A CRYSTAL COLLECTION
The Namgyal Rinpoche Stories Project - 2008
David Berry (Producer), Rab Wilkie (Editor)
To view Crystal Collection articles
visit: <http://namgyal.wikidot.com>
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E-Post #12, 18 Feb 2008.
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Editor's note: total lunar eclipse Wednesday Feb 20 11:26pm EST,
starts 11pm, ends 11:51pm. Visible in North America. Pisces /
Aquarius cusp.
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In this issue:
CLASS-NOTES
Qabala & The Tree Of Life - Namgyal Rinpoche (1971).
STORIES
Demonstrating The Dharma - Tarchin Hearn (2007)
DOCUMENTS
The Parami Community Proposal - Milton Carmen (1973).
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TALKS By NAMGYAL RINPOCHE (Toronto 1971)
Kennedy Long (Scribe), Rab Wilkie (Editor)
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18Feb71 (Evening)
Theosophical Society
QABALA And The TREE Of LIFE
Meditation on the Diamond Light, the 'Sixteen Buddha Bodies' practice, can
be used to reveal past lives.
In Buddha Dharma there are four worlds or planes of consciousness,
in Pali, called 'loka'.
The FOUR LOKAs:
Terrestrial xoxoxoxox Human
Solar xoxoxoxox Deva
Galactic xoxoxoxox Mahadeva
Universal xoxoxoxox Parideva (highest plane of consciousness)
Through all these levels an interest leads you on. You must be involved with
the question, even the speculation. As the interest in previous lives is
strong, so grows the light. You see here what your mind is involved in! This
meditation shows you where you're at.
Levels & Cycles Of Existence
SENSI- VITAL WORK EMOTN CLI- GROWTH MIND ETE
TIVITY LIFE & MATE RNI
FORCE REST TY
0 VOID
First Cause
1 ELECTRON instant 6.66" day month
Atom
2 MOLECULE 6.66" day month year
Small Cells
3 CELLS 6.66" day month year 7y
Many Cells (impulse)
4 MAN 2.2*10-19 6.66" day month year 7y 144y
Planets
5 SOLAR SYSTEM 6.66" day month year 7y 144y 2160y
Stars
6 GALAXIES day month year 7y 144y 2160y 25,920y
Cosmos
7 CREATION month year 7y 144y 2160y 25,920y 259,200y
Infinity
1 impulse = 2.2*10(-19)
1 breath cycle = +3.33" and -3.33"
1 day cycle = 12h day + 12h night
1 month cycle = 15d waxing moon + 15d waning moon
1 year cycle = 6m light + 6m dark
1 7y cycle = 3.5y + 3.5y
1 life cycle = 72y incarnate + 72y immaterial
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The Tree of Life
Man attains the absolute only through his duality or polarity of body. We
have a limited body and unlimited mind. Every limit reveals as its opposite,
unlimitedness. The only (relatively) unchanging thing is our inherent
species-shape and appearance. Man adapts with his reasoning and the
recognition of phenomenon. Recognition, based on light, stimulates him.
There is always some light in the world, from the sun and sky. Light is
tantamount to Creation. Man takes his humanness for granted, as he does the
rotation of the heavens - from which comes the highest kind of human
intelligence.
Above the top of the Tree are the three Negative Veils:
No-thing : Ain
Limitlessness : Ain Soph
Limitless light: Ain Soph Aur
The whole teaching of the Tree is about duality, polarity, quanta.
The Tree exists in the Four Worlds: Archetypal, Creative, Formative,
Elemental.
What is 'light'?
Man has a sense of permanence in the midst of change - ego! The ego says I'm
eternal and then reasons about impermanence. Endless unformed light is the
exchange between Ain and Ain Soph. It is the balance.. the Holy Ghost.
The Shadow of God is the Tree Of Life, starting with Kether, The Crown. And
God's face is imprinted in matter. All Laws of God are shadowed on Earth.
Light as we know it is the negative of Light as God knows it. Our light is
the shadow; we need resistance, but God's light is endless. The shadows are
the material of God, so God must unmake before He can make a universe. In
chaos is the void. The bits and pieces are the umaking, a loosing of God.
