Ngak’chang Rinpoche speaks with Ngakma Mé-tsal Wangmo about his memoirs — from her readings of ‘an odd boy’ Volume I.‘an odd boy’ has been described as Jack Kerouac’s ‘On the Road’ meets Dylan Thomas’ ‘Under Milk Wood’. It’s a portrait of the artist as a young man; a coming-of-age adventure set in the cultural ferment of the 1960s. A high-spirited escapade—humorous and poignant by turn—of an era when the arts set a generation’s imagination on fire.https://aro-books-worldwide.org/shared/text/b/book_pb_05_an_odd_boy_v01_01_eng.php

Ngak’chang Rinpoche speaks with Ngakma Mé-tsal Wangmo about his memoirs — from her readings of ‘an odd boy’ Volume I. ‘an odd boy’ has been described as Jack Kerouac’s ‘On the Road’ meets Dylan Thomas’ ‘Under Milk Wood’. It’s a portrait of the artist as a young man; a coming-of-age adventure set in the cultural ferment of the 1960s. A high-spirited escapade—humorous and poignant by turn—of an era when the arts set a generation’s imagination on fire. <a href="https://aro-books-worldwide.org/shared/text/b/book_pb_05_an_odd_boy_v01_01_eng.php" rel="nofollow" target="_blank">https://aro-books-worldwide.org/shared/text/b/book_pb_05_an_odd_boy_v01_01_eng.php</a>

An interview with an odd boy

Welcome to a series of short interviews about the non-celibate or ngak’phang tradition of Vajrayana Buddhism with Ngak’chang Rinpoche and Khandro Déchen. They are the current holders of the Aro gTér, a non-monastic family lineage originating in Tibet in the late 1800s with the great female gTérton Khyungchen Aro Lingma.  Although born in the west, Ngak’chang Rinpoche travelled to the Himalayas in 1971 aged 19 where he met with Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, the head of the Nyingma tradition. Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje confirmed the childhood visions of Ngak’chang Rinpoche and recognised him as an incarnation of Aro Yeshé – the son and heir of Khyungchen Aro Lingma. On that first visit Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje ordained Ngak’chang Rinpoche as a Ngakpa and charged him with the responsibility of establishing the gö-kar-chang-lo’i dé – the community of ngak’phang practitioners in the West. Ngak’chang Rinpoche and his wife and co-teacher Khandro Dechen have dedicated over 40 years to doing so and during that time have met with numerous Ngakpa lamas. Their main teachers were all themselves ngakpas and major lineage-holders of the Nyingma tradition – Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, Kyabjé Dilgo Khyentsé Rinpoche, Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche and Kyabjé Künzang Dorje Rinpoche.During that time as well as practising in this Ngak’phang tradition, Ngak’chang Rinpoche and Khandro Déchen have studied the history of the gö-kar-chang-lo’i dé right back beyond the first spread of Buddhism in Tibet to the time of the Mahasiddhas in India,  - and spoken with many lamas on the subject, including Chag’düd Trülku Rinpoche, Phur-tak Rinpoche, Kyabjé Minling Trichen Rinpoche, and their great friend Lama Tharchin Rinpoche who was the lineage holder of the Repkong Ngakpa lineage.When Ngak’chang Rinpoche and Khandro Déchen met with Kyabjé Dung-sé Thrin-lé Norbu Rinpoche he was very supportive of their work in establishing the tradition of ngakpas and ngakmas in the west, and gave them a long-life wish-path for Kyabjé Künzang Dorje Rinpoche and Jomo Sam’phel Déchen Rinpoche in which he elucidates the history and practice of the ngak’phang lineage.In this fourth interview Ngak’chang Rinpoche and Khandro Déchen explore the differences between the ordination robes of the monastic and ngak'phang sanghas, discuss the importances of lineage in vajrayana, address accusations of Ngakpas being 'showy' in their dress,and explain the phenomenon of persecution through praise.

