THE VOICE OF CLEAR LIGHT
News and Inspiration from Ligmincha Institute
Volume 4, Number 11
November 10, 2004
**************************
For easy reading, we recommend that you print out "The Voice of Clear
Light."
**************************
IN THIS ISSUE:
"Opening Your Heart" - a few edited excerpts from oral teachings
given by Geshe Tenzin Wangyal Rinpoche, 2004.
Upcoming Retreat: 'Zhine: Dwelling in Peace' - February 24-27, 2005
with Gabriel Rocco, at Serenity Ridge.
On the importance of zhine - an excerpt from "The Tibetan Yogas
of Dream and Sleep" by Geshe Tenzin Wangyal Rinpoche.
"Heart to Heart" - Geshe Tenzin Wangyal Rinpoche responds to a
student's question.
Geshe Tenzin Wangyal Rinpoche's winter teaching schedule.
Winter Retreat reminders.
Beautiful 2005 Calendar now available at Ligmincha's store.
**************************
"OPENING YOUR HEART" - a few edited excerpts from oral teachings
given by Geshe Tenzin Wangyal Rinpoche, 2004.
Generally, different people succeed at different things in life. For
everyone, success has so much to do with one's openness. We can see
that very clearly. We may think at times that our success is due to
our good logic or skills, or to our training, or to having enough
Mon, Oct 3, 2005 11:59 AM
Page 2 of 8
education or enough confidence. These are also good reasons for
success. But then there are the many times in life when an
opportunity comes along to do something, and we think, "No, I
cannot do that. That's too difficult a project for me. That's too
big a task for me. It's too much work, it costs too much money, I
don't have enough help." How many times do we hear ourselves saying
things like that?
When you react in this way, it basically means you are not sensing
the space of the situation. You feel as though the task is occupying
all the space. When you don't have confidence in the space, then
you won't take the initiative. This is because you do not have a
sense of completeness.
***
Imagine that the heart is completely open. If it's really, really
open, in a more enlightened sense, then in that openness love will
spontaneously manifest. However, at the beginning stages of opening
one's heart (through regular meditation practice), then the four
immeasurable qualities of love, compassion, joy, and equanimity will
not be as spontaneous in coming. You may feel your heart is somewhat
open, but not enough so to feel a really strong sense of love or
compassion, or a strong sense of balance, or a strong sense of joy.
Yet, the obstacles and the sadness that had been there are
diminished. There is a bit more balance there. The hate is not as
intense there.
When you feel these developments, that's really what tantric
practice is about. Tantra utilizes the conceptual mind. You see,
our minds are able to come up with incredible ideas and thoughts. We
can see what great things people have accomplished with their
thoughts. In the same way, our minds are able to generate incredible
conceptual ideas of how we can develop in our relationships with
others, how we can feel more joyful, how we can feel more balanced,
how our hearts can open. That's really what tantra is about.
Sometimes people say, "When I try to come up with ideas about what
joy means to me, I just draw a blank." Yet, if I were to ask them
about many other topics, then they would be able to generate so many
ideas. For instance, if I were to say, "Let¡¯s talk about your
confusion," you could probably tire everyone out talking about this
subject. You could talk so much about it, with such complexity, so
much depth, and so much excitement. Even if you were feeling sleepy,
you would immediately wake up if you were suddenly asked to talk
about your confusion.
What is it that makes us feel awake in that situation? What makes us
come up with so many ideas? How are we able to converse for five
hours about confusion, but not even for one minute on the feeling of
joy? It's because we have not empowered our conceptual mind.
Mon, Oct 3, 2005 11:59 AM
Page 3 of 8
Through the teachings and the practice, we are beginning to empower
our conceptual minds on the basis of some sense of openness, rather
than confusion. This is what we are trying to do here.
***
We are clearing the space in order to experience space - to just be
in that space. We want to experience a sense of openness, a sense of
completeness and a sense of the existence of certain qualities. How
clearly can I just be as a result of clearing and dissolving my
anger, for example? How clearly can I be as a result of sensing that
I don't feel so imbalanced in my thoughts? After dissolving the
anger or the imbalances, how much clearer is my sense of being than
before? How much clearer is my sense of openness than before?
