms and causes were also discussed.

Indo–Tibetan Relations Before and After 1959 – A Presentation Buddha Dharma blossomed and flourished in India and travelled in many directions. But it was only in Tibet that the teachings of Buddha not just flourished but developed to an extent that it created a strong bond between India and Tibet. What India lost was very carefully preserved and developed in Tibet. With the coming of H.H. the Dalai Lama to India, Buddha Dharma returned to the land from where in pursuit of Bodhi awakening, the gentle chants of Buddham Saranam Gacchami resonated. The chair Dr. Honey Oberoi, a psychologist in Ambedkar University, began by saying that the topic for the discussion was extremely important and it was regrettable that not much has been spoken about the about India Tibet relationship, which is a unique one. Speaker Shri Naresh Mathur, a long time Buddhist practitioner and a lawyer, sketched a vivid picture of the historical relationship between India and Tibet before 1959. According to him the huge Himalayan range and the plateau is the axis where the uninterrupted lineage of Nalanda and the Vajrayana has been preserved and kept alive even today. This relationship, he said, transcended Tibet House Bulletin 2012

(From left) Mr. Vijay Kranti, Mrs. Asha Reddy – Chairperson, Mr. Naresh Mathur – Senior Advocate at the Supreme Court

the mundane and is the basis of something that we will be looking for in future. With masters like Shantarakshita, Guru Padmasambhava and Atisha coming to Tibet, the highest philosophical transmission occurred between India and Tibet from the 8th to the 13th century A.D. One sees an extraordinary diligence and application by the Tibetan masters who spared no efforts in making the translations of the Buddhist texts from Sanskrit near perfect. The learned speaker pointed out that the relationship between India and Tibet is a very special one. With His Holiness the Dalai Lama coming to India in 1959 and bringing back the rich Buddhist teachings, India has once again got this wonderful opportunity to get back what she had lost. Taking on from where the earlier speaker had left off, Mr. Vijay Kranti said that when H.H. along with Tibetans arrived in India fifty three years back in 1959, the relationship between India and Tibet had already taken a definite shape. In 1959 Jawaharlal Nehru realized the challenges and responsibilities H.H. the Dalai Lama was carrying on his young shoulders and encouraged him to focus on education, something that proved to be a turning point in the history of Tibet. The Dalai Lama identified the talents amongst his people and the process of reconstruction started. Today the young Tibetans have arrived at a stage when they are managing things beautifully. They have handled the relationship for the last fifty three years in the most constructive manner as can be witnessed in education, and as rehabilitated in religious learning, arts and crafts of Tibet. Over the period Tibetans not only have a proper government but they have a democratic set up where H.H. has given all his powers to an elected representative. Mr. Kranti said that the presence of H.H. in India has only strengthened the historical bond between India and Tibet. Concluding the session, the Chair observed that there is a silent gap between young Indians and Tibetans and a dialogue is necessary to bridge the same.

An evening of Sacred Dance and Sacred Music – Part II Performers: Monks from Drepung Loseling Monastery The story of prince Siddhartha becoming the Buddha repeatedly reminds us of the Buddha nature in all sentient

Glimpses of Sacred Dance & Sacred Music (CBA)

Nyensen (Invocation of the Forces of Goodness) & Sangso Shijo (Auspicious Song for World Healing)

Taksel (Intense Encounters of the Third Degree)

Khandro Tenshug Garcham (Dance of the Celestial Angels)

Dur-dak Gar-cham (Dance of the Skeleton Lords)

Sha-nak Gar-cham (Dance of the Black Hat Masters)

Dakzin Tsarchod (A Melody to sever the pains of the Ego Syndrome) Tibet House Bulletin 2012

beings and the need to let that bodhi blossom. One can imbibe a lesson from every event in his life. As the evening approached, the audience got an opportunity to see two scenes from Bodhi Katha, a dance drama based on the twelve deeds of the life of the Buddha that were enacted by the talented children of Manzil, an NGO under the guidance of the Director Kajoli Khanna. The intention of the play was to remind us of the moral values that must prevail in the society. The first scene depicted Yashodhara and prince Siddhartha’s mental turbulence where Siddhartha declares that he must shun the throne and must leave the beautiful princess Yashodhara. She, on the other hand, hopes that the imminent separation will not happen. The second scene depicted Siddhartha’s search for the guru. His long quest took him to many teachers and many practices but subjecting the body to pain did not lead him anywhere till he realized that middle path was the way to attain liberation. The second part of the programme was the Sacred Dance performed by the monks. Gala Rinpoche in his introduction, said that the motivation of the audience was important and requested the members of the audience to connect their minds with those of the performers. The dances are not meant for entertainment but have a meditative quality. Years of intense training and practice are required before the artist can perform them. According to Ven. Rinpoche, these dances have a transformative power of removing obstacles bringing in harmony. The mudras, colours and the instruments used in these dances are highly symbolic and the sacred songs are deeply spiritual with a transformative power. The audience also got a glimpse of the monastic debate which is an integral part of the training of the monks Explaining the philosophy and the rigors of debates Geshe Dorji Damdul explained that it is a powerful way to expand the mind, increase analytical and sharp mental capacity and finally get at the truth. With questions and counter questions posed to the defender one finally arrives at the truth. The lively debate conducted by the monks evoked great appreciation from the audience Before wrapping up, Gala Rinpoche thanked the audience and reminded them of the urgency to preserve this unique culture and urged them to keep Tibet in their thoughts and prayers.

