p. 10 The Bliss of Inner Fire combines the last two major teachings given by Lama Thubten Yeshe (1935–84), both commentaries on Lama Je Tsongkhapa's text Having the Three Convictions, itself a commentary on the Six Yogas of Naropa, a completion stage practice of Highest Yoga Tantra.

Lama Yeshe's first teaching on the Six Yogas was given to 150 students at Istituto Lama Tzong Khapa, his center near Pomaia in Italy, during a three-week retreat-style course that began in mid-December 1982. In June 1983, Lama taught on the Six Yogas for two weeks to 100 students in another retreat-style course, this time at Vajrapani Institute, his center in northern California. Lama Yeshe's main emphasis during both courses was on the practice of inner fire (Tib. tummo), the first of the Six Yogas. Lama said that covering all of the subjects in Lama Tsongkhapa's text was not his goal, and in fact he taught in detail only about a third of it. Before both courses, Lama gave a Heruka Chakrasamvara initiation, and he subsequently explained the inner fire techniques in relation to this deity.

During both courses, Lama gave an oral transmission of the text in Tibetan, interspersed with translations, experiential commentary, guided meditations, personal anecdotes, practical advice, jokes, pantomime, and much laughter. More than anything else, Lama wanted everybody to "taste" the practice of inner fire. He expected everybody to work hard and maintain a retreat regime. Between the discourses students meditated intensively on the techniques that had been explained, maintained periods of silence, and practiced the physical exercises associated with the practice. Again and again Lama stressed that he wanted everyone to act, to gain actual experience of inner fire, and not be content with mere intellectual understanding. He spent little time on the historical and philosophical background but was painstaking in his descriptions of the inner fire meditation techniques and the various preliminary practices.

Following the Introduction we have included a prayer traditionally used to invoke the blessings of the lineage lamas of the Six Yogas of Naropa.

In Part One, "The Six Yogas of Naropa," Lama inspires us to practice tantra, especially inner fire, the foundation stone of the entire tantric path. After giving brief but inspiring biographies of the mahasiddhas Naropa and Lama Tsongkhapa, Lama emphasizes the need to practice rather than intellectualize.

Part Two, "Preliminary Practices," deals briefly with the preliminaries to tantric practice: the common Mahayana preliminaries (the meditations of the graduated path to enlightenment) and the uncommon preliminaries (the general practices of receiving tantric initiation and observing vows and the specific tantric preliminaries of Vajrasattva practice and guru yoga).

Part Three, "Going Beyond Appearances," introduces the generation stage of Highest Yoga Tantra, which involves developing the divine pride and clear appearance of a meditational deity through training to transform the ordinary experiences of death, intermediate state, and rebirth into the pure experiences of a Buddha. In this section, Lama Yeshe also explains the characteristics of body and mind according to tantra, with special emphasis on understanding the absolute nature, or emptiness, of the mind.

Part Four, "Awakening the Vajra Body," discusses the actual preparatory practices for inner fire: the physical exercises that make the body serviceable; meditations on the channels, chakras, and syllables; and vase breathing meditation.

Part Five, "Discovering Totality," contains Lama's experiential teachings on the process of generating the inner fire; the culmination of the practice, the development of simultaneously born great blissful wisdom; and, with a brief discussion of the other five yogas, the completion of the tantric path to enlightenment.

Finally, in Part Six, "Living with Inner Fire," Lama Yeshe offers practical advice on how to bring the practice of inner fire into daily life. We have chosen to accurately transliterate all mantras and syllables, and a Sanskrit pronunciation guide (p. 187) has been included to aid readers. However, the essential advice is to pronounce mantras in the same way as the lama who gives you the oral transmission of the mantra. For other Sanskrit words, we have used a spelling that approximates their pronunciation. Interested readers can consult the table of foreign word transliterations (p. 188) for the actual transliteration of these words.

***********************

We offer our heartfelt thanks to Lama Thubten Zopa Rinpoche, His Holiness Sakya Trizin, Kirti Tsenshab Rinpoche, Khen Jampa Tegchog, Geshe Lama Könchog, Khijo Rinpoche, Geshe Tashi Tsering, Geshe Norbu Dorje, and Khenpo Tsultrim Gyatso for their patience and kindness in clarifying various technical aspects of the practices.

We also thank His Holiness the Dalai Lama, the transcript of whose teaching on Lama Tsongkhapa's Having the Three Convictions in Dharamsala in 1990 was invaluable, as were Daniel Cozort's Highest Yoga Tantra and Glenn Mullin's Tsongkhapa's Six Yogas of Naropa; Glenn Mullin for his innumerable editorial suggestions; Ven. Sarah Thresher and Alfred Leyens for transcribing material contained in the foreword; Ven. Helmut Holm for transcribing the Istituto Lama Tzong Khapa teachings; Paula Chichester and Roger Munro for transcribing the Vajrapani Institute teachings; Karon Kehoe for her earlier editing of these teachings; David Molk, Geshe Lobsang Donyo, and Samten Chhosphel for their translation of the lineage lamas prayers and Khensur Lobsang Tharchin for his kind assistance in locating the text; Ven. George Churinoff, Ven. Thubten Samphel, Ven. Ngawang Jigdol, Ven. Connie Miller, Tubten Pende, Sonam Rigzin, Jon Landaw, Merry Colony, Robert Beer, Martin Brauen, and Jampa Gendun for their suggestions and help; Timothy McNeill and David Kittelstrom of Wisdom Publications; and Peter and Nicole Kedge, whose material support and encouragement helped us to realize the project.

May everyone who reads The Bliss of Inner Fire be inspired to seek a tantric master, enter the supreme tantric path, and quickly achieve enlightenment for the sake of all living beings. May Lama Tenzin Osel Rinpoche, the reincarnation of Lama Yeshe, preserve the peerless teachings of Lama Tsongkhapa and complete the commentary on the Six Yogas of Naropa that Lama Yeshe began. As Lama said at the very end of the Vajrapani Institute course, nine months before he passed away, "If I am alive and you are alive, perhaps we will see each other again. The next time we will discuss in detail the following:

1. illusory body
2. dream experience
3. clear light experience
4. transference of consciousness
5. consciousness going into another body

These subjects are more profound and sophisticated. You should work now on what we have already covered, and we will pray that at some time we will do the rest of the Six Yogas of Naropa. If we cannot do them next year, we can do them next life."

p. 11 (by Jonathan Landaw)
In 1987 Wisdom Publications brought out a volume by Lama Thubten Yeshe entitled Introduction to Tantra. In that work, a compilation of excerpts from numerous teachings given by Lama Yeshe between 1975 and 1983, the reader was offered a glimpse into the profound, and often misunderstood, world of Tibetan Tantric Buddhism. With clear and inspiring discussions of such topics as the basic purity of the mind, the means for recognizing and overcoming our limiting thought patterns, the self-transformational techniques of tantric deity-yoga meditation and so forth, Lama Yeshe presented the tantric vision of totality in a form accessible to as wide an audience as possible. In that introductory work it was his intention to convey the flavor of these most advanced Buddhist teachings in such a way that spiritual seekers, regardless of their cultural background or religious affiliation, might be motivated to discover their own basic purity, fulfill their highest potential, and be of maximum benefit to others.

Included in Introduction to Tantra were a number of passages selected from the last two major teachings given by Lama Yeshe before his passing. These teachings had been delivered at Istituto Lama Tzong Khapa in Pomaia, Italy, in 1982 and at Vajrapani Institute in Boulder Creek, California, in 1983. Their focus was the inner fire practices of Highest Yoga Tantra—the fourth and most advanced level of tantra—as set forth in the famed Six Yogas of Naropa and elucidated in Je Tsongkhapa's commentary on the Six Yogas entitled Having the Three Convictions. The current work, The Bliss of Inner Fire, is an amalgamation of these two final teachings.

p. 11 Although the practices of inner fire explained in this work can be traced back to the Six Yogas of the famed eleventh-century Buddhist scholar and tantric adept, Pandit Naropa, after which they are named, we should not think that they were his creation. Instead, as is the case with all authentic teachings of Buddhist tantra, they ultimately derive from Shakyamuni Buddha himself, the so-called historical Buddha who lived 2,500 years ago (563–483 B.C.E.). However, as His Holiness the Fourteenth Dalai Lama has stated in The World of Tibetan Buddhism,

"We need not presume that all of the teachings of tantra were propounded by the Buddha during his historical lifetime. Rather, I think that the teachings of tantra could have also emerged through the extraordinary insights of highly realized individuals who were able to explore to the fullest extent the physical elements and the potential within the human body and mind. As a result of such investigation, a practitioner can attain very high realizations and visions, thus enabling him or her to receive tantric teachings at a mystical level. Therefore, when we reflect on tantric teachings, we should not limit our perspective by rigid notions of time and space. (p. 93)"

Both Naropa—the Indian mahasiddha, or greatly accomplished one—and the Tibetan master Je Tsongkhapa (1357–1419) are numbered among the “highly realized individuals” referred to by the Dalai Lama and were, therefore, capable of receiving instructions on such profound practices as inner fire directly from the enlightened source.

The principal form that Shakyamuni Buddha assumes when presenting the advanced teachings of tantra is that of Vajradhara — the Holder of the Diamond Scepter — who is sometimes called the Buddha of the Tantras. In general, the blessings, instructions, and realizations of these tantric teachings come down to the present via two types of lineage: the distant and the close. The former is comprised of the successive guru-disciple relationships that link one generation with the next, the realized disciple of a particular master becoming mentor to disciples of his or her own. In terms of the tantric teachings we are concerned with here, this generation-to-generation lineage, beginning with Buddha Vajradhara, includes such famous Indian mahasiddhas as Saraha, Nagarjuna, Ghantapa, and Tilopa.

As for the so-called close lineages, these come about in the more immediate manner indicated previously. In Naropa's case, he not only received tantric initiation, or empowerment, from his human guru, Tilopa, but was able to establish communication with Buddha Vajradhara directly; the Buddha of the Tantras manifested to him in the form of such tantric meditational deities as Hevajra, Heruka Chakrasamvara, and Vajrayogini. As for Je Tsongkhapa, he was not only heir to the lineage of Indian, Nepalese, and Tibetan masters that spanned the four hundred years separating him from Naropa, but he also received inspiration from Vajradhara through his own patron deity, Manjushri, the embodiment of the wisdom of all enlightened beings. Thus the teachings we know as the Six Yogas of Naropa, including the inner fire practices that are the main subject matter of this present work, should not be considered the later fabrications of Indian gurus or Tibetan lamas but are ultimately rooted in the enlightened realizations of Shakyamuni Buddha himself, passed down in unbroken lineages of realized practitioners to the present day.

p. 12 Lama Thubten Yeshe began his Buddhist training at Sera Monastery, one of the three great institutions of learning and practice founded by Je Tsongkhapa and his disciples in the vicinity of Lhasa, the capital of Tibet. After the Chinese takeover of Tibet in the 1950s, he completed his formal training at the Buxa Duar refugee camp in north-eastern India. Unlike most of his fellow monks at Sera, who confined their studies to the Gelug tradition founded by Je Tsongkhapa, Lama Yeshe was greatly interested in teachings by masters of all traditions. His open-minded, nonsectarian approach is attested to by the fact that while at Buxa Duar his own students included lamas from these various traditions.

