Showing posts with label contemplative. Show all posts
Showing posts with label contemplative. Show all posts

2021/10/17

Breathing Under Water물 밑에서 숨 쉬기 Rohr, Richard

Breathing Under Water: Spirituality And The Twelve Steps: Rohr, Richard: 8580001051727: Amazon.com: Books

Breathing Under Water: Spirituality And The Twelve Steps Paperback – September 1, 2011
by Richard Rohr  (Author)
4.7 out of 5 stars    1,830 ratings

 
Kindle(1)
Audible Audiobook, Unabridged(2)





Editorial Reviews

Review
Richard Rohr continues to guide us to greater wholeness. The latest example is his new book, Breathing Under Water. A prolific writer, his books have helped countless souls, especially those who struggle with issues of brokenness and seek transformation. -- NCR (read full review: ncronline.org/node/26677)
About the Author

Fr. Richard Rohr is a globally recognized ecumenical teacher bearing witness to the universal awakening within Christian mysticism and the Perennial Tradition. He is a Franciscan priest of the New Mexico Province and founder of the Center for Action and Contemplation (CAC) in Albuquerque, New Mexico. Fr. Richard's teaching is grounded in the Franciscan alternative orthodoxy—practices of contemplation and lived kenosis (self-emptying), expressing itself in radical compassion, particularly for the socially marginalized. Fr. Richard is the author of numerous books, including Everything Belongs, Adam’s Return, The Naked Now, Breathing Under Water, Falling Upward, Immortal Diamond, and Eager to Love: The Alternative Way of Francis of Assisi. Fr. Richard is academic Dean of the Living School for Action and Contemplation. Drawing upon Christianity's place within the Perennial Tradition, the mission of the Living School is to produce compassionate and powerfully learned individuals who will work for positive change in the world based on awareness of our common union with God and all beings. Visit cac.org for more information.
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Product details
Publisher ‏ : ‎ Franciscan Media; 1st edition (September 1, 2011)
Language ‏ : ‎ English
Paperback ‏ : ‎ 176 pages

Customer Reviews: 4.7 out of 5 stars    1,830 ratings

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Richard Rohr
Fr. Richard Rohr is a globally recognized ecumenical teacher bearing witness to the universal awakening within Christian mysticism and the Perennial Tradition. He is a Franciscan priest of the New Mexico Province and founder of the Center for Action and Contemplation (www.cac.org) in Albuquerque, New Mexico, where he also serves as Academic Dean of the Living School for Action and Contemplation. Fr. Richard's teaching is grounded in the Franciscan alternative orthodoxy--practices of contemplation and self-emptying, expressing itself in radical compassion, particularly for the socially marginalized.

Fr. Richard is author of numerous books, including Everything Belongs, Adam's Return, The Naked Now, Breathing Under Water, Falling Upward, Immortal Diamond, and Eager to Love.

He has been a featured essayist on NPR's "This I Believe," a guest of Mehmet Oz on the Oprah and Friends radio show, and a guest of Oprah Winfrey on Super Soul Sunday. Fr. Richard was one of several spiritual leaders featured in the 2006 documentary film ONE: The Movie and was included in Watkins' Spiritual 100 List for 2013. He has given presentations with spiritual leaders such as Rob Bell, Cynthia Bourgeault, Joan Chittister, Shane Claiborne, James Finley, Laurence Freeman, Thomas Keating, Ronald Rolheiser, Jim Wallis, and the Dalai Lama.

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Top reviews from the United States
Paul Davis
5.0 out of 5 stars This is not a book for alcoholics and drug addicts alone. It is a book for all who are looking for the essence of humanity, what
Reviewed in the United States on January 24, 2015
Verified Purchase
Being a physician and currently suffering the pain of a close family member who struggles with lifelong loss of esteem that has presented itself in later years seeking comfort through alcohol, I find this book to be of enormous insight and comfort in my own lostness, woundedness and healing. Having grown up in a hyper religious environment dedicated to validation through performance, I find relief in the simplicity of breathing in, breathing out, even under water, knowing there is a very present God who suffers with me and my family. Richard paints a rich and tangible picture of One who is unconditionally loving in all our brokenness. One who desires nothing more than the simple submission of my soul to sit on his lap and have him wrap arms around me. When I hold my own grandchildren on my lap and do nothing but squeeze them tightly and whisper "I love you no matter what" in their childish ears, I finally understand who I am as a child and what I am here to do for my family and all those with whom I come in contact.

I heartily recommend this book to anyone who has been disappointed by religion, by their false image of God, and by their false image of themselves. It is a book for anyone who is suffering from the addiction to busyness and performance that I've personally endured, to "other pleasing", and of course to those who search for their self meaning in substances that give only temporary relief from the reality of their personal loss of esteem and purpose.

Powerful, personal, genuine in its message of hope! I hope this gentle healer named Richard never puts down his pen!
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191 people found this helpful
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D. Hamer
5.0 out of 5 stars Exposing the emptiness we all share
Reviewed in the United States on February 16, 2017
Verified Purchase
Anyone who thinks this is a book about addiction has missed the point -- or just finds it easier to fix other people's addictions than confront their own brokenness. Richard Rohr has brilliantly introduced 12-step spirituality as a lens through which we can identify our "holes in the soul" and move into more authentic relationships with ourselves and with our Lord.
44 people found this helpful
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AZN8TV
5.0 out of 5 stars A great book for 12 steppers, their families and everyone else
Reviewed in the United States on April 8, 2015
Verified Purchase
It's long been my belief that if the rest of the world lived by the 12 Steps of AA and other Anonymous groups, the world would be a much better place.

Father Richard Rohr offers the concept that everyone suffers from some form of addiction...the internet, FB, cell phones, control...the list is endless. In this book, he addresses the larger issues that stem from these addictions.

One of the main caveats of all 12 Step groups is that one must embrace a Higher Power, thus allowing for a true Spiritual transformation. As a lifelong Catholic, I can attest to the truth of this concept. My spirituality and relationship with my Higher Power, whom I call God, has only deepened in my own personal journey in Recovery.

This is the book that everyone should read. It offers many fresh ideas and offers growth in one's own spirituality.

I have taken to using this book with Sponsees who have a strong spiritual bond while early in their recovery from addiction. It certainly helps me to be a better sponsor.
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70 people found this helpful
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Carrie Schultz
5.0 out of 5 stars Brilliant theologian makes Christian spirituality accessible
Reviewed in the United States on October 19, 2016
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This is an amazing book for those on a spiritual path, particularly through the Twelve Steps, who struggle to find the God of Their Understanding"/Higher Power in the religious teachings and experiences they've encountered in life. Rohr helps bring reconciliation by humbly but clearly calling the church and "Christians" out when they have lost sight of or just plain missed the point of what Jesus was trying to teach. A fascinating read that helped me see the beauty of the forest and pity the ugliness of some very visible trees. I think any lapsed Christian who has resentments towards religion would find healing in these pages. And any die hard atheists and agnostics can see the words of Jesus in a way that he can be appreciated as a brilliant philosopher. Jesus without Christianity! Awesome and helpful.
39 people found this helpful
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Pastshelfdate
1.0 out of 5 stars Sentences and Key Words Missing
Reviewed in the United States on October 14, 2018
Verified Purchase
This is a great book, when it's all there. The people who transferred this print book over to a digital edition didn't make any mistakes that I noticed in the first two chapters, but this morning, in Sunday School, I noticed everyone else had a sentence in their print editions that was missing in my Kindle edition. A paragraph or two later, a quote attributed to Jesus of Nazareth is missing its verb: "Jesus had taught two thousand years ago in a most shocking and incomprehensible line: the wicked man no resistance”" (Matthew 5:39).

Rohr, Richard. Breathing Under Water: Spirituality and the Twelve Steps (p. 19). St. Anthony Messenger Press. Kindle Edition.

I don't know what else is missing. And I only read in this book once each week, during a 1-hour meeting. So I didn't find these defects until I was past Amazpn/Kindle's crappy 7-day return period.

Do not buy this buok from them in an eText edition. It's broken. And chances are, you won't notice until you can't get your money back.
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18 people found this helpful
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Laura Stephenson
4.0 out of 5 stars A Meditation On The 12 Steps
Reviewed in the United States on April 23, 2017
Verified Purchase
Tbis is a beautiful treatise on rhe theology of the 12 Steps from the point of view of a Christian minister. I certainly don't agree with all of his premises, but he points out how the Steps are very similar to the poinrs made in both the Old and New Testaments. He talks about a transformative, compassionate ministry based on compassion and giving to others. This transformative ministry goes beyond piety and religious fervor and points out that compassion for others, not judgemental harangues and finger~pointing, is truly Christian. Suffering brimgs people together to help others because one sufferer truly understands and can help another one. This book can help church members transform themselves and their churches to be more in line with the truly radical idea of loving one another.
9 people found this helpful
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Top reviews from other countries
Mrs. Mac
5.0 out of 5 stars what an amazing book. For a Christian who is familiar with ...
Reviewed in the United Kingdom on October 17, 2016
Verified Purchase
what an amazing book. For a Christian who is familiar with the 12 step programme ,it fills in all the missing pieces in recovery. We are ALL addicts, because we're human and are addicted to our willful way of life, ruled and dominated by our ego and will. This book demonstrates how Jesus came to set us free from ourselves and our ruinous lying and destructive will by offering an alternative way of living.. our addiction to the misery brought about by a false belief system means we live with depression ,anxiety eating disorders, alcoholism etc etc etc and somehow accept it as manageable pain .God isn't interested in managing our pain, he wants to set us free and sent Jesus to show us how. die to self, surrender our will totally to one who loves us beyond imagination and understand that God needs us to love him. craves us , is desperate for us, knows us and our faults and loves us anyway. we come to see that it is our addiction to the lie of being unlovable and un forgiven that keeps us from God,WE are our own worst enemies .We are the problem and therefore cannot fix ourselves, we need a power greater than ourselves.The ego will do anything to keep us from God because God is a threat to it's existence. The ego is the source of all pain, it is death it's how the world works.
16 people found this helpful
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DEBRA JANE WALES
3.0 out of 5 stars I couldn't decide....
Reviewed in the United Kingdom on August 13, 2020
Verified Purchase
This book stumped me....I love the 12 steps and believe its one of the most effective programmes out there that can be applied to any part of life. I'm also spiritual and an Enneagram coach which Rohr also ascribes to. As much as I don't follow any religious man made dogma I was a little shocked at just how much Rohr made every attempt to bad mouth the church. So much so, sometimes I couldn't decide if it was about the 12 steps or taking a stab at Christianity. Shame really....so much for forgiveness and judgment. The bible was right..'Why do you see the speck in your brothers eye when you don't notice the log in your own.'
One person found this helpful
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Yippity
5.0 out of 5 stars Great help to those with Addictions, everyone if we are honest
Reviewed in the United Kingdom on October 13, 2015
Verified Purchase
This is a fabulous book as all of Richard Rohrs book are. If you are struggling with any addiction, and there are so many types not just alcohol, this book is powerful. I think once you have read this book you will want to read more of his books and they will for sure help you on in your journey.
3 people found this helpful
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Polly
5.0 out of 5 stars Spirituality & AA's 12 steps
Reviewed in the United Kingdom on January 6, 2015
Verified Purchase
Great title - from a previously unpublished poem which he quotes at the start of his book - Father Richard Rohr explains how AA's 12 steps is a programme that achieves the impossible. Through following these simple steps -if you're in despair, floundering around - healing & liberation of spirit (breathing under water) will come. An American Franciscan priest who founded the Centre for Action & Contemplation in New Mexico, Richard Rohr comes from the mystical tradition of Christianity - Julian of Norwich, Thomas Merton etc but, like Eckart Tolle, he assimilates many traditions to lead us away from ego & duality to the wholeness of spiritual living & breathing.
9 people found this helpful
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foxy237
5.0 out of 5 stars ... of traditional 12 Step fellowships and a bright and useful companion to anyone who has taken such steps upon ...
Reviewed in the United Kingdom on August 12, 2014
Verified Purchase
A very insightful appreciation of the spiritual principles underpinning the recovery program of traditional 12 Step fellowships and a bright and useful companion to anyone who has taken such steps upon their own road of healing and growth. Especially helpful to others who might seek to understand.
3 people found this helpful
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Jan 29, 2021Fergus rated it really liked it
8 notes & 10 highlights
Don't misunderstand Rohr's shock tactics. Heaven and Hell are not just here and now, for they're eternal. And if you can take the pain of the Fire here, you can take the pain in the beyond. Otherwise, this book is simply Eckhart Tolle garbed in a Franciscan habit.