God unmade Himself so that a universe could be.
The roots of the Tree are in Malkuth: the core of our Earth. There is only
one centre. Our orientation is toward the centre of the Earth. Our God is
really down there, called Malkuth. Yet our whole journey is outward bound.
We are the 'pea' on top of Earth's head and its radar. We see other
consciousnesses go by (Mars, Venus, etc). We are also like fleas on a dog,
wanting to jump to another dog (planet).
We are like an iron filing oriented to the Earth's core. He [Earth] looks
outward, but we've never in our lives looked upward, or inward. He sees
other dogs out there suspended in space but Man is anchored. We are grounded
by gravity - a force holding us to the core because of the spine and its
energies - and for a long time we have been wondering about the other
planets that float by.
We have to reverse the Tree to get out. Our spine must become
free-floating.. by reversing the energy. We must unmagnetise, discharge, and
uncouple from the Earth. Energy flowing up the spine is a release of energy.
Man sees that all that goes up must come down, and in water, what goes down
must come up.. provided it is not anchored. The pull of gravity comes from
the centre of the Earth, which is in flow and rotating powerfully, swirling
mainly toward the centre, as happens in the sun. The friction of this
movement causes gravity.
The Moon may be a bell - hollow - (with a pea inside?) - hence the seismic
resonance recently discovered. One theory is that the Earth got most of the
sun's heavy metals when the solar system formed, but try this experiment: in
a hot skillet, drop a bead of oil and a pebble!
The TREE Of LIFE
1
Kether- O
3 white 2
Binah- O O -Hockmah
black grey
O -Daath
clear
5 4
Geburah- O O -Hesed
red blue
6
O -Tifareth
yellow
8 7
Hod- O 0 -Netzach
orange green
9
O -Yesod
violet
10
O -Malkuth
4 colours:
citrine olive russet black
The Tree teaches the highest type of thinking for earth-bound beings.
There are 22 letters and 22 paths (Metzlah) correlated with the Tree.
As homework, draw a large Tree Of Life.
1. White is the source of all colours.
3. Black absorbs all colours.
2. Grey is the source of all colours by adaptation.
Kether, The Crown (Neptune) touches the three Veils and cannot be fathomed
by Man so is called the Hidden. We can only go as far as grey, Hokmah
(Uranus). That's what we call 'light'. Hokmah is Wisdom, representing
unlimited intelligence as found in the Zodiac, the wisdom found in the
wandering lights, which are not fixed.
Binah / Understanding is black and correlates with Saturn. (Spheres 3-9
correlate with the seven ancient planets). There are two downward pointing
triangles formed by three Spheres each. The upper triangle
(Spheres 4 5 6), correlates with the three primary colours: red, blue,
yellow. The lower triangle has the three secondary colours: green, orange,
violet. In Malkuth are four tertiary colours: citrine, russet, olive, black.
Russet is made of orange & violet. Citrine comes from a mix of green &
orange [and lies in the upper quadrant of Malkuth]; olive is green & violet,
and since it represents 'foundation', it is the colour of Malkuth's lowest
quadrant.
Born-again (re-charged) Man becomes hue-man. (Hu-man.. the Sons of Light
married the Daughters of Man). The new Aquarian Age has both these higher
levels, Human & Man, as well as Animal (vertebrate & invertebrate), Plant,
Mineral. The Fifth Kingdom is Human.
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Stories
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Dear David and Rab
I have wanted to support your project but as I reflected on my long journey
with Rinpoch�, I realised that I mostly remembered the outflows and
implications of interactions rather than the interactions themselves. I
think the actual interactions have become edited over the years according to
my needs and the needs of the situation. In the end, after sifting numerous
anecdotes which I have, from time to time, shared verbally in teaching
situations, I am sending you two pieces. One pointing to perhaps the most
profound yet beyond words type of interaction that arose in our meetings and
one written shortly after he died. I hope they might be useful and that your
project flowers in ways that truly benefit beings.