Meditation: A Tool for Conscious Living with Practice – Part II Buddhist philosophy shows us the way that leads to an understanding of our inner nature. The wisdom or bodhi Tibet House Bulletin 2012

(From left) Most Venerable Mendroling Jetsun Khandro Rinpoche with Prof. Menakshi Thapan in the Chair

is awakened with contemplative practices which serve as tools. The morning unfolded with Khandro Rinpoche’s talk, which was in continuation from the previous day. Deeming it as an honour, the Chair, Ms. Ashum Gupta former Head of Department of Psychology, Delhi University introduced the speaker. Continuing with the topic of meditation, Khandro Rinpoche said that from a Buddhist perspective, conscious living is not so much living with prayers or a certain idealistic understanding of a dharma practitioner. Conscious living very often in our world gives an emphasis on believing that our minds have to be one with God, or for a Buddhist with the Buddha. But a Buddhist summation of conscious awareness or conscious living is to watch the mind, making it understand that as human beings, we have the potential and the capacity of living an entire day without inflicting or causing harm to others. Buddha Dhrama teaches us not only to refrain from destructive attitude or conduct but also tells us that we have the power to always engage in those activities that we aspire for. Genuine meditation and an honest continuum of awareness must be integrated in all our moments of living. This, then, is to be applied to our habitual behavioural pattern. The preoccupation of a good Buddhist meditator is that he or she aspires for pure and long lasting happiness for all sentient beings. But unfortunately while that is the aspiration, our conduct is devoid of this. If we watch our actions like a theatrical without being judgmental, we can inevitably see the hypocrisy therein. When that acute observation happens, we find that combined with blessings, teachings and the different practices that we do, we develop a much better understanding of the teachings. It is at this point that we develop devotion which will not prove to be a burden. One of the things that the meditator begins to see and realize is the real nature of mind as the actual basis of all experiences, Rinpoche said. Methods and techniques, mantras and visualizations are important but if there is no pervasive awareness then all these things are inconsequential.

Classical Dances: Tibetan and Indian – A Presentation The forms differ, formats vary, but the core of the inherent philosophy in the classical tradition of India and Tibet has much in common. This is true even in art forms like classical dance where the dancer’s attempt is to achieve oneness, not only with oneself but also communicate the same to the audience. The Chair Ms. Raji Ramanan, responding to the title of the programme, said Classical Dance of both tradition was not for entertainment but was meant for generating one-pointed-ness, to realize truth. Well known Odissi exponent Sharon Lowen, through her slide presentation, explained that while superficially both traditions look disconnected, when one looks at the classical tradition of Nalanda, one is able to see parallels from the spiritual and ritualistic perspectives. Both have their genesis in the shastric tradition. According to Ms. Lowen, dance is a way of communication and a language which can teach more than what one would gather from the texts. In the Indian classical tradition, through the images and metaphors, one reaches the ultimate reality which is the core of the Hindu philosophy.

Milarepa Play performance

speaker talked about special dances which are performed during specific occasions. An interesting slide presentation of musical instruments was presented before the audience.

Jetsun Milarepa, The Tibetan Saint – A Play Artists from Gangjong Doeghar, Kalimpong presented a Play based on the extraordinary life of Milarepa. Introducing the story of the great sage Milarepa, Geshe Dorji Damdul explained how incidents in the life of Milarepa led him in search of a teacher. His search took him to Marpa Lotsawa through whose grace Milarepa became a great master. He composed many spiritual songs replete with Buddhist teachings. One such popular song that was enacted for the evening was ‘The Deer and the Hunter’ which carried the message of Buddha in a simple way.

(From left) Ms. Sharon Lowen – renowned Odissi dancer, Ms. Raji Ramanan – Writer, Mr. Dawa Tashi – Dance and Music Teacher at TCV School, Dharamsala

The intention of Indian classical dance was to create the spiritual dimension. The important thing is to create the peak of the divine which takes one away from the ego. This is also reflected during the preparatory of performance time when artists maintain a meditative mode. All the movements have a metaphysical meaning dance is the perfect yoga, for it also includes pranayama and the asanas. The second speaker Mr. Dawa Tashiused many slides to elucidate the vastness of Tibetan classical dance. Tibetan classical tradition has three components – music, dance and opera. Music too varies from the folk tradition to opera, spanning activities from a simple nomadic life to deep philosophical insights. There are dances for every occasion which are performed with various instruments. Bamboo flute, lute and the fiddle are used for classical music and most of the artists are Muslims, he said. The

One day the great sage while sitting in meditation in his cave saw a frightened deer chased by a ravenous hound. Filled with great love and compassion for the poor creatures, Milarepa made both of them lie down on either side and preached to them. The hunter who was fierce and full of pride arrived and seeing both his targets sitting peacefully by the side of Milarepa, was further enraged. His attempt to kill the saint failed and in turn he was greatly pacified by the comforting words of the sage and became his disciple.

Dismantling the Sand Mandala: A Symbol of Impermanence With bodhi awakening and unveiling of the layers of ignorance, one faces the impermanence with a mind that has no grasping. Conditioned phenomena change, beauty fades. As the bodhi awakening ceremony moved to its last lap and the mandala was completed, it was also time to dismantle it, symbolizing the impermanence of all conditioned things. In his closing remarks, Gala Rinpoche said that the preceding three days were spent in creating a magnificent and powerful mandala. He informed the audience that traditionally mandalas were created to invoke a specific deity and to assist the meditator who gets Tibet House Bulletin 2012

Brain in Neuroscience and the Buddhist Concept of Mind – A Panel Discussion At a time when Science has advanced enough to offer its theories about mind and brain, one feels a need to revisit the theories put forth by the Indian classical philosophical traditions about the same. Though a very short session, the views put forth by the two speakers made one realize the relevance of the topic and the importance of understanding the role of the mind in our existence. The Chair, Ms. Ashum Gupta, Professor of Psychology at Delhi University, welcomed Dr. P.N. Ravindra Nagendra who has done special application on mindfulness practice with sleep and sleep disorders. The Chair also observed that it is very important to integrate the two topics–Brain in Neuroscience and Buddhist Concept of Mind. initiated into meditation on that deity. Although the mandala created in the foyer was not done for any visualization purpose, the monks had observed all guidelines and aspects of the tradition while creating the mandala. It was consecrated with traditional chants and the monks maintained meditative mindfulness throughout the making of it, he added. Rinpoche informed that in the creation of the mandala two ceremonies were crucial. One was the opening ceremony, and the other, the closing ceremony. The closing ceremony is regarded as profound and significant, for it reminds us of our own impermanence. In the normal pattern of thinking one does not think of one’s own death. In Buddhist teachings the state of death is the most crucial, bringing us face to face with the reality of emptiness. Amidst the chants, the colored sand was swept up in a ceremonial manner and was distributed to people who had gathered in great numbers to experience this extremely intense spiritual phenomenon. A pregnant silence had enveloped the atmosphere. The closing ceremony indeed showed that all compounded things were impermanent and they lacked inherent existence, a philosophy that the Ceremony of Bodhi Awakening had envisaged.

