The Diamond Way (‘Dorje Thekpa’ in Tibetan) is often described as the crown jewel of Buddha’s teaching. Its goal is obtaining the beyond-dualistic state of the Great Seal, where every event is authentic because it expresses mind’s unlimited potential. Working from the level of consequence and inspired insight to transform all experience into self-liberating and natural purity, it employs methods of total identification with enlightenment for the quickest results. When students saw the Buddha not as a god, person, or an outer force, but trusted him as a mirror of their own mind, Buddha could then impart the Diamond Way. He employed countless skillful means to fully develop beings and awaken their qualities through his power and insight. In essence, this ultimate or ‘third’ level consists of three approaches: They are called ‘Way of Methods’, ‘Way of Insight’ and ‘Guru Yoga’. Using these, mind may recognize itself either through its energy, its awareness or its power of identification.

Guru Yoga, the most practiced method in the West today, contains the broadest approach to enlightenment, if one’s teacher is reliable. Although not everybody finds this way suitable, mind is best recognized in daily life through identification with a compassionate Lama who is beyond fear. If one can rest in such a teacher’s mind-space until one develops all one’s inherent qualities, there will be an amazing growth.

If we look at what the Buddha discovered about mind 2550 years ago, we find that he realized that mind is clear light. The mind hasn’t been born, and it cannot die. Even though bodies, thoughts and feelings appear, change and disappear again, mind itself, being open clear limitless space, can in no way be hurt or harmed. So when the Buddha obtained liberation, he found that he was not the target anymore. He wasn’t that body which could be in trouble, nor was he those thoughts and feelings which could change and disappear – instead he was radiant awareness. This led to enlightenment, the realization that there is no separation between space and energy at any time or place. He knew and was aware of all things. He felt the great joy and expressed the great love which is the meaning of all things; which makes every atom stick together and vibrate and which makes all things happen in the world.

The popular Western concept of going to enlightenment ‘alone’ rates poorly against the quick success of a full practice with a teacher or group. Though it sounds so attractive to a modern person who feels in control of his or her life to become enlightened by oneself, there are just too many pitfalls. Learning about mind is much more intricate than studying outer phenomena, and there are always the lurking enemies of pride and dislike that may derail one’s growth.

The highest level of teaching cannot be properly understood or maintained without a teacher. If the communication is missing which neutralizes pride, sentimentality and superficiality, one may become lonely or useless in daily life. The lama employs methods for developing his or her students” potential, allowing them to push through layers of habitual behavior. It is the Lama’s job to make students independent, compassionate and strong. On the highest level, the lama lets the students enter the fearless mirror cabinet of his or her mind. When they discover that they are of that same nature, nothing more remains to be found.

Because mind experiences everything and remains very subjective up until liberation. It is possible to become able to benefit beings and experience timeless happiness. People decide through their actions whether they will be seeing the world through rosy or black glasses. This explains why there are so many different stories when witnesses describe incidences. Buddhist students free themselves so they can pick their mood. Just like a man with many ties who decides in the morning which tie will inspire others.

Ultimately, it becomes clear that the fact that mind can be aware is more important than what it is aware of. One realizes that the pictures in the mirror are less important than the mirror’s radiance.

To understand this it is important to know that mind is not produced by the impermanent brain, but is transformed by it. Its stream of information is held together by the illusion of a ‘self’ and moves from one conditioned existence to the next, picking up the experiences which mature as one’s next life. The space-like nature of mind cannot die or be born. What is actually reborn is this constantly changing flow like a river. Being in a permanent self is a basic misconception, which carries on after death and will result in our next conditioned rebirth.

One’s body and mind experiences a series of constantly changing sensory and subconscious impressions, one superseded by the next, where nothing permanent in our body, feelings or thoughts can be found. At death, this stream is cut off from the sensory experiences of the body. Mind’s strongest tendencies will then mature and connect one with one’s next body, physical or mental.

From a Buddhist point of view karma does not mean ‘fate’ or ‘destiny’, but may be translated as ‘action’ or ’cause and effect’. Roughly speaking, karma works like this: Every activity – positive or negative – leaves imprints on mind. As mind’s content determines how the world is experienced, negative impressions will inevitably lead to future pain. This means that our thoughts, speech and actions sow the seeds for our future experience. It is thus in our hands to change our lives by understanding this.

Used in the right way, the understanding of karma therefore means freedom. In every situation it gives beings the freedom to decide their future. The Diamond Way offers especially effective methods for removing the impressions of negative, harmful actions from mind. By this we can get rid of what would ripen as difficult states and situations in the future. Through Buddhist meditation, we can overcome the whole process of cause and effect. However, if we don’t choose to work with our mind, we will have no control at all and simply be the victim of our own actions.

On the level of concepts, women are associated with wisdom, while men are associated with compassion. And if wisdom and compassion come together, inner growth arises. The female aspect expresses the five kinds of wisdom of a Buddha to different degrees, namely the mirror-like wisdom, the wisdom of equality, the discriminating wisdom, the all-accomplishing wisdom and the Dharmadhatu wisdom. The male side, on the other hand, expresses varying combinations of the four Buddha-activities: pacifying, increasing, fascinating and the powerfully protecting activity.

In the Tantras of immediate experience, women and men are essentially space and joy. Space and joy are regarded as inseparable. This is why the highest levels of Buddhist tantra are represented by unified Buddha forms. Our goal is the perfection of all inner and secret possibilities of the mind. Therefore, women and men should use their relationship to learn from each other. Then, women will soon accomplish also the male qualities like joy and energy, and intuitive wisdom and space will develop for men.