Mary is still mulling over whether she will contribute something or not.
She will get back to you if she does.
With warm good wishes from both of us,
Tarchin
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DEMONSTRATING The DHARMA
Tarchin Hearn
During the many years I travelled with and studied with Namgyal Rinpoch�, he
often challenged me in many extravagant and innovative ways.
He challenged me physically.
He challenged me emotionally.
He challenged me intellectually.
He challenged me conceptually
He challenged me in the areas of food, money and sex.
He challenged me constantly to re-evaluate who and what I thought I was.
These challenges took many outer forms. Sometimes they were direct verbal or
physical confrontations. Sometimes they took the form of him suggesting or
propelling me into an activity that led me into much learning and
transformation through interaction with others. Although many of these
exchanges could easily become the substance of fantastic and at times
outrageous guru tales, on par with any Gurdjieff or Zen episode, in
retrospect, all these anecdotes would be more about me than about the being
I thought of as my teacher. With this in mind, I'd like to relate a
different type of situation, one that was very quiet yet at the time touched
me to the core.
The situation I'm referring to was a simple, unspectacular type of moment
that occurred many times in many different situations and circumstances.
From the very beginning these moments resonated within me something precious
and, at the same time, something fundamentally sane and profoundly natural.
These were moments of being with Rinpoch�, usually with no one else around.
They often occurred in between Rinpoch�'s seeing people. They happened in
the car, sitting in a hotel lobby, in his room or on an outside seat looking
out on a magnificent vista. Dwelling in silence, comfortably still. Rinpoch�
gazing pensively at seemingly no thing in particular. His glasses off;
utterly relaxed and uncontrived and not being anything for anyone. A huge
space of presence. No conversation, nothing to be said, yet feeling
absolutely at ease and effortlessly alert. There was something blessed about
these moments. A demonstration of ordinariness, of naturalness, of
spontaneous awakeness. Now I recognise them as transmission; a wordless
demonstration of something precious beyond imagining. When I think of
Rinpoch� today, I frequently feel those moments of contact. Everything else
seems like decoration on a cake or just gathering and refining qualities of
being, so that this always present mystery could self-reveal.
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Documents
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The VISION
Alan Wilkie (New Zealand)
Near the end of the extended New Zealand retreat in 1973, Milton Carmen
wrote a proposal for a new Darma community, signed and approved by Rinpoche.
I remember him standing up and reading his notes to the group with some
excitement and determination, Rinpoche sitting behind him.
I was inspired to stay in New Zealand and be part of this new community.
Well, hunting through my old stuff yesterday, I found the document and read
it again. It contains no less than 11 references to the Bead Game..
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The PARAMI COMMUNITY
A Conceptual Outline for a Dharma Community in New Zealand
Milton Carmen
Many of the beings here in meditation may well be turning their thoughts to
the question of what may be the wisest course to follow in their quest to
practise the Bodhisattva ethic. Our explorations thus far in therapy and
meditation for many of you have just whetted the appetite for continuous,
consistent and deeper explorations that will lead you to Path and
Enlightenment.
It would appear that the evolvement and establishment of a Sangha of the
21st Century to accomplish this goal would be very much in order at this
time. The idea is not a particularly new one in the Western world. There are
probably hundreds of spiritual communities of one kind or another operating
now across North America. And we in the Dharma Centre have gained a great
deal of valuable experience in the community work we have done in the Yukon,
Morocco, and here in New Zealand.
Without trying to categorize, analyze and evaluate the emergence and
development of this particular "community" phenomenon in the West - it seems
abundantly clear that it will gain more momentum as we get closer to the
physical, social, economic and political upheavals forecast by the Qabala
before the Aquarian Age settles down on this Planet. It would therefore seem
expedient to commence the next phase of the transformation of the Tibetan
and other Buddhist teachings into a network of communities where they can be
integrated by our Western psyches and then transmitted and disseminated to
all parts of the Western world.
Thus the initial aims or objectives of our communities would be threefold:
(a) To gather and collect strategic Tibetan and other Teaching resource
materials necessary for a complete transformation of The Teaching to the
West.