Welcome to a series of short interviews about the non-celibate or ngak’phang tradition of Vajrayana Buddhism with Ngak’chang Rinpoche and Khandro Déchen. They are the current holders of the Aro gTér, a non-monastic family lineage originating in Tibet in the late 1800s with the great female gTérton Khyungchen Aro Lingma. Although born in the west, Ngak’chang Rinpoche travelled to the Himalayas in 1971 aged 19 where he met with Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, the head of the Nyingma tradition. Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje confirmed the childhood visions of Ngak’chang Rinpoche and recognised him as an incarnation of Aro Yeshé – the son and heir of Khyungchen Aro Lingma. On that first visit Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje ordained Ngak’chang Rinpoche as a Ngakpa and charged him with the responsibility of establishing the gö-kar-chang-lo’i dé – the community of ngak’phang practitioners in the West. Ngak’chang Rinpoche and his wife and co-teacher Khandro Dechen have dedicated over 40 years to doing so and during that time have met with numerous Ngakpa lamas. Their main teachers were all themselves ngakpas and major lineage-holders of the Nyingma tradition – Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, Kyabjé Dilgo Khyentsé Rinpoche, Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche and Kyabjé Künzang Dorje Rinpoche. During that time as well as practising in this Ngak’phang tradition, Ngak’chang Rinpoche and Khandro Déchen have studied the history of the gö-kar-chang-lo’i dé right back beyond the first spread of Buddhism in Tibet to the time of the Mahasiddhas in India, - and spoken with many lamas on the subject, including Chag’düd Trülku Rinpoche, Phur-tak Rinpoche, Kyabjé Minling Trichen Rinpoche, and their great friend Lama Tharchin Rinpoche who was the lineage holder of the Repkong Ngakpa lineage. When Ngak’chang Rinpoche and Khandro Déchen met with Kyabjé Dung-sé Thrin-lé Norbu Rinpoche he was very supportive of their work in establishing the tradition of ngakpas and ngakmas in the west, and gave them a long-life wish-path for Kyabjé Künzang Dorje Rinpoche and Jomo Sam’phel Déchen Rinpoche in which he elucidates the history and practice of the ngak’phang lineage. In this fourth interview Ngak’chang Rinpoche and Khandro Déchen explore the differences between the ordination robes of the monastic and ngak'phang sanghas, discuss the importances of lineage in vajrayana, address accusations of Ngakpas being 'showy' in their dress,and explain the phenomenon of persecution through praise.

The gos dKar lCang lo’i sDe - History of the Ngakma and Ngakpa tradition - part 4

Welcome to a series of short interviews about the non-celibate or ngak’phang tradition of Vajrayana Buddhism with Ngak’chang Rinpoche and Khandro Déchen. They are the current holders of the Aro gTér, a non-monastic family lineage originating in Tibet in the late 1800s with the great female gTérton Khyungchen Aro Lingma.  Although born in the west, Ngak’chang Rinpoche travelled to the Himalayas in 1971 aged 19 where he met with Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, the head of the Nyingma tradition. Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje confirmed the childhood visions of Ngak’chang Rinpoche and recognised him as an incarnation of Aro Yeshé – the son and heir of Khyungchen Aro Lingma. On that first visit Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje ordained Ngak’chang Rinpoche as a Ngakpa and charged him with the responsibility of establishing the gö-kar-chang-lo’i dé – the community of ngak’phang practitioners in the West. Ngak’chang Rinpoche and his wife and co-teacher Khandro Dechen have dedicated over 40 years to doing so and during that time have met with numerous Ngakpa lamas. Their main teachers were all themselves ngakpas and major lineage-holders of the Nyingma tradition – Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, Kyabjé Dilgo Khyentsé Rinpoche, Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche and Kyabjé Künzang Dorje Rinpoche.During that time as well as practising in this Ngak’phang tradition, Ngak’chang Rinpoche and Khandro Déchen have studied the history of the gö-kar-chang-lo’i dé right back beyond the first spread of Buddhism in Tibet to the time of the Mahasiddhas in India,  - and spoken with many lamas on the subject, including Chag’düd Trülku Rinpoche, Phur-tak Rinpoche, Kyabjé Minling Trichen Rinpoche, and their great friend Lama Tharchin Rinpoche who was the lineage holder of the Repkong Ngakpa lineage.When Ngak’chang Rinpoche and Khandro Déchen met with Kyabjé Dung-sé Thrin-lé Norbu Rinpoche he was very supportive of their work in establishing the tradition of ngakpas and ngakmas in the west, and gave them a long-life wish-path for Kyabjé Künzang Dorje Rinpoche and Jomo Sam’phel Déchen Rinpoche in which he elucidates the history and practice of the ngak’phang lineage.In this third interview Ngak’chang Rinpoche and Khandro Déchen continue to explore the terms go-kar-chang lo de and ngak’phang tradition, and explore the monastic and sutric prevalent view of Buddhism.

