"FOR THE DIAMOND WAY, AN UNSHAKABLE CONFIDENCE IN ONE'S INHERENT BUDDHA-NATURE IS INDISPENSABLE"	"WHILE ENJOING AND SHARING THE BLISS, WHICH IS REACHABLE TODAY, IT IS INSPIRING TO KNOW THAT THEY ARE JUST A SHADOW OF MIND'S TIMELESS NATURE."	"TRANSMITTING A LINEAGE MEANS TO UNITE BEINGS IN A TRUSTWORTHY WAY WITH THEIR BUDDHA NATURE."	"...THE ABILITY TO SEE ONE'S TEACHER ON A HIGH LEVEL AND TO BEHAVE LIKE HIM IS THE FASTEST WAY TO MIND'S UNFOLDMENT."

The topic of tonight’s talk is long overdue. There is a lack of real knowledge about Buddhist meditations and many misconceptions. As people generally space out when the subject comes up, and forget about being sharp and critical, I usually wait until the last moment to give an overview and then that never comes. Instead, after blissful hours together digesting the general Buddhist views, we have to catch the last moments before having to leave hall and just meditate. Of course, if one’s understanding of the Great Seal (Mahamudra) teachings is solid enough, every event turns into a teaching on karma, and one’s view and way of handling things makes the level of one’s development clear. For most people, however, trying to work with mind in daily situations is like trying to paint somebody who is dancing. One frequently puts the lipstick on the cheek. It’s simply not accurate. Working with mind under meditation-circumstances, however, is like painting somebody who is still. One can apply the lines and colors exactly where one wants them. There are countless good reasons for meditating, and for trying to find some quiet time in one’s daily life. Though real results manifest slowly, people surely benefit from the results it brings. In outer activities, Buddha advises beings to trust their observations and judgment. Meditation, however, is not something that one can do by oneself. That would be like traveling unknown territories without a map. Though one might have some experiences, it would not be clear where they belong or how to use them. After a while, one had been burning gasoline for no purpose and wasting precious time. Meditation thus belongs in a context. In the total Buddhist picture, that place is firmly in the middle. First must come sufficient teachings, which should be thoroughly checked. Nothing must ever be accepted on faith, nor be treated as dogma. When it is certain that one is not trying to avoid independent thinking and make some lukewarm wish-chasing mush a part of one’s life, the next step is to search for relevant facts. One should insist on a foundation and view that can be worked with. As mentioned, meditation needs a frame. Unsupported, it will have neither roots nor direction. if absorption, mantras, etc., don’t fit into one’s life, but are kept as a separate activity, they will not bring strong results. This is why the importance of Buddha’s right view increases of Buddha’s right view increases as one moves up through the levels of meditation towards the Diamond Way. Lacking a secure knowledge of causality, one will be vulnerable. Without developing compassion and learning to see the world as a collective dream, experienced through the colored glasses of countless individual ones, one’s inner life will be locked. For the Diamond Way, an unshakable confidence in one’s inherent Buddha-nature is indispensable. The other pillar is stability. Life is short, and there is no time to waste on emotional ups and downs. Whichever mental level has been reached should provide a basis for the next step, until mind’s power and richness have become a constant and unshakable refuge. Stopping what brings unnecessary harm, deciding against mind numbing anger and deciding to never lose the feeling of freshness and meaning in life, supports one’s meditation as strongly as does the accuracy of one’s views.

For Buddha’s teachings to find their fulfillment in the view and the countless methods of the Diamond Way, the above foundation is especially necessary. Based on a practical awareness of causality, pacifying and focusing on meditation provides the freedom to avoid falling into life’s traps. They supply the distance to see if tragedies or comedies are developing, and enable one to stay out of the former, while taking all possible roles in the latter. Meditation on the first level works like that. Then follow the methods to develop one’s motivation. Mind contains two rich and fine qualities that are not usually very developed or balanced. Known as compassion and wisdom, they are the components of a full and rich inner life. Though producing a sparkling and great feeling, if one gets too much on the emotional side, and becomes one-sidedly compassionate, embarrassing sentimentality will be the result. Likewise, too much weight on the conceptual aspect makes one bureaucratic and friends disappear. The countless teachings of Buddha’s Great Way (Mahayana) aim for the union of these two qualities. Already when taking refuge, one decides at each meditation to reach a state from which one can benefit everyone. Likewise, one re-enters one’s practical life by sharing the good feelings with everyone. The third and highest stage is behaving like a Buddha or one’s chosen lama until one attains their qualities. Whatever energy and awareness is developed through such total and skillful practices should be used to solidify this experience and make it lasting. One should likewise be a consistent example to others; they deserve that in a changing world.

