Our hands rest on our knees or in the mudra of “settling the mind in a composed and undivided state”. Before meditating, we inhale and exhale three times, to clear the lungs. If the mind is too busy, we force ourselves to calm it, without overdoing it. We bring the mind back, from wherever it has gone. Once the mind is stable, we guard against it becoming dull.

Whether you are a complete novice to meditation or you have been practicing for decades, wherever you are in your own spiritual path, you have come to the right place. These are the very traditional meditation practices used in Diamond Way Buddhist Centres, together with references to their Tibetan Sources. 16th Karmapa Meditation.

But the Great Seal consists of foundation, our Buddha nature; way, our non-dual methods; and goal, enlightenment. We here distinguish a “striving” Mahamudra with form and a “realized” state of awareness beyond this. The Great Seal is without any limitations. Its basis is space, the buddha nature of every sentient being, mind’s inborn and limitless awareness. Its path is the awakening of devotion and use of the conscious power contained in body, speech, and mind. And its goal is timeless spaceawareness— fearless, joyful, and compassionate.

The tongue should be in contact with the upper palate, and the lips naturally closed. We breathe through the nose, which is better for the lungs. Our hands rest on our knees or in the mudra of “settling the mind in a composed and undivided state”. Before meditating, we inhale and exhale three times, to clear the lungs. If the mind is too busy, we force ourselves to calm it, without overdoing it. We bring the mind back, from wherever it has gone.

Your Comments and Suggestions Revised on June 17, 2005 Copyright © 2005.

Biography 16th Karmapa Rangjung Rigpe Dorje. (Retrieved: September 16, 2006) • 2007-10-24 at the. Country Reports on Human Rights Practices - 2002.

There was one day that I did get in and sat with a few other westerners along with it seemed several hundred monks with the Karmapa on podium doing chants and mudras. The monks deep toned chanting in response, the horns, the incense, I got completely stoned.

I know of no more effective meditation. Therefore, practice and enjoy. We feel the formless stream of air at the tips of our noses and let thoughts and feelings pass without evaluation. Then we focus on the four basic thoughts, which turn mind towards liberation and enlightenment.

First of all, maintain the pure view. Try to see everybody and everything on the highest possible level. Meditate when possible, even if only for a few minutes. Use mantras when not engaged in learning or other necessary mental activity, and consciously enjoy their blessing and protective aspects.

Please explain each phase of this meditation. Generally speaking, the beginning and sequence of all Buddhist meditations is the same. One watches one’s breath and remembers the four basic thoughts of precious human body, impermanence, causality, and reasons for reaching perfection—until one understands that these relate to oneself. Before this realization becomes cluttered with ideas, one gratefully takes refuge, develops one’s mind for enlightenment for the good of all beings, and then goes on to the building-up phase.

He looked a bit startled, as if this was not necessary and asked me, “Does it have to be now?” As he understood that it was nothing urgent, he seemed relaxed. All Karmapas are the same stream of consciousness, and different incarnations choose to work in different ways. Is there anything else you would like to say regarding this topic? I would like to again point out the great and precious opportunity we have through our guru yogas. We are exceedingly rich to have such direct connections to our buddha nature through the blessing of an unbroken transmission. And I would like to assure those who might know the Karmapa only slightly that although “Karmapa” is the title for the first reincarnation-line in Tibet, the power stream of the lineage includes whoever shares in his work and brings the blessing of the buddhas into the world. Also those who have never met any Karmapa or are confused by some exotic aspects of Tibetan culture are fully included through their wish to be of benefit. Do you have any brief advice for a Diamond Way practitioner’s daily life?

This is no problem at all. The disturbance is not the stream of sense experiences, but one’s habitual judgment of things. Only this attachment hinders one’s meditation, and with such realization the tendency must gradually dissolve. One certainly also perceives the movements in one’s body, the quality of one’s seat, one’s breath, and many other kinds of stimulation.

The best bookstore I knew was at the Taj Mahal Hotel. I went to the section on psychology and religion. I was browsing when I swear this book fell on my big toe. “Archarya Rajneesh” was the title. The first page mentioned that he gave lectures in English and lived in Poona only one day away. Getting there, first person I meet is you. Discount paint cleveland ohio.

