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The Indiana Course

Geshe Sopa and Lama, 1975From 1975: We Need a Foundation by Adele Hulse, Big Love author:

From California the lamas returned to Louie-Bob Wood’s Bodhicitta Center in Indiana, Max and Wongmo accompanying them. They were scheduled to give a two-week course there starting on July 24. Louie-Bob had rented a venue this time and once again many of those attending were older people—mostly devout Christians. Definitely not hippies. In addition to the local attendees, however, there were also about twenty people in attendance who had already received teachings from the lamas. While in California, Lama Zopa Rinpoche had dictated the Yoga Meditation of Chenrezig Compassionate Wisdom to Wongmo, who had then arranged to have it printed in time for a Chenrezig initiation that Lama gave to eighty-five people at the end of the course. Rinpoche had signed the booklet “Zopa—Lama in name only.”

During the question-and-answer time a woman asked Lama if Buddha’s ultimate nature was the same as God. Lama paused in deep contemplation for a long minute before clearly replying, “Yes.” As most of those attending this course were Christians, Lama spoke often about Jesus and his qualities and even had them visualizing Jesus instead of Buddha. Two hundred people attended Lama Yeshe’s public talk at the Brown County Art Gallery on the second night of the course. At the end of the course Lama gave refuge to forty people and lay vows to thirty.

Lama told all the people who wanted to do further study to visit Geshe Sopa in Madison, Wisconsin. Several of them went directly there and became dedicated students of Lama’s long-time teacher.

Max Mathews stayed on the tour for the duration of her school holiday leave. In Nashville, Indiana, she spent time working on an innovative education project that Lama had discussed with her. Lama had told her that he believed Buddhism could be taught all around the world without using any Buddhist terms at all, and in such a way that children could learn that life is impermanent, all things are interrelated, and the path to life’s fulfillment involves exercising compassion and wisdom and applying appropriate methods. Max thought that the first thing to do was to prepare texts in order to be able to train teachers. She wrote out a program, developed concepts, and had long discussions with Lama. News of her work elicited offers from two American universities to complete a Ph.D. in educational research, but she did not accept. When the lamas left for Wisconsin, Max returned to Nepal and her job at Lincoln School. She was still the only source of support for more than fifty young Mount Everest Centre monks.


In Wisconsin with Geshe Sopa

Several days into the Indiana course, on July 29, because of difficulties with his health due to the Indiana summer heat, Lama Yeshe cancelled the upcoming course in New York that had been organized by Roger Jackson and Pam Percy with help from Nicole Couture. “He was obviously not well,” said Pam. “He paused every now and then as some pain passed through him, but he was more concerned about us. He wouldn’t let us leave until we were quite clear of his reasons for cancelling the New York course. He kept asking us to take care of each other.”

The upside of this was that it gave the lamas more time to spend with their precious teacher, Geshe Sopa. They traveled to Madison, Wisconsin, directly from Indiana, spending the next month there receiving teachings from Geshe Sopa on the The Great Treatise on the Stages of the Path to Enlightenment (Lam-rim Chenmo). It was also a time for Lama Yeshe to take a break from his grueling schedule and escape from the heat that oppressed him so. Because Geshe Sopa’s house was right next to the lake, it was more comfortable in summer than much of the rest of the area.

Khamlung Rinpoche, whose house was just down the road from Geshe Sopa’s, hadn’t seen Thubten Yeshe since that dreadful day at Sera in March 1959. Here in the United States the Tibetans spent long pleasant evenings dining together, Lama Yeshe doing some of the cooking. Geshe Sopa was teachings only one weekly class at the time so he had free time to spend with his old student. Meanwhile, Nick embarked on series of long bus and plane rides to Chicago, Boston, Toronto, and Gainesville, Florida, giving talks on Buddhism to raise funds for the IMI before returning to Madison.

