From "The Guru Drinks Bourbon" p. 6

"Most people in this world haven't had the good fortune to be informed that they are the Buddha - not even one single time. According to the texts, the fact that you have heard or read this truth even once is the result of so many lifetimes of good karma. But do you actually believe it? And if you believe it, do you act accordingly? Do you have confidence in that understanding - not just intellectually, but as an experience?

We are not meant to read the sentence "All beings are Buddha" and then close the book and keep it on the shelf. Following the path means acting like a buddha, thinking like a buddha, dwelling like a buddha, manifesting like a buddha, texting someone like a buddha, listening to a nagging friend like a buddha, waiting in line at the grocery store like a buddha, dressing in black tie for a dinner at Buckingham Palace like a buddha. The technique of cultivating the discipline to maintain awareness that all beings are buddhas, including Donald Trump and Pol Pot, and that every place is a buddha field including Patpong and Las Vegas, is what we call the Vajrayana, the result path."

I'm wondering if anyone can point me in the direction of a place or a teacher near Toronto, Ontario that offers this empowerment. Many thanks in advance!

I find often that when I come to the recitation part of the sadhana I struggle to not get out of breath, which throws my concentration off. What do you do with your respiration while reciting mantra?

Are there any accessible gurus online? I have been checking out tergar and Tara’s Triple Excellence wondering if there are any other teachers that are somewhat active online?

Please use this thread to discuss random thoughts, discussions and other comments related to Vajrayana Buddhism. This can hopefully de-clutter the front page a bit as this is something users have requested. Let's use it for benefit!

Hello everyone 👋🏽.

First of all, as always, thank you all for your answers and advice on my last posts 😊🙏🏾. I learnt a lot of new things, and got to connect with many practitioners and communities.

I'm currently in contact with some Nyingma teachers. I intend to learn Dzogchen, but I feel attracted to the Lamdre teachings of the Sakya as well, and feel that it's systematic practice will help me generate Bodhicitta, which, I believe, will also aid me in my Dzogchen practice.

So, on this post, I have a few questions on the Lamdre and Dzogchen I’ve been wanting to ask for a while, and would like some advice and free online resources as well.

First of all, does the Lamdre contain Mahamudra as a practice, as in, the same type of Mahamudra found in Kagyu that includes pointing-out instructions? I'm asking this since Kagyu Mahamudra and Dzogchen have a lot of parallels, and many teachers who've learnt both teach a mixture of both, at least in Kagyu and Nyingma.

Is an empowerment necessary to start off with learning the Lamdre, or can the sutra parts be learnt/practiced without empowerments? I know that a lot of empowerments are necessary for the whole Lamdre, and that many of them require one to be in-person with the guru, but, are at least the starting empowerments given online, preferably for free; at least for small groups of practitioners privately? If so, who are the teachers who do so? Feel free to DM me if this is not something for discussion in public. In all honesty, I'm asking this because I've been having a hard time looking for resources, communities and teachers practicing the Lamdre online 🙏🏾.

Is it possible to practice Lamdre along with Dzogchen, or do they contradict each other in some sense, making it impossible?

Are there any practitioners here who practice both Lamdre and Dzogchen, and, if so, what have your experiences been practicing both together? I would really appreciate it if I could personally reach out to y’all 🙏🏾.

And, finally, are there any teachers online who teach the Lamdre for free? For now, I’m aware of Lama Migmar and Ewamchoeden, though I’m not sure if they specifically teach the Lamdre. What other teachers and free resources are out there online? Are there any who also teach Dzogchen along with it, or at least have experience with Dzogchen?

Thank you everyone in advance for your kind answers in advance, and for helping an aspiring practitioner 😊🙏🏾.

Namo Buddhaya, and much merit to all of you!

Edit: I see that some have misunderstood that I intend to jump into higher practices. I don’t, I intend to start with the basics. I looked into higher practices before when my interest in them peaked, but I soon realized I was way out of my league. So yes, the main reason I’m asking this question is because I want to connect with a Sakya teacher and start the basics of Lamdre, and I was wondering if, in any way, that could clash with a Nyingma practice. If it doesn’t, as I understand, it could cause a lot of difficulties. Of course, the teacher here would know more, which is why I am looking for a Sakya teacher.

Hope this clears all misunderstandings 🙏🏾.

