All conditioned experience can be compared to a dream. The outer world, experienced through one’s senses, seems so real and solid but it simply consists of minute particles which can be split until they disappear. It is continually shared with others and involves body, speech and mind. What we experience at night is a private dream involving mainly one’s mind.

Buddha likened the outer and inner worlds to dreams because nothing in them lasts. All mental and physical phenomena appear, change and then disappear. Mood, education, upbringing and background colour one’s view. We only experience the vibrations our senses can pick up and therefore do not perceive things as they are. For example, if we feel happy, everything seems beautiful and nice, and during unhappy states, everything turns terrible and difficult. Our perception is therefore both determined by outer conditions and by changing states of mind.

There is a certain wisdom in the dream state, because in it we are more aware of the unreal nature of things. The ease with which we gain or lose a million dollars in a dream, or are able to travel anywhere, actually shows a deep wisdom of the understanding of the nature of our mind.

If during a dream the awareness arises that one is actually dreaming, it is possible to become enlightened. Usually, this experience can’t be held and upon waking up, it is forgotten. It is important, however, that if we become able to control our dreams, we may also be able to control our death. Resting in mind’s clear essence during the process of dying offers the best chance for enlightenment. The Buddhist meditations aim directly at this. They produce the power to remain in mind’s essence as naked awareness.

Buddhism originated in India 2500 years ago and always changed in expression to fit peoples’ needs in new countries. Indians and Tibetans are very different from each other and Buddhism in Tibet was very different from Buddhism in India. In today’s western world, nothing exotic or foreign will really grow either. As the highest teachings on the nature of mind are like a diamond - transparent and indestructible - they also show the colour of whichever society they are introduced into. Today Buddhism is taking a style more appropriate to the educated and independent minds of the West. This does not mean that anything new is invented or added to the teachings. With 84,000 teachings to choose from that isn’t necessary.

The monastic way of renunciation is less attractive to modern people, who tend to view Western attempts at this as a means of avoiding life and as a sign of weakness. This view, however, is not applied to visiting Tibetan monks. People see these robes and rituals as ways of preserving their heritage. Buddha gave countless methods to benefit beings and in the west today, the most united frame is that of lay practitioners and yogis.

Europeans are very conscious of the superficiality that can arise from mixing different cultures and traditions. Those who trust only what they can analyze logically and who are embarrassed by exotic lifestyles can identify with the transparency and effectiveness of the Buddhist practices, when they are presented without cultural trappings. It is always a pity when people end up with Nihilism, political correctness or drugs because they cannot find a spiritual way they can trust.

Yes, to preserve teachings, which have no immediate appeal, from disappearing. In Tibet, there were three possible ways of following the Buddhist path: one could become a monk, practice as a lay person, or be a yogi. Monks and nuns lived separately in monasteries and nunneries and had strict rules of conduct. The lay people had families and normal occupations and tried to use the teachings in their everyday lives. The yogis lived unrestricted by social norms, often in caves with various partners and focused their entire lives on spiritual development.

Since people in modern, developed countries have the means to decide the number of their offspring, there will be no need for large Buddhist monasteries.

The reason for men and women to live separately in earlier times was not that Buddha was prudish, or that his teachings were hostile to the body. People simply could not make love without having children, which would restrict the amount of time available for study and meditation. The vows of monks and nuns originated from Buddha’s advice, and though they may seem strange in a modern setting, they cannot be changed to fit new situations.

In the West, however, the originally separate groups of yogis and lay people have come closer together. Today, it is not necessary for yogis to compete with the red-robed monks and nuns in obtaining the support of the productive population. Therefore there is no need for the outer props such as flowing white robes and wild hair styles which formerly distinguished them from the monks.

Also with the social systems of today, lay people no longer need to establish vast families to look after them in old age. The distance between the two groups has thus been reduced and many are lay when they work and yogi during their holidays and in their view.

Concerning the lineage holders, the reason is that the organization, which was needed to preserve and pass on the teachings in the past, was monastic. Almost all of the Karmapas were monks, and their traditional seats were monasteries, so it would have been hard for a female incarnation to be accepted in this climate. However, there are also many female lineage holders. Just to give a few examples from Tibet, there were: Machig Labdrön, who founded the transmission lineage of the ‘Chöd of Mahamudra’; Machig Dropa Gyalmo, who initiated the practice of the longevity Buddha Amitayus; Gelongma Palmo, who introduced the Njungne fasting ritual; Niguma, who started a special female transmission lineage of six doctrines, different from those of her brother Naropa; Sukhasiddhi, a student of Virupa, is known for the ‘six doctrines of Sukhasiddhi’; and the famous Yeshe Tsogyal, the main disciple of Guru Rinpoche, is a lineage holder of our Phowa transmission lineage. Also, there are several secret transmission lineages with union practices, where women are dominant.

Concerning the female lamas, there are hints that there were many more spiritually advanced women in earlier times than we know nowadays by name. Padma Norbu Rinpoche, a lama from the Nyingma tradition said that it was much harder to discover the rebirth of a woman for the following reason: although Tibetan yoginis would reach the highest states of consciousness just like their male colleagues, they had an independent nature and loved to meditate alone in caves. So on the one hand, advanced female practitioners didn’t gather as many students around them as men on a similar spiritual level. On the other hand, it seems plausible that women were also underrepresented in the historical records, since they lived outside of the official institutions.

Lama Ole Nydahl says that there are as many women as men among the students he sends out to teach and to run the Buddhist centers. In principle, there is no difference between men and women. Women have exactly the same possibilities to make good progress in Buddhist practice. The reason why men are still dominant in some western Buddhist institutions lies partially in old habits from Tibet’s monastical culture, which have nothing to do with Diamond Way Buddhism itself.

