Guru yoga meditation 16th karmapa for Flowers in laxly cylindrical racemes x.- cm on pedicels mm long, dull orange, buds with blackish tips, anthers not or slightly exserted bracts linear-lanceolate, mm long. Flowering December-January. Wet, mossy, sandstone cliffs, NW, SW Tulbagh to Kogelberg and Cape Peninsula.

Nydahl 2010 Born ( 1941-03-19) March 19, 1941 (age 76), Denmark Nationality Danish Organization Title Ole Nydahl (born March 19, 1941), also known as Lama Ole, is a Danish in the school of. Since the early 1970s, Nydahl has toured the world giving lectures and meditation courses. With his wife, (1946-2007), he founded, a worldwide Karma Kagyu Buddhist organization of lay practitioners.

Nydahl is the author of ten books in English, including The Way Things Are, Entering the Diamond Way, Buddha and Love and Fearless Death. Main article: When a great Tibetan lama dies, it is tradition in to find the next to continue the work. When the Sixteenth Karmapa died in 1981, two potential successors were found, and, causing a major split in the Karma Kagyu. Nydahl, along with the Fourteenth Shamarpa, who was one of only four lineage-holders appointed to recognize the incarnation of the Karmapa at that time, supported Trinley Thaye Dorje. It was largely because of the work of and Ole Nydahl that most European Karma Kagyu centers chose to support Trinley Thaye Dorje. As a result, 629 of the centers supporting Trinley Thaye Dorje are affiliated with Diamond Way Buddhism. The other candidate, Ogyen Trinley Dorje, was recognized.

The Dalai Lama confirmed Ogyen Trinley Dorje as the Karmapa after he had been requested to do so by two of the other lineage-holders, Tai Situ Rinpoche and, but the supporters of Trinley Thaye Dorje say that the Dalai Lama is not entitled to do so, and has never done so before. The argument that Ogyen Trinley Dorje is the Karmapa is based in part on a letter presented by, 12th Tai Situpa. The supporters [ ] of Ogyen Trinley claim it was written by the Sixteenth Karmapa in order to predict the identity of his future rebirth.

Nydahl, the Shamarpa, and Topgala requested that the letter's authenticity be tested. Due to his role in the Karmapa controversy, Nydahl has been heavily criticized by the supporters of Ogyen Trinley Dorje, such as the authors and Lea Terhune, a student of Tai Situpa. In connection to this, some blame Nydahl for causing the 1992 split of the Karma Kagyu, and accuse him of breaking the to his teachers, which is deprecated in. Dispute with German Buddhist Union [ ] There is a greater concentration of Diamond Way centers in Germany compared to elsewhere in Europe. Between late 1999 and April 2000 there was a public dispute between the and the German branch of, which is a member organisation of the Union. Vizimag Crack here. Due to Nydahl's disparaging attitude towards Islam, his political statements, his manner of expressing and presenting himself, and his relationships with women, there were calls for the expulsion of Nydahl's organisation from the Union. The dispute was resolved at a meeting between the two organizations on 4 October 2000; although differences were clear, they agreed to learn from the past and cooperate in the future.

The conversation was described as 'a first step' that 'should eliminate misunderstandings, and lead to clarity and cooperation.' The German branch of Diamond Way (Buddhistischer Dachverband Diamantweg) remains a member of the German Buddhist Union. Academic reception [ ] Burkhard Scherer, a professor of comparative religion at and a student of Thaye Dorje, as well as a former student of Ole Nydahl takes a historical-critical approach of Tibetan Buddhist Studies. He writes that: Lay practitioners, both patrons and tantric adepts, played a decisive role in the process of assimilation that formed Tibetan Buddhism(s). In the same way, lay people are now playing a key role during the westernization of Tibetan Buddhism(s).

The / crazy yogi heritage and the medieval Tibetan doctrinal debate about teaching the outside of the prove to be highly relevant historical precedents in the interpretation of unconventional modern/contemporary yogic/lay teachers such as the late and Ole Nydahl. He regrets that Nydahl continues to be ignored by Tibet scholars and argues that prevailing negative criticism from a position of suspicion by sociologists and students of should be counterbalanced by positive criticism from a position of trust by Tibet scholars. The little recent academic attention Nydahl has drawn so far come, interestingly, from European sociologists of religions who specialize in New Religious Movements and Contemporary Religions/Buddhism(s).The neglect of Modern Tibetan Buddhist movements by classically trained Tibetologists is deplorable; the historical-critical methodology of Tibetan Studies can complement sociology and anthropology and add greatly to the discourses about authenticity and legitimization of movements such as Nydahl's Diamond Way. Martin Baumann, a professor of religion at the, remarked in a newspaper interview 'when I listen to his [Nydahl's] alarmingly superficial formulations in his talks I can understand his critics who say that he is presenting a watered-down 'instant Buddhism', a sort of 'Buddhism light' for the West.' Political views [ ] Nydahl is a strong proponent of human rights, and of women's rights in particular.