* * *

Allyn Roberts was a psychologist and the director of one of Wisconsin’s first private clinics. In 1972 his friend, Geshe Sopa, had asked him to deliver a message to Lama Yeshe while he was traveling in India. He had been warmly welcomed by Lama and the two had enjoyed many enthusiastic conversations about the overlap of Buddhism and Western psychology in relieving suffering. They had agreed that each discipline needed to learn from and be complemented by the other. Lama asked Allyn to send him some suitable books written by Western psychologists, which he had done. Lama even suggested that they swap roles for a few months. These conversations had taken place even before the term “transpersonal psychology” entered the common vernacular and at a time when Western psychological traditions rarely focused on spiritual dimensions in their pursuit of wholeness.

Allyn had heard that after spending time at Kopan many young drug addicts had been able to kick their addiction, while in contrast, clinical approaches were having only limited success. He wanted to know how they did it. “That’s easy,” Lama Yeshe had told him. “They are hungry for nourishing food. I feed them and then it is easier for them to forgo the non-nourishing food.”

Now that Lama was visiting Madison, Geshe Sopa called Allyn saying that Lama wanted to come and see him. “Geshe-la wanted Lama to see the silo that was attached to my home, on top of which I had built a glass-walled viewing room,” Allyn recalled. “Lama arrived and darted up the inner staircase leading to the room. Geshe-la was anxious because he knew of Lama’s heart condition. Halfway up he looked back at Geshe-la and me in a laughing and mischievous way. ‘I’m fine!’ Lama said. We followed at a much less vigorous pace. In the viewing room Lama was absolutely overjoyed. He said, ‘This gives me an idea. We should build a statue of the Buddha like this, with an inner staircase surrounded by Buddhist and spiritual art objects.’ He said that our energy and spirits were raised in the process of climbing up and that most people needed some kind of physical experience. People would take with them memories and images that would assist their spiritual growth.”

Some of Lama Yeshe’s students had written to Geshe Sopa in hopes that he could persuade Lama to undergo the heart valve replacement recommended by several cardiologists. They had also written to Kyabjé Trijang Rinpoche about it. However, Trijang Rinpoche told Lama that his divinations had advised against having any operation at all. Nevertheless Lama, now forty years old, went back to the university hospital for more tests.

While he was at the hospital, a vending machine there attracted his attention. “So beautiful. Just like karma. You select something, put a coin in, and the result appears,” he said.

The upshot of this visit was that Lama agreed to be admitted for two days to have a cardiac catheterization. It was noted in the hospital documents that his date of birth (invented by Mummy Max for Lama’s travel documents) was 21 May 1935 and that he was 5′ 3″ tall and weighed 155 pounds. The procedure was performed under a local anesthetic on 10 September 1975. “They took me to that chopping place and put me on a chopping table. They showed me on TV; I could watch like a movie!” said Lama afterward. He had not been at all nervous and had cheerfully joked all the way through the procedure. The doctors were impressed.

Before leaving Geshe Sopa’s house for the hospital Lama Yeshe had given his teacher an envelope containing some money and his will. “It seemed he had already decided that it didn’t matter if he died during the operation. Of course, once you decide that, there is no problem,” said Geshe Sopa.

Dr. Nick attended the post-examination medical conference. “The doctors couldn’t understand how Lama could travel and be so active with his heart in such poor condition. One of them pointed out that he was a Buddhist monk and probably led a very sedentary life, so I was prompted to tell them how just last year he had scooted up the hill at Lawudo, which is at 14,000 feet. I’m not sure they believed me, however. A monk wasn’t going to have the same credibility as a doctor. And a doctor-monk, well… Whenever any of us students asked Lama how he coped with his heart, he always said it was the power of mantras. I didn’t tell them that.”

