[draftsman]

In the post below, one can find the English version of the interview!

The interview can be viewed on-line. Until 28th of October 2008 one can see it here (the last issue of Ona): http://www.delo.si/t...html/zadnji/Ona - one has to click the title "Pravi budist ni ovca" (The real Buddhist is not a sheep). If one chooses pdf instead of the html version, one can see the layout of the printed version of the magazine, including the photos, enclosed to the interview. After 28th of October 2008, the interview will be accessible through the on-line archive of newspaper Delo. http://www.delo.si/tiskano ("Iskanje po arhivu tiskanih izdaj").
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Here is the html version of the interview in Slovene:

Lama Šenphen Rinpoče, predstojnik Budistične kongregacije Dharmaling

Pravi budist ni ovca

Lama Šenphen Rinpoče je bil rojen v navadni francoski družini. Kmalu je bil prepoznan kot reinkarnacija visokega tibetanskega budističnega mojstra (lame) in prejel transmisije visokih lam. Polno meniško posvetitev mu je podelil njegova svetost dalajlama, v Parizu je končal študij medicine za tretji svet, zgradil bolnišnico v največjem tibetanskem samostanu v izgnanstvu in tam delal več let. Po vrnitvi v Evropo je učil budizem in nadaljeval dobrodelne projekte. Zdaj je VIP-državljan Slovenije in Budistična kongregacija Dharmaling, ki jo vodi, je pred kratkim podpisala sporazum z Vlado RS.

Rinpoče je eden redkih Slovencev, ki ga redno vabijo predavat na svetovna mirovna in medverska srečanja. Po 23 letih meniškega življenja se je odločil, da bo nadaljeval svoje delo kot laični lama, vendar se njegovo življenje ni bistveno spremenilo. Še naprej ostaja predstojnik kongregacije in vodi številne učence po vsem svetu. Živi v ljubljanski soseski skupaj z dolgoletnim pomočnikom in dvema posvojenima otrokoma.

Rojeni ste bili v ateistični družini, obiskovali ste katoliško šolo, pa vendar ste pri šestnajstih letih postali budistični menih. Kaj ste našli v budizmu, česar drugje niste?
Druge religije ne pojasnjujejo zakona vzroka in posledice, reinkarnacije in veliko drugih stvari o umu, o končnem cilju življenja. Večina drugih ver podaja precej ozko perspektivo, utemeljeno na slepi veri. Budizem je širok, razlaga vse mogoče podrobnosti in življenjske zadeve preprosto, vendar natančno.

V ruskem St. Peterburgu ste več let sodelovali s sirotišnico ter bolnišnico za otroke s ceste, živeli ste v Grčiji in Španiji. Zdaj delujete pretežno v Sloveniji, Avstriji in na Madžarskem. Po kakšnem ključu se odločate za življenje v neki deželi?
Po tem, kje se počutim najkoristnejšega. Ne potrebujem slave ali razkošja. Želim le prakticirati svojo religijo in drugim pomagati, da jo prakticirajo. Moje ime pomeni "tisti, ki pomaga drugim". Temu poskušam slediti po svojih najboljših močeh.

Julija ste s slovensko vlado podpisali sporazum o pravnem položaju Budistične kongregacije Dharmaling, podobno kot prej štiri krščanske in muslimanska skupnost. Kaj lahko prinese ta podpis?
Najprej mi pomeni priznanje Slovenije, da spada budizem med pet glavnih svetovnih religij. Slovencem bo prinesel, upam, jasno informacijo o Budovih učenjih. S pravilnim razumevanjem budizma lahko ljudje znova najdejo širok občutek za odgovornost in sočutje, skupaj z visokim občutkom za etiko.

Dr. Drnovška ste večkrat obiskali na Brdu. Ste že spoznali gospoda Türka? Kakšno mnenje ste si ustvarili o njem?
Uradno našega novega predsednika še nisem spoznal; bi ga pa želel. Ko ga bom, si bom morda lahko ustvaril mnenje. Trenutno le poslušam to, kar pravijo drugi.

S številnimi obveznostmi, obvladanjem sodobnih tehnologij in odprtosti do navadnega človeka ste daleč od stereotipa, da se mora človek za duhovnost umakniti iz življenja. Kaj je za vas srž duhovnosti?
Pomagati drugim najbolje, kot lahko. Zato ne želim bežati od vsakodnevnega življenja in stvari, ki zaposlujejo večino ljudi.

V Tibetu in v Indiji ste bili prepoznani za reinkarnacijo lame Genduna Rabgjeja, učili ste se pri najvišjih učiteljih. Koliko vam pomeni tradicija?
Tradicija je moč budizma. Učenja in transmisije prihajajo od Budovega časa brez prekinitev vse do danes. Brez prave tradicije in prenosa ni upanja za resnična duhovna spoznanja. Brez tradicije padeš v pasti newagea in samooklicanih gurujev; izgubljaš čas in se vrtiš v krogu.

