Texte composé par Lama Tsong Khapa qui donne une présentation de son cheminement et de son étude. Ce texte est parfois intitulé ” L’éducation de Tsong Khapa “
Understanding what makes up the full picture. Each and every part that make up a general whole. In life, usually, we see average addition of all small elements. Looking at the parts, the whole disappears. Looking for the whole, the parts dissolve too.
Switching off discursive thoughts.
The internal mental blahblah.
What would that even look like ?
Veuillez trouver ci-joint une courte Sadhana du Yoga du Maître Indissociable d’Avalokiteshvara (tib. Chenrezig) composé par le 14eme Dalaï Lama à l’occasion des enseignements du 5 janvier 2021, aux Coréens sur le Soutra du cœur par Sa Sainteté le 14e Dalaï Lama. Si vous voulez recevoir la transmission de cette sadhana cliquez ici
Si vous voulez recevoir la transmission de cette sadhana cliquez ici
Voici la série de discussion qui a eu lieu dans le cadre de la semaine de remerciement organisé par le gouvernement Tibétain en exil de Dharamshala. Dans cette vidéo il y a une présentation par Mathieu Ricard, Claire Charpentier et Chandra Pelle et moi même. Chacun d’entre nous explorons l’un des quatre engagements de Sa Sainteté le Dalaï Lama.
Mathieu Ricard: 1- 38 min
Claire Charpentier: 39- 48 min
Lola rose: 49- 1:23:00 min
Chandra Pelle: 1:24:00- jusqu’à la fin.
Vous pouvez télécharger ci-dessous le pdf du texte gratuitement. Traduction faites à l’occasion des enseignements de Sa Sainteté le Dalaï Lama en Decembre 2020 sur les étapes concise de la voie, chants d’expérience (tib. lam rim dudon) de Lama Tsong Khapa.
I hope you are well and in good health. This short article addresses His Holiness the Fourteenth Dalai Lama’s third commitment. This text has been composed in the context of the “Thank you week” organised by the Central Tibetan Administration (CTA), Dharamsala December 2020. During this week there are presentations by different experts and scholars who explore one of these four commitments. Personally, I am far from an expert I’m simple student. I feel very honoured to have been given the opportunity to join this discussion. Throughout this essay you will find a brief presentation of the 3rd commitment and what it evokes for me.
Before beginning I would like to thank His Holiness the Fourteenth Dalai Lama for his numberless activities that all contribute to world peace and general well-being in this world. I would also like to thank the CTA for organising this event and all the other people who have participated in the organisation of this event. The aim of this presentation is to introduce the 3rd commitment of HHDL and its relevance. His Holiness has a very profound vision and I have certainly not grasped his intent in its entirety. So, I will focus on giving the general idea behind this commitment and my understanding of it.
His Holiness as a Tibetan has a commitment and responsibility towards the Tibetan community. The Tibetans have a lot of faith, respect and trust in him. The 3rd commitment focuses on the preservation of Tibetan culture and language, the philosophical heritage of Nalanda, and safeguarding the Tibetan plateau.These are the key points of the third commitment which His Holiness has promoted in various forms and activities throughout his life. To illustrate each point I will talk about a project embodying one aspect.
First of all, there are the Tibetan children’s village schools. These schools were developed in India following the exile of His Holiness and the Tibetans. Their establishment has enabled the development of a Tibetan based curriculum for child refugees. Offering them the opportunity to learn about their history, their language, their customs etc…
Another aspect, the philosophical heritage of Nalanda has been the reestablishment of the monastic institutions in the south of India. These monasteries have adopted the names and structures of the original great Tibetan monasteries(i.e. Sera, Ganden, Drepung…). These centres play a very important role in the preservation of the philosophy. The philosophy is not only preserved but is very much alive thanks to various practices of debate, study, contemplation and meditation. The Men Tsee Khang clinic (i.e. Tibetan medical clinic) also plays an active role in the preservation of Tibetan knowledge, specifically relating to physical health and healing and astrology. There is also a school enabling young tibetans to train to become qualified health practitioners in exile. HHDL promotes a vegetarian diet in monasteries and in the Tibetan schools to address the environmental component
That was a short presentation of the HHDL’s commitment, and some of his activities in relation to it. The following section focuses on how this commitment relates to us, humanity.
