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Recommended by Nyungne Lama for study and practice

Our Ngondro (preliminary practices)

Reading List

Prayers and Mantras to Memorize

Black and White Stone Meditation

Photographs of Our Commonly Used Mudras

Steps of the HRI dissolution in Chenrezig visualization

Making Tormas (with Lama Tempa)

Five Deities Visualization Aids - by Mark

Dear Students,
I think it's like this: Realising emptiness happens to practitioners. It occurs by increments in a sort of osmotic fashion. One becomes aware of it gradually and when it reaches a critical mass there is a sort of event. A lot of the mystery and much of the fun goes out of life as a deeper contentment gradually arises, and one's life becomes increasingly an exercise in service as superfluous things fall away. Finally, recognising both the ubiquitousness of emptiness and the fact that we ourselves are not Buddhas, enlightened or even liberated, it becomes obvious that practice is the only thing worthy of attention. So.
Yours, Nyungne Lama

An Explanation of the Skull necklace - by Barb Stager

The garland of 50 fresh severed  heads or 50 skulls represents purification of speech and the number 50 is derived from the combination of the 16 vowels and 34 consonants of the Sanskrit alphabet. The garland hangs from the neck or throat chakra, thus the symbolism of speech.

When the number of heads or skulls is 51 the garland symbolizes the purification of the 51 mental factors, and thus represents the purification of mind (as the severance of these 51 defiled thought processes).

Male deities primarily wear the severed heads representing the masculine principle of form, while the females usually wear the skull garland, representing the feminine principal of emptiness. Vajrayogini wears dried skulls representing the drying heat of tummo as well. Certain deities are described as wearing both types of garlands. The sadhana of the particular deity specifies which garlands are worn.

Reference: "The Encyclopedia of Tibetan Symbols and Motifs"  by Robert Beer.