Hello, everyone. I’d like to ask for your advice as I navigate my journey with Vajrayana practice. I’ve been practicing for some time now, striving to cultivate the best Bodhicitta I can and dedicating myself to various Tantric practices. I began with a strong intention to develop compassion and wisdom, but recently, I’ve noticed a troubling shift within myself. I’ve become more aware of how my ego is subtly growing. I find myself increasingly attached to the Empowerments I receive, wanting to accumulate them and feeling proud once I do. At times, I start viewing myself as a "good Vajrayana practitioner"—someone who is advanced or capable—and this mindset even affects how I interact with others. Instead of feeling humble or simply focusing on the practice itself, I feel an underlying desire for recognition or validation, and I worry that it could deepen over time. This has led me to question whether I might be slipping into what Chögyam Trungpa Rinpoche called "spiritual materialism"—the attachment to spiritual achievements or status. I fear that if I continue down this path, I’ll become more invested in an ego-driven form of spirituality than in genuine awakening.

So, here’s my dilemma: should I consider stepping back from Vajrayana for a while and return to simpler meditation practices, ones that might help me let go of these attachments and focus more on humility and presence? Has anyone else here faced this struggle with ego and attachment in Vajrayana, and if so, what helped you find balance? Any experiences, reflections, or advice would mean a lot to me as I work through this.

Thank you for reading, and I appreciate any guidance you can offer

From the "Ornament of the Great Vehicle Sutras."

Maitreya:

Logic is dependent, uncertain, incomprehensive, relative, and tiresome. It is held to be reliable by the childish, and this is, therefore, not within the domain of the Great Vehicle.

Because of its vastness and profundity, maturation and non-conceptuality, its teaching is twofold. Therefore, the Great Vehicle is the means for the unexcelled.

Khenpo Shenga:

For the following reasons, the Great Vehicle is not within the domain of the logicians. Logicians do not themselves see the profound reality. The logician is, therefore, slightly dependent on the testimony of others. Logic is uncertain because its conclusions change over time. It is incomprehensive, insofar as it is not concerned with all topics of knowledge. Its perspective is limited to the relative truth and, as the logician's confidence is exhausted it is also tiresome. With all these faults, it is held to be reliable by the childish, and this, the Great Vehicle, is, therefore, not within the domain of the logicians.

Ju Mipham:

It might be thought that the earlier statement "it is not within the domain of logic" is inconclusive because clever logicians can produce anything. Yet it is not the case. Logic exclusively analyzes the domain of limited perception, and "logician" refers here to someone who is unable to access the profound meanings that are beyond the range of limited perception. Such logicians rely on the word of others, take evidence of the sort that is perceptible to them as reasons, and so forth. They engage merely in conceptual analysis and are uncertain of the full extent of knowledge, reflecting only upon a limited scope of meaning, proportionate to how much their own intellects can handle. Thus, without encompassing all that there is, meaning all the objects of knowledge, nor understanding the meaning of profound emptiness as it is, their domain is the relative, which is merely what can be understood with the faculties and mind of a stream of being with limited perception. As they attempt to comprehend the profound and vast points of meaning, the confidence of the logician is exhausted, which is why logic is tiresome and fails to deliver understanding. Logicians are believed to be reliable by childish, ordinary beings. The Great Vehicle, which teaches issues that are extremely profound, hard to realize, and limitlessly vast, is therefore not within the domain of logic.

The Dharma explained by the Buddha embodies the wakefulness of omniscience, and thus transcends all the characteristics of logic described above, such as dependence on others and so forth. In this sense it is inconceivable. Therefore, it would be impossible for such teaching to come from the doctrine of a logician or extremist. The topics that are explained in the Great Vehicle - the paths, transcendences, emptiness, and so forth - have never been seen before within their texts, nor is it possible that they ever will.

For purposes of discussion, my own interpretation:

As we discuss the dharma, there is a temptation to cling to words: words of the buddha, words of a great teacher, words of prayers and other profound texts. If we try to cut and paste these words to build an argument, we will inevitably twist ourselves into knots and exhaust ourselves and others. These words are just skillful means and point us to where all vehicles lead which is wisdom. To achieve this vast perspective, we must be willing be guided by words without becoming trapped by them. If we take from words all of the wisdom and none of the constraints, we are truly free to realize the most profound truth.