The Buddhist education Lama Yeshe received had two major divisions - sutra and tantra. The first of these is called sutra and is named after those teachings, or discourses - such as the Prajñāpāramitā Sutras, or Discourses on the Perfection of Wisdom—in which Shakyamuni Buddha set forth the various aspects of the general path leading to full spiritual awakening. The course of study at the Tibetan monasteries included not only these teachings by Buddha himself but the commentaries on them by such to full spiritual awakening. The course of study at the Tibetan monasteries included not only these teachings by Buddha himself but the commentaries on them by such Indian masters as
Chandrakirti (Guide to the Middle Way)
Maitreya/Asanga (Ornament of Clear Realizations)
Shantideva (A Guide to the Bodhisattva's Way of Life)
Atisha (Lamp on the Path to Enlightenment) and many others.

Through study, debate, and meditation upon these texts and the later commentaries on them by a succession of Tibetan masters, and through intimate exposure to the authentic oral traditions enlivening these texts, students at Sera and the other monasteries had the opportunity of gaining insight into and realization of the vast and profound meaning of Buddha's teachings.

With the foundation in moral discipline, logical analysis, compassionate motivation, insightful wisdom, and so forth provided by these sutra studies, well-qualified practitioners were able to delve into the second of the two major divisions of their education: the profound study of tantra. The Sanskrit term “tantra” is applied to those advanced teachings of Buddha Shakyamuni/Vajradhara by means of which the full enlightenment of Buddhahood, the ultimate goal of all Buddhist paths, can be attained in the shortest time possible. Each tantra focuses upon a meditational deity embodying a particular aspect of enlightened consciousness; in Lama Yeshe's case, he received empowerment and instructions in such tantras as those of the meditational deities Heruka Chakrasamvara, Vajrayogini, Vajrabhairava, and Guhyasamaja and studied the famous Six Yogas of Naropa following Having the Three Convictions, a commentary based on the personal experiences of Je Tsongkhapa, as cited above. He received the lineage blessings of these practices from some of the greatest tantric masters of the day, including Kyabje Ling Dorjechang (1903–83) and Kyabje Trijang Dorjechang (1901–81), the Senior and Junior Tutors, respectively, of His Holiness the Fourteenth Dalai Lama (b. 1935).

Lama Yeshe did not merely study these profound tantric teachings, he put them into practice in extensive meditational retreats and in his daily life. As became clear to many toward the end of his life, his main practice was that of Heruka Chakrasamvara, and he devoted much time and energy to gaining deeper and deeper realizations of this Highest Yoga Tantra. According to his heart-son and disciple, Lama Thubten Zopa Rinpoche, Lama Yeshe wrote privately about his own meditational experiences of both Heruka Chakrasamvara and the Six Yogas of Naropa and would often speak to Lama Zopa about clear light and bliss, the essence of these advanced tantric practices.

It is not surprising, then, that the last two major teachings Lama Yeshe gave were on the inner fire practices of the Six Yogas, through which the blissful experience of the clear light is attained, and that he opened each of these teachings with an empowerment into the tantra of Heruka Chakrasamvara. Nor is it surprising that the final practice he himself engaged in, up until his heart stopped beating, was that of Heruka Chakrasamvara. What is particularly inspiring, however, is that through his mastery of the blissful clear light consciousness dawning at the time of death, Lama Yeshe was able to pass away and be reborn in a state of full conscious control, even to the point of choosing as his future parents two students of his who had helped establish a meditation center in Spain called Osel Ling, the Place of Clear Light. Their son, Tenzin Osel Rinpoche, born in 1985, was recognized as the reincarnation of Lama Yeshe by His Holiness the Dalai Lama, and is currently enrolled at Sera Monastery in South India, where a number of the great Tibetan schools of learning have been relocated.

Although the practices of inner fire belong to the most advanced branch of the Buddhist teachings, Lama Yeshe often presented them, in simplified form, even to his newest students. He did this to give them a taste of the inexhaustible treasure of blissful energy existing within each and every one of us right at the present moment. Although such blissful energy, by itself, cannot liberate us from the vicious circle of dissatisfaction and suffering, our ability to experience it directly—to “taste the chocolate,” as he would often say—can have a significant and beneficial effect upon us. Such an experience convinces us, as no merely philosophical investigation can, of the profound changes we can bring about simply by gaining control over our mind in meditative concentration. The inspiration provided by such direct experience can empower our entire spiritual practice.

The courses in Italy and California, from which the material in this book has been taken, were run as meditational retreats, and Lama Yeshe's lectures were designed to guide and encourage the participants in their efforts to gain an actual experience, rather than a mere intellectual understanding, of what meditation has to offer. The emphasis was on clarifying the instructions of the Six Yogas, without an in-depth examination of their historical significance or philosophical basis. Because most of the course participants were already familiar with the necessary preparatory material through previous exposure to Buddhist teachings, the way was clear to focus single-pointedly on the step-by-step practices of inner fire itself. So, in a sense, The Bliss of Inner Fire is like a second Introduction to Tantra, opening up the world of Highest Yoga Tantra's advanced practices the way the earlier work opened up the world of tantra in general.

The present work, in addition to dealing with more advanced subject matter, differs from its predecessor in that it concentrates on specific technical aspects of tantric practice. As the reader will discover, The Bliss of Inner Fire offers detailed instructions on the various phases of inner fire meditation. This emphasis on meditational instruction makes the present work a valuable manual for those interested in engaging in serious and prolonged practice themselves. However, because many readers will lack the background necessary for a full appreciation of these teachings, it may be helpful to introduce Lama Yeshe's instructions with a few remarks about the tantric path in general and the place within this path of the yoga of inner fire.

p. 12 To begin with, the ultimate purpose of all Buddhist teachings is to lead others to enlightenment, or Buddhahood. This fully purified and expansive state of consciousness is characterized by limitless compassion, wisdom, and skillful means; the Mahayana, or Great Vehicle, teachings of Shakyamuni Buddha stress that only by attaining such complete awakening of mind and heart can we fulfill our own innate spiritual potential and, more important, be of maximum benefit to others.

As already stated, the Mahayana presents two interrelated approaches to this full and complete enlightenment: the more general path of sutra and the esoteric path of tantra. The sutra vehicle (Skt. Sutrayana) sets forth methods whereby the obscurations veiling one's innate purity of mind are gradually removed, like peeling away the layers of an onion. At the same time, the mind's positive qualities of love, compassion, wisdom, and so forth are gradually enhanced so that eventually one attains a state beyond the limitations of ordinary, egocentric consciousness.

The trainings in nonattachment, compassionate altruism, and penetrative insight so vital to Sutrayana practice form the foundation of the tantric vehicle as well. But Tantrayana—also known as Mantrayana and Vajrayana—is distinguished from Sutrayana by being a so-called resultant vehicle. That is to say, the qualified practitioner of tantra is empowered to take the future result of the path, the experience of enlightenment itself, as the very basis of his or her practice. In place of the ordinary, limited self-image, the tantric trainee cultivates the powerful vision of having already attained full enlightenment in the form of a particular meditational deity (Tib. yidam). All the elements of ordinary experience—one's surroundings, sensory enjoyments, and activities—are likewise viewed as having undergone a similar enlightened transformation. Everything is seen as pure and blissful, just as a Buddha would experience it. By training in this way it is possible to achieve the actual result of full enlightenment much more swiftly than by relying on the Sutrayana approach alone.

The theme of enlightened transformation pervades the vast scope of tantric teachings and practices. Energies and states of mind that are considered negative and antithetical to spiritual growth according to other religious paths are transformed by the alchemy of tantra into forces aiding one's inner development. Chief among these is the energy of desire. According to the fundamental teachings of Sutrayana, desirous attachment only serves to perpetuate the sufferings of samsara: the vicious circle of uncontrolled life and death, born from ignorance and fraught with dissatisfaction, within which unenlightened beings trap themselves. Therefore, if one vicious circle of uncontrolled life and death, born from ignorance and fraught with dissatisfaction, within which unenlightened beings trap themselves. Therefore, if one truly wishes to be free from this samsaric cycle of misery, it is necessary to eliminate the poison of desirous attachment from one's heart and mind completely. While the Tantrayana agrees that ultimately all such ignorantly generated desires must be overcome if freedom and enlightenment are to be achieved, it recognizes the tremendous energy underlying this desire as an indispensable resource that can, with skill and training, be utilized so that it empowers rather than interferes with one's spiritual development.

Of course, any path utilizing the powerful and potentially destructive energies of desire and the other delusions is dangerous indeed. If followed improperly or with a selfish motivation, tantra can lead the misguided practitioner into realms of mental and physical suffering of unimaginable enormity. That is why even though tantric techniques may be outlined in a book such as this, they can only be followed safely and productively under the watchful eye of a fully qualified tantric master, and only by those who cultivate a particularly powerful altruistic motivation, receive the requisite empowerments, keep purely their tantric pledges, and undergo the proper preliminary trainings. It is said that for those who do rely on an accomplished tantric master and observe the precepts of tantric practice purely, it is possible to reach the goal of full enlightenment within the space of one short human lifetime, even within a few years.

Not all the tantric systems have equal power in propelling their trainees along the path to enlightenment. Instead, tantra is divided into four progressive classes:
(1) Action
(2) Performance
(3) Yoga
(4) Highest Yoga

And it is only through the pure practice of a system belonging to the supreme class of Highest Yoga Tantra that full enlightenment can be attained in the swiftest possible manner. What chiefly differentiates these four classes from one another is the varying abilities of their respective trainees to utilize desire on the spiritual path. While followers of the lower classes of tantra can control and utilize only the less passionate levels of attachment—traditionally likened to the desire aroused when:
(1) looking at
(2) laughing with
(3) embracing an attractive partner

The qualified practitioner of Highest Yoga Tantra is one who can channel into the path of spiritual evolution energies as intense as those associated with
(4) sexual union itself.

