Author Topic: Shambhala Mountain Center  (Read 4589 times)

Offline educatedindian

  • Administrator
  • *****
  • Posts: 4588
Shambhala Mountain Center
« on: August 30, 2010, 02:07:59 pm »
I got this request wanting to know if this group's two claims were true, that they give financial support to elders, and that they were adopted into a tribe.

The comments at the bottom suggest at least the financial support is true, and that there is at least a history of ties.

---------------
http://shambhalatimes.org/2010/05/08/cakatola-ti-ospaye/
Cankatola Ti Ospaye
7 Comments May 8, 2010 – 12:41 am | Permalink |

By Asata Radcliffe

When I first began to attend Shambhala meetings, I wondered if making a commitment to be a Shambhala member would mean I would have to forsake cultural activities linked to my Native American heritage. Starting in my late teens, I attended ceremonies, sweat lodges, and in high school I wrote for the Native American student newspaper, “The Eagle Speaks.” The wisdom I gained from elders and the sense of community has been an essential part of my life.

When I learned about Cankatola Ti Ospaye (chan-kha-toh-la tee oshe-pah-yeah), a group of Shambhalians who have established an ongoing relationship with the Laktoa tribe, I contacted the group’s president, Jim Tolstrup, a Shambhala member who has been involved with the Native American community since he was a teenager.

Jim grew up in the suburbs of Boston, thousands of miles away from the Pine Ridge reservation, a place that would come to be like a second home. Jim’s is a fascinating story that I wanted to introduce to the Shambhala community.

“You faced death through the sun dance. But you grew up in the white world. So now you need to speak up for us.”

- Sam Moves Camp (to Jim Tolstrup after Jim’s participation in the sun dance ceremony)

As I spoke with Jim, he thoughtfully recalled his first inclinations as a teenager to make a connection with Native American people:

When I graduated from high school, I headed straight for the Rosebud Sioux Indian Reservation in South Dakota. There I met medicine man Norbert Running who had invited me to come to his house and stay with him and his family. Almost every night, Norbert would hold healing ceremonies in which people would gather in a large empty room in his house. During these first ceremonies I attended, I was doubtful and confused. After I had lived there a while, Norbert took me out to a remote hill to Hanbleceya to fast and pray. What I mostly remember about this was that I heard country and western songs in my head over and over, “Ya picked a fine time to leave me Lucille.” It was the kind of music Norbert’s daughters listened to on the radio.


Ten years later, I met my spiritual friend Sam Moves Camp. Sam is a traditional Oglala Sioux medicine man. He is a direct descendant of Woptura (wope-too-kah), a great holy man of the last century and Crazy Horse’s mentor. After I participated in sun dance and many years of fasting, Sam made me a pipe-carrier. This meant that I had the responsibility of pouring water for sweat lodge ceremonies and helping people who were sick.

In 1987, around the same time that I met Sam, I met Pema Chodron at an introductory program to Shambhala meditation. I sensed an immediate connection between Shambhala teachings and what I had already experienced among Indian people. At the end of the program, I had a brief opportunity to question Pema about this connection; she handed me a card with her address. Pema wrote back after I had written to her. In her letter, she related a story that I was to hear numerous times over the next 16 years, the story of the now legendary meeting between Chogyam Trungpa Rinpoche and Gerald Red Elk, an elder of the Lakota tribe.

How did Cankatola Ti Ospaye come together?

At the end of the four days of the sun dance in which I participated, I stood there in the center, on wobbly legs, with the non-native people lined up to my right, including 12 members of the Shambhala Mountain Center community. Sam tied the tail of a woodpecker onto my head. This, he said, was in his first vision that he had when he was a boy. The woodpecker represents unity. Sam said that tying the feather on meant that I was now the chief of the non-native practitioners and a bridge between native and non-native cultures.

Four days later, when the sun dance tree was taken down, Sam’s brother Mike yelled over to me “hey pecker-head!” I walked over to see what was going on. There, in the center of the tree, was the perfect silhouette of a woodpecker’s head. “There it is,” said Sam. “The adoption took.”