Hello everyone 👋🏽.

Thank you for your answers on my post about the Lamdre and Sakya. I learned a lot of new info 😊🙏🏾.

While looking at the various schools, I noticed that HHDL often gave the Kalachakra empowerment, and seemed to emphasize its practice as appropriate for these “degenerate times”. This piqued my interest, and now I have a few questions regarding it:

What is the emphasis of the Kalachakra Tantra?

In which schools is it practiced? I’ve heard that it’s practiced in all schools, but the Jonang seem to have particularly emphasized it?

I’ve heard that the Kalachakra is unique in that it is very detailed, but it also seems to contain details of some kind of epic-millenarian myth, particularly related to the Muslim invasion of India? Could I know more about this, please?

Is the Kalachakra Tantra practiced in the Nyingma school as well, particularly related to Dzogchen? If so, where can I find free online resources and teachers who teach online related to it?

Are the 6 Dharmas of Naropa related to it?

Is the empowerment given publicly by the Dalai Lama the complete empowerment for it? Is the recorded empowerment considered valid by him?

And, finally, if this is taught and practiced online, where can I find free online resources, communities and teachers for it? Any such online resources, references and suggestions are highly appreciated 🙏🏾.

I hope none of these questions are inappropriate 🙏🏾. As I am interested in this practice, I’d like to know more about it, and connect with online teachers and communities of practitioners.

Thank you in advance for all of your kind answers 😊🙏🏾.

Namo Buddhaya.

Hello guys,

I'm considering joining a Rigpa program (in a place and due reasons I won't share otherwise I could be identified) and it would be important for me to have some information on what's the current sangha's comprehension on the meaning of Sogyal Rinpoche's actions. And also, and what were the consequences for the sangha after Sogyal Rinpoche's scandal.

I'm not gonna enter the merit whether it's real or not, for me he's clearly no master or bodhisatva at all, and I'm really sorry about the students who have been abused in that context.

But I'm aware that the sangha is active and it seems like a fertile place. I've been thinking and doesn't seem fair to dismiss all the sangha's merit due to one man's flaw. Yeah, one man and not one Buddha. Rigpa is known for being really sharp on buddhadharma studies, and the other khenpos and teachers who are there cannot be judged by this unfortunate circumstances. So I'd be willing to give it a try.

At the same time I don't think I can take someone preaching Sogyal Rinpoche's words to me or not being able to at least recognize that the guy an abuser.

Therefore, my question is, how is the sangha dealing with this questions nowadays? I would really appreciate if someone, currently inside or not, could share a piece of experience and tell me whether is there room for questioning and criticizing what happened or if I'm gonna find a bunch of lunatics in denial who defend him despite of all that happened.

Thank you very much

Hello everyone!

While I am looking into and talking with teachers in the Nyingma school, particularly Dudjom Tersar, I wanted to know a bit more about the Sakya school, of which I’ve developed an interest in these past few days as I delved deeper into Tibetan Buddhism and the Vajrayana landscape.

First of all, I’ve heard that the Sakya school has some peculiar differences from the other schools of TB, especially on the level of the progression along the path. What are these differences?

What is the lamdre? Is it like the lamrim, and do you need empowerments to practice it? Is there only one lamdre?

How is the Sakya school and its history connected with the greater history of Tibet?

Is there only one lineage of Sakya practice?

Finally, do Sakyapas also practice Dzogchen, Mahamudra, and the Six Yogas of Naropa?

Also, I’d like some info about Sakya teachers who teach online, as well as Sakya resources online. Feel free to DM me if this post isn’t seen as a good place to discuss this.

Thank you everyone in advance for your answers.

Namo Buddhaya 🙏🏾.

I’m a Buddhist from a Southeast Asian country, where Buddhism is deeply rooted in our society and culture. The government and elite often try to frame Buddhism as the national religion, though they can’t officially designate it as such, as our constitution protects freedom of religion and recognizes the diversity of beliefs in our country. In my hometown, Buddhism often feels quietly woven into the kindness of the people around me, creating an atmosphere that is uniquely comforting.