Harnessing desire in Highest Yoga Tantra is accomplished in two successive levels of practice: the evolutionary stage and the completion stage. The former, also known as the generation stage, serves as a preparation and rehearsal for the latter and involves, among other things, cultivating what are known as the clear appearance and divine pride of one's chosen meditational deity. For example, if one is following the tantra of the wrathful male deity Heruka Chakrasamvara, one practices overcoming the ordinary view of oneself as a limited, samsaric being and cultivates in its place the enlightened self-image of actually being this powerful deity. This not only involves gaining familiarity with the various qualities of Chakrasamvara's body, speech, and mind so that one can experience oneself as possessing these attributes, but also demands a degree of mastery in meditation upon ultimate truth: shunyata, or emptiness.

The subject of emptiness is too vast to go into in any great deal here. Suffice it to say for now that it involves ridding the mind of all falsely conceived, fantasized modes of existence arising from ignorance of the way in which things actually do exist. It is fundamental to all Buddhist systems of practice, whether sutra or tantra, to recognize that the limited, concrete view we have of ourselves and our surroundings is in the nature of ignorance and therefore the source of all suffering; all such misconceptions must be overcome if we are ever to achieve lasting liberation from samsaric dissatisfaction. As Lama Yeshe declared in Introduction to Tantra, “As long as we are burdened by these misconceptions, we remain trapped in the world of our own projections, condemned to wander forever in the circle of dissatisfaction we have created for ourselves. But if we can uproot these wrong views and banish them completely, we will experience the freedom, space and effortless happiness we presently deny ourselves” (p. 69).

As stated, then, the practice of tantra involves a combination of emptiness-yoga - through which all ordinary conceptions of oneself are dissolved—and deity-yoga - in which one cultivates the enlightened identity of a particular meditational deity. As the Dalai Lama points out in The World of Tibetan Buddhism, “A unique characteristic of…Highest Yoga Tantra is that it employs in its profound path various meditative techniques that have corresponding similitudes not only to the resultant state of Buddhahood, that is, to the three kayas, but especially to the bases of purification on the ordinary level of human existence—for example, death, intermediate state, and rebirth” (p. 125).

These correspondences are outlined in the accompanying table and the significance of the three Buddha bodies (kaya) can be explained briefly as follows. The attainment of full enlightenment, or Buddhahood, is said to accomplish two purposes: those of oneself and those of others. With enlightenment comes the elimination of all obscurations of the mind, which are created by ignorance and produce suffering, as well as the enhancement of limitless beneficial qualities such as blissful awareness and universal compassion; this perfection of consciousness completely fulfills the practitioner's own purpose for following the spiritual path. But such an extremely subtle, unobstructed, and fully evolved consciousness—the truth body, or dharmakaya, of a Buddha—can fulfill the needs of others only if it manifests in forms to which those not yet fully enlightened can relate. Therefore, with the compassionate motive to benefit others, there first emerges from the unobstructed sphere of dharmakaya the subtle enjoyment body (sambhogakaya), which only higher bodhisattvas can perceive, and then the grosser emanation body (nirmanakaya), which even ordinary beings can contact. It is through the guidance and inspiration provided by these two form bodies (rupakaya) that the purposes of others are accomplished.

During the evolutionary stage of Highest Yoga Tantra, the practitioner simulates the movement from death, through the intermediate state (Tib. bardo), to rebirth —which also corresponds to the movement from sleep, through dreams, to reawakening—in such a way that these three times are taken into the path and regarded as the three bodies of a Buddha. Although one contemplates deeply upon the increasingly subtle states of consciousness experienced during death and upon the transformations associated with the intermediate state and rebirth, these changes do not actually occur at this time. Instead, these evolutionary stage practices serve as a rehearsal for the actual transformations that take place only during the advanced levels of the completion stage. For it is during the completion stage that one gains control over the elements of the vajra body—the subtle channels, winds, and drops existing within the envelope of the gross physical body—and with this control comes the ability not merely to simulate the death experience but to bring about the actual transformations of consciousness occurring during that experience.

All completion stage practices are directly or indirectly associated with the meditative technique known as inner fire, the main subject matter of this present volume. Through mastery of inner fire, one can gain full conscious control over the vajra body and the ability to bring the mind to its most subtle and penetrating state: the blissful clear light experience. This extraordinarily powerful state of mind is unequaled in its ability to gain direct, penetrative insight into ultimate truth and thereby blissful clear light experience. This extraordinarily powerful state of mind is unequaled in its ability to gain direct, penetrative insight into ultimate truth and thereby eliminate all afflictive states of mind.

Through the profound completion stage practices, the activities of one's body, speech, and mind become the natural resources of unprecedented spiritual growth as all forms of desirous energy are channeled into the path. Eventually one develops the ability to negotiate the hazards of death and beyond with complete awareness and control. And finally, at the culmination of the path, one attains the blissful state of unlimited awareness known as full enlightenment, spontaneously and effortlessly fulfilling one's compassionate intention to work for the welfare of all other beings. In this way the promise of one's inner potential for limitless compassion, wisdom, and skill is realized and one's life becomes truly meaningful.

This extremely brief summary of some of the major points of tantric practice should provide a context within which the following explanations of the inner fire teachings of the Six Yogas of Naropa can be more fully appreciated. For a more detailed discussion of these points, the reader is referred to the list of selected additional reading at the end of this text (p. 221). And those whose interest has been sufficiently whetted can do nothing better then search out reliable tantric masters for themselves and receive from them personal instruction in the entire range of sutra and tantra practices.

p. 20 Lord Buddha taught the path to enlightenment at many different levels, in accordance with the variety of needs and capabilities of sentient beings. To give his most advanced teachings, known as Tantrayana or Vajrayana, he manifested in his esoteric aspect of Vajradhara. Tantrayana is the quickest vehicle to full enlightenment.

According to Lord Buddha's general teachings, known as Sutrayana, desire is the cause of human beings' problems, so it must be avoided. According to Tantrayana, however, this very desire can be used in the path to enlightenment. On the basis of strong renunciation, the great compassion of bodhicitta, and the right view of emptiness, tantric practitioners use the energy of their own pleasure as a resource and, in the deep concentration of samadhi meditation, unify it with the wisdom that realizes emptiness. Eventually this gives rise to simultaneously born great blissful wisdom, which in turn leads to enlightenment.

In tantra we are dealing with pleasure, not with pain. The person who is qualified to practice tantra is able to cope with pleasure, to experience pleasure without losing control, to utilize it. This is the essential characteristic of the tantric personality. Tantra does not work for people who are miserable, because they have no resource of pleasure to utilize.

In tantric practice, we work with the energy of our own human body. This resource is composed of six factors: the four elements (earth, water, fire, and air), the channels of our subtle nervous system, and the blissful kundalini drops that exist within the channels.1 The human body is the gold mine of tantra; it is our most precious possession.

What we need is a skillful method to harness this powerful energy so that we can achieve not only more and more satisfaction in our everyday lives, but eventually the total satisfaction of full enlightenment. What we need is the practice of inner fire.

Inner fire is the first subject in the set of tantric practices known as the Six Yogas of Naropa. These six are:

1) inner fire (tummo)
2) yogas of the illusory body
3) clear light
4) transference of consciousness
5) transference into another body
6) intermediate state, or bardo

During this teaching, my main emphasis will be on the yoga of inner fire.

In Tibetan we say that inner fire is lam kyi mang-do, "the foundation stone of the path." It is fundamental to the realizations of the illusory body and clear light—to the realizations, in fact, of all the advanced completion stage practices of tantra. I will discuss this in more detail later; but, in short, in order to achieve enlightenment we use the practice of inner fire to cause all the airs, or vital energies, within our body to enter, stabilize, and absorb in the central channel of our subtle nervous system. This leads to the experience of simultaneously born great bliss. This bliss—which is not mere sentimental pleasure but a profound experience beyond our ordinary imagination—is then unified with the wisdom that understands emptiness in a process that eventually leads to the union of the illusory body and the absolute clear-light wisdom, and finally to full enlightenment.

Inner fire is tummo in Tibetan, and the literal meaning of tummo is "brave female." Tum means courage or bravery; mo, used in Tibetan grammar as a female modifier, represents the wisdom of nonduality. Tummo is courageous because it destroys all delusions and superstitions and female because it enables our subtlest level of consciousness to realize simultaneously born great blissful wisdom. This is the essential purpose of tantric practice, and inner fire can help us to achieve it.

Inner fire meditation really suits the Western mind because Westerners like to work with material, with energy. You like to play with it, fix it, change it, manipulate it. With inner fire you are doing exactly that; but the difference is that you are playing with your inner energy, your own pleasure resource.

Also, Westerners like instant satisfaction. It's what you expect. Well, inner fire gives you this. It is the direct path to enlightenment that you have heard about. It is a very simple process: very practical, very scientific, and very logical. You don't have to believe that inner fire brings bliss for it to work; you just do the practice and get the results.

The lam-rim, the step-by-step presentation of the path to enlightenment, brings satisfaction in a more religious way; inner fire is more scientific because actualizing it does not depend upon religious belief. If you act, the experience automatically comes. No customs or rituals are involved. With inner fire, you are dealing directly with your own inner reality; you are simply increasing the power of the kundalini and heat energy that you already possess. It is amazingly powerful, like a volcano erupting from within you.

The philosophy and methods of lam-rim are presented intellectually, and to some extent you can be intellectually convinced. But this conviction is like a cloud in the sky. When it is there, your spiritual practice is strong; but when the cloud disappears, you get discouraged, and your practice becomes weak. After being oriented towards lam-rim, when you hear that inner fire meditation is the fundamental path leading to the realization of enlightenment, you are suddenly in a new world.

Inner fire is the real chocolate! Whereas you may find it difficult to get results with other meditations, inner fire is a sensitive, quick way to convince yourself that you are progressing. It will surprise you. When you practice it you will think, "What else do I need? This is the only way." Other practices will seem second-rate. Sutrayana explains detailed meditation techniques for developing deep samadhi, but it has nothing to compare to inner fire meditation, which brings an explosion of nonduality wisdom, an explosion of bliss. Concentrating on a sensation or even on the Buddha is fine, but it can't lead you to the greatest realization of simultaneously born great blissful wisdom.

Inner fire is like the main door leading into a complex of hundreds of treasure houses. All the facilities for magnetizing realizations are there. Since it penetrates the very center of the universe of the body, it is incredibly sensitive in producing realizations. In fact, the superstitious, conceptualizing mind cannot count the realizations brought by inner fire. It is the secret key that opens you to all realizations.

Even if you could stay in samadhi meditation twenty-four hours a day for twenty days, Milarepa would say to you, "That means nothing! It does not compare to my inner fire meditation." This is how he responded to Gampopa at their first meeting, after Gampopa had described his meditation experiences. There must have my inner fire meditation." This is how he responded to Gampopa at their first meeting, after Gampopa had described his meditation experiences. There must have been a reason for Milarepa to say this. He was not just making propaganda, exaggerating the power of inner fire. He had no partiality and had given up all worldly competition. Milarepa was simply saying that even remaining for many days in a deep, undisturbed samadhi meditation is nothing when compared to inner fire meditation. Inner fire is incomparable.