Welcome to a series of short interviews about the non-celibate or ngak’phang tradition of Vajrayana Buddhism with Ngak’chang Rinpoche and Khandro Déchen. They are the current holders of the Aro gTér, a non-monastic family lineage originating in Tibet in the late 1800s with the great female gTérton Khyungchen Aro Lingma. Although born in the west, Ngak’chang Rinpoche travelled to the Himalayas in 1971 aged 19 where he met with Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, the head of the Nyingma tradition. Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje confirmed the childhood visions of Ngak’chang Rinpoche and recognised him as an incarnation of Aro Yeshé – the son and heir of Khyungchen Aro Lingma. On that first visit Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje ordained Ngak’chang Rinpoche as a Ngakpa and charged him with the responsibility of establishing the gö-kar-chang-lo’i dé – the community of ngak’phang practitioners in the West. Ngak’chang Rinpoche and his wife and co-teacher Khandro Dechen have dedicated over 40 years to doing so and during that time have met with numerous Ngakpa lamas. Their main teachers were all themselves ngakpas and major lineage-holders of the Nyingma tradition – Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, Kyabjé Dilgo Khyentsé Rinpoche, Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche and Kyabjé Künzang Dorje Rinpoche. During that time as well as practising in this Ngak’phang tradition, Ngak’chang Rinpoche and Khandro Déchen have studied the history of the gö-kar-chang-lo’i dé right back beyond the first spread of Buddhism in Tibet to the time of the Mahasiddhas in India, - and spoken with many lamas on the subject, including Chag’düd Trülku Rinpoche, Phur-tak Rinpoche, Kyabjé Minling Trichen Rinpoche, and their great friend Lama Tharchin Rinpoche who was the lineage holder of the Repkong Ngakpa lineage. When Ngak’chang Rinpoche and Khandro Déchen met with Kyabjé Dung-sé Thrin-lé Norbu Rinpoche he was very supportive of their work in establishing the tradition of ngakpas and ngakmas in the west, and gave them a long-life wish-path for Kyabjé Künzang Dorje Rinpoche and Jomo Sam’phel Déchen Rinpoche in which he elucidates the history and practice of the ngak’phang lineage. In this third interview Ngak’chang Rinpoche and Khandro Déchen continue to explore the terms go-kar-chang lo de and ngak’phang tradition, and explore the monastic and sutric prevalent view of Buddhism.

The gos dKar lCang lo’i sDe - History of the Ngakma and Ngakpa tradition - part 3

Welcome to a series of short interviews about the non-celibate or ngak’phang tradition of Vajrayana Buddhism with Ngak’chang Rinpoche and Khandro Déchen. They are the current holders of the Aro gTér, a non-monastic family lineage originating in Tibet in the late 1800s with the great female gTérton Khyungchen Aro Lingma.  Although born in the west, Ngak’chang Rinpoche travelled to the Himalayas in 1971 aged 19 where he met with Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, the head of the Nyingma tradition. Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje confirmed the childhood visions of Ngak’chang Rinpoche and recognised him as an incarnation of Aro Yeshé – the son and heir of Khyungchen Aro Lingma. On that first visit Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje ordained Ngak’chang Rinpoche as a Ngakpa and charged him with the responsibility of establishing the gö-kar-chang-lo’i dé – the community of ngak’phang practitioners in the West. Ngak’chang Rinpoche and his wife and co-teacher Khandro Dechen have dedicated over 40 years to doing so and during that time have met with numerous Ngakpa lamas. Their main teachers were all themselves ngakpas and major lineage-holders of the Nyingma tradition – Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, Kyabjé Dilgo Khyentsé Rinpoche, Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche and Kyabjé Künzang Dorje Rinpoche.During that time as well as practising in this Ngak’phang tradition, Ngak’chang Rinpoche and Khandro Déchen have studied the history of the gö-kar-chang-lo’i dé right back beyond the first spread of Buddhism in Tibet to the time of the Mahasiddhas in India,  - and spoken with many lamas on the subject, including Chag’düd Trülku Rinpoche, Phur-tak Rinpoche, Kyabjé Minling Trichen Rinpoche, and their great friend Lama Tharchin Rinpoche who was the lineage holder of the Repkong Ngakpa lineage.When Ngak’chang Rinpoche and Khandro Déchen met with Kyabjé Dung-sé Thrin-lé Norbu Rinpoche he was very supportive of their work in establishing the tradition of ngakpas and ngakmas in the west, and gave them a long-life wish-path for Kyabjé Künzang Dorje Rinpoche and Jomo Sam’phel Déchen Rinpoche in which he elucidates the history and practice of the ngak’phang lineage.In this second interview Ngak’chang Rinpoche and Khandro Déchen continue to explore the terms go-kar-chang lo de and ngak’phang tradition, explain the non-hieriarchical nature of the yanas, and explain magic, sorcery and village ngakpas, with references to Jimi Hendrix, Mozart, and Al Capone.