Dr. Ravindra shared how brain science is evolving and is looking at the understanding of wisdom with different philosophical systems, especially those with mindfulness practices. As far as the mind is concerned, Neuroscience defines the mind in the frame work of how neurons in the brain interact with each other and the resultant output is referred to as different attributes of mind. By attributes one means cognition, emotions, and feelings. But in the philosophical system, mind is a phenomenon and not an attribute, he added. Mind as a phenomenon is very difficult to define. But with the evolving imaging technology, it has become possible to evaluate the brain in real time in human beings. Most of the neuroscience study is about statistical behavior and not about causality, he said. We have different levels of consciousness or behavioral states. The emerging evidences have clearly shown that one notices structural changes in the brain when thoughts and emotions are evolved through the contemplative practices. An individual’s way of thinking directly impacts the brain dynamics. Experiments have shown that motivation for achievement is a crucial factor. Dr. Ravindra hoped that in this context Neuroscience and Buddhist philosophy can come together and by understanding how the contemplative practices affect the brain, the scientists can understand the functioning of the brain better. The second speaker Geshe Dorji Damdul, while talking about out the mind in Indian classical philosophical tradition, stated that the study of mind becomes very important in the classical Indian traditions like Hinduism, Buddhism, Jainism etc. The fact is that we aspire for happiness and shun suffering. In order to achieve happiness we engage in activities which are determined by thoughts. Undeniably there is an agent which determines our actions. The whole Indian classical philosophical tradition and discussion

Tibet House Bulletin 2012

about karma, rebirth and nirvana make sense only when we understand that brain might come to an end but the mind continues to the next life. Geshe Dorji Damdul while putting forth many points agreed that the way mind functions are still a mystery. Research is on and there is a need to delve deep into the subject.

Valedictory Function The function concluded with the Director thanking all the volunteers and all the individuals and institutions who collaborated for this event. He was hopeful that one was going back with the seed of bodhi awakening. The ceremony concluded with chants for the long life of His Holiness the Dalai Lama. On all three days, the lovely setting of Gandhi King Plaza with its glorious trees, proved to be a magical venue for exhibitions. The prayer flags swaying gently with the breeze and the warm sunrays warming the spirits of the onlookers

transformed the place and transported one to a different time and space. Alongside the enriching sessions, one had an opportunity to see exhibitions of Tibetan lifestyles during the post and pre 1959 period. The Thangka painting Exhibition, Vijay Krantiâ&#x20AC;&#x2122;s Photo Exhibition of H.H. the Dalai Lama, and the paintings of Elizabeth Brunner, were a spiritual experience in themselves. Demonstration of traditional Tibetan carpet weaving took one back in time when tucked within the snow clad mountains, in the land of Tibet, the nomadsâ&#x20AC;&#x2122; skilful hands wove painstakingly beautiful colorful patterns while their

lips hummed a folk song. One got lost in the warp and woof of the weaving crafts person. It was an experience to see the traditional Tibetan thangka painter engrossed in this sacred art. Demonstration of sand mandala creation provided an experience of absolute resolute and one pointed awareness. Trying to copy what the monks were doing proved to be not just enjoyable but brought in an awareness as to what it takes to create the mandala in which one invokes the deities and then to undo the whole pattern with a sense of detachment keeping the thought of impermanence in mind. While oneâ&#x20AC;&#x2122;s mind and heart got engrossed in these beautiful experiences, care was taken not to overlook the physical state of ones being. After all, a human body is a precious and rare gift and hence need to be taken care of. Keeping to the spirit of ceremony free medical consultation

was provided by eminent physicians from the Tibetan medical tradition. The ceremony would not have been complete without the traditional tea and snacks which was very thoughtfully provided in different stalls. Books, T-Shirts, CDs and Candles and Tibetan jewelry were also on display and were on sale. The ceremony of bodhi awakening most certainly brought one closer to the distinctiveness of the Tibetan culture. It also brought one nearer to the elderly who, with the rosary moving between their feeble fingers, had dreams of returning to their land. Tibet House Bulletin 2012

Ceremony of Remembrance The occasion was the celebration of the Eighteenth Anniversary of the statue of the Buddha at the Buddha Jayanti Park on October 2, 2011. A soothing beautiful dawn with the gentle early rays of the sun making the golden hued statue of Shakyamuni Buddha poised in a contemplative posture with a gentle smile playing on his lips was a befitting sight to remove even the slightest trace of any distress from the hearts of people. The cackle of the geese swimming in the pond brought an awareness of the role these tiny beings played. They appeared to be there as if to join in singing the praise of an individual for whom the search for the truth was why he took human form. It was on this very day that the incarnation of Lord Avalokitesvara of our times His Holiness the Fourteenth Dalai Lama had offered the beautiful statue of Buddha as a gesture of gratitude to the people and government of India. The day also marked the birth anniversary of the great Mahatma Mohandas Karamchand Gandhi, fondly addressed as Bapu. The gift of the statue from a person whose teachings and life personifies peace and compassion has been perhaps the most auspicious gift that India has received from the hands of a great sage of our times. It is only in the fitness of things that this day is dedicated as a day of celebration and remembrance. Proper remembrance is what Buddha Dharma recommends, the Sanskrit term being samyak-smriti, a part of the eightfold path. The day unfolded with individuals offering their personal prayers to the Buddha after which the official ceremony began. The new Director of the Tibet House Geshe Dorjee Damdul in his succinct introduction expressed the importance of such a celebration. He also thanked and appreciated the erstwhile Director Ven. Doboom Tulku who had initiated not only this event, but with his vision and interest had organized various meaningful programmes. Reiterating H.H. the Dalai Lama’s statement that for him India is the guru, Geshe la said that the land of India from where such great masters like Shantarakshita had gone to Tibet and had established the Buddha Dharma was a land which had for centuries celebrated diversity and richness of traditions. The programme commenced with a reading from Chapter Seven of Sãntideva’s Bodhicharyãvatãra by Ms. Maya Joshi. This chapter entitled “Enthusiasm” is a very crucial aspect of the spiritual journey, as a matter of fact, of any journey. Tibet House Bulletin 2012

