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68-534: Naropa was accredited by the North Central Association of Colleges and Schools in 1988, making it the first Buddhist-inspired academic institution to receive United States regional accreditation . It remains one of only a handful of such schools. The university has hosted a number of Beat poets under the auspices of its Jack Kerouac School of Disembodied Poetics . Naropa University was founded by Chögyam Trungpa , an exiled Tibetan tulku who

136-589: A 19th-century Nyingma lama after whom Sakyong Mipham Rinpoche took his name, wrote about many of these practices and concepts as well. Some, such as the "stroke of Ashé", have no known precedents. Trungpa Rinpoche was deeply influenced by his friend Shunryu Suzuki Roshi, a Japanese Zen master who was central to the introduction of Zen Buddhism to America. As a result of this influence, certain attributes of form in Shambhala are derived from Zen, rather than Tibetan Buddhism. The shrine rooms in Shambhala, reflecting

204-487: A corresponding 'Everyday Life' class. The latter seven weekends are called "The Sacred Path," as follows: The Warrior Assembly is a residential program of less than two weeks' duration. These weekends are intended to be completed in order. Windhorse and Drala are sometimes exchanged in the sequence. Students may then continue onto an intensive nine- to fourteen-day-long residential retreat called Warriors Assembly. Practices and root texts are made available as students complete

272-469: A delusion that his enlightened status protected himself and others from AIDS. It eventually came out that the Vajradhatu board of directors had known of the problem for more than two years and had done nothing about it. After the death of Ösel Tendzin in 1990, Trungpa Rinpoche's eldest son, Ösel Rangdröl Mukpo, became spiritual and executive head of the Vajradhatu community. In 1995, Ösel Rangdröl Mukpo

340-441: A growing spiritual community, which incorporated as Vajradhatu (now Shambhala International ) in 1973. Beginning in 1976, Trungpa Rinpoche presented a series of teachings known as the "Shambhala teachings" to the community. These teachings presented the principle of basic goodness , and a secular rather than religious approach to enlightenment. In 1977, Trungpa Rinpoche first trained senior students to teach Shambhala Training,

408-487: A lesser extent, Trungpa Rinpoche incorporated other elements into Shambhala tradition. From the Bön religion, the lhasang ceremony is performed; other elements of shamanism play a role. From Confucianism comes a framework of heaven, earth, and man for understanding the proper relationship between different elements of compositions of all kinds. From Taoism comes the use of feng shui and other incorporations. The Dorje Kasung

476-422: A mountain deity to "increase his fortune like the galloping of a horse and expand his prosperity like the boiling over of milk ( rlung ta ta rgyug/ kha rje 'o ma 'phyur 'phyur/ ). Namkhai Norbu Rinpoche elaborates on the traditional understanding and etymology of drala : In many ancient Bön texts the name 'Drala' is spelt sgra bla , which literally means ' la of sound', where la (soul or vitality) stands for

544-458: A number of Shambhala texts throughout his life, and also received a number of them as terma . Long-time students and members of his Nalanda Translation Committee elaborated on his reception of terma in a 2006 newsletter: At the first Kalapa Assembly in the fall of 1978, during one of our translation sessions with the Vidyadhara, Larry Mermelstein engaged him in an interesting discussion about

612-682: A parallel set of Gesar chants that mix religions in the same way." As Kornman writes, one such typical chant is "a careful combination of Buddhism according to the Nyingma sect with local religion." According to Kornman, "In the Na volume of Mipham's collected works one finds numerous very short supplications to Gesar ...Trungpa Rinpoche lifted the above supplications from Mipham's Gesar cycle and gave them to his advanced students to chant." Kornman asserts that Trungpa "wrote his Epic of Lha [his first Shambhala tradition text] within this tradition, conscious of

680-535: A series of weekend meditation programs offered widely throughout the community, and in 1978, Trungpa Rinpoche conducted the first annual Kalapa Assembly, an intensive training program for advanced Shambhala teachings and practices. In 1984, Trungpa Rinpoche published the book Shambhala: The Sacred Path of the Warrior , which gives a detailed presentation of the core Shambhala teachings. In 1987, Trungpa died of illnesses related to his long-term alcohol abuse. He