Geshe Sopa also attended this conference. “The doctor was very frank. He insisted that it was better to do the operation now; otherwise, if we were to wait then [his heart] would deteriorate and it could be very dangerous. Right then it was not so dangerous. I pushed him to say how long he thought that Lama could live without an operation. He said eight years,” said Geshe Sopa. But later, Lama repeated Trijang Rinpoche’s advice not to have the surgery. “If we followed the doctors, then I would already be dead; several doctors said that I should be dead. I don’t want to do that operation now. Maybe later I can come back. I’ve stayed alive a lot longer than anyone thought I could and I have so much to do. I can’t afford the recovery time that an operation would take.”

Lama’s friend Chombey also recalled discussing the matter with him. “Lama said Trijang Rinpoche told him not to have it, because it wouldn’t make any big difference. The operation would not prolong his life and not having it would not shorten his life either. But Trijang Rinpoche also made a promise to Lama. He told him, ‘As long as I live, you will be taken care of. Nothing will happen to you. I can’t do much in spreading the Dharma around and you are doing all that work. I’ll look after you while I live.’ That’s what he told Lama,” said Chombey.


New York, New York

The lamas cooking, New York, 1974From 1974: Introducing Adamantine Being (Vajrasattva) by Adele Hulse, Big Love author:

In July 1974 the lamas and Mummy Max arrived in New York and presented themselves to Dr. Shen, with many gifts. Max hadn’t been back to the States since 1958. While in New York she stayed downtown with her sister. The Solicks arranged for the lamas to stay in a friend’s flat that was located not far from their home in Brooklyn.

Their hostess offered them her floor. Lama Zopa Rinpoche promptly set up his shrine on top of his sleeping bag and did pujas and meditations, just as at Kopan. This accommodation was not appropriate for the lamas but there were no complaints, even when Lama Yeshe developed a nasty cold.

One day the pair set out alone to look for a pizza. They didn’t notice the young man sobbing into his vodka outside a Brooklyn bar, but he saw them. His Eminence Prince Ida Ratu Deva Agung Sri Acarya Vajra Kumara Pandji Pandita was not only a prince of the royal family of Bali, Indonesia, he had spent many years of his young life as a Buddhist monk and had been recognized as an incarnate teacher.

But two years earlier, the prince, known as Ratu, had abandoned everything.

“I was twenty, working in Brooklyn as a waiter and had just got a letter from my girlfriend inviting me to her wedding. I was very drunk—devastated, utterly broken-hearted and, really, suicidal. My whole world had caved in on me. I looked up the street and through my drunken haze saw two Buddhist monks walking toward me. I ran up to them because I knew I could talk to monks, at least. They asked if there was a pizza place nearby and I took them to one. I bought them pizzas and we started talking. I ended up spending nearly the entire day with them. I took refuge with Lama Yeshe and told him my sad story. He encouraged me to return to a spiritual life, and when I looked into his eyes I saw there the kindness of all my teachers.

“I told them that my lineage was that of Atisha’s teacher in Indonesia who is known in Tibetan Buddhism as Lama Serlingpa. Lama Yeshe was a very beautiful man. He put me back on the right path. The next day I began saying Vajrasattva mantra over and over and reading the bodhicitta vows over and over, for about nine months. It completely cleared my mind and I returned to Bali to resume my spiritual duties there. If I had not met Lama Yeshe at that time I would be dead by now. Nor would I have met the other lamas in my life, such as Dilgo Khyentse Rinpoche.”

Prince Ratu went on to found the King Pandji Sakti Sangha Vajrayana Buddhist Society, with centers in the USA, Ireland, Spain, and Australia.

This royal prince may well have bought the lamas their very first pizza. Some Kopan students living in New York took them out to some rather grubby cheap restaurants. The lamas could have easily fallen ill. Many students were just too young and inexperienced to realize that they needed special care, and of course Lama Yeshe only ever said, “Thank you, dear,” to everything. He even said thank you to automatic doors!

Elevators were a revelation to the lamas. “Whoosh!” said Rinpoche. “Just like rising attachment!”

Lama Yeshe told his students that he thought the best place to meditate in an American home was the bathroom—it was the only place where one could find some privacy and get away from the decor.