In this simplified form of the practice, the guru (lama) is His Holiness, the Sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje. It is said that the benefits of doing this practice are immeasurable., who was entrusted by Karmapa with bringing this practice to Western people, sums it up like this: 'I know of no more effective meditation.' For instruction, practice texts and group practice Simple Light Meditations 'At the heart-level in the center of our chest, now appears a tiny rainbow light. Gradually it expands through our body, totally filling it and dissolving all diseases and obstacles on its way. When we can stay with this awareness, our body shines like a lamp and light streams in all directions, filling space.

Randy and I were intending on spending a couple more weeks in Kathmandu and so found a room in a private house. It was a lovely situation because the house had a walled garden and so offered a retreat from the daily busy-ness of the city. This house was closer to the Tibetan Swayambhu Monastery which we liked to visit.

The real, dedicated seekers eventually pass beyond this fantasy stage and take on the real hard task of discipline and wisdom. There is a reason why people like Osho stayed far away from Theravada Buddhism – it is far too realistic and austere for the la la land spiritual seekers. Proof of the absurdity is that Osho’s legacy is completely ruined and ineffective these days. All that remains is superficial feel good video clips on Youtube.

We were invited to a private Black Crown (Empowerment) Ceremony that was taking place at the home of a wealthy Indian woman later that evening. This is the same ceremony that took place months earlier at the Swayambhu Monastery in Kathmandu but that I had not been able to attend. One of the first people I met after arriving at the house was the Tibetan monk who had sat next to me on the flight. As it turned out he had been traveling to join up with the Karmapa and return with him to Rumtek. He was as surprised as I was.

Everything is self-liberating. We emanate this light as long as it feels natural. Rainbow Light Meditation The Rainbow Light Meditation, the Meditation on Light and Breath, and the meditations for children are not normally done as group practices at Diamond Way centers, but instructions and practice texts are available at centers around the world. For instruction and practice texts Resources Web Resources -- -- Related Pages from Dharma Haven Books and Videos The Guru Yoga Meditation on the 16th Karmapa in a small booklet. Available from Diamond Way Buddhism centers. (Video) Documents the extraordinary life, teachings and death of His Holiness the 16th Gyalwa Karmapa, supreme head of the Kagyu tradition.

After having taken refuge in the morning, such identifications are the best for building up energy and moments of insight during the day. Why is it, then, that we still need practices like the Ngondro, for example? They make you tough! Also, when practiced in the right way, the Ngondro may take one to the goal.

Govind Siddharth became enlightened in 1986 and Osho confirms that in one of his discourses. If you look on the blog at the categories you will see Osho’s Enlightened sannyasins and one is listed as Govind Siddharth. Here you will find posts regarding his own experience. As I said in story that I told in the post “Osho and the 16th Karmapa,” when I read the story, I too took it with a grain of salt, knowing how devotees tend to exaggerate the importance of their master. But what I can attest to first hand is the part of the story where I had an audience with the Karmapa at the Oberoi Hotel in Calcutta. He was sitting on a sofa and next to him facing out was a copy of Sannyas Magazine with Osho’s photo beaming out to the audience.

It is said that the benefits of doing this practice are immeasurable., who was entrusted by Karmapa with bringing this practice to Western people, sums it up like this: 'I know of no more effective meditation.' For instruction, practice texts and group practice Simple Light Meditations 'At the heart-level in the center of our chest, now appears a tiny rainbow light. Gradually it expands through our body, totally filling it and dissolving all diseases and obstacles on its way. When we can stay with this awareness, our body shines like a lamp and light streams in all directions, filling space. It dissolves the suffering of beings everywhere and the world now shines with great meaning and joy. All are in a pure land, full of limitless possibilities. Everything is self-liberating.

The Karmapa’s room was a corner one and Ben and I approached from one hallway and as we neared we could see an Indian sannyasin couple in orange approaching from the other direction. He was dressed in a lunghi and had a very long beard and long hair. She was dressed in an orange sari. They were Osho sannyasins and ran the Calcutta Osho center.

