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“Shiné – Traditional Tibetan Shamatha Meditation” is a practice which is peaceful and powerful at the same time. It aims to calm our mind and train it in a way so that it transforms from its usual active and agitated state into a calm and clear one that gradually allows for awareness to arise. As a result, our mind becomes more peaceful and less disturbed by both internal factors like thoughts and emotions, and external factors, like a stressful environment.

The Tibetan tradition has developed potent methodologies for improving the functioning and clarity of the mind. Over many centuries and countless hours, Tibetan masters have closely observed their minds, enabling them to come to know it intimately. What they discovered is that our mind has an innate awareness and calmness. However, having excessive thoughts and emotions causes us to lose that inner calm. When this happens we are no longer alert to what is happening around us, nor what is happening inside of us. Then we are just following our thoughts and emotions around like a wild elephant running after a monkey.

Knowing both - what is possible and what the challenges are - one can create a very effective program for training the mind and eliciting its natural powers. This is exactly what the Tibetans practitioners have done. They have forged a path that leads unquestioningly toward a calm, clear, highly aware mind that is ready to receive the highest realizations. The process to reach there is to first train our mind to be stable and functional. Then, with this stable mind, we do contemplative practices and receive insights into the nature of reality.

If you are interested in learning this technique from a teacher who has been certified by Tulku Lobsang Rinpoche, you can find a teacher list in the section “Certified Teachers” of this website.

If you are interested in attending any of Rinpoche’s online or in-person teachings, please visit his tourplan to find information about his upcoming events:

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The health of our subtle body is of primary importance to the health of our physical body and the happiness of our mind. The subtle body is composed of three things: channels (tsa) and the wind-energy (lung) and essence (tigle) that flow through them. Blockages in the channels cause imbalances in our body systems as vital nutrients, oxygen and blood don’t flow properly. These blockages also cause energetic and mental blockages. Unless we actively nurture our subtle body, everyday we lose some channels. Fortunately, Tantrayana Buddhism has powerful methods to open our channels and make them clear and supple.

Tsa Lung is a practice that works intensively with our subtle body. By combining special breath retention techniques with physical movements and visualizations, we move our wind-energy throughout the body, allowing it to reach deep places and open more and more subtle channels. When the wind flows freely, this energy can be used for self-healing or can be given to others.

This physical practice is very dynamic and powerful. And breath retention makes it even more challenging. However, it is very important that we train the breath. As we become older, our breathing becomes more and more shallow and no longer reaches all parts of the body. Therefore, we need to relearn how to breathe deeply. And when the breath flows, the mind flows. When we work with the breath, we completely change our thoughts. And when we stop the breath, we come into the deep stillness of the mind.

If you are interested in attending any of Rinpoche’s online or in-person teachings, please visit his tourplan to find information about his upcoming events:

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For a teaching to be successfully passed on, there are several conditions that must be met by both the student and the teacher. The teacher must choose the right student, right time, right place, right environment, right teaching and right meaning. On the part of the student, the words of the teaching need to be absorbed, understood with the right motivation, and practiced. A teacher has several effective techniques to transfer the wisdom of the teaching so that the student will hear it, understand it, and practice it. Also, there are many kinds of teachers.

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Lu Jong, healing body movement, is the path of the method and is related to Tibetan medicine, whereas Lo Jong, transforming the mind, is the path of wisdom and is related to Tibetan astrology. Buddhism is the union of method and wisdom. To go deeper after Lu Jong and Lo Jong, is the practice of Tsa Lung, which is a channel and wind practice. To go even deeper we practice Tummo, the inner heat meditation, and after Tummo we practice Bliss Meditation. Next, we practice Rigpa, emptiness, which is outside of Buddhism because it is without concepts and techniques and without meditation. In addition to this path, we practice Tog Chöd, which is the practice of cutting our fear and expectations. For all body practices like Lu Jong, Tog Chöd, Tsa Lung and Tummo, it is essential to also receive Kum Nye, healing massages, in order to keep all energies flowing. Each of these techniques can be practiced individually, but only through the combination with Guru Yoga practice will it be ensured that all of the teachings are received properly.

