Undoubtedly the greatest highlight of all during those dark days in Dalhousie was meeting the Togdens. They were fascinating characters. With their dreadlocks and scruffy white skirts they looked like Eastern Rastafarians. In reality, however, they were ordained monks, the elite yogis of Khamtrul Rinpoche’scommunity. Traditionally, they always numbered thirteen, although in Dalhousie there were only seven. Selected from childhood for the purity of their intention, they were removed from the rest of the monks to undergo the most rigorous and most secret of trainings. Their mystic feats were legendary. One of their forebears, called Amkha Dechen Dorje, who happened to be married with children, managed to dematerialize not just himself but his entire family as well, plus his yaks, sheep, goats and dogs – an assembly of some sixty-two individuals. According to the story, Amkha went first to the Pure Land playing his damaru, followed by his wife, his children and finally his animals.
Among the present community there were still some remarkable men. Back in Tibet one old Togden, Atrin, had meditated on the edge of a precipice to stop himself from falling asleep. He had lived for years on just water and tsampa, and when that ran out had salvaged what was left over from a leopard’s kill. One day the leopard caught him picking up the bits of a deer and had chased him. Atrin, realizing how attached he still was to food, had dropped the meat and returned to his cave to continue meditating on an empty stomach.
For a year Tenzin Palmo lived with these remarkable men in her own room in one of the houses of their compound. At night they would sit out in the cold, damp air, their bodies wrapped in wet sheets, learning to dry them through the force of raising the mystic inner heat, tumo. She heard them leaping in the air and crossing their legs in the full lotus position before landing in the ground. She heard their chants. Out of all the monks, the Togdens alone treated Tenzin Palmo as one of their own.
‘Once I went to look for them and found them together in a room completely naked, preparing for some ritual. “Come in! Come in, Ani-la!" they called, completely unabashed. I backed out quickly and closed the door. On another rare occasion when I was invited to join an intiation I was making my way to the back of the temple when one of the Togdens called me to the front row to sit next to him on his tigerskin rug. I sat there for hours not moving, trying to be like the Togdens, but getting very cold. Suddenly I felt this warmth – the Togden next to me had put his long dreadlocks over my lap, covering me in a blanket of his hair.
‘I used to worry about their hair – thinking it must have been full of lice. When I said that to one of them they bent down and let me look at it – it was completely clean! When they used to go swimming in the river it would fall like ropes to their feet and the little monks would get hold of it and swing round on it, playing with it like maypoles.’
’They told me that in Tibet when they were chosen to be Togdens and taken up to the caves they were so excited because they felt that now they were going to become yogis. But for the first three years they were instructed to do nothing but watch their mind and practice Bodhicitta, the altruistic mind. They did that and nothing else for three years! They said it was in those three years that their minds transformed. After that, all the many practices they did were just building up on that foundation. One time one of them said to me: “You think we yogis are doing some very high, fantastic, esoteric practice and if only you had the teachings you also could really take off! Let me tell you, however, that there is nothing I am doing that you have not been taught. The only difference is that I am doing it and you aren’t,"’ she recalled.
’The amazing thing about these yogis is that they are so ordinary,’ Tenzin Palmo continued. ‘There’s no ego there. They are wonderful people, totally unjudgemental, totally unpretentious, absolutely un-self-regarding and the easiest people in the world to be with. Their minds are so vast. One time someone had sent me a tape of Gregorian chants and I put it on very softly so as not to disturb them. After ten minutes there was a knock on the door. It was one of the Togdens. “Could you turn it up because I can’t hear it,” he said. And then after he’d listened for a while he asked, “Is that Christian puja?” When I replied that it was he commented rather wistfully, “We don’t sound like that, do we?” After that he used to come in and play it by himself.’
Living in close and intimate proximity with the Togdens, the natural instinct to look after a man that she had surpressed after declining her Japanese boyfriend’s proposal now resurfaced. ‘I picked up their clothes, washed them and tried to mend them.I was so badly wanting to serve and their clothes were in such a dreadful state. They had no money and didn’t own anything. But they were having none of it. They were horrified at the amount of time it took and wouldn’t let me continue.’
