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13.02.2015
This interview was conducted by Stefan Watzlawek and Melanie Zaremba on May 24, 2006, in Houston, Texas. To quote the Great Yogi Chen, a highly accomplished teacher of Hannah and myself who did not leave his home in Kalimpong for 21 years, “When male and female essences are balanced in a lama, any meditation on him is Maha- Annuatara-Yoga-Tantra, the fourth and highest initiation level.” In this case, any practice identifying with the teacher may bring the highest level of accomplishment. The phase of dissolving the lama into light, merging with that, and then becoming the timeless space of awareness, I would do each time, even if only possible for moments.
Our languages were not constructed to handle nondualistic concepts, but the meaning is to rest within the sound itself.
Absolutely, but probably along with other fast working meditations, such as melting the preferred buddha or lama into oneself from above and staying in that space. I would like to again point out the great and precious opportunity we have through our guru yogas.
To further benefit all sentient beings and share Buddhism with all the peoples of the world, Grand Master Wei Chueh has vowed to establish 108 meditation centers in Taiwan and 1080 meditation centers worldwide. Today, more and more people are learning Buddhism because they want to gain wisdom and improve their life.
Chung Tai Zen Center of Houston offers Chan (Zen) meditation classes, lectures, and ceremonial activities to the general public. The Levitt Pavilion is an outdoor "under the stars" venue for dance, music and other performing arts.
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He first started giving this meditation to Hannah and me in 1970, during our first three years in the Himalayas. At that time, a lama from Bir in the Western Himalayas asked the 16th Karmapa several times to pass on something meaningful, powerful, and short for the new world. 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.
At least so often that one feels surrounded by blessing and that a good wind pushes one forward. Meditation is such a round thing, and by following the text one slides automatically from one level of blessing to the next. There are people often of the envious-proud-angry types for whom such a bond to the teacher is too much. The reason for inserting an empty line before the mantra into our recently printed text is that some meditators started reciting the mantra before having taken in the three lights together.
The disturbance is not the stream of sense experiences, but one’s habitual judgment of things. 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. 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.
We are exceedingly rich to have such direct connections to our buddha nature through the blessing of an unbroken transmission. Thank you millions Lama Ole Nydahl for your tireless work, compassion, wisdom and power which you always share with us. The common intent is to use Buddhist wisdom and meditation to dissolve life’s problems and uplift ourselves. Located within Founders Plaza Park, directly across from Arlington's City Hall, it consists of a spacious 2,500 seating lawn, the "History Garden" and the "Meditation Grove". During the 12 years we were with him, most of the time when we had to leave he put two dark, coarse pieces of very strong Bhutanese paper into our hands. The practice is, however, designed to be used as a “preliminary.” With this basis, one can better melt together with the Lama and accomplish his qualities.
If one experiences everything as at least interesting and life as fresh and meaningful, the meditation works. However, meditating on the 16th Karmapa as inseparable from one’s own lama is immediate and easy. If one can meditate for a longer time, it is useful to go through all the steps contained in a given text. I would say that whoever is without “roofdamage,” as we say in Europe, and knows how to read can hardly do anything wrong.
This happened also to me, therefore I noticed it, and also Shamar Rinpoche warned against this tendency. Only this attachment hinders one’s meditation, and with such realization the tendency must gradually dissolve.
We here distinguish a “striving” Mahamudra with form and a “realized” state of awareness beyond this.