Personally, I like inner fire meditation. I don't claim to have any realizations, but I have tried it and I am convinced. Inner fire meditation will absolutely convince you too. It will change your entire notion of reality. You will come to trust the tantric path through this meditation.

We really need tantra these days because there is a tremendous explosion of delusion and distraction. Good things are happening in our lives, but many bad things are happening too, and we need the atomic energy of inner fire to blast us out of our confusion. In fact, without tantric practice, enlightenment is not possible.

In the beginning your inner fire meditation might not be successful. You might even have a negative reaction, such as an explosion of heat that drenches your body with sweat. However, I believe that even an imperfect result like this is still significant because it shows you the power of your mind.

It is said that anybody can do inner fire meditation. If you have never done it before, it might seem difficult, but it is actually simple. "How can I meditate like this?" you might think. "I am not a great meditator. In any case, I have created so much negative karma—how can I do advanced practices like these?" You should not think this way! You never know what you can do; you cannot always see your own potential. Perhaps you were a great meditator in a previous life. Right now your mind might be completely distracted, but one day your potential will suddenly ripen, and you will be able to meditate.

Look at Milarepa. I doubt that you have created more negative karma than he did; he killed many people when he was young. But because of his inner strength, he was also able to develop perfect renunciation, perfect bodhicitta, perfect right view, perfect Six Yogas of Naropa. He said good-bye to samsara.

Milarepa is a good example for us. Look around in the world. Sometimes those who are successful at samsara, who create strong negativity, can also be successful at liberation. On the other hand, those who don't have success at samsara can't be successful at liberation either.

My point is that you never know what human beings can do. Be brave! Try as much as possible to do the inner fire meditation. Even if you are not completely successful, at least you will gain some experience, and that is good enough.

*** Let us dedicate our energy to all universal living beings, praying that they actualize the essence of tantra and discover the union of their own unsurpassed bliss and nonduality wisdom. Dedication is important; it is not just a Tibetan ritual. Having created an atmosphere of positive energy within our minds, we make the determination to share it with others. Think, "Now, and for the rest of my life, I will enjoy myself as much as possible and try to create a good situation around me by giving to others the best part of my divine qualities and blissful energy. May this joyful present lead to unsurpassed joyful realizations in the future."

p. 22 The Six Yogas of Naropa were not discovered by Naropa. They originated in the teachings of Lord Buddha and were eventually transmitted to the great 11^th century Indian yogi Tilopa, who in turn transmitted them to his disciple Naropa. They were then passed on to many Tibetan lamas, including Marpa and Milarepa, some of whom wrote down their experiences as commentaries on the Six Yogas.

I will be explaining the practice of inner fire according to Having the Three Convictions, a commentary on the Six Yogas by Lama Je Tsongkhapa. I will not translate the entire text, but will instead give you the essence of the teaching. Even though I am not a successful meditator, I have received teachings on this text from my gurus on at least three occasions, and I have tried to do the practice.

As I have already mentioned, Lama Tsongkhapa lists the Six Yogas as:

1) inner fire meditation (tummo)
2) yoga of the illusory body
3) yoga of clear light
4) transference of consciousness
5) transference into another body
6) yoga of the intermediate state (bardo)

He says that all the topics are covered by these six subjects and that anybody who expects additional meditations is ignorant of the tradition. What does he mean? I think Lama Tsongkhapa means that to teach something from your own experience that is not contained in these six subjects is foolish. It would be like Tibetans boasting that they can make better pizzas than Italians.

Sometimes the subjects of the Six Yogas of Naropa are classified into two, three, four, or even ten divisions. In accordance with the needs of a meditator's mind, for example, there can be three divisions:

1) the practices for attaining enlightenment in this life
2) in the intermediate state
3) in a future life

Or there can be two divisions:

1) the actual completion stage meditation subjects
2) the cooperative causes for developing them

For example, some of the breathing exercises are not formally part of completion stage practice, but they help the completion stage meditations. Previously, some lamas were interested only in the actual completion stage meditations and did not explain these cooperative methods. The holders of Marpa's lineages, however, explain the various minor techniques that are needed to help you succeed in completion stage yoga. For inner fire meditation alone, Marpa explained hundreds of technical methods. Some Kagyu texts on the Six Yogas of Naropa, explaining according to Marpa's heritage, count six subjects:

1) inner fire meditation
2) illusory body yoga
3) dream yoga
4) clear light yoga
5) intermediate state yoga
6) yoga of transference of consciousness

Other Kagyu lamas list eight yogas, adding evolutionary stage yoga and consort practice to these six. Milarepa divides the six yogas differently:

1) evolutionary stage yoga
2) inner fire meditation
3) consort practice
4) clear light yoga
5) illusory body yoga
6) dream yoga

There are many different ways to count the yogas. Some Tibetan texts question whether all the Six Yogas of Naropa actually come from Naropa. It seems that in Naropa's time there might have been six separate texts and that some of Naropa's disciples might have later combined the six. This might or might not be true, but it doesn't really matter. History is always debatable. As long as we are able to taste the chocolate of this practice, who cares about such academic questions?

The Tibetan title of Lama Tsongkhapa's text is Yi-che sum den, which I translate as Having the Three Convictions. Yi-che means conviction, which implies that you can have confidence; sum means three; and den means having. In other words, this commentary has three distinguishing characteristics:

1) first is that Lama Tsongkhapa's descriptions of the meditations are clean-clear and integrated

2) second is that although there are many subjects, each is presented so distinctly and clearly that it can be comprehended easily by anyone with discriminating wisdom

3) third characteristic is that in order to prove his points, Lama Tsongkhapa quotes many scriptures, both the tantric texts of Shakyamuni Buddha and the treatises of many of the lineage lamas.

Lama Tsongkhapa takes great care to base each of his statements on the words of lineage lamas such as Tilopa, Naropa, Marpa, and Milarepa. He uses quotations to show how his explanations are linked to theirs and to demonstrate the long history of these teachings. He gives clear, scientific explanations and uses convincing proofs on every subject. Thus we can have confidence in Lama Je Tsongkhapa's commentary.

In Tibetan, the Six Yogas of Naropa are called Na-ro cho druk. Na-ro refers to Naropa; cho, which means dharma, can refer to doctrine or phenomena; and druk means six. Some people have translated Na-ro cho druk as "The Six Doctrines of Naropa"; others as "The Six Yogas of Naropa." My feeling is that although "The Six Doctrines" is literally correct, it gives the impression that the teachings are purely philosophical or theological. They are not. They are something very practical, something to be actualized right now. I believe that "The Six Yogas of Naropa" conveys the right meaning, the right feeling. I think Naropa would be unhappy if we were to use the term "The Six Doctrines of Naropa." I have reasons for saying that Naropa would be unhappy if we were to regard his Six Yogas as purely philosophical.

Naropa was a well-educated monk and the top professor at the ancient Indian Buddhist university of Nalanda. With a mind like a computer, he had vast knowledge of the sutras and tantras. He was famous as an expert debater and was able to defeat all the non-Buddhist scholars in public encounters. Nevertheless, Naropa was unhappy and dissatisfied and longed for realization. He thought to himself, "There's something wrong. I have learned all these intellectual ideas and I can explain absolutely everything about the Buddhadharma, yet I still feel empty and dissatisfied. Something is missing."

Naropa's guru instructed him to recite one of Heruka's mantras, until he found a solution to his problem. Naropa recited several million mantras. Then one day, while reciting the mantra, he felt the earth shake. A voice spoke to him from space, "You are still a baby! You have a long way to go. Your knowledge is merely intellectual, and this is not enough. In order to gain real satisfaction you must find Tilopa. He is your special guru."

So Naropa left the monastery in search of Tilopa. When he eventually found him after months of difficulties, Tilopa was sitting on the ground cooking live fish. He looked more like a madman than a great yogi! Nevertheless, Naropa became Tilopa's disciple. Year after year Naropa requested his guru for initiation; and year after year Tilopa would get him to perform some outrageous action, always denying him the initiation he so desperately wanted. Naropa struggled like this for twelve years, and twelve times he almost died.

One day while they were walking together in the desert, Tilopa suddenly decided to give Naropa the initiation. Unable to make any other preparations, Naropa mixed his urine with sand and offered this to his guru as a mandala. Then pam! Tilopa beat him on the head with his sandal. Naropa went into deep meditation for seven days.

It is good for us to hear this story of Naropa. These days we have no shortage of intellectual information, but I truly believe there is a shortage of fertilization. We collect so much information, but we do very little with it. This is why we have so little success in our spiritual practice. Many of my older students, for example, have heard the lam-rim twenty or thirty times and know everything about it from beginning to end. Yet still they are dissatisfied. This is why Naropa is a good example for us. Even though he was highly advanced intellectually, he had not discovered satisfaction within himself. He left Nalanda in search of a tantric master and then struggled for all those years. He practiced continuously until he achieved his goal, enlightenment.

p. 24 In the Western academic world, the common interpretation is that Lama Je Tsongkhapa was just a philosopher. Western academics do not seem to recognize him as a great yogi, a great tantric practitioner, a mahasiddha. Actually, Lama Tsongkhapa taught and wrote more on tantra than on sutra; but because he did not publicly show his mahasiddha aspect, Westerners have the impression that he was merely an intellectual. Some people think that Gelugpas, the followers of Lama Tsongkhapa, do not practice nonconceptual meditation. They think that the other traditions of Tibetan Buddhism meditate in this way, but that Lama Tsongkhapa negated nonconceptual meditation and taught only intellectual, analytical meditation. I have heard Westerners say, "Gelugpas are always intellectualizing, always squeezing their brains." This is not true. Lama Tsongkhapa was already a great meditator while still a teenager. From then on, he did not experience ordinary sicknesses; when he had a small health problem, he would cure himself. Also, if a flood or an avalanche was about to happen, he would say a prayer, and the disaster would be averted. If you read Lama Tsongkhapa's biography, you will see that he was a great mahasiddha.

Monlam Chenmo, the great prayer festival celebrated in Lhasa for the two weeks after the Tibetan New Year, was started by Lama Je Tsongkhapa. The monks, nuns, and laypeople of all the traditions of Tibetan Buddhism came together to make offerings, including thousands of butterlamps, and to say prayers. One day during the first festival, the many thousands of butterlamps in the temple became one huge mass of flame. The fire was soon out of control. Terrified that the temple might burn down, people ran to Lama Tsongkhapa for help. He sat down, went into deep samadhi meditation, and suddenly all the flames were extinguished, as if blown out by one gust of wind. Lama Tsongkhapa was able to do this through his inner fire meditation.

