Simon V.

Hi Baba

I like the openness of this community in that free thought and exchange of ideas are welcome, together with its tendency to attract people who actually are serious meditators, but of all stripes and colours.

I’m glad that some of the more extreme aggressiveness has recently been pointed out as being the rather counter productive…[Read more]

Hi Baba

I like the openness of this community in that free thought and exchange of ideas are welcome, together with its tendency to attract people who actually are serious meditators, but of all stripes and colours.

I’m glad that some of the more extreme aggressiveness has recently been pointed out as being the rather counter productive…[Read more]

All of the Tibetan buddhist lineages have tantrik levels of practice; in fact, the Tibetans claim to have the full buddhist transmission of all the varied streams of teaching, as opposed to other cultures which only have certain sections, which claim naturally each person can assess as they see fit.

Dzogchen is indeed more like daoism than the…[Read more]

All of the Tibetan buddhist lineages have tantrik levels of practice; in fact, the Tibetans claim to have the full buddhist transmission of all the varied streams of teaching, as opposed to other cultures which only have certain sections, which claim naturally each person can assess as they see fit.

Dzogchen is indeed more like daoism than the…[Read more]

All of the Tibetan buddhist lineages have tantrik levels of practice; in fact, the Tibetans claim to have the full buddhist transmission of all the varied streams of teaching, as opposed to other cultures which only have certain sections, which claim naturally each person can assess as they see fit.

Dzogchen is indeed more like daoism than the…[Read more]

The different lineages have their own versions, and I’ve only personally learned from teachers the kadgyu version, though I would say the way I tend to approach the practice is in more of a dzogchen spirit–where the philosophical view is paramount, taking precedence over (though not factoring out by any means) the yogic physiology…[Read more]

The different lineages have their own versions, and I’ve only personally learned from teachers the kadgyu version, though I would say the way I tend to approach the practice is in more of a dzogchen spirit–where the philosophical view is paramount, taking precedence over (though not factoring out by any means) the yogic physiology…[Read more]

The different lineages have their own versions, and I’ve only personally learned from teachers the kadgyu version, though I would say the way I tend to approach the practice is in more of a dzogchen spirit–where the philosophical view is paramount, taking precedence over (though not factoring out by any means) the yogic physiology…[Read more]

I have practiced phowa in the Kadgyu Tibetan tradition, under the lama Ole Nydahl.

In that tradition, from which it originally derives, as far as I know, it is not an out of body practice (in other words, that is not its aim), rather, it is (mainly) a method for preparing for death wherein the aim is to enter into an after death condition based…[Read more]

I have practiced phowa in the Kadgyu Tibetan tradition, under the lama Ole Nydahl.

In that tradition, from which it originally derives, as far as I know, it is not an out of body practice (in other words, that is not its aim), rather, it is (mainly) a method for preparing for death wherein the aim is to enter into an after death condition based…[Read more]

I have practiced phowa in the Kadgyu Tibetan tradition, under the lama Ole Nydahl.

In that tradition, from which it originally derives, as far as I know, it is not an out of body practice (in other words, that is not its aim), rather, it is (mainly) a method for preparing for death wherein the aim is to enter into an after death condition based…[Read more]

In the end he became particularly concerned with transforming the deep, physical habits of collective humanity. For him changing the body’s kind of cellular habits or karma was the real untried task, more challenging and difficult than developing ‘normal yogic powers’ (which he saw as a ‘top down’, only temporary fix of the normal flow), because…[Read more]

In the end he became particularly concerned with transforming the deep, physical habits of collective humanity. For him changing the body’s kind of cellular habits or karma was the real untried task, more challenging and difficult than developing ‘normal yogic powers’ (which he saw as a ‘top down’, only temporary fix of the normal flow), because…[Read more]

In the end he became particularly concerned with transforming the deep, physical habits of collective humanity. For him changing the body’s kind of cellular habits or karma was the real untried task, more challenging and difficult than developing ‘normal yogic powers’ (which he saw as a ‘top down’, only temporary fix of the normal flow), because…[Read more]