Budizem se na zahodu hitro širi. Ali ni naravni prostor azijskih religij v Aziji?
Budizem se nanaša na človeško naravo, ne na moč, denar, premoženje in podobno. Pojasnjuje resnično naravo našega uma ali duše, če vam je to ljubše. Podaja zelo jasne razlage o vseh procesih življenja in smrti, zakona vzroka in posledice, reinkarnacije. Razlaga o najvišji želji pomagati vsem čutečim bitjem in podaja pravilno orodje za doseganje tega cilja. Univerzalen je. Vsakdo, od koder koli, ima lahko koristi od budizma. Včasih ga ljudje izberejo iz filozofskih razlogov, včasih iz verskih.

Nekateri menijo, da ni religija, ampak filozofija. Kako bi ga vi uvrstili?
Na začetku osvajaš nekatere koncepte budizma, ki ti pomagajo bolje razumeti svoje življenje. To je filozofsko obdobje. Nekateri ljudje pri tem ostanejo. Ko pa greš dalje, potrebuješ tudi konkretno orodje (meditacijo, mantre itd.) in vodstvo kvalificiranega mojstra. Takrat vstopiš v versko obdobje.

Zakaj ste se odločili za laično življenje? Ste ugotovili, da je vendarle zanimivejše?
(Nasmeh) Laično življenje nikakor ni zanimivejše, je drugačno. Zelo sem vesel, da sem bil toliko let menih. Zdaj se moja vloga spreminja, imam več družbenih odgovornosti, zato sem sledil nasvetu visokega lame, naj postanem laik. Ne odrekam se svoji etični poti, le dodal sem nekaj sestavin svojemu življenju, z željo, da bi bil tako še bolj v pomoč kot doslej. Poleg tega nekateri ljudje vzpostavljajo odnos do budizma tako, da na primerih opazujejo, kako deluje. Večina mojih študentov ima laično življenje. Zdaj lahko vidijo iz mojega življenja, da si lahko laik, skrbiš za otroke, pa vendar pravilno slediš duhovni poti.

V vaši skupnosti so tudi menihi in nune. Ovčice navadno sledijo pastirju - boste na koncu vodili povsem laično skupnost?
Pravi budist ni ovca! (Nasmeh) Budizem uči človeka, da najde svojo pot, svojo svobodo. Ljudje se morajo sami odločiti, ali so raje posvečeni ali laiki. Seveda jim lahko svetujem in delim svoje mnenje, vendar sami izbirajo. In kdor se počuti dobro kot posvečen, naj ostane posvečen.

Pogosto učite na mirovnih konferencah. Ali verjamete, da svet, ki ga poganja sla po denarju in moči, lahko vzpostavi mir?
Poteka vzročnosti ne bomo dosti spremenili, saj se bo tisto, ker je bilo ustvarjeno, tudi zgodilo. Ljudje se odvračajo od duhovnosti in človeških vrednot; morali bodo izkusiti posledice. S stališča posameznika pa je mogoče veliko narediti in to bi moralo biti brez omahovanja storjeno. Svetovni mir je le težko doseči, vendar je mogoče doseči notranji mir. To je stvar notranje odločitve in skladnosti med ciljem in sredstvi v našem vsakodnevnem in duhovnem življenju. Če nam uspe na notranji ravni, lahko zelo pozitivno vplivamo na svojo okolico.

V razvitem svetu se stalno povečuje število duševnih bolezni. Budistično ukvarjanje z umom naj bi imelo tudi terapevtske učinke. Kakšne?
Duševne bolezni so rezultat napačnega delovanja v preteklosti, skupaj z napačnim razumevanjem sedanjega časa. Če lahko očistiš negativnosti, ki so se nakopičile v preteklosti, in spoznaš pravo naravo resničnosti, v kateri živiš, potem se lahko osvobodiš vsakršne duševne bolezni in energetskega neravnotežja. Budizem ima vse orodje za to, ko so ga ljudje pripravljeni poiskati. S študijem našega uma in njegovih funkcij je čudovita psihoterapija, skozi katero se podamo. In na kar koli naletimo, imamo orodje, s katerim se lahko tega lotimo, za takojšnjo in trajno blaginjo.

Nekateri imenujejo budizem znanost o umu. Ali si nista religija - verovanje in znanost - utemeljena na kritičnemu raziskovanju in empiričnih rezultatih - v nasprotju?
Ko religija postane orodje za nadzor uma in vsiljuje slepo vero, potem res obstaja veliko izključujočnosti z znanostjo. Vendar pri budizmu nikoli ni šlo za to. V bistvu bolj ko znanost napreduje, bolj dokazuje nekatere temeljne koncepte budizma. Kvantna znanost prihaja zelo blizu našemu razumevanju narave naše resničnosti.

