Dear Sangha,
During my recent stay in the United States, I observed that many of you are sincerely practicing the dharma and applying the teachings to whatever circumstances arise in your lives. The central purpose of my own life remains to make the precious methods of the Vajrayana available to you. When I see that the seeds I have planted have taken root and are flourishing, it gives me tremendous pleasure and satisfaction, like a farmer surveying his ripening fields.
After the spring drubchens at Rigdzin Ling, I ordained six more of my students as lamas. (See pages 4-5 for related teaching.) The first person I ordained in the United States, in 1986, was Inge Sandvoss, followed by my son, Tulku Jigme Tromge, then Helen Orr, Yontan Gonpo, Wyn Fischel, and Tsering Everest. This year I ordained my wife, Jane Tromge; Richard Baldwin; David Everest; James Kalfas; Lisa Leghorn; and Robert Racine.
As individuals, these lamas have quite different personalities and styles of manifestation within Chagdud Gonpa. As dharma practitioners, however, I think all of them have achieved a depth of practice that makes them reliable spiritual guides for my sangha. Some of them know more in the scholarly sense; some have special qualities of meditation; some have well-developed skills in carrying out dharma activity. I would hope that you could approach any one of them with your basic dharma questions and receive answers that at least would provide positive direction to your practice and at best would inspire it. If they don't know an answer, I would expect them to say so, then help you find what you need.
The common denominator among the lamas of this group is strong guru yoga and pure samaya. I did not choose them merely because they are devoted to me, but because of their devotion I have been able to test their qualities again and again. The guru-disciple relationship is not always so peaceful. Surely you know the famous stories; perhaps you have even heard some about me. Basically, everyone in this group has walked through fire many times and each is tempered, like good steel. And I would expect them to use the cutting edge of that steel first on their own flaws, on their resistance to selfless service, on any demons of pride that hover around their thrones. If they do only this, they will demonstrate dharma with complete validity; if they are able to inspire others to practice in the same way, they will be worthy of respect as lamas.
I wish all Chagdud Gonpa lamas well–those I've ordained and those I've brought to the United States–that they may achieve the greatest benefit for my students and for all living beings. Like one butterlamp lighting another, may the wisdom transmitted through pure lineage dispel the darkness ofi gnorance and increase the radiance of compassion.
In the dharma,
Chagdud Tulku
Dear Sangha,
During my recent stay in the United States, I observed that many of you are sincerely practicing the dharma and applying the teachings to whatever circumstances arise in your lives. The central purpose of my own life remains to make the precious methods of the Vajrayana available to you. When I see that the seeds I have planted have taken root and are flourishing, it gives me tremendous pleasure and satisfaction, like a farmer surveying his ripening fields.
After the spring drubchens at Rigdzin Ling, I ordained six more of my students as lamas. (See pages 4-5 for related teaching.) The first person I ordained in the United States, in 1986, was Inge Sandvoss, followed by my son, Tulku Jigme Tromge, then Helen Orr, Yontan Gonpo, Wyn Fischel, and Tsering Everest. This year I ordained my wife, Jane Tromge; Richard Baldwin; David Everest; James Kalfas; Lisa Leghorn; and Robert Racine.
As individuals, these lamas have quite different personalities and styles of manifestation within Chagdud Gonpa. As dharma practitioners, however, I think all of them have achieved a depth of practice that makes them reliable spiritual guides for my sangha. Some of them know more in the scholarly sense; some have special qualities of meditation; some have well-developed skills in carrying out dharma activity. I would hope that you could approach any one of them with your basic dharma questions and receive answers that at least would provide positive direction to your practice and at best would inspire it. If they don't know an answer, I would expect them to say so, then help you find what you need.
The common denominator among the lamas of this group is strong guru yoga and pure samaya. I did not choose them merely because they are devoted to me, but because of their devotion I have been able to test their qualities again and again. The guru-disciple relationship is not always so peaceful. Surely you know the famous stories; perhaps you have even heard some about me. Basically, everyone in this group has walked through fire many times and each is tempered, like good steel. And I would expect them to use the cutting edge of that steel first on their own flaws, on their resistance to selfless service, on any demons of pride that hover around their thrones. If they do only this, they will demonstrate dharma with complete validity; if they are able to inspire others to practice in the same way, they will be worthy of respect as lamas.
I wish all Chagdud Gonpa lamas well–those I've ordained and those I've brought to the United States–that they may achieve the greatest benefit for my students and for all living beings. Like one butterlamp lighting another, may the wisdom transmitted through pure lineage dispel the darkness ofi gnorance and increase the radiance of compassion.
In the dharma,
Chagdud Tulku
Dear Sangha,
During my recent stay in the United States, I observed that many of you are sincerely practicing the dharma and applying the teachings to whatever circumstances arise in your lives. The central purpose of my own life remains to make the precious methods of the Vajrayana available to you. When I see that the seeds I have planted have taken root and are flourishing, it gives me tremendous pleasure and satisfaction, like a farmer surveying his ripening fields.
After the spring drubchens at Rigdzin Ling, I ordained six more of my students as lamas. (See pages 4-5 for related teaching.) The first person I ordained in the United States, in 1986, was Inge Sandvoss, followed by my son, Tulku Jigme Tromge, then Helen Orr, Yontan Gonpo, Wyn Fischel, and Tsering Everest. This year I ordained my wife, Jane Tromge; Richard Baldwin; David Everest; James Kalfas; Lisa Leghorn; and Robert Racine.
As individuals, these lamas have quite different personalities and styles of manifestation within Chagdud Gonpa. As dharma practitioners, however, I think all of them have achieved a depth of practice that makes them reliable spiritual guides for my sangha. Some of them know more in the scholarly sense; some have special qualities of meditation; some have well-developed skills in carrying out dharma activity. I would hope that you could approach any one of them with your basic dharma questions and receive answers that at least would provide positive direction to your practice and at best would inspire it. If they don't know an answer, I would expect them to say so, then help you find what you need.