748-618: A significant portion of staff and faculty) now operating primarily in hybrid and virtual spaces, we are redefining the very essence of what it means to be a community." Naropa promotes contemplative education – a term used primarily by teachers associated with Naropa University or Shambhala Buddhist organizations – including activities such as meditation , the Japanese tea ceremony , taijiquan , Christian labyrinth , ikebana , and neo-pagan ritual. Robert Goss comments that Geoffrey Samuel, Reginald Ray , and Judith Simmer-Brown have traced

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816-515: A statement with their own reports of witnessing abuse while in their roles. The organization's stated purpose for utilizing the military format is not to propagate war, but "to take advantage of the discipline and energy of military forms to embody and communicate compassion." Maitri is a therapeutic program that works with different styles of neurosis using principles of the Five Buddha Families . Mudra practice, first explored by

884-546: A type of individual energy that is also endowed with a protective function. In more recent texts, notably those of the Buddhist tradition, we find the spelling dgra lha, 'deity of the enemy', a term which has been interpreted to mean a warrior deity whose task is to fight one's enemies. [...] Other authors, interpreting the term in the sense of 'deity that conquers the enemy's la' have instead spelt it dgra bla, 'enemy's la'. [...] The spelling sgra bla ('la of sound') found in

952-523: Is lam ’gro, which also means luck." In his 1998 study The Arrow and the Spindle, Karmay traces several antecedents for the windhorse tradition in Tibet. First, he notes that there has long been confusion over the spelling because the sound produced by the word can be spelt either klung rta (river horse) or rlung rta (wind horse)--the first letter is silent in both cases. In the early twentieth century

1020-486: Is a paramilitary group that was formed by Chogyam Trungpa Rinpoche to provide security services, provide driving and personal assistance to the teachers, and address any issues of conflict or health that arise in the community. The training and model of the Dorje Kasung are based on military forms, such as hierarchy, uniforms, and drills. After the reports of misconduct became public, sixteen senior-level Kasung released

1088-531: Is based on what Trungpa calls Shambhala Vision, which sees enlightened society as not purely mythical, but as realizable by people of all faiths through practices of mindfulness/awareness, non-aggression, and sacred outlook. Chögyam Trungpa Rinpoche arrived in North America in 1970, and began teaching Western students from within the Kagyu and Nyingma lineages of Tibetan Buddhism . These students formed

1156-456: Is believed to increase the strength in the supplicator of the four nag rtsis elements mentioned above. Often the ritual is called the risang lungta , (wylie: ri bsang rlung ta ), the "fumigation offering and (the throwing into the wind or planting) of the rlung ta high in the mountains." The ritual is traditionally "primarily a secular ritual" and "requires no presence of any special officiant whether public or private." The layperson entreats

1224-528: Is described in Shambala as "a natural state of the human mind—at rest, open, alert." Though Shambhala Training is a personal, ongoing practice of meditation and engaged activities, the Shambhala Training curriculum is presented in a series of progressive weekend programs, and then longer retreats. "The Heart of Warriorship" curriculum consist of five weekend programs with each weekend followed by

1292-562: Is prophesied for the year 2424 or 2425 (in the 3304th year after the death of Buddha ). Shambhala Training is administered worldwide by Shambhala International . Shambhala Training is presented in a series of paid weekend programs, the first five of which are called "The Heart of Warriorship", and the subsequent seven "The Sacred Path". The Warrior Assembly is the final program in the Shambhala Training Sacred Path, after which students must take vows of devotion to

1360-595: Is said to have been born in 159 BC and ruled over a kingdom of 300,510 followers of the Mlechha religion, some of whom worshiped the Sun. He is said to have expelled 20,000 people from his domain who clung to Surya Samadhi (solar worship) rather than convert to Kalachakra (Wheel of Time) Buddhism. After realizing these were the wisest and best of his people and how much he was in need of them, he later asked them to return and some did. Those who did not return are said to have set up