How do these levels translate into the meditations that one meets in the centers of our Karma Kagyu lay people and accomplishes around t he world? How do they become the Diamond Way and develop into the Great Seal? Fluently, and step by step, they introduce and complete each other. First come moments of sitting quietly. Like most Buddhists everywhere, a majority at that time focus on the breath coming and going at their nostrils. One may ask why even highly inspired people consider such a simple method useful? The reason is, of course, that most beings’ minds are all over the place. When they come in to meditate, usually a working day is behind them. Lots of experiences chase each other across their minds’ screen and a being supplanted by anticipation of the coming night’s joys.

Thus a quiet inner center is needed, but teachers who want independent students don’t let them sit too long like this. What nobody wants in his or her meditation is the “white wall” effect - a sleepy, content state of diminished awareness. It makes people irresponsible. What is needed instead is something shining like a radiant diamond or the sun, a mind that is pristine at all times. So it is a question of balance, and this way takes maturity. On one side, one should take time to calm down. One watch one’s breath, but only to avoid continuing the events of the day. Being short and concise here is an effective way to keep from dwelling on pleasures and problems, and ensures that one isn’t just sitting there but is actually clearing one’s mind. Breath hasn’t always been so widely used for focusing one’s mind. It seems that 2,500 years ago, at Buddha’s time, many preferred gazing on a statue or some other outer object. Being so educated and visually over stimulated today, it is different to merely observe things without conceptualizing. Working with one’s breath however provides keys to both mind’s energy and its awareness. To develop the former, it is useful to meditate that sixteen fingers in front of one’s nose, the general essence of space is picked up. Twelve fingers in front, one obtains the energy of air. Eight fingers ahead is the vibration of heat. Four fingers away rests the nature of what is fluid, and where the air touches the nose, one receives the power of what is solid. One’s nostrils are thus the point of contact between outer and inner energies and are very important. Breath is a useful key to mind’s awareness, as long as that air inhaled is experienced as being neutral and clean. Then one won’t create ideas about it. Because breath comes and goes continually, mind also won’t move too far away and little effort is needed. Therefore, awareness of breath is so excellent at the start of a meditation. It activates both the energy and the awareness of mind. What follows then? - a mature view of one’s life. The obtained peace makes it possible to recognize that four unique, rare and precious opportunities have come together in this existence. First, is the chance to meet Buddha’s teaching - to have been born at a time and place where one can receive his methods. They enable one to not just get older, but also wiser. Using such skillful means has brought beings to liberation and enlightenment over the last 2550 years. One understands that people rarely meet with his ultimate teachings, and so few who make the contact are later able to practice. Whether motivation or power is missing, beings’ lack of a spiritual inclination is a pity. In contrast to faith-religions, Buddha is no judging and punishing god is no judging and punishing god to healthily rebel against, but a friend. It’s also not a question of doing what Buddha wants, but of developing oneself and becoming independent. His way is awareness without any moralistic finger pointing or pressure from outside or above. This is one reason Buddhists don’t proselytize. They recognize this freedom is difficult for the less mature. Since Buddha only instructs and shows things are, one has to choose. Not everyone can do that. Secondly, impermanence must be faced. “The toilet is on fire,” as the Danes say - there is no time to waste. Whoever was born will die. Whatever was put together must fall apart. Nothing composite has any lasting nature and nothing conditional can stay. If, a Danish wisdom continues, “The last shirt has no pockets,” and there is really nothing one can take along from this life, mind’s importance grows immensely. Only its space, aware and limitless, is timeless, and everywhere, and can therefore be trusted. Also, one understands that the time to practice is always right now.

