She first learned Buddhist meditation and philosophy when she was five and trained for a decade into her teens. She was most moved by the Buddhist view that every person has natural goodness in them.
Magnetizing Activity – What Is It? How To Practise It?
After this, she spent a few years exploring world religions. After learning about cruelty to animals she became a vegan. She developed a passion for vegan lifestyle and organic foods. During her yoga years, Pema Khandro trained in hatha yoga receiving certifications as an advanced yoga teacher in three different systems.
She traveled to India, studied yoga philosophy and became a yoga teacher and yoga therapist. This led to teaching yoga, teaching meditation and training yoga teachers with a focus on integrating spiritual practice with embodied experience.
Tibetan Yoga practices are also part of the retreats, courses and health trainings that she offers.What Impedes Happiness? -Jetsun Khandro Rinpoche
This interest in body-mind sciences is what led her to learn Ayurveda and Tibetan Medicine, which she studied in India, North America and Europe.
She studied Tibetan Medicine with Dr. Pasang and also studied Tibetan Medicine and Ayurveda with Dr. Naram in India. She founded her first center and natural health clinic and school in when she was still a young girl. Since then she has run the Yogic Medicine Institute and has taught courses on integrating natural health, nutrition, and herbal knowledge into the work of health professionals from every field. Her dedication to the Tibetan Tradition of Buddhist Yogis with its long lineage of non-celibate practitioners stems from her respect for work, committed relationship and family as a fruitful basis for spiritual development.
Her studies of Tibetan Buddhism and Tibetan medicine connected her with the wish to promote the preservation and awareness of rare, local, smaller, diverse aspects of Himalayan cultures. Since relief efforts often overlook smaller but vital aspects of an endangered culture, she has pursued humanitarian projects for the children and elders who live in the borderlands and children of the ngakpa families in Tibet. Through this work she promotes a practice of Buddhism that is also committed to service, to give back by sustaining Tibetan traditions, ensuring that they flourish in their homeland.
She was recognized as the present reincarnation tulku of a nineteenth-century yogini. She was given the title Pema Khandro Rinpoche when she received the lineage of this nineteenth century yogini who practiced in the Nyingma and Kagyu lineages in Eastern Tibet. She continues the legacy of those teachings focusing on Dzogchen, Chod and the Six Yogas. Gyaldak Rinpoche encouraged her to spread the esoteric teachings of Buddhism in North America and throughout the world. Pema Khandro Rinpoche ordained in the Nyingma tradition and received authorization to pass the non-monastic lineage of Buddhist Yogis, Ngakpas and Naljorpas onto her students, a task which she has dedicated Ngakpa International to since Pema Khandro was given her name.
This is a traditional practice in Tibetan Buddhism — names are conferred during refuge vows, initiations, ordination, and enthronements. However, she received the title of Pema Khandro Rinpoche during her enthronement which was conferred by Gyaldak Rinpoche. In accordance with the tradition, in order to honor the interdependence with the history of the lineage, this is the name she uses when teaching.
Read more about her recognition and enthronement here. Inshe founded the organization that became Ngakpa Intl. This started with opening a public center, clinic and several residential training facilities.
These started in Southern California. The headquarters later moved to Santa Cruz and then later to Berkeley, in Northern California, where it is today. The main residential center is in downtown Berkeley a few blocks from the university. It is known as the MahaSiddha Center. A dozen full-time residents live there and practice together and local instructors lead regular community gatherings, meditation classes and discussion groups focused on Buddhist philosophy.
Retreats and events with Pema Khandro and other Buddhist teachers are regularly held there. Another residential community is located in Santa Cruz, California, known as the House of Bodhichitta.I think her thoughts are very helpful for the debate of this topic.
While Westerners tend to point the finger to the perpetrator and his deeds, Easterners tend to point the finger to the victim, reminding him or her to use common sense and not to allow others to exert power over oneself. In this way the victim is empowered to act instead of being passive and allowing others to take advantage of oneself.
It can be argued about the benefits and faults of both approaches. Although it could be argued that the teacher has more responsibility and more power than the student since it is hard to control teachers with respect to their ethical behaviour it might be wiser to empower the student to reject sexual harassment and to reject by all means to allow others to take sexual advantage of oneself. Of course in the case of a rape the police would be the right address to go. How much we are responsible—are we going to be so awestruck, so insecure, so indecisive, so emotional that we throw out all logic?
Traveling in the West, she was shocked to hear repeated accounts of sexual abuse. She reached a turning point when giving teachings in Germany, where a woman in the audience was in tears. When Khandro Rinpoche investigated, the woman blurted out she had been raped.
In recalling the story, Khandro Rinpoche shakes her head and asks. Yet Khandro Rinpoche does not take the route of blame. I have never heard her speak out in public against male teachers who abuse their position with sexual advances on admiring students.
