When Lama Yeshe and I left Rigdzin Ling in 1995 to accompany Rinpoche and Khadro to Brazil, we never imagined we wouldn’t see our beloved Gonpa for more than a decade. So, after ten years away, our return for the consecration of Rinpoche’s stupa was very exciting and much anticipated.
Arriving at Rigdzin Ling, we were amazed at how the land had changed. It had always been Rinpoche’s wish to heal the land badly damaged by placer mining, and now what we had once called “Moonland” had been transformed into Tara’s pure land. The number of birds and other beings had noticeably increased; at night, the sound of singing frogs lulled us to sleep.
Seeing so many old friends, familiar rooms, and buildings, we felt we had never left. It was as though the years in Brazil had been but a wonderful dream in which we had traveled to a far land, helped Rinpoche build temples, statues, and stupas, done retreats, and learned new languages—and with a snap of the fingers, we had awakened back at Rigdzin Ling.
Everywhere we turned, Rinpoche’s love and hospitality were embodied in the sangha, and that openness was the most touching aspect of our experience. If anyone was happy to see us again, imagine how we felt seeing so many old friends and practitioners, not to mention how inspired we were by the sangha’s dedicated practice and guru devotion.
Ironically, during the consecration ceremonies, I sat in the same place I’d frequently occupied during evening puja ten years ago and looked at many of the same faces. However, one morning I woke up, looked out the window, and saw a strong man with long, black hair driving the backhoe. I thought to myself, “Oh, it must be Mike McLaughlin.” Then slowly I realized my mistake: the man at the wheel was someone who had been twelve when last I saw him. Later, in the shrine room I saw another young man who, just a child ten years ago, was deeply focused on the practice, while Tulku Orgyen majestically (and playfully) sat on his throne. I realized that a new generation of practitioners had arrived; they were no longer interested in just tsok!
Everyone attending the consecration of Rinpoche’s stupa must have felt the love and harmony in the shrine room that day. Once, Dzongsar Khyentse Rinpoche commented that the Chagdud Gonpa sangha was making the transition after Rinpoche’s parinirvana in a very positive way owing to Rinpoche’s blessings and his students’ pure samaya. Many sanghas struggle after the passing of their master, and though we have all certainly gone through our personal struggles, our love and respect for Rinpoche have seen us through any difficulties that might obstruct the spread of the teachings.
—Lama Rigdzin
When Lama Yeshe and I left Rigdzin Ling in 1995 to accompany Rinpoche and Khadro to Brazil, we never imagined we wouldn’t see our beloved Gonpa for more than a decade. So, after ten years away, our return for the consecration of Rinpoche’s stupa was very exciting and much anticipated.
Arriving at Rigdzin Ling, we were amazed at how the land had changed. It had always been Rinpoche’s wish to heal the land badly damaged by placer mining, and now what we had once called “Moonland” had been transformed into Tara’s pure land. The number of birds and other beings had noticeably increased; at night, the sound of singing frogs lulled us to sleep.
Seeing so many old friends, familiar rooms, and buildings, we felt we had never left. It was as though the years in Brazil had been but a wonderful dream in which we had traveled to a far land, helped Rinpoche build temples, statues, and stupas, done retreats, and learned new languages—and with a snap of the fingers, we had awakened back at Rigdzin Ling.
Everywhere we turned, Rinpoche’s love and hospitality were embodied in the sangha, and that openness was the most touching aspect of our experience. If anyone was happy to see us again, imagine how we felt seeing so many old friends and practitioners, not to mention how inspired we were by the sangha’s dedicated practice and guru devotion.
Ironically, during the consecration ceremonies, I sat in the same place I’d frequently occupied during evening puja ten years ago and looked at many of the same faces. However, one morning I woke up, looked out the window, and saw a strong man with long, black hair driving the backhoe. I thought to myself, “Oh, it must be Mike McLaughlin.” Then slowly I realized my mistake: the man at the wheel was someone who had been twelve when last I saw him. Later, in the shrine room I saw another young man who, just a child ten years ago, was deeply focused on the practice, while Tulku Orgyen majestically (and playfully) sat on his throne. I realized that a new generation of practitioners had arrived; they were no longer interested in just tsok!