Welcome to a series of short interviews about the non-celibate or ngak’phang tradition of Vajrayana Buddhism with Ngak’chang Rinpoche and Khandro Déchen. They are the current holders of the Aro gTér, a non-monastic family lineage originating in Tibet in the late 1800s with the great female gTérton Khyungchen Aro Lingma. Although born in the west, Ngak’chang Rinpoche travelled to the Himalayas in 1971 aged 19 where he met with Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, the head of the Nyingma tradition. Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje confirmed the childhood visions of Ngak’chang Rinpoche and recognised him as an incarnation of Aro Yeshé – the son and heir of Khyungchen Aro Lingma. On that first visit Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje ordained Ngak’chang Rinpoche as a Ngakpa and charged him with the responsibility of establishing the gö-kar-chang-lo’i dé – the community of ngak’phang practitioners in the West. Ngak’chang Rinpoche and his wife and co-teacher Khandro Dechen have dedicated over 40 years to doing so and during that time have met with numerous Ngakpa lamas. Their main teachers were all themselves ngakpas and major lineage-holders of the Nyingma tradition – Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, Kyabjé Dilgo Khyentsé Rinpoche, Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche and Kyabjé Künzang Dorje Rinpoche. During that time as well as practising in this Ngak’phang tradition, Ngak’chang Rinpoche and Khandro Déchen have studied the history of the gö-kar-chang-lo’i dé right back beyond the first spread of Buddhism in Tibet to the time of the Mahasiddhas in India, - and spoken with many lamas on the subject, including Chag’düd Trülku Rinpoche, Phur-tak Rinpoche, Kyabjé Minling Trichen Rinpoche, and their great friend Lama Tharchin Rinpoche who was the lineage holder of the Repkong Ngakpa lineage. When Ngak’chang Rinpoche and Khandro Déchen met with Kyabjé Dung-sé Thrin-lé Norbu Rinpoche he was very supportive of their work in establishing the tradition of ngakpas and ngakmas in the west, and gave them a long-life wish-path for Kyabjé Künzang Dorje Rinpoche and Jomo Sam’phel Déchen Rinpoche in which he elucidates the history and practice of the ngak’phang lineage. In this second interview Ngak’chang Rinpoche and Khandro Déchen continue to explore the terms go-kar-chang lo de and ngak’phang tradition, explain the non-hieriarchical nature of the yanas, and explain magic, sorcery and village ngakpas, with references to Jimi Hendrix, Mozart, and Al Capone.

The gos dKar lCang lo’i sDe - History of the Ngakma and Ngakpa tradition - part 2

Welcome to a series of short interviews about the non-celibate or ngak’phang tradition of Vajrayana Buddhism with Ngak’chang Rinpoche and Khandro Déchen. They are the current holders of the Aro gTér, a non-monastic family lineage originating in Tibet in the late 1800s with the great female gTérton Khyungchen Aro Lingma.  Although born in the west, Ngak’chang Rinpoche travelled to the Himalayas in 1971 aged 19 where he met with Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, the head of the Nyingma tradition. Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje confirmed the childhood visions of Ngak’chang Rinpoche and recognised him as an incarnation of Aro Yeshé – the son and heir of Khyungchen Aro Lingma. On that first visit Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje ordained Ngak’chang Rinpoche as a Ngakpa and charged him with the responsibility of establishing the gö-kar-chang-lo’i dé – the community of ngak’phang practitioners in the West. Ngak’chang Rinpoche and his wife and co-teacher Khandro Dechen have dedicated over 40 years to doing so and during that time have met with numerous Ngakpa lamas. Their main teachers were all themselves ngakpas and major lineage-holders of the Nyingma tradition – Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, Kyabjé Dilgo Khyentsé Rinpoche, Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche and Kyabjé Künzang Dorje Rinpoche. During that time as well as practising in this Ngak’phang tradition, Ngak’chang Rinpoche and Khandro Déchen have studied the history of the gö-kar-chang-lo’i dé right back beyond the first spread of Buddhism in Tibet to the time of the Mahasiddhas in India,  - and spoken with many lamas on the subject, including Chag’düd Trülku Rinpoche, Phur-tak Rinpoche, Kyabjé Minling Trichen Rinpoche, and their great friend Lama Tharchin Rinpoche who was the lineage holder of the Repkong Ngakpa lineage.When Ngak’chang Rinpoche and Khandro Déchen met with Kyabjé Dung-sé Thrin-lé Norbu Rinpoche he was very supportive of their work in establishing the tradition of ngakpas and ngakmas in the west, and gave them a long-life wish-path for Kyabjé Künzang Dorje Rinpoche and Jomo Sam’phel Déchen Rinpoche in which he elucidates the history and practice of the ngak’phang lineage.In this first interview Ngak’chang Rinpoche and Khandro Déchen explain the terms go-kar-chang lo de and  ngak’phang tradition, discuss the misnomers lay tantrika and tantric renunciate, introduce the yanas, and explain Buddhism as a religion of method rather than truth.