Zahodna znanost že dve desetletji raziskuje učinke budistične meditacije na človekov um, vodilne raziskave potekajo na najuglednejših univerzah. Med drugim se je izkazalo, da lahko človek izkusi precej višjo stopnjo sreče, ki je bistveno trajnejša, kot so verjeli doslej. Nam razodenete skrivnost budistične meditacije?
Sami ste povedali: sreča! Sreča ni le cilj, je tudi pot. Pravimo, da vse, kar zaznavamo, prihaja iz našega lastnega uma. Spremenite svoj um in spremenili boste svoje zaznavanje. Odločite se za srečo in vaše življenje bo postalo srečnejše. Sreča temelji na modrosti (razumevanju sveta takšnega, kot v resnici je) in sočutju (notranji želji, da bi pomagali vsem bitjem doseči osvoboditev trpljenja).

Ali mora biti za to človek budist?
Da postane srečen v tem življenju, ne. Da za vedno najde najvišji mir in osvoboditev vseh vzrokov trpljenja, pa ja.

Da se naučimo jezika, potrebujemo več let. Kako hitre rezultate prinaša meditacija?
V enem letu lahko zagotovo vidite resne rezultate, če ji posvetite dovolj časa in vztrajnosti. Potrebujete pa tudi kvalificiranega učitelja, ki vam bo pokazal pot, ki je za vas najustreznejša.

Budizem, podobno kot znanost, razlaga svet z zakonom vzroka in posledice. Ima to kakšno uporabno vrednost za vsakdanje življenje?
Zakon vzroka in posledice je temeljen za razumevanje dejanske resničnosti, v kateri živimo. Ko ga doumemo, precej spremeni naše življenje - izboljša naš odnos do vseh dogodkov, okoliščin in ljudi. Seveda se ne spremeni vse v istem trenutku, ko ga razumemo, to je še vedno zelo intelektualno razumevanje. Človek mora pravilno meditirati na to temo, da se približa izkustvu, da začuti njen "okus".

Občutljiva točka večine religij v luči spolne enakopravnosti je odnos do žensk. Kakšna je hierarhija med moškimi in ženskami v budizmu?
Budizem uči, da um nima spola. V enem življenju si lahko moški, v naslednjem pa ženska. S tega stališča ni nobene diskriminacije. V zgodovini so bile ženske diskriminirane, v nekaterih besedilih lahko beremo o njihovem nižjem položaju. Vendar se je to razvilo, v nekaterih deželah še ne dovolj, toda na zahodu je stanje precej bolj uravnoteženo.

Moški in ženske imajo svoje vloge glede na to, kaj želijo doseči. Niso enaki, čeprav so enakovredni. Bila bi napaka, če bi poskusili ženske narediti podobne moškim. So dopolnjujoče. Imajo svoje lastne energije. Bojevati se proti tem, da bi ustrezali družbenim standardom, ne prinese niti miru niti sreče. Moški in ženske bi morali imeti možnost in pripravljenost, da svobodno izberejo svojo vlogo v življenju.

Vajeni smo, da religije zatirajo spolnost, da bi osvobodile duha. Mnogi dvomijo, da je to res osvobajajoče. Kakšen je budistični odnos do seksualnosti?
V budizmu obstajata dve glavni veji praks, sutrajana in vadžrajana. Prva uči, da so čuti moteči za um in jih je treba zmanjševati, dokler ne ugasnejo. Druga je pripravljena izzvati vse vrste notranjih energij, da bi jih usmerila na pot. Med njimi so tiste, ki so povezane s poželenji. Močnejše ko je poželenje, močnejše je gorivo. Bolje, da se naučiš, kako preobraziti takšno energijo, kot da se proti njej bojuješ. V budizmu ni tabuja. Besedila pojasnjujejo vse vidike življenja, od spočetja do smrti in od smrti do naslednjega spočetja.

Od kod potem stereotip, da je budizem asketski in da zanika življenje? Budist želi zapustiti samsaro, mar ne?
Asketizem je skrajnost. Buda je učil srednjo pot, ki vodi proč od skrajnosti. Vendar so bila prva učenja Bude namenjena tistim, ki ne morejo preobraziti svojih energij in jih upravljati, zato je bolje, da jih zmanjšajo in potem ustavijo. To deluje asketsko. Vendar boljše, globlje razumevanje budizma vodi do razumevanja, da asketizem še ni pot. Tako kot neetično življenje ni pot.

Nekateri pravijo, da se budistična tantra osredotoča na seksualnost, drugi to zanikajo. Kdo ima prav?
Nekateri ljudje napačno razumejo nekatere podobe, katerih namen je, da ponazorijo združitev modrosti in sočutja z na videz čutno obliko združitve ženskih in moških Bud. Nekateri ljudje to nerazumevanje zlorabljajo in celo organizirajo seminarje, ki temeljijo na spolnih praksah. To nima nobene zveze z budističnimi tantrami, v katerih prava osredotočenost nikakor nima nič opraviti z običajnim seksualnim aktom. Zgolj prevzame nadzor nad našimi močnimi energijami, ki, kadar niso nadzorovane, navadno vzbudijo spolno poželenje ali jezo, vendar so lahko te energije z metodami vizualizacije in določene meditacije močni zavezniki.