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We say that it is nearly impossible to be born on this planet. It is even more impossible to be born in a human body. It is even more impossible to be born in a free country where you can practice whatever you like. It is even more impossible to hear about Dharma teachings. It is even more impossible that you find a teacher. And even more impossible still that you have interest! Therefore, we are incredibly fortunate to receive teachings. We need to recognize our precious opportunity and we need to act. Somehow, we are here. If not now, when will we practice?

The Teacher’s Responsibility

A teacher needs many qualities, but the most important is to love the student. The teacher’s job is to give. Give and love are the same. The teacher must really honestly try to help the student. To do this means choosing the right student, right time, right place, right environment and right meaning. The teacher needs to understand the modern times and teach in a way that the student can relate. The teacher needs to be able to read the student and consider their beliefs and psychology.

Of course, the teacher needs to have a certain level of learning and higher understanding and, most especially, a high level of practice and experience. But, most of all, the teacher needs to love.

There are different kinds of teachers: Root Master, Kun Kyab Master, and Inner Master.

The Root Master is a teacher to whom you have a heart connection. Perhaps you immediately felt something when you met this teacher. Perhaps his or her words went very deep. This is important because this teacher opens you. This kind of teacher introduces you to yourself, makes you see yourself. They show you your wisdom.

The Kun Kyab Master means that everything is your teacher. Everything in this universe can teach you. An enemy is your teacher, a friend is your teacher, problems are your teacher and change is your teacher. Water can teach you and space can teach you, and you can teach yourself.

The Inner Master means that you have found yourself. You guide yourself, and you recognize that you are everything. You are your own teacher, because you recognize your innate wisdom and can use your wisdom eyes.

It is the Root Master that introduces us to our Inner Master. So it is very important that we find a teacher to guide us. A teacher motivates us, reduces our laziness and gives us an opportunity to practice devotion.

And remember: You can read a book, but a book cannot read you.

The Student’s Responsibility

The teacher helps, and the student practices. It is the student’s responsibility to change. It is 50-50. Change never happens on the outside. Change happens on the inside. No one can change you, only you can change yourself. To do this, the student needs faith in the teacher—not blind faith, but intelligent faith.

Nowadays, it is easier to find a good teacher than a good student because the student needs to have such faith in order to take the teaching. On top of that, we have so much laziness. That is the big disease of the 21st century. We are so lazy! A good student needs to have discipline and truly practice what is given. Having faith and devotion to a teacher really helps overcome laziness. Then the student can really change.

There are several kinds of students that may not receive a teaching properly. The first is like a glass that is upside-down. That student never hears what is said; nothing is received. The second kind of student is like a glass with a hole in the bottom. That student forgets everything. The third kind of student is like a glass full of dirt. That student hears everything in his or her own way. That student completely misunderstands and makes a story in their head. This first kind of student has no motivation. The second has weak motivation, and the third has wrong motivation.

Motivation is the key for everything. Motivation is the only ear, otherwise we don’t hear.

Therefore, both the teacher and the student have a role to play. When they each take responsibility the teaching goes very deep and it is like magic. When we open our wisdom eyes, it is complete magic. 

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Gang Gyok is an ancient practice of Tibetan yogic running techniques. It is the practice of the “fast feet.” However, because of the deep interconnectedness of the body and mind, this practice, like all Tibetan Tantrayana practices, works with all dimensions of mind, breath and body to achieve its amazing results.

We are able to generate energy in the body through the power of the mind. This energy can then be used for speed and power in running. We will become faster and less easily tired through the Gang Gyok practice, but we will also develop mindfulness, our inner warmth and overall vibrant health.

To prepare oneself for the actual Gang Gyok technique, we first do preliminary practices. These preliminaries address three important aspects that have large effects on our energy—our food, our breath and our mental power.