In that openness what I feel is completeness. Completeness of what?
Just completeness, not completeness of something. The kind of
completeness that is based on conditions would not be the best kind
of completeness. My sense of completeness stems from a feeling that I
don't lack anything. This is a better definition for this sense of
completeness, rather than saying that if I have these 10 things then
I will feel complete. When you narrow down the cause of your
completeness to 10 things, then you may lose one after another of
those causes until even all 10 are gone. That is not the true
completeness, is it?
When you feel a bit more this true sense of completeness, then you
feel more the existence of the virtuous qualities. You begin to feel
the love that is there. When do you not feel love? When you feel
incomplete. When do you not feel balanced? When you feel
incomplete. When do you feel fearful? When you feel incomplete.
When do you feel insecure? When you feel incomplete. The point is
that when you're feeling more complete, then you feel the existence
not only of the four immeasurable qualities of love, compassion, joy,
and equanimity, but of every virtuous quality.
**************************
'ZHINE: DWELLING IN PEACE' - FEBRUARY 24 - 27, 2005
with Gabriel Rocco, at Serenity Ridge.
This year marks the fifth annual zhine retreat. Each year, a growing
number of both beginning and senior students gather in February at
Serenity Ridge, encouraged by Geshe Tenzin Wangyal Rinpoche's strong
and persistent recommendation to practice zhine. Through its
skillful means, zhine strengthens the attention and develops the
powers of concentration necessary to calm the mind, experience inner
Mon, Oct 3, 2005 11:59 AM
Page 4 of 8
peace, and enter the tantric and dzogchen practices of Bon. For more
experienced practitioners, zhine continues to develop the stability
necessary for contemplation, the capacity to rest in the uncontrived
natural state of the mind.
Each year the guidance and instruction for the practice of zhine at
this retreat evolve further as they are informed by Tenzin Rinpoche's
continuing commentaries and clarification of this calm abiding
practice. This retreat is appropriate for new and experienced zhine
practitioners. Everyone is invited to join in the warmth and
community created by the many returning students as we develop the
power of zhine and its capacity to enhance the results of other Bon
dzogchen and Mother Tantra practices we have received from Tenzin
Rinpoche.
Gabriel Rocco is a senior student of Tenzin Wangyal Rinpoche. He has
studied and practiced with Rinpoche since 1993 and is a member of the
Ligmincha Board of Directors. Gabriel received his master's degree
in contemplative psychotherapy from Naropa University.
Register for the zhine retreat by the "early-bird" date of December
22 for a fee of $200, by January 26 for $250, or after January 26 for
$275. Contact Ligmincha Institute at This e-mail address is being protected from spambots. You need JavaScript enabled to view it or (434) 977-
6161.
**************************
ON THE IMPORTANCE OF ZHINE - an excerpt from "The Tibetan Yogas of
Dream and Sleep" by Geshe Tenzin Wangyal Rinpoche:
"Zhine practice should be done every day until the mind is quiet and
stable. It is not only a preliminary practice, but is helpful at any
point in the practitioner's life; even very advanced yogis practice
zhine. The stability of mind developed through zhine is the
foundation of dream yoga and all other meditation practices. Once we
have achieved a strong and reliable steadiness in calm presence, we
can develop this steadiness in all aspects of life. When stable,
this presence can always be found, and we will not be carried away by
thoughts and emotions."
***
"The Tibetan Yogas of Dream and Sleep," by Tenzin Wangyal
Rinpoche. Edited by Mark Dahlby. Ithaca: Snow Lion Publications,
1998. Available at Ligmincha¡¯s Bookstore. Visit
www.ligminchastore.org or call toll-free (866) 522-5269. In the
Charlottesville area, call (434) 220-0060.
Mon, Oct 3, 2005 11:59 AM
Page 5 of 8
**************************
HEART TO HEART - Geshe Tenzin Wangyal Rinpoche responds to a
student's question. (an excerpt from oral teachings given by Geshe
Tenzin Wangyal Rinpoche, 2004)
Student: I feel a sense of completeness while we're practicing and
then I lose it because of "grasping mind." How should we practice
to have a stronger innate self-awareness and a greater ability to
abide?