Richard Rohr is an iconoclast, so be forewarned! A Christian who doesn’t believe in an Afterlife? A Liberationist? Perhaps - it’s hard to nail him down. But one thing is for sure: he lives ENTIRELY in the present moment. Which I try to do as well. And mostly fail.

But Rohr seems to put the word Heaven within inverted commas, as if it’s not a substantial transcendent truth at all. I have great difficulties with that, and it’s as if he’s also denying God’s transcendence. I would really appreciate some ingenuous clarifications from him! He’s an Artful Dodger.

So none of my anticipated superlatives for this one, folks. Remember when Alexander Pope archly said, “A little knowledge is a dangerous thing?”

He meant it’s a dangerous thing for the nut cases among us: for it’s like “giving a gun to a melancholic bore” - as Auden admonished, in The Quest. Those living in their sublunary worlds are bound to misconstrue Rohr.

OK, OK, I’ve been one-upped on my earlier high estimate. And yet his clarity within, and love for the absolute present tense of life is redoubtable.

But I’ll add a caveat: “A LOT of knowledge is the Road to Hell.” - my own bow shot at my knowing critics. Because I know it from experience. And give a questioning man like Rohr - or myself in the old days - an inch and he'll take a mile.

Well, has Richard Rohr gone that well-rutted road?

To answer that, think back to T.S. Eliot’s irreverently puckish “Mr. Eliot’s Sunday Morning Service:”

In the beginning was the Word:
Superfetation of “TO ‘EN [Being]”
And at the mensual turn of time
Produced enervate Origen.

Why does he use the name Origen - an early Father of the Church - as being enervate? Simple.

Too much partying can do a guy in! You see, a guy’s nerve endings become dull after too mucha that sorta thing!

So why does he says superfetation? Too easy...

Superfetation produces Giants, and it is no accident that the same Church Council that disciplined the giant, Origen, suppressed the Jewish quasi-Kabbalistic Book of Enoch, in which the ancient and arcane explanation of the the word Giant is freely given.

A Giant is megalomania incarnate.

You know, one would almost think it was Origen’s Gnostic leanings that nearly caused him to be Anathematized. And one bright Christian wag recently gave a one-star rating to Rohr on Audible. His reason?

‘NO HEAVEN + NO HELL = HERESY.’

More exactly, the same heresy that another Church Father, Irenaeus, once mercilessly gutted and hung out to dry (see my review under his name).

Things fall apart: the Centre will not hold -
Mere anarchy is loosed upon the world.

Nuff said?

There’s tons of good reading out there, but may I recommend Irenaeus?

Were he here today, he’d skewer Richard Rohr quite handily and nail him down fair and square against traditional thinking.

I just don’t know how to do that in a palatable enough way for his many followers in our free and easy postmodern age. (less)
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Pete
Mar 08, 2014Pete rated it it was amazing  ·  review of another edition
i'm finally getting around to typing up some of my notes from books i read in 2014 and i'm not sure how i wound up giving this book four stars instead of five. as always disclaimer: what follows may not be of interest if you're not in recovery and at least somewhat positively disposed toward mr christ.

this is basically just a guy putting each of the classic twelve steps in a deep, smart, and soulful christian context, but not the fast-food version of christian context -- jesus is magic, we love magic jesus, that's all we know -- but the gnarly complex christian context, the kind that understands we are all sinners. anyway if you find yourself in the same size and shape of rowboat as me, you will dig this book. even if your boat situation is wildly divergent, let me just share rohr's four assumptions about addiction
1) we are all addicts
2) "stinking thinking"/our way way of doing anything-our own defenses-our patterned ways of thinking is the universal addiction
3) all societies are addicted to themselves
4) some form of alternative consciouness (prayer, meditation, therapy, just not behaving exactly the same way forever) is the only freedom from addiction

if that doesn't zing you a little then this book probably doesn't have a lot to offer you (less)
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Nate
Jan 19, 2012Nate rated it really liked it
Shelves: spirituality, recovery-addiction
This was less of an explanation of the Twelve Steps and more of a commentary on them. Good insights, as always, from Richard Rohr. I especially appreciated his point that all of us are addicted, especially to our own way of thinking. We all are powerless and in need of trusting a higher power. Easy to read and simple message.
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Diane
May 02, 2012Diane rated it really liked it  ·  review of another edition
found myself quibbling a bit with his spirituality (from a Lutheran point of view), and I am tired of the "Do you worship Jesus or follow him?" dichotomy (to me, it's a both/and). But the 12th chapter, on the 12th step, was worth it all.

from the "Big Book": "so our troubles are basically of our own making. They arise out of ourselves; and the alcoholic is an extreme example of self-well run riot, though he or she does not think so. Above everything, we alcoholics must be rid of this selfishness. We must, or it kills us!"

So, we are called to serve others. If we receive, we also give. (less)
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Edward
Sep 10, 2016Edward rated it really liked it  ·  review of another edition
"What religion would Jesus belong to?" was the title of a recent NY Times article about contemporary Christianity. You don't generally think of AA as a "religion" and while it's technically not one, Rohr finds that its approach to helping individuals overcome their addictions is a spiritual one with many parallels to the teachings of Christ.

Rohr makes four assumptions about addictions. First, we are all "addicts", being addictive by nature, subject to illusions and entrapments. The Biblical tradition calls them "sins", and in the New Testament they are often objectified as "demons" and are driven out.

Second, the universal addiction is "thinking", that is our habitual way of doing anything, our thought patterns, usually ones we're not even aware of.

Third, all societies agree, to some extent, to be compulsive about the same things and blind to the same problems. He gives as American examples, "our addiction to oil, war, empire, the church's addiction [and some patriotic ones] to its own absolute exceptionalism, the poor person's addiction to victim- hood, the white person's addiction to superiority, the wealthy person's addiction to entitlement."

Fourth, "Some form of alternative consciousness is the only freedom from this self and from cultural ties." Rohr finds that this means some kind of contemplative practice, or in Christian terms, "praying." Otherwise, you never break out of your rutted existence.

What AA does then, Rohr contends, is to take an extreme example of addiction, a dependence on alcohol, and try through its twelve step program to break this slavery. Does it work? He thinks it is a powerful and valid approach. . In breaking out of a terribly addictive habit, the addict must first admit that he is powerless to do it on his own. The ego has to let go and seek help, through others, through a "power greater than ourselves." Among many things that means acceptance of ourselves - the past, our mistakes, imperfections, openness. Our first inclination, though, is to become aggressive, fight, take control, think we can improve ourselves on our own. Here is where he thinks AA differs from much organized religion which promotes individual merit and sacrifice, with the payoff being some kind of "heaven." AA works more on the basis of what has been called "grace," undeserved and gratuitous goodness emerging in the humble individual.

Goodness always comes through failure. The addict has already been in a personal hell, and while it wouldn't be wished on anyone, without it, nothing makes any sense. We have to fall before we can rise. With the fall comes repentance and then, apology, healing, and forgiveness. At this point, the shackles of the past are broken.

There is a paradox in all of this, though, summed up in the aphorism, "No one catches the wild ass by running after him, yet only those who run after the wild ass ever catch him." It's the same paradox as the title of the book, "Breathing Under Water." Going to AA meetings is obviously a matter or trying to improve yourself, all the while realizing that it is impossible to improve yourself. It's a kind of preparation, and whether a change occurs, depends on, again using spiritual language, metaphors for the spirit (Holy), living water, blowing wind, descending flames, alighting doves. As I understand it, the change might not occur at all, or it might occur when least expected. It's an ongoing process, as is life itself. Joys and disappointments for anyone cannot be predicted; all that one can ask for is an openness to a mysterious future.

Back to the beginning which was one of those glib "what would Jesus do?" questions, I think Richard Rohr would agree that it would not be surprising to find Jesus at an AA meeting.
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Dan Bonner
Aug 16, 2012Dan Bonner rated it it was amazing
I thought this was an excellent book that I will reference over and over again. It forced me to think differently about certain things I spent my life time believing.
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Ellie
Jun 20, 2014Ellie rated it it was amazing  ·  review of another edition
Shelves: spiritual, 2014indchalnge, non-fiction, addict-mental-illness
Breathing Under Water: Spirituality and the 12 Steps, a small and wonderful book by one of my most favorite priests, Father Richard Rohr, is a reminder of, as a friend of mine says, "who we are and what we are"-beings founded in love who struggle to find that love which we are. Fr. Rohr looks at the 12 Steps of Alcoholics Anonymous in the light of the Gospel and Catholic faith and find a deeply spiritual path.