1428-437: Is still and often mistakenly taken to mean only the actual flag planted on the roof of a house or on a high place near a village. In fact, it is a symbol of the idea of well-being or good fortune. This idea is clear in such expressions as rlung rta dar ba, the 'increase of the windhorse,' when things go well with someone; rlung rta rgud pa , the 'decline of windhorse,' when the opposite happens. The colloquial equivalent for this

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1496-465: Is the primeval human man, in a misguided attempt to avenge his daughter. The nyen then is made to see his mistake by a mediator and compensates Khri-to's six sons with the gift of the tiger, yak, garuda, dragon, goat, and dog. The first four brothers then launch an exhibition to kill robbers who were also involved with their mother's death, and each of their four animals then becomes a personal drala (wylie: dgra bla , "protective warrior spirit") to one of

1564-604: The North Central Association , was a membership organization, consisting of colleges, universities, and schools in 19 U.S. states engaged in educational accreditation . It was one of six regional accreditation bodies in the U.S. and its Higher Learning Commission was recognized by the United States Department of Education and the Council for Higher Education Accreditation (CHEA) as a regional accreditor for higher education institutions. The organization

1632-590: The Three Jewels , or the wish fulfilling jewel . Its appearance is supposed to bring peace, wealth, and harmony. The ritual invocation of the wind horse usually happens in the morning and during the growing moon. The flags themselves are commonly known as windhorse. They flutter in the wind, and carry the prayers to heaven like the horse flying in the wind. The garuda and the dragon have their origin in Indian and Chinese mythology , respectively. However, regarding

1700-427: The "ideal horse" ( rta chogs ) with swiftness and wind. On prayer flags and paper prints, windhorses usually appear in the company of the four animals of the cardinal directions, which are "an integral part of the rlung ta composition": garuda or kyung , and dragon in the upper corners, and tiger and snow lion in the lower corners. In this context, the wind horse is typically shown without wings, but carries

1768-1081: The Black Ashe , Letter of the Golden Key that Fulfills Desire , Golden Sun of the Great East , and the Scorpion Seal of the Golden Sun , in long and short versions. Trungpa Rinpoche is believed by his students to have received these teachings directly from Gesar of Ling , an emanation of Padmasambhava , and the Rigden kings. Their terma status was endorsed by the Nyingma teacher Dilgo Khyentse Rinpoche . The Shambhala dharma practices derived entirely or in part from these texts include those of werma , drala , Wind Horse (Tib. lungta ), and meditations on four "dignities of Shambhala": tiger (Tib. tak ), lion (Tib. seng ), garuda (Tib. kyung ) and dragon (Tib. druk ). Jamgon Ju Mipham Gyatso ,

1836-585: The Chinese idea of the lung ma, "dragon horse," because in Chinese mythology dragons often arise out of rivers (although druk is the Tibetan for dragon, in some cases they would render the Chinese lung phonetically). Thus, in his proposed etymology the Chinese lung ma became klung rta which in turn became rlung rta. Samtay further reasons that the drift in understanding from "river horse" to "wind horse" would have been reinforced by associations in Tibet of

1904-563: The Mudra Theater Group, is based on traditional Tibetan monastic dance training and the teachings on mahamudra . Shambhala Teaching also appropriates various meditation techniques of traditional Tibetan Buddhist lineages, including shamatha/vipashyana, zazen, madhyamaka , mahamudra and Dzogchen , tonglen , Lojong , traditional yidam practices such as Vajrayogini , Chakrasamvara , Vajrakilaya , Jambhala, Gesar , Tara , Manjushri , and Vajrasattva . Chogyam Trungpa wrote

1972-674: The Scorpion Seal Retreat. In turn, Warrior Assembly became a prerequisite for attending the Seminary. The Rigden Abhisheka enters the student into the practice of the Werma Sadhana. It is open to graduates of Shambhala Vajrayana Seminary who have completed their Shambhala ngöndro and to students who have already received the Werma Sadhana and completed their Kagyü Ngöndro. Certain Shambhala practices derive from specific terma texts of Trungpa Rinpoche's such as Letter of