Sometimes there is abuse, sometimes there is an abuse of the abuse. Making a big stance on it is always very tricky, because people can misunderstand the context.
Hearing about it may create unnecessary confusion that may lead a person away from the dharma. Now we are in blustery terrain. Sexuality is a precarious, easily misunderstood topic in the Vajrayana. Unlike other Buddhist traditions that tread on the safer path of renunciation, Vajrayana embraces sexuality as a powerful means of transforming neuroses.
Of course, this risky business comes with the heightened danger that charlatans might employ it as a pretense for indulging in their passions. A number of abuse allegations have rattled the Buddhist communities both in the East and West.
If you study it, you can identify when someone manipulates and misuses the teachings, and then students can ask questions. There is a lot of goodness in questioning. If it does not make sense, question it!If not, how do we measure our lives as Buddhists? If we are not expecting that, what standards are we holding ourselves to? Once I knew a Buddhist who regularly quoted a passage explaining why it was ok that he was grouchy all the time.
In this passage, the Buddha gave advice to his disciples, explaining that the ethos with which a buddhist could live — not as someone who believes themselves to be perfect, but as one who is authentically present with their own limitations and flaws. The passage says. Does perfectionism have a place in a tradition focused on such a high goal as enlightenment? The first is the self-hate which can appear the guise of spiritual terminology and the latter is the sense of wholeness and peace that comes from connecting with our innate goodness.
Through becoming familiar with our buddha-nature, we ordinary human beings even flawed ones can relax. We can accept the whole situation of our wisdom and confusion as workable. We can even be beneficial and benevolent forces in the world.
Our practice is not to be perfect, it is to be present — present with the whole situation of what we are. Presence includes the whole situation of life — relating to our limits, confusions and challenges. It takes a great deal of wisdom to acknowledge and work within our limits. To aspire to such a maturity is worthwhile. This is a view that is compassionate to the situation of practice, we have an intrinsic goodness which is like a sun that never sets.
We are training and evolving our understanding, while simultaneously accepting where we are. Our compassion runs both directions, inwardly and outwardly. This is how we can progress in the path without manufacturing egomaniac delusions which overlook our own limits in an attempt to grasp at an ideal. In light of their example, getting hung up on not fulfilling expectations of supernatural levels of realization and cosmic perfection is a distraction from genuine practice.
Indulging in self-hate or its partner- judging others harshly is a distraction from genuine practice. Self-hate is another form of grasping to self. To practice Buddhism is to deal with the ambiguous situation of having both wisdom and confusion. At any moment wisdom or confusion may be operant, so our vigilance and attentiveness is required.
What are the boundaries of practice in this context?
The Vajrayogini Mantra
When real human beings practice, how do we monitor ourselves? How do we drop the spiritual materialism of perfectionist fantasies without dropping discipline altogether? Are we supposed to be enlightened?
If not, when should we be alarmed? What are realistic boundaries for ordinary practitioners to measure ourselves by?
Two possible answers come from the great Dzogchen teacher, Longchenpa, who provides us with some advice in his pith instructions. This is pragmatic advice which gives a measurable goal to the path. In a general sense, knowing the core principles that we live by can save a great deal of time and energy that gets wasted when we spin our wheels in self justifications or self doubts.
Any choice can be rationalized or justified to some extent. But life is simpler when we have enduring core values that transcend the machinations of our momentary rationale. There is a clarity and straightforwardness that comes with vows. Vows bring a decisive clarity to our lives.
There are things we just will not do. To have vows is to set a standard for ourselves so that we can be freed to invest our earnest attention in questions of greatest importance or rest our minds in quiet spaciousness. What are Buddhist vows? For all Buddhists there is the five precepts which underscore a personal moral code.It is necessary to empower the sun of realization of open intelligence in all moments, letting its primal reality be as it is.
Reality is none other than open intelligence. Short moments of open intelligence repeated many times leads to obvious open intelligence at all times, without any effort to keep it in place. Short moments is nurturing and celebrates open intelligence. Our entire attitude changes to one of gratitude and respect.
We find the entirely beneficial natural state to be alertness, clarity and the loving energy for all. What is more, this very blessing is available to us all all the time and is the fuel of all thoughts, emotions, sensations and other experiences. Whether the experience is positive, negative or neutral, loving open intelligence pervades all.
When our inner environment is pristine, then the outer environment becomes pristine too, and both are seen as seamless and indivisible. We need to open completely to the beautifully pristine nature of our own environment of data, whatever they are.
What a lovely notion it is to see that everything and everyone is just so beautiful. There is an immense possibility of a friendly attitude—the friendly feeling from wi It is possible to see this coming forth in the world today: the friendliness of all people with each other, all people wanting basic goodness for themselves and everyone else, all people wanting benefit, prosperity and generosity for themselves and everyone else.
To want to be of benefit to all is really our natural state. The spontaneous ability and responsiveness to actually be of benefit to all is a dynamic expression of rigpa.