Človek sliši o budizmu vse mogoče - od trditev, da teži k notranji izpraznjenosti, do tega, da nima razvitega sočutja. Najbolj presenetljivo je, da to poslušajo študenti fakultete, ki je posvečena religijam.
Žalosti me, da tisti, od katerih se pričakuje, da učijo o verstvih, te naloge ne opravljajo tako, kot bi jo morali, ampak zlasti širijo svojo lastno propagando, saj to fakulteto vodi dominantna cerkev. To je ustavna napaka, saj to fakulteto plačuje država, šola pa predvsem ljudi ene same religije.

Isti profesorji naj bi vodili medverski dialog v Sloveniji. Je vsak korak v tej smeri le farsa ali vidite možnost za dejansko sodelovanje verskih skupnosti za etično družbo?
Sanjam o učinkovitem medverskem dialogu v Sloveniji. Zdaj smo daleč od tega. Manjše religije nimajo težav v komunikaciji, večje pa ne odgovarjajo na povabila na številne dogodke, ki promovirajo medverski dialog. Mislim, da vidijo svoj položaj "nad dialogom".

Pred časom ste bili precej kritični do zakona o verskih skupnostih. Kako bi ocenili formalnopravni položaj verskih skupnosti v Sloveniji zdaj? Na katerih področjih vidite potrebe po amandmajih?
Zakon, ki ga je sedanja vlada vsilila v glasovanje, je bil sestavljen z glavnim namenom povečanja možnosti financiranja glavne religije od države ter za odpiranje številnih vrat duhovnikom v izobraževanje in upravo. Tega zakona se ne da rešiti z amandmaji. Preprosto zamenjati bi ga bilo treba z zakonom, ki ga je predlagal poslanec Aleš Gulič; zakonom, ki popolnoma spoštuje slovensko ustavo in spoštuje pravice državljanov brezhibno in v celoti, kar ne velja za zdajšnji zakon.

Zdaj največja verska skupnost dobi od države največ, manjše skupnosti pa nič. Kako se Dharmaling financira? Ste zvišali cene za meditacije in predavanja?
Budistična kongregacija Dharmaling se financira izključno iz donacij svojih članov. Naše prakse in predavanja nimajo obveznih članarin, zato nismo ničesar zvišali.

Bi se vam zdelo smiselno opustiti državno financiranje socialnih prispevkov duhovnikom in namesto tega povečati zdaj 0,5-odstotni prostovoljni prispevek iz davčne osnove, podobno, kot je storila Španija?
Seveda. Po tem zakonu vsak davkoplačevalec v Sloveniji plačuje največji verski skupnosti, celo če ni njen član! Je to demokracija? Državni proračun ne bi smel financirati nobene religije, ampak pustiti izbiro ljudem, da dajejo tisti, ki ji dejansko sledijo, ali pa dobrodelni organizaciji, če so ateisti.
V Sloveniji se ljudje zavedajo, da se dogajajo slabe stvari, vendar se ne odzovejo, ne gredo na ulice, ne izražajo glasno svojega mnenja. Še vedno se bojijo, kot v komunizmu. Davkoplačevalci ne bi smeli dati državi denarja, ki ga bo dala največji (in najbogatejši) verski skupnosti, posebno če ji ne sledijo.

V Dharmalingu že več let organizirate redna predavanja, meditacije, seminarje in meditativne umike. Nekateri ljudje ne želijo pripadati nikomur in ničemur, čeprav jim je budizem všeč. Zakaj naj bi se navsezadnje nekdo odločil za vodstvo in pripadnost neki skupnosti?
Skupnost se mi zdi kot nekakšna družina. Tu lahko dobiš veliko podpore za svoje duhovno življenje. Polno delujočo skupnost vodi lama, ki je tu, da vodi, pojasnjuje ter pokaže na naš napredek ali napake. Veliko ljudi ne želi, da jih kdo opozori na njihove napake. Raje so sami ali se pretvarjajo, da sledijo lami, ki ga vidijo enkrat na leto ali celo manj, za nekaj minut. Takšen lama ne more resnično poznati tvojega življenja, navad in tega, kar zares potrebuješ, da lahko napreduješ.

Bolje da več let čakaš, preden izbereš učitelja, kot da prehitro polno zaupaš nekomu, ki nima ustreznih odlik, ali nekomu, ki ti ne more resnično pomagati pri vsakodnevnem napredku.