First of all, it seems important to me to talk about the context of the third commitment. It is the 3rd commitment, not the 1st nor the 2nd. It’s the 3rd. The 1st is related to our common humanity, developing a unity in order to create some peace amongst the 7.5 billion human beings. The 2nd focuses on religious harmony. It is only the 3rd commitment that focuses on the Tibetan cultural heritage, Tibetan philosophy, and the environment. It is not a political issue. HHDL emphasises Tibetan culture as what it beholds, specifically in relation the philosophy of Nalanda. It is not a nationalistic or patriotic commitment. It also the third, so it also shows us the order of importance, which I also think might have some significance. The previous prime minister Samdhong Rinpoche explained that Tibetans don’t need a country. This seems little radical. Rinpoche explains that if their culture and their heritage were protected by other countries and people, then, even if the Tibetan population disappeared it would not be that bad, because the culture and heritage would endure. The philosophical heritage and culture is a jewel, a legacy for all the world. It is not just relevant to the Tibetans. Now we must ask ourselves: Why is that the case ? Why is Tibetan culture a jewel for the world ?
There are two main issues ravaging the world: war and climate change. Tibetan philosophy and its cultural heritage has a lot to offer in these both of these areas. That is why the Tibetan cultural heritage is a precious jewel for the world. Based upon the aspiration to move towards a more peaceful world and addressing climate change, the following section will explore in what ways the Tibetan cultural heritage contributes to both of these domains.
To begin with, Tibetan language gives us access to ancient Indian wisdom, mainly that of the Nalanda tradition. This wisdom delivers a clear and concise presentation of the mind, it’s functions, and its divisions. The precision is outstanding. Additionally, ancient Tibetan wisdom originating from Nalanda Monastery in India, gives us tools to improve our quality of life. These tools involve various mind training practices to help us understand our inner world and cultivate it in a healthy manner. To name a few, there are the practices of loving kindness, altruism, and mind-fullness meditation based upon ethics. Such practices help us face various daily challenges and difficulties specifically those associated mental health problems (i.e. depression, anxiety, stress) that are on the increase these days.This ancient wisdom is a guide to healing our consciousness through understanding our own psychology. Therefore, HHDL often speaks about the Tibetan heritage and how it is strongly connected to world peace. He also emphasises the capacity to extract these mind training tools from the religious context and apply them to secular contexts enabling individuals to develop inner peace, that will naturally lead to outer peace. Samdhong Rinpoche (2014) also explains that in Buddhism, peace is not the mere absence of conflict and war. Peace is a state where the actual cause of disharmony is eliminated. This suggests that the causes of violence and war, exist at the level of consciousness. The kleshas or disturbing emotions, within our mind, our mental continuum lead to violence. Another way of putting it, is we need to demilitarise our mind in order to demilitarise the world. Understanding that these two worlds are closely connected gives the individual agency over world peace.Even though, these tools come from a religious source (the Dharma), they can be extracted from Buddhist ritual and theories. These mind training tools are powerful methods to help individuals improve their well being and inner balance. In addition, this philosophy is based on logical reasoning, the ethos of Nalanda, which is a very important aspect to the Tibetan presentation of mind training. This approach is still very much alive in these monastic institutions in South India where they embody just what the Bouddha stated, “Don’t accept my teaching by faith, but rather through thorough investigation just like a goldsmith checks the quality of his gold by burning it, rubbing it and cutting it”. By considering these ideas one can really start to think about what world peace is and how it can be achieved. This jewel of Tibetan Buddhist philosophy can bring us closer to actualising this aspiration through mind training and thought transformation, and making world peace a living reality world peace rather than an unattainable idea.
Another aspect that seems relevant is Tibetan language. His Holiness regularly talks about Tibetan language and how it is the best suited to understand Buddhist philosophy. Although the original language of Buddhist texts is Sanskrit and Pali. Those languages are dead languages, and the Tibetan language is very much alive. Tibetan has a vast vocabulary dedicated to the various divisions of mind, mental factors, the different paths and grounds on the way to buddhahood, etc.… It is a very rich and precise language that neither French nor English cannot compete with. HHDL often says that its richness and precision, make the Tibetan language the best adapted to study buddhist philosophy. This richness is not a coincidence, but rather it is the result of very fastidious work initiated by Trisong Detsen under the guidance of Shantarakshita. Shantarakshita advised the king to translate most Pali and Sanskrit texts into Tibetan, to make the teachings accessible in their maternal language. During this translation process Tibetan words were created enabling these new terms to convey and encapsulate the original concept in Sanskrit or Pali. Such a process transferred the rich sanskrit vocabulary into Tibetan language. This is why the Tibetan vocabulary communicates the correct and exact idea of the initial sanskrit/pali word, making Tibetan language very valuable in our understanding and study of buddhist philosophy.