The continuation of the pure view in one’s daily life is a never-ending and deeply inspiring job. Working with people makes sense. They all are essentially buddhas who just haven’t recognized this yet. And, if one observes well, everything happens within a most meaningful framework. I think that returning to the world with the power of the meditation and improving it is what inspires people most right now. But it is also possible that—once the 17th Karmapa Thaye Dorje gets back his crown and it is not damaged, which we hope very much—the beginning stages of the meditation will regain their importance. The 16th Karmapa hardly showed the crown publicly after 1980, and one year later he died.

He looked in my eyes and smiled. He threw water on my face and these words came into my head “Don’t worry, this path is not for everyone” Then he was gone.

Before this realization becomes cluttered with ideas, one gratefully takes refuge, develops one’s mind for enlightenment for the good of all beings, and then goes on to the building-up phase. In this meditation it means letting one’s trusted teacher appear as inseparable from the 16th Karmapa and Kagyu lineage—as “Tibetan” as one likes (that is, with the wished-for amount of cultural markers around him). But always there should be the Black Crown. Its very form exposes beings’ unconscious and allows for quick changes in one’s character. This is the building up stage.

• • Retrieved on 2009-02-02 • 2 November 2008 at the. Retrieved on 2009-02-02 External links [ ] •.

Where do you see the main difference between this practice and other Guru Yogas, for example on the 8th Karmapa? In its application. The blessing of the lineage and one´s recognition of mind’s nature are the same everywhere, but this practice is especially easy, practical, fast, and efficient. Above all, Hannah and I were given and carry the energy of the 16th Karmapa. At the same time, however, he gave us the meditation on his 8th incarnation to be continued after the Ngondro. The 8th Karmapa was given as the general yidam, both for us and our students as well, because this meditation pushes such a wide variety of unusual buttons in our subconscious. All invocations of the lama are good and show us mind directly, but they take us there through different means. The 2nd Karmapa, for example, invokes a huge protective powerfield, the 3rd opens us up through wishes and insight, and the 15th brings ultimate meditations on union.

They simply don’t like its closeness. Then one advises them to instead do the shine/lhaktong (Skt. Shamatha/vipassana) holding and calming insight meditation, which is something neutral. If people can’t develop confidence in the realization of another human being, or if they don’t enjoy it, there exist other fine but less complete meditation methods than the Guru Yoga. Nothing is more effective than identifying body, speech, and mind with those of a buddha. What do we visualize while saying the mantra? Are the lights still shining into us at this point?

In the dissolving phase everything disappears. If we keep our eyes open, an outer world is still there.

Invited by his first Western disciples Ole and Hannah Nydahl, Karmapa arrived in Copenhagen, Denmark in December 1974. In November of 1976, Karmapa arrived in New York for a tour through the USA, and in the following year he spent six months on tour in Europe during which he visited Sweden, Denmark, Germany, Holland, France, and the United Kingdom. In May of 1980, Karmapa again visited the West, stopping for lectures and ceremonies in London, New York, San Francisco, and Boulder, Colorado. The 16th Gyalwa Karmapa died on November 5th 1981 in a hospital near Chicago.

What does it mean “to rest within the mantra”? Our languages were not constructed to handle nonrealistic concepts, but the meaning is to rest within the sound itself. That is to say in the experience of sound and emptiness, vibration and space being inseparable, After having felt the beyond-personal influences of the vibrations in one’s inner energy-lines and wheels, one gets lost in the vibration. It then has no center or limit, in its essence it is timeless and limitless. Here, especially the Om Mani Peme Hung is well-known. Its six syllables remove the six disturbing emotions of pride, jealousy, attachment, ignorance, greed, and anger, and the 100 syllables of the effective Diamond Mind invocation invoke the same number of purifying buddha families. If several people recite a mantra together, everything starts to vibrate and hum; and people today, who are looking to meditation for quiet “inner” time, then find it here.

In the dissolving phase everything disappears. If we keep our eyes open, an outer world is still there. How should we understand this? This is no problem at all. The disturbance is not the stream of sense experiences, but one’s habitual judgment of things. Only this attachment hinders one’s meditation, and with such realization the tendency must gradually dissolve. One certainly also perceives the movements in one’s body, the quality of one’s seat, one’s breath, and many other kinds of stimulation.

