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Stupas are said to be a “support for enlightened mind”. How does this work? What goes into making a stupa, and why is that important for us as practitioners? Stupas are powerful sources of support on many levels. Central to understanding why stupas are beneficial is an outlook on our practice that includes the interplay between the inner elements of our body-mind and the outer elements of appearances and other beings. Understanding how to bridge and dance between the inner and outer, we can access connate awareness and celebrate it with others. We will explore this interplay with a guided practice, and then explore how it relates to the design, construction, and activity of stupas.

The 21 Semdzin are a series of practices found in the Dzogchen Upadesha tantras, using visualization, sonification, and embodiment to release effort and rest in non-meditation. Originally found in the “Reverberation of Sound” and the “Union of the Sun and Moon” tantras of the Upadesha class of Dzogchen, the 21 Semdzin were codified by Longchenpa in the 14th Century. Each semdzin, “lit. holding the mind” is a practice of using light, sound, and embodiment to release grasping and rest in unfabricated presence. This is the second part of a two-part series. Listen to part-one.

In Heart Advice for Practitioners, Patrul Rinpoche advises: “Whether you practice the Dharma of sūtra, tantra, terma, or pure vision, train in every part, from beginning to the end, until you achieve confidence.” But what is the kind of confidence that arises through Dharma practice? Is confidence the same as certainty? Does it come from accumulating information or receiving teachings? Yukhok Chatralwa Chöying Rangdrol writes that, through “training in the power of recognition,” we can come to a “deep-seated, heartfelt confidence.” In this Dharma Sunday, Camille and Shemaleiah will explore what it may mean to cultivate this heartfelt confidence for ourselves. What is the difference between information and knowingness? How do we move from ideas about the view toward realizing it? What does it mean to be honest and authentic? What keeps us on the path? Where do we direct our devotion? What would it be like to stop trying to attain something outside ourselves and instead belong to what is already here? Perhaps we may discover that heartfelt confidence is not based on having answers, but on being open to the questions. We hope you will join us for this exploration.

This class combines body-oriented meditation practice with a Feldenkrais Awareness Through Movement lesson, the brilliant sensory-motor approach to gently and wisely re-educating the neuro-muscular system. Alternating meditation, a Feldenkrais movement lesson and discussion will allow the techniques to complement and empower each other and to enhance mind-body connections and general well-being. Many new and long-time meditators discover that Feldenkrais practices can help them feel greater physical ease and less pain, both in meditation and in everyday activities, by freeing up habitual patterns embedded in the neuromuscular system. For this program, you will need a place to lie down and a chair to sit on. A resource handout will also be available for participants.

If you had the opportunity to devote 6 months, full time, to teaching a Dharma-inspired program for 25 special forces soldiers who might someday be in a position to start – or stop – the next world war, what would you teach them? Join Joel & Michelle Levey as they share practices and insights from their new book, A MANUAL FOR THE AWAKENING WARRIOR, revealing a glimpse of their historic, once-secret, Mind-Body-Spirit training program for the U.S. Army Green Berets, supported by Kalu Rinpoche and many other Dharma teachers.

This talk highlights the Buddha’s teaching about harm doing—how to understand it and relate to wisely it in our own life and Buddhist practice. In what ways do we minimize the harm we have done, or exaggerate it? In what ways do  we confuse our own distress as others’, or vice versa? In this talk we will cover what the Buddha offered as wisdom in relation to harmdoing, recovery from harm being done to, or by, us and adjustments we can make in our perspectives to have more confidence that our future actions will be harmless to life. We will specifically explore how the perfections of character (Paramitas) can be seen as corrections to our tendencies towards harm-doing.

Lama will continue his teaching on The Thirty-Seven Practices of a Bodhisattva (Tibetan: Gyalse Laklen Sorma), which is a famous 14th-century Mahayana text composed by the Tibetan scholar and monk Gyalse Tokme Zangpo. It serves as a practical, step-by-step guide for cultivating compassion, wisdom, and the awakening mind (bodhicitta) to ultimately benefit all sentient beings. All are welcome – no prerequisites. Here is the link to The Thirty-Seven Practices of a Bodhisattva he will be teaching about.