Welcome to a series of short interviews about the non-celibate or ngak’phang tradition of Vajrayana Buddhism with Ngak’chang Rinpoche and Khandro Déchen. They are the current holders of the Aro gTér, a non-monastic family lineage originating in Tibet in the late 1800s with the great female gTérton Khyungchen Aro Lingma. Although born in the west, Ngak’chang Rinpoche travelled to the Himalayas in 1971 aged 19 where he met with Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, the head of the Nyingma tradition. Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje confirmed the childhood visions of Ngak’chang Rinpoche and recognised him as an incarnation of Aro Yeshé – the son and heir of Khyungchen Aro Lingma. On that first visit Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje ordained Ngak’chang Rinpoche as a Ngakpa and charged him with the responsibility of establishing the gö-kar-chang-lo’i dé – the community of ngak’phang practitioners in the West. Ngak’chang Rinpoche and his wife and co-teacher Khandro Dechen have dedicated over 40 years to doing so and during that time have met with numerous Ngakpa lamas. Their main teachers were all themselves ngakpas and major lineage-holders of the Nyingma tradition – Kyabjé Düd’jom Rinpoche, Jig’drèl Yeshé Dorje, Kyabjé Dilgo Khyentsé Rinpoche, Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche and Kyabjé Künzang Dorje Rinpoche. During that time as well as practising in this Ngak’phang tradition, Ngak’chang Rinpoche and Khandro Déchen have studied the history of the gö-kar-chang-lo’i dé right back beyond the first spread of Buddhism in Tibet to the time of the Mahasiddhas in India, - and spoken with many lamas on the subject, including Chag’düd Trülku Rinpoche, Phur-tak Rinpoche, Kyabjé Minling Trichen Rinpoche, and their great friend Lama Tharchin Rinpoche who was the lineage holder of the Repkong Ngakpa lineage. When Ngak’chang Rinpoche and Khandro Déchen met with Kyabjé Dung-sé Thrin-lé Norbu Rinpoche he was very supportive of their work in establishing the tradition of ngakpas and ngakmas in the west, and gave them a long-life wish-path for Kyabjé Künzang Dorje Rinpoche and Jomo Sam’phel Déchen Rinpoche in which he elucidates the history and practice of the ngak’phang lineage. In this first interview Ngak’chang Rinpoche and Khandro Déchen explain the terms go-kar-chang lo de and ngak’phang tradition, discuss the misnomers lay tantrika and tantric renunciate, introduce the yanas, and explain Buddhism as a religion of method rather than truth.

The gos dKar lCang lo’i sDe - History of the Ngakma and Ngakpa tradition - part 1

Part 2, of interview with Nyima o-Zer Khandro and Ngak'chang Rinpoche, recorded in Alameda, California, in March 2011. A discussion of the common questions and challenges, from the view of Vajrayana Buddhism. ( www.arobuddhism.org )

Part 2, of interview with Nyima o-Zer Khandro and Ngak'chang Rinpoche, recorded in Alameda, California, in March 2011. A discussion of the common questions and challenges, from the view of Vajrayana Buddhism. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro05: Part 2 - Question and Answer Series 3

Interview with Nyima o-Zer Khandro and Ngak'chang Rinpoche, recorded in Alameda, California, in March 2011. A discussion of the common questions and challenges, from the view of Vajrayana Buddhism. ( www.arobuddhism.org )

Interview with Nyima o-Zer Khandro and Ngak'chang Rinpoche, recorded in Alameda, California, in March 2011. A discussion of the common questions and challenges, from the view of Vajrayana Buddhism. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro05: Part 1 - Question and Answer Series 3