We want to maximize nutrients in the body, so the type of food we eat as well as its quality is very important. We also need to eat the right amount of food—too much will cause channels to break and too little won’t provide enough power. Generally, we say that one-third of the stomach should be filled with food, one-third with water and one-third left empty so that the wind can flow and aid digestion. Our water is also important, as there are different qualities of water. We drink boiled water because this will help relax the body and mind, a crucial factor for generating energy.

Next, we work with the wind, or our breath. There is a correct way of breathing and retaining the breath that will create more energy. On the other hand, if we breathe improperly, we can very quickly lose energy. So we need to learn to work with the breath and practice holding it while doing special exercises.

Finally, we need to develop our mental power. This is done through visualization, which by itself can even bring us energy. Visualization helps us to develop mindfulness, which then helps us to meditate. Through meditation and visualization, we can cultivate our inner fire. This inner fire brings our elements into balance, which is very important for good functioning of the digestive system. This has a direct impact on our health, as most diseases are associated with a sluggish digestive system. And meditation and mindfulness allow us to enter the stillness of the mind.

During the Gang Gyok practice we generate energy by holding the breath in a special way in the navel chakra while running. This energy then spreads throughout the 72,000 channels of the body. If any channels have become blocked or twisted, this energy helps open them. In this way, the energy of the breath flows in the whole body, generating a deep, inner warmth. This inner warmth generates our “happiness” hormones. These hormones help the mind become still. When the mind is still it is much easier to control, and then we can generate even more power.

So, Gang Gyok, the yogic running technique of the “fast feet” will indeed make us faster and stronger with explosive energy, but along the way we will also develop robust health, a calm, clear mind, and happiness.

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Death is one of the most important happenings in our life. We will all face death, no matter who we are. We know this and yet somehow we forget. Perhaps it is because of our fear of the unknown that we often pretend that death does not exist. But, according to the Buddhist teachings, death is an opportunity. It is the moment when we can be in our true nature—the clear light state of mind.

Death is not only something that happens on the outside (people see us as dead), but it is also something that happens on the inside. It is an experience of the body and mind. Buddhism explains this experience exactly. The elements that compose our body and mind dissolve into each other one by one. Each dissolution produces a particular mental state. This may seem very foreign, but in fact we experience this every 24 hours. This is called the “little death” and it happens when we fall asleep. The way that we fall asleep is exactly the way that we will die. We can use the little death to train ourselves and learn to navigate this experience. This is how we prepare for a fearless death.

If we can learn how to recognize and abide in the clear light state of mind that happens at death, it will have a profound impact on our next life. In the state between life and death, called Bardo, all kinds of things can appear and provoke our emotions. This is exactly like a dream. It is not real, but it feels real and it creates real reactions in us. We must learn to recognize this dream and maintain a calm, clear mind, for this is when it matters most.

If you are interested in attending any of Rinpoche’s online or in-person teachings, please visit his tourplan to find information about his upcoming events:

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When we are awake we know that a dream is just illusion. Yet, somehow, when we are in the illusion we don’t know that it is illusion. Our consciousness is so confused, so changeable! Through the practice of Dream Yoga we can learn to recognize the illusion. This helps us to understand that even our waking life is illusion.

With a combination of mantras and visualization techniques, dream meditation enables us to maintain awareness in our dreams in order to use them to our benefit. We can affect the dream in ways that shed light on the ultimate nature of reality and of the mind. For example, we can make small objects big and big object small. We can multiple objects and then unify them. We can change our body and transform it—like giving ourselves one hundred arms. We can see deities and make them disappear again.

Although what is seen in a dream is not real, what is experienced is real—fear, joy, etc. Not recognizing these experiences as illusion creates suffering. The definition of hell is illusion. So by learning how to understand illusion, we develop ourselves and our happiness in significant ways.

Throughout our lifetimes we spend about 240,000 hours sleeping. As Buddha taught, this is precious time that can be used to develop our spiritual practice.

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Tantrayana methods always use things that we already have. One of these things is sleep. Every night we need to sleep, so every night is a chance to practice.  The moment we go to sleep, our conceptual thought dissolves and we naturally enter the clear light state of mind. This is a powerful moment.

