My Dream House in Nepal Mountains
Click on the picture below to enlarge to see the full panoramic view
(By Tsem Rinpoche)
This has been my dream all my life. To live in the mountains with greens, fresh air and simple houses. I stay here and just do retreats, offerings, meditations and dharma readings. If I can retire from my position now, that is what I wish to do so much. I got these pictures from Nepal when I was there. The pictures show Nepalese villages or homes. I had these pictures framed and kept with me. I would look at them often and pretend I lived there. I have no such luxury of course.
I can see me in the house on the left (above) with yellow flower fields…and to the right is assistants’ homes…and the assistants would perhaps go down the mountain once a month to get supplies. I would see the mountain peaks daily and be away from all the samsaric bustle that I would not miss in any way. I would have a large 7ft Vajra Yogini statue in my home here, with butterlamps, offerings and many flowers daily. We would cook fresh food to offer to Vajra Yogini daily and do her sacred pujas and meditations. How intoxicating and exciting. My heart is beating fast and hair standing on end even as I type this.
When I found these pictures in Nepal last year, my heart skipped a beat and I was so excited. I wanted so much to live here and be here. I don’t like the city, or city environments. I do not want to do business, or teach, or have big temples/centres or meet hundreds of people. I want to be in a house in the mountains with a few people, my sacred Vajra Yogini statue, with my Mumu, no nearby neighbours and be in quiet and peace. Engaged in retreats. This is what I have wanted since I was a very young child. Whatever I am doing now are the instructions from my gurus or I would be not here. For now I can just look at the pictures and wish. Just hope one day in this life or next, I can be in a place like this so much…I wish to be here so much…so, so much.
With great sadness,
Tsem Rinpoche
Look at this picture above…imagine myself in this house with not many neighbours nearby. Grow some vegetables. Grow flowers for offerings to the Buddhas. Make fresh incense offerings daily (Tibetan: sangsol). I would not be bored at all.
Look at this beautiful place above. It is just so dreamy for me to be here and live here. So maybe I can stay in this house too?? But I prefer the first picture with the reddish houses.
Then maybe once a month, my assistants climb down the mountain to this village (above) and do our shopping and get supplies. So surreal. Like Shangrila.
Look at the prayer flags hanging off the flagpoles in this village. The multi-coloured prayer flags bring blessings to the environment when the wind flutters through them. The sacred mantras are carried by the wind to all the beings and environment in the area. So nice to be here.
For more interesting information:
- Nepal Pilgrimage full videos
- Photo Album: Sacred Sites in Nepal
- Pokhara Stupa
- It’s in the scriptures they exist…
- Yeti Exhibition in Pokhara, Nepal
- Japanese Mountain Climbers Say They Found Yeti Footprints
- Sasquatch (Bigfoot)!!!
- Quick Photos from Nepal Trip
- Philip describes his recent trip to Nepal!!
- Look at this picture!!!
- Great Articles in GOING PLACES on Kathmandu
- Aerial view of Bodha Stupa
- Puja at Naropa’s Cave, Kathmandu, Nepal
- Jan’s a Hero~Saving beings~Kathmandu Nepal!
- Making Nepali Momos
- Nepal is the land of spirtuality, beauty and Mystery
- The birth palace of Gautam Buddha
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1984 Los Angeles-Left to right: Geshe Tsultrim Gyeltsen, His Holiness Kyabje Zong Rinpoche, monk assistant to Zong Rinpoche and the 18-year-old Tsem Rinpoche prior to ordination. Read more- https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/me
A sacred image of the rare form of Vajrayogini known as Ucheyma, the Buddha that shows us the path to eradicate the ego. For this and many other high-resolution images of the enlightened beings to download for free visit: https://bit.ly/2oxb4qU
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): H.H. the 7th Panchen Lama, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Dorje Shugden and Citipati.