Finally, we see the reasons for working with mind. Enlightenment is timeless highest bliss, and we cannot benefit others while confused o r disturbed ourselves. Therefore we now open up to those who can teach us. Now, out of space in front of us, condenses the golden, transparent form of the 16th Karmapa - a radiant field of energy and light. He wears the Black Crown, the shape of which can awaken mind's deepest awareness. His face is golden and mild. He sees us, knows us a nd wishes us everything good.

Seated in the Dorje position, he is surrounded by masses of light.' Dear Friends, This version of the 16th Karmapa Meditation is from summer 2001. In the late Sixties, the 16th Karmapa, Ranjung Rigpe Dorje, made Hannah and I holders of this practical and comprehensive tool for enlightenment. Honoring his wish over the years that we always keep it fresh and on the cutting edge of western minds, the focus of the meditation has shifted several times. Here the emphasis is on actively continuing the pure view, obtained in meditation, into our daily lives. After having taken refuge i n the mornin g, you may in formally and at any time during the day, let the Lama appear in front of you and receive his blessing.

Simple yet powerful, these visualizations allow us to explore our own innate connection to the brilliant sanity and compassion of all the Buddhas -- and to begin manifesting that sanity and compassion in our everyday lives. Instructions for beginning the practices are available on the Internet in most of the major European languages, and we provide links to them on this page. We also offer a brief introduction to Rangjung Rigpe Dorje, the Sixteenth Karmapa who, joining together his deep insight into our Western minds and his profound understanding of the Dharma, gave us these practices and invited us to join our minds with his. The Karmapas of Tibet The 16th Gyalwa Karmapa Rangjung Rigpe Dorje karmapa-xvi.htmkarmapa-xvi.htm karmapa-xvi.htmkarmapa-xvi.htm 'One's innate nature, uncorrupted by conceptual mind, Is the body of the guru, the play of self-existing space.' -- 'The Songs of Rangjung Rikpe Dorje' Simple Meditations for Western Students 'The following meditations can be used without any preparation. No specific preconditions have to be met.

Before the experiencer again becomes unclear or habits catch up, one lets a pure world appear. Everything around is now fresh and exciting, and mind’s potential simply shows its richness with each inner or outer event. All sentient beings have buddha nature, and even though everything is true on the ultimate level—just because it happens or not—one is free on the relative level to create the circumstances that one likes. Such freedom convinces the meditator of his innate buddha nature and potential, and the sign of the Diamond Way is always and everywhere the same: The practitioner does not leave the pure land again. Instead he strengthens the purity of his experience in everyday activities according to his ability, until one can again reinforce it fully during the next meditation. The openness of the practitioners for this text has changed markedly during the last 35 years. In the beginning, everything “Tibetan” was magic and significant—the gold on the crown and all of the details on it.

Lama Ole Nydahl Following Karmapa's instructions, Ole Nydahl has started nearly 300 lay Buddhist centers in the West. Here he passes on essential teachings he received during his years in the Himalayas.

'Now out of space in front of us, condenses the golden, transparent form of the 16th Karmapa - a radiant field of energy and light. He wears the Black Crown, the shape of which can awaken mind's deepest awareness and his face is golden and mild. His eyes see us clearly, he knows us and wishes us everything good.

He then gives detailed instructions on how to perform the guided meditation. Watch the video to meditate along with Karmapa.

His eyes see us clearly, he knows us and wishes us everything good. Expressing the state of compassion and wisdom inseparab le, of bliss and space, his crossed hands hold a dorje and bell at his heart.

We all entered the room and were shown to sit just in front of the Karmapa who was seated on a sofa. He was immensely childlike, full of love and innocence and looked to be always on the verge of a good chuckle.

We emanate this light as long as it feels natural. Rainbow Light Meditation The Rainbow Light Meditation, the Meditation on Light and Breath, and the meditations for children are not normally done as group practices at Diamond Way centers, but instructions and practice texts are available at centers around the world. For instruction and practice texts Resources Web Resources -- -- Related Pages from Dharma Haven Books and Videos The Guru Yoga Meditation on the 16th Karmapa in a small booklet. Available from Diamond Way Buddhism centers. (Video) Documents the extraordinary life, teachings and death of His Holiness the 16th Gyalwa Karmapa, supreme head of the Kagyu tradition. Lama Ole Nydahl Following Karmapa's instructions, Ole Nydahl has started nearly 300 lay Buddhist centers in the West.