Interview with Nyima o-Zer Khandro and Ngak'chang Rinpoche, recorded in Alameda, California, in October 2010. An introduction to the subject of Tantra in Tibetan Buddhism, including symbolism, devotion, and the role of the teacher. ( www.arobuddhism.org )

Interview with Nyima o-Zer Khandro and Ngak'chang Rinpoche, recorded in Alameda, California, in October 2010. An introduction to the subject of Tantra in Tibetan Buddhism, including symbolism, devotion, and the role of the teacher. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro04: Part 2 - Question and Answer Series 2

Interview with Nyima o-Zer Khandro and Ngak'chang Rinpoche, recorded in Alameda, California, in October 2010. A detailed discussion of Karma from the view of Vajrayana. ( www.arobuddhism.org )

Interview with Nyima o-Zer Khandro and Ngak'chang Rinpoche, recorded in Alameda, California, in October 2010. A detailed discussion of Karma from the view of Vajrayana. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro04: Part 1 - Question and Answer Series 2

( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro04: Part 1 - Question and Answer Series 1

The Aro gTer is a lineage within the Nyingma tradition of Tibetan Buddhism, which emphasizes the perspective of Atiyoga, or Dzogchen. For more information on the Aro gTer and its lineage holders, Ngak'chang Rinpoche (Ngakpa Chogyam) and Khandro Dechen, go to www.arobuddhism.org

In the first question in this podcast Tröma Rig’tsal asks for an explanation of Ngak’chang Rinpoche’s use of the term ‘self-existent morality’ and the role that ethics has in the life of a practitioner. Next, Tröma Rig’tsal asks why Ngak’chang Rinpoche writes that ‘... kindness is our strongest link to the non-dual state’. Karma, what it is and what it isn’t, is the final question that Ngak’chang Rinpoche answers. ( www.arobuddhism.org )

In the first question in this podcast Tröma Rig’tsal asks for an explanation of Ngak’chang Rinpoche’s use of the term ‘self-existent morality’ and the role that ethics has in the life of a practitioner. Next, Tröma Rig’tsal asks why Ngak’chang Rinpoche writes that ‘... kindness is our strongest link to the non-dual state’. Karma, what it is and what it isn’t, is the final question that Ngak’chang Rinpoche answers. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro03: Part 4 - Question and Answer Series 1

This podcast opens with a question concerning Ngak’chang Rinpoche’s use of language within teachings, specifically Rinpoche’s preference to avoid using the term ‘ego’ when referring to the self. Next the discussion moves onto the pitfall of approaching the Buddhist teachings with the hope of attaining a spiritualised version of oneself, and the use of the expression ‘artificial buddhist personality’ by Ngak’chang Rinpoche. Tröma Rig’tsal’s next question refers to the need for a practitioner to accept themselves as they are as the basis for embarking upon a spiritual path. Following that Rinpoche is asked about the issue of unasked for advice being given within sanghas. ( www.arobuddhism.org )

This podcast opens with a question concerning Ngak’chang Rinpoche’s use of language within teachings, specifically Rinpoche’s preference to avoid using the term ‘ego’ when referring to the self. Next the discussion moves onto the pitfall of approaching the Buddhist teachings with the hope of attaining a spiritualised version of oneself, and the use of the expression ‘artificial buddhist personality’ by Ngak’chang Rinpoche. Tröma Rig’tsal’s next question refers to the need for a practitioner to accept themselves as they are as the basis for embarking upon a spiritual path. Following that Rinpoche is asked about the issue of unasked for advice being given within sanghas. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro03: Part 3 - Question and Answer Series 1

Tröma Rig’tsal opens this podcast with a question about truth, method, and the yanas. Ngak’chang Rinpoche answers this and then the topic moves on to a discussion of the relationship between happiness and Buddhist practice, in terms of the practitioner’s motivation. The next question relates to the idea of having a goal in Buddhist practice, and following that, the interview moves onto a clarification of the term ‘non-duality’. Lastly, this podcast discusses what is meant by ‘dualistic perception’, or as it’s also known, unenlightenment. ( www.arobuddhism.org )