I was touched, refreshed, and challenged by this work. I started to list it on my "self-help" shelf but realized this book is anything but. It is how we ground ourselves in the otherness of God and love of others that we discover ourselves. We must work hard to achieve this but in the end, it is only achieved by letting go and an act of God. Luckily, I like paradox. (less)
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Bank
Nov 10, 2011Bank rated it it was ok
All students of the Twelve Steps know that God and spirituality are the foundation of a successful program of recovery . In this book, Fr. Rohr is making the valid case that many people in our society today are much like the unrecovered addict ( sans the drugs ) in their emotional and spiritual makeup. He makes the further point that many adherents of the Christian church ( I believe he is singling out Catholicism ) have not addressed their spiritual issues and emotional makeup with anything approaching the intensity of the 12 Step Program . In fact, I would agree .
The book may further convince believers , but I doubt it will sway any skeptics. There are none so blind as those who will not see. (less)
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Alison 
Mar 22, 2015Alison rated it really liked it
This is a great book to grab when you find yourself in the grips of any sort of desire, addiction, or affliction, be it in the form of substance, compulsive behavior, or addictive thoughts. Those who, however, are still offended or wounded by dualistic religious or biblical experiences, will likely be turned off and stop after the first chapter (or page - each chapter begins with several quotes from scripture that correspond to the step the chapter is about). Those who choose to open themselves to the deeper meaning of these scriptural references and the wisdom with which Father Richard Rohr uses to extrapolate meanings and messages, will find riches here. Rohr calls the 12 Steps "America's most significant contribution to spirituality". I am intrigued by Bill Wilson's relationship and correspondence with Catholic priest Father Ed Dowling at the time of his evolutionary work on the 12 steps and his own personal journey (and the connections between the 12 steps and the 12 Spiritual Exercises of St. Ignatius). In Breathing Under Water, Fr. Richard is able to go into the depths to draw upon the connectivity between the 12 steps and the archetypal human journey of struggle and growth. I consider this a First Aid kit or "go to" book when I find myself in the grips of my very human self, helping to refresh my perspective and find the inspiration needed to get back on the path of my higher self. (less)
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Drew
Jan 07, 2017Drew rated it really liked it  ·  review of another edition
Excellent book n the twelve steps for alcoholics and non-alcoholics alike. The last two chapters deserve to be re-read and re-read.
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Benjamin Shurance
May 14, 2021Benjamin Shurance rated it really liked it  ·  review of another edition
I started reading this out of some ministerial curiosity about the 12 Steps. It ended up speaking a lot of words I needed to hear.
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Milt Jacobs
Oct 09, 2019Milt Jacobs rated it it was amazing
Good
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Andrew Doohan
Jan 29, 2013Andrew Doohan rated it really liked it  ·  review of another edition
In his usual easily accessible style, Richard Rohr provides a study of the underlying spiritual dimension of the Twelve Step program used by organisations such as Alcoholics Anonymous and other similar groups.

The beauty of Rohr's exploration is that his exposition of the spiritual side of the Twelve Steps has much to offer those who wouldn't normally be exposed to the Twelve Steps, those who simply seek to live out their Christian journey with some degree of integrity.

For anyone who fits that category I would highly recommend this little book by Richard Rohr. (less)
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Joe Skillen
Jul 04, 2020Joe Skillen rated it it was amazing  ·  review of another edition
Powerful

I will read this book again. As many times as it might take. It puts the whole of life together for me.
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Christy Robeson
Jan 24, 2021Christy Robeson rated it it was amazing  ·  review of another edition
Shelves: 2021
A book I didn't know I needed to read. (less)
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Patricia
Apr 05, 2021Patricia rated it it was amazing
Breathing Underwater was my choice for a Lenten discipline. Does it count as a discipline if you enjoyed it too much? I love Richard Rohr's down-to-earth explanations of who Christ was, how we are meant to FOLLOW Christ, to imitate him, not so much as cultic worshiping, with all sorts of "this is how you are supposed to do it."

In this book, Richard Rohr looks at the 12 Step Program for alcoholics, and draws lines between the steps and Jesus' example and the way the earliest Christians practiced following Christ.

Reading this book is, for me, like breathing underwater. It lifts burdensome constrictions which keep us from being fully who we are created to be, and urges us on in our discipleship of the living Christ. It revels in the humility of being humanly incapable of being without sin, while choosing to ask God to help us to do his will. I've already loaned this book out, and told the person I will need it back, both so I can loan it out again and so I can remind myself of who we are following, and how we are to follow, by being love, and giving love, including to ourselves. (less)
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Kailee Lelli
Mar 09, 2020Kailee Lelli rated it it was amazing  ·  review of another edition
Breathing Underwater had me hooked right away. It goes into detail about how your spiritual mindset will get you places you haven't been, especially with the twelve steps. Richard Rohr goes on about how the twelve steps are used in people's lives, and how whoever is reading this book can use it. It is a lovely book. I recommend this book to anyone (even if they do not need the 12 step study guide) who is looking for a closer relationship to God or want to know about how and why God loves each of us. (less)
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Kathleen
Mar 20, 2018Kathleen rated it really liked it  ·  review of another edition
Shelves: faith, nonfiction, catholic, personal-development, recovery
Richard Rohr is definitely not orthodox Catholic, but he sure does have a lot of good things to say. I especially appreciate his views on recovery, as it really is a spiritual process and one that lines up perfectly with the Gospel. I didn't agree with everything in this book and there were a view times where he lost me a bit, but overall I underlined a lot of passages and it had a very positive impact on me. (less)
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Alison
Sep 12, 2021Alison rated it it was amazing  ·  review of another edition
I'm a fan of Rohr and find most of his work inspiring, though some of his books are more approachable than others. Rooting this one in the familiar twelve step program makes it very approachable and creates a highly readable structure. I've always been fascinated with how the process of faith weaves through the 12 steps and have often contemplated its alignment with the gospel, so having Rohr put it all together into a package was a great experience that affirmed many of my existing thoughts but also challenged me to look inward in ways I hadn't expected. (less)
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Sarah
Nov 27, 2020Sarah rated it it was amazing  ·  review of another edition
I already need to go back and re-read it! Rohr describes the 12 Steps as a technology for the sort of deep transformational work described by theologians from many world religions, although his primary focus is the Christian scriptures. Since he is a Franciscan, his take is really groovy and inclusive, though, so it is inspiring even of you're not a Christian. (less)
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Jim Keating
Apr 12, 2021Jim Keating rated it really liked it  ·  review of another edition
Richard Rohr is brilliant, deep, a real authority on the Twelve Steps. Being new to the 12 Step world, particularly examining the challenging aspects of the spirituality undergirding it, and the wisdom in the simplicity of each step, has left me wanting more...so I'll read it again. A good friend has read it 5 times so I've got some catching up to do. It's a small book but not a quick read. Soak up every sentence and let it challenge you. (less)
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Mary Lynn Elker
Nov 20, 2020Mary Lynn Elker rated it it was amazing  ·  review of another edition
Very thought provoking. Will read again.
flag1 like · Like  · see review
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Chris
Jul 20, 2020Chris rated it really liked it
Let's just start with my bias. I love Richie Rohr!

A highlight from this book for me was on the topic of self acceptance and surrender. I have often struggled with my own ability to communicate God's unconditional love and grace to others while holding to a different standard for myself (I was raised very much as a performance-based legalistic kind of Christian). So reading this book led me to a new kind of "conversion" experience as my eyes were opened a bit to how loving and trustworthy God is to me.

Another great section for me was about prayer. It's not about getting God to do stuff for me but "opting in" to the divine...participating in what God is up to.

Although his writing leans progressive and makes some conservative Christians nervous, I think it goes along way to helping people of faith realize some of the ways in which we idealize the Christian life but often fail to actually love God and others well.

Thanks for helping me learn to breathe some fresh air, Richie! (less)
flag1 like · Like  · comment · see review
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Jackie St Hilaire
Nov 27, 2016Jackie St Hilaire rated it it was amazing  ·  review of another edition
One step at a time.

A few weeks ago I visited a man who has been following the 12 step program for over 20 years. On one of my visits I asked if we could go through the steps together and he picked up his book and began to read the steps one by one, flipping over the pages so fast that I didn't have a chance to dialogue with him. He read them, put the book down and that was it. This is a very depressed individual and full of guilt and shame, I was hoping to bring about a more shameless and guiltless approach.

During this time, I came across Richard Rohr's book "Breathing Under Water: Spirituality and the Twelve Steps and this is exactly what I needed to pursue my conversation with the man.

In visiting I always try to bring my own experience into the conversation and that is that most of us have some form of addiction going on and we are struggling to free ourselves from the guilt that has caused relationships to break down etc.

Richard Rohr, has given us direction on how to proceed, how to leave behind our negative, false self and move beyond and start living again.

It's not "been there done that", it's there 365 days a year and the motto "one day at a time" sometimes brings you to "one minute at a time".

For many of us it's why should I even get out of bed in the morning? We all need a purpose for living, meaning in our life, someone to care for and sometimes someone to care for us. It's a balancing act and it's not easy, many times we take one step forward and two steps backwards but the most important thing is not to give up,even if we are walking on our tiptoes. (less)
flag1 like · Like  · comment · see review
ms.petra
Jan 07, 2019ms.petra rated it it was amazing  ·  review of another edition
This book was the focus a small book club I was invited to join last fall. We meet once a week schedules and health permitting. We read out loud and discuss our thoughts and experiences honestly and profoundly. It is what I dreamed a book club would be and this book has helped me tremendously not only in my sobriety journey, but more importantly my spiritual journey. Fr. Rohr reminds us what Jesus taught. It is profoundly simple even though the big business of religion has made it otherwise. I highly recommend the accompanying workbook/journal to make the most of this powerful work. (less)
flag1 like · Like  · comment · see review
===
Jim
Feb 29, 2012Jim rated it it was amazing  ·  review of another edition
Shelves: spirituality-religion, social-issues, jims-reviews, favorites
This was an amazing book - a great way to look at Christian spirituality and the 12 steps. It's an amazing paradigm shift from how we look at our spiritual lives today. The way Rohr delves into the 12 steps leaves the reader with a lasting impression. I borrowed this book from a priest friend on Kindle - but I think I'm going to have to purchase a physical copy for myself to re-read it. Highly recommended. (less)
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[eBook] 물 밑에서 숨 쉬기 
리처드 로어 (지은이),이현주 (옮긴이)한국기독교연구소2020-02-03 
원제 : Breathing Under Water: Spirituality and the Twelve Steps


책소개

저자는 먼저 우리 모두가 무엇에 중독되어 있는지를 밝힌다. 신자유주의의 치열한 경쟁과 부실한 종교가 초래한 “육신의 중독과 영혼 없는 사회” 속에서 알코올 중독자들처럼 난파당한 사람들만이 아니라, 우리 모두가 석유와 전쟁, 제국주의, 온갖 사회적 통념, 교회의 문화에 중독되어 있고, 무엇보다 우리 자신이 남과 비교하고 판단하고 힘을 행사하려는 에고중심적이며 이분법적인 사고방식에 중독되어 있다는 지적이다.

이처럼 우리 자신이 미처 의식하지도 못한 채 물에 빠져 익사당하는 인간의 조건과 문화 속에서 저자는 우리가 어떻게 물 밑에서 숨 쉬면서 견딜 수 있는지, 어떻게 구출될 수 있는지를 가르쳐준다. 이 책은 번뇌의 근원인 거짓 자아를 깨트리고 우주의 신비와 생명의 환희 속에 뛰어들 큰 꿈을 불러일으켜 준다. 날이 갈수록 더욱 척박해지는 현실에서 어떻게 자기를 살펴서 내적인 자유를 찾고 사회변혁을 위해 스스로 평화가 될 수 있는지를 일깨운다.