The central deity is known as Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini, as she is also known, removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
The 7th Panchen Lama, Palden Tenpai Nyima is featured floating above because of his compilation of sadhanas from the ancient Sadhanamala texts. This includes a particular sadhana or collection of prayers, visualisation and mantra focused on Ucheyma. Incidentally, Dorje Shugden in many of his previous lives was a lineage master of the Vajrayogini tantras as well. These previous lives include the likes of the Mahasiddha Naropa and Tsarchen Losel Gyatso. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, the ascetic meditator engaging in his devotional practices towards Ucheyma in the cemetery represents the ideal environment for tantric practice because such environments invoke deep renunciation towards worldly affairs and attachments. All Buddhist traditions advocate meditating on the bones of the deceased because it reminds us of our mortality and hence, we develop revulsion towards the transient nature of worldly or ordinary existence.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): Maitri Kacho (Flying Vajrayogini), Maitri Kacho (One-Leg Up Vajrayogini), Naro Kacho, Sukhasiddhi, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Citipati, Vajravarahi and Dorje Shugden.
The central deity is known as Severed Headed Vajrayogini, Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
Severed Headed Vajrayogini is surrounded by some of her other forms, including Naro Kacho, two forms of Maitri Kacho, Sukhasiddhi and Vajravarahi. These forms of Vajrayogini are more commonly practised compared to Severed Headed Vajrayogini and are prevalent in most Tibetan Buddhist lineages. Though they may look different, all forms are indivisible from her true nature and all her practices can lead practitioners to enlightenment. Naro Kacho arose from a vision beheld by the Mahasiddha Naropa, Maitri Kacho from a vision beheld by Maitripa, and Indra Kacho from a vision beheld by Indrabodhi. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, Dorje Shugden is a protector with special affinity with Vajrayogini practitioners because he arose from an incarnation lineage that includes Naropa and Tsarchen Losel Gyatso who practised and proliferated her Tantra.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Vajrayogini (Main figure)
(Top to bottom): Naropa, Vajradharma, Hero Vajradharma, Naro Kacho, Maitri Kacho (Flying Vajrayogini), Dorje Shugden and Vajravarahi.
Vajrayogini is a female tantric Buddha and she has many forms that are derived from various lineages. She mainly embodies the fully enlightened female (shakti) aspect of a Buddha. She belongs to the Mother Tantra classification, which refers to her practice concentrating on the wisdom aspect of the path to Buddhahood. She is also the principal dakini, the compassionate female guides and nurturers of tantric meditation who lead practitioners to enlightenment. In the thangka, the main figure in the middle is Naro Kechari as she arose from the pure vision of the Mahasiddha Naropa.
In Anuttara (Highest) Yoga Tantra, principal dakinis normally appear in union with a male consort and this can be seen in the cases of deities such as Guhyasamaja, Hevajra, and Kalachakra. In the case of Vajrayogini, she is the principal female Buddha of the Chakrasamvara Tantra and therefore, she is normally in union with Heruka Chakrasamvara. Furthermore, Vajrayogini is also considered a Vajradakini, who are yidams or meditational deities in their own right. Their practices have evolved from the main practices of their consorts, simplifying the otherwise complicated original practice by reducing it to a single-deity meditation without sacrificing the main benefits and features of the original. Hence, Vajradakini practices such as Vajrayogini and Nairatmya are derived from the original Chakrasamvara Tantra and Hevajra Tantra respectively.
In essence, Vajrayogini is known as “Sarvabuddha-dakini” or the Dakini Who is the Essence of all Buddhas. Her mantra is known as the King of All Mantras as it has the most powerful ability to bless us with spiritual attainments even without any visualisation or meditation. There are 11 Yogas in the generation stage of her practice and a few which have the power of transforming ordinary actions like sleeping, waking and ordinary daily tasks into a collection of merits. Ultimately, her Tantra offers salvation for ordinary practitioners at death with her special promise of guiding practitioners towards Kechara, or the Paradise of the Dakinis, in which we can continue deep practices to become a Buddha without fear, obstacles and interruptions.
Within Vajrayogini practice, soliciting the blessings of the lama and the lineage master are of paramount importance in order for our practice to bear results. Hence, the lama is visualised as the red Vajradharma with arms crossed at the heart, holding the vajra and bell. The lineage masters are visualised as Hero Vajradharma, holding a damaru and skullcup while cradling a khatvanga. Aside from the main Naro Kechari form, Vajrayogini also appears in the form of Maitri Kechari, who is known as Flying Vajrayogini, and arose from the vision of Maitripa. Another common form is known as Indra Kechari, or Vajravarahi, who arose from the vision of Indrabodhi.