We Tibetans believe that when you can control the four elements of your own nervous system through inner fire meditation, you can also control the external elements. Lama Tsongkhapa didn't need an ordinary fire engine; with his inner fire engine, he instantly extinguished the flames. This proves that Lama Tsongkhapa was a powerful realized being. At that time he also had visions of the Eighty-four Mahasiddhas, perceiving them in the skies above Lhasa.

Lama Tsongkhapa also had no shortage of telepathic power. For example, he was once staying in a small retreat hut some thirty minutes' walk from the place where he later advised Sera Monastery be built. Suddenly one day he disappeared, and nobody knew why. Later that same day a delegation from the Emperor of China arrived; the Emperor had heard of Lama Tsongkhapa's fame and wished to invite him to come to China, but he was nowhere to be found. No one knew the delegation was coming that day, but Lama Tsongkhapa knew, and he escaped over the mountains. This shows Lama Tsongkhapa's telepathic power, but it is also a good example of his perfect renunciation. He vomited at the thought of worldly pleasure. Can you imagine us in that situation? We would definitely accept the invitation. I can't even resist an invitation to visit a rich benefactor, let alone an emperor. Although Lama Tsongkhapa was incredibly famous, he never went to distracting places but preferred to stay in isolated places in the mountains. On the other hand, we go to the most confused places, which shows that our renunciation is not yet perfect.

Lama Je Tsongkhapa had many thousands of disciples all over Tibet and constantly received offerings, but he had no bank account, no house, and not even one piece of land on which to grow his food. He gave away everything he received and stayed clean-clear. Lama Tsongkhapa was the head of Ganden, a monastery he founded, but he stayed there as if he were simply a guest: he would arrive, receive offerings, give them away, then leave with nothing. Lama Tsongkhapa is a perfect example of someone living in accordance with Dharma.

Lama Tsongkhapa's death also reveals that he was a mahasiddha. From his childhood, Lama Tsongkhapa had a special relationship with the Buddha Manjushri and received teachings directly from Manjushri. Two or three years before Lama Tsongkhapa died, Manjushri told him that he was about to die. Suddenly countless Buddhas appeared. They requested Lama Tsongkhapa not to die and gave him an initiation of boundless energy so that he could live longer. Manjushri then told him that his life span had been extended and predicted the new time of his death. Shortly before Lama Tsongkhapa died, one of his teeth fell out, and everybody saw that it emitted rainbow light. He gave the tooth to Khedrub Je, one of his heart sons, but this disappointed his other disciples, who asked if they could have some of the tooth. Lama Tsongkhapa told Khedrub Je to place the tooth in a box on the altar, where radiant rainbow light continued to emanate from it, and everyone prayed and meditated. A week later, when Lama Tsongkhapa opened the box, the tooth had transformed into a tiny Tara image surrounded by relic pills. Lama Tsongkhapa gave the Tara statue to Khedrub Je and the relic pills to the other disciples. He also predicted that after five hundred years the relics would be brought to Bodhgaya in India. This prediction was accurate. Although the Chinese Communists destroyed what remained of Lama Je Tsongkhapa's body, some of the relics were saved and taken to Bodhgaya by Tibetans fleeing into exile in India. When Lama Tsongkhapa finally died, he died perfectly. First, he put everything in order. Next, he asked one of his disciples to bring him his skullcup. He then performed the inner offering meditation and took thirty-three sips of the inner offering, a sign that inside he was the Guhyasamaja deity. Finally, sitting in meditation in his full robes, he died.

These are the actions that distinguish a mahasiddha from an ordinary being. An accomplished master doesn't have to announce, "I am a mahasiddha." His actions prove it. Can you imagine being able to die deliberately and clean-clear? When we die, we leave a mess. We should motivate and pray that instead of dying like a cow, we will die as Lama Je Tsongkhapa did. This is our human right. Pray that instead of dying in a depressed, miserable state, you will die blissfully. Make the resolution, "When I die, I will control my emotions and die peacefully, just as Lama Tsongkhapa did." You must motivate, because motivation has power. When the time of your death comes, you will remember your resolution. On the other hand, if you don't have strong motivation now, you will end up shaking with terror and completely lose control when your death comes. If you have prepared yourself beforehand, you will remember what to do at the time of death.

At one point after Lama Je Tsongkhapa had passed away, Khedrub Je was sad because he felt that Lama Tsongkhapa's teachings were disappearing. Lama Tsongkhapa had explained the entire path to enlightenment thoroughly from beginning to end, from Hinayana to Paramitayana and Tantrayana, and thousands upon thousands of people had meditated upon his teachings and achieved realizations. However, Khedrub Je thought, "Lama Je Tsongkhapa's teachings seem like a mirage. Unfortunately the Tibetan people are degenerating. He taught us not to cling to the desires of the sensory world, yet people have more grasping and more desires than ever." Khedrub Je felt very sad, and he cried and cried. He then prayed and offered a mandala. Suddenly Lama Tsongkhapa appeared to him in a vision. He was in a youthful aspect, seated on a jeweled throne surrounded by deities, dakas, and dakinis. He said to Khedrub Je, "My son, you shouldn't cry. My principal message is to practice the tantric path. Do this and then transmit the teachings to qualified disciples. Instead of crying you should help to do this as much as possible, and you will make me very happy."

At another time, Khedrub Je had some technical questions on tantric practice but could not find anyone who could answer them. Again he burst into tears. His heart was breaking. When he prayed strongly and offered a mandala, Lama Je Tsongkhapa again manifested to him in a vision and gave him many teachings and initiations. At yet another time that Khedrub Je cried so hard and prayed so much, Lama Tsongkhapa manifested to him in the aspect of a mahasiddha. Reddish in color, he was holding a sword and a skullcup and riding on a tiger. He also manifested to Khedrub Je in the form of Manjushri, and at another time in his usual form, but riding on a white elephant. Five visions appeared when, for different reasons, Khedrub Je cried and prayed to Lama Tsongkhapa.

Why do I tell these stories? It is inspiring to know that Lama Je Tsongkhapa was without doubt a great yogi, a mahasiddha, and that Khedrub Je had such inner realizations that Lama Tsongkhapa would manifest when Khedrub Je simply called on him. You should also understand that Lama Tsongkhapa's principal field was tantra. Even though we are degenerate, we are very fortunate to have the chance to hear Lama Tsongkhapa's way of explaining the tantric path and to try to actualize it. Even if we do not know very much about Buddhist teachings, if we practice what we do know, Lama Tsongkhapa will be very happy with us.

p. 26 It is good to think about the lives of mahasiddhas such as Naropa and Lama Je Tsongkhapa so that you know how you have to practice. Even after you have learned lam-rim, there are still times when you are unclear about what you have to do. When you look at the lifestyles of the mahasiddhas, many things become clear.

We can see from their biographies that intellectual knowledge of Dharma alone is not enough—we have to practice. There are many stories of learned Dharma scholars having to ask for guidance from people who have not studied any of the vast treatises but who have really tasted the few teachings they have received. I remember Kyabje Trijang Rinpoche, the Junior Tutor to His Holiness the Dalai Lama, saying in his teachings that when it comes to practice, many intellectuals have to go to beggars on the street to ask for advice. Even though these scholars may have intellectually learned the entire sutra and tantra teachings and may even teach them to many students, they are still empty when it comes to practice.

Rinpoche was saying that this is happening in the Tibetan community, but it is good for us, too, to keep his words in mind. Can you imagine spending twenty or thirty years studying the Dharma and still not improving within yourself, still not even knowing how to begin to practice? You might think that this is not possible, yet it can happen.

The Six Yogas of Naropa are not something philosophical. You have to act, so that some inner transformation takes place. The teachings must become real for you. Take karma, for instance. When we talk about karma, we intellectualize so much. We need to come down to earth. Karma is not something complicated or philosophical. Karma means watching your body, watching your mouth, and watching your mind. Trying to keep these three doors as pure as possible is the practice of karma.

There are many monks leading ascetic lives in Dharamsala in India, where His Holiness the Dalai Lama lives. Even though they are perhaps not very learned, they spend many years meditating and doing retreat in small huts on the mountainsides. On the other hand, there are other very learned monks who do not want to live ascetic lives. Those living in retreat on the mountain really try to taste the Dharma, and I think they succeed. They taste the chocolate, while the famous scholars miss out. In the end, it doesn't matter who you are; if you want to taste something, you have to go to the taste-place.

It is exactly the same in the West. Many people easily gain an incredible intellectual understanding of Buddhism, but it is a dry understanding that does not fertilize the heart. There are some Western professors, for example, who have studied Buddhism for years. They have high degrees in Buddhist studies and have published books on the sutras and tantras. Yet many of them admit that they are not even Buddhists, which means they haven't actualized what they write about. They can read Lama Je Tsongkhapa's texts and translate them using incredible words, but for them it remains mere theory. I find this shocking.

On the other hand, some people have heard just a few lam-rim teachings, such as the workings of the negative mind, but they begin to look inside themselves and to meditate. The teachings gradually become part of them. The mere intellectuals, however, think that the negative mind is somewhere else—up on top of Mount Everest, perhaps. They don't care about the negative mind because they think that it doesn't refer to them.

Many of my students who are interested in learning more about Dharma ask me whether they should learn Tibetan. I say to them, "If you want to learn Tibetan, learn it. If you don't want to learn it, don't. There is plenty of information available in English and other languages." I have my reasons for answering them in this way.I'm sympathetic to Western students, and I've been watching them for many years. Many of my students have learned Tibetan, but after they have learned it, some of them seem to practice Dharma less. This doesn't make sense to me. Tibetan is not a holy language. In every culture you learn a language—it's part of samsara. In learning Tibetan, you learn a Tibetan samsaric trip. This is why I am not very interested in my students learning Tibetan. The important point is to taste the chocolate. No matter how small a piece you get, as long as you taste it, you will be satisfied.

I remember something His Holiness the Dalai Lama said during a commentary on the Six Yogas of Naropa. He described his visit to some Kagyu monasteries, where he saw many monks who were not especially learned but who were practicing very seriously in retreat, leading ascetic lives and undergoing many hardships. These monks studied a small part of a commentary, then immediately put great energy and effort into meditating on it. His Holiness said that, on the other hand, some Gelugpa monks are very learned but do not put much energy into their practice. His Holiness expressed the wish for there to be a balance between those who have not learned much yet put incredible energy into practicing meditation and those who are incredibly learned yet do very little meditation practice. I am sure His Holiness was not joking, nor was he being sectarian. He was impressed by the Kagyu retreatants.

My point is that as soon as you clearly understand a subject, you should hold it in your heart and practice it. You will then taste the teaching. For example, once someone has shown you exactly how to make pizza—how to combine the tomatoes, the mozzarella cheese, the herbs, and so forth—that is enough for you to make pizza and to eat it. However, Western people are easily confused. If someone comes along and says to you, "Oh, you don't know much! You can't make pizza because you don't know how to make curry," you will think that you can't cook at all.