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. 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.
Committed to the teachings of Chan (Zen), the center is a haven where practitioners from all walks of life come to learn meditation, Buddhist teachings, and eastern culture. After having taken refuge in the morning, such identifications are the best for building up energy and moments of insight during the day.
At the same time, however, he gave us the meditation on his 8th incarnation to be continued after the Ngondro. Even when one enjoys the 8th Karmapa for one’s own main meal, for the time in between the 16th is excellent. This practice of identifying with the lama is a steady injection of vitamins in one?s life.
If people are moody or tired during the day and then take in the lights, the strength of the veils dissolves. 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. 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). 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. 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.
Use mantras when not engaged in learning or other necessary mental activity, and consciously enjoy their blessing and protective aspects. When the Mind is still and clear, without thoughts, sleepiness, or feelings of boredom, one becomes virtuous. He often mentioned that this practice would be very good for our friends and that I should pass it on in such a way that it would always be relevant and useful to Westerners. This became known already since Marpa visited Naropa in India the second time, around 950 years ago.
That’s why we inserted an empty line and in some languages also the word “pause.” Hopefully in this way, after having basked in the blue light, one doesn’t skip taking in the three lights as a unity before the mantra phase.
These may come and go but shouldn’t distract; they shouldn’t be given any importance when meditating. Its basis is space, the buddha nature of every sentient being, mind’s inborn and limitless awareness. 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. All Karmapas are the same stream of consciousness, and different incarnations choose to work in different ways. Understand everything pleasant as a blessing and something good to be shared with others, and see everything unpleasant as a life-experience, as purification and a teaching that should help others later.
Whoever takes refuge in the morning and keeps a feeling of wishing sentient beings all the best may let the lama appear at any time and can use the lights and mantras whenever one likes.
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.
Its path is the awakening of devotion and use of the conscious power contained in body, speech, and mind.
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. Don’t judge your meditations, and enjoy the aware space behind and between the experiences. Negative thoughts such as greed, anger, ignorance, arrogance, jealousy, and hatred, cause one to experience vexations.
Since 1972, I have done nothing but establish Diamond Way centers for lay people worldwide. Whoever is capable of seeing a human form as perfect is much closer to experiencing the world as a pure land than somebody who practices with the far easier light-energy forms. The world is thus in disorder and the bad effects of this suffering eventually revert back to the self. That’s why Hannah and I are totally convinced that wherever this meditation is used, things will fit. Experiencer, object experienced, and experience here become one, and whatever happens or doesn’t happen is mind?s free play. They are transferred through the three lights in sequence, leading to the ultimate empowerment of the Great Seal given with the three lights together.


However, it should be avoided during the phase of dissolving with the buddha or lama, or when meditating on mind directly. In the cultivation of Buddhism, the goal is to reach no thought when in meditation, and only good thoughts when in activity. Everything stays fresh, and one can feel the confidence and a stream of blessing that helps people mature quickly. At the moment when Marpa felt this lightenergy form to be more important than the Lama, Naropa laughed.
He transformed the entire manifestation into meditation pushes such a wide variety of unusual buttons in our subconscious.
For their benefit, I hope to have found an unforgettable example and antidote: One meditates as if relaxed after doing a fulfilling job all day. Then one dissolves the lama in front into light, melts this into one’s own experienced body, and, according to one’s ability, lets everything inner and outer dissolve and return into space.
There, people mainly meditate on buddha forms of energy and light, and sing invocations in Tibetan language. All invocations of the lama are good and show us mind directly, but they take us there through different means.
Calmly one hears the children playing in the background and one only jumps into action when noticing that they will put their little sister into the sausage machine!
Such practices employ the finest of spiritual science regarding the feedback of enlightened forms, colors, and vibrations on body, speech, and mind. 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. From this state of awareness the non-separation of space and appearances is recognized, and mind becomes limitless. But for today’s chopped-up lifestyle and goaloriented thinking, the 16th Karmapa meditation is right for us.
Before the experiencer again becomes unclear or habits catch up, one lets a pure world appear. People have more discussions and there is less of a down-home feeling that holds them together. He is so close, his power is so massive, and his broad and liberating joy vibrates in our Diamond Way centers everywhere. Everything around is now fresh and exciting, and mind’s potential simply shows its richness with each inner or outer event. Through the great gift of his joyful powerfield, the 16th Karmapa consciously filled space with his enlightened mind-stream.
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.
Simply because he was so great and possessed limitless bliss at all times and places, this method is very effective. 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. Taking a closer look at its structure, however, one understands that this practice is more an instant initiation into the Lama than a meditation on him. 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.
However, in actuality only the black pentagonal form of the crown denotes the hairs of the 100,000 enlightened female forms (dakinis or khandros, sky-walkers). The ornaments donated by the devoted Chinese Emperor 600 years ago and later blessed by the Karmapas were given great importance, as well as the world’s riches around and underneath his form. Afterward, the meaning of the mantra that became prominent and this movement toward the allimportant ending of the meditation continued until today, where the possibility for enlightened action appearing after the naked awareness of the dissolving phase mainly inspires people. The continuation of the pure view in one’s daily life is a never-ending and deeply inspiring job.
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.




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