Tibetan culture is a jewel helping us move towards world peace, and the language is a key that gives us access a treasure of philosophy and ideas, to open our minds, develop our humanity and help us move toward a peaceful and harmonious world. Buddhist philosophy emphasises questioning oneself and one’s personal responsibility. The nature of conflict exists within our own minds, and as long as we are not able to eliminate that enemy, we will not be able to eliminate external enemies. According to Samdhong Rinpoche, culture, in it’s real sense means the cultivation of mind. This signifies the elimination of impurities that contaminate the mind and the function of culture is to make the mind well cultivated in order to be able engage in good actions (Samdhong: 2014). Therefore, the preservation of culture and philosophy seems essential for a world aspiring towards peace and harmony.
Another aspect to reflect upon is one’s role in the learning Tibetan language. In my opinion, learning Tibetan language is a symbol of solidarity with the Tibetans. The Tibetan community is an oppressed minority. Throughout the world there are many populations and groups that are oppressed by various forces. I believe that learning Tibetan, the language of an oppressed minority is a way to support and show one’s solidarity. One of my Tibetan friends who is the same age as me once told me, that when she left Tibet on arrival in Nepal, she was asked where she was from. She answered “I am from China”.Her compatriots said “You are not from China, you are Tibetan”. This young girl did not know where she was from. This gives you an idea of the extent of brainwashing occurring over there. Another story, I would like to share with you, is one that a Gueshe told me. In Tibet, most schools are Chinese schools and it is usually strictly prohibited to speak Tibetan. But in this particular school, Tibetan language was taught, the teachers were rude, mean, strict, denigrating, and scary. On the other hand, the Chinese teachers were very kind, gentle, sweet, friendly. The reason for this was to create a negative mental association in the children’s mind with Tibetan and positive mental association with learning Chinese. This is why I think that learning Tibetan is of great significance in our showing our support towards the Tibetan cause. And on top of that it gives us access to these texts and this ancient wisdom which is beneficial to oneself and one’s community.
Furthermore, Tibetan buddhist philosophy is also useful framework to question of our current form of development. The current capitalist system is controlled and directed by the idea “the more I have, the happier I will be”. This neo-liberalist form of development is based upon an idea of accumulation of wealth. Accumulation is respected in our society and offers us status. It is also a form of development which increases the gap between rich and poor people (Bond: 2006) . According to Corbrigde, it is a form of development that has very little meaning because it is based upon the freedom to pollute, to torture and child labour (Corbridge: 2002) . Such development depends on investments and privatisation of services (Potter et al: 2018).
Tibetan Buddhist philosophy is valuable in questioning the very concept of development. Similarly to many other contemplative traditions, this philosophy encourages us to think about reducing our desires and developing contentment. Not only for the benefit of others but simply for our own happiness and improved quality of life. In my experience with Tibetans, I noticed that cultivating less desire and more satisfaction are integral values that are supported and recognised in society. Ideas such as non-violence, generosity, ethics, helping one another appear to be strongly established within the culture. This type of behaviour is valued and subsequently respected. On the other hand, our contemporary neo-liberal society attributes value to competition, ambition, “more is better”, squashing others to achieve our own goal and exploiting others to accumulate wealth. If we wish to change our current system, then we need to transform our thoughts, and values upon which our society rests. This is why social norms and values are important. In 2001, the UNDP (United Nations Development Program) redefined, the concept of development “development is something that creates an environment where people are able to develop their complete potential in order to lead lives that are productive and creative in accord with their own values et and needs” (UNDP: 2001). However has development really changed? Quite a few years have passed and we are still focused on a form of development based upon wanting more, of environmental and humain exploitation. Many scholars, experts, and individuals question our current form of capitalist development yet drastic change has not come about. I believe to put into practice alternative ideas of development, our main obstacle is our own mind, our thoughts. If one lacks internal ethical values then how can we expect our society to reflect them? It seems absurd. This connection is very important making internal work essential in order to see some external results.