Recently, I began studying Vajrayana Buddhism, which isn’t very common here. For guidance, I often turn to Western Sanghas, and studying with them has been an eye-opening experience. It has made Buddhism feel more accessible and personally meaningful than what I encountered in state-sponsored religious classes, which all children in my country are required to take. These classes mostly focus on traditional aspects of Buddhism that emphasize its role as a cultural foundation rather than as a path for personal spiritual growth. Here, Buddhism is tightly linked to our social and political identity, with central Buddhist institutions operating as government agencies. While this brings a level of organized administration, it also raises challenges, especially for the younger generation, who increasingly feel disconnected from Buddhism.

One of the reasons for this disconnect, in my view, is that Buddhism is often used by the elite as a way to monopolize “goodness.” Dissent or disagreement can be met with a label of being morally wrong, simply because it challenges this constructed image of what it means to be “good.” This has contributed to a form of religious nationalism where karma, a core Buddhist concept, is misused to judge people's worth and life situations in harmful ways. For example, if someone identifies as LGBTQ+ or faces mental health struggles, it's sometimes dismissed as "bad karma" or a lack of self-discipline. Instead of Buddhism being a path to inner growth and Dhamma, it is sometimes wielded as a tool of social control, losing its openness and essence.

In contrast, the form of Buddhism I’ve been studying with the Western Sanghas feels like a fresh perspective. It’s an approach that has been adapted to include values from psychology, physiology, and personal development, creating a more inclusive space to explore spiritual growth. This modern approach to Buddhism feels transformative and deeply relevant to my life, offering me a new understanding of the Dhamma beyond social expectations or traditional constraints.

I wanted to share my journey as someone navigating the different forms of Buddhism I’ve encountered. I would love to hear from others who have explored different Buddhist traditions or perspectives. Let’s keep our discussion respectful, open-minded, and rooted in mutual respect for learning.

Hello friends!

After a few days of grueling confusion, anxiety, and exploration, both of myself and the various schools of TB (during which I asked some questions regarding HYT that might have been inappropriate, for which I’m truly sorry), I have decided to go ahead with practicing within the Dudjom Tersar lineage. I have managed to contact both Vajrayana Foundation and Mayum Mountain, and things seem promising. I am now in talks with them over what path and practice will suit my conditions and needs.

One of the practices I’m interested in is the Dudjom Tersar Lama cycle that is the Tsonkyi Thukthik. I know that ngöndro is usually seen as the preliminary before this, but I’m also planning on doing the Lamrim anyway, and I may go with the Longchen Nyingthik Ngöndro associated with that, as WOMPT really is, in many ways, a very comprehensive step-by-step guide along the path.

Either way, I thought it wouldn’t hurt to ask about Tsonkyi Thukthik resources while I am trying to figure out what to do. Are there any teachers of the Dudjom Tersar lineage online that are particularly known for this practice? And where would I be able to find texts belonging to this practice and/or giving information about it? I’m not going to be reading any restricted material, but if I am given the necessary empowerments, these resources could be very helpful. If posting in public may not be the best, please feel free to DM me these resources, I will greatly appreciate that 😊🙏🏾. I know that I would usually be better off asking my teachers, but they are a bit slow to respond, as they are, understandably, quite busy.

Edit: I would also like resources and teachers for Dorje Drolö as well, since the teacher I’m talking with does not hold that Terma. Again, feel free to DM me.

Another thing I wanted to ask about concerns the Lamrim Yeshe Nyingpo and WOMPT. Firstly, I was suggested some videos of a seminar on the Lamrim Yeshe Nyingpo by Erik Pema Kunsang on DharmaSun. But, it seems like the videos have been removed. I just wanted to know if there is anywhere else I could find these videos, or other free courses related to this Lamrim text. I also realized that the Lamrim Yeshe Nyingpo seemed to require an empowerment to practice, which I wasn’t aware of. Is this the same with WOMPT, or every other lamrim btw? I also wanted to know if the Chetsun Nyingthik ngöndro follows WOMPT the same way the Longchen Nyingthik ngöndro does?

As always, thank you all very, very much for your answers in advance 🙏🏾😊.

Namo Buddhaya. May you all be free of pain and suffering!

Hello everyone, do you know if in Europe there are Nyingma centers related to Dilgo Kyentse (I looked at Shechen site of Rabjam Rinpoche but i didn't find centers with resident Lamas). I did't find any center realated to Mindrolling Trichen Rinpoche, to Penor Rinpoche and to Dudjom Rinpoche. Do you know centers related to this great Masters of Nyingma?