Rinpoche: Good question! It seems like the answer is to practice
more, doesn't it? This idea of a sense of completeness is very
interesting. Is it a feeling? Is it a state? Is it a realization?
Is it something that you have to hold onto? To cultivate? It seems
that you can have different levels or ways of relating to that sense
of completeness. Let's say there is a big sense of completeness,
what one might call the embodiment of completeness. At the other end
of the spectrum, there is the very conditional kind of completeness.
Between those two there are an infinite number of layers of ways of
being. With how many of those layers do you have a relation?
It's interesting to reflect on this and to observe your own
experience.
We place great importance on our ability to clear and release our
obstacles and negative emotions, but the experience of actually
resting in the space after the release is equally or even more
important than the effort of releasing those obstacles. People go to
therapists with the sole intent of releasing what is troubling them.
That's good, but therapists should allow their clients equal time
as well to recognize the space that exists in the absence of any
obstacle once it is cleared.
Usually after a problem is released, people immediately start to
redefine themselves. My point is to not do that right away. Imagine
that in the sky there are a lot of clouds, and you are trying to
clear away one section of them. Once that area is cleared, what do
you see? You see the sky. You don't try to reorganize the clouds
again in that clearing. You are trying to see the sky more, the
openness. People are afraid of the openness; or it has no meaning
for them, they don't recognize it. They don't just allow it
experientially and let it be present a little more. What do we do
during the exhaustion part of the Heart Drops practice? We rest
there. After contemplative breathing, what do we do? We rest there.
The active stages of meditation practice are moving something, but
they are not the unchanging state. Ultimately, the practice is not
about doing, it's more about resting, about abiding. We do these
practices because they allow us to abide more clearly.
Mon, Oct 3, 2005 11:59 AM
Page 6 of 8
**************************
GESHE TENZIN WANGYAL RINPOCHE'S WINTER TEACHING SCHEDULE
NOVEMBER
November 17, 2004, Charlottesville, Va.
'Sound and the Natural Elements,' Public Talk. Downtown Center
Contact: Ligmincha Institute, 313 2nd St. SE., Suite 207,
Charlottesville, VA 22902;
(434) 977-6161; fax: (434) 977-7020; e-mail: This e-mail address is being protected from spambots. You need JavaScript enabled to view it
November 19 -21, 2004, Berkeley, Calif.
'The 21 Nails, Part 5.' Contact: Laura Shekerjian, (510) 849-2373;
e-mail: This e-mail address is being protected from spambots. You need JavaScript enabled to view it
DECEMBER
December 27, 2004-January 1, 2005, Charlottesville, Va.
Annual Winter Retreat: 'The Experiential Transmission of The Zhang
Zhung Nyen Gyu, Chapter 3, with Geshe Tenzin Wangyal Rinpoche; and
Ngondro Practice Retreat with Geshe Lungrig Gyaltsen
Contact: Ligmincha Institute, 313 2nd St. SE, Suite #207,
Charlottesville, VA 22902;
(434) 977-6161; fax: (434) 977-7020; e-mail: This e-mail address is being protected from spambots. You need JavaScript enabled to view it
JANUARY
January 14-16, 2005, Los Angeles, Calif.
'Sacred Syllables: The Healing Power of Sound in the Tibetan Bon
Buddhist Tradition'
Contact: Ligmincha California c/o Bob Anger, 929 Idaho Ave. #7, Santa
Monica, CA 90403-2957; (310) 369-4747; e-mail: This e-mail address is being protected from spambots. You need JavaScript enabled to view it
Jan 28-30, 2005, Houston, Texas
'Sacred Syllables: The Healing Power of Sound in the Tibetan Bon
Buddhist Tradition.' Contact: Ligmincha Texas, (713) 621-7430; email:
This e-mail address is being protected from spambots. You need JavaScript enabled to view it
Website: www.LigminchaTexas.org
FEBRUARY
February 4-6, 2005, New York, N.Y.