It was, however, the first lesson the Togdens taught Tenzin Palmo that left the strongest impression on her. ‘If anyone asks you what realizations you have gained you reply “Nothing",because compared to the Buddhas it is nothing. And, in any case, the more you realize the more you realize there is nothing to realize,’ they told her. It was advice she was to remember always.
One day Tenzin Palmo heard of Togdenmas, the women equivalent of the Togdens, and her heart rose. She learnt that there had been a community of Togdenmas associated with the Khamtrul Rinpoches in Kham, who lived in secret places practising their spiritual skills with outstanding success. It was said that even when they were old they looked like women in their early thirties, a sign of their spiritual powers. Sadly, like most of the treasures of Tibet, the Togdenmas had disappeared in the revolutionary zeal of the Cultural Revolution, no one knowing what had become of them. But what Tenzin Palmo did learn excited her greatly.
‘I heard that they had this long hair which they used to hang over ropes when they assembled together to do their pujas. The men were not allowed to join them and could only look at them from a gallery above. They were extremely powerful. The Togdens said that if I had seen the Togdenmas I wouldn’t even look at them,’ Tenzin Palmo said. ‘I knew that was what I wanted to be. I rushed to Khamtrul Rinpoche to ask him. He was delighted. “In Tibet I had many Togdenmas,” he said, “but now I don’t have even one. I pray that you will become an instrument in re-establishing the Togdenma lineage."’
Like all Tenzin Palmo’s desires to progress on the spiritual path, this one too was thwarted by opposition from the community. She continued to be given the most elementary of teachings. Finally, one day she cracked. She packed her bags and prepared to say farewell to Khamtrul Rinpoche, the man who had guided her for hundreds of years and whom in this life it had been so difficult to meet.
‘Leaving? You’re not leaving! Where do you think you’re going?’ Khamtrul Rinpoche exclaimed.
‘You’ll always be my lama in my heart but it seems that I have to go elsewhere to get the teachings – otherwise I could die and still not have received any dharma,’ she replied.
‘One thing I can assure you, you will not die before you have all the teachings you need,’ he promised, and organized for her to be taught by one of the of Togdens. It helped but not enough. The situation to her mind was still far from satisfactory. And then one day Khamtrul Rinpoche turned to her and announced: ‘Now it is time for you to go away and practise.’
Her probation was over. She looked at her guru and suggested Nepal. Khamtrul Rinpoche shook his head. ‘You go to Lahoul,’ he said, referring to the remote mountainous region in the very northernmost part of Himachal Pradesh, bordering on to Tibet. It was renowned for its meditators and Buddhist monasteries, especially those started by a disciple of the sixth Khamtrul Rinpoche, the yogi whom Tenzin Palmo had been close to in a previous life.
This time happily following her guru’s wishes, Tenzin Palmo packed up her few belongings and set off. A gompa (monastic community) had been found to accommodate her. It was 1970, she was twenty-seven years old, and another entirely new way of life lay in store.
Chapter Seven
Lahoul
Like all journeys taken with a sp
iritual goal in mind, the way into Lahoul was strewn with difficulties and dangers, as if such obstacles were deliberately set in place by the heavenly powers in order to test the resolve of the spiritual seeker. For one thing, the remote Himalayan valley was totally cut off from the rest of the world for eight months of the year by an impenetrable barrier of snow and ice. There were only a few short summer weeks when Tenzin Palmo could get through and she had to time it correctly. For another, the way into this secret land was guarded by the treacherous Rhotang Pass. At 3,978 metres, it had claimed many a life, rightly earning its name, ‘Plane of Corpses’. As if this was not enough, Tenzin Palmo had to make the journey on foot, for when she first went there Lahoul and its more inaccessible neighbour Spitti had not been discovered by the tourists and there were no nicely constructed roads carrying busloads of adventurers clutching their Lonely Planet Guides, no young men making romantic journeys on motorbikes, as there are today.
