Read The Collected Works of Chögyam Trungpa: Volume Five for Free Online Page B

the Karma Pakshi abhisheka as a blessing for all of Rinpoche’s students, which he did.
    12 . Delek is a Tibetan word that means “auspicious happiness.” Chögyam Trungpa used it to refer to creating a system of governance that fosters peace and good communication within the meditation centers he established. The discussion here is of the genesis of the idea of the delek system in 1968. Trungpa Rinpoche did not actually introduce deleks until 1981. At that time, he suggested that people in the Buddhist communities he worked with should organize themselves into deleks, or groups, consisting of about twenty or thirty families, based on the neighborhoods in which they lived. Each neighborhood or small group was a delek and its members, the delekpas. Each delek would elect a leader, the dekyong—the “protector of happiness”—by a process of consensus for which Rinpoche coined the phrase “spontaneous insight.” The dekyongs were then organized into the Dekyong Council, which would meet and make decisions affecting their deleks and make recommendations to the administration of Vajradhatu, the international organization he founded, about larger issues.
    13 . This line is not part of the excerpt printed in Volume Five.
    14 . Letter from Richard Arthure to Carolyn Rose Gimian, December 2001.
    15 . The Nālandā Translation Committee did prepare a more literal translation of The Sadhana of Mahamudra in 1990, for students’ use in studying the text. The beginning sections of this translation were done with Chögyam Trungpa. He himself felt that the original translation captured something that would be lost by making extensive changes. The NTC’s work is available to interested students.

C RAZY W ISDOM
    EDITED BY
    S HERAB C HÖDZIN K OHN

Editor’s Foreword
     
    T HE V ENERABLE C HÖGYAM T RUNGPA R INPOCHE gave two seminars on “crazy wisdom” in December 1972. Each lasted about a week. The first took place in an otherwise unoccupied resort hotel in the Tetons near Jackson Hole, Wyoming. The other happened in an old town hall cum gymnasium in the Vermont village of Barnet, just down the road from the meditation center founded by Trungpa Rinpoche now called Karmê Chöling, then known as Tail of the Tiger.
    Rinpoche had arrived on this continent about two and a half years previously, in the spring of 1970. He had found an America bubbling with social change, animated by factors like hippyism, LSD, and the spiritual supermarket. In response to his ceaseless outpouring of teachings in a very direct, lucid, and down-to-earth style, a body of committed students had gathered, and more were arriving all the time. In the fall of 1972, he made his first tactical pause, taking a three-month retreat in a secluded house in the Massachusetts woods.
    This was a visionary three months. Rinpoche seemed to contemplate the direction his work in America would take and the means at hand for its fulfillment. Important new plans were formulated. The last night of the retreat, he did not sleep. He told the few students present to use whatever was on hand and prepare a formal banquet. He himself spent hours in preparation for the banquet and did not appear until two in the morning—very beautifully groomed and dressed and buzzing with extraordinary energy. Conversation went on into the night. At one point, Rinpoche talked for two hours without stopping, giving an extremely vivid and detailed account of a dream he had had the night before. He left the retreat with the dawn light and traveled all that day. That evening, still not having slept, he gave the first talk of the “Crazy Wisdom” seminar at Jackson Hole. It is possible that he went off that morning with a sense of beginning a new phase in his work. Certainly elements of such a new phase are described in the last talk of the seminar at Jackson Hole.
    After the first Vajradhatu Seminary in 1973 (planned during the 1972 retreat), Trungpa Rinpoche’s teaching style would change. His