Marpa House Retreat Fund Scheme

Marpa House Retreat Fund Scheme

Making Retreat Possible for Everyone

Next Application Window January 2026

We want to help secure the centre’s future as a place of practice and spiritual growth accessible to everyone.

Retreat at Marpa House is a wonderful experience – an opportunity to settle the mind and deepen our spiritual practice. It is not easy for everyone to finance a retreat, and we are very keen that money should not be an obstacle to doing a retreat at Marpa House.

To help people undertake retreat, the trustees are launching a Marpa House Retreat Fund Scheme, which will pay the retreat fees of those suffering financial hardship or on very low incomes.

Anyone who wants to sponsor others doing a retreat is very welcome to donate to the funds available for the retreat scheme. If you wish to donate to the scheme, please contact trustees@marpahouse.org.uk

Funds from the scheme can be used to pay for either full or semi-retreat days. People are very welcome to pay for part of their retreat using funds from the scheme and part from their own funds. All information provided in applications will be treated confidentially. Each successful applicant will be entitled to a maximum of 7 retreat days, paid for by the scheme.

To be eligible for the scheme, you must be able to demonstrate that you satisfy one of the following criteria:

  • You are in financial circumstances, meaning it would be unreasonable to pay to do a retreat at Marpa House
  • You are a full-time student
  • You receive means-tested benefits
  • You are volunteering as long-term staff at Marpa House.

The Scheme will allocate 50 full retreat days per year, marking the 50th anniversary. Applications can be made only during two application windows each twelve-month period. The next application window will be:

10:00 am on 1st January 2026 to 10:00 am on 31st January 2026

No applications submitted before 10:00 a.m. on 1st January will be considered. Late applications may be considered at the complete discretion of the trustees. Please be advised that the timing of the application windows in future years is likely to change.

All applications will be determined on a strictly first-come, first-served basis; however, the Marpa House trustees reserve the right to grant a different number of retreat days than those applied for.

You can access the full retreat rules and application forms via the buttons below.

The Fullness of Emptiness 

The Fullness of Emptiness 

Emptiness is such a key word in Buddhist teachings (especially in the Heart Sutra, [“form is empty, yet emptiness has no form”]) and yet, so often when it is mentioned we are also told that it is not void at all but has very important positive aspects. How can we understand that?

To me, the key point seems to be that there is something beyond the phenomena we can perceive with our ordinary sense perceptions, and that – when we settle our mind in stillness – we have the chance of being aware of something quite wonderful, something that is very uplifting but also very difficult to describe with the words we have at our disposal. It is not surprising therefore that quite a number of different terms are used in this context; “unborn clear light”, “luminosity”, “primordial essence”, “innate supreme essence”, “vivid awareness” and “Buddha-nature” all seem to point in the same direction.

So why is it called “emptiness”? Nagarjuna (c. 200 CE) is credited with transforming the sutras’ poetic and sometimes paradoxical declarations on emptiness (“form is emptiness and emptiness is form”) into a philosophical system.

When he uses the word “emptiness” it is not to refer to the absence of existence but to the absence of intrinsic existence and, by implication, to the true or ultimate nature of reality. He stated this primarily to refute the idea – especially held by followers of the Sarvastivada School – that phenomena, the things we can perceive with our ordinary senses, have an intrinsic existence.

This was further amplified by Vasubandhu (around 400 CE), of the Yogachara school, who equated Buddha-nature with both emptiness and nirvana.

There are also some fascinating references to the ultimate nature of reality in the Upanishads, which I find very uplifting. (The terms used here are: the Spirit, the Essence, the Truth, God and – in the personified form – Brahman).

As Buddhists we may shy away from reading these Hindu scriptures, but it is worth remembering that these writings contain the distilled wisdom of thousands of years and essentially reflect the cultural/spiritual background the Buddha was born into. The Svetasvatara Upanishad in particular was written down about the time of the Buddha and contains some striking parallels to the Heart Sutra (“When ignorance is dispelled, there is neither day nor night, neither being nor non-being.”).

Here is a very short excerpt: “The Essence is in everything, from the smallest to the largest. The Spirit’s infinity is beyond what is great or small and its radiance illumines all creation. It is beyond form and beyond pain, and those who have seen the Truth of the Spirit are one with it, their life is fulfilled, and they are ever beyond sorrow.” (Quoted from a translation by Juan Mascaró, 1965).