What is Cankatola Ti Ospaye’s role in the Native American and Shambhala community?

Cankatola Ti Ospaye is a non-profit organization that supports native elders in the teaching and continuing of their sacred way of life.


What are some of the activities Cankatola Ti Ospaye has been involved with?

There are numerous examples of interaction between Shambhala and Native spiritual leaders. In 1976, during a visit to the Four Corners area, the Sixteenth Karmapa performed a ritual to bring rain to the parched crops of the Hopi Indians. Trungpa Rinpoche had close friendships with Little Joe Gomez, an elder from the Taos Pueblo and other native people.

In 2007, we were able (through donations) to purchase a home for Sam Moves Camp on the Pine Ridge Reservation. The next year we helped Chief Arvol Looking Horse to repair his vehicle so that he could continue his important work in promoting world peace. Chief Looking Horse is the former recipient of the Temple of Understanding Award from the United Nations. In 2006, Cankatola Ti Ospaye brought him along with a small group of Native elders to meet with His Holiness the Dalai Lama at Shambhala Mountain Center. It was a high point in my life to stand next to Chief Looking Horse. As His Holiness gently squeezed my hand, they chatted about where they had met before.

There have been hundreds of sweat lodge ceremonies at Shambhala Mountain Center over the last 10 years (more than 1,000 people have participated). Many people living at SMC have found the sweat lodge to be a very helpful and safe place to process illnesses, deaths, and social issues, as well as a place to celebrate and give thanks for healing, births, and marriages. Currently, I am working with Acharya Adam Lobel on a program outline that would allow Shambhalians to access indigenous wisdom authentically, without cultural exploitation.

It is often a controversial issue of whites participating in Native American ceremonies. Can you talk about that?

There had been a lot of controversy that year about white people participating in sun dance and the legalities of non-natives using eagle feathers, which are restricted by federal laws. Sam said that we should use the woodpecker and through this he said, “Your voice will be heard throughout the universe.” It was after the sun dance ceremony that the Shambhala members were adopted into the ti ospaye. Then an honoring song was sung for us and everyone came out and shook our hands.

7 Responses to “ Cankatola Ti Ospaye ”
Greg Heffron
May 11, 2010
Reply What a helpful glimpse into Jim’s path with these teachings. Looking forward to more articles and interviews in the days to come!
John Huszagh
May 14, 2010
Reply what a beautiful and inspiring interview.
i have been working with the amazon plant medicine shamans for the last 5 years and have found it very helpful for my journey of health, but also for connecting me to a deeper level of the shambhala/buddhist teachings. i would like to explore to explore how to be a committed shambhalian and go deeper into indigenous wisdom.
all blessings,
John Huszagh
Jim Tolstrup
May 17, 2010
Reply Asata, thanks for the article and best wishes on your journey walking the indigenous/shambhala path.

If others would like to know more about Cankatola Ti Ospaye you can email me at jim@suburbitat.org or become a friend of Cankatola Ti Ospaye on facebook.

Currently we are raising funds to repair vehicles for both Arvol and Sam.

Mitakuye oyasin
Paul Kelway
May 17, 2010
Reply I am so happy to see this article posted. The example of Cankatola Ti Ospaye shows how the Shambhala Vision and Community can both accommodate and support indigenous wisdom traditions with honor and respect - learning, appreciating and giving back all at the same time. All my relations…
Duncan Grady-Siksika Blackfeet
May 18, 2010
Reply I am touched and grateful for this article. The elders and medicine people are saying that in this very prophetic time, now more than ever we must come together as “one people”. The sharing of wisdom from many traditions is being asked for. They say we are all on the Sacred Hoop and so now is the time to share teachings and practices rather than be “exclusive”. And it doing this to honor the traditions in a good way.
So thank you, many blessings. All my relations.
Mark Helle
May 18, 2010
Reply My wife and I lived and worked at SMC for four years. We could not have lasted half that time without the sweat lodge ceremonies afforded by Jim’s generosity and heartfelt connection to the Lakota Nation and Shambhala. We came together and lived the teachings with authenticity in the lodge. Grief was processed and joy was realized in a manner transcending convention.
When the Lodge door is sealed the earth is our witness and there is only room for the tender heart of sadness.
Ki Ki So So
Mitakuye Oyasin
Tashi Tendrel