Last of all, Dorje Shugden is a Dharma protector with a special affinity with Vajrayogini practitioners. This is because he himself arose from an incarnation lineage that includes the likes of Naropa, the progenitor of Naro Kechari practice, and Tsarchen Losel Gyatso who had practised and proliferated her Tantra and is listed as one the lineage masters invoked upon every day by Vajrayogini practitioners.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Original illustration and text posted by Eric D Hatchell as a reply to H.E. Tsem Tulku Rinpoche’s facebook post on Vajrayogini here: http://bit.ly/VYogini0001
The Dākiṇī with the Essence of all Buddhas, Vajrayoginī
Her practice includes methods to end the otherwise repetitive states of Bardo and rebirth, by transforming the process into a journey, which may lead to full enlightenment. In preparation for which, Vajrayoginī further offers the omnipresent ability to reconstruct the nature of the most, mundane everyday experiences, such that they may reveal higher destinations, via the spiritual paths she may choose to reveal. [1] Vajrayoginī being defined as, “The Dākiṇī who is the Essence of all Buddhas”, [2] is amplified by scholar Miranda Shaw when she implied that this deity is no less than, the supreme nature of the very Tantric pantheon. No male Buddha, including her divine consort, Heruka-Cakrasaṃvara, further advances her in metaphysical implications. [3]
Vajrayoginī’s sādhanā originates from India circa 10/12th C, [4] when summoned as Heruka-Cakrasaṃvara’s Yab-Yum consort [5], with later forms including Vajrayoginī as “Solitary Hero”, she may be visualized with the deep red complexion of a 16-year-old female, whose stance is nude amidst a blazing fire of pristine awareness and most exalted wisdom. Her head is adorned with a crown of five skulls and upon her forehead, the third eye of wisdom is set vertically (represented here by an auspicious jewel). She drapes a necklace of fifty dried human skulls and is depicted with her traditional vajra-handled knife in her right hand; with a blood filled kapala in her left, she drinks with upturned head while looking above, toward the pure realm of Khechara. This seemingly gruesome gesture is actually symbolic of her clear light in great joy, known as “mahasukha” (the great bliss), [6] [7] thus the blood she drinks may be offered to us all as if a fine wine.
Resting on the left shoulder is a Katvanga staff as she stands tall with her two feet, trampling the bodies of red Kalaratri and black Bhairava (with heads bending backward), representing the embodiment of illusion and ego-awareness. The composition, all of which rests above a sun disc and multicolored lotus pedestal, she is rendered here after a thankga of Naropa Tradition (passed down from a special teaching of the Indian Mahasiddha Naropa). Vajrayoginī herself may be classified as the personification of “Wisdom” or “Mother” and her practice originates with the Chakrasamvara Cycle of Tantras, which is one of the five principal tantric practices of the Sakya School, although found in one form or another, she is included in all schools of Tibetan Buddhism. [8]
Vajrayoginī also appears in versions from the Kagyu school of Tibetan Buddhism, with one popular system having the practitioner visualize themselves as Vajrayoginī, as such, their guru taking the form of Milarepa. [9] Thus depicted above the central deity here we see Milarepa on our right, with his great Guru Marpa left (whose guru was Naropa himself, and other great Indian masters). [10]
Vajrayoginī is a simplified, single most form of the female Buddha, who is otherwise a collection of alternate forms. From her sādhanās she is visualized in English terms as “Vajra Sow”, “Wrathful Lady”, “Fierce Black One”, and other such similar manifestations of female energy found in numerous iconographic renderings and traditions. Each feature of Vajrayoginī’s visualization conveys important spiritual concept. For example, her three eyes indicate her ability to see all (past, present and future); her red-colored body symbolizes the blazing of her ”inner fire”, and the curved knife she wields, demonstrates the power to sever the delusions and obstacles of her followers and of all living beings. [11]
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Wordmarque Design and Photography
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References:
[1] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.xii.
[2] “The Berzin Archives.” Bonding Practices for Mother Tantra. Accessed February 18, 2016. http://www.berzinarchives.com/…/bonding_prac_mother_tantra_….
[3] Shaw, Miranda Eberle. Buddhist Goddesses of India. Princeton: Princeton University Press, 2006, p. 8.
[4] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002.
[5] “Vajrasattva (Buddhist Deity) – White (with Consort).” Vajrasattva (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/77598.
[6] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996 p. 123-127.
