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Right view is twofold: superior and mundane. Mundane Right view is guided by knowledge of kamma. Superior Right view is guided by insight, arising as...

Bikkhu Bodhi: "Right view is the forerunner of the entire path, the guide for all the other factors. It enables us to understand our starting point, our destination, and the successive landmarks to pass as practice advances. To attempt to engage in the practice without a foundation of right view is to risk getting lost in the futility of undirected movement. Doing so might be compared to wanting to drive someplace without consulting a roadmap or listening to the suggestions of an experienced driver. One might get into the car and start to drive, but rather than approaching closer to one's destination, one is more likely to move farther away from it. To arrive at the desired place one has to have some idea of its general direction and of the roads leading to it. Analogous considerations apply to the practice of the path, which takes place in a framework of understanding established by right view. The importance of right view can be gauged from the fact that our perspectives on the crucial issues of reality and value have a bearing that goes beyond mere theoretical convictions. They govern our attitudes, our actions, our whole orientation to existence. Our views might not be clearly formulated in our mind; we might have only a hazy conceptual grasp of our beliefs. But whether formulated or not, expressed or maintained in silence, these views have a far-reaching influence. They structure our perceptions, order our values, crystallize into the ideational framework through which we interpret to ourselves the meaning of our being in the world."

Concealed as in lying dormant as a vast potential field, or something fixed/predetermined, but hidden until such time when it's found? In some traditions, one works towards an end result or spiritual goal, but in Mahayana Buddhism, it is said that the work, comprising of ground, path and fruition, are intertwined and occurs simultaneously. For example, a practitioner who is able to maintain quiescent, wakeful, undistorted, undistracted presence for a particular length of time, post meditation, is a buddha for that same length of time. (Presence is synonymous with awareness in Mahayana Buddhism)

There has to be a wide variety in methods for traversing the path. There is no single, definitive tradition in the buddhadharma, because there are all kinds of sentient beings who have their own interests and dispositions. For that reason, there has to be a wide variety in methods for traversing the path. Mind is not a definite, concrete thing. For that reason, the methods for relating to the mind also cannot be concrete and universal. The main objective of the dharma is to tame our minds — to bring peace and happiness to our minds — but there needs to be a wide variety of methods available for different sentient beings. For example, some beings might give rise to bodhichitta, the wish to attain enlightenment, through meditating on emptiness. The meditation on emptiness might be an avenue for them to connect with the altruistic heart of bodhichitta. On the other hand, other beings might not be able to connect with bodhichitta through contemplating emptiness. So there’s no universal rule, no definitive set of methods. Again, it leads back to the state of mind: since there’s no definitive, universal state of mind, there can never be any definitive, universal set of methods. At the same time, there are traditions within Buddhism that are very beneficial and carry great blessings, because they are the traditions of highly accomplished spiritual beings. These blessings are special and should be seen as sacred and beneficial. That’s why we respect the teaching styles and methods of the great spiritual masters of the past. They don’t have to be regarded as concrete rules, but at the same time they do carry supreme blessings. ~ 17th Karmapa ~

Clearly there's a misunderstanding.

It will be an interesting challenge because Singaporeans have a reputation for being uber materialistic. Quite like the people of Hong Kong. Image and flaunting of wealth counts for a lot in both these countries. The pursuit of $$$ is their no.1 priority.

@Ajay0 appreciate the replies. It seems like you're saying its okay for some gurus, exposed to certain harsh conditions, to partake of stimulants/relaxants, but not okay for everyday folks, also exposed to harsh conditions, to partake of same?

@Ajay0 the 2 yogis you mentioned above that smoke hookah and cigars to relax... are you sure about this? In your opinion, enlightened masters are above and beyond laymen's frailties around substances... but here you're saying those 2 esteemed gurus are somehow, in their 'clean' state, prone to agitations that require external relaxation downers? Do you know if they would've encouraged their student followers to do likewise?

Not realising the impediment, some spiritual practitioners resort to using soft drugs under the misguided notion that doing so augment the practice. Perhaps they're stuck, or perhaps they're weak, unable to cope with being stuck despite years of austerities. When a whole sect becomes dependent on a substance, you bet there'll be efforts made to normalise, or even idealise, the dependency. Society as a whole does this too, in a general sense, for various other mass beliefs and delusions. No wonder J. Krishnamurti said its no measure of health to be well adjusted to a sick society.

Wasn't referring to the ones found all along the Ganges and elsewhere. These are long term, serious adepts who could not, as much as they wanted to, find balance in harmonising spiritual practice and secular life, who then withdrew from society, either becoming reclusive or simply shut down. Not much different than those who, lost in the world of alternate AI reality, become dysfunctional. Both instances, quite blissfully ignorant.

I've met a good number of sadhus and yogis who's succumbed to bliss addiction. They're not exactly exemplars of Right Action.

Doubtful it's saliva. Some types of tantric practices would have the practitioner press a slightly rolled back tip of the tongue to the upper palate for a certain duration. With practice, this releases a particular secretion that's believed to be rather potent and especially nourishing to the subtle body. I'd assume this will somehow also nourish the physical body over time. Often referred to as ambrosia or nectar. This ambrosia is also accessible to both partners engaging in karmamudra in its pure/authentic form.

@silent thunder I think it simply means be mindful, note when distracted, and with little fuss, return to the place of effortless non-elaboration. It's just my take, assuming the words were said to a general audience. Rinpoche may have had other meanings tied to it. Appreciate the input 🙏

Didn't expect the assumption emotions-heart are somehow independent of the bodymind. Could you have misunderstood the term in some way?

The 'tantric work' in Nyingma encompass all aspects of the bodymind. Highly integral, with heavy emphasis on embodiment and the gradual manifestation of actual qualities of enlightenment, as exemplified by one's personal yidam(s). It is both physical and contemplative, simultaneously, when one fully grasps the meaning of the union of method and wisdom.

Growing in spirit often present opportunities to review past traumas with a sort of non-judgemental, dispassioned reflection, recognising these as no more than life augmenting our fears and uncertainties in a highly distorted fashion. Children react differently to adults when they enter a Hall of Mirrors at the fair ground. Basically, life is just one big Hall of Mirrors... when we fully realise this, hopefully there will be an awakening & then we ROFL

@Ajay0 As noted, the subject has, like you, a similar disposition in that he doesn't yet understand drugs isn't his real demon, hence he remains struggling. Food as a masking substitute presently, and probably something else in future. The Buddha said many take to the notion that being bound by chains of gold is either more superior to chains of iron, or are so deluded that they regard the former as emancipation.

Not to mention not even addressing the crux of the problem. Which isn't drugs per se.

Philosophy itself can be the disease for which it also pretends to be the cure. When one has no style, one can fit in with any style. ~ Bruce Lee

Nuances aplenty, even within the same lineage or school, but different masters, for different audiences. Which is the reason why Mahayana emphasises the vital point about devotion to one root guru after finding him or her, taking refuge, and nurturing that affinity thereafter. This has been the case for many a great mahasiddha, be they from Buddhist or Bon traditions. Perhaps also to be seen in other great spiritual traditions, East or West. Authentic teachers are quite the rarity, so once a connection is secured, hopefully over a length of time (at least a couple of years, I would think), then growing faith and devotion isn't going to be very difficult. With regards to Buddhism, especially Mahayana Buddhism, metaphorically speaking, the masters have said there are 84000 doors to enter the Dharma, one for every human affliction. Dzogchen is one such door. So is Mahamudra, Bon, Zen... different strokes, same brush. Just need to be mindful not to make the mistake of becoming overly fascinated with the strokes to the extent that sight of the brush is lost.