Ena rdečih niti vaših dejavnosti je etika - kako naučiti otroke etičnega vedenja? Ali ni težko tekmovati z računalniškimi igricami in TV-programi, ki ponujajo drugačna stališča?
Ni mogoče zares tekmovati. Nasilje sponzorirajo milijarde dolarjev. To je ogromen posel. V primerjavi s tem je etika videti dolgočasna in staromodna, a kar koli lahko storimo, moramo storiti. Čeprav bo le peščica otrok razumela, kaj to pomeni, kako pomembna je v življenju in družbi, potem je to vredno vsakega napora.

Zakaj po vašem mnenju šola in družina ne uspevata v svojih prizadevanjih, da bi omogočili otrokom srečno otroštvo in jih obenem opremili z občutkom za odgovornost, sočutje in spoštovanje?
Nisem prepričan, da nacionalni izobraževalni program in številne družine resnično opremljajo otroke z občutkom za odgovornost, sočutje in spoštovanje. Šole poudarjajo znanje. V glave otrok trpajo veliko stvari, od katerih bo pozneje zelo malo resnične koristi; zelo malo časa ostane za učenje etičnih vrednot. Precej staršev mora delati in delati, da bi zagotovili preživetje sebi in svojim otrokom, tako zelo so se dvignili življenjski stroški. Imajo torej zelo malo časa, ki ga lahko kakovostno preživijo z vso družino.

Že več let organizirate neverske otroške tabore. Se vam zdi, da siceršnja ponudba ne zadošča?
Ste slišali za veliko ponudb otroških delavnic o miru, nenasilju, spoštovanju ljudi in okolja, sočutju in podobnem? Jaz nisem. To ponujamo zato, ker manjka. Rezultate lahko vidimo v naši družbi.

Budizem ni nikoli začel verske vojne in velja za nenasilno religijo. Kako dosleden je pri tem? Ali budisti ubijajo živali?
Ko se nekdo iskreno posveti budizmu, vzame pet zaobljub: ne ubijaj, ne laži, ne kradi, ne izvajaj neprimernih spolnih praks in ne jemlji intoksikantov. Zaobljuba o neubijanju se nanaša predvsem na človeško življenje, vendar tudi na živalsko. To je logično, če verjamemo v reinkarnacijo in če želimo pomagati vsem čutečim bitjem. Zato bi se morali, če želimo biti skladni s svojo vero, izogibati poganjanju mesne industrije.

Budizem velja, glede na statistične meritve, za najbolj osrečujočo religijo. Kaj vas osebno najbolj osrečuje?
Kar nas naredi najbolj nesrečne, je trpljenje. Ne le telesno, ampak tudi umsko. Ne le naše, ampak tudi trpljenje drugih. Budizem ponuja številno orodje za umirjanje naših misli, za to, da jih usmeri v večjo osredotočenost, večjo učinkovitost, manjšo zbeganost. Modrejši, mirnejši in bolj osredotočeni ko smo, bolje lahko pomagamo drugim. Osrečuje me sreča drugih. Vsako dejanje prijaznosti me osreči. Seveda sem srečen tudi, ko lahko sam komu pomagam. Glede na to, da je moje življenje že dolgo posvečeno blaginji drugih, sem pogosto srečen. Bil pa bi še srečnejši, če bi več ljudi sledilo takšnemu pomaganju drugim.

Sprašuje: Maša Gedrih
Foto: Roman Šipič

[Gigu]

Quote

Lama Šenphen Rinpoče, predstojnik Budistične kongregacije Dharmaling

We usually do not change the name of people. Official name of Rinpoche is "Tubten Shenpen". They shouldn't change for "Šenphen", which is twice silly since they kept the second "h" which is not anymore officially...

[draftsman]

For all the English speaking - English version of the interview with Rinpoche in magazine Ona .

"A True Buddhist is not a Sheep!"

Lama Shenpen Rinpoche was born in a usual family in France. He was soon recognized as a reincarnation of a high Tibetan Buddhist master (Lama) and received transmissions from high Lamas. He was ordained monk by His Holiness the Dalai Lama at age 20, finished the study of medicine for the third world in Paris, built a hospital in one of the biggest Tibetan monastery in exile and worked there for several years. After returning to Europe he was teaching Buddhism and continued with humanitarian projects. Today he is VIP citizen of Slovenia and the Buddhist Congregation Dharmaling has recently signed the agreement with the Government of RS.

Rinpoche is one of the rare Slovene people who is regularly invited to give lectures on the peace and inter-religious meetings. After 23 years of being a monk, opted to continue his work as lay Lama, nevertheless, his life did not change much, remaining Abbot of the Congregation and guide of many disciples all over the World. He is living in a Ljubljana neighbourhood, together with his long-term attendant and his two adopted children.