목차

머리말 __ 7
1장 힘없음 __ 25
2장 간절한 바람 __ 33
3장 달콤한 굴복 __ 45
4장 좋은 등불 __ 59
5장 자백하기와 용서받기 __ 67
6장 닭과 달걀, 누가 먼저인가? __ 81
7장 우리가 왜 구해야 하는가? __ 89
8장 빚 갚기 __ 99
9장 세련된 방식의 보상(報償) __ 109
10장 이것은 과잉 아닌가? __ 117
11장 새 마음, 새 사람 __ 129
12장 돌아온 것은 마땅히 돌려보내고 __ 143
후기 고통 받는 하느님만이 구원하실 수 있다 __ 159
참고문헌 __ 171
Study Guide __ 173


책속에서

알코올 중독자들의 무능함은 우리가 그것을 눈으로 쉽게 볼 수 있을 뿐이다. 나머지 우리들은 그것을 여러 다른 모양으로 위장하고 자기의 교묘하게 감춰둔 중독과 집착, 특히 자기의 사고방식(에고 중심적인 主體-客體라는 이분법적 사고방식 ? 역자주)에 대한 집착을 과잉보상하고 있는 것이다.(15쪽)

진실은 우리가 우리 자신의 가장 고약한 원수이고, 구원이란 근본적으로 자기 자신한테서 해방되는 것이다. 사람들은 자기 잘못을 인정하고 고치려 하기보다는 차라리 죽으려 하는 것처럼 보인다.(15-16쪽)

그리스도인들은 보통 진지하고 선의를 지닌 사람들이다. 에고, 통제, 권력, 돈, 쾌락 그리고 안전이라는 진짜 문제를 만나기 전까지는 그렇다. 다른 모든 사람들과 마찬가지로 그들은 우아하게 살려고 한다. 그동안 우리는 그들에게 자아의 깊은 변화 없는 가짜 복음을, 패스트푸드 종교를 제공하였다.(19쪽)

그래서 나는 네 가지 가설 아래 이 책을 쓴다.
우리 모두 중독자다. 인간 존재는 그 본성이 중독자다. 중독은 성경이 전통적으로 “죄”라 부르고 중세기 그리스도인들이 “정욕” 또는 “집착”이라고 부른 것을 정직하게 서술한 현대적 명칭이다. 우리가 이 착각과 올가미를 부수고 나오려면 진지한 대책 또는 수련이 필요하다는 것을 그들은 알았다. 실제로 신약성경은 그것을 “축귀(逐鬼)”라고 지칭하였다. 자기네가 비(非)이성적인 악 또는 “악마들”을 상대하고 있다고 생각했던 것이다.(21쪽)

밝은 깨달음은 많은 종교가 ‘믿음’이라고 가르치는 닫혀 있는 머리, 죽어 있는 가슴, 육체부정에 정반대다. 당신도 분명 이런 말을 들었을 것이다. “지옥을 겁내는 자들에 의해 종교가 살고, 지옥을 통과한 이들에 의해 영성이 산다.”
오늘날 세계에 무신론이 존재하는 가장 큰 이유는 아마도 대부분 종교들의 무해무독한 믿음체계 때문이지 싶다. 믿음체계는 신자가 아닌 사람들보다 더욱 강하고 자상하고 창조적인 사람들을 별로 만들어내지 못했으며, 흔히 훨씬 더 나쁜 사람들을 만들어냈기 때문이다.(34-35쪽)

솔직히 말해서 사람의 머리, 가슴, 몸을 열고 습관적 방어기제와 잘못된 행복 프로그램 그리고 눈앞의 분명한 현실을 외면하는 여러 형태의 저항들을 제거하는 일은 생명을 담보로 할 만큼 위험한 대수술이다. 하지만 그게 옹근 회심(回心)의 살과 뼈다.
(35쪽)

참 영성은 두 가지 큰 일을 동시에 이룬다. 하나는 하느님을 절대 자유로우신 분으로, 인간들이 무슨 짓을 해도 거기에 전혀 구애되지 않는 분으로 모시는 것이다. 다른 하나는 우리를 철저하게 자유로운 존재로, 어떤 환경에서도, 인간의 법과 죄와 한계와 실패 따위에도 강제되거나 억압당하지 않는 존재로 거듭나게 하는 것이다. “그리스도께서 우리를 해방시켜주셔서 우리는 자유의 몸이 되었습니다. 그러니 마음을 굳게 먹고 다시는 종의 멍에를 메지 마십시오”(갈라디아 5:1). 참 종교는 인간을 위하여 하느님을 자유롭게 해드리고, 하느님을 위하여 인간을 자유롭게 해준다.(150쪽)  접기


저자 및 역자소개
리처드 로어 (Richard Rohr) (지은이) 

프란치스코회 신부로서 1986년에 “행동과 관상 센터”를 설립했으며, 초창기에는 몇 년 동안 미국과 독일에서 애니어그램을 가르치는 한편, 오랜 영적 지도와 상담, 특히 카톨릭 신부들을 위한 피정을 17년 넘게 인도하고, 앨버커키 교도소 지도신부로 14년 넘게 사목한 경험을 바탕으로 『불멸의 다이아몬드』, 『물밑에서 숨쉬기』, 『위쪽으로 떨어지다』 등 20여 권의 주옥같은 책을 발표하여, 많은 독자들에게 회심을 경험하도록 만들고 있다. 그의 삶과 글 속에는 “아름다움이 구원한다”는 동방교회 신학방법론과 성인 프란체스코의 적극적 평화주의가 배어 있어서, 세상과 교회 안에서 상처받은 모든 영혼들을 치유하며 온전한 성숙함으로 안내하기 때문이다. 그는 짐 월리스, 토머스 키팅, 랍 벨 등과 함께 미국의 대표적인 영적 지도자 가운데 한 사람이다. 그리스도교는 예수의 영향보다 플라톤의 영향을 더 많이 받아서 화육(성육신) 종교가 탈육신 종교로 둔갑했다고 보는 그는 토머스 머튼을 이어 관상 전통을 되살려내는 과업에 헌신했으며, 짐 월리스, 토머스 키팅, 랍 벨 등과 함께 미국의 대표적인 영적 지도자 가운데 한 사람으로 인정받고 있다. 접기
최근작 : <오직 사랑으로>,<보편적 그리스도>,<성경의 숨겨진 지혜들> … 총 224종 (모두보기)

==
이현주 (옮긴이) 

관옥觀玉이라고도 부르며, ‘이 아무개’ 혹은 같은 뜻의 한자 ‘무무无無’라는 필명을 쓰고 있다. 1944년 충주에서 태어나 감리교신학대학교를 졸업했다. 목사이자 동화작가이자 번역가이며, 교회와 대학 등에서 말씀도 나눈다. 동서양의 고전을 넘나드는 글들을 쓰고 있으며, 무위당无爲堂 장일순 선생과 함께 『노자 이야기』를 펴냈다. 옮긴 책으로 『지금 이 순간이 나의 집입니다』, 『너는 이미 기적이다』, 『틱낫한 기도의 힘』, 『그리스도의 계시들』 등이 있다.
최근작 : <관옥 이현주의 신약 읽기>,<관옥 이현주의 신약 읽기 (양장)>,<부모 되기, 사람 되기> … 총 269종 (모두보기)
출판사 제공 책소개
프란체스코의 평화주의 전통에서 교육을 받고 특히 카를 융의 분석심리학을 공부하여 40년 넘게 영적 지도와 상담을 해온 저자는 이 책에서 예수의 복음을 통한 치유, 자아의 변화, 내적 자유에 이르는 길을 단계별로 가르쳐준다. 예수의 복음이 어떻게 우리의 고통스러운 번뇌의 화살을 뽑아낼 깨달음에 이르게 하는지를 보여준다. 과거의 악몽과 현재의 불안, 불확실한 미래에 대한 끈질긴 염려에서 단지 벗어나는 길만이 아니라, 온전한 자유와 충만한 기쁨에 이르는 길을 “열두 단계”에 따라 보여주며, 장애물과 극복 방법을 제시한다. 저자는 먼저 우리 모두가 무엇에 중독되어 있는지를 밝힌다. 신자유주의의 치열한 경쟁과 부실한 종교가 초래한 “육신의 중독과 영혼 없는 사회” 속에서 알코올 중독자들처럼 난파당한 사람들만이 아니라, 우리 모두가 석유와 전쟁, 제국주의, 온갖 사회적 통념, 교회의 문화에 중독되어 있고, 무엇보다 우리 자신이 남과 비교하고 판단하고 힘을 행사하려는 에고중심적이며 이분법적인 사고방식에 중독되어 있다는 지적이다. 이처럼 우리 자신이 미처 의식하지도 못한 채 물에 빠져 익사당하는 인간의 조건과 문화 속에서 저자는 우리가 어떻게 물 밑에서 숨 쉬면서 견딜 수 있는지, 어떻게 구출될 수 있는지를 가르쳐준다. 이 책은 번뇌의 근원인 거짓 자아를 깨트리고 우주의 신비와 생명의 환희 속에 뛰어들 큰 꿈을 불러일으켜 준다. 날이 갈수록 더욱 척박해지는 현실에서 어떻게 자기를 살펴서 내적인 자유를 찾고 사회변혁을 위해 스스로 평화가 될 수 있는지를 일깨운다.
===

Chögyam Trungpa - Wikipedia

Chögyam Trungpa - Wikipedia

Chögyam Trungpa

Chögyam Trungpa before 1959
Title Tulku
Personal
Born March 5, 1939

Nangchen, Kham region, Tibet
Died April 4, 1987 (aged 48)

Halifax, Nova Scotia, Canada
Cause of death Myocardial infarction and Liver cirrhosis[1]
Religion Buddhism
Nationality Tibetan
Spouse Diana Mukpo
Children Sakyong Mipham Rinpoche, Tagtrug (Taggie) Mukpo, Gesar Mukpo
School Vajrayana
Lineage Kagyu and Nyingma
Teachers Jamgon Kongtrul of Sechen
Dilgo Khyentse Rinpoche
Khenpo Gangshar
Senior posting
Predecessor Chökyi Nyinche
Successor Choseng Trungpa
Reincarnation Trungpa Tulku

show
Students
Website http://www.shambhala.org/


Chögyam Trungpa (Wylie: Chos rgyam Drung pa; March 5, 1939 – April 4, 1987) was a Tibetan Buddhist meditation master and holder of both the Kagyu and Nyingma lineages of Tibetan Buddhism, the 11th of the Trungpa tülkus, a tertön, supreme abbot of the Surmang monasteries, scholar, teacher, poet, artist, and originator of a radical re-presentation of Tibetan Buddhist teachings and the myth of Shambhala as an enlightened society that was later called Shambhala Buddhism.

Recognized both by Tibetan Buddhists and by other spiritual practitioners and scholars[2][3] as a preeminent teacher of Tibetan Buddhism, he was a major figure in the dissemination of Buddhism in the West,[4] founding Vajradhatu and Naropa University and establishing the Shambhala Training method.

Among his contributions are the translation of numerous Tibetan Buddhist texts,[5] the introduction of the Vajrayana teachings to the West, and a presentation of the Buddhadharma largely devoid of ethnic trappings. Trungpa coined the term crazy wisdom.[6] Some of his teaching methods and actions, particularly his heavy drinking, womanizing, and the physical assault of a student and his wife, caused controversy during his lifetime and afterward.[7][8]


Contents
1Biography
1.1Early years
1.2Escape from Tibet
1.3Early teachings in the West
1.4Introduction of the Vajrayana
1.5Meditation and education centers
1.6Shambhala vision
1.7Work with arts and sciences
1.8Death
1.9Continuation of the Shambhala lineage
2Acclaim
3Controversies
4Chronology
5Bibliography
6See also
7Notes
8References
9Further reading
10External links
Biography[edit]
Early years[edit]

Khenpo Gangshar (left) and Chögyam Trungpa

Born in the Nangchen region of Tibet in March 1939, Chögyam Trungpa was eleventh in the line of Trungpa tülkus, important figures in the Kagyu lineage, one of the four main schools of Tibetan Buddhism. Among his three main teachers were Jamgon Kongtrul of Sechen, HH Dilgo Khyentse Rinpoche, and Khenpo Gangshar.