She began the climb before dawn. It was essential she cross the Rhotang before noon. After midday the notorious winds would rise, whipping up the snow that still remained at the very top even in the height of summer, blinding unwary travellers, disorientating them, causing them to lose their way. A night spent lost on the Rhotang meant exposure and inevitable death. Knowing this, the authorities insisted that before she set off Tenzin Palmo supply them with a letter absolving them of all responsibility should she meet her doom. She happily complied.
As she climbed she left far behind the lush, soft greenness of Manali, with its heavily laden orchards and chaotic bazaars full of its famous woven shawls. The picturesque town in the Kulu valley had been her last stop from Tashi Jong, and she had taken the opportunity to stay with an eminent lama, Apho Rinpoche (a descendant of the famous Sakya Shri from her own Drugpa Kargyu sect), in his small, charming monastery surrounded by roses and dahlias. He had welcomed her, impressed by the spiritual fervour of the Western nun, a sentiment which would be reinforced over the coming years as he and his family got to know her better. Now she headed for the Rhotang Pass, climbing beyond the treeline, the land growing more rugged and desolate with every step. Here and there she saw the occasional shaggy-haired yak, small herds of stocky wild horses, and in the distance a huge solitary vulture perched imperiously on a rock. At this altitude the slopes were no longer friendly and pine-covered but austere, jagged and bare, scarred by the heavy weight of near-perpetual snow and the run-off from the summer melt. Crossing her path were slow-moving glaciers, and ’streams’ of loose rock from recent landslides. Even in the height of summer the wind was icy. Undeterred, she continued climbing until she reached the pinnacle. Then, as if to reward her for her considerable effort, she was greeted by a remarkable sight.
‘At the top was this large piece of flat ground, about a mile long, with snow mountains all around. It was incredible. The sky was deep blue, flawless. I met a lama up there with his hand drum and human thigh bone, which he used as a ritual trumpet to remind him of death, and I walked along with him. We crossed the pass together and virtually slid all the way down the other side,’ she said.
When she got to the bottom she found she had entered another world. ‘It was like arriving in Shangri-la. I had gone from an Indian culture to a Tibetan one. The houses all had flat roofs, there were Buddhist monasteries dotted over the mountainsides, it was full of prayer wheels and stupas and the people had high cheekbones, almond-shaped eyes and spoke Tibetan,’ she recalled.
Tenzin Palmo had stumbled upon one of the oldest and most potent strongholds of Buddhism in the world. It had been in existence for centuries – first fed by the influx of refugees fleeing the Islamic invasion (which sacked the great monastic universities existing in India at that time) and then nourished by a constant stream of accomplished yogis from both neighbouring Ladakh and Tibet. Secreted away in these vast mountains and narrow valleys, Buddhism had flourished, spurred on by the efforts of the many mystical hermits who took to the caves in the area to practise in solitude. Over the years their spiritual prowess had grown to legendary proportions, so that, it was said, the very air of Lahoul was ionized with spirituality. And just setting foot on the soil there was guaranteed to shift any sincere spiritual aspirant into a higher gear.
In 1970, when Tenzin Palmo got there, the Lahoulis had seen little of the outside world. They were a good-looking, simple people steeped in their faith, who spent their lives cultivating their potato and barley crops and tending their animals. Twentieth-century inventions such as electricity and television had yet to be seen, as had many white faces. Tenzin Palmo’s arrival, in maroon and gold Buddhist robes no less, caused flurries of excitement and distrust. What was such a strange-looking person doing there? How could a Westerner be a Buddhist nun? Rumour hurriedly went round that the only possible explanation was that she was a government spy! It was only when they witnessed the sincerity of her spiritual life and her complete dedication that they relaxed and accepted her as one of their own. She became known as ’Saab Chomo’(European nun), and after her long retreat in the cave was hailed as a saint.