'Experiential Instruction of the Dzogchen Masters of the Zhang
Zhung Nyen Gyu'
Contact: New York Open Center, 83 Spring St., New York, NY. (212) 219-
2527.
Mon, Oct 3, 2005 11:59 AM
Page 7 of 8
**************************
WINTER RETREAT REMINDERS
This year the Winter Retreat at Serenity Ridge begins on Monday,
December 27 (two days after Christmas, rather than one) and ends on
Saturday, January 1.
Tenzin Rinpoche will be teaching from Part Three of The Experiential
Transmission of Zhang Zhung: The View, Meditation, Flexible Behavior,
and Result of Dzogchen (includes chapters 4 through 7 of the Chag
Tri). Part Two transmission is required.
At the same time at Serenity Ridge, Geshe Lungrig Gyaltsen will be
leading a Ngondro Practice Retreat. As many of you know, Geshe-la's
presence at the recent Fall Retreat was a blessing, and he is a
wonderful teacher. We are very pleased to announce that the Ngondro
practice retreat is open to all, even those of you who have not
received formal teachings on the Ngondro. Geshe Gyaltsen will lead
the Ngondro practice and transmission will be given at the end of the
retreat. So for those of you who have been wanting to begin study of
the Experiential Transmission of Zhang Zhung, Part 1 of these
teachings is the Ngondro, and you may begin the practice at this
year's winter retreat.
If you sign up by November 18 for the Winter Retreat - Part 3 of the
Experiential Transmission of Zhang Zhung with Geshe Tenzin Wangyal
Rinpoche - the cost is $450. After November 18, the cost is $500.
If you sign up by November 18 for the Winter Ngondro Practice Retreat
with Geshe Lungrig Gyaltsen, the cost is $350. After November 18,
the cost is $400.
Contact Ligmincha Institute at This e-mail address is being protected from spambots. You need JavaScript enabled to view it or (434) 977-6161.
**************************
BEAUTIFUL 2005 CALENDAR NOW AVAILABLE AT LIGMINCHA'S STORE.
This year's 11" x 8 1/2" black-and-white calendar has 12 full-page
images of original calligraphy by Tenzin Wangyal Rinpoche. Included
is a glossary of the dzogchen terms that describe the meaning of each
beautiful piece of calligraphy. For the third year in a row,
Ligmincha offers the full Tibetan calendar (in Tibetan and English),
as well as Bon and Buddhist auspicious dates and major U.S. holidays.
The calendar is now available! Price: $12.95 plus shipping. Visit
www.ligminchastore.org or call toll-free (866) 522-5269. (In the
Charlottesville area, call 434-220-0060.)
Mon, Oct 3, 2005 11:59 AM
Page 8 of 8
In practicing calligraphy, one develops a deep relationship with the
seed syllables. These syllables represent the subtle flows of energy
and deep, inner qualities. The enlightened beings themselves emanate
from these syllables. Gazing at these syllables, or painting them, is
a powerful form of meditation through which one develops many subtle
qualities such as doubtlessness and self-confidence. - Geshe
Tenzin Wangyal Rinpoche
***********************
The Voice of Clear Light is a free, e-mail publication of Ligmincha Institute. Your suggestions and
contributions to the Voice of Clear Light are welcome. To contact us, simply reply to this message and
your email will reach the VOCL editor.
Anyone may subscribe to the VOCL by sending a blank e-mail to
This e-mail address is being protected from spambots. You need JavaScript enabled to view it .
To unsubscribe, send an email to:
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*************************
For more information about Ligmincha Institute, the teachings of Tenzin Wangyal Rinpoche, or retreats at
Serenity Ridge or our regional centers, please contact us:
Ligmincha Institute
313 2nd St. SE Suite #207
Charlottesville, VA 22902
434-977-6161 fax 434-977-7020
This e-mail address is being protected from spambots. You need JavaScript enabled to view it www.ligmincha.org
*************************
For books, tapes and transcripts of teachings by Tenzin Wangyal Rinpoche as well as other books and items
supportive to Bon and Buddhist practice, please visit the Ligmincha's Online Store at
www.ligminchastore.org or contact the Ligmincha Store at 434-220-0060
or This e-mail address is being protected from spambots. You need JavaScript enabled to view it .