The common denominator among the lamas of this group is strong guru yoga and pure samaya. I did not choose them merely because they are devoted to me, but because of their devotion I have been able to test their qualities again and again. The guru-disciple relationship is not always so peaceful. Surely you know the famous stories; perhaps you have even heard some about me. Basically, everyone in this group has walked through fire many times and each is tempered, like good steel. And I would expect them to use the cutting edge of that steel first on their own flaws, on their resistance to selfless service, on any demons of pride that hover around their thrones. If they do only this, they will demonstrate dharma with complete validity; if they are able to inspire others to practice in the same way, they will be worthy of respect as lamas.
I wish all Chagdud Gonpa lamas well–those I've ordained and those I've brought to the United States–that they may achieve the greatest benefit for my students and for all living beings. Like one butterlamp lighting another, may the wisdom transmitted through pure lineage dispel the darkness ofi gnorance and increase the radiance of compassion.
In the dharma,
Chagdud Tulku
Dear Sangha,
During my recent stay in the United States, I observed that many of you are sincerely practicing the dharma and applying the teachings to whatever circumstances arise in your lives. The central purpose of my own life remains to make the precious methods of the Vajrayana available to you. When I see that the seeds I have planted have taken root and are flourishing, it gives me tremendous pleasure and satisfaction, like a farmer surveying his ripening fields.
After the spring drubchens at Rigdzin Ling, I ordained six more of my students as lamas. (See pages 4-5 for related teaching.) The first person I ordained in the United States, in 1986, was Inge Sandvoss, followed by my son, Tulku Jigme Tromge, then Helen Orr, Yontan Gonpo, Wyn Fischel, and Tsering Everest. This year I ordained my wife, Jane Tromge; Richard Baldwin; David Everest; James Kalfas; Lisa Leghorn; and Robert Racine.
As individuals, these lamas have quite different personalities and styles of manifestation within Chagdud Gonpa. As dharma practitioners, however, I think all of them have achieved a depth of practice that makes them reliable spiritual guides for my sangha. Some of them know more in the scholarly sense; some have special qualities of meditation; some have well-developed skills in carrying out dharma activity. I would hope that you could approach any one of them with your basic dharma questions and receive answers that at least would provide positive direction to your practice and at best would inspire it. If they don't know an answer, I would expect them to say so, then help you find what you need.
The common denominator among the lamas of this group is strong guru yoga and pure samaya. I did not choose them merely because they are devoted to me, but because of their devotion I have been able to test their qualities again and again. The guru-disciple relationship is not always so peaceful. Surely you know the famous stories; perhaps you have even heard some about me. Basically, everyone in this group has walked through fire many times and each is tempered, like good steel. And I would expect them to use the cutting edge of that steel first on their own flaws, on their resistance to selfless service, on any demons of pride that hover around their thrones. If they do only this, they will demonstrate dharma with complete validity; if they are able to inspire others to practice in the same way, they will be worthy of respect as lamas.
I wish all Chagdud Gonpa lamas well–those I've ordained and those I've brought to the United States–that they may achieve the greatest benefit for my students and for all living beings. Like one butterlamp lighting another, may the wisdom transmitted through pure lineage dispel the darkness ofi gnorance and increase the radiance of compassion.
In the dharma,
Chagdud Tulku
Dear Sangha,
During my recent stay in the United States, I observed that many of you are sincerely practicing the dharma and applying the teachings to whatever circumstances arise in your lives. The central purpose of my own life remains to make the precious methods of the Vajrayana available to you. When I see that the seeds I have planted have taken root and are flourishing, it gives me tremendous pleasure and satisfaction, like a farmer surveying his ripening fields.
After the spring drubchens at Rigdzin Ling, I ordained six more of my students as lamas. (See pages 4-5 for related teaching.) The first person I ordained in the United States, in 1986, was Inge Sandvoss, followed by my son, Tulku Jigme Tromge, then Helen Orr, Yontan Gonpo, Wyn Fischel, and Tsering Everest. This year I ordained my wife, Jane Tromge; Richard Baldwin; David Everest; James Kalfas; Lisa Leghorn; and Robert Racine.
As individuals, these lamas have quite different personalities and styles of manifestation within Chagdud Gonpa. As dharma practitioners, however, I think all of them have achieved a depth of practice that makes them reliable spiritual guides for my sangha. Some of them know more in the scholarly sense; some have special qualities of meditation; some have well-developed skills in carrying out dharma activity. I would hope that you could approach any one of them with your basic dharma questions and receive answers that at least would provide positive direction to your practice and at best would inspire it. If they don't know an answer, I would expect them to say so, then help you find what you need.
The common denominator among the lamas of this group is strong guru yoga and pure samaya. I did not choose them merely because they are devoted to me, but because of their devotion I have been able to test their qualities again and again. The guru-disciple relationship is not always so peaceful. Surely you know the famous stories; perhaps you have even heard some about me. Basically, everyone in this group has walked through fire many times and each is tempered, like good steel. And I would expect them to use the cutting edge of that steel first on their own flaws, on their resistance to selfless service, on any demons of pride that hover around their thrones. If they do only this, they will demonstrate dharma with complete validity; if they are able to inspire others to practice in the same way, they will be worthy of respect as lamas.
I wish all Chagdud Gonpa lamas well–those I've ordained and those I've brought to the United States–that they may achieve the greatest benefit for my students and for all living beings. Like one butterlamp lighting another, may the wisdom transmitted through pure lineage dispel the darkness ofi gnorance and increase the radiance of compassion.
In the dharma,
Chagdud Tulku