2040-491: The Shambhala lineage [Trungpa's teaching] back to the 19th century Rimé movement in Eastern Tibet... When Naropa describes itself as a Buddhist-inspired, nonsectarian liberal arts college, "nonsectarian" translating to the Tibetan rimed . Nonsectarian does not, however, mean secular as it is commonly used in higher education. Nonsectarian is perhaps understood as ecumenical openness to contemplative practices and arts of

2108-509: The Shambhala teachings, Rinpoche exclaimed: “Gesar is the vanguard of Shambhala.” (...in other contexts, the Vidyadhara indicated that the Shambhala terma had originated with the Rigden kings, Shiwa Ökar , or Gesar of Ling.) In Tibet, a distinction was made between Buddhism ( Lha-cho , wylie: lha chos, literally "religion of the gods") and folk religion ( Mi-cho , wylie: mi chos , literally "religion of humans"). Windhorse (wylie: rlung ta )

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2176-485: The Vidyadhara whether these texts originated with Padmakara, the source of the vast majority of treasure teachings, at that time we didn’t know that other teachers also hid dharma as termas. So when Rinpoche replied that these texts were more likely from Gesar, we were understandably puzzled. But after a long pause Rinpoche added, “And of course Gesar was an emanation of Padmakara, so that should take care of things for you!” When we asked about what meaning Gesar had in terms of

2244-502: The Zen aesthetic of Kanso (簡素) or simplicity, tend to be sparsely furnished and decorated, whereas traditional Tibetan Buddhist shrine rooms are elaborate, ornate, and colorful. As in Zen but unlike Tibetan Buddhist practice, meditators engage in group practice of shamatha-vipashyana. In addition, Shambhala have adopted the practices of kyūdō , ikebana (kado), tea ceremony , oryoki , calligraphy , and other traditional Japanese arts. To

2312-624: The advanced levels of which involve secret teachings and a vow of devotion to the guru , a position currently held by Sakyong Mipham Rinpoche . The concept of Shambhala is part of the lore of Tibetan Buddhism, and is described in the Kalachakra tantra. The Kalachakra tantra was presumably introduced to Tibet still in the 11th century, the epoch of the Tibetan Kalachakra calendar . In the Kalachakra narrative, King Manjuśrīkīrti

2380-450: The ancient texts as a matter of fact is based on a very deep principle characteristic of the most authentic Bön tradition. Sound, albeit not visible, can be perceived through the sense of hearing and used as a means of communication, and is in fact linked to the cha (the individual's positive force, the base of prosperity), wang tang (ascendancy-capacity), and all the other aspects of a person's energy, aspects that are directly related with

2448-554: The boundaries of the mandala, the private society of his personal students who share the initiatory mysteries, to the entire nation. This was the theory of the relationship between religion and society that Trungpa Rinpoche elaborated in the West. Its metaphysics was based on the philosophical syncretism of the Eclectic [Rime] movement, which evolved an almost Neoplatonic emanational version of Buddhist mysticism. The mythological machinery,

2516-425: The city of Shambhala. Manjuśrīkīrti initiated the preaching of the Kalachakra teachings in order to try to convert those who returned and were still under his rule. The Kalachakra tantra prophesies that when the world declines into war and greed, and all is lost, the 25th Kalki king Maitreya will emerge from Shambhala, with a huge army to vanquish Dark Forces and usher in a worldwide Golden Age . This final battle

2584-550: The composer John Cage to found a poetics department at Naropa during the first summer session. Ginsberg and Waldman, who roomed together that first summer, came up with the name for the Jack Kerouac School of Disembodied Poetics . Naropa's first formal degree programs were offered in 1975–76. These included a BA in Buddhist studies and visual art, MA in psychology, MFA in visual art, and expressive arts certificates in dance, theater, and poetics. The MA in psychology

2652-468: The cosmology of his system, was based on the most complex of all of the Buddhist tantras, the Kalachakra (Wheel of Time) Tantra. But textually it was based on the Tibetan oral epic of King Gesar of Ling, which deployed a non-Buddhist divine machinery based on native Inner Asian shamanistic and animistic religion. The “back text” of Trungpa’s socioreligious system was the Gesar epic. This meant that his model for