We will spend this Dharma Sunday in the company of the women who first fought to be included in the audience when Buddha taught. Damchö will narrate that little known story, opening spaces for collective reflection on its implications for the seat women take in Dharma communities today. We might imagine that Buddha’s teachings were directed to all people from the beginning, but that is not the case. Sanskrit sources contain a detailed account of the interventions that women needed to make in order to be able to receive the Dharma from the Buddha. Drawing on material she encountered during research for her doctoral dissertation, Damcho will narrate that story, opening spaces for collective reflection on its implications for the seat women take in Dharma communities today.

Dharma Sunday | The 21 Semdzin Online Event With Lama Karma Justin Wall July 19, 2026 The 21 Semdzin are a series of practices found in the Dzogchen Upadesha tantras, using visualization, sonification, and embodiment to release effort and rest in non-meditation. Originally found in the “Reverberation of Sound” and the “Union of the Sun and Moon” tantras of the Upadesha class of Dzogchen, the 21 Semdzin were codified by Longchenpa in the 14th Century. Each semdzin, “lit. holding the mind” is a practice of using light, sound, and embodiment to release grasping and rest in unfabricated presence. This will be the first of a two-part series.

The Thirty-Seven Practices of a Bodhisattva (Tibetan: Gyalse Laklen Sorma) is a famous 14th-century Mahayana text composed by the Tibetan scholar and monk Gyalse Tokme Zangpo. It serves as a practical, step-by-step guide for cultivating compassion, wisdom, and the awakening mind (bodhicitta) to ultimately benefit all sentient beings.

Tongxuan: Both wisdom and ignorance have a non-dual nature, but what is the nature of nonduality? Wansong: Even at dawn, it’s not revealed. Linquan: Even at dawn it’s not revealed, Like dragons howling in misty places. By not relying on words, Opportunities to pivot are forever intersecting. Sunlight is about to rise over the ocean, Just as a cloudy haze seems to conceal it.

Join Lama Willa Baker and the online sangha of Natural Dharma Fellowship for a morning of teaching, prayer, contemplation, meditation practice, and community. Not by the book, Willa’s Dharma Sundays reflect what is most immediately and spontaneously on her heartmind. Time is allotted at the end of every Sunday session for audience participation, questions and reflections. Bring your curiosity, questions and insights.

Written (or discovered) in 1968, the Sadhana of Mahamudra is more relevant now than it has ever been. This long prayer, which includes some of the most poetic descriptions of devotion, longing and awakening in English, is available to meditation students both new and old. Combining the realization of the Kagyu and the Nyingma schools of Tibetan Buddhism, the Sadhana of Mahamudra emerged at a time of revolution and tumult. The author, Trungpa Rinpoche, was struggling to find a way to connect his deep training in Tibetan Buddhism with the modern world. This sadhana was his answer. Please join us this Sunday for a discussion of the Sadhana of Mahamudra, and then a group practice session. Most sadhanas are not available without finishing preliminary practices, but in this case the lineage holder has given us permission to do this practice at NDF.

As the poet Theodore Roethke wrote, “In a dark time, the eye begins to see.” Within our practice traditions, there is sacred technology that helps us touch into the fertile darkness of Prajna Paramita. We will explore these practices together in support of resiliency. This then helps us to navigate in seasons of collective groundlessness.

In the rapidly, ever-evolving world of artificial intelligence, humanity is faced with a myriad of views about what constitutes “intelligence,” consciousness, and the risks of AI. How can the Dharma inform this conversation, and how might mindfulness, insight, and wisdom help us cultivate “right understanding” in the face of these technologies? In the rapidly, ever-evolving world of artificial intelligence, humanity is faced with a myriad of views about what constitutes “intelligence,” consciousness, and the risks of AI. This talk and discussion will explore how the Dharma can inform this conversation, and how mindfulness, insight, and wisdom might help us cultivate “right understanding” in the face of these technologies.