Of course, I am not saying that you should not learn Dharma well; but take whatever you learn into your heart and integrate it. In fact, according to the great Sakya Pandita, someone who tries to meditate without first receiving the teachings is like a person without arms or legs trying to climb up a steep mountain. This means that if you don't first get the information about how to make a pizza, trying to make a pizza will be a disaster. But it is nonsense to say that people who don't know how to make a curry cannot make a pizza. Many people make this same mistake with Dharma.

There are other misconceptions. For example, Lama Je Tsongkhapa has said that first we should study extensively, next we should understand how to practice the teachings, and then we should practice day and night. We might interpret the words "first this, second this, third this" to mean that we have to study for thirty or forty years before we even start to meditate. Such misconceptions do exist. Suppose I ask one of my students how long he has studied Buddhadharma, and he answers, "Ten years." I then say to him, "Ten years? Ten years' study means nothing. In order to be able to practice you have to study at least thirty or forty years, because first you have to study for a long time, then you have to reflect on everything, and finally you have to practice day and night. Lama Je Tsongkhapa said so." It is easy to be misled in this way.

Understanding the three negativities of body, the four of speech, and the three of mind is enough for you to learn to avoid them. We don't need to learn the entire sutra and tantra teachings in order to practice the opposite of these, the ten virtuous actions. It is essential that we bring the correct understanding of Buddhism into the Western world, not one bound by cultural chains. When everything is clean-clear in your own mind, nobody can create obstacles for you.

When Lama Tsongkhapa was still a teenager, he did a Manjushri retreat. Relatively speaking, he had not yet studied much, but he went into retreat and had many meditation experiences. Lama Tsongkhapa's way of practicing unified listening, analytical checking, and meditation, and it also unified sutra and tantra.

It is important to have a firm practice. Students who have listened to Dharma teachings for many years sometimes say, "I am confused! I don't know where to start. I've received so many teachings from so many lamas, but I still don't know who my real teacher is or what meditations to do." Even though these students have studied many subjects and have learned a hundred meditation techniques, they are still lost. This shows that something is wrong.

The beauty of Tibetan Buddhism is that it has a clear structure from beginning to end. Perhaps you find all these outlines boring, but Tibetan Buddhism is alive today because of its clear structure. All four traditions have a clean-clear approach, and this should be much appreciated. If ten steps are involved in going from here to there but some of the information is missing, you cannot go all the way. If you have a clear map, however, you won't get lost.

Since we are gaining a Buddhist education, we should be aware of what we need and what we lack. To some extent, you do know what you need. When you are hungry, you recognize the fact and search for food. When you are thirsty, you know that drinking something will solve your problem. In the same way, when you feel any kind of dissatisfaction, simply try to solve the problem. Deal with the gross problems first, then gradually the more subtle ones. Be practical. Use your inner wisdom—and just act!

Try to be reasonable in the way you grow, and don't ever think it is too late. It is never too late. Even if you are going to die tomorrow, keep yourself straight and clear and be a happy human being today. If you keep your situation happy day by day, you will eventually reach the greatest happiness of enlightenment.

Remember, we are all responsible for our own lives. Don't think that this Tibetan monk will give you enlightenment or make you powerful. It is not like that. Just think, "At this time in my life I have come into contact with this monk, and I will judge him realistically. I will not blindly accept what he says but will check up on whether it is right or wrong and debate with him."

Anyone who claims to be a Buddhist knows that the principal concern of Buddhism is the mind. The mind is the nucleus of samsara and nirvana. Every experience we have in our lives manifests from our mind. Because you interpret your life and your world through your mental attitude, it is important to have the right motivation. Wrong motivation brings pain, disappointment, and extremes in life. Think in this way, "During the rest of my life, it is my responsibility to grow in mindfulness and happiness. Each day I will expand the loving kindness I already have. When I wake up each morning, I will open my wisdom-eye and see more and more deeply into the inner universal reality. I will try to be as mindful as possible. I will take responsibility for my life and dedicate it to others by growing strong in loving kindness and wisdom. I will serve others as much as possible." Make the determination that this will be your way of life.

• crop-burning season in Chiang Mai is between late Feb to early April. But laws change everytime. This year, 2019, there is a 61-day ban on burning so the farmers started burning early. When my plane was approaching Chiang Mai on Jan 24, 2019, there was already a thick blanket of smog covering the entire city (and beyond). But within the city itself, you won't feel it (but that doesn't mean the air is healthy). To monitor air conditions in real time, refer to site: Chiang Mai Air Pollution: Real-time Air Quality Index (AQI)
• hot season begins March and lasts until June
• wet season begins July and lasts until September
• best time to visit Chiang Mai is mid-September to mid-February - after the monsoon and before the burning
• you have to try Khao Soi, this is north Thailand's culinary staple
• the tourist area where most of the hotels, restaurants, ticket offices, tour operators are, is located in the Old City
• to exchange your dollars to Thai Baht, the Super Rich Money Exchange give the best rates. There are many branches scattered around Chiang Mai
• get a red cab (songthao) outside the train station for Baht 50 (instead of paying B100 if inside the train station) to Old City - if you haggle nicely enough...I did!
• shared red taxi (songthao) - B30 standard fare plying all over Old City
• for only B50/day, best to rent a bike to go around the Old City - it's a 2.5km² with lots to discover
• FREE daily yoga classes from 9:00am to 10:15am at Nong Buak Hard Park (southwest corner of Old City). Resident and passing-through teachers take turns conducting yoga classes.

1. North Gate Jazz Coop - at Chang Phueg Gate, great Tuesday jam session, Blues on Sundays at 11pm by the Chiang Mai Blues band
2. Boy Blues Bar - at the Night Bazaar. Mondays at 9:30pm is open mic
3. My Secret Cafe - near Wat Phra Singh. Tuesdays at 7:30pm for the changing front-act and 9:00pm for the Panic Band
4. Taphae East - 88 Thapae Rd. (just north of Night Bazaar). Fridays at 9:30pm by Chiang Mai Blues Band

• B60 Chiang beer
• B250 1 hour drop-in yoga session
• B200 one hour Thai body massage at WAYA Massage (highly recommended)
• B50 noodle soup with meat
• B50 coffee
• B40 pad thai
• B30/kilo wash-only laundry
• B50/kilo wash+iron laundry
• B100-150 dorm bed/night
• B250 fan room/night
• B30 internet cafe/hour
• B170-190 Movies Sat-Sun and public holidays
• B130-150 Movies weekdays
• B100 Movies Wednesdays (movie discount day)
• B750 1/2 day Thai cooking lessons
• B900-1000 1 full day Thai cooking lessons
• B400 Muay Thai boxing ticket
• B2500 starting room rate at the luxury hotel, Nawa Sheeva (highly recommended)
  
  
Transportation
• B450 bus, Chiang Mai to Bangkok
• B160-180 bus, Chiang Mai to Pai
• B1250 bus, Chiang Mai to Luang Prabang
• B1650 slow boat, Chiang Mai to Luang Prabang
• B210 bus, Chiang Mai to Chiang Rai, 3-4 hours
• B360 Green VIP bus, Chiang Mai to Mae Sai (Thai border town for visa run to Tachileik, Myanmar)
• B50 bicycle rental, 24 hours
• B200 motorbike rental, 24 hours
• B273 #51 sleeping train from Bangkok to Chiang Mai
• B638 #7 a/c train from Bangkok to Chiang Mai
• B50 red taxi fare from point to point
• B100 red taxi fare from train terminal to city
  
  
Tours
• B2000 full day elephant sanctuary
• B750 Chiang Rai one-day tour
• B1500 mountain biking scenic ride

1. Chiang Mai trains for Bangkok - 2 day trains, 3 night trains, daily schedule
2. Train 14 to Bangkok - departs 5pm daily, arrives BKK 6:15am, 1st class and 2nd class sleeping accomodation, Special Express
3. Chiang Mai trains to other destinations -

1. Check Train Schedule & Fares
2. Book Online - direct booking with State Railway of Thailand. Best to register first. If going to BKK from CNX, click "Northern Line".
   
   note -- big difference between booking direct with the State Railway and booking with an online 3rd party agent. 12GO was charging B1330 for the same trip that only cost me B941 with the State Railway.
   
   note -- Oct 2022, I took the #10 Train from CNX to BKK, upper berth, 2nd class, a/c, sleeper, B941. The train was clean, fast, comfortable and modern. If you have heavy luggage that will cost more money in flight checkin, I would suggest this train. Otherwise, the flight now is so much cheaper it doesn't even make sense to take the bus or train.

For more train info: Bangkok to Chiang Mai trains - departing from Hua Lamphong - MRT (Bangkok)

(I'm using Bang Sue as a starting point because I was closer to it, but you may be closer to the Hua Lamphong station)

1. take the MRT train to Bang Sue Station. Take the #1 Exit to the north provincial trains
2. Proceed to Counter 2. You will see an information booth, a train schedule chart and the ticket counter. Choose the train and pay at the ticket counter.
3. daily train schedule:
   • 8:48am - #7 Train, arrive Chiang Mai 7:30pm, not sleeper, B638
   • 2:06pm - #109 Train, arrive Chiang Mai 4:05am, sleeper
   • 6:31pm - #9 Premium Train, arrive Chiang Mai 7:15am, sleeper, B938 upper deck, B1038 lower deck
   • 7:56pm - #13 Train, arrive Chiang Mai 8:40am, sleeper, B768 upper deck, B838 lower deck
   • 10:22pm - #51 Train, arrive Chiang Mai 12:10pm, sleeper, 3rd class B270 (non sleeper), 2nd class B438, B728 upper deck, B798 lower deck

1. From Loei town center, take a tuk-tuk ride to the bus station, B30. There is only one bus station.
2. As of June 28, 2020 (still on Covid schedule), there are only 3 night trips: 8:30pm, 9:30pm and 12 midnight. 9 hours, B470.
3. The bus makes the following stops at the following times from a 9pm Loei departure: Phu Ruea (9:50pm), Phitsanulok (12:40am), Uttradit (2:20am), Lampang (4:35am)
4. Final bus stop is at the Red Bus Arcade, Chiang Mai, 9 hour-trip, arriving 6am (from 9pm Loei departure).
5. Take a red songthaew to Old City, B50. They'll try to charge you B100, but they'll take B50 (just assure the driver you won't tell the other passengers).