The third consideration is cause and effect, that beings continuously create their own lives. Most like to blame others, especially for blunders and pain, but that leaves one dependent and weak. Those who think that everything is destiny, that it happens by accident or due to some god, can only grin and bear problems or try a bribe. Buddha’s view, however, empowers everyone. He teaches that whatever karma hasn’t matured yet, can be changed. Any outer and inner conditions can be transformed or made useful.

Of course, to a high degree some things have already happened, like acquiring one’s present body. The karma of former lives made one’s mind fit with parents who provide certain genes, a given race, social standing and a level of intelligence. However, in its absolute nature, mind is free, and as one can see from unusual people everywhere, working with and in between the conditions offers striking opportunities. Once the above three conditions have been understood, it is time to ask “why?” Why work with one’s mind and develop? The reason is that all beings search for happiness. Strangely enough, however, nearly all see it inside the realm of what is plainly, even visibly, impermanent. As this striving is so pervasive and evident, Tibetans call the world do-kham, the realm of desire. In addition, there exists “formed” levels of aesthetic joy, called zug-kham, and formless realms of abstraction, called zug-me-kham. As the illusion of a separate “self” has not been dissolved, one can stay in none of the above and it is wise to seek lasting values. Looking for the mirror behind the pictures, or for mind’s timeless radiance behind its changing experiences, one discovers something much greater. The ability to be conscious holds more fascination than the objects one is conscious of and the taste of this discovery is a steadily increasing and radiant bliss. The ability to know and understand is found to be much more fascinating than whether something pleasant or unpleasant happens to appear on the screen, and the freshness of immediate experience does not go away! A mind that knows itself through every event is the goal. It is something totally great and wonderful! Such insights motivate and, when necessary, one can keep them as carrots in front of the lazy horse of one’s habitual mind. One should remember that any present freedom or joy is much less than one’s constant state after enlightenment. While enjoying and sharing the bliss, which is reachable today, it is inspiring to know that they are just a shadow of mind’s timeless nature. Nothing conditioned comes even close to fulfillment of that state. Those were the carrots. The whip is most convincing. Suffering is certain if most convincing. Suffering is certain if beings do not change their present values. If people keep thinking that they are their bodies and that they possess their things and money, old age, sickness, death and loss are very painful. At this point one takes refuge. It is the logical next step. Having understood that there is no alternative to enlightenment, the way one goes to an English teacher to learn English or to a German teacher to learn German, one asks a Buddha about mind.

It’s true that philosophies and schools of psychology all touch upon mind in different ways. So do the religions which are not only based upon faith, such as Hinduism and Taoism. Only Buddha, however, approaches the subject in a complete and scientific way. His methods bring unquestionable results, convincing beyond dogma or belief. In a known fable where blind people are asked to describe an elephant symbolizing mind, one touches a leg and says that it like tree. Another holds the trunk and says it’s like a tube. One holds the ear and says it’s like a leaf, and so on. In this comparison Buddha would sit squarely and open-eyed on the animal, with all kinds of sensors examining its front, behind and middle. He needs to prove nothing, and he is not inattentive for a second. While other religions tell beings what their god wants from them, Buddha liberates and enlightens them through showing how mind works. His message is to the point. He says, “All you need to know is that which is looking through your eyes right now.” You’ll become fearless, seeing that it’s indestructible space. Joy will arise from seeing that it is rich, playful and full of potential, and a far-seeing and practical love follows our understanding that mind is unlimited and has no end. Opening up to Buddha is the essence of taking refuge. It expresses real confidence in one’s mind.