News and Inspiration from Ligmincha Institute
Volume 4, Number 11
November 10, 2004
**************************
For easy reading, we recommend that you print out "The Voice of Clear
Light."
**************************
IN THIS ISSUE:
"Opening Your Heart" - a few edited excerpts from oral teachings
given by Geshe Tenzin Wangyal Rinpoche, 2004.
Upcoming Retreat: 'Zhine: Dwelling in Peace' - February 24-27, 2005
with Gabriel Rocco, at Serenity Ridge.
On the importance of zhine - an excerpt from "The Tibetan Yogas
of Dream and Sleep" by Geshe Tenzin Wangyal Rinpoche.
"Heart to Heart" - Geshe Tenzin Wangyal Rinpoche responds to a
student's question.
Geshe Tenzin Wangyal Rinpoche's winter teaching schedule.
Winter Retreat reminders.
Beautiful 2005 Calendar now available at Ligmincha's store.
**************************
"OPENING YOUR HEART" - a few edited excerpts from oral teachings
given by Geshe Tenzin Wangyal Rinpoche, 2004.
Generally, different people succeed at different things in life. For
everyone, success has so much to do with one's openness. We can see
that very clearly. We may think at times that our success is due to
our good logic or skills, or to our training, or to having enough
Mon, Oct 3, 2005 11:59 AM
Page 2 of 8
education or enough confidence. These are also good reasons for
success. But then there are the many times in life when an
opportunity comes along to do something, and we think, "No, I
cannot do that. That's too difficult a project for me. That's too
big a task for me. It's too much work, it costs too much money, I
don't have enough help." How many times do we hear ourselves saying
things like that?
When you react in this way, it basically means you are not sensing
the space of the situation. You feel as though the task is occupying
all the space. When you don't have confidence in the space, then
you won't take the initiative. This is because you do not have a
sense of completeness.
***
Imagine that the heart is completely open. If it's really, really
open, in a more enlightened sense, then in that openness love will
spontaneously manifest. However, at the beginning stages of opening
one's heart (through regular meditation practice), then the four
immeasurable qualities of love, compassion, joy, and equanimity will
not be as spontaneous in coming. You may feel your heart is somewhat
open, but not enough so to feel a really strong sense of love or
compassion, or a strong sense of balance, or a strong sense of joy.
Yet, the obstacles and the sadness that had been there are
diminished. There is a bit more balance there. The hate is not as
intense there.
When you feel these developments, that's really what tantric
practice is about. Tantra utilizes the conceptual mind. You see,
our minds are able to come up with incredible ideas and thoughts. We
can see what great things people have accomplished with their
thoughts. In the same way, our minds are able to generate incredible
conceptual ideas of how we can develop in our relationships with
others, how we can feel more joyful, how we can feel more balanced,
how our hearts can open. That's really what tantra is about.
Sometimes people say, "When I try to come up with ideas about what
joy means to me, I just draw a blank." Yet, if I were to ask them
about many other topics, then they would be able to generate so many
ideas. For instance, if I were to say, "Let¡¯s talk about your
confusion," you could probably tire everyone out talking about this
subject. You could talk so much about it, with such complexity, so
much depth, and so much excitement. Even if you were feeling sleepy,
you would immediately wake up if you were suddenly asked to talk
about your confusion.
What is it that makes us feel awake in that situation? What makes us
come up with so many ideas? How are we able to converse for five
hours about confusion, but not even for one minute on the feeling of
joy? It's because we have not empowered our conceptual mind.
Mon, Oct 3, 2005 11:59 AM
Page 3 of 8
Through the teachings and the practice, we are beginning to empower
our conceptual minds on the basis of some sense of openness, rather
than confusion. This is what we are trying to do here.