Tröma Rig’tsal opens this podcast with a question about truth, method, and the yanas. Ngak’chang Rinpoche answers this and then the topic moves on to a discussion of the relationship between happiness and Buddhist practice, in terms of the practitioner’s motivation. The next question relates to the idea of having a goal in Buddhist practice, and following that, the interview moves onto a clarification of the term ‘non-duality’. Lastly, this podcast discusses what is meant by ‘dualistic perception’, or as it’s also known, unenlightenment. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro03: Part 2 - Question and Answer Series 1

In the opening podcast of this interview series, Tröma Rig’tsal asks Ngak’chang Rinpoche about the ‘four noble truths’; truth and method; the concept of the yanas (or vehicles), and the relationship between psychotherapy and Buddhism in relation to taking Refuge. ( www.arobuddhism.org)

In the opening podcast of this interview series, Tröma Rig’tsal asks Ngak’chang Rinpoche about the ‘four noble truths’; truth and method; the concept of the yanas (or vehicles), and the relationship between psychotherapy and Buddhism in relation to taking Refuge. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a>)

Aro03: Part 1 - Question and Answer Series 1

This final podcast opens with Ngak’chang Rinpoche discussing ‘tralam-me’ and ends with an extended question-and-answer session covering many questions concerning romantic relationship. ( www.arobuddhism.org )

This final podcast opens with Ngak’chang Rinpoche discussing ‘tralam-me’ and ends with an extended question-and-answer session covering many questions concerning romantic relationship. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro02: Part 9 - Khandro-Pawo Nyi-da Melong Gyud

This podcast opens with Ngak’chang Rinpoche continuing his presentation on the meaning of the title Khandro Pawo Nyi-da Mélong Gyüd. In this vein Rinpoche covers the process of khandro-pawo mirroring; falling in love from both the liberated and the neurotic perspective, and how this relates to each gender; sexuality without romance, and, the practice of threat and challenge. ( www.arobuddhism.org )

This podcast opens with Ngak’chang Rinpoche continuing his presentation on the meaning of the title Khandro Pawo Nyi-da Mélong Gyüd. In this vein Rinpoche covers the process of khandro-pawo mirroring; falling in love from both the liberated and the neurotic perspective, and how this relates to each gender; sexuality without romance, and, the practice of threat and challenge. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro02: Part 8 - Khandro-Pawo Nyi-da Melong Gyud

This podcast opens with a discussion of the quality of compassion as understood within the Buddhist tradition, then, continuing with his presentation of the five elements Naljorpa Ögyen Dorje discusses the elements of air and space. Next, there is a reading from Ngak’chang Rinpoche and Khandro Déchen’s commentary to the Khandro Pawo Nyi-da Mélong Gyüd – Entering the Heart of the Sun and Moon. The reading contains a description of the possible elemental interactions between romantic partners in relationship with each other according to both their liberated and distorted tendencies. For the remainder of the podcast Ngak’chang Rinpoche gives an explanation on the meaning of the title Khandro Pawo Nyi-da Mélong Gyüd. ( www.arobuddhism.org )

This podcast opens with a discussion of the quality of compassion as understood within the Buddhist tradition, then, continuing with his presentation of the five elements Naljorpa Ögyen Dorje discusses the elements of air and space. Next, there is a reading from Ngak’chang Rinpoche and Khandro Déchen’s commentary to the Khandro Pawo Nyi-da Mélong Gyüd – Entering the Heart of the Sun and Moon. The reading contains a description of the possible elemental interactions between romantic partners in relationship with each other according to both their liberated and distorted tendencies. For the remainder of the podcast Ngak’chang Rinpoche gives an explanation on the meaning of the title Khandro Pawo Nyi-da Mélong Gyüd. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro02: Part 7 - Khandro-Pawo Nyi-da Melong Gyud

This podcast contains a presentation from Naljorpa Ögyen Dorje on the ‘five elements’:  earth; water; fire; air and space, primarily from the perspective of the Inner Tantras. ( www.arobuddhism.org )

This podcast contains a presentation from Naljorpa Ögyen Dorje on the ‘five elements’: earth; water; fire; air and space, primarily from the perspective of the Inner Tantras. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro02: Part 6 - Khandro-Pawo Nyi-da Melong Gyud

Ngak’chang Rinpoche moves on from the discussion of emptiness to that of ‘non-duality’.   In reference to the Khandro Pawo teachings this includes a discussion of: emptiness and form as wisdom and compassion; method display and wisdom display; the manner in which these displays function in romantic attraction; the consequences of being both gendered, and, at the same time, a dualistic being, and finally, the means by which one’s outer display becomes distorted and what can be done to alleviate that process. ( www.arobuddhism.org )