It is essential to know from the beginning what Buddha is. He is not a person, but mind’s full development. On this earth, three completely enlightened teachers appeared before our present, historical Buddha, and one thousand altogether will come. A Buddha first teaches and a period of realization follows. Then, on a sliding scale, people meditate, study, keep the outer traditions, and finally enter a residual period. Then all those who weren’t liberated and enlightened so far return to barbarism. A after awhile, people realize that they are suffering. They become willing to give up some ego-space and thus a new Buddha can take birth. He again is followed be periods of realization, meditation, and study, of observing the outer conduct and a residual period, which is once more followed by a time of barbarism. While this earth holds intelligent life, periods of high and low culture thus alternate, and some texts say that all teach the Small and Great Ways, but only the fourth and sixth Buddha have students who can readily understand the Great Seal view and the Diamond way. Buddhas don’t watch their navels and say OM. They work. They bring peace, they increase, fascinate, and protect. Their wisdom are the transformation of whatever disturbing feelings exist. In this stage anger becomes mirror-like awareness. Pride of oneself extends to others and becomes rich and many-sided, like a handful of jewels. Attachment becomes that ability to work with one and many factors at the same time, jealousy becomes the conscious thread of experience, and ignorance dissolves into intuition. Though Buddha is the first and absolute refuge, he is nothing alien. 2,500 years ago, at the time of his enlightenment, he saw the timeless nature of all beings and phenomena. He said, “How amazing! They are all Buddhas, but they don’t know it. Every atom is vibrating with joy and held together by love, but nobody is aware of this.” Thus, he didn’t teach in order to add anything missing to mind. Everything is always there and its timeless nature can not be improved. He only instructs to show beings the perfection they already possess. Those methods are the second refuge, his teaching. It touches one’s totality and is completely practical. No concept of a goal can be enough; a way is needed to lead one there. For the next forty five years, this Buddha shared what is called “the way things are” or “dharma” in Sanskrit, the approximate language he spoke. Given as information, not as dogma nor commandment, it consists of 108 inch-thick books called Knjur. Their 84,000 teachings naturally fall into main groups, known in Snasrit as Vinaya, Sutra, Abidharma and Buddhist Tantra, which are so different from the Hindu variety. They supply anybody who wants freedom and independence with fitting points of entry into his way, corresponding to their gifts and levels of neurosis. Being so wide, most can use or identify with some information or method which he gives. Though one must be careful not to make one’s own religion or to mix systems having different goals. Wherever one has enters the stream, one can follow it with varying speeds until enlightenment. Buddha’s teaching really has everything and one’s qualities will grow like a healthy tree.

The third refuge needed is in the historical boddhisattvas, and, on a relative level, also in those who do their work - one’s friends and helpers on the way. Practically, this means relying on the skillful members of one’s local group who are good examples. They take things from a beyond-personal level and work for others, as do the traveling teachers. Many unrecognized, still untrained bodhisattvas, are drawn to the Diamond Way centers today and one has to judge for oneself whom to trust where. As Buddhists avoid sentimentality, a lot of exotic types are automatically excluded. However, one should always insist on a healthy sense of humor and check that one’s helpers and examples on the way are not strange and don’t take themselves too seriously. It is especially important that they have a healthy, not frustrated view of sexuality, and they do not blindly follow politically correct trends but trust themselves.

Also, the Diamond Way centers should be choosy. Otherwise their power and joy will soon disappear. There are social institutions and churches for those needing help or direction and one pays taxes so that the former are taken care of by experts. Our job is to give a surplus and are critical, to the finest idealistic minds. Helping them discover that space is bliss through functioning lifestyles and convincing human growth, beats reciting the sixteen levels of emptiness in one go or telling wondrous tales about spiritual powers. Every body in a center is on the way, and sharing their growth is inspiring. Seeing them make a change, be useful to others or overcome their inner spooks, may be the best of teachers. This is the approach of the future. As is amply evident, hierarchical systems will not sell with independent people in the West. Nobody wants a distant teacher on a pedestal or a big organization standing on their shoulders and telling them what to think. If things are not transparent, honest people will go elsewhere and maybe find nothing. It is a pity if no atmosphere exists which both new and old members can work in and learn from.