The last section of this presentation focuses on the environment, the final component of His Holiness’ third commitment. HHDL says: “this blue planet is our only home and Tibet is its roof. Just as vital as the Artic and the Antarctic, it is the third pole. The Tibetan plateau needs to be protected, not just for the tibetans, but for the general environmental health and the sustainability of this world”. HHDL is not the only person that talks about Tibet being the third pole. Other academics and scientific journals mention this (Zhang, Guoqing, et al.: 2019). Regarding figures, Tibet has 46,000 glaciers, that cover 105,000km2 (EDDEIIR: 2009). They are 34 lakes located in the northern region of Tibet (EDDEIIR: 2009). These lakes are the sources of many big rivers of Asia: Yangtse, Yellow River, Mekong, Bramaputra, Sutlej, and the Indus. 70% of the water of the Ganges comes from these lakes. The Yangste river serves 40% of water to China. It irrigates 70% of rice crops and 50% of cereals in China. The drying up of these rivers would have very drastic consequences for the neighbouring countries (EDDEIIR: 2009). It would also huge repercussions on the food security and drinking water ressources not only in Tibet, but all the surrounding countries. Additionally, the melting of the permafrost is releasing carbon and therefore accelerating the process of global warming. Since 1970, there has been a general increase of lakes in Tibet due to the melting ice caps and increased precipitation. The rivers that come from Tibet, supply water to 1,5 billion people. That means 1/5 of the global population (Buckley: 2020). HHDL urges us again and again to protect these rivers. The drying up of these rivers would threaten many livelihoods. This gives you an idea of the urgency of protecting the Tibetan plateau, in relation to food security, water security and the impact of biodiversity loss in Tibet, as well as desertification.
This final section addresses climate change in a slightly different perspective. The previous section addressed climate change as scientific process with some data. This part will consider climate change as result and as a cause. Climate change is the result of various forms of behaviour. It also a cause as it enables oneself to develop different patterns of behaviour. The 17th Gyalwang Karmapa says “ignorance is the reason why humans have destroyed the environment” (Karmapa, 2011: 1094) “ignorance gives excessive value to the self and everything attached to it, making the earth other” (Karmapa, 2011: 1094). Considering climate change as a result helps us question what brought about this undesirable consequence. In this quote, Karmapa addresses ignorance specifically. In the context of Tibetan buddhist philosophy it is considered the root poison. Ignorance fuels our attachement and aversion, like a chain reaction all the other disturbing emotions follow. In addition, Karmapa is particularly talking of ignorance as the motor for environmental degradation. As human beings we are totally dependent on the environment for our survival. Industrialisation has caused greenhouse gases, water pollution, soil pollution etc…and accelerated global warming and environmental degradation, one must consider what initiated such behaviour in the first place. Why have we mined the earth ? Why have we polluted water and so forth… If one thinks carefully, we can see that the various actions that harm the environment and its biodiversity are initiated by certain thoughts. This is what needs to be investigated. What is the motivation behind these actions, and according to Karmapa it is ignorance. Ignorance (i.e. not knowing how things really are) bringing forth a self centred attitude creating separation between self and the environment.
According to Bell “culture is what people create or what they do via their interactions with others and things. Therefore it becomes difficult to find anything that exits outside of culture” (Bell, 2006:4). I wonder whether one could we argue whether global warming is a cultural product, or cultural by-product. Global warming is a result of a certain type of interactions with the environment instigated by certain values rooted in neoliberalism, eurocentric concepts of modernity (Potter, Robert B, et al,: 2018) as well as habits of consumer society, endless desires, competition, exploitation of ressources, poorer people, ethnic minorities, beliefs in endless growth and the basic idea of “the more I have the happier I will be”. I believe that these fundamental wishes underpin our activities (i.e. industrialisation, mining, fracking, GMO’s etc…) leading to our current environmental crisis. By using introspection to look at our behaviour, desires, selfishness, and insatisfaction in order to understand their role in climate change, we can see how these tendencies create a negative impact on our environment, on our well being and on our ability to be happy. Global warming can be comprehended as the global result of hundreds of millions of individuals engaging similar types of behaviour driven by desire. Some groups more than others. These values are going against humanity itself hence threatening our own survival on this planet. This is what I mean by global warming is a result.
On the other hand, one can also think of global warming as a cause. A cause for what ? For transformation, changing our behaviour. If one is able to understand how our own conduct is at the root of these external environmental disasters, one can also start to think about what type of values and ideas one wishes to cultivate from now on. How to realign oneself to a way of life that is much more in accord with our own values and what we wish to see now and in the future.