Specifically, I have received direct introduction to Dzogchen teachings via online webcast despite never having completed the Ngondro accumulations. I also communicate with my teacher and receive empowerments and transmission from him exclusively online.

I am wondering how common and or well-received such engagements with Vajrayana practice are? Would I be considered a phoney in some circles?

I'm an American Nyingma teacher who lives in California. I've written a warm, informal, guide to the foundation practices of Tibetan Buddhism, with people who are interested in knowing more about them and also people who have started practicing. It's called Clearing the Way to Awakening, and is general, not tied to a particular text or tradition. There is nothing else exactly like it, written in plain English, addressing our twenty-first century doubts and concerns. It was released today as a self-published published book, and—to my delight—it is doing well in the rankings. There are a lot of scholars and serous practitioners on this sub, but in case there are any practitioners out there, I want to let you know it is available. I've made the e-book available to Hoopla, a library service, so Americans can look into checking it out for free if you can't afford it. —Loppon Yudron Wangmo

Hello everyone.

Thank you for all of your advice on my last post on Guhyasamaja. I know all of your advice meant well, even though I wouldn’t say I agree with all of it. The reason I went around asking about Yidams was because, when I encountered the practice, I felt a profound urge within myself to enter into that practice, even more than Dzogchen/Mahamudra, which got me in to actually wanting to start a Vajrayana practice. I intend to slowly learn Mahamudra/Dzogchen through meditation, and I’ve already decided on a place for that (meditationonline.org), as well as the lamrim(I’m looking at Erik Pema Kusang’s videos on the Nyingma lamrim text, as well as Je Tsongkhapha’s middle length lamrim). These I have made up my mind to definitely pursue, while also looking seriously for good teachers (ofc, Lama Dawai is one). The Yidam practice is something I’m going to look into before actually committing, but I’m going to try my best to do so. As for the why: in all honesty, my life is chaotic at the moment, with a lot of obstacles to practice. This was one reason why I didn’t jump into Dzogchen/Mahamudra meditation, as I had too many things on my mind. An important part of this chaos is of course the result of my perception, especially negative emotions, such as fear, anxiety and self hatred. The Yidam practices draw me, because they are practices that are very much intended to transform these feelings. I know there may be other practices in TB that do this as well, but the Yidam practices have the stronger hold on me. I have always been a visual person, visualizing things soothe me a lot, and it’s been a favorite form of escapism for me since my childhood. Not to say that Yidam practices are a form of escapism, of course not, but rather, the Yidam practices especially seem to me like a path towards using this innate tendency to visualize and imagine that I have in a way that can cause some real good in my life. And apart from that, I think there maybe a more karmic reason for my attraction to Yidam practice as well, specifically Yamantaka/Vajrabhairava, as today, in a situation where I’d usually feel very stressed, I felt a sudden, out of nowhere bliss, as a result of some random thoughts in my mind connecting to eachother to form this sudden, profound understanding in my mind that every living thing is related to eachother (one thought I got: the worm is my mother, since it came before us) and that we are in the universe, but so is the universe in us, and that it’s all a fleeting image in a void, a void full of images. This sudden feeling of bliss only lasted for a few minutes, but it’s the first time something like this has happened. After years of not feeling good about the world and the people in it, I was filled with a feeling of untainted compassion for everyone and everything, and it was not forced in any way. Rather, the only thing preceding this, was my mind being occupied with thoughts and images of Yidams, specifically Yamantaka/Vajrabhairava (Vajrabhairava was the form mostly appearing, sometimes with consort).

Yamantaka/Vajrabhairava seems to also be connected to some of the teachings I’ve been interested in since I was first taught Buddhism, emptiness, or particularly in Madhyamaka philosophy, Sunyata, which seems to be connected to Prajnaparamita sutra, which, though I haven’t really read it, seems to be connected to two other practices I like, Chöd (which I’m not going to practice until I can practice in person with a teacher) and Lojong. The concept of death and overcoming death in Yamantaka also resonates with me a lot, following some recent health issues (in fact, it resonated so much, that it was a looking into phowa that led me to the Dudjom Tersar lineages’ ngöndros at first).

Either way, I’m not here to ask about resources or programs for the empowerment or sadhana for Yamantaka/Vajrabhairava here. Anyone willing to share such resources with me can do so privately, and I thank them greatly in advance, but that is not the intention of this post.