1. Goodbye Chiang Mai Jan 24, 2019 - Oct 10, 2022
2. Chiang Mai Peoplescape Oct 10, 2022
3. Siamaya Chocolates Oct 2, 2022
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4. September Snapshots Sep 30, 2022
5. Carrot Cake Sep 12, 2022
6. Making Coconut Bread Sep 3, 2022
7. August Snapshots Aug 31, 2022
8. Yoga Nidra with Chunyah and Tom Aug 18, 2022
9. Coconut Pancake Aug 11, 2022
10. July Snapshots Jul 31, 2022
11. Chiang Mai Peoplescape Jul 31, 2022
12. Jason, Max and Elizabeth Pizza Nite Jul 28, 2022
13. Yakiniku Dinner with Max and Jason Jul 25, 2022
14. Icebath at Nawa Saraan Jul 6 - Oct 5, 2022
15. June Snapshots Jun 30, 2022
16. Tom, Chunyah and Simona Pizza Nite Jun 23, 2022
17. Yoga Class Pizza Nite Jun 15, 2022
18. Pranayama with Nicha Jun 14, 2022
19. May Snapshots May 31, 2022
20. Lover's Quarrel May 26, 2022
21. Getting Lost on a Hike May 25, 2022
22. Biohacker Meetup at 'Living with The Spirit' May 22, 2022
23. Music and Magic at Paapu House May 5, 2022
24. Breathwork + Icebath @ Alt_Chiangmai II Apr 20, 2022
25. April Chronicles 2022 Apr 30, 2022
26. Tombstone Epitaph Apr 29, 2022
27. Kayaking along the Ping River with the BioHackers Apr 24, 2022
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28. Pizza Nite with Jerry, Paolo and Abby Apr 9, 2022
29. Tom Maher's Muay Thai Fight Apr 8, 2022
30. Breathwork + Icebath @ Alt_Chiangmai Apr 6, 2022
31. Yoga with Leo Apr 5, 2022
32. March Chronicles 2022 Mar 31, 2022
33. Street Photo Mar 31, 2022
34. Peoplescape Mar 31, 2022
35. Chiang Mai's Recovering Music Scene Mar 31, 2022
36. Street Photo Mar 31, 2022
37. Yoga and Fitness Mar 26, 2022
38. Friday Bitcoin Meetups Mar 18, 2022
39. Pizza Nite with Aida and Sophie Mar 14, 2022
40. Pizza Nite with Kevin, Jamie and Kris Mar 10, 2022
41. In Search of Genetic Immortality Mar 5, 2022
42. February Chronicles 2022 Feb 28, 2022
43. Palm-Feeding Wild Birds Feb 26, 2022
44. Cuckoo Feb 16, 2022
45. Tell John Feb 16, 2022
46. Pizza Nite with Kris, Simona and Mary Feb 15, 2022
47. Pizza Nite with the Chiang Mai Boyz Feb 6, 2022
48. Welcoming the New Year Jan 31, 2022
49. January Snapshots Jan 31, 2022
50. ABS Fitness Challenge Jan 16 - Apr 16, 2022
51. Pumpkin Tahini Recipe Jan 3, 2022
52. 2021: A Year in Review Dec 31, 2021
53. Pizza Nite with Simona and Lisa Dec 28, 2021
54. Tahini Salad Dressing Dec 27, 2021
55. Baba Ganoush Recipe Dec 23, 2021
56. 7 Universal Laws Dec 20, 2021
57. Sacred Circuitry Dec 18, 2021
58. Cave-Living in a Boutique Hotel in Chiang Mai Dec 14, 2021
59. Tummo Yoga + Wim Hof Breathing + Full-Body Muscle Contraction Dec 13, 2021
60. Monk Chat Dec 10, 2021
61. Making Tahini and Hummus Dec 8, 2021
62. Watering the Plants Hands-Free Dec 2, 2021
63. Vietnamese Phin Coffee Filter Dec 2, 2021
64. Tummo Yoga Dec 1, 2021
65. The Bliss of Inner Fire: Book Summary/Review Dec 1, 2021
66. The Bliss of Inner Fire: Heart Practice of the Six Yogas of Naropa Dec 1, 2021
67. 'Must Experience' Cafés of Chiang Mai Nov 30, 2021
68. British Hobnob Cookies Nov 22, 2021
69. New York Cheese Cake Nov 22, 2021
70. Dham's Poetry Nov 14, 2021
71. Pizza Nite with Simona and Nat Nov 11, 2021
72. Stepping Forward / Reaching Out Oct 31, 2021
73. Cancel Culture Attack Oct 31, 2021
74. Mantra Primer Oct 29, 2021
75. Spinal Mobility Oct 7, 2021
76. Swedish Cinnamon Rolls [Kanelbullar] Oct 4, 2021
77. Just Bring 2 Chinese Oct 3, 2021
78. Sep Snapshots Sep 31, 2021
79. One-Leg Yoga Asana Sequences Sep 30, 2021
80. Pizza Nite with Nut, Monika and Yuki Sep 27, 2021
81. 23-Minute Ice Bath Sep 27, 2021
82. Pizza Nite with Nut, Simona and Malee Sep 23, 2021
83. Yoga Nidra (yogic sleep) Sep 23, 2021
84. Making Cornbread Sep 15, 2021
85. Kombucha: 2nd Batch Sep 11, 2021
86. Making German Stollen Bread Sep 9, 2021
87. Pizza Nite with Jackson, Goi and Paapu Sep 6, 2021
88. Chiang Mai Peoplescape Aug 31, 2021
89. Making Homemade Kombucha Aug 30, 2021
90. Wrong Question to Ask This Crowd Aug 29, 2021
91. Pizza Nite with Tom, Chunyah and Goi Aug 20, 2021
92. Pizza Nite with Moms and Kids Aug 15, 2021
93. Bahya Kumbhaka (breath-hold on the exhale) Aug 14, 2021
94. Everybody's Only Friend Aug 13, 2021
95. Vanillekipferl (German Vanilla Crescent Cookies) Aug 11, 2021
96. Fighting Infection through Yoga Aug 3, 2021
97. Too Close for Friendship Aug 2, 2021
98. Manifesting: Epicurus' Pursuit Jul 31, 2021
99. Homemade Rum Raisin Ice Cream Jul 30, 2021
100. Ice Bath at Nawa Saraan Healing Space Jul 25, 2021
101. Pizza Nite + Slack Line + Hammock Jul 23, 2021
102. Yin-Yoga & Hypnosis with Christine Thiel Jul 20, 2021
103. Pizza Nite with James and Nat Jul 19, 2021
104. Antara Kumbhaka on Nadi Shodan Pranayama: Yogic Breath-Hold on the Inhale Jul 17, 2021
105. Moving and Cashing-Out Bitcoin Jun 2 - Jul 11, 2021
106. 'The Bow' Yoga Jul 7, 2021
107. Yoga Classes with Calum Mar 27 - Jul 4, 2021
108. Hike to Wat Pa Thammachat Waterfall Jul 2, 2021
109. Pizza Brunch with the Yogis July 1, 2021
110. Continuing Friendships in Chiang Mai Jun 30, 2021
111. On the Brink of Hunger, the ENABLERS Come to Light Jun 21, 2021
112. Hatha Vinyasa Yoga with Katharine Day Jun 17, 2021
113. Pranayama Basics II Jun 16, 2021
114. 36-Hour Love Life Jun 11, 2021
115. Pranayama Basics I Jun 9, 2021
116. Biohackers Meetup in Chiang Mai Jun 6, 2021
117. Learning How to Breathe Jun 2, 2021
118. Not the Usual Day-to-Day Life May 31, 2021
119. Morphing Peoplescape of Chiang Mai May 31, 2021
120. Breathwork & Ice Bath with Jason Ryer of Zen Strength May 23, 2021
121. It's Raining Bell Peppers May 7, 2021
122. Yoga Classes with Nana Apr 20, 2021
123. You Want to be Wonder Woman? Apr 8, 2021
124. Kunjal Kriya / Vamana Dhauti (induced vomiting) Apr 1, 2021
125. Coffeemates, Breadmates and Yogamates in Chiang Mai Jan-Mar 2021
126. Varisara Dhauti (cleansing of the entire digestive tract) Mar 26, 2021
127. Spiritual Backpacker Interview by Napasorn 'Cherry' Suvarnapradip Mar 23, 2021
128. Private One-on-One Yoga Classes with Doriana Feb 17 - Mar 14, 2021
129. Transformational Life Events Mar 13, 2021
130. Guess Who's Coming to Bread Day? Mar 1, 2021
131. Mula Shodhana (anal cleansing) Feb 27, 2021
132. Are You My Queen? Feb 25, 2021
133. Breaking the 5-Minute Breath-hold Barrier Feb 25, 2021
134. Kirtan with Chiang Mai's Khun Thai Seekers Feb 7, 2021
135. Breaking the 4-minute Breath-hold Feb 7, 2021
136. Pranayama Primer Feb 2, 2021
137. Heartbreak in every Song Jan 24, 2021
138. The Silent Killer is Baaack! Jan 12, 2021
139. Learning the Thai Language Jan 9, 2021
140. 2020: A Year in Review Dec 31, 2020
141. Reversing/Slowing Down the Aging Process Dec 30, 2020
142. Hike to Huay Keaw Waterfall Dec 20, 2020
143. Yoga Mat Dec 19, 2020
144. Hiking to Wat Pha Lat along the Monk's Trail Dec 19, 2020
145. Am I Psycho? Dec 9, 2020
146. Muffin Man Dec 8, 2020
147. Polyamory Dec 4, 2020
148. The Wim Hof Ice Bath Dec 3, 2020
149. RSVP Nov 25, 2020
150. High Intensity Interval Yoga (Yoga + HIIT) Nov 14, 2020
151. Cleansing the Nadis (Energy Pathway) Nov 13, 2020
152. Yoga for a 360-degree Core Nov 6, 2020
153. Edward Witten: 'the smartest living physicist' Nov 4, 2020
154. Srinivasa Ramanujan: Mathematician of the Divine Oct 27, 2020
155. Bashar as Channeled by Darryl Anka Oct 26, 2020
156. Vinyasa Krama and Ashtanga Yoga with Aida Yoga Oct 18, 2020
157. Deepak Chopra: author, lecturer, healer Oct 12, 2020
158. Facebook Friends Oct 1, 2020
159. Chiang Mai Peoplescape Aug-Sep 2020 Sep 30, 2020
160. Siddhis (yogic super powers) Sep 30, 2020
161. Learning the Import/Export Trade Sep 4, 2020
162. Music and Magic at Justin's Birthday Bash Sep 3, 2020
163. Biggest Stone in his Shoe Sep 1, 2020
164. Abandoned Aug 25, 2020
165. Intelligent Romantic Break-up Aug 25, 2020
166. Dad-Zoned Aug 18, 2020
167. Public Display of Affection Aug 9, 2020
168. Gabriella's Birthday Bash at Mothership Resort Aug 8-9, 2020
169. Shifting Peoplescape of Chiang Mai July 31, 2020
170. Yoga Class for Strength and Muscle Jul 30, 2020
171. Yoga Class for Optimum Digestion July 29, 2020
172. Yoga Class for Healthy Eyes Jul 27, 2020
173. Hippie Night at Nawa Saraan Healing Space July 24, 2020
174. The Podcast Series: Alan "Heart Math" Strydom Jul 17, 2020
175. Prana Vayu Adhitthana Yoga Class July 11-12, 2020
176. Coming Back to Chiang Mai Jun 29, 2020
177. Goodbye Chiang Mai Jan 23, 2020
178. Prasnopanishad: Understanding Prana Jan 17, 2020
179. Hiking the Monk's Trail Jan 15, 2020
180. Chaturanga Jan 10, 2020
181. You Spooned Me Jan 3, 2020
182. 2019: A Year in Review Dec 31, 2019
183. Friends, Coffeemates and Breadmates (Dec 2019) Dec 31, 2019
184. Visiting Mae Sot Dec 27-30, 2019
185. Let's Make it About You - an Epiphany Dec 17, 2019
186. Shut-Up! Dec 7, 2019
187. Roasted Red Bell Pepper Puree Dec 3, 2019
188. Coffeemates and Breadmates (Nov 2019) Nov 30, 2019
189. Bhujangini Mudra Nov 25, 2019
190. Mathangini Mudra Nov 24, 2019
191. Kaka Mudra Nov 23, 2019
192. Pasini Mudra Nov 20, 2019
193. Aswini Mudra Nov 18, 2019
194. Sambhavi Mudra Nov 16, 2019
195. Manduka Mudra Nov 15, 2019
196. Tataka Mudra Nov 14, 2019
197. Sakti Calana Mudra Nov 10, 2019
198. Vajroli Mudra Nov 9, 2019
199. Coffeemates and Breadmates (Oct 2019) Oct to Nov 5, 2019
200. Yoni Mudra Nov 1, 2019
201. Viparita Karani Mudra Oct 31, 2019
202. Khecari Mudra Oct 30, 2019
203. Mahadeva Mudra Oct 28, 2019
204. Sacred Cacao - Chakra Dance Journey Oct 26, 2019
205. Partner Healing with Natascha Oct 24, 2019
206. Maha Bandha Mudra Oct 24, 2019
207. Point-Of-Failure Birthday Workout Oct 22, 2019
208. Mula Bandha Mudra Oct 21, 2019
209. Hugfest at Thapae Gate, Chiang Mai Oct 19, 2019
210. Anushasan Mudra Oct 18, 2019
211. Ling Mudra Oct 17, 2019
212. Jalandhara Bandha Mudra Oct 15, 2019
213. Learning Thai with Cee Oct 13, 2019
214. Uddiyana Bandha Mudra Oct 10, 2019
215. Nabho Mudra Oct 9, 2019
216. Maha Mudra Oct 7, 2019
217. 20 Essential Mudras by T. Krishnamacharya Oct. 6, 2019
218. Mindfulness Gong Bath by Vee (Veerayuth Pongsiri) Oct 3, 2019
219. Cuddle Party by Abundant Love CM Oct 1, 2019
220. Vayu Mudra Oct 1, 2019
221. Visa-Run to Tachileik, Myanmar Sep 28, 2019
222. Sankalpa Mudra Sep 27, 2019
223. Surya Pradarshini Mudra Sep 26, 2019
224. Eye-Gazing at Heart Space Sep 20, 2019
225. Prana Vayu (Pranic Wind) Sep 20, 2019
226. 2-Week Yoga Challenge by Agnese Erba Sep 17, 2019
227. The Mudra Project Sep 13, 2019
228. Sunday Vinyasa Flow with Marina Forster Sep 8, 2019
229. Shamanic Breathwork by Rachel Constantino Sep 4, 2019
230. The Conscious Peoplescape of Chiang Mai Aug 31, 2019
231. Of Winos and Yogis Aug 26, 2019
232. The 9 Jhanas of Buddha Aug 22, 2019
233. Wicked Game: Anger and Pain August 19, 2019
234. Full Moon Ceremony at Heart Space Aug 15, 2019
235. Yin Yoga - Water Element by Martina Barabas Aug 15, 2019
236. Hatha Mix Yoga with Christin Aug 13, 2019
237. Boy Blues Bar Rocks Chiang Mai Aug 5, 2019
238. Back to my Beloved Chiang Mai Aug 1, 2019
239. Kaleidoscope of Chiang Mai's Peoplescape July 27, 2019
240. Secret Sunrise: Nelson Mandela International Day July 17, 2019
241. Farewell Picnic with Alan and Nicola July 15, 2019
242. Secret Sunrise: Water July 3, 2019
243. Hotel Review: Arun Suite June 27, 2019
244. Bruce Lipton: Epigentics to Transcend Genes June 24, 2019
245. Optimizing Life thru Heart Math May 8, 15 and 22, 2019
246. Connective Cacao and Sound Journey June 12, 2019
247. Chiangmai BLUES June 6, 2019
248. Hatha Slow Flow with Neil Jefferson June 3, 2019
249. Meditating with One Million Meditators Movement June 1, 2019
250. Vinyasa Happy Flow Series by Vaida May 31, 2019
251. Muay Thai at the Chiang Mai Boxing Stadium May 30, 2019
252. Yoga Flow Through the 7 Chakras by Sabrina Pilz May 30, 2019
253. The Outsiders (people you need to push out of your sacred circle) May 31, 2019
254. Fascinating Peoplescape of Chiang Mai May 22, 2019
255. World Meditation Day at Heart Space May 21, 2019
256. Abs Yoga by Gigit May 12, 2019
257. Kundalini and Vinyasa Yoga with Nicola Symons May 10, 2019
258. Secret Sunrise Interactive Dance May 9, 2019
259. Tok Sen Massage from Ying May 8, 2019
260. Bruschetta: Nawa Saraan Style Apr 22, 2019
261. Thai Cooking at Pra Nang Thai Cookery School Apr 20, 2019
262. Bonding with the Elephants in Chiang Mai Apr 11, 2019
263. Ziplining in Chiang Mai with Eagle Track Zipline Apr 10, 2019
264. Getting Thai Massage from Chiang Mai's Best (Lar Thanakrit Khamtanong) Mar 21, 2019
265. Being the Soul of Nawa Saraan Hotel Mar 18, 2019
266. Peoplescape of Chiang Mai Jan 24 - Mar 13, 2019
267. Curing Cancer with Yoga? Feb 21, 2019
268. International Training Massage School (ITM): Level 1 Feb 11-15, 2019
269. Sandesch Album Launch by Christoph Joerg Feb 13, 2019
270. Meditation in a Sensory Deprivation Tank at Float Chiang Mai Jan 29, 2019
271. Reiki Share at the Mastermind Brain Spa Jan 26, 2019
272. Resuming Life in Chiang Mai Jan 24, 2019
273. 4 Days in Chiang Mai at Nawa Saraan Hotel Jan 2-6, 2019
274. Mike Chong Aug 8, 2018
275. An Intimate Conversation with my Universe in Chiang Mai Aug 8, 2018
276. Kneaded and Pampered at Zira Spa Aug 4, 2018
277. Savoring a Baht 3,500 Birds Nest Soup at Natural Bird Nest by Burapa Aug 3, 2018
278. Yoga Exploration at The Yoga Tree with Gernot Aug 1, 2018
279. Laughter Yoga with Saffiya Arnous July 31, 2018
280. Yoga with Adam at Hidden House Yoga, Chiang Mai July 29, 2018
281. 2 Weeks in Chiang Mai July 25 - Aug 7, 2018
282. A First Timer in Chiang Mai Apr 9-23, 2016
283. Chiang Mai's Amazing Peoplescape Apr 9-23, 2016
284. Dance Mandala in Chiang Mai at The Yoga Tree Apr 19, 2016
285. Songkran Waterfight Festival in Chiang Mai Apr 13-15, 2016
286. Border Crossing from Siem Reap (Cambodia) to Bangkok (Thailand) to Chiang Mai April 9-10, 2016