Normally, when we fall asleep, we do so without awareness. We aren’t conscious of the phases that our mind goes through or the experience of these states. This is really a lost opportunity because the way we fall asleep is exactly like the way that we will die. If we can learn to catch this moment, to recognize it, then we will be able to navigate the experience of our death. Sleep Yoga is a very important practice. We can even reach enlightenment through just this one method.

When we fall asleep, our mind automatically enters the clear light state. Usually, it is through mediation that we reach the clear light state of mind, which is the most pure part of the mind, but it is also possible to arrive here simply through the sleep process. We don’t need to create silence or meditate; it happens without doing anything from our side.

In the clear light state of mind, all thought disappears and only pure consciousness is left. Normal people experience this pure consciousness as darkness, as nothing, but for those who practice, it is possible to go to sleep with awareness.

When we fall asleep, first the earth element dissolves. The energy of the earth element dissolves and the part of consciousness based on earth also dissolves. Next, water element energy and consciousness dissolves, and then fire element energy and consciousness dissolves, and then wind element energy and consciousness dissolves.

There are always outer and inner signs that this is happening. There is what we call white light, red light, black light and clear light. These aren’t physical signs; they are inner signs. You only see white, then red, etc. You don’t have any other thought than white, red, black, and then clear light.

Up until the moment we reach the clear light state, we will have some thought, but it is really the last part of thought, which we can still call the non-conceptual mind. But as each element dissolves, the consciousness based on that energy also dissolves. And when the gross consciousness completely dissolves, then only the subtle, pure consciousness remains.

The moment you reach this awareness and enter the clear light state, you can create a special dream body. This special dream body is similar to the illusory body and goes beyond the physical.

In Sleep Yoga, we use sleep itself to reach the clear light state. After entering the clear light state, someone who has higher realizations can make the special dream body, and who doesn’t have these realizations makes normal dreams. Dream Yoga is what we do after we are asleep. In Dream Yoga we try to realize the dream as dream and then we can understand illusion. In Sleep Yoga we don’t try so much to understand illusion, we try to reach the clear light state of mind.

If you are interested in attending any of Rinpoche’s online or in-person teachings, please visit his tourplan to find information about his upcoming events:

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Currently, we live in temporary existence. Our views are always changing and our emotions are always changing. What makes us happy one moment is gone the next. And because of this our happiness is the biggest cause of our suffering. It does not have to be this way! If we can cut through the illusion of temporary existence, if we can recognize that nothing exists the way we believe it to and that it is just a projection of our thought, we can exist infinitely.

The Gyulu practice gives us the tools to cut through illusion. With this teaching, we learn to peel back the layers of illusion so that we can truly see ourselves. We will become aware of how much we are affected by emotion and self-grasping. The greatest source of our illusion is the concept of the self. We believe in the idea of a separate self and in every moment we act according to this belief, which usually means we act from a place of anger and attachment. There is no solid, independently existing self! When we search for it, we realize we do not find it. But we only realize this when we truly search.

Gyulu is the practice of the illusory body. We learn to recognize the illusion of a solid “one.” We learn to recognize the illusion of “having.” We learn to recognize the illusion of negative emotions. This is how we learn to see the true nature of phenomena. We learn to see with wisdom eyes.

Maybe we won’t become completely free from illusion with this Gyulu practice, but we will surely have less suffering in our illusion. Maybe we won’t become completely free of pain, but we will, at least, have less pain.

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We are trapped by our thoughts of the past and the future. They are like shadows following us, obscuring the light of the present moment. We hide in the shadows, full of fear from the past and expectation of the future. Our conceptual mind keeps us in a hell of our own making. We need to cut our head! We need Tog Chöd.

Tog Chöd is a powerful, dynamic practice. This dance with a sword brings us straight into the present moment. We need to be brave to be in the present moment. Its flowing movements are decisive and empowering as we stomp on our enemies, which are our own negative emotions. There are no enemies outside ourselves, and when we realize this we can stop struggling with the external world and learn to create our own reality. But, even then, our biggest obstacle is laziness. Through Tog Chöd we come to know our inner power and in this way we overcome our laziness.