2720-412: The creation of his Shambhala teachings as follows: The philosopher king and the political leadership of his idealized society were people who ruled by virtue of private mystical realizations. The one who sees the phenomenal world as mere appearance and reality as a transcendent other, rules the country and introduces the citizens to his private mystical world. To use tantric terminology, the leader expands

2788-499: The degree, students were required to attend three of the institute’s summer sessions, take two Maitri programs in Connecticut, and complete a six-month independent project. In 1977, at Trungpa's urging, Naropa's administration made the decision to seek regional accreditation. Evaluation visits continued through 1986, and in 1988, Naropa Institute received accreditation from the North Central Association of Colleges and Schools . In

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2856-596: The dignities in place of the windhorse. In this context the snow lion, garuda and dragon represent the Ling (wylie: Gling ) community from which Gesar comes, while the tiger represents the family of the Tagrong (wylie: sTag rong ), Gesar's paternal uncle. The windhorse ceremonies are usually conducted in conjunction with the lhasang (wylie: lha bsang , literally "smoke offering to the gods") ritual, in which juniper branches are burned to create thick and fragrant smoke. This

2924-426: The eyes slightly open, and focusing attention on the out-breath. A feeling of dissolving accompanies the out-breath but no specific attention is prescribed during the in-breath. The hands are placed face down on the thighs. Thoughts may be labeled neutrally as "thinking" before attention is returned to the out breath. Variations on the technique are taught during the first five "Heart of Warriorship" weekends. Meditation

2992-499: The four brothers. The brothers who received the goat and dog choose not to participate, and their animals therefore do not become drala. Each of the brothers represents one of the six primitive Tibetan clans ( bod mi'u gdung drug ), with which their respective animals also become associated. The four animals (with the snow lion replacing the yak) also recur frequently in the Gesar epic , and sometimes Gesar and his horse are depicted with

3060-561: The goal of creating an enlightened society. This is thought of not only as a social and political process but a practice requiring individuals to develop an awareness of the basic goodness and inherent dignity of themselves, of others, and of the everyday details of the world around them. This is facilitated by cultivating gentleness and bravery. Some key concepts presented in Shambhala Training include: The basic meditation technique initially presented in Shambhala Training includes sitting with legs loosely crossed, taking good posture, leaving

3128-615: The great scholar Ju Mipham felt compelled to clarify that in his view rlung rta was preferable to klung rta , indicating that some degree of ambiguity must have persisted at least up to his time. Karmay suggests that "river horse" ( klung rta ) was actually the original concept, as found in the Tibetan nag rtsis system of astrology imported from China. The nag rtsis system has four basic elements: srog (vital force), lu (wylie: lus, body), wangtang (wylie: dbang thang , "field of power"), and lungta (wylie: klung rta, river horse). Karmey suggests that klung rta in turn derives from

3196-500: The guru if they wish to continue. During Warrior Assembly, students study the Shambhala terma text, The Golden Sun of the Great East, and receive the practices of the "stroke of ashé " (said to be a terma through Trungpa ) and lungta . The Satdharma community, established by Trungpa's appointed regent and Dharma heir Ösel Tendzin (Thomas Rich), offers a comparable "Shambhala Education" course of training in Ojai, California . After

3264-481: The image of the Shambhala kingdom to represent the ideal of secular enlightenment, that is, the possibility of uplifting our personal existence and that of others without the help of any religious outlook. For although the Shambhala tradition is founded on the sanity and gentleness of the Buddhist tradition, at the same time it has its own independent basis, which is directly cultivating who and what we are as human beings. The teachings cover art, society, and politics and

3332-727: The mid-1980s, Naropa's president, Barbara Dilley , asked Lucien Wulsin to chair the board of directors. One of Wulsin's first acts was to formally separate Naropa from Vajradhatu. Ties with Vajradhatu were further weakened with the physical relocation of Vajradhatu's main center to Halifax , and then by Trungpa's death in 1987. In 1991 Naropa's board of trustees hired John Cobb, a Harvard-educated lawyer and practicing Buddhist, as president. Thomas B. Coburn served in this role from 2003 to 2009, succeeded by Stuart C. Lord in July 2009. The university began engaging in electrophysiology research at The Graduate School of Counseling and Psychology when