Hartwin Busch © 2024

Celebrating Losar 2025

Celebrating Losar 2025

Losar Tashi Delek!

The Saturday celebration was a chance for those of us who hadn’t been at Marpa House during the week to celebrate the new year. A week of Mahakala pujas & torma making culminating in the year of the wood snake on Friday, February 28th.

The house was humming with welcoming, flowers, plating & arranging offerings. Hasty greetings, hasty cups of tea. Kataks were placed thoughtfully by the shrine room door.

Once in the shrine room, we presented our kataks with Lama Alastair standing by. Rinpoche’s beautiful New Year’s poem had touched all our hearts and ‘Calling the lama from afar’ was truly heartfelt. It was such a happy occasion to be singing alongside friends, and apparently, from the depths of the kitchen, it had sounded particularly harmonious. A short meditation, prayers for Rinpoche’s long life and good health, then dedications. We were reminded of the preparations leading up to this occasion and thanks followed to all who had worked so hard to make the week possible. Thanks especially to Lama Alasdair for his calm presence as always & for sharing his knowledge & skills so patiently.

Lama Alasdair ran through what the new year represented – a fresh start, a clean slate. The past is gone, and we can’t do anything about it, but we can do something about the future. Let go of any new mistakes. The bonfire ritual was explained with grains of rice representing negativity which we then throw on the fire with the words Ki Ki So So Lha Gyalo! preceded by three long ohh.. ahh..ohhs.

Waiting around the well-behaved bonfire, there was a slight pause and we became aware of our grains of negativity beginning to burn holes in our hands. We duly chanted, threw our rice and watched the bonfire burn. In the spring sunshine a short speech to wish Myrto well as she returns to live in Greece. Then the thought of tea and time to head back to the house for a brilliant feast. The fire then beckoned us back so tea round the bonfire it was.

Time to sit in the sun with the snowdrops – memories of Tenzin – chat & catch up. We talked, laughed, relaxed and had fun. We missed the people who used to be here and watched the fire slowly burn. We saw animal shapes in the glowing embers. As the fire turned a deep shade of orange, the embers blackened, and the ash turned white. When the sun went down, it suddenly got cold. Back to the house and home. Hugs, kisses, thank yous & goodbyes. A sneaky bit more cake then more waves and goodbyes.

In the breath of an afternoon, cobwebs had been blown away, spirits lifted, and purpose strengthened. We felt happy, positive & lighter. As we left, a spectacularly red sunset glowed right across the sky, the colour reminiscent of a Tibetan robe.

Susan Mumford © 2025

Memories of Ato Rinpoche

Memories of Ato Rinpoche

Ato Rinpoche | 1933 – 2024

“Be kind. Just be kind.” Those were Ato Rinpoche’s simple but profound words when I asked him, many years ago, how to stay patient while living with a severely autistic stepson. I had expected some profound teaching, perhaps about transforming obstacles into the path. But as was often the case, Rinpoche gave the answer I needed to hear, rather than the one I wanted to hear.

It was similar when I asked him (with starry eyes), in one of my first meetings with him, about the value of doing a three-year retreat. Rinpoche smiled his usual twinkly smile and said simply: “Three-year retreat is easy. The difficult thing is practising every day, for your whole life.” Again, he had ignored my expectations and given an answer whose truth and profundity I am still now slowly understanding.

What were some of Ato Rinpoche’s qualities? A radiant, loving presence, and a deep and genuine humility and simplicity masking his deep realisation. Plus the ability to drag us away from our fantasies about high empowerments and pointing out instructions, and back to the practical, nitty-gritty of trying to live the teachings every day. Which, of course, was what he did.

Many of us heard him teach on the Noble Eightfold Path countless times. Whether it was this teaching, or commenting on songs of Milarepa, Rinpoche always kept his focus practical and down-to-earth. With his trademark grin, he would remind us again and again, “Nobody’s perfect, but it’s worth a try.” And “Go along with it, keep it going.” Perhaps the closest he came to publicly pointing out the nature of the mind was his occasional instruction to “Mind the gap!” Always with the grin and the twinkle.