You were born in an atheistic family, visiting a catholic school, yet when you were 16 years old, you became a Buddhist monk. What did you find in Buddhism that you did not find elsewhere?
Other religions are not explaining about the law of cause-and-effects, reincarnation, and so many other things about the mind, about ultimate goal in life. And most other faiths present nowadays a rather narrow blind-faith based perspective. Buddhism is vast, explains all possible details and matters of life, simply, yet in great details.

In Russian St. Petersburg you were cooperating for many years with an orphanage and a hospital for children from the street, you were living in Greece and in Spain. Now your activities are focused mostly to Slovenia, Austria and Hungary. According to what key you decide to live in one country?
According to where I feel the most useful. I don’t need fame or luxury. I just want to practice my religion and help others to do so. My name means “who help others”. I wish to follow this meaning, and try to do my best for that.

In July you have signed the agreement about the legal position of the Buddhist congregation Dharmaling with the Government of Slovenia, similarly as before four Christian and a Muslim religious community. What can, according to your belief, Buddhism bring to Slovenia?
First, this signature is for me recognition in Slovenia of Buddhism among the great five main world religions. It will bring, I hope, clear information about Buddha’s teaching to Slovene people. Through a correct understanding of Buddhism, people can find back an extensive sense of responsibility and compassion. This goes along with a high sense of ethic.

You have visited dr. Drnovšek (note: the ex president of Republic Slovenia) on Brdo several times. Have you met dr. Türk yet? What kind of opinion have you established about him?
I haven’t met officially our new President; though, I wish to. When I will have met him, may be I can have an opinion. For the moment, I only hear what people are saying.

With many obligations, mastery over contemporary technology and openness to a common person, you are far from a stereotype that for spirituality one needs to withdraw from life. What is for you the core of spirituality?
The core of spirituality is in helping the others the best we can. Therefore, I don’t wish to run away from the daily life and preoccupation of most people.

You have been recognized for a reincarnation of Lama Gendun Rabgye in Tibet and in India, you have been learning with the highest teachers. How much does tradition mean to you?
Tradition is the strength of Buddhism. Teachings and transmissions are coming from Buddha’s time, uninterruptedly till today. Without proper tradition and transmission, there is not hope for true spiritual realisation. Without tradition, you fall in the traps of new-age and self appointed gurus; you lose your time and turn in round.

Buddhism is quickly spreading in the West. Isn’t natural place for Asian religions is in Asia?
Buddhism is about human nature. It’s not about power, money, wealth, and such. It explains the true nature of our mind, or soul if you prefer. It gives us very clear explanation about all processes of life and death, law of cause-and-effect, reincarnation. It explains about the ultimate wish to help all sentient beings. And it gives the right tools for reaching this goal. Buddhism is universal. Anyone, from anywhere, can benefit from Buddhism. Sometime people choose Buddhism from a philosophical point of view; sometime from a religious one.

Some believe that Buddhism is not a religion, but a philosophy. Where would you place it?
When you start, you are just getting some concepts from Buddhism, which are helping you to understand your life. This is the philosophical period. Some people stay there. But when you are going further, you also need some concrete tools (meditation, mantras, etc.) and guidance from a qualified master also. You then enter the religious phase.

Why did you decide for lay life? Did you find out that it is nevertheless more interesting?
(Smile.) Lay life is absolutely not more interesting. It is different. I am very happy to have been monk for so many years. Nowadays my role changes, I have some more responsibilities in the society, therefore I followed the advise of a high Lama to become lay. I don’t renounce to my ethical path; I only add some more components to my life, with the hope to be even more helpful that way. Also, some people can relate to Buddhism when they can observe examples of how it works. Most of my students are not ordained, they have a lay life. Now, they can see through my life that you can be lay, take care of children, and yet follow correctly the spiritual Path.

In your community are also monks and nuns. Sheep usually follow the shepherd - will you at the end lead a completely lay community?
A true Buddhist is not a sheep! (Smile.) Buddhism teaches you to find your way, your freedom. People have to choose if they prefer to be ordained or lay on their own. Surely, I can advise them and share my opinion, but they choose. And someone who is fine as ordained should remain ordained.

You often teach on the peace conferences. Do you believe that the world that is driven by the lust for money and power is capable to establish peace?
We won’t change the course of causality to a great extend, because what has been created will take place. People are going away from true spirituality and human values; they will have to experience the consequences of that. But individually, a lot can be done, and shall be done without losing time. Even if world peace hardly can be established, inner peace can. It’s a matter of inner decision and consistency between goal and means in our daily and spiritual life. And if we succeed at our inner level, we can have very positive impact on our surrounding.

In the developed world the amount of mental diseases is constantly increasing. Buddhist work on the mind is supposed to have therapeutic effects. What kind?
Mental sicknesses are result of past wrong-doings, along with misunderstandings of the present time. If you can work and purify the negativities accumulated in the past, and realise the true nature of the reality you are living in, then you can free yourself from any mental illness and energy unbalance. Buddhism as all the tools for that, when people are willing to find them. By studying our mind and its functions, it is a wonderful psychotherapy we are going through. And whatever we find, we have also the tools to deal with, for immediate and long lasting sake.