3400-428: The moment...the development of openness, self-awareness, and insight", and frames "interior work" as "preparation for compassionate and transformative work in the world." 40°0′51″N 105°15′59″W  /  40.01417°N 105.26639°W  / 40.01417; -105.26639 North Central Association of Colleges and Schools The North Central Association of Colleges and Schools ( NCA ), also known as

3468-600: The nature of the Shambhala texts he was presenting to us. When asked whether they were terma (“treasure teachings” hidden long ago to be discovered at an appropriate time in the future), he replied, “Yes, sort of.” When we asked whether we should include the terma mark to indicate terma in our translations, his response was, “Not yet; maybe later.” In fact, this did not come to pass until after his death, when Dilgo Khyentse Rinpoche instructed us to include this in our future publications of these texts, and he confirmed with no hesitation that they were indeed authentic terma. When we asked

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3536-477: The night of October 25, 1976, while Trungpa was leading a three-month seminary in Land O' Lakes, Wisconsin. It was followed by subsequent texts, some of which were considered to be terma , which were received over the next few years. Shambhala partly derives from Chögyam Trungpa's Shambhala teachings, named after the mythical Tibetan Kingdom of Shambhala . Shambhala in its current form is a new religious movement ,

3604-514: The origin of the animals as a tetrad, "neither written nor oral explanations exist anywhere" with the exception of a thirteenth-century manuscript called "The Appearance of the Little Black-Headed Man" ( dBu nag mi'u dra chag ), and in that case a yak is substituted for the snow lion, which had not yet emerged as the national symbol of Tibet. In the text, a nyen (wylie: gNyan, mountain spirit ) kills his son-in-law, Khri-to, who

3672-400: The past I have been able to present the wisdom and dignity of human life within the context of the religious teachings of Buddhism. Now it gives me tremendous joy to present the principles of Shambhala warriorship and to show how we can conduct our lives as warriors with fearlessness and rejoicing, without destroying one another... I have been presenting a series of "Shambhala teachings" that use

3740-471: The prerequisite study and practice stages. However, it is claimed by Shambhala adherents that much of their content is found in the book Shambhala: The Sacred Path of the Warrior and others. During the Sacred Path weekends and Warriors Assembly, students study Shambhala texts composed by Chögyam Trungpa, as well as practices such as that of the stroke of ashé . The stroke of ashé was first produced on

3808-526: The protective deities and entities that every person has from birth. Moreover, sound is considered the foremost connection between the individual himself and his la . From all this we can easily understand the deep meaning of the word sgra bla . The nineteenth century lamas of the Rime movement, particularly the great scholar Ju Mipham , began to "create a systematic interweaving of native shamanism, oral epic, and Buddhist tantra, alchemical Taoism, Dzogchen, and

3876-519: The strange, vast Kalachakra tantra ," and the folk traditions were increasingly given Buddhist connotations and used in Buddhist contexts. Mipham's edition of the Epic of Gesar , which Robin Kornman, a Tibetan Buddhist scholar and student of Chogyam Trungpa, saw as the cornerstone of Trungpa's Shambhala teachings, "was a hybrid of Buddhist and local idea. He made sure it would be read this manner by writing

3944-458: The synthesis his gurus had effected. He became in effect the chief spokesman in the West for this syncretic system." The Dzogchen Ponlop Rinpoche, a younger colleague of Trungpa Rinpoche, notes that Trungpa "introduced many Tibetan cultural practices through the Shambhala teachings, such as the lhasang (purification ceremony), along with practices associated with drala and werma (deities)." Kornman summaries Trungpa's use of antecedent traditions in