[7] Glenn H. Mullin
[8] “Item: Vajrayogini (Buddhist Deity) – (Naropa Tradition).” Vajrayogini (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/290.
[9] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002, p. xxiii.
[10] Drinking the Mountain Stream: Songs of Tibet’s Beloved Saint, Milarepa … by Mi-la-ras-pa, Rinpoche Lama Kunga, Brian Cutillo, p.305.
[11] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.123-127.
The current form of Naro Kacho Vajra Yogini appeared to the Indian Mahasiddha Naropa after he meditated intensely on her practice inside a cave. He beheld her glorious form in a vision. This unique form became known as Naropa’s Vajra Yogini or Naro Kacho, as it had never existed before. Later, in Tibet, His Holiness Kyabje Pabongka Rinpoche also had visions of Vajra Yogini. His vision differed slightly from the vision of her that Naropa beheld. In the original Naro Kacho form, Vajra Yogini looks towards her pure land named Kechara. However in Kyabje Pabongka Rinpoche’s vision, she looked straight at him, symbolic of the deity empowering him to bestow her practice to many people in order to benefit them. The practice of Vajra Yogini belongs to the Highest Yoga Tantra classification that leads to tremendous inner transformation and can even grant enlightenment within just one lifetime.
Video of Tsem Rinpoche’s shrine taken July 16, 2018. Very beautiful, well done and meticulous.
https://www.youtube.com/watch?v=LPAfpMoN2bA
Video of Tsem Rinpoche’s shrine taken July 16, 2018.
Very beautiful, well done and meticulous.
https://video.tsemtulku.com/chat-videos/chat-1531752637.mp4
Tsem Rinpoche at Kechara Forest Retreat, Bentong, Malaysia
Vajra Yogini has many different forms and in each of these forms, the positioning of her sacred body, the various implements she holds and the expressions on her face have profound meaning into various aspects of enlightenment. The implements she holds, the expressions on her face, and her body symbolise specific aspects of enlightenment that suit people during a particular time and place according to their karma. So, therefore, Vajra Yogini’s pose, forms and emanations change over time in order to suit different karmically-connected practitioners. It will keep changing because enlightenment is fluid, compassionate and skilful. To gaze upon Vajra Yogini is to look at a complete ‘roadmap’ to enlightenment as every aspect of her body is a manifestation of enlightenment. Therefore to have her form, picture, painting or statue is very blessed. We should make offerings to her daily diligently.
After the great Mahasiddha Naropa had served his guru the Mahasiddha Tilopa for 12 years, Tilopa conferred the Vajra Varahi (another form of Vajra Yogini) initiation with full instructions unto Naropa. Then, Naropa diligently meditated on Vajra Varahi and had a vision of her, and when she appeared to him directly, she appeared in the form of Vajra Yogini. Normally, when he engaged in the Vajra Yogini (Vajravarahi) practice, she was in the form of facing him directly, holding a skull cup and a curved flaying knife in front of her heart. One leg was up and one leg was down as in a dancing pose. That was the form of Vajra Yogini that he had meditated on to gain the highest attainments.
After he had meditated on Vajra Varahi and gained visions of her, she appeared to him in a different form, with her face looking up at Kechara Paradise instead of facing him directly. Her left hand holding the skullcup was thrust in the air and her right hand holding the curved flaying knife, also known as a cemetery knife was facing down at sentient beings or samsara to help beings cut their bonds to suffering. Her left leg was bent, and her right extended while standing in a pose of looking towards Kechara Paradise like she is about to take off there. This form signifies she will take you there and out of suffering. That form of Vajra Yogini became special and that was called Naro Kacho or the Vajra Yogini of Naropa. This Naropa’s Vajra Yogini was initiated to the Nepalese Pamtingpa brothers and they meditated diligently and this tradition of Naropa’s Vajra Yogini just became prevalent and took off from there. Naropa started initiating his other disciples as well into this special form of Vajra Yogini and she became known as Naropa’s Vajra Yogini till this day and it is considered a highly blessed lineage. That is the lineage we have now and most prevalent.
She is looking up because this Naropa’s Vajra Yogini is indicating she will lead her practitioners to her Kechara Paradise within one lifetime if you are diligent in her practice. Realizing enlightenment is harder for people in today’s world and needs more time during Kaliyuga degenerate period, she leads you to her paradise where you can practice undisturbed to Buddha-hood.