Everyone attending the consecration of Rinpoche’s stupa must have felt the love and harmony in the shrine room that day. Once, Dzongsar Khyentse Rinpoche commented that the Chagdud Gonpa sangha was making the transition after Rinpoche’s parinirvana in a very positive way owing to Rinpoche’s blessings and his students’ pure samaya. Many sanghas struggle after the passing of their master, and though we have all certainly gone through our personal struggles, our love and respect for Rinpoche have seen us through any difficulties that might obstruct the spread of the teachings.
—Lama Rigdzin
When Lama Yeshe and I left Rigdzin Ling in 1995 to accompany Rinpoche and Khadro to Brazil, we never imagined we wouldn’t see our beloved Gonpa for more than a decade. So, after ten years away, our return for the consecration of Rinpoche’s stupa was very exciting and much anticipated.
Arriving at Rigdzin Ling, we were amazed at how the land had changed. It had always been Rinpoche’s wish to heal the land badly damaged by placer mining, and now what we had once called “Moonland” had been transformed into Tara’s pure land. The number of birds and other beings had noticeably increased; at night, the sound of singing frogs lulled us to sleep.
Seeing so many old friends, familiar rooms, and buildings, we felt we had never left. It was as though the years in Brazil had been but a wonderful dream in which we had traveled to a far land, helped Rinpoche build temples, statues, and stupas, done retreats, and learned new languages—and with a snap of the fingers, we had awakened back at Rigdzin Ling.
Everywhere we turned, Rinpoche’s love and hospitality were embodied in the sangha, and that openness was the most touching aspect of our experience. If anyone was happy to see us again, imagine how we felt seeing so many old friends and practitioners, not to mention how inspired we were by the sangha’s dedicated practice and guru devotion.
Ironically, during the consecration ceremonies, I sat in the same place I’d frequently occupied during evening puja ten years ago and looked at many of the same faces. However, one morning I woke up, looked out the window, and saw a strong man with long, black hair driving the backhoe. I thought to myself, “Oh, it must be Mike McLaughlin.” Then slowly I realized my mistake: the man at the wheel was someone who had been twelve when last I saw him. Later, in the shrine room I saw another young man who, just a child ten years ago, was deeply focused on the practice, while Tulku Orgyen majestically (and playfully) sat on his throne. I realized that a new generation of practitioners had arrived; they were no longer interested in just tsok!
Everyone attending the consecration of Rinpoche’s stupa must have felt the love and harmony in the shrine room that day. Once, Dzongsar Khyentse Rinpoche commented that the Chagdud Gonpa sangha was making the transition after Rinpoche’s parinirvana in a very positive way owing to Rinpoche’s blessings and his students’ pure samaya. Many sanghas struggle after the passing of their master, and though we have all certainly gone through our personal struggles, our love and respect for Rinpoche have seen us through any difficulties that might obstruct the spread of the teachings.
—Lama Rigdzin
When Lama Yeshe and I left Rigdzin Ling in 1995 to accompany Rinpoche and Khadro to Brazil, we never imagined we wouldn’t see our beloved Gonpa for more than a decade. So, after ten years away, our return for the consecration of Rinpoche’s stupa was very exciting and much anticipated.
Arriving at Rigdzin Ling, we were amazed at how the land had changed. It had always been Rinpoche’s wish to heal the land badly damaged by placer mining, and now what we had once called “Moonland” had been transformed into Tara’s pure land. The number of birds and other beings had noticeably increased; at night, the sound of singing frogs lulled us to sleep.
Seeing so many old friends, familiar rooms, and buildings, we felt we had never left. It was as though the years in Brazil had been but a wonderful dream in which we had traveled to a far land, helped Rinpoche build temples, statues, and stupas, done retreats, and learned new languages—and with a snap of the fingers, we had awakened back at Rigdzin Ling.