Some call Buddhism a science of mind. Aren’t religion - believing, and science - founded on the critical research and empirical results, contradictory?
When religion has become a tools to control minds and impose them some kind of blind faith, yes, there are many contradiction with sciences. But Buddhism has never been about that. Actually, the more science advances, the more it proves some fundamental concept of Buddhism. Quanta science is coming very close to our understanding of the nature of our reality.

Western science has been for almost two decades researching the effects of Buddhist meditation on human mind, leading researches are taking place on the most prominent Universities. Among others, they have moved the borders of comprehension of how much happiness one can experience and how lasting this happiness can be. Can you disclose us the secret of the Buddhist meditation?
You named it: happiness! Happiness is not only a goal, it’s a path. We say that all that we perceive is coming from our very mind. Change that mind, and you change your perceptions. Decide for happiness, and your life will become more happy. Happiness is based on Wisdom (understanding the world as it is really) and Compassion (this inner wish to help all sentient beings to reach Liberation from all suffering)..

Does one need to be a Buddhist for it?
To become happy in this life, no. To find ultimate peace and liberation from all causes of suffering for all time, yes.

If one wants to learn a language, one needs several years for it. How quickly can meditation bring the results?
Surely in one year you can see serious result, if you dedicate enough of your time and perseverance to it. You need also a qualified teacher, who can show you the path right for you.

Buddhism, similarly to science, explains the world through the law of cause and effect. Does it have any useful value for everyday life?
The law of cause-and-effect is fundamental to understand in depth the true reality we are living in. Once understood, yes, it changes our daily life to a great extend. It improves our relation to all events, situations, and people. Of course, as soon as you understand, all doesn’t change. It’s still very intellectual. One need to meditate correctly and such matter to come closer to its experience, to feel the “taste” of it.

A sensitive point of the majority of religions, in the light of the equality of genders, is the relation to women. What kind of hierarchy of men and women is known in Buddhism?
Buddhism teaches that the mind has no gender. One life you can be man, the next you can be woman. So, from this point of view, there is no discrimination. In history, according to place and time, women were discriminated, and we can read some text referring to the lower condition of women. But this has evolved, even though it is not achieved still in some countries, but in the west it is much more balanced.

Men and women can have their own role, according to what they want to achieve. They are not same, though they are equal. It would be a mistake to try to make women to look like men. They are complementary. They have their own energies. To fight against one’s own inner energy to match with society standards brings no peace and no happiness. Men and women should be allowed and ready to choose freely their role in life.

We are used to the fact that religions suppress sexuality to liberate the spirit. Today many people doubt that this is really liberating. What is the Buddhist attitude towards sexuality?
There are two main branches of practices in Buddhism, Sutrayana and Vajrayana.
The first one teaches that senses are disturbing the mind and should be minimised up to extinguished. Second one is willing to challenge all kind of inner energies to bring them into the path. Among these energies are those connected to desires. And stronger the desire, stronger the fuel. So, better to learn how to transform such energy rather than to fight it. There is no taboo in Buddhism. Texts are explaining all aspects of life, from conception to death, and from death to next conception.

Where does then come the stereotype that Buddhism is ascetic and that it denies life? A Buddhist wishes to leave samsara, doesn’t he?
Ascetism is an extreme. Buddha did teach about middle way, away from extremes. Yet, the first teachings of the Buddha was for those who can’t transform, can’t really deal, with their energies; so, better to reduce and stop them then. This seems ascetic. But a better, deeper, understanding of Buddhism brings us to the understand that ascetism is not “the” path. Neither would be unethical life.

Some say that the Buddhist Tantra focuses on sexuality, some deny it. Who is right?
Some people misunderstand some paintings meant to represent the union of Wisdom and Compassion, under the apparently sensual form of union of a female and male Buddhas. Some people abuse this misunderstanding and even organise seminars based on sexual practices. But it has nothing to do with Buddhist Tantras, where the real focus has nothing to do with common sexual act at all. It simply takes control of our strong inner energy, which, uncontrolled are usually giving rise to sexual desire or anger. But through methods of visualization and specific meditations, these energies can be powerful allies.

One hears all possible things about Buddhism - from claims that it aims toward inner vacuity, to the ones that it does not have well developed compassion. The most surprising thing is that this is what the students of the faculty that is dedicated to religions are listening.
It is saddening for me that those who are supposed to teach religions are not doing this task properly, but mostly extending their own propaganda, since this faculty is ran by the dominant Church. It is a constitutional mistake, because this faculty is paid by the State, but trains mostly people about one religion.