Devoid of this value, no spiritual aspirant can hope to move ahead on the path. The mind that is awakened to this only proceeds from joy to joy and never lapses into despondency. Truly the spirit of the morning expressed this. Following this was the reading from Dhammapada by Dr. Antonnella Mathur. The verses were reminders of the consequences of one’s own actions, just as from a pile of flowers one can either make an ugly wreath or a charming garland. The beauty of what comes out is not in flowers themselves but the way they are fashioned. So are our lives. Our own actions have the potential to shape our lives into a beautiful garland. Next was the chanting from The Diamond Sutra or the Vajracchedika Prajñaparamita Sutra as it is called in Sanskrit by Ms. Raji Ramanan. This well known Sutra emphasizes the practice of non-abiding and non-attachment. In the Sûtra, the great sage Buddha is asked a question by the elder Subhuti. What follows is a dialogue regarding the nature of perception. The explanations that Buddha gives needs to be remembered at all times if one wants to advance in the spiritual path. For centuries, these gems have been recited not just in Sanskrit but have been sacred scriptural philosophy in Tibet. The Tibetan monks’ chants from the Diamond Sutra clearly reflected the wondrous osmosis that had taken place between the Indian punditas and the Tibetan Lotsawas. Listening, looking and contemplating, it was not possible to overlook the fact that all this had been possible not with just factor, but millions of things had come together to generate the enchantment of the morning and the spirit of the gathering. In the fitness of things the whole gathering recited “In Praise of Dependent Origination” authored by the great master Je Tsongkhapa. The ceremony concluded with cultural expressions in the form of songs, dance and instruments by the students of Tibetan Youth Hostel, Rohini. The items presented by them too had a reverberation of remembrance, perhaps remembering the land they belong to, a land which they have not seen or visited but whose fragrance they carry within their hearts given to them by their parents. One wished that their dreams may be realized soon. Raji Ramanan

Conceptual Similarities in Buddhism, Science and Neuroscience â&#x20AC;&#x201C; A Discussion

Ceon Ramon, Ph.D., University of Washington, USA and Reykjavik University, Iceland and Lorraine Lester, Seattle, USA, spoke at Tibet House on January 14, 2012. In general, they explored three similarities related to Buddhism, Science and Neuroscience. The first topic discussed was the theory of the creation of matter in space and time in physics. At quantum scales, matter and anti-matter are created and destroyed at every moment. This is known as the potentialities of particle creation, and functions similarly to the empty potentials involved with the creation of matter in Buddhism, as explained in the Kalachakra Tantra. The Universe in a Single Atom, by His Holiness the Dalai Lama, refers to this. Next was a discussion about the similarities between the properties of superluminal physics and the nature of the enlightened mind according to Buddhism. In the theory of superluminal physics, strange things happen, at speeds faster than light. The dimensions of space and time are interchanged and become imaginary; a point in space is spread all over time and a point in time is spread all over space. Functionally, this allows for the possibility to access any type of information at any moment in time, which is similar to the capacity of the enlightened mind of a Buddha. Finally, the question of observer interaction in physics has been debated for the past l00 years. It is still a controversial topic. However, at present many eminent scientists are beginning to believe that at quantum limits, there is a real possibility of mind-matter interaction. Buddhist philosophy

also details the arising of consciousness and the material world. Science still has a long way to go to understand consciousness and its attributes. Nevertheless, newer scientific theories of consciousness are based on interactions of quantum gravity within the internal structures of neurons in the brain. It is postulated that the wave functions within the neurons reach coherence in about 20-25 milliseconds (0.02 to 0.025 seconds). This time frame might be related to seeing and recognizing an object which appears to be very similar to the time frame description of a conceptual moment as stated by the Indian Buddhist scholar Vasubandhu. In addition, recent EEG brain research has also demonstrated that microstate phase transitions associated with thought processes in the human brain have similar time frames as the coherence in wave functions inside a neuron. For a normal brain, phase transitions also occur every 20 to 25 milliseconds. Our research has demonstrated that an individual with experience in meditation can prolong the rate of phase transitions. The phase of the brain during the meditation period becomes more quiet (i.e. uses less energy and is more stable during the meditation period as compared to the spontaneous baseline activity). These results indicate that quantum gravity may have a role in human thought processes as well as in the creation of matter. This is consistent with the principles of Buddhism regarding the ultimate indivisibility of mind and matter. Tibet House Bulletin 2012

Emotions – A Presentation A presentation on “Emotions” was made by Dr. Paul Ekman at Tibet House on January 23, 2012. Both Dr. Paul Ekman and his wife were blessed by Geshe Dorji Damdul with a khatag. The presentation revolved around the basic concept that all humans, regardless of language, culture or race, exhibit the same expressions – anger, contempt, disgust, fear, surprise, happiness and sadness. Animals also have emotions but experience them differently. Expressions of emotions are involuntary and involve a universal unlearnt trigger that, once learnt, becomes inherent.

Dr. Ekman put forth the question: “How can I change what I get emotional about? How can I change emotion?” He then stated that though emotional mechanisms are not reversible once they are learnt, it is possible to weaken the trigger of emotions. Hence, the first step is to recognise the trigger. After an emotion is triggered, this impulse translates into action. Dr. Ekman pointed out that a gap between impulse and action exists, which is where individuals differ in their emotions primarily by how fast their biological systems move them from impulse to action. Dr. Ekman made some suggestions on how to manage emotions: 1. Keep a diary of what triggers emotions so one can learn and understand oneself better; to help prepare one for meetings, rehearse mentally. 2. While acting emotionally, become aware of sensations, ask the self, ‘is this the way I want to act?’ Hence, become conscious of the ability to exercise “choice”. Tibet House Bulletin 2012

3. Meditation practice is helpful to change gap between impulse and action. Dr. Ekman also made a distinction between emotions and moods. Emotions can come and go, and one can detect a trigger. Moods can last all day but one will not be able to detect a trigger and they are maladaptive (not responsive to environment). Personality traits also exist within individuals where they have the predisposition to be a particular way. He ended his presentation by referring to his website that contains a ‘micro expression training tool’ for anyone interested, and also his book, Emotions Revealed, 2 nd edition. He then opened the floor for questions and answers. Dr. Ekman was formally given thanks for his presentation and the attendees were reminded of the next presentation to be given by his wife, Mary Ann Mason, “Mothers on the Fast Track”.