(b) To translate, interpret and integrate this Teaching on a sustained and
continuous basis so that it can be used for the training of teachers in our
communities. And that this material be made available in the form of
publications, tapes, etc., to beings practising Dharma anywhere on this
Planet.
(c) To evolve through experimentation and depth explorations, processes for
harmonious integration of work, education and spiritual practise in the
communities. This documented work could be of enormous value to the
thousands of similar communities that will develop all over the world in the
coming years.
The Concept
This concept envisions not one - but rather five distinct communities in
different parts of New Zealand that are inter-related and interdependent.
The communities would be devoted to: 1. The Plastic Arts (Architecture,
sculpture, painting and the five major crafts of metal, wood, lapidary,
ceramics and textiles; 2. Music, Dance and the Dramatic Arts; 3.
Agriculture; 4. Communication / Documentation / Media Arts; 5.
Intellectual/Scientific.
Overall Design
The major aim of the communities is to produce Enlightened teachers for the
benefit of all sentient beings. It could be said then, that the design of
the communities would be to attempt to balance the four functions of
thinking, sensing, feeling and intuiting on the inner and outer planes to
develop integrated and loving beings. Thus, the choice of disciplines to
accomplish this aim - the visual and plastic arts and crafts; the creative
and interpretive performing arts; the literary arts; selected scientific and
intellectual studies; the communication arts; and agricultural sciences.
In addition, each community would have a centre for the study and practise
of Dharma disciplines - meditation, physical yogas, therapies, astral cyclic
teaching and other Western Mysteries.
The specific operational design of the communities would be:
1. To produce master and generalist Teachers in the Dharma disciplines. This
would mean that all beings in the communities would be required to reach a
high level of competency (and hopefully in many cases, mastery) of two or
three Dharma disciplines.
2. To provide master and generalist training in arts, intellectual and
farming disciplines.
3. To create, produce and fabricate works of art, produce and services to
nourish and sustain the communities themselves and society.
To acquire the skill and means to achieve this operational goal will
obviously take much study, thought, planning and an enormous amount of hard
work by all of us. At this point it is only possible to give a very general
sketch of how this plan would operate.
Essentially, these communities will be centres for the practical production
of conceptual/perceptual ideas; works of art and farm produce. These will be
produced by highly skilled and talented artists, intellectuals and farmers,
who are masters of their chosen craft or discipline and by competent
generalists. Eventually, the communities will evolve other capabilities -
perhaps as centres for research and experimentation and higher learning
where great leaders and talents of the world would come to "probe and make
the unknown known." One would like to think of them as communities where
beings like Hesse, Jung, Mondrian, Mahler, and others would have liked to
live and work had they been in existence at their time.
In principle, then, the communities would combine the best features of
Hesse's Castalia (integrated higher learning); a Tibetan Temple
(purification of body, speech and mind); the Bauhaus (creation of new
cultural environments through interdisciplinary art forms); and the Israeli
Kibbutz (financially remunerative communal living).
These principles could only come to full fruition if the communities were
related and dependent on each other for the free-flow and integration of
their work and were dedicated to alleviate the suffering of all beings in
the outside world. A master Architect Lama, (that's you, Chief), would be
necessary to direct this overall evolvement.
A very brief sketch of the specific functions of each community follows:
Dharma Studies Centre
Each of the five communities would have its own Dharma Studies Centre that
would be responsible for the continued training and evolvement of beings in
the practices of meditation, physical yogas, therapies of all kinds,
massage, Western Mysteries and symbology, etc. Every member of each
community would be required to continue purification practises as required
by the Lama. One of the ways this could be accomplished would be for the
community to be so organized that each being could take two or three months
each year for intensive training in these studies as we did last year in
Morocco and have just completed here in New Zealand. This would require the
commencement of immediate training of "master" meditators, yogis,
therapists, etc., who would serve as instructors in these disciplines.
These centres would also provide for the healing and purification of beings
coming into the communities. And they would serve as a safeguard to the
communities, especially in their early stages of development, from having to
deal with unwholesome, negative and psychotic elements, which would be
disruptive and de-energizing. Thus the centres would also provide a facility
for healing and purifying beings coming into the communities to live, as
residents for the first time.