If one approaches by trial and error, “Goal” “Way,” and “Liberated Companions” also known as Buddha, Dharma, Sangha in Sanskrit and Sanggye, Cho, and Gendun in Tibetan, will be enough. All Buddhist schools take this refuge. It means being Buddhist and one needs it. But if one does not want to walk to enlightenment, but wants to fly, then they are not enough. Flying is quick but difficult and one needs a teacher. Like everything else, any teacher is a mirror to one’s mind. The difference is that he hopefully is a conscious one. As he holds the key to fastest growth on countless levels simultaneously, it is but critical mind. A good opening is being thankful for the richness hebestows. Although the student cannot find anything perfect, which he does not already contain, without the lama it would stay hidden. The teacher is thus where beings fully meet their inherent potential. His example, proves that compassion, wisdom and joyful power can be accomplished by all. This is no dry observation, but an intensely blissful feeling which usually is called “blessing.” Practical western languages have few words to describe it. It’s a warm, “whole” feeling of recognition and thankfulness that convinces beings of their potential. It enriches everybody deeply to know that one day one will also be able to benefit beings. this confidence or spiritual influence is one great experience made possible by the teacher. The second gift is methods. They must be from Buddha and relevant to a given time and culture. If they belong inside the Diamond Way, the teacher must also carry a true transmission! The deeper the teachings are, the more they transcend people’s daily level of experience and critical safeguards. Therefore, many are caught by charlatans and one should make certain that the teacher is solid. He must know what he teaches is solid. He must know what he teaches. Also, he should express convincing amounts of fearlessness, spontaneous joy and the far seeing compassion of realization. One should check that he has benefited practically from Buddhism in his life and does not just quote books or do retreats. As mentioned above, for the Diamond Way it is essential that he had authentic teachers himself, and events in the world is useful but not sufficient as qualifications for a Buddhist teacher. Within this area, ways and goals are much too different and any comparison with other philosophical and psychological systems without years of study is very risky. Finally, to round off what must be critically observed by seekers of spiritual friends. Smiling fair-weather gurus are not difficult to find, but if one wants a teacher with staying power, somebody who’ll stand with them through a storm, they are more rare.

The methods and knowledge for quick enlightenment are called yidam in Tibetan. “Yi” means mind and “dam” means bond. Just like the Great Seal teachings, they bond mind with its enlightened nature. Through their practices, involving feedback from enlightened form and vibrations, outer and inner awareness mix and meet, and one may experience massive growth. Buddha manifests as beyond-personal fields of light and energy, such as peaceful, protective, single, united, female and male aspects which awaken mind’s enlightening qualities and wisdom. Exciting and attractive by nature, they allow beings to look in the brightest mirror they can use and discover their nature in the clearest light. There’s one last and indispensable aspect of Lama and refuge. That is protection. Though, at present, western conditioning permits the Buddhist protectors to manifest mainly as the avoidance of accidents and the removal of hindrances, everybody on a quick way surely benefits from their enlightened energy-fields. Latently present in space, as long as one keeps one’s self-respect and bond to one’s teacher, they activate in split seconds for one’s long-term good. It is not just on the physical level that brings need someone who will stand up for them, and the protections are a true refuge. Their skill and constancy can be fully trusted. To have the power to convey such protection a teacher must be honest. This is necessary for his own bond with his protectors and to keep his wishes for others effective. When people think of him, they should feel deeply secure. Therefore he must not have run away from dangers in his life, but instead have conquered them. Nor must he be politically correct or have shirked difficult decisions that were his to make. Transmitting a lineage means to unite beings in a trustworthy way with their Buddha nature. The necessity of imparting the Great Seal and yidam teachings precisely and protecting the students’ progress make the Lama so essential to the Diamond Way. He exemplifies the whole refuge and is beings’ closest connection to their Buddhahood. Even the Buddhas had teachers. If nobody had shown our historical Buddha that his mind is clear light, he would never have become enlightened. So, the importance of the teacher cannot be overstated. To see one’s face, one needs a mirror. Though many do the taking of refuge quickly, eager to move on into the main meditation, still two possible kinds of motivation will be discernible. Some think, “I, myself, will get old, sick and die. Now I should have a good life. I want help with both.” For the Great and Diamond Ways this is too little. The power necessary for these ways of transformation and view is generated through the following wish: “Everybody has trouble and pain and I will now reach a level from where I can benefit them.” This second motivation is of course, much wider. It increases the effectiveness of the refuge immensely because everybody’s search for happiness is involved. Acting to benefit all beings, is like feeling their little hands and paws on one’s back, pushing one forward. A noble treatment by one’s surroundings, increasing in frequency, is the result. It means: “Please get enlightened quickly, then give us a hand.” This is what is being subconsciously expressed. With such understanding, even unpleasant experiences become meaningful. They mature one to benefit others later.