Tulku Lobsang himself developed Tog Chöd. It is based on the traditional Yaman monk dances and Kalachakra movements, but created in direct response to the needs of those of us in the modern world. We need a practice to release us from our conceptual mind, a practice that connects us with our power. Tog Chöd uses our anger to empower our motivation, but the deep motivation is always compassion.

The sword symbolizes our own innate wisdom. Wielding this sword we cut through our conceptual mind. We cut our thoughts of fear and expectations that keep us from being in this beautiful this present moment. With wisdom we can transform our negative emotions and truly change ourselves. We only need to decide to do it.

If you are interested in learning this technique from a Tog Chöd teacher who has been certified by Tulku Lobsang Rinpoche, you can find a teacher list in the section “Certified Teachers”of this website.

Those that are interested in teaching Tog Chöd in the lineage of Tulku Lobsang Rinpoche, can find detailed information in the section “Become a Teacher".

If you are interested in attending any of Rinpoche’s online or in-person teachings, please visit his tourplan to find information about his upcoming events:

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Kum Nye massage has a very long tradition in the Tibetan culture. This massage has a special benefit for people who practice meditation, for those who work very hard, and for people who practice any kind of body training.

In our daily life, we often move in only very limited ways. We do the same things over and over, within just a narrow range of movement. Even those that do physical exercise do not often have a well-balanced range of movement and techniques. Because of this, our body becomes stuck in a particular way and we hold tension in concentrated places. Then our muscles start to compensate to protect this tenseness. On top of this, we often do not sleep well due to a restless body and mind. The result is a lack of flow in body, mind and energy.

Kum Nye helps to relax our muscles and release all tension and tightness in the body. When there is less tension, there are fewer blockages and our energy flows much better. This enables the blood to circulate very well, as well as our essence. As a result, we have more power and do not become tired easily. Then we can handle the challenges of our life with ease and we will also find that we can rest more easily as well.

Those doing meditation and movement practices can particularly benefit from Kum Nye. When we work very intensively with the body and mind, we may not notice when we start to have tension from holding certain positions. Additionally, Tantrayana practitioners work very much with the subtle body channels to release blockages. These areas need extra attention in order to maintain their openness and to not lose energy. Kum Nye can keep our energy safe.

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Rigpa is clear light, the true nature of our mind. It is the state of pure awareness. It is the wisdom that exists beyond all limitations and through which we can come to know everything.

What we see now is the reflection of our ignorance. We always miss something, and so we always have a wrong view. This causes us great suffering. We are looking through the lens of the conceptual mind, which always has a shadow and limitation. We can’t see through it, so we can’t see the true nature of ourselves. We need to go deeper, to the deep part of the ocean. When we reach there we can know everything and see everything without thinking. This is direct perception, just like with the eyes. The eyes never think. They see all things at the same time.

At the time of sleep and the time of death, we naturally reach this. Normally, we don’t realize it, but through practice and training it is possible to reach this state consciously. It is so powerful! When you reach there, you are free of the wrong view and have no suffering.

This practice is without techniques, without concepts and without meditation. When we practice Rigpa, we simply leave everything and look. The mind is like water. When it is still, it naturally becomes clear. When we leave everything alone, without judgment or reaction, and simply perceive what is there, we begin to recognize the nature of mind. To do nothing and to leave everything how it is, is the most difficult thing! In this way, we use our mind to observe our mind. This is how we come to deeply know ourselves. When we know the mind, we know all.

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After Tummo, we practice Bliss. This is also a practice from the Tantrayana tradition that works with the subtle body and its system of channels, chakras, winds and essence. Using a combination of movement, breath technique and visualization, we are able to generate our inner Tummo fire and spread it throughout the body. This warms our blood and burns our blockages. Doing this also begins to activate our bliss, which is something far beyond simple physical pleasure. When we have bliss, we reduce the conceptual mind, but increase our awareness. True bliss takes us outside of thought, into the emptiness of the mind.