Environment and Waste Management – A 3-Day Workshop

Tibet House on February 2–4, 2012 organized a 3-Day workshop on environment in collaboration with Dikyiling Tibetan Settlement, Dhondupling Tibetan Settlement, Clementown and Sakya Tibetan Society, Puruwala. Dr. Chok Tenzin Monlam Peltsok from the Library of Tibetan Works and Archives and Ms. Tenzin Pelmo from the Tibetan Children’s Village School visited three Tibetan settlements in north India (Dekyiling in Dehradun, Dhondupling Clement Town in Uttarkhand and Sakya Tibetan Society, Puruwala in Himachal Pradesh) to conduct workshops on environment and waste management in the Tibetan communities. Tibet House, the Cultural Center of His Holiness the Dalai Lama, New Delhi, organized the workshop. Dr. Chok talked on global warming, its causes and effects and how to save our Mother Earth. He further explained why the Tibetan plateau is called the ‘third pole’ and spoke on the adverse effects of global warming on the Tibetan

plateau. Next, he taught how to manage organic kitchen waste in the Tibetan communities. Then he shared his profound and extensive knowledge on eco-friendly enzyme (what he calls ‘nectar’) and its benefits for environment, agriculture and personal health. Finally, he demonstrated and taught the Tibetans how to make this ‘nectar’ using organic kitchen waste. Ms. Tenzin Pelmo talked on Ethics, Environment and Education. She also shared her knowledge on wrong eating habits and effects of junk food, which is harmful for both health and environment and stressed the importance of proper nutrition and a balanced diet. She spoke on the importance of cultivating ethical behavior in order to take care of the environment. Finally, she talked on her two other projects: His Holiness the Dalai Lama’s Book Reading Project and Using Dry Waste into Teaching Aids. She displayed all her teaching aids made from dry waste before her talk and invited the participants to see them after her talk.

Display of Teaching Aids made from dry-waste

Tibet House Bulletin 2012

Long Life Initiation of Arya Tara and the Three Principal Paths â&#x20AC;&#x201C; A Dharma Discourse

The Buddha statue stood resplendent as people filed into Buddha Jayanti Park on the beautiful spring day at the close of the Losar week. On February 26, 2012, His Holiness the 102nd Ganden Tri Rinpoche arrived escorted by Geshe Dorji Damdul, Director of Tibet House and circumambulated the stupa in order to consecrate the park. The proceedings began with the Director expressing the hope that everyone would start the new Tibetan calendar year in an auspicious way. He also pointed out that this was not really a celebration because Tibetans in Tibet were suffering terribly, many committing suicide by selfimmolation. Tibetans and Tibetan supporters everywhere were viewing the Tibetan New Year as an occasion to say prayers for them and for those who are mentally prepared to sacrifice their lives to the cause of freedom. By saying prayers and performing virtuous activities, we express our support of all the Tibetans in Tibet. The Director also thanked the 102nd Ganden Tripa for kindly accepting his invitation to grace this occasion with Teachings on the Three Principal Paths as well as a Long Life Empowerment of Arya Tara. HH the Ganden Tripa requested everyone to pray in order that the negative thoughts within the minds of the Chinese leaders may be subdued and a peaceful resolution to the Tibetan problem found. He also mentioned that the Buddha prophesied that Buddhism would move North from its place of origin and then back to Central India again, and that part of the responsibility for bringing about world peace lies in the hands of the practitioners of the various traditions. Geshe-la then introduced the main body of the teaching of the Three Principal Paths: renunciation, bodhicitta, and the wisdom of emptiness. Tibet House Bulletin 2012

The Teaching of Three Principal Paths by Lama Tsongkapa and the Graded Path of the Three Levels of Practice by Atisha Dipankara have the same essence explained slightly differently. Regarding renunciation, HH reiterated that not only should we renounce painful experiences, we should also see the drawbacks of pleasant experiences with the understanding that they are within the bounds of samsara. If we feel attached to samsara, we can never be free from it. Bodhicitta is expressive empathy toward othersâ&#x20AC;&#x2122; pains and the wish that they may achieve the best of the abilities of the Buddha, and thus be able to help all other sentient beings to be free from the fears of samsara. Then he briefly explained about the two systematic methods to cultivate bodhicitta, the awakening mind of enlightenment. Despite having renunciation and bodhicitta, if one is lacking the wisdom to see the interdependence of all phenomena, one will have no escape from the misconception of reality, thus never getting freed from samsara. This ignorance is the final factor in binding us to samsara. Next, as a part of the Long Life Empowerment, HH the Ganden Tripa gave the bodhisattva vows. He instructed that they were to be received by confessing negativities and rejoicing in the virtue of all others. A compassionate motivation to free all beings from samsara is a pre-condition for taking this vow since the bodhisattva vow is characterized by the commitment to become a perfect being oneself in order to benefit all sentient beings. The Long Life Empowerment was given through the long life pills, the long life nectar, and a protection string. All the gurus in the lineage of the Arya Tara empowerment were visualized. This ended the Teaching and the Arya Tara Long Life Empowerment. There was then an opportunity for the audience to offer khatags. It had been an inspiring morning and the audience departed in gratitude for having been graced with the presence and teachings of the 102nd Ganden Tripa.

The Healing Power of Compassion: Emerging Data from the Scientific Study of Cognitively Based Compassion Training – A Lecture On December 14, 2011, Tibet House in collaboration with India International Center, organized a lecture by Prof. Lobsang Tenzin Negi, a senior Lecturer at Emory University’s Department of Religion. Prof. Lobsang is also the Founder and Director of Drepung Loseling Monastery, Inc, in Atlanta, Georgia, US. He also serves as the Director of the Emory-Tibet Partnership, a multi-dimensional initiative founded in 1998 to bring together the foremost contributions of the Western scholastic tradition and the Tibetan Buddhist sciences of mind and healing. The lecture began with Dr. Ashum Gupta, professor of Psychology at

not the sensation or the thought, as these arise and leave by themselves; therefore they are different from the self. Although in some passages the Buddha denies the self, in other passages he refuses to speak about it, or he denies both that there is a self and that there is not a self. Dr. Watson linked this with the Madhyamika attitude to the self, according to which the real nature of a thing is ungraspable and no concept can capture it. He then went on to look at how Vasubandhu in his Abhidharmakosabhasya, followed by Dignaga, and Dharmakirti argued against the existence of the self. He described Dharmakirti (600-660 AD) as the most brilliant philosopher of his time, who influenced all subsequent Buddhist thought and consequently Hindu concepts. Later schools of Buddhism all deny the existence of the self. Dr. Watson contrasted their view with the Hindu defenses of the existence of the self that are found in Vedanta, Nyaya and Sankhya. According to the Hindu point of view, there is a perceiver and that which is perceived. The observer is a still point observing the changes, so the self is constant and unaffected by what is experienced. Dr. Watson went on to elucidate that Hinduism sees the self as a unitary essence and as unchanging, whereas Buddhism defines the self as being different at every different moment, so nothing exists for more than one moment. In Buddhist thought, at any given moment one is the five skandhas. The Buddhist schools of thought considered the concept of the self as harmful as it would be impossible to attain nirvana as long as one believed in the self. If one does not believe that the body or the mind is oneself, then one can observe it with equanimity.