The name Chögyam is a contraction of Chökyi Gyamtso (Tibetan: ཆོས་ཀྱི་རྒྱ་མཚོ་, Wylie: Chos-kyi Rgya-mtsho), which means "Ocean of Dharma". Trungpa (Tibetan: དྲུང་པ་, Wylie: Drung-pa) means "attendant". He was deeply trained in the Kagyu tradition and received his khenpo degree at the same time as Thrangu Rinpoche; they continued to be very close in later years. Chögyam Trungpa was also trained in the Nyingma tradition, the oldest of the four schools, and was an adherent of the ri-mé ("nonsectarian") ecumenical movement within Tibetan Buddhism, which aspired to bring together and make available all the valuable teachings of the different schools, free of sectarian rivalry.

At the time of his escape from Tibet,[9] Trungpa was head of the Surmang group of monasteries.
Escape from Tibet[edit]

On April 23, 1959, twenty-year-old Trungpa set out on an epic nine-month escape from his homeland.[10][11] Masked in his account in Born in Tibet to protect those left behind,[12] the first, preparatory stage of his escape had begun a year earlier, when he fled his home monastery after its occupation by the Chinese People’s Liberation Army (PLA).[13] After spending the winter in hiding, he decided definitively to escape after learning that his monastery had been destroyed.[14] Trungpa started with Akong Rinpoche and a small party of monastics, but as they traveled people asked to join until the party eventually numbered 300 refugees, from the elderly to mothers with babies – additions which greatly slowed and complicated the journey. Forced to abandon their animals, over half the journey was on foot as the refugees journeyed through an untracked mountain wilderness to avoid the PLA. Sometimes lost, sometimes traveling at night, after three months’ trek they reached the Brahmaputra River. Trungpa, the monastics and about 70 refugees managed to cross the river under heavy gunfire,[15] then, eating their leather belts and bags to survive, they climbed 19,000 feet over the Himalayas before reaching the safety of Pema Ko.[16] After reaching India, on January 24, 1960 the party was flown to a refugee camp.[17][18]

Between 2006 and 2010, independent Canadian and French researchers using satellite imagery tracked and confirmed Trungpa’s escape route.[19] In 2012, five survivors of the escape in Nepal, Scotland and the U.S. confirmed details of the journey and supplied their personal accounts.[20] More recent analysis has shown the journey to be directly comparable to such sagas as Shackleton’s 1914/17 Antarctic Expedition.[21] In 2016 accumulated research and survivors’ stories were published in a full retelling of the story,[22] and later in the year preliminary talks began on the funding and production of a movie.
Early teachings in the West[edit]
Part of a series on
Tibetan Buddhism

Rangjung Rigpe Dorje, 16th Karmapa was known for seeing the future and made plans accordingly. In 1954, shortly after giving the monastic vows, Karmapa turned to Trungpa and said, "In the future you will bring Dharma to the West." At the time, his students wondered what in the world could he be talking about. [23]

In exile in India, Trungpa began his study of English. In collaboration with Freda Bedi, who had initiated the project,[24] Trungpa and Akong Tulku founded the Young Lamas Home School and, after seeking endorsement from the Fourteenth Dalai Lama, were appointed its spiritual head and administrator respectively.[25]

In 1963, with the assistance of sympathetic Westerners, Trungpa received a Spalding sponsorship to study comparative religion at St Antony's College, Oxford University.[26][27] In 1967, upon the departure of the western Theravadan monk Anandabodhi, Trungpa and Akong Rinpoche were invited by the Johnstone House Trust in Scotland to take over a meditation center, which then became Samye Ling, the first Tibetan Buddhist monastery in the West (future actor and musician David Bowie[28] was one of Trungpa's meditation pupils there). In 1970, after a break with Akong, Trungpa moved to the United States at the invitation of several students.

Shortly after his move to Scotland, a variety of experiences, including a car accident that left him partially paralyzed on the left side of his body, led Trungpa to give up his monastic vows and work as a lay teacher.[29] He made that decision principally to mitigate students' becoming distracted by exotic cultures and dress and to undercut their preconceptions of how a guru should behave.[29] He drank, smoked, slept with students, and often kept students waiting for hours before giving teachings. Much of his behavior has been construed as deliberately provocative and sparked controversy. In one account, he encouraged students to give up smoking marijuana, claiming that the smoking was not of benefit to their spiritual progress and that it exaggerated neurosis. Students were often angered, unnerved and intimidated by him, but many remained fiercely loyal, committed, and devoted.

Upon moving to the United States in 1970, Trungpa traveled throughout North America, gaining renown for his ability to present the essence of the highest Buddhist teachings in a form readily understandable to Western students. During this period, he conducted 13 Vajradhatu Seminaries, three-month residential programs at which he presented a vast body of Buddhist teachings in an atmosphere of intensive meditation practice. The seminaries also had the important function of training his students to become teachers themselves.[30]
Introduction of the Vajrayana[edit]

Trungpa was one of the first teachers to introduce the esoteric practice of the Vajrayana to the West. According to Khenpo Tsultrim Gyamtso, "The one who mainly spread the Vajrayana in the West was Trungpa Rinpoche."[31] In contrast to its traditional presentation in Tibet, where the esoteric practices are largely the domain of the monastic sangha, in the US Trungpa introduced the Vajrayana to the lay sangha.[32]

The presentation of these teachings gave rise to some criticism. According to Trungpa's former student Stephen Butterfield, "Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies".[33] Other Vajrayana teachers also warn their students about the dangers of the esoteric path.

Butterfield noted "disquieting resemblances" to cults, and "to be part of Trungpa's inner circle, you had to take a vow never to reveal or even discuss some of the things he did." But Butterfield also notes that "This personal secrecy is common with gurus, especially in Vajrayana Buddhism,"[34] and acknowledges that Trungpa's organization is anything but a cult: "a mere cult leaves you disgusted and disillusioned, wondering how you could have been a fool. I did not feel that charlatans had hoodwinked me into giving up my powers to enhance theirs. On the contrary, mine were unveiled."[35]
Meditation and education centers[edit]

The purkhang at Karmê Chöling

In 1973, Trungpa established Vajradhatu, encompassing all his North American institutions, headquartered in Boulder, Colorado. Trungpa also founded more than 100 meditation centers throughout the world. Originally known as Dharmadhatus, these centers, now more than 150 in number, are known as Shambhala Meditation Centers. He also founded retreat centers for intensive meditation practice, including Shambhala Mountain Center in Red Feather Lakes, Colorado, Karmê Chöling in Barnet, Vermont and Gampo Abbey in Cape Breton, Nova Scotia.

In 1974, Trungpa founded the Naropa Institute, which later became Naropa University, in Boulder, Colorado. Naropa was the first accredited Buddhist university in North America. Trungpa hired Allen Ginsberg to teach poetry and William Burroughs to teach literature.

Trungpa had a number of notable students, among whom were Pema Chödrön, Allen Ginsberg, Peter Orlovsky, Anne Waldman, Diane di Prima, Peter Lieberson, John Steinbeck IV, José Argüelles, David Nichtern, Ken Wilber, David Deida, Francisco Varela, and Joni Mitchell, who portrayed Trungpa in the song "Refuge of the Roads" on her 1976 album Hejira.[36] Ginsberg, Waldman, and di Prima also taught at Naropa University, and in the 1980s Marianne Faithfull taught songwriting workshops. Lesser-known students Trungpa taught in England and the US include Alf Vial, Rigdzin Shikpo (né Michael Hookham), Jigme Rinzen (né P. Howard Useche), Ezequiel Hernandez Urdaneta (known as Keun-Tshen Goba after setting up his first meditation center in Venezuela), Miguel Otaola (aka Dorje Khandro), Francisco Salas Roche, and Francesca Fremantle. Rigdzin Shikpo promulgated Trungpa's teachings from a primarily Nyingma rather than Kagyü point of view at the Longchen Foundation.[37][38]
Shambhala vision[edit]

In 1976, Trungpa began giving a series of secular teachings, some of which were gathered and presented as the Shambhala Training,[39][40] inspired by his vision (see terma) of the legendary Kingdom of Shambhala. Trungpa had actually started writing about Shambhala before his 1959 escape from Tibet to India, but most of those writings were lost during the escape.[41]

In his view not only was individual enlightenment not mythical, but the Shambhala Kingdom, an enlightened society, could in fact be actualized. The practice of Shambhala vision is to use mindfulness/awareness meditation as a way to connect with one's basic goodness and confidence. It is presented as a path that "brings dignity, confidence, and wisdom to every facet of life." Trungpa proposed to lead the Kingdom as sakyong (Tib. earth protector) with his wife as queen-consort or sakyong wangmo.

Shambhala vision is described as a nonreligious approach rooted in meditation and accessible to individuals of any, or no, religion. In Shambhala terms, it is possible, moment by moment, for individuals to establish enlightened society. His book, Shambhala: The Sacred Path of the Warrior, provides a concise collection of the Shambhala views. According to Trungpa, it was his intention to propagate the kingdom of Shambala that provided the necessary inspiration to leave his homeland and make the arduous journey to India and the West.[42]
Work with arts and sciences[edit]

From the beginning of his time in the US, Trungpa encouraged his students to integrate a contemplative approach into their everyday activities. In addition to making a variety of traditional contemplative practices available to the community, he incorporated his students' already existing interests (especially anything relating to Japanese culture), evolving specialized teachings on a meditative approach to these various disciplines. These included kyūdō (Japanese archery), calligraphy, ikebana (flower arranging), Sadō (Japanese tea ceremony), dance, theater, film, poetry, photography, health care, and psychotherapy. His aim was, in his own words, to bring "art to everyday life." He founded the Nalanda Foundation in 1974 as an umbrella organization for these activities.[43]
Death[edit]

Trungpa visited Nova Scotia for the first time in 1977. In 1983 he established Gampo Abbey, a Karma Kagyü monastery in Cape Breton. The following year, 1984–85, he observed a yearlong retreat at Mill Village and in 1986 he moved his home and Vajradhatu's international headquarters to Halifax.

By then he was in failing health due to the auto accident in 1969 and years of heavy alcohol use. On September 28, 1986, he suffered cardiac arrest,[44] after which his condition deteriorated, requiring intensive care at the hospital, then at his home and finally, in mid-March 1987, back at the hospital, where he died on April 4, 1987.