In this brilliant artwork, what you see is the Mahasiddha Naropa having a direct vision of Vajra Yogini. It’s the first time she has appeared to Naropa in this form. This form is associated with Naropa. Prior to Naropa, this form of Vajra Yogini did not exist. She in this vision is initiating him into this form (Naro Kacho) of herself indicating this form will be most efficacious now according to our karmic period. In the background, you will see a cave with a light in it because when Naropa used to meditate in that cave, it is said that from his body would emit a light and people could see it from afar. You can also see animals surrounding Vajra Yogini, they can feel her compassion and her great blessings and they are at peace around her.
Vajra Yogini brings peace, love, compassion, wisdom and freedom to everyone who practices her incredibly powerful tantra. Therefore, this artwork is a very beautiful representation of the time when Naropa had a vision of Vajra Yogini in this form for the first time and it is now known as Naropa’s Vajra Yogini. This artwork was offered to me as a gift from a very talented artist. I deeply appreciate this piece of visual spirituality very much.
Tsem Rinpoche
To download for your shrine, please click here: https://www.tsemrinpoche.com/?p=62528
From Tsem Rinpoche: Every person who has Maha-anuttaratantra empowerments (Eg. Heruka, Guhyasamaja, Yamantaka, Vajra Yogini, Chittamani-Tara, Kalacakra, Hevajra, Gyalwa Gyatso Chenresig, etc) should keep a copy of this on their shrine or prayer book. These are all the ritual items tantric practitioner must keep by commitment. If it is in picture form, it is alright also.
Thank you Rinpoche for sharing this article about the beautiful mountains of the Himalayan. Looking at it gives you a calm, peaceful and relax feeling. If a person wants to get away from the hectic life can try living by the mountains near the Himalayan. Those who wants to do retreat can also go there as the air over there is even better.
With folded palms,
Vivian
Thank you Rinpoche for sharing the beautiful pictures of Nepal mountains and forests. i love these beautiful sceneries too. I agree with Rinpoche it is a very good place to stay and do retreats._/\_
Om Maha Yakcha Tsa Soha. I wish that guru Rinpoche will be able to fulfill his wishes to live in an environment like this in the future. Since young, I had also truly enjoyed views of the cold mountains… so it is understandable where guru is coming from. A life of spiritual dedication in the most heart-opening of places. May it be done.
Dear Rinpoche,I am the animal lover from facebook,and I absolutely know how you feel. I feel the same.For whatever reasons I find myself in cities always helping others,and I love the mountains. I went to The Andes mountains and I fell in love with the mountains of Peru,similar to the Nelalese mountains. I long to live in a place like this. Never give up,I know in my heart your dream of living in the mountains will come true in this lifetime!! :))
My dream home too.
Oh Tsem, if I could only take your sadness away. Of course I could offer to you to do your job, but I don’t think I have all this bunch of qualifications and knowledge of the scriptures you have. To be honest in a way I seem to be a completely different person. And if I would live in malaisia, who would care for my parents, how would I finance my old age pension… and who would possibly hold the Vadjra Yoghini flag up in the west?
Sounds a little silly doesn’t it? But I also don’t have much money to travel and I had some unfortunate experiences on longer journeys to Israel, Crete and New York. Love, Knut
Rinpoche when he was young had to overcome so much obstacles to do what he yearns in his heart or burns in his heart. So much non acceptance, so much resistance, so much obstacles yet he prevailed. Then now he is in a ‘barbaric’ land when Dharma consciousness is not pervasive how much he had to struggle to benefit us students. We must not forget Rinpoche’s difficulty and sacrifice in bringing the Dharma to those of us in Darkness!
those picture are so nice, the scenery are just breath taking, peace and calm…perfect for retreat and meditation
Dear Rinpoche,
As Rinpoche described your dream home, i too can imagine being there and i too have longed to get away from it all. Long before i even met anyone from Kechara, my dream was to retreat into the deepest forest preferably somewhere up in the hills with my dogs…and just be. So to some measure i can identify with Rinpoche’s feelings and longings. And it saddens me to remember yet again that Rinpoche has had to give up so much for the sake of your students.
Since meeting Rinpoche, that dream to retreat from life has taken a back seat. My purpose and yearning is to learn and practice the Dharma and to tell and share it with as many people as i possibly can.