Her destination was Tayul Gompa, meaning ‘chosen place’ in Tibetan. It was an impressive building some 300 years old, situated among the trees a few miles away from the capital, Keylong. It contained an excellent library, a fine collection of religious cloth paintings and a large statue of Padmasambhava, the powerful saint accredited with bringing Buddhism to Tibet. In many Buddhists’ eyes he was regarded as a Buddha. Now Tenzin Palmo’s living conditions improved. After years of moving from rented room to rented room she was finally given her own home, one of the small stone and mud houses on the hill behind the temple where all the individual monks and nuns lived. She liked the people of the district enormously and over the years befriended many of them, becoming especially close to one man, Tshering Dorje, whom she called ‘my Lahouli brother’. He was a big, craggy man of aristocratic descent, who came from one of Lahoul’s oldest and most famous families. He had made his name as a scholar, amassing a collection of fine books from all over the world, and later becoming a guide and friend to several trekking dignitaries including the publisher Rayner Unwin.
Tshering Dorje had his own view on Saab Chomo: ’She used to come to my house for a few days in the summer when she was not in strict retreat and join in the family activities. I remember her as always laughing and kind-hearted. She wanted to give everything away, but of course she had so little. She only wanted to talk about Buddhism, nothing else. She was always very strict about dharma matters. I think of her not as holy, but hallowed, because of her practice and her karma. I believe her past life exerted an extremely strong influence on this present one. Sometimes I used to compare her with Alexandra David-Neel,’ he said, referring to the renowned Frenchwoman who, earlier this century, disguised herself as a man and smuggled herself into Tibet when it was banned to outsiders. She wrote about ’the magic and mystery’of ’the forbidden country’, whetting the public’s appetite for the ancient, esoteric wisdom which Tibet contained. She even took the title ‘lama’.
‘I went through all David-Neel’s books looking for similarities,’Tsering Dorje continued. ‘Both were brave, women, adventurers and drawn to Tibetan Buddhism. But Tenzin Palmo was much deeper into the spiritual path than Alexandra David-Neel. When she went to live in the cave I used to worry about her greatly. She is not a strong woman, although her willpower is stronger than any man’s.’
Tenzin Palmo now entered an extremely pleasant phase of her life. She was content at last. Finally she was left alone to practise. The long snow-bound winter months provided the most perfect opportunity to enter prolonged retreat – the absolutely necessary prerequisite for spiritual advancement. That was what she intended. Her dedication, however, was not shared by the rest of the community.
‘You will need eighteen cups and plates,’ instructed an old nun who greeted her on her arrival.
‘Whatever for?’ asked Tenzin Palmo, puzzled.
‘You see, dear, in the winter
we all get together and have dinner parties. There are eighteen of us so when we come to your house you’ll need eighteen cups and plates,’ the nun replied.
‘Well, for one thing if anyone comes they can bring their own eating utensils, and for another I’m intending to spend the winter meditating,’ responded the Western convert, single-minded and forthright as ever. She proceeded to do just that, following the prescribed meditational practices advised by Khamtrul Rinpoche that would provide the essential foundation for the long retreats that were to follow in the cave. Much of them consisted of the ‘Preliminary Practices’ – a series of ritual acts such as performing prostrations, and making mandala offerings, which had to be done literally hundreds of thousands of times. Such repetition was said to be necessary to make the mind pliable for the more complex and esoteric meditations which were to follow. She did them diligently, as well as studying the sacred texts and refining her knowledge of the Buddhist canon. Here, in Lahoul, with no one speaking English, her Tibetan took a quantum leap.
During the summer and autumn months she rested and prepared for winter – gathering fuel and getting in stocks to see her through the long, cold months ahead. Now she allowed herself fun, sociability and a certain amount of bingeing: ‘In the autumn, after the harvest, there was a special period when we did the traditional alms rounds in the surrounding villages,’ she recalled. ‘You go to each house. Outside you say a blessing prayer and then someone leans out and calls you in. They get out their best carpet, their best china and silver and lay it out on their special little Tibetan tables. You’d go in and sit down and recite the best loved prayers such as the Twenty-one Praises to Tara – to bring them blessings and protection. They’d give you salt tea, sweet tea and their home-brewed bean chang to drink. If there was any food they’d give that too. Then they told you all the local gossip. After that they’d put barley grain and vegetables into the sack you were carrying.
Cave in the snow. A western woman’s quest for enlightenment Page 8