Everywhere we turned, Rinpoche’s love and hospitality were embodied in the sangha, and that openness was the most touching aspect of our experience. If anyone was happy to see us again, imagine how we felt seeing so many old friends and practitioners, not to mention how inspired we were by the sangha’s dedicated practice and guru devotion.
Ironically, during the consecration ceremonies, I sat in the same place I’d frequently occupied during evening puja ten years ago and looked at many of the same faces. However, one morning I woke up, looked out the window, and saw a strong man with long, black hair driving the backhoe. I thought to myself, “Oh, it must be Mike McLaughlin.” Then slowly I realized my mistake: the man at the wheel was someone who had been twelve when last I saw him. Later, in the shrine room I saw another young man who, just a child ten years ago, was deeply focused on the practice, while Tulku Orgyen majestically (and playfully) sat on his throne. I realized that a new generation of practitioners had arrived; they were no longer interested in just tsok!
Everyone attending the consecration of Rinpoche’s stupa must have felt the love and harmony in the shrine room that day. Once, Dzongsar Khyentse Rinpoche commented that the Chagdud Gonpa sangha was making the transition after Rinpoche’s parinirvana in a very positive way owing to Rinpoche’s blessings and his students’ pure samaya. Many sanghas struggle after the passing of their master, and though we have all certainly gone through our personal struggles, our love and respect for Rinpoche have seen us through any difficulties that might obstruct the spread of the teachings.
—Lama Rigdzin
When Lama Yeshe and I left Rigdzin Ling in 1995 to accompany Rinpoche and Khadro to Brazil, we never imagined we wouldn’t see our beloved Gonpa for more than a decade. So, after ten years away, our return for the consecration of Rinpoche’s stupa was very exciting and much anticipated.
Arriving at Rigdzin Ling, we were amazed at how the land had changed. It had always been Rinpoche’s wish to heal the land badly damaged by placer mining, and now what we had once called “Moonland” had been transformed into Tara’s pure land. The number of birds and other beings had noticeably increased; at night, the sound of singing frogs lulled us to sleep.
Seeing so many old friends, familiar rooms, and buildings, we felt we had never left. It was as though the years in Brazil had been but a wonderful dream in which we had traveled to a far land, helped Rinpoche build temples, statues, and stupas, done retreats, and learned new languages—and with a snap of the fingers, we had awakened back at Rigdzin Ling.
Everywhere we turned, Rinpoche’s love and hospitality were embodied in the sangha, and that openness was the most touching aspect of our experience. If anyone was happy to see us again, imagine how we felt seeing so many old friends and practitioners, not to mention how inspired we were by the sangha’s dedicated practice and guru devotion.
Ironically, during the consecration ceremonies, I sat in the same place I’d frequently occupied during evening puja ten years ago and looked at many of the same faces. However, one morning I woke up, looked out the window, and saw a strong man with long, black hair driving the backhoe. I thought to myself, “Oh, it must be Mike McLaughlin.” Then slowly I realized my mistake: the man at the wheel was someone who had been twelve when last I saw him. Later, in the shrine room I saw another young man who, just a child ten years ago, was deeply focused on the practice, while Tulku Orgyen majestically (and playfully) sat on his throne. I realized that a new generation of practitioners had arrived; they were no longer interested in just tsok!
Everyone attending the consecration of Rinpoche’s stupa must have felt the love and harmony in the shrine room that day. Once, Dzongsar Khyentse Rinpoche commented that the Chagdud Gonpa sangha was making the transition after Rinpoche’s parinirvana in a very positive way owing to Rinpoche’s blessings and his students’ pure samaya. Many sanghas struggle after the passing of their master, and though we have all certainly gone through our personal struggles, our love and respect for Rinpoche have seen us through any difficulties that might obstruct the spread of the teachings.
—Lama Rigdzin
