Meditation
At the general meditation meetings, we practice a meditation called Guru Yoga on the 16th Karmapa. This method, based in the teachings on buddha nature, works with identification with the absolute qualities of ming. Guru means teacher, and refers to the immovable quality of mind that the teacher represents. Yoga in this context means union with, or harnessing the potential of. This type of meditation is an essential method in the Vajrayana, or Diamond Way, level of Tibetan Buddhism. Here one works with a liberated teacher because one needs someone with the experience of minds absolute qualities to pass it on.

At the DWBC of Austin we invite the public to meditate with us twice during the week. We also practice together informally on Saturdays. We hold monthly retreat weekends to go deeper into other meditation practices like the foundational practices (tib. Ngondro) which prepare one for more advanced types of meditation.

What is Meditation? Meditation turns accepted information into experience. On the first level, its purpose is to calm mind and keep it in one place. It creates space between the experiencer and his experiences, permitting the wise to choose roles in the comedies of life and avoid its tragedies. This protective distance is most frequently achieved through awareness of one's breath or the concentration onto a Buddha form, a meditation called 'Shamatha' in Sanskrit and 'Shine' in Tibetan. Whoever can hold this state of mind in the lab situation of one's meditation, will gradually accomplish the same in daily life. This is a first step in one's development and a necessary foundation for both penetrating insight and more elaborate practices.
The second level of meditation is called 'Vipassana' in Sanskrit and 'Lhaktong' in Tibetan. Here, the meditation is formless and aims at the nature of the mind itself. By being aware without an object to be aware of, insight and understanding arise spontaneously.
So meditation is the concentrating of the mind onto something and the clarity which arises from this.

Is meditation good for everybody?
Diamond Way meditations are for people who aim at enlightenment. If someone only wants to relax, other means are better suited for this purpose. Generally, meditation is for people who have enough positive impressions in their store consciousness, enough insight and joy, so that they can stand to meet with their own subconsciousness. For psychotic people e.g. it can be dangerous to meditate, since they tend to take their feelings and inner conditions for too real and may experience many inconvenient projections. In this case, saying Mantras and trying to act in a positive way is better than to start with concentrative meditation too early. Only when one feels good without taking pills and is able to work, live on one's own and maintain relationships, it is time to start meditating.

Then, there are meditations which shouldn't be practiced without the so called Buddhist Refuge. It gives protection and creates a connection to the own Buddha nature, a connection to the teachings, to friends which are on the same way and to the Lama who gives the Refuge.
Moreover, meditation can only bring positive results to people who have the right foundations for the kind of meditation they practice. If difficult meditations are tried too early and outside of the well-tested gradual system, it may result in a so called »white wall« state: One feels calm but rather sleepy. This state can reduce intelligence and energy.
What we strive for is an awareness as sharp and clear as a diamond.

How to calm a busy mind during meditation?
Treat impractical or disturbing thoughts like a thief in an empty house. Give him nothing, let him look here and there, but not find anything. If you have a busy mind and do not attach to the thoughts which come up, there can be no harm. Don't give your thoughts any energy and you will not be bothered by them.

MEDITATION IN DIAMOND WAY BUDDHISM
Lama Ole Nydahl
San Francisco, April 1998
BUDDHISM TODAY (Volume 5 -1998)

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 THE DIAMOND WAY, AN UNSHAKABLE CONFIDENCE IN ONE'S INHERENT BUDDHA-NATURE IS INDISPENSABLE"

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.

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