4012-588: The university introduced new equipment for the study of heart rate variability , galvanic skin response , and respiration during 2012 - 2014. Later, Jordan Quaglia , PhD established the Cognitive and Affective Sciences Laboratory to study Electroencephalography (EEG) to monitor brainwave patterns in 2016 - 2017. In August 2024 Naropa announced it was selling its main "Arapahoe" campus (2130 Arapahoe Ave). The "Nalanda" campus (6287 Arapahoe Ave) will be retained. The announcement said "With over 40% of students (and

4080-659: The world religious traditions that foster precision, gentleness, and, spontaneity. Goss goes on to note that as with many U.S. Protestant and Catholic colleges and universities, Naropa has faced pressure to establish independence from its associated religious organization, Shambhala International ; but unlike many such institutions, it has avoided relegating religion to the periphery of university life. Naropa's description of contemplative education makes liberal use of Buddhist language and concepts. For example, its catalogue speaks of "students wholeheartedly engag[ing] in mindfulness awareness practices in order to cultivate being present in

4148-408: The year 2000, with the merging of the secular teachings of Shambhala and the teachings of Vajradhatu into Shambhala Teaching, completion of Shambhala Seminary (which requires taking Buddhist refuge and bodhisattva vows, as well as Buddhist samaya vows of devotion to the guru) became a condition for progressing on the path and receiving the most advanced Shambhala teachings, such as those of Werma and

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4216-475: Was 47. After Trungpa's death, Vajra Regent Ösel Tendzin became spiritual head of Vajradhatu until around 1989. Citing an AIDS -related infection, allegations arose that Tendzin had passed HIV to a male partner in the Colorado congregation, who in turn unknowingly infected his female partner. Tendzin, who was HIV-positive, knowingly had sex with students for three years without disclosing his infection. He had

4284-659: Was a Karma Kagyu and Nyingma lineage holder. Trungpa entered the USA in 1970, established the Vajradhatu organization in 1973, and then in 1974, established Naropa Institute under the Nalanda Foundation. Initially, the Nalanda Foundation and Vajradhatu were closely linked, having nearly identical boards of directors. In subsequent years they differentiated into more independent institutions. Trungpa asked poets Allen Ginsberg , Anne Waldman , and Diane di Prima , and

4352-536: Was accused of multiple counts of sexual misconduct and abuse of power and temporarily stepped back from teaching. Further investigation found enough of the accusations to be credible and established a pattern of abuse of power. In September 2020, an investigative report detailed a culture of abuse dating back to early days of the Shambhala organization. In Shambhala: The Sacred Path of the Warrior , Chögyam Trungpa Rinpoche wrote: I am honoured and grateful that in

4420-528: Was dissolved in 2014. The primary and secondary education accreditation functions of the association have been merged into AdvancED with the postsecondary education accreditation functions vested in the Higher Learning Commission . Shambhala Buddhist Shambhala Training is a secular approach to meditation and a new religious movement developed by Tibetan Buddhist teacher Chögyam Trungpa Rinpoche and his students. It

4488-489: Was endorsed by Penor Rinpoche , head of the Nyingma lineage, as the reincarnation of Ju Mipham , and enthroned as Sakyong Mipham Rinpoche. Beginning in 2000, Sakyong Mipham Rinpoche moved to enclose the previously secular teachings of Shambhala within the container of a new lineage known as Shambhala Buddhism. In the following years, the Shambhala and Buddhist curricula were merged, and Shambhala versions of practices such as Ngöndro were developed. In 2018, Sakyong Mipham

4556-555: Was originally designed as an extension of Trungpa's Maitri program, a 16-week meditation course held in Connecticut, and based on Vajrayana teachings on esoteric energy patterns within the mind and body. Trungpa asked Marvin Casper to restructure the Maitri program for use at Naropa as a full-fledged graduate degree program in contemplative psychotherapy . Casper went on to chair that department and edit two of Trungpa’s books. Initially for

4624-432: Was predominately a feature of the folk culture, a "mundane notion of the layman rather than a Buddhist religious ideal," as Tibetan scholar Samten G. Karmay explains. However, while "the original concept of rlung ta bears no relation to Buddhism," over the centuries it became more common for Buddhist elements to be incorporated. Windhorse has several meanings in the Tibetan context. As Karmay notes, "the word [windhorse]

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