The centres could also conduct pioneer research and experimentation into
ways and means of combining various yogic and therapy disciplines for more
speedy and effective de-conditioning of Western psyches from the heavy
negativity of large cities.
Plastic and Visual Arts and Craft Community
The Plastic and Visual Arts and Crafts community would probably be one of
the first to be formed because of the fairly large number of Dharma members
skilled in these arts. The profit potential in the craft field is
considerable especially for original designs in the field of mass replicated
objects like children's toys, textiles, fashions, furniture, camping and
leisure equipment, etc.
This community would have to establish a very strong Design Centre (since
design, or form, is the foundation of all crafts) so that our beings would
be trained as designer-craftsmen. It would also be necessary to attract
Master craftsmen to head up each section of wood, metal, lapidary, textile
and ceramics so that very early in the community's development "Master Game"
standards are set for our work and artistic processes. Some form of the
master-journeyman-apprentice tradition would probably ensure the quality and
integrity of our work.
The market for our arts and crafts from this community would probably have
to be world-wide. We would be well-advised, eventually, to handle the
marketing of our products and designs and possibly even our own sales
outlets for our hand-crafted products. It is interesting to note here that
the craft/souvenir market in Canada five years ago was $100 million with
only 10 per cent of that total being made in Canada.. the rest, imported.
The role for painters (in all media) and architects in the early development
of the communities would be primarily directed in the creation of beautiful
environments for our homes, buildings and public spaces. The painters would
obviously also bend their talents to the production of thangkhas, mandalas,
illustration of Dharma books and literature, and the painting of sets and
decor for musical and dramatic productions, Wong Kurs and Bead Games.
Needless to say, the integration of their talents and work would lead to
many exciting innovations in the creation of unique cultural environments.
All of the graphic arts could also be well utilized to meet the burgeoning
and profitable market for Dharma materials of all kinds.
Music Dance and Dramatic Arts Community
The primary focus for this community would be on the creative aspects - the
creation and performance of new music, plays and dance forms. Composers in
the classical and popular fields would be encouraged to come to work in this
community as well as highly-skilled musicians to perform their works. We
would also be advised to provide recording facilities so that records, tapes
and cassettes could be made under our own "Dharma" label and a publishing
house established as well.
Certainly the potential for making sizeable profits exists in the music
field. If this community were able to attract even one or two of the top
rock groups, it would take only a few "hit" LPs to bring a sizeable income
to the community. We also have a number of talented composers in the Dharma,
who could compose "teaching" songs that have become very popular recently.
If any one of these songs clicked, the financial returns could be
formidable.
It is also highly likely that this community could create a commercially
feasible musical or dramatic presentation about the teaching. Musicals like
Hair and Jesus Christ Superstar have become internationally popular and Hair
is said to have grossed something like $50 million from the box-office,
records, etc.
In the dramatic field, we could evolve exciting new forms of drama that
integrate the talents of the playwright and the ensemble as well as involve
the audience in the creation and performance. And since there exists a
horrible dearth of good theatre for children all over the world, our
dramatic community and its children could bend their efforts in this
direction.
It should be noted here that our children should play a paramount role in
all phases of creation in all our communities - children's music, drama,
making toys, etc. It should be a common practise in all our communities to
see whole families working together in creative pursuits.
The role of dance and movement would also be paramount not only in relation
to musical and dramatic productions but also in the festivals and Bead Games
of our communities. A whole new field of dance and movement should arise as
we celebrate the joy of being able to live in the Dharma.
Agricultural Community
This community could concentrate its efforts in three major directions.
1. The growing of a wide variety of wholesome foods for our communities. The
fact that we would have an assured supply of our own food would be specially
useful in the event of any world-wide calamities.
2. The opening up of sensorial awareness of our beings as they work with the
land and explore the dharmas of nourishing the body in harmony with the rest
of nature. It would be an especially important element in the education of
our children.