I want to know some resources for reading about Yamantaka, Vajrabhairava and his symbolism, history etc. I also want to know what other, simpler practices are associated with him, as I heard somewhere that a lojong was connected with him.

That’s all. Thank you everyone for your answers in advance 🙏🏾.

Namo Buddhaya, Namo Dhammaya, Namo Sangaya.

Hello, im 19 from Lithuania. I wish to spend my life as a yogi, practicing in nature. I have been wanting to live this way since 15. I have nothing else to do with my life whatsoever, no other interests, no talents. I dont have any friends or girlfriend so nothing is holding me back really. I have went solo camping in the forest for a few days, and i think i would be happy to live my life like that. I want to spend my life walking the spiritual path. Im not interested in being a monastic but it would be okay if there is no other choise.

I dont have a teacher as there are none around me, but im drawn to Mahayogi Sridhar Rana Rinpoche, he is very well learned and compassionate, and he made alot of things about the Dharma clear to me. Hes also mainly a Sakya, and after consideration, the Sakya tradition is most close to me. I want to become a student of his. There are no dharma centers in my country afiliated with him, but theres one woman who is his student, i could contact her.

What do i do now? I mean specifically? Is what i want even possible? How do i go about this? Please help 🙏

Please use this thread to discuss random thoughts, discussions and other comments related to Vajrayana Buddhism. This can hopefully de-clutter the front page a bit as this is something users have requested. Let's use it for benefit!

We can use this thread to post upcoming teachings, empowerments, lungs, retreats and other events the community may be interested in. A new thread will be posted each month to keep things up-to-date.

Gampopa was the main student of Milarepa and is one of the five founding masters of the Kagyu school of Tibetan Buddhism. He is the fifth master in the line of transmission of Mahamudra teachings that began with Tilopa. Early in life he promised his dying wife that he would never remarry, and after her death renounced his life as a physician to follow the dharma. One of his most famous teachings is the "Four Dharmas of Gampopa."

https://en.wikipedia.org/wiki/Gampopa

Shared so all may benefit:

The Four Dharmas of Gampopa

Grant your blessings so my mind may turn to the dharma

Grant your blessings so that the dharma may become my path

Grant your blessings so that the path may clarify my confusion

Grant your blessings so that my confusion may dawn as wisdom

My personal interpretation, shared for purposes of discussion:

We are truly fortunate if we feel a connection to the dharma. When we realize the truth of the dharma and unsatisfactory nature of Samsara, we realize our only choice is to follow this path. It is ok to struggle on our path and make mistakes, because if we have right motivation, faith, and devotion, the path will clarify our confusion. In fact, confusion itself is the seed of wisdom, and if we persist our confusion will be transformed into wisdom.

For a perspective from a genuine teacher, please see the link below:

https://www.samyeinstitute.org/guru-rinpoche-day/the-four-dharmas-of-gampopa/

I was told not to put holy objects below waist. I have some small things like blessed amulets & mantra scrolls that I want to keep on my wallet.

Hello everyone!

Thank you all for your detailed answers and advice on my earlier post about Yidam practice and Chakrasamvara.

Now, before I get to the questions I have, I think it's best to give a bit of background about my practice and situation. First off, I'm a newbie to Vajrayana and TB, tho I have been a Theravada Buddhist my whole life. I haven't found a teacher yet, tho I'm looking into Vajrayana Foundation and Lama Dawai at meditationonline.org as promising options, and everything is going well with that for now. I am going for free online options at the moment as in my home country, Sri Lanka, there is no presence of TB and my financial situation at the moment is bad. Now, these questions I am asking about Yidam practice are mostly general questions, but I've heard that some Yidam practices are only given once in a while, and that it's normal for practitioners to take Yidam empowerments when they are available, and to start serious practice later. So, I'd also like to know about any free resources for online Yidam empowerments and practices as well.

Now that that's out of the way, I'd like to ask some questions about Guhyasamaja, the other Yidam I've developed interest in apart from Chakrasamvara.

What's the specific purpose behind practicing Guhyasamaja?

What lineages and schools practice it? It seems that Gelug is famous for the practice, but I've heard that it's also connected to Nyingma?

Is it connected or can be connected to Dzogchen/Mahamudra?

Is there a strict daily practice commitment for it, or is it usually more flexible?