Spontaneous altruism is our core nature, our natural state of mind, speech, body, qualities and activities. It is the natural response of love embedded in every single thought, emotion, sensation and experience. Each datum is the song of loving open intelligence, the potent inseparability of all things. Each here-and-now is the exclamation of open intelligence and love without limit. The great exaltation of what was taken to be a limited human creature is the radiant spontaneous presence of potent feats of vast mind, speech, body, qualities and activities inherent at the crucial juncture of open intelligence and its shining forth of data like sunshine from the sun.
Upon introduction to the pure transmission of reality, education is received in the nature of mind, speech, body, qualities and activities. As it actually is, as we all actually are—the inexhaustible expanse of open intelligence, perfect love and benefit. Jump to. Sections of this page. Accessibility help.
Pema Khandro Extended Biography
Email or phone Password Forgotten account? Sign Up.The fact that it was election day in the US might also have had something to do with it. So, for whatever reason, during the 6am session of the Seven Profound Cycles of Padma Khandro, Rinpoche offered this very short teaching about the Vajrayogini mantra.
Only read if you have received the Three Roots of Profound Longevity empowerment or a Vajrayogini empowerment. There are many women here today. Even His Holiness the Dalai Lama goes beyond promoting mere equality between men and women by saying that women are more important. So I too will give more importance to women.
Vajravarahi is the most important of all female deities. This world has sixty-four places of power: the twenty-four sacred places, the thirty-two sacred lands and the eight charnel grounds.
Each one of these sixty-four places is presided over by a principal dakini, surrounded by hundreds of thousands of dakas and dakinis. The most important, or chief, or principal of all these dakinis is Vajravarahi. On the absolute level, skilful means manifest in the form of male deities, such as Hayagriva, and wisdom manifests in female forms such as Vajravarahi. The Sadhana of the Three Roots involves three mandalas — the mandala of the body, the mandala of the speech and the mandala of the mind.
These three mandalas need explaining, but any yogis or yoginis among us today who practice Vajravarahi will know about them.
When a number of different mandalas must be accomplished individually within a sadhana, there is a specific mantra for each of them.
So, when you practise each mandala separately, you should recite each part of the mantra independently. This mantra is the heart essence of all the dakinis residing within the mandalas of body, speech and mind. This is why it would be good for all women — as women tend to like the female deities — to recite this mantra.
If you would like to support maintaining this website, the translation of further works and publications of Rinpoche's teachings please consider helping us by making an offering. How To Practise It?Throughout its history, some of the greatest masters of their time have been born within the Mindrolling lineage. Mindrolling has also had the unique lineage of great female masters who have been great teachers and yoginis who have been inspiration for generations to come.
Khandro Orgyen Tsomo was known throughout Tibet as one of the most respected and revered female masters who spent most of her life in retreat and was known to all as Khandro Chenmo or the Great Dakini. Rinpoche has been teaching extensively in North America, Europe and Asia since Rinpoche directs all charitable projects under the Vajra Vidyadhara projects, Shri Dharma Sagara projects and the Ayujana projects. Rinpoche is also actively involved with the Mindrolling Monastery in India.
In keeping with this aspiration, Rinpoche has sponsored some of the greatest transmissions of Tibetan Buddhism. All these transmissions were attended by thousands of tulkus, monastics and lay practitioners from all over the world and were held at the Mindrolling monastery in India.
Main menu Skip to content. Upcoming Programs. Samten Tse is the result of Rinpoche's vision of a place of study and retreat for both monastics and Western lay practitioners where students from the East and West can live together harmoniously in a spiritual community and practice in implementing the teachings of buddhadharma in daily life.
As president of Samten Tse Charitable Projects and Mindrolling International Rinpoche heads various charitable projects and sponsorships including sponsorship of the elderly, Tibetan Women's Development Projects, Tibetan Youth Projects, sponsorship of students, development of medical clinics, the Leprosy Project, sponsorship of retreatants as well as numerous community development projects.
Rangjung Yeshe Gomde information gomdeusa.Born in KalimpongIndia and the daughter of the late Mindrolling TrichenKhandro Rinpoche was recognized by Rangjung Rigpe Dorje, 16th Karmapa at the age of two as the reincarnation of the Great Dakini of Tsurphu MonasteryUrgyen Tsomowho was one of the most well-known female masters of her time.
Mary's Convent, both in India. According to Judith Simmer-Brown :. Rinpoche has always been careful not to cast herself as a feminist in the Western sense. I think she understands something very deep about her Western students: we need to go more deeply, egolesslyinto our own gender issues so as not to be ensnared by gender. Then we could embrace our gender and act without the kind of confusion and resentment that usually haunts us.
I really learned that from her. From Wikipedia, the free encyclopedia. KalimpongIndia. Archived from the original on Shambhala Sun. Shambhala Publications.