Considering global warming as a cause will help us develop new patterns of behaviour and enable us to develop the necessary tools to face present adversities or those to come (i.e. lack of water, disappearance of certain plants, lack of food security, disappearance of bees, air pollution. etc…). Examining the link between global warming and human patterns of behaviour is a useful method to develop the necessary resilience for the future survival on this planet. By questioning our own individualistic attitude that fuels and is supported by our neo-liberal system, we can choose to develop community support systems and social networks. These will be crucial in difficult times ahead when faced with water or food scarcity we will have a system in place to help one another. If we stay in our individual bubble, I think that it will be very difficult. Therefore, global warming is a lesson teaching us about ourselves, our habits, the way we think and the way we interact. Nothing is ever black or white, just like peacocks can extract poison from some plants and transform it into they beautiful feathers, we can do the same with global warming. HHDL says that we can any face difficulty, how ? With our brain and our heart. Using our intelligence with our compassionate heart there are few problems cannot be overcome. And if one cannot overcome them, then we can still mitigate them a great deal.
To conclude, this short essay on HHDL’s 3rd commitment particularly in relation to protection of Tibetan cultural heritage, the philosophy and the environment. I cited a few examples of how His Holiness puts them into practice. The second part addressed our relationship to this commitment and mainly its access to ancient wisdom helping us transform the mind. This wisdom shows the way to adjust our individualistic values, endless desires, lack of respect towards others and nature. Learning Tibetan language is a symbol of solidarity for an oppressed community. Tibetan culture is a jewel that helps us question our capitalist system and contemplate alternative forms of development. The final section, explored the environmental component, with a few figures and concluded with a proposal to see global warming as a result of certain types of behaviour and as a cause to cultivate different patterns of behaviour to develop the necessary tools for resilience to face present and future adversity.
May His Holiness the Fourteenth Dalai Lama’s vision be instantly fulfilled.
Bell, David. Science, Technology and Culture. Maidenhead, Open University Press, 2006.
Bond, Patrick. Looting Africa : The Economics of Exploitation. New York, Zed Books, 2006.
Corbridge, Stuart. “Development as Freedom: The Spaces of Amartya Sen.” Progress in Development Studies, vol. 2, no. 3, July 2002, pp. 183–217, 10.1191/1464993402ps037ra. Accessed 5 Jan. 2020.
Environment and Development Desk Department of Information and International Relations (EDDEIIR). The Impacts of Climate Change on the Tibetan Plateau: A Synthesis of Recent Science And Tibetan Research. Environment and Development Desk Department of Information and International Relations, 2009.
OGYEN TRINLEY DORJE, H.H. GYALWANG KARMAPA. “Walking the Path of Environmental Buddhism through Compassion and Emptiness.” Conservation Biology, vol. 25, no. 6, 9 Nov. 2011, pp. 1094–1097, 10.1111/j.1523-1739.2011.01765.x. Accessed 31 Oct. 2019.
Potter, Robert B, et al. Geographies of Development : An Introduction to Development Studies. London, Routledge, Taylor & Francis Group, 2018.
Samdhong Rinpoche. “Contribution Of Buddhism To The Culture Of Peace.” His Eminence Professor Samdhong Rinpoche, 1 May 2014, samdhongrinpoche.com/en/contribution-of-buddhism-to-the-culture-of-peace/. Accessed 23 Oct. 2020.
United Nations Development Program. Human Development Report, 2001: Promoting Linkages. Oxford University Press, 2001.
Zhang, Guoqing, et al. “Response of Tibetan Plateau Lakes to Climate Change: Trends, Patterns, and Mechanisms.” Earth-Science Reviews, vol. 208, Sept. 2020, p. 103269, 10.1016/j.earscirev.2020.103269. Accessed 23 Oct. 2020.
Retrouver ici des pratiques de Vajrasattva guidé par Guéshé Tenzin Loden et Christian Charrier.
Pendant le début de la session Gen-la guide la motivation. Avec son aide, il présente les points essentiels de manière graduelle afin de cultiver une bonne motivation. Ces soirées sont des partages joyeux tout en étant profond au niveau de la transformation de la pensée.
– 16, 17, 18, 19, 20 nov : Pratique de Vajrasattva à 20h30
– 23, 24, 25, 26, 27 nov : Pratique de Vajrasattva à 20h30
https://www.youtube.com/c/InstitutVajraYoginiFR/live pour le live
ou alors pour écouter plus tard “Diffusions en direct spécial confinement”
J’ai des choses intéressantes à partager avec vous. Au cours d’un de mes dernier semestre à l’université, j’ai participé au projet Community Media 4 Kenya (CM4K). CM4K fait partie d’un module où nous travaillons en collaboration avec des jeunes kenyans pour produire des textes médiatiques qui soulèvent des questions communautaires importantes. C’est un moyen de donner à la communauté locale les moyens de partager leurs connaissances et leurs préoccupations concernant les défis communautaires (https://communitymedia4kenya.wordpress.com/).