Delhi University, introducing Prof. Lobsang, greeting him with a Tibetan traditional scarf. The lecture was based on growing data from various scientific studies that shows increasing support for the view held by the Indo-Tibetan Buddhist tradition for centuries: compassion is crucial not only for our health and well-being, but also for the survival of our species. An accompanying slide show updated the audience on the comtemplative research done at Emory University examining the effects of Cognitively-Based Compassion Training (CBCT). A host of biological, psychological and behavioral outcomes have yielded compelling results. His presentation highlighted some of these key findings and explored the principal steps to cultivating compassion for greater health and well-being.

The Buddhist Denial of the Existence of the Self (atman) – A Lecture On February 17, 2012, Prof. Alex Watson, an eminent Oxford scholar of Indian philosophy, spoke to a packed conference room at Tibet House, on “The Buddhist Denial of the Existence of the Self (âtman)”.

Whole Life Journey of a Former Tibetan Official into the History of Tibet – A Lecture Despite his fragile health, Prof. Ngawang Thundup Narkyid, an ex-officio of Member of the Government Reform Committee, Lhasa, Tibet in 1957 and an Official Biographer of His Holiness the XIV Dalai Lama, kindly accepted the invitation from Tibet House to give a talk on his life experience. As a Tibetan official himself before 1959, he witnessed the political status of Tibet before and after the invasion by the Communist Chinese, explaining many of the issues related to Tibet and China, and giving voice to what has remained vague to the general public. He also touched upon sensitive issues regarding the relationship between Tibet, India, and China. Prof. Narkyid is a rare living presence from the Tibet of the past, when it was once independent.

Starting his lecture by comparing Buddhism to an enormous tree with many branches growing in diverse new directions, Dr Watson stated that Buddhism was taught and debated in India between 5th and 12th century AD. A key topic of discussion in this period was the existence of the self. He began by asking the audience to shut their eyes and experience from all their senses. He explained how the Buddha taught about the self in the Pali canon denying that any of the five skandhas or the five constituents of human beings are a part of the self. He said that we are Tibet House Bulletin 2012

Happenings Tree Planting Ceremony and Interfaith Prayers on the Occasion of the 76th Birthday of His Holiness the Dalai Lama To mark His Holiness’ birthday, on July 6, 2011, Tibet House organized a talk at the Tibetan Youth Hostel, New Delhi, by Ms. Tenzin Pelmo titled Moral Ethics and Education. Mrs. Tenzin Pelmo is the Resource and Teacher Development Advisor for English at the Tibetan Children’s Village Organization. Her work has been greatly influenced by her interest in creative approaches to pedagogy, especially in relation to the teaching of English and by

(From left) Mr. Indra Malik – Former Ambassador of India and an old friend of Tibet House, with Mr. M.D. Thomas, Mr. A.K. Merchant, and Ven. Kacchayana Look on as Prof. H. K. Sagoo plants sapling a tree on the occasion of His Holiness’ birthday

Interfaith Prayers

her growing awareness of the environment as a critical issue in education. She has started two projects – His Holiness the Dalai Lama’s Book Reading Project and The Tetra Pak Recycling Project – both of which have benefited many

teachers and students in the Tibetan Children’s Village Organization. It was appropriate that His Holiness’ birthday be celebrated by a talk on ecology to accompany the interfaith prayers and the symbolic planting of saplings.

Venerable Lobsang Monlam’s talk to Tibetan Students In a Special Lecture on August 31, 2011, the eminent scholar Ven. Lobsang Monlam spoke to Tibetan students at the Tibetan Youth Hostel on his invention of the Monlam Font. He began his talk by sharing his inspirational story of hard work and persistence in order to follow his interest and to realize his ambition. In 2003, he began to learn about computers at a time when there was no one in his monastery who could teach him. His lack of access to English made it difficult for him to learn from Indian teachers also. However, from the very beginning, he gave thought to possible ways of creating new software. Experimenting with many methods, he finally managed to use Tibetan small letters. In 2005, he made a software called “First Monlam Tibetan Font”, which was found to be very beneficial by Tibetan people living both inside and outside of Tibet. It was the first Tibetan Font made by an individual Tibetan and it was the first font of Tibetan small letters. He then developed the second and third Monlam Tibetan fonts and distributed them in the Tibetan community. He also created a software called Monlam Common Tibetan Pronunciation, which was inaugurated by His Holiness the Dalai Lama on February 25, 2009. Tibet House Bulletin 2012

In his talk, he stressed the responsibility of a citizen to preserve his own language and dialects, since language is crucial to the preservation of culture. The young members of the audience were inspired and motivated by this special

Ven. Lobsang Monlam sharing his experience with the creation of the Tibetan Font with the students of Tibetan Youth Hostel, Delhi

talk. We hope that more Tibetans will take to such specializations in the future.

Tibetan Language Course: First Semester (October 1 – November 30, 2011) The Tibetan Language Course started off with twelve students, all of whom were Indians, between the age group of 20 and 78, coming from different backgrounds. On the first day of his class, the teacher Pema Choedok asked the students why they chose to learn Tibetan Language. Most of the students answered that it is their responsibility to learn Tibetan since Indian culture and Tibetan culture are closely related. Mr. Choedak reports that he “realized that they have a lot of expectations from me, taking out time from their busy schedule to learn Tibetan under me. I felt honored to teach them and proud to be called Teacher by students like them.”

The Director of Tibet House, Geshe Dorji Damdul, suggested that casual conversation between the students and the staff members of Tibet House could be tried as a practical session. There were five practical sessions with the help of Tibet House staff members, which turned out to be a very effective pedagogic technique. In response to student feedback, the duration of the course was extended to the next semester. A small closing ceremony of the first semester had tea and refreshments, with students sharing their experience and some of them singing Tibetan songs.