Ngak’chang Rinpoche moves on from the discussion of emptiness to that of ‘non-duality’. In reference to the Khandro Pawo teachings this includes a discussion of: emptiness and form as wisdom and compassion; method display and wisdom display; the manner in which these displays function in romantic attraction; the consequences of being both gendered, and, at the same time, a dualistic being, and finally, the means by which one’s outer display becomes distorted and what can be done to alleviate that process. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro02: Part 4 - Khandro-Pawo Nyi-da Melong Gyud

Ngak’chang Rinpoche begins this podcast with a discussion about ‘nyams’ in the manner in which they occur throughout the yanas, and within the experience of falling in love as the nyam of khandro-pawo reflection.  Next, the discussion moves on to looking at the process of falling in, and out, of love, and how that relates to spiritual practice. ( www.arobuddhism.org )

Ngak’chang Rinpoche begins this podcast with a discussion about ‘nyams’ in the manner in which they occur throughout the yanas, and within the experience of falling in love as the nyam of khandro-pawo reflection. Next, the discussion moves on to looking at the process of falling in, and out, of love, and how that relates to spiritual practice. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro02: Part 5 - Khandro-Pawo Nyi-da Melong Gyud

great teachings

I&#39;d love to see more podcasts from rinpoche. I&#39;ve heard him in person but this is great.  One can move back and forth throughout the teaching and glean just a little more out of every moment of the teaching.

Incredible delightful and educational as always

The Aro gTer is a lineage within the Nyingma tradition of Tibetan Buddhism, which emphasizes the perspective of Atiyoga, or Dzogchen. For more information on the Aro gTer and its lineage holders, Ngak'chang Rinpoche (Ngakpa Chogyam) and Khandro Dechen, go to <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a>

Aro Buddhism Podcasts

Introduction to Khandro-Pawo teachings (a vajrayana teaching on male/female relationship). The impossibility of understanding material on non-duality from the point of view of a dualistic intellect; the problem of prioritising ‘concept-consciousness’ over the other sense-fields; the five certainties of Vajrayana teachings and also briefly introduces the notion of the artistic qualities of romantic attraction and falling in love.

Aro02: Part 1 - Khandro-Pawo Nyi-da Melong Gyud

Motivation and freedom of choice. In Buddhism there is choice and no choice. The story of Rudra (forceful ignorance). There is no complete evil, only confusion. Distortions of enlightenment.

Aro01: Part 3 - Compassion and the Vehicles of Tibetan Buddhism

Ngakma Zér-mè continues her presentation of the ‘the four philosophical extremes’. Ngak’chang Rinpoche then discusses the practice of emptiness in everyday life and our perception of the world. This episode finishes with Ngak’chang Rinpoche discussing the concept of ‘the middle way’ and its relation to the four philosophical extremes. ( www.arobuddhism.org )

Ngakma Zér-mè continues her presentation of the ‘the four philosophical extremes’. Ngak’chang Rinpoche then discusses the practice of emptiness in everyday life and our perception of the world. This episode finishes with Ngak’chang Rinpoche discussing the concept of ‘the middle way’ and its relation to the four philosophical extremes. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro02: Part 3 - Khandro-Pawo Nyi-da Melong Gyud

Continuing to introduce the foundation for the Khandro-Pawo teachings, this episode contains a teaching on the principal of the ‘yanas’, or vehicles. This involves a discussion of the idea of ‘emptiness’ from both a practical and theoretical perspective; the Buddhist idea of ‘no-self’ and identity; attachment; what the ultimate object of renunciation is, and the process of referentiality. Ngakma Zer-me then gives a presentation on the ‘four philosophical extremes’: monism; dualism; nihilism and eternalism. ( www.arobuddhism.org )

Continuing to introduce the foundation for the Khandro-Pawo teachings, this episode contains a teaching on the principal of the ‘yanas’, or vehicles. This involves a discussion of the idea of ‘emptiness’ from both a practical and theoretical perspective; the Buddhist idea of ‘no-self’ and identity; attachment; what the ultimate object of renunciation is, and the process of referentiality. Ngakma Zer-me then gives a presentation on the ‘four philosophical extremes’: monism; dualism; nihilism and eternalism. ( <a href="http://www.arobuddhism.org" rel="nofollow" target="_blank">www.arobuddhism.org</a> )

Aro02: Part 2 - Khandro-Pawo Nyi-da Melong Gyud

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