Par exemple, nous, l’équipe audio avons produit une émission radio sur l’alimentation et l’hygiène qui, selon les étudiants kenyans, était un sujet important et pertinent à aborder.
Pour mener à bien ce projet, une équipe d’étudiants de Brighton a collecté des fonds en vendant de nombreux gâteaux délicieux, en organisant un concert à une boite de nuit et par collecte de dons (JustGiving Page). Tout l’argent récolté a servi à l’achat d’équipements tels que des enregistreurs, des micros, des caméras vidéo, des réflecteurs… Au Kenya, nous avons fait une petite formation sur l’utilisation des technologie et nous avons ensuite réalisé divers projets. Pour travailler efficacement en groupe, nous avons identifié les connaissances et les compétences de chaque membre, ce qui a rendu la diversité un atout essentiel pour chacun des projets. Le d’utiliser au mieux la diversité était un moyen essentiel d’aborder les problèmes de la communauté de manière holistique.
Je pense que ce projet a été bénéfique pour les deux parties. Pour être honnête, je me suis beaucoup amusé et je pense que les dictaphones, les appareils photo et les caméras vidéo peuvent être utilisés de manière à donner du pouvoir aux communautés minoritaires. Je pense qu’ils peuvent apporter des changements positifs et permettre un accès libre aux connaissances, ce qui est essentiel pour construire des communautés durables. Je ne pense pas que notre podcast ait changé le monde, mais il nous a fait réfléchir. Et comme nous le savons tous, tout commence par une pensée…
C’est un projet fais dans le cadre de mes études universitaire. J’ai passé 8 mois dans cette ONG népalaise. J’ai peint une murale sur le mur d’une usine de gaz. Le style est anthrophosohique, puisque c’est un système auquel la foundation adhere dans leur approche de l’enseignement à l’école et dans le jardinage. C’est pourquoi la peinture murale est basée sur les 5 éléments et de couleur pastel. Il s’agit d’une œuvre d’art communautaire, produite par des villageois et des volontaires internationaux. Le but de la peinture murale est de transmettre les valeurs environnementales de la fondation. Un autre aspect important de la peinture murale est également d’aborder l’idée que l’art est “précieux” et appartient aux galeries. Rendons l’art accessible à tous en le mettant dehors.
Air (ballons) – Pouvoir créer un environnement propre pour la croissance intérieure. Faire équipe et prendre la décision active de jouer un rôle dans la création de ce nouvel environnement qui sera directement bénéfique à la santé d’une communauté.
Feu (soleil) – Le feu doit être dans le cœur des militants environnementaux pour rendre le changement dynamique mais sans confondre la motivation personnelle (profit, popularité) et le bénéfice pour la communauté locale.
Terre (arbre) – nous sommes liés à la terre, tous les êtres sont naturels et proviennent de la nature. Nous devons renforcer ce lien en favorisant la connaissance de l’environnement et en aidant à développer la créativité des individus pour qu’ils puissent trouver des solutions personnelles durables.
L’eau (nuages dans la danseuse) – lorsque plusieurs éléments s’unissent comme l’eau et la lumière, on obtient un arc-en-ciel. Lorsque des cultures et des intérêts divers se rencontrent dans un même temps et un même espace avec une motivation non égoïste, des résultats fantastiques émergent. La diversité culturelle et les mentalités font apparaître des résultats fantastiques lorsque les gens sont prêts à faire des concessions et à collaborer
Cette peinture murale est une création par de nombreuses mains que je tiens à remercier vivement ! Merci à tous les bénévoles du KRMEF 2014-2015 (Lukas, Suranjan, Bijey, Solveig, Anita Melisande, Haddas, Haddar, Jani, Leor, Nico,…). Merci aux artistes népalais qui m’ont aidé ! (Suman et Karmes). Merci à toutes les personnes de la Fondation qui m’ont aidé à construire l’échelle (Sures et Ramchandra) et qui m’ont soutenu (Kali, Mira, Somin, Maya, Sanu, Sumitra. Kobitha, Manju, et à tous ceux que j’ai oublié… Un grand merci à la famille Gurung !