Another reason are hierarchical structures. In Tibetan Buddhism in general, one has to distinguish between the three older schools (Kagyu, Nyingma, Sakya) and the newest school (the Gelugpas). The older schools are not so hierarchically structured and which work more in circles of friends, and here, women are very important. However, the Gelugpa lineage, the ‘virtuous ones’, which also ran the government of Tibet, is very hierarchically organized, and there are almost only men. Although men seem to like to build up these hierarchical systems, women don’t enjoy living like that. They work better in open discussions than in pecking orders.

Women can also be strong without having to be stronger than someone else. If their circles of men and children function, they will be peaceful. But if a man hears that in the next valley someone claims to be stronger than him, he will cross even a very high mountain to check that out. So men put a lot more energy into competition for a first place position than women do.

Moreover, it seems that women are less willing to leave their personal life behind and dedicate everything to something that goes beyond personal. Most of them want a man and a family, something for themselves. Motherhood itself definitely helps one’s own personal development. Fortunately, there are intelligent and competent women who can manage both the Dharma and their private life and family.

Yes, especially the lay and yogic ones who have practical experience. Whether the main reason for a relationship is physical attraction, an inner feeling that one shares the same interests or a deep identification, there is much to learn. If one works intelligently with what is there, ever more complete human growth will materialise. As this is only possible in a relaxed atmosphere, it is important to avoid expectation and competition in relationships. Supporting one another when working in the world is very meaningful, and this happens best when thinking ‘we’ or ‘us’, not ‘me’ and ‘her’ or ‘him’.

Though both partners will usually share some ups and downs, happiness and suffering will always depend on each one’s view. Thus, if one partner has a special quality, one can decide to make it a shared richness.

To avoid losing this openness, it is important to be aware that men tend to separate survival and fun, while women see life as a totality. Men may be rough during work, and often don’t remember to change their tone when women are around. At night however, all this is forgotten. Then their mind is on love and fun. If the woman was not treated nicely during the day, however, she simply will not ‘yield much warm water’ at night. As both parties can be very thin skinned in this field, this is something to be mindful of.

Women who have had few or no children should avoid the impulse to educate their men instead, and also the men who think of their women as investments should be glad to have growing ones. In both cases, trying to control others is a painful waste of time. Both should know that each moment may be the last one and be aware that a partner who loves from a state of surplus and confidence is much more exciting than one who does so out of fear and loneliness or to avoid trouble.

Wish others the best of happiness. They want it as deeply as everybody does. And whatever good you don’t do, say or think today, you may never have a chance to repeat.

It’s really a question of your motivation. You cannot live in a physical body without harming others. Even to make a cup of tea, the earth first had to be ploughed and many small animals would have died. If you really think that less beings will be killed if you stop eating meat, that’s wonderful.

What the Buddha said about eating meat is very interesting. He said to eat what you can afford, without making a problem of it, but not to allow animals to be killed directly for your sake. From the Buddhist point of view, the main reason for the killing is the bad karmic connection between the animal and the butcher. This karma would have ripened sooner or later even if you weren’t there and didn’t eat the steaks resulting from this bad encounter. The karma rotates between the butcher and the calf: the butcher in one life, the calf in the next. The point is that you shouldn’t involve yourself with this.

What you can do is to say a mantra such as ‘OM MANI PEME HUNG’ and blow on the meat. Within seven weeks after the animal’s death, its consciousness may still be present and sense that you are saying Mantras and have friendly feelings for it. This can be very helpful for the animal’s rebirth.  However, if it’s more than seven weeks old (eg. in cold-storage), then there’s no longer any connection between the mind and the body of the animal.

Buddhist teachings and meditations will help you to think more clearly, which of course is very beneficial in all fields. Your concentration will also improve. You will be able to deal more effectively with human beings, whether they are colleagues, business partners, or clients. There is no problem with competition as a Buddhist as long as you are fair. When you win you can share your success with all beings by letting them take part in your achievements.

Everybody has Buddha nature and Buddha qualities that you can learn from. So, try to find something interesting in everybody you meet. If this is difficult, think of something you like about them. If this does not work, be grateful to them for teaching you patience. If this is not possible, think that you have to spend only a couple of minutes or hours with them, while they have to be with themselves for 24 hours a day. If you still have difficulties dealing with them, try to avoid them and wish them all the best of luck very far away from you.

There are three analogies for how a Bodhisattva may relate to others. The king who strengthens himself and then is able to benefit lots of beings, the boats-man who arrives together with his passengers on the other shore, and the shepherd who takes care of everybody else before thinking of himself. While the king’s scope of influence is the biggest, the shepherd will develop the quickest since he only concentrates on others and forgets about himself.

Anger is the only luxury one cannot afford. Good impressions gathered over lifetimes are mind’s capital and the only source of lasting happiness. These may be burnt away in no time through fits of hot or cold rage. Buddha said that avoiding anger is the most difficult and most beautiful robe one can wear, and he gave many means to obtain this goal.

One very useful method is to be aware of the impermanent and conditioned nature of every experience, knowing that the difficult situation will change, and our anger will pass. Another beneficial approach is to remember cause and effect. If an enemy provokes us, we should know that they are creating bad karma for themselves, which will surely return to them. Instead of getting involved and creating even more negativity, we can feel empathy towards them. One may also use mantras, which allow unwanted emotions to pass without letting them reinforce any bad habits. By simply being aware of the feeling without acting upon it, the unwanted emotion is not given any energy. It will come less frequently and eventually stay away.

A good antidote to anger is patience, a quality one definitely requires to effectively work with the mind. Without enemies or difficult situations, there would be no chance to develop patience, and without patience, there would be no enlightenment. Therefore, we should try to be thankful for these opportunities. Reacting without anger to whatever appears will set free the timeless wisdom of body, speech, and mind.