In 2006 his wife, Diana Mukpo, wrote, "Although he had many of the classic health problems that develop from heavy drinking, it was in fact more likely the diabetes and high blood pressure that led to abnormal blood sugar levels and then the cardiac arrest".[45] But in a November 2008 interview, when asked "What was he ill with? What did he die of?," Trungpa's doctor, Mitchell Levy, replied, "He had chronic liver disease related to his alcohol intake over many years."[46] One of Trungpa's nursing attendants reported that he suffered in his last months from classic symptoms of terminal alcoholism and cirrhosis,[47] yet continued drinking heavily. She added, "At the same time there was a power about him and an equanimity to his presence that was phenomenal, that I don't know how to explain."[48]

His body was packed in salt, laid in a wooden box, and conveyed to Karmê Chöling.[49] Acolytes claimed that his cremation there on May 26, 1987, was accompanied by rainbows, circling eagles,[50][51] and a cloud in the shape of an Ashe as symbolic of enlightenment.[52][53]
Continuation of the Shambhala lineage[edit]

Upon Trungpa's death, the leadership of Vajradhatu was first carried on by his American disciple, appointed regent and Dharma heir, Ösel Tendzin (Thomas Rich). In 1989 it was revealed that Ösel Tendzin had contracted HIV and knowingly continued to have unsafe sex with his students without informing them for nearly three years. Some of these students later died of AIDS.[54][55] Others close to Tendzin, including Vajradhatu's board of directors, knew for two years that Tendzin was HIV-positive and sexually active but kept silent.[56] This damaged Shambhala and Tibetan Buddhism in general in the United States. The leadership of Shambhala then passed on to Trungpa's eldest son and Shambhala heir, Sakyong Mipham Rinpoche.
Acclaim[edit]

Major lineage holders of Trungpa's Tibetan Buddhist traditions and many other Buddhist teachers supported his work.

Chogyam Trungpa Rinpoche

In 1974, Trungpa invited the 16th Karmapa, head of the Karma Kagyu lineage, to come to the West and offer teachings. Based on this visit, the Karmapa proclaimed Trungpa one of the principal Kagyu lineage holders in the west:


The ancient and renowned lineage of the Trungpas, since the great siddha Trungmase Chökyi Gyamtso Lodrö, possessor of only holy activity, has in every generation given rise to great beings. Awakened by the vision of these predecessors in the lineage, this my present lineage holder, Chökyi Gyamtso Trungpa Rinpoche, supreme incarnate being, has magnificently carried out the vajra holders' discipline in the land of America, bringing about the liberation of students and ripening them in the dharma. This wonderful truth is clearly manifest.

Accordingly, I empower Chögyam Trungpa Vajra Holder and Possessor of the Victory Banner of the Practice Lineage of the Karma Kagyu. Let this be recognized by all people of both elevated and ordinary station.[57]

In 1981, Trungpa and his students hosted the Fourteenth Dalai Lama in his visit to Boulder, Colorado. Of Trungpa, the Dalai Lama later wrote, "Exceptional as one of the first Tibetan lamas to become fully assimilated into Western culture, he made a powerful contribution to revealing the Tibetan approach to inner peace in the West."[58]

Trungpa also received support from one of his own main teachers, Dilgo Khyentse Rinpoche, head of the Nyingma lineage. In addition to numerous sadhanas and poems dedicated to Trungpa, Khyentse Rinpoche wrote a supplication after Trungpa's death specifically naming him a mahasiddha.[59][60][61] Among other Tibetan lamas to name Trungpa a mahasiddha are the Sixteenth Karmapa, Thrangu Rinpoche, Khenpo Tsultrim Gyamtso Rinpoche and Tai Situpa.[62]

The Dzogchen Ponlop Rinpoche said, "As taught in the Buddhist scriptures, there are nine qualities of a perfect master of buddhadharma. The eleventh Chögyam Trungpa Rinpoche possessed all nine of these."[63]

Suzuki Roshi, founder of the San Francisco Zen Center and Tassajara Zen Mountain Center, and another important exponent of Buddhism to western students, described Trungpa in the context of a talk about emptiness:


The way you can struggle with this is to be supported by something, something you don't know. As we are human beings, there must be that kind of feeling. You must feel it in this city or building or community. So whatever community it may be, it is necessary for it to have this kind of spiritual support.

That is why I respect Trungpa Rinpoche. He is supporting us. You may criticize him because he drinks alcohol like I drink water, but that is a minor problem. He trusts you completely. He knows that if he is always supporting you in a true sense you will not criticize him, whatever he does. And he doesn't mind whatever you say. That is not the point, you know. This kind of big spirit, without clinging to some special religion or form of practice, is necessary for human beings.[64]

Gehlek Rinpoche, who lived with Trungpa when they were young monks in India and later visited and taught with him in the U.S., remarked:


He was a great Tibetan yogi, a friend, and a master. The more I deal with Western Dharma students, the more I appreciate how he presented the dharma and the activities that he taught. Whenever I meet with difficulties, I begin to understand – sometimes before solving the problem, sometimes afterward – why Trungpa Rinpoche did some unconventional things. I do consider him to be the father of Tibetan Buddhism in the United States. In my opinion, he left very early – too early. His death was a great loss. Everything he did is significant.[65]

Diana Mukpo, his wife, stated:


First, Rinpoche always wanted feedback. He very, very much encouraged his students’ critical intelligence. One of the reasons that people were in his circle was that they were willing to be honest and direct with him. He definitely was not one of those teachers who asked for obedience and wanted their students not to think for themselves. He thrived, he lived, on the intelligence of his students. That is how he built his entire teaching situation.

From my perspective, I could always be pretty direct with him. Maybe I was not hesitant to do that because I really trusted the unconditional nature of our relationship. I felt there was really nothing to lose by being absolutely direct with him, and he appreciated that.[66]
Controversies[edit]



[Trungpa] caused more trouble, and did more good, than anyone I'll ever know.

—Rick Fields, historian of Buddhism in America[67][68]

Among the forebears formally acknowledged by the Trungpa lineage, and referred to by Trungpa, were the Indian mahasiddha Ḍombipa[69] (also known as Ḍombi Heruka; his name may have stemmed from his consorting with Dhombis, outcast women)[70] and Drukpa Künlek (also Kunley), the Mad Yogi of Bhutan, who converted Bhutan to Buddhism and was famous for his fondness for beer and women.[71][72] Both were recognized for their powerful but unorthodox teaching styles.

Trungpa's own teaching style was often unconventional. In his own words, "When we talk about compassion, we talk in terms of being kind. But compassion is not so much being kind; it is being creative to wake a person up."[73] He did not encourage his students to imitate his own behavior, and was allegedly troubled by those who felt empowered by his example to do whatever they wanted and manipulate people. As the third Jamgön Kongtrül explained to Trungpa's students, "You shouldn't imitate or judge the behavior of your teacher, Chögyam Trungpa Rinpoche, unless you can imitate his mind."[74]

Trungpa's sexuality has been one of the sources of controversy, as he cultivated relations with a number of his female students.[8] Tenzin Palmo, who met him in 1962 while he was still at Oxford, did not become one of his consorts, refusing his advances because he had presented himself as "a pure monk." But Palmo stated that had she known Trungpa had been having sexual relations with women since he was 13, she would not have declined.[75] Trungpa formally renounced his monastic vows in 1969.[76]

Trungpa was also known for smoking tobacco and liberally using alcohol;[77] many who knew him characterized him as an alcoholic.[78][79] He began drinking occasionally shortly after arriving in India.[80] Before coming to the US, Trungpa drove a sports car into a joke shop in Gateshead in North-East England, May 1969. [81] While his companion was not seriously injured,[82] Trungpa was left partially paralyzed. Later, he described this event as a pivotal moment that inspired the course of his teachings. Some accounts ascribe the accident to drinking.[83][84] Others suggest he may have had a stroke.[85][86] According to Trungpa himself, he blacked out.[87]

Trungpa often combined drinking with teaching. David Chadwick recounts:[88]


Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma.

In some instances Trungpa was too drunk to walk and had to be carried.[84] Also, according to his student John Steinbeck IV and his wife, on a couple of occasions Trungpa's speech was unintelligible.[89] One woman reported serving him "big glasses of gin first thing in the morning."[47]

The Steinbecks wrote The Other Side of Eden, a sharply critical memoir of their lives with Trungpa in which they claim that, in addition to alcohol, he spent $40,000 a year on cocaine, and used Seconal to come down from the cocaine. The Steinbecks said the cocaine use was kept secret from the wider Vajradhatu community.[90] Joni Mitchell said Trungpa cured her of her cocaine addiction during a meeting with him in 1976.[91] She went on to refer his unorthodox characteristics in the first verse of Refuge of the Roads, the last track of her album Hejira.[92]

An incident that became a cause célèbre among some poets and artists was the Halloween party at Snowmass Colorado Seminary in 1975, held during a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived at the Naropa Institute that summer and been told by Allen Ginsberg that he ought to attend the seminary. Although he had not gone through the several years' worth of study and preparatory mind training required, Merwin insisted on attending and Trungpa eventually granted his request – along with Merwin's girlfriend. At seminary the couple kept to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event but refused. On Trungpa's orders, his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, with onlookers ignoring Naone's pleas for help and for someone to call the police.[93] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings, with Trungpa's promise that "there would be no more incidents" and Merwin's that there would be "no guarantees of obedience, trust, or personal devotion to him."[94] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,


My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was "supposed" to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[95]

The incident became known to a wider public when Tom Clark published "The Great Naropa Poetry Wars". The Naropa Institute later asked Ed Sanders and his class to conduct an internal investigation, resulting in a lengthy report.[96][97][98][99][100]

Eliot Weinberger commented on the incident in a critique aimed at Trungpa and Allen Ginsberg published in The Nation on April 19, 1980. He complained that the fascination of some of the best minds of his generation with Trungpa's presentation of Tibetan Buddhism and Tibetan theocracy created a dangerous exclusivity and elitism.[101]

Author Jeffery Paine commented on this incident that "[s]eeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[102] Paine also noted the outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[103]

Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial, as Tendzin was the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. While knowingly HIV-positive, Tendzin was sexually involved with students, one of whom became infected and died.[104]


Chronology[edit]

1940: Born in Kham, Eastern Tibet. Enthroned as eleventh Trungpa Tulku, Supreme Abbot of Surmang Monasteries, and Governor of Surmang District. Some put his birth in 1939.[105]

1944–1959: Studies traditional monastic disciplines, meditation, and philosophy, as well as calligraphy, thangka painting, and monastic dance.

1947: Ordained as a shramanera (novice monk).

1958: Receives degrees of Kyorpön (Master of Studies) and Khenpo (Doctor of Divinity). Ordained as a bhikshu (full monk).

1959–1960: Follows the Fourteenth Dalai Lama to India during the 1959 Tibetan uprising, which failed to overthrow the Chinese government.

1960–1963: By appointment of the Fourteenth Dalai Lama, serves as spiritual advisor to the Young Lamas' Home School in Dalhousie, India.

1962: Fathers first son, Ösel Rangdröl (Mukpo), by a nun later referred to as Lady Kunchok Palden (or Lady Konchok Palden).[106]

1963–1967: Attends Oxford University on a Spaulding scholarship, studying comparative religion, philosophy, and fine arts. Receives instructor's degree of the Sogetsu School of ikebana (Japanese flower arrangement).[107]

1967: Co-founds, with Akong Rinpoche, Kagyu Samyé Ling Monastery and Tibetan Centre, in Dumfriesshire, Scotland.[107]

1969: Travels to Bhutan and goes on solitary retreat.[107]

1969: Receives The Sadhana of Mahamudra terma text while on retreat in Paro Taktsang, a sacred cliffside monastery in Bhutan.[108]

1969: Becomes the first Tibetan British subject. Injured in a car accident, leaving him partially paralyzed.[109]

1970: After the accident Chögyam Trungpa renounces his monastic vows.[109] He claims that the dharma needs to be free of cultural trappings to take root.[107]

1970: Marries wealthy sixteen-year-old English student Diana Judith Pybus.[110]

1970: Arrives in North America. Establishes Tail of the Tiger, a Buddhist meditation and study center in Vermont, now known as Karmê Chöling. Establishes Karma Dzong, a Buddhist community in Boulder, Colorado.[111]

1971: Begins teaching at University of Colorado. Establishes Rocky Mountain Dharma Center, now known as Shambhala Mountain Center, near Fort Collins, Colorado.