He started the talk by referring to Tibetan culture’s glorious past and momentous history. He mentioned that Tibet has a very rich culture even if it’s not developed in infrastructure and technology, and it should maintained. Geshe la humorously reminded students that Westernersare amazed by Tibetan humility and hospitality. He then spoke of how His Holiness is loved and respected by people all around the world. He is charismatic and charming and spends most of his life advocating the cause of Tibetans inside and outside Tibet. He also spoke about world peace, inter faith harmony and Universal Responsibility. Geshe stressed that Tibetan children should not forget their culture and moral values. Students should aim at academic and vocational specialization, compassion and hardwork. He concluded the talk by enlightening students about different aspects of Buddhism. His Holiness the Dalai Lama divides Buddhism into three – Buddhist Philosophy, Buddhist Religion and Buddhist Science and stresses that Tibetans and Buddhists need to study Buddhist philosophy.

‘Dharma in Daily Life’ and Candlelight Puja The room was filled with excitement and anticipation to hear Khandro Rinpoche as regular Tibet House supporters turned up in good numbers on 18th September 2011. The mattresses were laid on the floor and the altar was beautifully set with a grand poster of HH the Dalai Lama.

A Special Visit from the Transit School to Tibet House Tibetan Transit School, the Sherab Gatsel Lobling School was established on March 7, 1993, to provide education to newly arrived young Tibetan people aged between 18 and 30 into the North Indian exile. More than 400 students get a five-year education with courses in Tibetan and English languages, computers, and vocational courses in tailoring and painting by about 50 teachers and staff members. On October 13, 2011, a group of 18 students came to Tibet House for an Official Tour after completion of education. These students requested a small talk/ session with Geshe Dorji Damdul Director of Tibet House who interacted with the students for a couple of hours.

(From left) Prof. Menakshi Thapan, Delhi University, introducing Khandro Thrinley Choedron’s presentation on Dharma in Daily Life & Candle Light Puja at the Conference Hall of Tibet House

Tibet House Bulletin 2012

On the floor, a beautiful floral mandala was laid out amidst candles. This created a gentle feminine energy around the room. Geshe Dorji Damdul, the Head of Tibet House, introduced Khandro Thrinlay Chodon as a rare female Dharma teacher from an authentic lineage of Great Himalayan Yogis. Her family holds the Drukpa tradition and her focus is on teaching the Mind Treasure of her great grandfather Togden Shakya Shri. She was also married to His Holiness the late 9th Shabdrung Nawang Jigme of Bhutan. She was trained under the guidance of the late Gegen Khyentse Rinpoche, a master of the six yogas of Naropa and Mahamudra and received empowerments, transmissions and teachings of Drukpa lineage from him. She also received training under the guidance of Late Dilgo Khyentse Rinpoche, Sengdrak Rinpoche and was greatly inspired by her late father Apho Rinpoche and mother Sangyum Urgyen Chodon. The Chief Guest for the evening was Prof. Menakshi Thapan of Delhi University who has worked towards bringing spiritual teachings to the education system in India. She is a deep supporter of HH the Dalai Lama. Khandro-la was beautiful, elegant and well-spoken. In perfect English she skillfully blended the ancient teachings and brought them alive in a modern context. She started with delightful tales of her very privileged childhood, how she grew up in the lap of Great Masters, how she would wake up to find her whole family in meditation and often sit on her father’s lap while he was in meditation. At one point in her life when she attended a catholic school and her religious inclination was going towards Catholicism, her mother quietly reminded her to always visualise His Holiness the Dalai Lama in her prayers. She appreciated how her mother never criticized other

religions but allowed her to expand by including them. She spoke directly from her heart and it was refreshing to listen to her explain the Four Thoughts of Gompopa in the traditional style of storytelling, making her whole life come alive for the audience. She was full of practical advice on how to lead a Dharmic life. Very charmingly, she confessed that she was not a scholar but her entire life was lived in devotion, surrounded by the magical experiences of the Great Masters to whose family she belonged. Her devotion to His Holiness the Dalai Lama was very genuine and moving. When Khandro-la started chanting with a bell in one hand and a dorje in another, she immediately transported the audience to the great Himalayan mountains that she had just been talking about. She led a silent meditation and when the earthquake hit Delhi at the same time, the participants were not sure whether it was the energy from Khandro Rinpoche or the earthquake! It was an auspicious sign. After the tea break, there was a Candlelight Puja for the removal of obstacles and offering of prayers for the deceased. People made offerings at the shrine, wrote the names of the people they wanted to pray for, did their kora around the mandala and got blessed. The evening was beautiful, gentle and flowing with feminine energy. Geshe-la concluded by sharing that the occasion was doubly blessed as a large poster of HH was gifted to the Centre just days before, and almost simultaneously such a photo was requested by Khandro Rinpoche to bless the shrine for her event. It all came together in an auspicious way. Khandro Rinpoche’s Khachodling Trust made an offering to His Holiness’s Trust, and that, together with the proceeds from the evening and the merit accumulated, was dedicated to H.H’s long life and peace on this planet.

Tibetan Culture and the Importance of Compassion in Today’s Time – A Talk given to Indian Students from St. Francis De Sales Senior Secondary School, Delhi

Tibet House Bulletin 2012

Tibetan Language Course Launched At the request of many enthusiasts, Tibet House launched a Tibetan language course on September 23, 2011. The inaugural function was presided over by Mr. Tenpa Tsering, the representative of His Holiness the Dalai Lama in Delhi and Geshe Dorji Damdul,the Director of Tibet House. Mr. Pema Chodak, graduate of the Central University of Tibetan Studies, Varanasi, was formally

appointed as the teacher. To meet the needs of the aspirants, there are three levels of learning. Had it not been for Ama Jetsun Pema la, this dream of introducing a Tibetan language course at Tibet House would not have happened as spontaneously. Tibet House expresses deep gratitude to Amala for her kindness. Thanks also to TCV Head Office for their financial support for this project.

Friday and Sunday Classes

Life,” along with meditations. The program is held once in every two months for Four to Ten days.

As per His Holiness the Dalai Lama's advice to the Buddhist Centres across the world to emphasize on the study of the classical Tenet Systems rather than just the ritual side of Buddhism, Tibet House launched two weekend classes on Buddhist and Non-Buddhist tenet systems and on Acharya Chandrakriti’s text “Entry into the Middle Way.”