3. The production of a wide range of wholesome agricultural products for
sale outside of our communities. Sizeable profits could be realized by the
community from this source. For instance, if we were to introduce a really
good Granola product to New Zealand and Australia and even southeastern
Asia, it would bound to be successful as it was in North America. A chain of
exciting health food stores in Australia and New Zealand could also be very
rewarding. A whole wide range of fruits and vegetables and dairy products
could come from our agricultural community to be sold in our own health food
stores.
Intellectual/Scientific Community
As the Agricultural Society would provide food for the body in our
communities, so would the Intellectual Community provide food for the mind.
This would not be a community of scholars and scientists in the ordinary
sense, but rather a group of adventurers and explorers who would be able to
integrate their disciplines to solve the multi-dimensional problems of our
communities. This would mean that engineers, physicists, mathematicians,
chemists, doctors would combine with anthropologists, historians,
philosophers, architects, psychologists, lawyers, doctors, etc. to deal with
real problems of a real society on both the abstract and practical level.
This of course, is not an easy task. Most of the chronic problems that we
suffer in the world today are caused by the fact that each intellectual
specialty regards itself as the sole saviour of the world and thus refuses
to have a dialogue with the other disciplines. And in the cases where
interdisciplinary dialogue does take place they find great difficulty
understanding each other because each discipline has a different language,
so to speak.
Where the true integration of the disciplines has occurred, particularly in
science, spectacular results have taken place that have speeded up the
technological and scientific development of the planet enormously. But the
human side has not kept up and this is the area where this intellectual
community could be of enormous service to all of mankind. Hopefully, our
communities will be able to strike a balance through integration, of a
wholesome mix between the human-scientific-technological.
Thus the dialogues, seminars and conferences that these intellectuals hold
in our communities with our artists, farmers, and those specialising in
Dharma Studies would do much to enrich the intellectual life of all.
Hopefully, this community would attract great minds of the world to it as
well which in turn would keep our communities "au courant" with all of the
latest developments.
Communication/Documentation/Media Arts Community
This community could be thought of as a Tantric Thread that sort of
integrates the work of all of the communities. It's the neck, so to speak,
of the communities' body.. or the switchboard where the Architect Lama is
the operator. Specifically, its functions would be:
1. The vital communication link between the communities themselves and
between the communities and the outside world. This would mean that at all
times, head office, if you like, would have a complete picture of the total
operations of the five communities. It would also be the communication link
between our business connections abroad with the communities.
2. The overall coordinating and planning centre for the distribution of
funds, equipment and personnel.
3. The business centre where all sales, contracts and other business
negotiations would be handled on behalf of the communities. It would
therefore have to be equipped with the latest data processing and other
electronic business equipment as well as maintain the computer bank of the
communities.
4. The centre for collection, packaging and distribution for the wealth of
published Dharma materials (books, tankhas, records, tapes etc) we would
produce.
5. The design, organization and production centre for the annual Bead Game
of the communities as well as the coordinating centre for materials and
media required for Wong Kurs.
6. The production centre for musical comedies, plays, art shows, craft
exhibitions created by our communities and to be sent abroad,
7. The documentation centre where the work of our communities is evaluated.
All of these responsibilities implies that this community would really have
to have, eventually, the facilities of a large television/film studio
covering the whole wide range of the mechanical and electronic arts.
The Wongkur and The Bead Game
The spiritual and creative processes of the communities would be tied
together principally by two means - the Wong-kur and the Bead Game. It seems
fairly obvious at this point in our experience with the wong- kurs, that
they are a tremendous depth-moving force to help move us along the spiritual
path. The wongs could serve as ritual and festive holidays for all the
communities. Imagine the five communities celebrating Shakyamuni, Hevajra or
Zambala Day with special music, dances, food and decorations in homes and
public places as well as the utilization of special lighting, music and
sound effects at the locale of the Wong Kur. These would be days when beings
could visit each other at the various communities and share together these
extraordinary communions. The Wongs could also be an immeasurable rich
teaching and ritual experience for our children.
