( anything not written or introduced by the Dalia Lama as my preference, if you please, respectfully)

Hello! All of this information about the six perfections is a way of describing the path and providing some context that will help people see the importance of these various kinds of practices and how they contribute to our awakening. However, to do the practice, you don't need to know or try to memorize any of these complex ways of describing the path. For example, one of our preliminary practices is shamatha meditation, in which all you need to know is a few simple points about sitting posture, how to focus your mind, and so forth. In our tradition, there are two ways of approaching the dharma, the yogic way, and the scholastic way. Following the yogic way of direct practice instructions is equally valid and necessary, even for those who have gone through the more scholastic system of study. The scholastic way is helpful for those of us who feel like we can't commit to doing something until we fully understand what it is and what benefit it may bring. Even then, it is not necessary to memorize all of these things. They can just be study tools for us to gain more clarity and confidence in our own practice and don't necessarily have to be something we become some kind of expert in. Without some level of study, it will be difficult for most of us to gain clarity in the practices. If we only study and don't apply it in practice, we won't gain the deeper benefits of freedom and transformation that the dharma can provide. Hope this helps.

based on this -> static1.squarespace.com/static/6328643b005a1132bdfee638/t/645158f772d40542bfcb25d2/1683052793391/Brief+Spontaneous+Fulfillment+of+Wishes+1_2023.pdf

Thanks a lot for the information! Can you advice where can i get more information like that?

@@Unkown0002 I read this in the book of Tenzin Wangyal Rinpoche "The Tibetan yogas of dream and sleep". This breath is part of the "guru-yoga",the way you can try to connect to your "teacher " in meditation

@@Nemo-rt3gk thanks so much! I have found the book and i am reading it. Have you been practicing from what is taught from the book? How is your progress?

@@Unkown0002 i have been studying different things for 30 years. At the moment i am interested in guru-yoga. i am just at the beginning of the journey. i did't study dream practice because since childhood i had sponteneous astral projetions in sleep, dreams come true and so on. i always felt 'someone' leding me. so now i came to the point when i need direct contact🙂

​@@Nemo-rt3gk when u are breathing in is it from both nostrils?

Thank you for sharing!

Hi Ben! I understand what you are saying and appreciate your input, but I have never read a book or heard a teaching that characterized Arhats as being bound to samsara. The defining characteristic of an Arhat is to have "defeated the foe" of the three poisons and to be liberated from taking birth again in samsara. In their own texts, they most commonly use the example of a candle (representing consciousness) being blown out. The distinction is in the terms, "liberation" vs. "Buddhahood" or "omniscience." I would like to hear why you say that the attainment of Arhats has no business being called liberation because I can find no scriptural or traditional support for such a statement. Another subtle point is about the obscurations abandoned by different levels of attainment. You seem to be saying that because Arhats do not overcome subtle dualistic fixation, they do not attain liberation. However, subtle dualistic fixation is defined as an "obstacle to the attainment of omniscience" and not an "obstacle to liberation." Do you agree that Arhats fully realize the absence of a personal self or not? With that realization, do they transcend the three poisons or not? If so, who is it then that would be bound to samsara? By what mechanism would they be bound? I think that this is mainly a disagreement about terminology. Tib: Thar pa is most commonly translated as freedom or liberation and refers to liberation from samsara. It is precisely described as the state attained by an Arhat realizing (merely) the absence of a personal self. It is distinguished from full enlightenment or "great nirvana" or "the state of omniscient Buddhahood" which is attained by realizing the two-fold selflessness as you stated. Even the term Nirvana is used in the context of the Arhats' attainment and is qualified by calling it "great" or "supreme" nirvana when speaking of Buddhahood. The difference lies in the obscurations being abandoned or not by these two antidotal realizations. The realization of the absence of an individual self abandons the "afflictive obscurations" and the realization of the two-fold selflessness abandons "cognitive obscurations" which results in the full enlightenment of a Buddha. best wishes, Justin

Hi Ben! Yes, we are based in Missoula, MT, and have a retreat center in Hot Springs, MT. If you want more info, you can reach us at [email protected] :)