A Special Class on “Compassion – Healing Depression, Fear and Anger”

Intensive Courses This program is specifically designed to suit the conditions of the people in cities who lead a very hectic lifestyle. Courses given include the philosophy as taught in the classical texts such as Arya Nagarjuna’s “Ratnavali” and Acharya Shantideva’s “Guide to the Bodhisattva’s Way of

On September 14–15, 2011,Geshe Dorji Damdul, the Director Tibet House, led a special course on Compassion: Healing Depression, Fear, and Anger as requested by some students who attended the Sunday Philosophy and Tenet Class. The course was intended as a method for healing the problems and suffering we all encounter in our everyday life. The class started with meditation on the Four Immeasurables – compassion, loving kindness, joy, and equanimity. Geshe la pointed to unconditional compassion as the final panacea for healing depression and fear. Tibet House Bulletin 2012

How to Donate to Tibet House Tibet House gratefully welcomes donations of any kind, e.g., literature, stationary, office equipment like computers, printers, chairs, etc. One could easily ask Tibet House to have them picked up or just drop them at Tibet House at one’s convenience. If you would like to offer Tibet House monetary donations, you can do that by sending us a cheque payable to “Tibet House, New Delhi”, clearly specifying your intended purpose, if you have any. Kindly include your name, address and email address (if any) so that we can send you tax exemption receipt. If you are living outside India, please email us at office@tibethouse.in. We will promptly get back to you with the details on the procedures of sending donations into India. Your donations, irrespective of what size or shape they come in, will be genuinely appreciated, and will greatly help us in accomplishing our noble task.

Some Acquisitions 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36.

ART OF HAPPINESS: AT WORK – by His Holiness the Dalai Lama and Howard C. Cutler, M.D THE OPENING OF THE WISDOM EYE – by H.H the Dalai Lama, Tenzin Gyatso AN AUTHORIZED BIOGRAPHY : DALAI LAMA MAN MONK MYSTIC – by Mayank Chhaya LIGHTING THE WAY – by H.H. the Dalai Lama EMOTIONAL AWARENESS: A Conversation between H.H. the Dalai Lama and Paul Ekman, Ph.D. Foreword by Daniel Goleman THE LEADERS WAY – by H.H the Dalai Lama and Laurens Van Den Muyzenberg HOW TO PRACTISE THE WAY TO A MEANINGFUL LIFE – by H.H the Dalai Lama, Translated and Edited by Jeffrey Hopkins HIS HOLINESS THE 14TH DALAI LAMA JOURNEY FOR PEACE – Photographed by Manuel Bauer with text by Mathieu Ricard and Christian Schmidt THE ART OF HAPPINESS: A HANDBOOK FOR LIVING – by H.H the Dalai Lama, Tenzin Gyatso A BEGINNERS GUIDE TO TIBETAN BUDDHISM-NOTES FROM A PRACTITIONERS JOURNEY – by Bruce Newman ENOUGH! A BUDDHIST APPROACH TO FINDING RELEASE FROM ADDICTIVE PATTERNS – by Chonyi Taylor MEDITATIONS OF A TIBETAN TANTRIC ABBOT – by Kensur Lekden IN THE SERVICE OF HIS COUNTRY: THE BIOGRAPHY OF DASANG DAMDUL TSARONG COMMENDER GENERAL OF TIBET – by Dundul Namgyal Tsarong FEMININE GROUND –ESSAYS ON WOMEN AND TIBET – Edited by Janice D. Willis WORKING WITH ANGER – by Thubten Chodron TIBETAN LOGIC – by Katherine Manchester Rogers OPENING THE DOOR TO BON – by Nyima Dakpa TIBETAN COOKING – by Elizabeth Esther Kelly BUDDHISM AND TOURISM: AN INDIAN EXPERIENCE – by Kranti P. Sawarkar, Subodh Kumar Mishra TIBET WRITING ON HISTORY AND POLITICS – by Parshotam Mehra BEYOND RELIGION: Ethics for A Whole World – by His Holiness the Dalai Lama WORLD IN HAROMONY: COMPASSIONATE ACTION FOR A BETTER WORLD THE DALAI LAMA – Foreword by Daniel Goleman THE FOURTEEN DALAI LAMA: A SACRED LEGACY OF REINCARNATION – Foreword by His Holiness the Dalai Lama & edited by Glenn H. Mullin 366 READINGS FROM WORLD RELIGIONS – by Robert Van De Weyer MAHATMA GANDHI: ESSAYS AND REFLECTIONS – by Dr. Sarvepali Radhakrishnan THE TWO GANDHIS: NONVIOLENT SOLDIERS: The Frontier Gandhi – Khan Adbul Ghaffar Khan and Mahatma Gandhi – by Eknath Easwaran MY EXPERIMENT WITH TRUTH: An Autobiography – by M.K. Gandhi ALBERT EINSTEIN – by Calaprice N Lipscombe STEPHEN HAWKING – by Kristine Larsen MOTHER TERESA – by Meg Greene THE DALAI LAMA – by Patrica Marcello NELSON MANDELA – by Peter Limb BARRACK OBAMA – by Joann F. Price 75 PEOPLE WHO CHANGED THE WORLD – by Ira Rifkin CHINA’S TIBET? Autonomy or Assimilation – by Warren W. Smith Jr. ENCYCLOPEDIA OF BUDDHISM – Edited by Damien Keown and Charles. S. Prebish

Tibet House Bulletin is published annually. Tibet House, Cultural Centre of H.H. the Dalai Lama 1, Institutional Area, Lodhi Road, New Delhi-110003, India Phone: 91-11-24611515 Fax: 91-11-24625536 Email:office@tibethouse.in

New Tibet House Publication

Bilingual: Tibetan/English Titled: “Teachings of the Buddha and other Indian Masters & 37 Practices of Bodhisattvas (Gyalsay Thogmey Sangpo)”

GOVERNING BODY MEMBERS OF TIBET HOUSE Chairman His Holiness the Dalai Lama Vice Chairman Shri M. Rasgotra Former Foreign Secretary Members Dr. Kapila Vatsyayan Director, Asia Project Kasur Jetsun Pema Former Chairman, Executive Council of T.C.V. School Shri Suresh K. Goel Director General, Indian Council for Cultural Relations Smt. Arvind Manjit Singh Joint Secretary, Ministry of Culture Shri P. P. Shrivastav Member, NEC, Secretariat Mr. Tempa Tsering Representative of H.H. the Dalai Lama, Delhi Ven. Geshe Ngawang Samten Vice Chancellor, Central University of Tibetan Studies, Sarnath Member Secretary Ven. Geshe Dorji Damdul Director, Tibet House

Tibet House Bulletin is edited by Ms Maya Joshi Design and Production by Communication Consultants