Rinpoche, like his cousin Chime Rinpoche, knew that most of us didn’t belong in a cave, a three-year retreat, or monastic robes. He knew most of us needed to keep our focus on practising within a family and working environment right now. When I recently mentioned wanting to do more retreat, he immediately said “Yes, but don’t push it. It is much more important to recognise our nature for short moments as often as we can, every day.”

Rinpoche’s humility was amazing and genuine. At the end of a teaching in Germany in 1998, he told us to take from his teaching anything that seemed valid and useful for us but to leave anything else behind in the shrine-room. He added, smiling, “The masters of my lineage have always been extremely patient and tolerant of my rubbish, so you can leave it here with them.”

Another time, I was attending a course in Pullahari Monastery near Kathmandu. Pullahari is the monastery of Jamgon Kongtrul Rinpoche. Ato Rinpoche’s root guru was the second Jamgon Kongtrul, Khyentse Ozer. So while Rinpoche was visiting Kathmandu, he came up to Pullahari, alone, unannounced, wearing ordinary clothes, and walked into the monastery stupa temple to pay his respects and circumambulate the stupa of the third Jamgon Kongtrul incarnation, who had passed away a few years earlier. The only thing was, he walked in right in the middle of the morning teachings which were being given by Drupon Khenpo Lodro Namgyal, a very special lama himself. The moment he walked in, Drupon Khenpo stopped teaching and jumped off his seat, remaining frozen until Rinpoche left a minute later. Rinpoche could come as quietly and incognito as he liked, but the lamas knew exactly what level of being they were dealing with.

Such was Rinpoche’s humility, he seemed to even feel that praising his own guru publicly would be a sign of pride. During teachings at Marpa House one time, I asked Rinpoche to tell us a little about his guru’s qualities. He totally deflected the question, saying that it is impossible to see the qualities of a master, before moving on immediately.

It is said in the teachings, that when a Bodhisattva reaches a certain level, they become “like an eight-month pregnant woman” – no longer able to conceal the qualities that their realisation gives birth to. Ato Rinpoche was like that. He may have tried his best to seem ordinary, but the trouble was, he was extraordinarily ordinary! So we weren’t fooled – sorry Rinpoche!

“Be kind. Just be kind.” Rinpoche, you made it sound so simple. I guess it was, for you (though you would never admit it). When somebody totally embodies kindness with their whole being, such words can have a profound impact on those who hear them. I didn’t really get the transmission, but that’s on me, not the lama. For those of us who still need it, may your inspiration constantly remind us to “keep it going.” Yes, every day. For our whole life. Thank you, Rinpoche. Thank you.

Jon Armour © 2024 

The Statues

The Statues

Filling the Statues in the Marpa House shrine room

During the Filling of the Statues, I was asked why we do the filling. So I went to see if I could find a book which might say something about it. I looked for Robert Beer’s book on Tibetan symbols, but couldn’t find it. Instead I found ‘Buddhist Symbols in Tibetan Culture’ by Dagyab Rinpoche, Wisdom Publications 1995.

In this book he describes the Seven Jewels of Royal Power, which are offered in mandala offerings. They are the Precious Wheel, The Precious Jewel, the Precious Queen, the Precious Minister, the Precious Elephant, The Precious Horse and the Precious General. The last one, the Precious General, is replaced by the Precious Householder in some lists. The quality of the Precious Householder is to possess such wealth that disagreeable places are completely filled with jewels and other precious things, unasked. And, the wealth of the Precious Householder is inexhaustible. All the people are fond of such a person, who does no harm to others.

The Statues From their beautiful exteriors, you might not think that the insides of statues could in any way be disagreeable. But in fact they need cleaning before fi lling, to get rid of bits left over from their casting. Then they are lined with bright golden yellow cloth before the precious substances are put in them.

Dagyab Rinpoche says that the qualities of all the symbols he describes are to be transferred to the spiritual plane. So maybe filling the statues can be taken as an inspiration to fill our disagreeable places with spiritual jewels, and to practice unlimited generosity; we may not have unlimited wealth but we can have the unlimited wish to give. He also encourages his readers to keep in mind the ultimate view of reality, so while filling statues we should remember that the precious substances, the filling process, and we ourselves, are all empty of inherent existence. This lessens our attachment to precious things.

Brian Richardson © 2024