Thus far into a Diamond Way meditation, every step is one the level of linear logic and understandable through concepts. At this point, however, mind’s total qualities are activated and words lose some of their reach. Having secured oneself through right view and refuge based on compassion, the practices may now develop any of mind’s three aspects. Its awareness, energy and power to identify may all be activated. First to inspire the West, were the formless ways for mind to understand itself. Zen and Theravada have made them well known, and they sound direct and easy. One must be very careful, however. Many think that good instructions. Actually, trying to experience mind directly is much more difficult than learning long mantras, or getting acquainted with many-armed Buddha forms. One’s totality must be involved. Without engendering great devotion or strong thankfulness, the meditator is without much power for transformation and in regards to the Great Seal level, he is also on very slippery ice. In other words, without such incentive he may lose his bonds. This expresses no distrust of Zen and shamata-meditations. The very situation of mainstream westerners now picking up these methods is based on the world’s best karma, and in their countries of origin, such Buddhist schools have traditional tools such as generosity for generating the needed positive impressions. Without such input, however, one ends up with a blank, sleepy state, which is poison for one’s development. It seriously diminishes mind’s independence and power.

So, to meditate on mind itself one has to be two hundred percent conscious. Everything must vibrate with awareness. Also, the moment one cannot hold that state anymore, one should relax. Scratch whatever itches, build motivation, and when the clouds are gone, return to radiant clarity. This is the rule if one is not meditating on an object, but is trying to experience mind’s timeless space directly. The key to such meditation is thus a good conscience, which mind enjoys resting in. The periods of awareness should first be very short, and then gradually extended. Since the early seventies, growing numbers of westerners enjoy the wide variety of methods known to the Diamond Way. In central and Eastern Europe, for instance, a majority of Buddhists seem very comfortable with the lay and yogic practices of the Karma Kagyu schools. They find the Tibetan derived tools fitting to their varying needs. Also around the English-speaking world, recurrent scandals can only dent a surging interest. When tense, these methods free people. Meditation on Buddha aspects supply inspiring feedback for mind to focus on. When confused, points of assurance will manifest from the energy fields and if desire churns the meditator’s mind, the mixing phase will bring a pervading and joyful feeling of union. Meditating on the energy forms and light palaces of Buddhas, using their heart vibrations - mantras - and fusing with them into blissful, conscious space, truly pushes boundless enlightenment buttons in one’s body, speech and mind. To avoid any superficial Disneyland effect as well as the strait jackets of belief-religions, the meditator must firmly understand that truth and space cannot be separated - that wherever one even thinks of Buddha, he is already there. It’s an essential point because in meditation, many visually over stimulated modern people have abstract experiences or feelings of openness rather than producing the suggested mental images. They should therefore be assured that merely knowing a Buddha’s color, attributes, body position and heart vibration (mantra) will bring them the right enlightened feedback. As space and phenomena are interdependent, and the is no true division between outside and inside, such forms both inspire mind and regulate the energies in one’s body.