Lama Yeshe and Zopa Rinpoche had lunch one day with Geshe Wangyal, an important Mongolian scholar. He had been brought to New Jersey in 1955 by the Tolstoy Foundation to minister to the Kalmyk-Mongolian refugees who came to America after World War II. The lamas then flew to Wisconsin to see Geshe Lhundup Sopa, Lama Yeshe’s long-time teacher, now a professor in the Buddhist Studies Department of the University of Wisconsin at Madison.

Lama Yeshe always sent Kopan students in the region to see Geshe Sopa. One of these students joined them for lunch. “They were having a really good time together,” he said. “Geshe Sopa sat on the floor for the meal so Lama Yeshe tried to scrunch himself down even lower, which meant that Rinpoche had to just about lie flat in order to be lower than both of them.”

While in Madison Lama told his old teacher about his heart problems. Some doctors had recommended surgery, but Lama didn’t like the idea. However, he agreed to return to Wisconsin for tests after his tour, which was to begin in Nashville, Indiana. Louie-Bob Wood, a local bookshop owner and student of the lamas, had arranged for them to teach there.

Louie-Bob’s introduction to the lamas was very much out of the ordinary. Several years earlier, she had just moved to Nashville, where she had opened a psychic and occult specialty bookshop. One night in May 1968, while talking with her husband in front of their TV, which was turned off, he suddenly pointed to the set, saying, “Look!”

From that evening forward Louie-Bob told this story many times: “On the blank screen, clear as a bell, was the image of a monk,” she said. “First he looked at me then he turned and looked at Don. He had the most intense eyes we had ever seen. His look seemed to tell us that he not only knew precisely what we were thinking at that particular moment, but also everything we had ever thought. At the time we didn’t exactly go around telling everyone about this incident.

“Five years later a series of coincidences led me to the fifth meditation course at Kopan. I was full of anticipation. Zopa Rinpoche walked into the tent, having just shaved his head. Suddenly, I realized that his was the face I had seen on the TV! I waited another two weeks before telling him about it. He listened intently then said, ‘It was for a reason.’ I gave him a little sterling silver cross I had worn for years.

“At this stage I still hadn’t seen Lama Yeshe, until one evening I walked into his candle-lit room. The impact of it overwhelmed me—he just filled the room. ‘I suppose each person who comes to see you believes that fate has brought them here,’ I said to him. ‘Yes, yes,’ he said. Then he reached into his shirt and produced my little silver cross. Suddenly, I realized what was going on, that the image of Rinpoche I had seen on the television screen had been sent by Lama Yeshe. ‘You sent him,’ I said.”

Now the lamas had arrived in her home, ready to teach their first course in the West. “The morning after the lamas got here, people just began walking up our driveway,” said Louie-Bob. “Around seventy came just to see these Tibetan monks. None of them had been invited, though a lot of people knew the monks were coming. They just sat down in my yard, many with gifts of food for them. Zopa Rinpoche gave a talk from the porch. The next day Lama Yeshe spoke to them in the living room.”

Afterward, Lama Yeshe went up to a small bedroom and everyone lined up on the stairs and, indeed, all through the house in order to have a fifteen-minute interview with him. ‘”I asked him to bless my family signet ring,” recalled George Propps, a local realtor. “I couldn’t think of anything else. Afterward I thought I should have asked about my future, but that would have been ridiculous. I knew this wasn’t about fortune-telling.”

“I remember Lama Zopa was simply fascinated by our dishwasher,” said Louie-Bob. “He told me there were ‘too many’ kinds of cereal in the local food store. Also, one day he tasted ice cream—very gingerly. Lama Yeshe and my husband, Don, sat on a bench in town playing with plastic bubble bears. You squeeze them and bubbles float up from their heads,” she recalled fondly.

It was here at Louie-Bob’s that the lamas founded their first Western center, naming it the Bodhicitta Education Research and Retreat Center for Developing Human Potential.


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