1972: Initiates Maitri, a therapeutic program that works with different styles of neurosis using principles of the five buddha families. Conducts the Milarepa Film Workshop, a program which analyzes the aesthetics of film, on Lookout Mountain, Colorado.

1973: Founds Mudra Theater Group, which stages original plays and practices theater exercises, based on traditional Tibetan dance.[112] Incorporates Vajradhatu, an international association of Buddhist meditation and study centers, now known as Shambhala International. Establishes Dorje Khyung Dzong, a retreat facility in southern Colorado.[113] Conducts first annual Vajradhatu Seminary, a three-month advanced practice and study program.

1974: Incorporates Nalanda Foundation, a nonprofit, nonsectarian educational organization to encourage and organize programs in the fields of education, psychology, and the arts. Hosts the first North American visit of The Sixteenth Gyalwang Karmapa, head of the Karma Kagyü lineage. Founds The Naropa Institute, a contemplative studies and liberal arts college, now fully accredited as Naropa University. Forms the organization that will become the Dorje Kasung, a service group entrusted with the protection of the buddhist teachings and the welfare of the community.

1975: Forms the organization that will become the Shambhala Lodge, a group of students dedicated to fostering enlightened society. Founds the Nalanda Translation Committee for the translation of Buddhist texts from Tibetan and Sanskrit. Establishes Ashoka Credit Union.

1976: Hosts the first North American visit of Dilgo Khyentse Rinpoche, revered meditation master and scholar of the Nyingma lineage. Hosts a visit of Dudjom Rinpoche, head of the Nyingma lineage. Empowers Thomas F. Rich as his dharma heir, known thereafter as Vajra Regent Ösel Tendzin. Establishes the Kalapa Court in Boulder, Colorado, as his residence and a cultural center for the Vajradhatu community. Receives the first of several Shambhala terma texts (see termas). These comprise the literary source for the Shambhala teachings. Founds Alaya Preschool in Boulder, Colorado.

1977: Bestows the Vajrayogini abhisheka for the first time in the West for students who have completed ngöndro practice. Establishes the celebration of Shambhala Day. Observes a year-long retreat in Charlemont, Massachusetts. Founds Shambhala Training to promote a secular approach to meditation practice and an appreciation of basic human goodness. Visits Nova Scotia for the first time.

1978: Conducts the first annual Magyal Pomra Encampment, an advanced training program for members of the Dorje Kasung. Conducts the first annual Kalapa Assembly, an intensive training program for advanced Shambhala teachings and practices. Conducts the first Dharma Art seminar. Forms Amara, an association of health professionals. Forms the Upaya Council, a mediation council providing a forum for resolving disputes. Establishes the Midsummer's Day festival and Children's Day.

1979: Empowers his eldest son, Ösel Rangdröl Mukpo, as his successor and heir to the Shambhala lineage. Founds the Shambhala School of Dressage, an equestrian school under the direction of his wife, Lady Diana Mukpo. Founds Vidya Elementary School in Boulder, Colorado.

1980–1983: Presents a series of environmental installations and flower arranging exhibitions at art galleries in Los Angeles, San Francisco, Denver, and Boulder.

1980: Forms Kalapa Cha to promote the practice of traditional Japanese Tea Ceremony. With the Nalanda Translation Committee, completes the first English translation of The Rain of Wisdom.

1981: Hosts the visit of the Fourteenth Dalai Lama to Boulder, Colorado. Conducts the first annual Buddhist-Christian Conference in Boulder, Colorado, exploring the common ground between Buddhist and Christian contemplative traditions. Forms Ryuko Kyūdōjō to promote the practice of Kyūdō under the direction of Shibata Kanjuro Sensei, bow maker to the Emperor of Japan. Directs a film, Discovering Elegance, using footage of his environmental installation and flower arranging exhibitions.

1982: Forms Kalapa Ikebana to promote the study and practice of Japanese flower arranging.

1983: Establishes Gampo Abbey, a Karma Kagyü monastery located in Cape Breton, Nova Scotia, for Western students wishing to enter into traditional monastic discipline. Creates a series of elocution exercises to promote precision and mindfulness of speech.

1984–1985: Observes a year-long retreat in Mill Village, Nova Scotia.

1986: Moves his home and the international headquarters of Vajradhatu to Halifax, Nova Scotia.

1987: Dies in Halifax; cremated May 26 at Karmê Chöling. (His followers have constructed a chorten or stupa, The Great Stupa of Dharmakaya, located near Red Feather Lakes, Colorado, for his remains.)

1989: The child recognized as his reincarnation, Chokyi Sengay, is born in Derge, Tibet; recognized two years later by Tai Situ Rinpoche.


Bibliography

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  • Shambhala: The Sacred Path of the Warrior (1984)
  • Crazy Wisdom (1991)
  • The Heart of the Buddha (1991)
  • Orderly Chaos: The Mandala Principle (1991)
  • Secret Beyond Thought: The Five Chakras and the Four Karmas (1991)
  • The Lion's Roar: An Introduction to Tantra (1992)
  • Transcending Madness: The Experience of the Six Bardos (1992)
  • Training the Mind and Cultivating Loving Kindness (1993)
  • Glimpses of Shunyata (1993)
  • The Art of Calligraphy: Joining Heaven and Earth (1994)
  • Illusion's Game: The Life and Teaching of Naropa (1994)
  • The Path Is the Goal: A Basic Handbook of Buddhist Meditation (1995)
  • Dharma Art (1996)
  • Timely Rain: Selected Poetry of Chögyam Trungpa (1998)
  • Great Eastern Sun: The Wisdom of Shambhala (1999)
  • Glimpses of Space: The Feminine Principle and Evam (1999)
  • The Essential Chögyam Trungpa (2000)
  • Glimpses of Mahayana (2001)
  • Glimpses of Realization (2003)
  • The Collected Works of Chögyam Trungpa Published in eight volumes. (2003)
  • True Command: The Teachings of the Dorje Kasung (2004)
  • The Sanity We Are Born With: A Buddhist Approach to Psychology (2005)
  • The Teacup & the Skullcup: Chogyam Trungpa on Zen and Tantra (2007)
  • The Mishap Lineage: Transforming Confusion into Wisdom (2009)
  • Smile at Fear: Awakening the True Heart of Bravery (2010)
  • The Truth of Suffering and the Path of Liberation (2010)
  • Work, Sex, Money. Real Life on the Path of Mindfulness (2011)
  • The Profound Treasury of the Ocean of Dharma (2013)
  • The Path of Individual Liberation (2013)
  • The Bodhisattava Path of Wisdom and Compassion (2013)
  • The Tantric Path of Indestructible Wakefulness (2013)
  • Training the Mind and Cultivating Loving-Kindness (2013)
  • Devotion and Crazy Wisdom: Teachings on the Sadhana of Mahamudra (2015)
  • Glimpses of the Profound: Four Short Works (2016)
  • Mindfulness in Action: Making Friends with Yourself through Meditation and Everyday Awareness (2016)
  • Milarepa: Lessons from the Life and Songs of Tibet's Great Yogi (2017)
  • The Future Is Open: Good Karma, Bad Karma, and Beyond Karma (2018)
  • Cynicism and Magic: Intelligence and Intuition on the Buddhist Path (2021)



Notes[edit]