This practice electrifies us on all dimensions—body, energy and mind. It works with the physical body by balancing the hormones and regulating the metabolism. It works with the energetic body by opening the channels and the chakras, which are the secret doors to our hidden nature. Our mind is also profoundly affected, becoming more clear, calm and aware, so we can achieve great insight into the nature of phenomena.

Ultimately, Bliss is a practice of love and great compassion. Love is our direct, perceptual awareness. Love is non-duality.

This practice is the specialty of Tulku Lobsang and he has focused on it for a great part of his life. He has received all kinds of lineages and teaches it with incredible skill and wisdom. Receiving Tummo & Bliss from Tulku Lobsang is an incredibly precious opportunity—you will not find this anywhere else!

If you are interested in attending any of Rinpoche’s online or in-person teachings, please visit his tourplan to find information about his upcoming events:

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Tummo is our wisdom fire. We naturally have this warmth within us in the area below the navel chakra, but we are not usually aware of it and we do not use it. When we develop proper concentration and begin to work with our inner fire, we can completely transform ourselves.

Using visualization, breath techniques and movement, we connect to our inner fire and generate it greater and greater. We work with our breath, bringing it to a higher level, and this changes our blood. This warm blood in turn affects our hormones. We don’t talk so much on an academic level, but we can experience the profound changes that result when we cultivate the Tummo fire and spread it throughout the body. This is not just visualization, but something real. 

On a physical level, the inner fire is responsible for the temperature of our body—the heat of digestion and metabolism, the heat that powers chemical reactions and builds hormones. On an energetic level, the Tummo fire blazes through the channels, melting away the subtlest blockages and surging energy throughout the body. On the level of mind, Tummo is the source of love, joy, happiness and bliss.

As the flame grows, starting from below the navel and rising higher and higher, it softly penetrates each of the main chakras, spreading to all the branches and every pore of our body.

The chakras are secret doors to our being. Opening them and connecting with our Tummo fire brings us great realizations. In this way, we tap into our inner wisdom. From this great presence we can realize the true nature of our mind, fundamental wisdom, and unconditional love and compassion.

Tulku Lobsang has a very special connection to Tummo. This is his specialty and he has received all kinds of lineages. He is an incredibly skillful, wise and compassionate teacher. He shares this secret practice openly because he believes it can bring great benefit in these degenerate times. This is a precious method of the Tantrayana tradition and if it is not taught and practiced, then it will no longer be a living teaching. Therefore, receiving Tummo from Tulku Lobsang is an amazing and rare opportunity!

As a Tummo expert, having practiced it for over 25 years and taught Tummo to countless students, Rinpoche also shares this precious knowledge in his course “Strengthen Your Self-Healing Powers with the TUMMO – Inner Fire Practice”.

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Lo means mind and Jong means training or transformation. This means that we exercise our mind. Whenever we are in a difficult situation we have a perfect opportunity to practice. Not only does this teach us to transform our mind and emotions into a better state, but it also encourages us to better understand the principles of our existence. The more we understand the nature of our interconnectedness and impermanence, the less we fight against them. This will reduce our suffering and the suffering we create for others.

In this way, we can come out of negative, habitual mental patterns. We learn to perceive situations with a freshness and clarity that reveal our opportunity for development. Every person and every problem becomes our teacher.

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Lu means body and Jong means training or transformation. Through the practice of Lu Jong we begin to train our subtle body channels and cultivate awareness. This is the way to care for the body and mind. This is Tibetan healing yoga.

Lu Jong works simultaneously with body, mind and energy. We balance the elements and humors—the foundation of the physical body. We transform our negative emotions, and we invigorate the subtle body system of channels and wind-energy. The result is a beautiful, efficient and systematic practice that improves our wellbeing in all dimensions.

When we do Lu Jong we combine form, movement and breath. This combination, along with mindfulness, brings body and mind fully together. We use form and movement to repeatedly apply pressure to particular points on the channels, massaging blockages open. We gently work with the spine, creating space around the vertebrae and touching secret points to release emotional blocks. We nurture the joints, releasing the blockages that otherwise would manifest disease. And using breath and awareness develops an inner calm, a true meditation in movement.