Mark Jenn & Uma
Samten A. Kobelt
May 21, 2010
Reply What auspicious coincidence to have lived with Jim at SMC for the five years we both were there. The practice of the sweat-lodge became the constant touchstone for being in deep community. And visiting Sam Movescamp at the sun-dance in South Dakota was a genuine meeting of spiritual families, indigenous and shambhala. The ability to meet genuine people of this earth, this continent keeps being an inspiration after having left my homeland to follow the dharma. May we all be people of this earth again, may shambhala be able to protect and nurture all genuine traditions.


Offline educatedindian

  • Administrator
  • *****
  • Posts: 4588
Re: Shambhala Mountain Center
« Reply #1 on: August 30, 2010, 02:24:23 pm »
Mixed in with the many Buddhist yoga and meditation programs, they do host fraud Albert Villoldo.
http://www.shambhalamountain.org/programs/1315

And in an older thread we discussed that they have hosted the Cleargreen cult, which is based on Castaneda's ideas and has a long ugly history of abusing its members.
http://www.newagefraud.org/smf/index.php?topic=1712.0

A comment on a Buddhist's blog mentioned that the center sometimes had sweatlodges.

http://blog.beliefnet.com/onecity/2009/10/spiritual-warrior-death-in-sweat-lodge-in-sedona-arizona_comments.html
Pat
October 14, 2009 3:02 PM
I attended a thanksgiving weekend at Shambhala Mountain Center in 2002. In addition to a wonderful feast, daily meditation, hiking...interested people were invited to join in a sweat lodge that was presided over by a native american teacher who was strongly affiliated with the Shambhala community. This was a positive experience for all. The unfortunate event in Arizona was obviously the result of poor planning and lack of exertise.


The wikipedia page on the founder Chongyam Trungpa also mentions a long history of allegations of alcoholism and cocaine abuse.

Offline Lodro

  • Posts: 32
Re: Shambhala Mountain Center
« Reply #2 on: September 01, 2010, 10:43:38 pm »
Although I do not practice in Chogyam Trungpa Rinpoche's lineage, my own teacher was also one of his teachers. I hesitate to comment on how native american practice is brought into the Shambhala practice, which, to my knowledge is Vajrayana buddhism "heightened" and adapted for use by westerners. Indeed the dharma always adapts to where it travels, that is its nature. However, I do take offence at the casual "Trungpa was an alcoholic" statement in the previous post. I have learned to be very cautious in judging teachers on the basis of appearances. And many of the workings of Vajrayana buddhism are never explained to those outside, which - to my mind - is why Vajrayana buddhism survived intact as a wisdom tradition to this day. As anyone practicing vajrayana buddhism knows, the taking of alcohol is mandatory as a practice, but it has a very specific meaning in the practice that cannot be fully explained outside it.

Offline Sparks

  • Posts: 786
Re: Shambhala Mountain Center [& Chögyam Trungpa]
« Reply #3 on: March 30, 2019, 03:00:59 am »
The wikipedia page on the founder Chongyam Trungpa also mentions a long history of allegations of alcoholism and cocaine abuse.

However, I do take offence at the casual "Trungpa was an alcoholic" statement in the previous post.

This is the Wikipedia article referred to:

https://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa#Controversies

The References and Further Reading sections add critical material.

I found this recent discussion interesting:

https://buddhism-controversy-blog.com/2018/04/03/when-crazy-wisdom-goes-crazy-is-chogyam-trungpa-a-good-role-model-for-vajrayana-in-the-west/

More in this topic: http://www.newagefraud.org/smf/index.php?topic=4011.0