My dream to be in the montains have not disappeared but the longing for peace is fulfilled each time i hear Rinpoche’s message, whether its delivered in person or via videos. In that sense, for as long as i have the merit to study from Rinpoche, the fresh cool montain air, the flutterings of the prayer flags, the scent of the grasslands, the gentle whisperings of the winds…are all already in me. The rest is just geography.
Nevertheless, i am blessed to have Rinpoche even though i am sad to feel Rinpoche’s sadness.
Much Love,
Martin
Thank you Rinpoche for sharing the beautiful pictures of Nepal mountains and forests. Although I have not been to Nepal to see the mountains and forests, I can feel and imagine the tranquility in those simple huts enjoying the quietness and peace. Although you have a place which you call your CAVE here in KL. It would not be the same. You cannot find natural surroundings in the city. Rinpoche I know you have not been happy for a long time until now. As you grow older with age you yearn for the natural mountains and trees. And I sincerely wish from my heart that your dreams and wishes will come true very quickly.
Anila just told me that if it is Rinpoche’s wish to stay in the mountains, then I should wish the same for Him.
True words from the heart of H.E. Tsem Tulku Rinpoche. It is incredible how much such great attained masters will ‘sacrifice’ in order to benefit others. Yet it is not really a sacrifice, merely a manifestation of “sacrifice”. That’s how I see it anyways. It is also an example to everyone to give up their selfish needs and wants for the greater benefit of others. This is not the first time that RInpoche has spoken about his longing to be in the mountains, yet he remains everyday with us students, advising us, teaching us, guiding us, even learning to blog, tweet and facebook in order to reach out to more and more people across the world. In truth, Rinpoche dislikes all this technology, preferring to remain in the seclusion of the mountains yet he does it anyway.
Every time I think about it, I am humbled, moved and inspired all at once. May I and others like myself never sway in our determination to make Rinpoche’s vision manifest.
A manifestation of “Sacrifice”…
I have read a few accounts and watched a few videos of Lamas who say that they hate teaching and would like to retire away, go back to their spiritual homes. And yet, they stay on for our sakes, because they cannot bear to see us the way we are. They give up every of their personal likes just to be able to make even a small change in one person and move their hearts towards practice.
More than that, in spite of whatever Rinpoche does not like or feels uncomfortable doing (or he manifests that dislike), Rinpoche will still do whatever he needs to do perfectly, to the best of his ability and with great passion. It is not about what he does or doesn’t like but about the fact that doing something well could make a profound difference to someone else.
I am humbled but also ashamed that in response to all that Rinpoche has “given up” to be here with us, I am doing so little. May we each be able to learn true gratitude for all that our Gurus do for us and, more importantly, pay it forward so others can connect to this same precious path.
Wow these are beautiful. Now i know why Rinpoche likes to live in the mountains, fresh air, openness, peaceful and calm. It is so serene and away from the maddening crowd.
May Rinpoche’s dream be fulfilled with the manifestation of KWPC!
WOW… I can “see” now why Rinpoche loves the mountains especially in that part of the world. To have such an amazing backdrop to wake up to every morning would be absolutely wonderful. I can imagine what a spectacular sight to behold it must be at pre-dawn… sigh!
I wish to visit Nepal and Tibet one day… To go to where these pictures were taken even. And most of all to share this with Thierry… We want something just as magical in our own backyard. Perhaps not with snow capped mountains but at least somewhere idylic and peacful… somewhere cooling, breezy, misty… somewhere like KWPC??? In a little cottage build into the hills.
Dear Rinpoche,
These are beautiful images: I can see why you’d like to retire to the mountains. It all looks so peaceful and serene. I can imagine the last image especially having been painted by Van Gogh, such is its delightful yet simplistic beauty.
To live as you described would be to live completely, in the heart of nature. In short, it would be bliss.
I hope you receive your wish to eventually live your dream. You give so much to so many others, tirelessly and without condition; you deserve every happiness and peace.
It is sad to see that you feel great sadness in the longing for your dream, Rinpoche. Whenever you feel like this, please remember that I – along with countless others – are filled with wondrous joy in having you as our teacher, guide and continuous inspiration. No doubt, if we could, we would offer you your dream house in the mountains as a small gift for your being our greatest gift.
With gratitude and warmest regards, Rinpoche,
Sandy