Every good teacher must of course understand his "tools of trade" and master his subject. The DiamondWay teacher is especially noticed for his life experience and his unwavering "good" style. Also the constantly from inside welling joy over being able to help people with Buddhas methods is one of his special marks.

In Theravada the teacher can deliver his package of knowledge and say, "Follow my instructions, not my actions." On the highest level one must at all times be an example and represent the teachings in [one's] life. That is the big difference. Whoever behaves too unbalanced, or makes scenes, or who cares too much about personal things is not fit for delivering teachings which require confidence. One has to be brave to offer a refuge to others, and weakness, touchiness, or fear of conflict would cause one to fail [disqualify one?] as a DiamondWay teacher. The delivered message is not necessarily bad, but the listeners must distinguish between teachings and teacher and must know, that the latter does not fully live by the teachings.

In any case one should examine closely the teachers in whose experience or knowledge you want to share. Not only must his appearance in public and on the stage be understandable and reasonable, but whenever possible the teacher should also match in their life-style, whether as monk/nun, layman/laywoman or Yogi/Yogini. Especially in the DiamondWay is this of great importance, for if the students can keep the ties they will in a few years have assimilated the qualities of the teacher in many ways. If the connection breaks they are stuck in the sand developmentally speaking. The students must take the given example very seriously for a long time. This means that whoever is teaching at the DiamondWay level carries a huge responsibility. So monks and nuns in celibacy who teach must really keep the distance to life that Buddha advised them to have; the lay-teacher must not fail in daily life, and the yogi must not lose sight of his high viewpoint.

Of course one is not totally conscious of all this the very firsts time one sits at a Tibetan Buddhism lecture. The audiences feel the corresponding vibrations of the line and of the teacher and maybe feel personally addressed. They are open, and therefore also vulnerable, and they want to take the new-won feeling of meaning and clarity with them out into their lives. Others want only to remain as they are and to have their homespun good feelings affirmed. After an initial grace period the DiamondWay teacher should not tolerate this, otherwise a kind of peace-joy-and-pancakes situation arises and everything becomes swampy or heavy. The balance of keeping tight reins and loose reins is really interesting here, for the given methods make the students conscious and critical primarily towards themselves. In meditation they suddenly see many things in their life which they would rather have been without. The first time the teacher must be able to stand there assured and completely reliable. The student must understand that he is going the good way, and that these things are impressions which were always inside him and which are now leaving him.

The harder the teacher has fought and tested himself the more convincing he will be in this phase. Uncovering discrepancies in the world politics is also part of this; otherwise one is not a good friend to the students. Then they would have to undergo all the hardships of whatever was thrown at them by society without directions. A teacher who these days do not take a view on Islam and overpopulation is dangerously weak for his students. This unshakeable nature and suprapersonal overview is required of DiamondWay teachers at many stages of the development of their students. It will take a long time before the student as the texts say, "show no more confidence when the teacher flies in the air and no less when he cuts up living beings", but simply understand, that the teacher knows what he is doing, and that he is bringing one further along by the fastest means possible.

Also the teacher must always be very careful until he reaches the level of a Karmapa where errors are no longer possible. Even around the highest lamas in our Karma Kagyu line there have been some scandals in connection with the Chinese Karmapa candidate. The Gelugpas because of their political connections were always very influential, and the Rigpa-people, usually not very soft when assessing other teachers now also have to deal with heavy charges within their own house.

The close connection with the Lama being the fastest way to full development has in no way outlived its importance. Additionally the self-determination, education, and the ability of critical thinking give the westerner of today the opportunity of testing the qualities of the teacher on many more levels than before and to learn from it.

Finally under all circumstances we are left with the great questions of confidence: Is he true? Has he made it? Would he stand up for me? Would I like to be like him? I hope that you will find someone, who do not fall short in these areas and I can recommend Karmapa, Künzig Sharmapa, Lopön Rinpoche, Topga Rinpoche, Khenpo Tschödrag and some of the life-experienced Kagyü Lay-teachers.

From Kagyü Life # 17, 7th Year (April 1995)

Translation: Lodrö Sangpo