***
We are clearing the space in order to experience space - to just be
in that space. We want to experience a sense of openness, a sense of
completeness and a sense of the existence of certain qualities. How
clearly can I just be as a result of clearing and dissolving my
anger, for example? How clearly can I be as a result of sensing that
I don't feel so imbalanced in my thoughts? After dissolving the
anger or the imbalances, how much clearer is my sense of being than
before? How much clearer is my sense of openness than before?
In that openness what I feel is completeness. Completeness of what?
Just completeness, not completeness of something. The kind of
completeness that is based on conditions would not be the best kind
of completeness. My sense of completeness stems from a feeling that I
don't lack anything. This is a better definition for this sense of
completeness, rather than saying that if I have these 10 things then
I will feel complete. When you narrow down the cause of your
completeness to 10 things, then you may lose one after another of
those causes until even all 10 are gone. That is not the true
completeness, is it?
When you feel a bit more this true sense of completeness, then you
feel more the existence of the virtuous qualities. You begin to feel
the love that is there. When do you not feel love? When you feel
incomplete. When do you not feel balanced? When you feel
incomplete. When do you feel fearful? When you feel incomplete.
When do you feel insecure? When you feel incomplete. The point is
that when you're feeling more complete, then you feel the existence
not only of the four immeasurable qualities of love, compassion, joy,
and equanimity, but of every virtuous quality.
**************************
'ZHINE: DWELLING IN PEACE' - FEBRUARY 24 - 27, 2005
with Gabriel Rocco, at Serenity Ridge.
This year marks the fifth annual zhine retreat. Each year, a growing
number of both beginning and senior students gather in February at
Serenity Ridge, encouraged by Geshe Tenzin Wangyal Rinpoche's strong
and persistent recommendation to practice zhine. Through its
skillful means, zhine strengthens the attention and develops the
powers of concentration necessary to calm the mind, experience inner
Mon, Oct 3, 2005 11:59 AM
Page 4 of 8
peace, and enter the tantric and dzogchen practices of Bon. For more
experienced practitioners, zhine continues to develop the stability
necessary for contemplation, the capacity to rest in the uncontrived
natural state of the mind.
Each year the guidance and instruction for the practice of zhine at
this retreat evolve further as they are informed by Tenzin Rinpoche's
continuing commentaries and clarification of this calm abiding
practice. This retreat is appropriate for new and experienced zhine
practitioners. Everyone is invited to join in the warmth and
community created by the many returning students as we develop the
power of zhine and its capacity to enhance the results of other Bon
dzogchen and Mother Tantra practices we have received from Tenzin
Rinpoche.
Gabriel Rocco is a senior student of Tenzin Wangyal Rinpoche. He has
studied and practiced with Rinpoche since 1993 and is a member of the
Ligmincha Board of Directors. Gabriel received his master's degree
in contemplative psychotherapy from Naropa University.
Register for the zhine retreat by the "early-bird" date of December
22 for a fee of $200, by January 26 for $250, or after January 26 for
$275. Contact Ligmincha Institute at This e-mail address is being protected from spambots. You need JavaScript enabled to view it or (434) 977-
6161.
**************************
ON THE IMPORTANCE OF ZHINE - an excerpt from "The Tibetan Yogas of
Dream and Sleep" by Geshe Tenzin Wangyal Rinpoche:
"Zhine practice should be done every day until the mind is quiet and
stable. It is not only a preliminary practice, but is helpful at any
point in the practitioner's life; even very advanced yogis practice
zhine. The stability of mind developed through zhine is the
foundation of dream yoga and all other meditation practices. Once we
have achieved a strong and reliable steadiness in calm presence, we
can develop this steadiness in all aspects of life. When stable,
this presence can always be found, and we will not be carried away by
thoughts and emotions."
***
"The Tibetan Yogas of Dream and Sleep," by Tenzin Wangyal
Rinpoche. Edited by Mark Dahlby. Ithaca: Snow Lion Publications,
1998. Available at Ligmincha¡¯s Bookstore. Visit
www.ligminchastore.org or call toll-free (866) 522-5269. In the
Charlottesville area, call (434) 220-0060.