In the west, we know we need to care for the physical body, but we do not fully understand that the health of the physical body depends on the health of the subtle body. We have 72,000 subtle body channels and every day we lose some of these. They become brittle, twisted and blocked, and this is the process of aging. Due to our ignorance, we break even more channels through wrong behavior, wrong movement or wrong diet. This not only negatively affects our body systems, overall health, and energy levels, but it also negatively affects our mind. When the channels are blocked, the wind-energy doesn’t flow. And when the wind-energy doesn’t flow, the mind doesn’t flow. We stay locked in habitual thinking patterns, narrow-mindedness and a lack of concentration. Therefore, practicing Lu Jong not only improves physical health, but also cultivates calm, focus and joy. This is a spiritual practice.

The movements of Lu Jong originate from ancient Tibetan teachings. However, this practice is uniquely connected to Tulku Lobsang. From a young age he studied with many masters in Tibet, learning these healing movements from all lineages. He collected them into a clear, concise practice, and modified them to be more accessible to untrained, Western bodies. The result is nothing short of profound. Lu Jong can be practiced by people of all ages and abilities and the benefits are felt immediately. Continuous practice can really change your life.

There are five groups of movements in Lu Jong Level 1:

  1. The Five Elements Movements
  2. The Five Body Parts Movements
  3. The Five Vital Organ Movements
  4. The Six Conditions Movements
  5. Two Movements for Sleep and Wakefulness

There are three groups of movements in Lu Jong Level 2:

  • Five Movements for Prevention
  • Five Movements for Relieving Pain
  • Five Movements for Spreading Nutrients

For more information about this practice, please visit our Lu Jong website: www.lujong.org 

Lu Jong Teachers who have been certified by Tulku Lobsang Rinpoche, can be found in the section “Certified Teachers” of this website. 

Those that are interested in teaching Lu Jong in the lineage of Tulku Lobsang Rinpoche, can find detailed information in the section “Become a Teacher".

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Our Root Master is our channel to everything. Our Root Master gives us the medicine of the teachings and introduces us to our Inner Master, our innate wisdom. We need to use this channel; we need to use the master. This is the way to receive blessings.

Blessing means change. Without blessings, it is not possible to change. But blessings don’t come mouth to mouth; they come heart to heart. This is the meaning of a warmness teaching. It is something we feel. It is not enough to study Buddhism intellectually. We need a teaching of the heart. This means you need to connect to the master. Devotion is how we connect.

Guru Yoga is the practice of devotion. We learn to cultivate love and devotion for our master within ourselves. This opens us and reduces our ego-pride. This is how we receive blessings.

With Guru Yoga, everything becomes medicine. Then we are safe. Without Guru Yoga, the practices may help, but only temporarily, or they might even become poison. This is why we say Guru Yoga is the spine of Tantrayana. Without it, there is no strength, no power in our practice.

Guru Yoga is a method to feel, not to think. We need to feel devotion, faith and respect. This feeling changes everything. No matter what happens in your life, always keep this feeling. Really, it is not the person that is your master; it is this feeling. This is the magic!

Some people may worry, “Is this person good? Who should I devote myself to?” Well, no one is good until you see them as good. And you see them as good only when you are good. Practice Guru Yoga and you will be good. You will see more clearly. It is our ego-pride that creates delusion, so we need to reduce ego-pride. This is the only way to have correct motivation when we practice spiritual things. Guru Yoga is a way to practice motivation and be sure that everything we practice goes in a good way.

If you are interested in attending any of Rinpoche’s online or in-person teachings, please visit his tourplan to find information about his upcoming events:

[+] Tourplan

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The Power of the Mind Series

We are full of potential. All possibilities are open to us. We don’t realize how much power we have! Where does this power come from? It comes from our minds. When we know how to use our mind the right way, we can create anything we want in our lives. But, if we don’t know how to use our mind in the right way, we only create suffering. It is our minds that make our lives heaven or make our lives hell. In this series of teachings, I introduce you to the power of your mind. You have many powers. Use them to make your life heaven.

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