Having implanted beyond personal perfection into one’s body, speech and mind through the building up phase of meditation, one meets the Buddha on the level of energy through the mantra given. Then one dissolves his aspect as the text advises. Whether one is at that time identified with the enlightened form or is holding it in front or above, it dissolves or it dissolves what is left of one’s notion of a meditator. Thus, consciousness meets space, all form is gone and there is only awareness without center or limit, fearless and deeply thankful. When returning to an active situation, one should retain the feeling tone of the absorption as well as possible, and make as little separation as one can. To support that statue in daily life, it is useful to consciously let a “pure land” appear and to see the world as a realm of blissful meaning inhabited by potential Buddhas. For everyday situations, it is most useful to identify one’s emerging body-consciousness with one’s habitual form, only without weakness or disease. This will make one benefit others automatically. During retreats, however, one may increase the targeted effect of breaking habitual concepts by reappearing from space as the light-energy form (yidam) one is meditating on, and keeping that awareness between sessions. It includes hearing sound as mantra and experiencing any mental activity as wisdom for the simple reason that it can take place. Most important in any Buddhist practice is the awareness of that which does and experiences. Knowing mind’s timeless clear light is the absolute goal. As a rule, however, behaving like Buddha until one becomes one, goes far beyond any other method and one may recognize one’s inherent enlightenment most directly through one’s lama. Therefore it is so important that the teacher is trustworthy and will not let one down. Early on the way but unimpressed by expectations, one should also learn to evaluate the long range development of others and oneself. Though flashes of joyful insight are more frequently remembered, they are not the best indicator of overall growth. Situations of expecting but not meeting with or not being impressed by disturbing feelings, are a clearer measure of what is going on. Also one should recognize the steepness of different ascents towards a pure view. As can be imagined initially, it is easier to meditate on an energy form as being perfect than on a human body. It does not go to the bathroom and will not be stuck with a funny nose. The meditator may manifest any shape to the experience of practical purity may be major, and the ability to also recognize human qualities in the meter maid who sneaks a ticket onto one’s windshield, may long evade one. If one manages to meditate on the teacher however undistracted by possible physical shortcomings, or sometimes clumsy behavior or speech, one is close. Seeing him on the level of purity one may soon recognize the ultimate perfection of all beings, their mental activity, and situations.

So, when meditating on the teacher the first step is longer. One has to digest more, to face more, accept and work with more, to run more things through one’s system. The next and active step may be easier and short. Therefore, it is frequently the people who are able to meditate on their teacher who get the best results. That is my experience, and the great Dilgo Khyentz Rinpoche recently devoted a whole book to the excellence or guru yoga. All through the Kagyu Lineage this is stated again and again, “If one can do it, the ability to see one’s teacher on a high level and to behave like him is the fastest way to mind’s unfoldment.” To sum up t he evening, we first examined how mind may be calmed and motivated in more or less effective ways and we understood the power of the refuge. Then the things to watch during formless meditation were laid out, and how meditation on the Buddha aspects brings forth beings’ beyond personal qualities. Finally, we examined the most direct way of growth, that of a close connection to one’s teacher. As this practice known as Guru Yoga or Lama Naljor is so essential to the Karma Kagyu Lineage, I again want to stress that it is in everybody’s best interest to critically analyze any potential teacher. Wimpiness, the avoidance of thorny issues and a tendency to say what people expect create growing embarrassment and one will not develop well in such an atmosphere. Also, Lamas must see their machines. So, before giving the great precious gift of one’s trust to teachers it is wise to check if they have qualities which one would like to include in one’s life stream. Observe if they carry their own luggage? Or need to wear unusual clothes? See whether they expect to be served or addressed in a special way? As most seek out a Diamond Way teacher due to an abundance of excellent human values, it is rather the lama’s responsibility to mature their potential than to change it. What happens after and between meditations is as important as the absorption itself. It is a practitioner’s life and therefore one should be highly aware how to return to that state. It is best done from a position of richness, of embracing the world with the feeling that everything is a gift, that one’s body and speech are conscious means for benefiting others. The more one can hold the general view that the world is a pure land and that people have the potential for enlightenment, the easier all things will go. On the other hand, if there is no readiness to do this, one will never understand that any experience is mind’s radiance and one will live the ups and downs of an ordinary world. Therefore Buddha advises ending any meditation by wishing that all good impressions accumulated may become limitless. That they may stream out to all beings everywhere, and bring them lasting joy, that of knowing their minds. No nobler motivation can guide the period until the next meditation when one can again dive into mind’s unlimited joys.