^ Goldman, Ari L. (1987-05-27). "2,000 Attend Buddhist Cremation Rite in Vermont". The New York Times.
^ Midal, 2005
^ Luminous passage: the practice and study of Buddhism in America By Charles S. Prebish; p44
^ "Exceptional as one of the first Tibetan lamas to become fully assimilated into Western culture, he made a powerful contribution in revealing the Tibetan approach to inner peace in the West." The Dalai Lama, "A message from his Holiness, the Fourteenth Dalai Lama" in Recalling Chogyam Trungpa Ed. Fabrice Midal; pp ix–x
^ Chögyam The Translator Archived 2008-08-29 at the Wayback Machine
^ Divalerio, David (2015). The Holy Madmen of Tibet. Oxford: Oxford University Press. p. 239.
^ Barnett, Jackson (7 July 2019). "Shambhala, the Boulder-born Buddhist organization, suppressed allegations of abuse, ex-members say". Denver Post. Retrieved 20 October 2020.
^ Jump up to:a b Remski, Matthew. "Survivors of an international Buddhist Cult Share Their Stories". The Walrus. Retrieved 21 October 2020.
^ MacLean, Grant (2016). From Lion's Jaws - Chögyam Trungpa's Epic Escape To The West (1 ed.). Mountain. ISBN 978-0-9950293-0-9.
^ Trungpa, Chögyam (1966). Born in Tibet.164
^ MacLean, Grant (2016). From Lion's Jaws: Chögyam Trungpa's Epic Escape To The West
^ Trungpa, Chögyam (1966). Born in Tibet.
^ From Lion's Jaws, 65-69.
^ Born in Tibet. 164
^ Born in Tibet.230
^ Born in Tibet.239
^ Born in Tibet.248
^ From Lion's Jaws.270
^ "Finding the Escape Route". Archived from the original on December 20, 2016. Retrieved December 5, 2016.
^ From Lion's Jaws.10-12.
^ "Place in History". Retrieved December 5, 2016.
^ "From Lion's Jaws". Retrieved December 5, 2016.
^ Bausch, Gerd, Radiant Compassion, The Life of the 16th Gyalway Karmapa, Volume 1, 2018 pp. 164-165
^ Palmo., Tenzin (2014). The Life and Accomplishments of Freda Bedi, in Karma Lekshe Tsomo, editor. Eminent Buddhist Women. New York: SUNY. ISBN 978-1438451305.
^ From Lion's Jaws.284
^ Trungpa, Chogyam (2000). Born in Tibet (4 ed.). Boston: Shambhala Publications. pp. 252. ISBN 1-57062-116-0.
^ The Buddhist Handbook: A Complete Guide to Buddhist Teaching and Practice at Google Books
^ "Bringing Chogyam Trungpa's "Crazy Wisdom" to the screen "
^ Jump up to:a b Born in Tibet, 1977 edition, Epilogue
^ last paragraph is exact quote from http://www.shambhala.org/teachers/chogyam-trungpa.phpArchived 2007-09-27 at the Wayback Machine
^ Interview with Khenpo Tsultrim Gyamtso Rinpoche; 17 September 2003 [1] Archived 2010-03-15 at the Wayback Machine, after [2] Archived 2007-09-27 at the Wayback Machine
^ Dead but not lost: grief narratives in religious traditions By Robert Goss, Dennis Klass; p74
^ Butterfield 11
^ Butterfield 12, 100
^ Butterfield 239
^ "What Kind of Buddhist was Steve Jobs, Really?". Archived from the original on 2017-05-08. Retrieved 2015-10-26.
^ Longchen Foundation Archived 2012-01-28 at the Wayback Machine
^ Rigdzin Shikpo 2007
^ Midal 2001, pp 233–247
^ Trungpa 2004, Introduction to Volume 8
^ Midal 2005, pp 363–364
^ Chogyam The Translator, see p. 4 Archived 2008-08-29 at the Wayback Machine
^ "Chögyam Trungpa". www.shambhala.org. Retrieved 15 February2021.
^ Hayward, 2008, p 367
^ Mukpo, 2006, p. 382
^ Chronicles Radio Presents. November 1st, 2008.[3] Archived 2010-01-13 at the Wayback Machine
^ Jump up to:a b Butler, Katy. Encountering the Shadow in Buddhist America in Common Boundary May/June 1990. pg. 17
^ Zweig 1991, p. 142
^ Hayward, 2008, p. 371
^ Miles, 1989, pp. 526–528
^ Hayward, 2008, p. 373
^ "Collective identity and the post-charismatic fate of Shambhala International" by Eldershaw, Lynn P., Ph.D. thesis, University of Waterloo, 2004. pg 222
^ "Everyone who stayed long enough at Trungpa's cremation saw the rainbows." Stephen Butterfield, in The new Buddhism: the western transformation of an ancient tradition By James William Coleman; p77
^ New York Times (1989)
^ Hayward (2007) p. 407-409
^ Coleman 2001, p. 170
^ "Proclamation to all Those Who Dwell Under the Sun Upholding the Tradition of the Spiritual and Temporal Orders", The Gyalwang Karmapa, 1974, in Garuda IV, 1976, pp 86–87, ISBN 0-87773-086-5.
^ Midal, 2005. p. x
^ Dilgo Khyentse Rinpoche, Light of Blessings Archived 2007-09-17 at the Wayback Machine
^ Dzongsar Khyentse Rinpoche, Reflections on Chögyam Trungpa Rinpoche Archived 2007-09-28 at the Wayback Machine
^ The Vajracarya Trungpa Rinpoche Archived December 5, 2008, at the Wayback Machine: "The 1st Trungpa Rinpoche ... was an incarnation of the Indian Mahasiddha Dombipa"
^ Warrior-King of Shambhala: Remembering Chogyam Trungpa By Jeremy Hayward; p274
^ Midal, 2005. p. 16
^ Midal, 2005. p. 381
^ Midal, 2005. p. 418
^ "Lion's Roar".
^ Fields 1992
^ Fields 1988, poem "CTR, April 4, 1987" in Fuck You Cancer and Other Poems, p. 9. Crooked Cloud Projects (1999)
^ Born in Tibet. p. 33.
^ "Mahasiddha Dombhipa… Dombipa / Dombipāda (dom bhi he ru ka): "He of the Washer Folk"/"The Tiger Rider"". Retrieved 12 December 2016.
^ Chogyam Trungpa: His Life and Vision. p. 154.
^ Dowman, Keith (2014). The Divine Madman: The Sublime Life and Songs of Drukpa Kunley. Createspace. ISBN 978-1495379833.
^ The Collected Works of Chögyam Trungpa, Volume Six, p. 541
^ Midal 2001, p. 160
^ Cave in the Snow: Tendzin Palmo's quest for enlightenment by Vicki MacKenzie. Bloomsbury: 1998 ISBN 1-58234-004-8. pg 31
^ The Collected Works of Chogyam Trungpa, Volume 1. Shambhala Publications: 2004 ISBN 1-59030-025-4 pg xxix
^ Lojong and Tonglen Community Site. Biography of Chogyam Trungpa Archived 2006-05-14 at the Wayback Machine
^ Coleman 2001, pg. 74
^ Das 1997, pg. 251
^ Mukpo 72
^ Newcastle Evening Chronicle report and photo, 6 May 1969, page 5.
^ The new Buddhism: the western transformation of an ancient tradition By James William Coleman; p75
^ The American occupation of Tibetan Buddhism: Tibetans and their American ... By Eve Mullen; p56
^ Jump up to:a b Zweig 1991, p.141
^ "Following a stroke which left him partially paralyzed, Trungpa renounced his monastic vows" The A to Z of Buddhism – Page 258 by Charles S. Prebish
^ The Dharma Fellowship
^ Warrior-King of Shambhala: Remembering Chogyam Trungpa By Jeremy Hayward; p10
^ Chadwick 1999, p. 374
^ Steinbeck 2001, pp. 176, 248
^ Steinbeck 2001, pp. 32, 41, 266
^ Heart of a Prairie Girl (interview) by Mary Aikins Reader's Digest July 2005 pp146-8
^ Joni Mitchell official archive
^ Sanders, 1977, throughout; Miles 1989, pp. 466–470; and Clark 1980, pp. 23–25
^ Sanders, 1977, pp. 56, 88
^ Sanders, 1977, pg. 89
^ Clark (1980)
^ Marin (1979) p43-58
^ Sanders (1977)
^ Kashner (2004) p. 278ff
^ Weinberger (1986) pp 30-33
^ "Cadmus Editions on Clark's publication". Archived from the original on 2012-08-12. Retrieved 2012-07-27.
^ Paine (2004) pp. 106–107
^ Paine (2004) pg. 102
^ Fields 1992, p. 365
^ "Vidyadhara Chogyam Trungpa Rinpoche". shambhala.org. Shambhala Teachers. Archived from the original on 31 May 2005.
^ Eldershaw 2007, p. 83
^ Jump up to:a b c d Trungpa, Chögyam (1996). Lief, Judith L. (ed.). True Perception: The Path of Dharma Art. Shambhala. p. 133. ISBN 1-57062-136-5.
^ Sadhana of Mahamudra
^ Jump up to:a b The Collected Works of Chogyam Trungpa, Volume 1, p. xxvii, at Google Books
^ Weinberger, 1986, p. 29
^ Karma Dzong
^ "Mudra Theater Group". Archived from the original on 2008-04-09. Retrieved 2008-03-25.
^ Dorje Khyung Dzong
References[edit]
Butterfield, Stephen T. The Double Mirror: A Skeptical Journey into Buddhist Tantra. North Atlantic Books, 1994. ISBN 1-55643-176-7
Chadwick, David (1999). Crooked Cucumber: The Life and Zen Teachings of Shunryu Suzuki. ISBN 0-7679-0104-5
Clark, Tom (1980). The Great Naropa Poetry Wars. ISBN 0-932274-06-4
Coleman, James William. The New Buddhism: The Western Transformation of an Ancient Tradition (2001) Oxford University Press. ISBN 0-19-513162-2
Das, Bhagavan (1997). It's Here Now (Are You?) Broadway. ISBN 0-7679-0008-1
Eldershaw, Lynn P. "Collective identity and the post-charismatic fate of Shambhala International" 2004 Ph.D. thesis, University of Waterloo; an article drawn from this thesis was published in Nova Religio: The Journal of Alternative and Emergent Religions, (2007) Vol. 10 No. 4, pp. 72–102, ISSN 1092-6690
Fields, Rick (3rd ed., 1992). How the Swans Came to the Lake: A Narrative History of Buddhism in America. ISBN 0-87773-631-6
Hayward, Jeremy (2008). Warrior-King of Shambhala: Remembering Chögyam Trungpa. ISBN 0-86171-546-2
Kashner, Sam. When I Was Cool: My Life at the Jack Kerouac School. HarperCollins, 2004. ISBN 0-06-000566-1.
Mackenzie, Vicki (1999). Cave in the Snow: Tenzin Palmo's Quest for Enlightenment. ISBN 978-1-58234-045-6
MacLean, Grant (2016). "From Lion's Jaws: Chögyam Trungpa's Epic Escape To The West". ISBN 978-0-9950293-0-9
Marin, Peter. "Spiritual Obedience: The Transcendental Game of Follow the Leader." In Harpers Magazine. February 1979.
Midal, Fabrice (2001). Chögyam Trungpa: His Life and Vision. ISBN 1-59030-098-X
Midal, Fabrice (2005). Recalling Chögyam Trungpa. ISBN 1-59030-207-9
Miles, Barry (1989). Ginsberg: A Biography. ISBN 0-671-50713-3
Paine, Jeffery (2004) Re-Enchantment: Tibetan Buddhism Comes to the West ISBN 0-393-01968-3
Rigdzin Shikpo (2007). Never Turn Away. ISBN 0-86171-488-1
Sanders, Ed (ed.) (1977). The Party: A Chronological Perspective on a Confrontation at a Buddhist Seminary. (no ISBN)
Steinbeck, John Steinbeck IV and Nancy (2001). The Other Side of Eden: Life with John Steinbeck Prometheus Books. ISBN 1-57392-858-5
Trungpa, Chogyam (2004). "The Collected Works of Chogyam Trungpa, Volume Eight". ISBN 1-59030-032-7
Weinberger, Eliot (1986). Works on Paper. ISBN 0-8112-1001-4
Zweig, Connie; Jeremiah Abrams (eds.) (1991). Meeting the Shadow. ISBN 0-87477-618-X
Further reading[edit]
Feuerstein, Georg. Holy Madness: The Shock Tactics and Radical Teachings of Crazy-Wise Adepts, Holy Fools, and Rascal Gurus. Paragon House, 1991. ISBN 1-55778-250-4
Feuerstein, Georg. Holy Madness: Spirituality, Crazy-Wise Teachers, And Enlightenment (revised and expanded edition of Feuerstein, 1991). Hohm Press, 2006. ISBN 1-890772-54-2
Marin, Peter. "Spiritual Obedience" in Freedom & Its Discontents, Steerforth Press, 1995, ISBN 1-883642-24-8
Midal, Fabrice. Chögyam Trungpa: His Life and Vision. Shambhala, 2004. ISBN 1-59030-098-X
Mukpo, Diana J. Dragon Thunder: My Life with Chögyam Trungpa. Shambhala, 2006. ISBN 1-59030-256-7
Perks, John. The Mahasiddha and His Idiot Servant. Crazy Heart Publishers. ISBN 9780975383605
Chögyam Trungpa/Dorje Dradül of Mukpo: Great Eastern Sun: The Wisdom of Shambhala (1999), 2nd edition 2001, [4], Shambhala Root Text.
External links[edit]
Wikiquote has quotations related to: Chögyam Trungpa

Peer-Reviewed Biography of Chögyam Trungpa on The Treasury of Lives
Chögyam Trungpa – Shambhala Archived 2007-09-27 at the Wayback Machine
Chögyam Trungpa Rinpoche Straight Up!
The Chronicles of Chögyam Trungpa Rinpoche
Videos of Chögyam Trungpa
Dragon Thunder: My Life with Chögyam Trungpa by Diana J. Mukpo with Carolyn Rose Gimian
Married to the Guru by Steve Silberman
L'Ecole Occidentale de Méditation – Chögyam Trungpa (French & Swiss Sangha)
Encountering the Shadow in Buddhist America Katy Butler (1990)
Crazy Wisdom: The Life & Times of Chogyam Trungpa Rinpoche directed by Johanna Demetrakas
The Great Naropa Poetry Wars Archived 2012-08-12 at WebCite
From Lion's Jaws: Chögyam Trungpa's Epic Escape To The West
Touch And Go: Chogyam Trungpa's Epic Journey to the West Video documentary
Review of The Double Mirror
Repository of teachings, photos and artwork of Chogyam Trungpa Rinpoche

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