This process is BEFORE Covid 19. Not sure what it is now.

60-Day Thai Tourist Visa

NOTE: There is no need to go back to your country to get the Thai tourist visa. Any major city with a Thai Embassy will do. Apparently there is also no need to have an invitation from a Thai establishment to justify the visa.

1. Bring the following to the Thai embassy:
   a) proof of money (bank statement will suffice)
   b) flight booking to Thailand
   c) onward flight back to your country from Thailand
   d) filled-in tourist visa form
   e) 2 passport pictures
   f) hotel booking in Thailand (they didn't ask me for this but better be safe)
   g) passport with at least 6 months validity
2. After handing over all the documents, they will ask you to come pick your passport with the visa the following day from 4 to 5pm. That's it!
3. NOTE: after 2 successful attempts, I was already questioned the 3rd time.

30-Day Extension

NOTE: When your 60-day visa is close to expiry and you want to extend your stay. No need to leave Thailand.

1. bring the following to the Immigration Office:
   a) passport (make sure your Tourist Visa hasn't expired yet)
   b) Baht 1900
   c) photocopy of your passport + visa duration date stamp + TM6 card (white immigration card) and sign all the copies
   d) completed TM7 visa extension form (available at the Immigration Office)
   e) one 4cmx6cm passport picture
2. submit the above to the Front Desk. They will give you a stub with your number on it. Take a seat and wait for your number to be called
3. when your number is called, your picture will be taken. Then go back to your seat. They will call you again.
4. when they call you again, they'll give you your passport with your extended visa. That's it!
5. when there are no lines, the whole process can take only 10 minutes

Book Train Tickets in Thailand Online by Train36.com

1. arrive early - in case there is a snag (visa snag, documentation snag, transport ticket snag, etc.), you will have ample time to troubleshoot the problem if you arrive early (to the airport, to the bus terminal, etc.)
2. put detailed itinerary on the Calendar apps of your smart-phone according to timelines - this is where you do all your thinking and planning. Once written down, you don't have to think anymore while you are on the journey...you just follow the steps. This frees your mind for something else that might happen while you are already en route
3. avoiding scams - as a general rule, I ignore the touts or anyone I don't know who call out to me. The calling comes in many forms - "Hi! Where are you from?", "Excuse me! Excuse me!", "Where are you going?". I don't look them in the eye and I remain non-verbal with them. If you reply to them, you just gave them an 'in' to hound you. In order not to look rude, I smile and wave the 'not interested' hand to them, without looking at them.
4. power bank - hand-carry your power bank. Do not check it in. You can be called in when you are already inside the plane to go all the way to the loading dock so you can personally remove the power bank...and chances are, you'll have to surrender it to them. And you might delay the plane departure!