Bead Game
Once a year all the beings of the five communities would come together for
the celebration of the Bead Game, which would be designed somewhat along the
lines Hesse outlined in Magister Ludi. Our Lama, who would be the Master of
the Bead Game, would set a theme for it then nominate an Architect of the
Bead Game who would draw up a design.
The Bead Game theme would then be carried out by each community and
coordinated by the Communication Media Community. The duration of the game
could be anywhere from a week to two weeks and guests from all over the
world and particularly New Zealand and Australia could be invited (it would
be a good way of attracting leading artist and intellectuals to our
communities with the Bead Game serving as the introduction).
The Game would give an overall direction and inspiration to all of the
communities as well as a sense of renewal of our joint energies.
Undoubtedly, it would serve also as a tremendous catalyst for the creative
energies of the communities. Another major purpose of the Game would be the
opportunity for the communities to manifest what they were on about to each
other and to society generally. In other words, it would keep them relevant
to society.
Operation of Communities
As has been stated earlier, the major aim of each community is to direct its
energies to the training of inspired, loving, competent teachers of Dharma.
That should also be the active aspiration of each being entering these five
Sanghas. (We're pioneers - think of six year system in relation to our
children.)
Theoretically, each being will live in a community for six years. At the end
of that period they would be required to move to another one of the five
communities. The exception to this rule would be in cases where a being has
chosen to become a "master" painter, composer, farmer or whatever. In these
cases they could remain in the community of their specialization for much
longer periods.
Obviously, there would have to be a fair amount of flexibility to this
six-year system since there could be many other valid reasons for a being
staying in a community for long than the six-year requirement. But the ideal
would be to move the majority of the beings into at least three different
communities to give them a broad yet integrated thinking, sensing, feeling
and intuiting experience.
Thus, every two years, there would be a turnover of approximately one-third
of the population of each community and at the end of each six year period,
a completely new population, except for the "Master". Each being would then
have an 18 year experience living in at least three communities (for
example, one of the arts centres, agricultural and communications/media).
During this period they might also be required to serve in a managerial
capacity in one of the Dharma businesses in New Zealand or overseas.
And so after 18 years of continuous depth training and practise in Dharma
Studies (say, meditation, physical yogas and therapy) they should have
attained a high level of competency in them and be well qualified to teach
these disciplines. Also, their eighteen years of training in the arts,
agriculture and communication/media would make them adept at teaching at
practically any level of society. At any rate, unless their services were
still required in New Zealand, the beings would be expected to go forth and
teach on the planet with the full resources, when required, of the five
communities behind them.
It should be noted here, that in the event of a being wanted to pursue some
specialized training in say medicine, law, engineering, etc. they could then
leave the community to receive their training at an university elsewhere.
They could then return to the community - possibly to the Intellectual/
Scientific centre and then possibly spend six years at one of the art
communities.
The major principle behind this Six Year System, however, would be to give a
being a balanced and fulfilling training to aid his evolvement as an
integrated, loving teacher. And the system would also allow for a constant
flow of new beings into the communities in order to keep them vital and
dynamic. It would also prevent the communities from becoming
institutionalized and bureaucratic by success since no ossified hierarchies
would get a chance to be formed.
-» Approved and signed: "K. Tensing Namgyal R."
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ABOUT The CRYSTAL COLLECTION PROJECT
This is a non-profit publishing project, initially aimed at stirring up
memories and sharing insightful stories about Namgyal Rinpoche, his
teachings, and other teachers of his ambit. From the materials gathered, a
book will be prepared for publication, with any revenue from sales being
donated to a Namgyal centre or cause. Quotes from this remarkable Teacher
and notes from his talks are of special interest, while the inclusion of
date, time, and place would help us establish a detailed chronology and
historical context. After this stage of collecting stories, there will be an
opportunity for every reader to participate in choosing the material to be
included in the book.
All contributions of stories, comments, and queries about the CRYSTAL
COLLECTION PROJECT should be sent to the Editor: <ten.orobretep|bar#ten.orobretep|bar>
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Matt Wilkie 1202114299|%e %b %Y, %H:%M %Z|agohover