Are any prerequisites usually needed for practice?

And, finally, is the practice and empowerment offered online for free, and, if so, where?

Thank you for your replies in advance 🙏🏾.

Namo Buddhaya 🙏🏾.

In Vajrayogini or other deity practices, is it acceptable to focus only on mantra recitation if I’m struggling to complete the full sadhana due to time constraints or challenges with visualization? I want to improve but am feeling a bit discouraged by my current abilities. I’m scheduled to meet with my lama this weekend, and I’ll be sure to bring this up, but until then, I’m wondering if concentrating on the mantra alone still provides meaningful benefits, or if skipping the full visualization and offerings limits the practice’s impact until I improve. Any insights or advice from others who’ve practiced this way?

Hello everyone.

First of all, I’m happy to say that I've managed to successfully contact the Vajrayana Foundation, and I'm currently in discussions with them over what ngöndro suits me. Thank you everyone for your support and advice along this journey, I couldn't have done it without y'all 🙏🏾. Hopefully everything works out this time.

While that's happening, I've been looking into part of Vajrayana practice that I haven't been giving the necessary attention: Yidam practice. Since my main interest originally was in Dzogchen and Mahamudra, I completely overlooked the practice of Yidam. But, since my decision to practice the Troma Nagmo ngöndro, I have started looking a bit more into all of this. I've got a few general questions about Yidams (disclaimer: I am not currently in a rush to get an empowerment for a Yidam practice, as I am currently planning to just concentrate on the ngöndro as a complete practice. But, while slowly completing it, or after completing it, I may seek some sort of Yidam practice, so some of these questions here pertain to that. The rest are more general questions for me to get a better idea of Yidam practice as a whole).

What's exactly the purpose of a Yidam? Is it related to the transformation of negative emotions and the ordinary appearance of things? Where does Yidam practice belong in Vajrayana cycles (Ngöndro, HYT), and does it count as a complete practice in and of itself?

Does the Yidams one practice depend on one's lineage? Is it common to practice a yidam that doesn't particularly belong to one's lineage?

Is it common for a practitioners to practice more than one yidam? Or is there one particular yidam that one identifies with and practices?

How does one usually find one's yidam? Is it entirely through the instructions of one's guru, or is it normal to go looking for empowerments on one's own interests as well?

Is it necessary to have officially found a teacher and lineage before getting an empowerment and practice for a Yidam?

Are there any Yidams particularly associated with Dzogchen and Mahamudra?

And finally, what Yidam practices are offered online, and where?

Is it usually necessary to complete ngöndro to do Yidam practice, or is it more flexible? I know that it probably depends on the teacher, but I just want to see how it usually is in the Vajrayana community.

Finally, I have a few questions regarding Chakrasamvara in particular, as it's a practice that I have become particularly interested in.

First off, which lineages and schools hold the Chakrasamvara practice?

What would you say the main aims of the Chakrasamvara practice are?

Is completing the ngöndro necessary for the Chakrasamvara empowerment and practice, or can one also begin it before completing the ngöndro?

Are there strict daily practice requirements for this Yidam?

Finally, is this practice given online, and if so, where?

Thank you all in advance for your answers 😄 🙏🏾.

Namo Buddhaya 🙏🏾.

Hi all, I’m wondering if anyone would like to share any stories/accounts about persevering with practice in the face of sudden, overwhelming busyness.

I recently began a new career and am finding myself consumed with study and long work hours. It will get better after the next year or so, but in the meantime I am so, so exhausted (and definitely not sleeping enough).

I recently had a conversation with a dharma friend where she shared about how she was able to prioritize her practice whilst in the midst of a grueling med school residency, and it really filled me with a renewed sense of determination (and admiration). So, I thought maybe it would help to hear from others about how you kept dharma front and center in the midst of overwhelming daily responsibilities.

Not looking for specific advice so much, more interested in just hearing from anyone who has been able to sustain a high level of determination and motivation.

You all inspire me very much

🙏🙏🙏

i was a theravadin from the start of my buddhist journey up until about several months ago. i found that the vajrayana's system clicked a lot better for me, although i still admire the pali canon and enjoy dharma talks from the thai forest tradition.

for those of you who made a similar change, other than your karma leading you to enter the vajra vehicle, what made it work better for you? how did the results from your practice change? just curious! :)