Mon, Oct 3, 2005 11:59 AM
Page 5 of 8
**************************
HEART TO HEART - Geshe Tenzin Wangyal Rinpoche responds to a
student's question. (an excerpt from oral teachings given by Geshe
Tenzin Wangyal Rinpoche, 2004)
Student: I feel a sense of completeness while we're practicing and
then I lose it because of "grasping mind." How should we practice
to have a stronger innate self-awareness and a greater ability to
abide?
Rinpoche: Good question! It seems like the answer is to practice
more, doesn't it? This idea of a sense of completeness is very
interesting. Is it a feeling? Is it a state? Is it a realization?
Is it something that you have to hold onto? To cultivate? It seems
that you can have different levels or ways of relating to that sense
of completeness. Let's say there is a big sense of completeness,
what one might call the embodiment of completeness. At the other end
of the spectrum, there is the very conditional kind of completeness.
Between those two there are an infinite number of layers of ways of
being. With how many of those layers do you have a relation?
It's interesting to reflect on this and to observe your own
experience.
We place great importance on our ability to clear and release our
obstacles and negative emotions, but the experience of actually
resting in the space after the release is equally or even more
important than the effort of releasing those obstacles. People go to
therapists with the sole intent of releasing what is troubling them.
That's good, but therapists should allow their clients equal time
as well to recognize the space that exists in the absence of any
obstacle once it is cleared.
Usually after a problem is released, people immediately start to
redefine themselves. My point is to not do that right away. Imagine
that in the sky there are a lot of clouds, and you are trying to
clear away one section of them. Once that area is cleared, what do
you see? You see the sky. You don't try to reorganize the clouds
again in that clearing. You are trying to see the sky more, the
openness. People are afraid of the openness; or it has no meaning
for them, they don't recognize it. They don't just allow it
experientially and let it be present a little more. What do we do
during the exhaustion part of the Heart Drops practice? We rest
there. After contemplative breathing, what do we do? We rest there.
The active stages of meditation practice are moving something, but
they are not the unchanging state. Ultimately, the practice is not
about doing, it's more about resting, about abiding. We do these
practices because they allow us to abide more clearly.
Mon, Oct 3, 2005 11:59 AM
Page 6 of 8
**************************
GESHE TENZIN WANGYAL RINPOCHE'S WINTER TEACHING SCHEDULE
NOVEMBER
November 17, 2004, Charlottesville, Va.
'Sound and the Natural Elements,' Public Talk. Downtown Center
Contact: Ligmincha Institute, 313 2nd St. SE., Suite 207,
Charlottesville, VA 22902;
(434) 977-6161; fax: (434) 977-7020; e-mail: This e-mail address is being protected from spambots. You need JavaScript enabled to view it
November 19 -21, 2004, Berkeley, Calif.
'The 21 Nails, Part 5.' Contact: Laura Shekerjian, (510) 849-2373;
e-mail: This e-mail address is being protected from spambots. You need JavaScript enabled to view it
DECEMBER
December 27, 2004-January 1, 2005, Charlottesville, Va.
Annual Winter Retreat: 'The Experiential Transmission of The Zhang
Zhung Nyen Gyu, Chapter 3, with Geshe Tenzin Wangyal Rinpoche; and
Ngondro Practice Retreat with Geshe Lungrig Gyaltsen
Contact: Ligmincha Institute, 313 2nd St. SE, Suite #207,
Charlottesville, VA 22902;
(434) 977-6161; fax: (434) 977-7020; e-mail: This e-mail address is being protected from spambots. You need JavaScript enabled to view it
JANUARY
January 14-16, 2005, Los Angeles, Calif.
'Sacred Syllables: The Healing Power of Sound in the Tibetan Bon
Buddhist Tradition'
Contact: Ligmincha California c/o Bob Anger, 929 Idaho Ave. #7, Santa
Monica, CA 90403-2957; (310) 369-4747; e-mail: This e-mail address is being protected from spambots. You need JavaScript enabled to view it
Jan 28-30, 2005, Houston, Texas
'Sacred Syllables: The Healing Power of Sound in the Tibetan Bon
Buddhist Tradition.' Contact: Ligmincha Texas, (713) 621-7430; email:
This e-mail address is being protected from spambots. You need JavaScript enabled to view it
Website: www.LigminchaTexas.org
FEBRUARY
February 4-6, 2005, New York, N.Y.