The same people are supposed to take care for the inter-religious dialogue in Slovenia. Does it mean that every step in this direction is merely a farce, or you can see a possibility for actual cooperation of religious communities in the direction of ethical society?
I am dreaming about an effective inter-religious dialogue in Slovenia. It is far to be the case for now. Smaller religions have no problem communicating; but largest one doesn’t answer invitation for many events promoting inter-faith dialogue. I think they see their position as “above dialogue”.

You have been quite critical to the existing law about religious communities some time ago. How would you estimate the legally-formal position of religious communities in Slovenia now? On which fields do you see a need for amendments?
The law which was forced into vote by the actual government was created for the main purpose of increasing the possible financings of the main religion by the State, and opening many doors into education, and administration of the clergy.

This law is not amendable. It should be simply replaced by the one which was proposed by the MP Aleš Gulič; a law in perfect respect of the Slovene Constitution and the respect of the right of all citizens, flawless and complete, unlike the actual one.

According to the present law, the biggest religious community gets most means from the state, while the smaller ones do not get anything. How is Dharmaling financed? Did you highly raise the prices for meditations and lectures?
Dharmaling Buddhist Congregation is financed solely by the donations of its members. Our religious practices and lectures are without compulsory fees, so we didn’t raise anything.

Would you find it sensible that the state financing of social contributions to the priests is abolished and replaced by increased voluntary contribution to the chosen religious or other organization, from the present 0,5% of tax, similarly as it is in Spain now?
Of course. Through this law, any tax-payer in Slovenia is paying the largest religious community, even if they are not member of it! Is this democracy? The State budget should not finance any religion, but leave the choice to the people to give to the religion they effectively follow, or to charitative organization if they are atheist.

In Slovenia, people know what bad is happening, but do not react, do not go into the street, manifest loudly their opinion. They are still afraid as during communist time. Tax payers should not give to the State the money the State will give to the largest (and richest) religions, especially if they don’t follow it.

For years you have been organizing in Dharmaling regular lectures, meditations, seminars and meditation retreats. Yet, some people do not wish to belong to no one and nothing, although they like Buddhism. Why should one decide to be lead and to belong to a community, nevertheless?
I think a community is like a family. In this family, you can get lot of support for your spiritual life. And a fully functioning community is led by a Lama, who is there to guide, to explain, to point out our progress or mistakes. Many people don’t like to have someone telling them their mistakes! They prefer to be alone, or to pretend to follow as teacher a Lama they see once a year or even less, for few minutes. Such Lama can’t really know your life, habits, and what you really need to progress.

It is better to wait some years before to chose a Lama, then either to give too quickly full trust in someone who doesn’t have the qualities, or in someone who can’t really help you in your daily progress.

One of the red threads of your activity is ethics - how to teach children to act ethically? Isn’t it hard to compete with the computer games and TV programs that offer different kind of attitudes?
It is not possible to really compete. Violence is sponsored by billions of dollars. It’s a huge business. Ethic, in comparison, appears as boring, and old fashion. But whatever we can do, we should do it. Even if a hand full of kids will understand what it means, how much it is important in life and society, then it is worth all efforts.

Why, according to your opinion, both school and family, do not succeed in their attempts to enable children happy childhood and at the same time equip them with a sense of responsibility, compassion and respect?
I’m not convinced that the National Education program and many families are really equipping children with sense of responsibility, compassion and respect. Schools emphasize on knowledge. They stuff the head of children with so many things, of which little will effectively be useful later on; very little time left to teach ethical values. And many parents have to work and work to gain a living for them and their children, so much the cost of life has risen. So, they have little time also to spend in quality time with the whole family.

You have been organizing children camps and workshops on non-religious basis for years. Do you think that the existing offer does not suffice?
Have you heard about many workshops proposed to children about peace, non-violence, respect of people and environment, compassion, and such? Not me. So, we try to propose this because it is missing. And we can see the result in our society.

Buddhism has never started a religious war and is regarded as a non-violent religion. How consistent it is? Do Buddhists kill animals?
When one become sincerely engage, one takes five vows: not killing, not lying, not stealing, no sexual misconduct, and no intoxicant. This vow of not killing is mainly about human life, but is also about animal. Which is logical if we believe in reincarnation, and we want to help all sentient beings. Therefore, if we wish to be consistent with our believes, we should avoid to fuel the meat industry

Buddhism is regarded, according to the statistic measurements, as the most happiness-bringing religion. What does make you personally most happy?
What makes us most unhappy is suffering. Not only the physical suffering, but also in our mind. Not only our own suffering but also the suffering of the others. Buddhism offers many tools to pacify our thoughts, rendering them more focused, more efficient, less disturbed. Wiser, calmer, more focused, we can also help the others in a better way.

The happiness of others makes me happy. Any act of kindness makes me happy. And of course, whenever I can help someone, I’m also happy. Since my life is from long time dedicated for the sake of the others, I am often happy. But I would be even more happy if more people would follow the same way of helping the others.