'Experiential Instruction of the Dzogchen Masters of the Zhang
Zhung Nyen Gyu'
Contact: New York Open Center, 83 Spring St., New York, NY. (212) 219-
2527.
Mon, Oct 3, 2005 11:59 AM
Page 7 of 8
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WINTER RETREAT REMINDERS
This year the Winter Retreat at Serenity Ridge begins on Monday,
December 27 (two days after Christmas, rather than one) and ends on
Saturday, January 1.
Tenzin Rinpoche will be teaching from Part Three of The Experiential
Transmission of Zhang Zhung: The View, Meditation, Flexible Behavior,
and Result of Dzogchen (includes chapters 4 through 7 of the Chag
Tri). Part Two transmission is required.
At the same time at Serenity Ridge, Geshe Lungrig Gyaltsen will be
leading a Ngondro Practice Retreat. As many of you know, Geshe-la's
presence at the recent Fall Retreat was a blessing, and he is a
wonderful teacher. We are very pleased to announce that the Ngondro
practice retreat is open to all, even those of you who have not
received formal teachings on the Ngondro. Geshe Gyaltsen will lead
the Ngondro practice and transmission will be given at the end of the
retreat. So for those of you who have been wanting to begin study of
the Experiential Transmission of Zhang Zhung, Part 1 of these
teachings is the Ngondro, and you may begin the practice at this
year's winter retreat.
If you sign up by November 18 for the Winter Retreat - Part 3 of the
Experiential Transmission of Zhang Zhung with Geshe Tenzin Wangyal
Rinpoche - the cost is $450. After November 18, the cost is $500.
If you sign up by November 18 for the Winter Ngondro Practice Retreat
with Geshe Lungrig Gyaltsen, the cost is $350. After November 18,
the cost is $400.
Contact Ligmincha Institute at This e-mail address is being protected from spambots. You need JavaScript enabled to view it or (434) 977-6161.
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BEAUTIFUL 2005 CALENDAR NOW AVAILABLE AT LIGMINCHA'S STORE.
This year's 11" x 8 1/2" black-and-white calendar has 12 full-page
images of original calligraphy by Tenzin Wangyal Rinpoche. Included
is a glossary of the dzogchen terms that describe the meaning of each
beautiful piece of calligraphy. For the third year in a row,
Ligmincha offers the full Tibetan calendar (in Tibetan and English),
as well as Bon and Buddhist auspicious dates and major U.S. holidays.
The calendar is now available! Price: $12.95 plus shipping. Visit
www.ligminchastore.org or call toll-free (866) 522-5269. (In the
Charlottesville area, call 434-220-0060.)
Mon, Oct 3, 2005 11:59 AM
Page 8 of 8
In practicing calligraphy, one develops a deep relationship with the
seed syllables. These syllables represent the subtle flows of energy
and deep, inner qualities. The enlightened beings themselves emanate
from these syllables. Gazing at these syllables, or painting them, is
a powerful form of meditation through which one develops many subtle
qualities such as doubtlessness and self-confidence. - Geshe
Tenzin Wangyal Rinpoche
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For more information about Ligmincha Institute, the teachings of Tenzin Wangyal Rinpoche, or retreats at
Serenity Ridge or our regional centers, please contact us:
Ligmincha Institute
313 2nd St. SE Suite #207
Charlottesville, VA 22902
434-977-6161 fax 434-977-7020
This e-mail address is being protected from spambots. You need JavaScript enabled to view it www.ligmincha.org
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For books, tapes and transcripts of teachings by Tenzin Wangyal Rinpoche as well as other books and items
supportive to Bon and Buddhist practice, please visit the Ligmincha's Online Store at
www.ligminchastore.org or contact the Ligmincha Store at 434-220-0060
or This e-mail address is being protected from spambots. You need JavaScript enabled to view it .
