Bön Centre Canada, Sherab Chamma Ling, Secret Gazing Meditation System

[Nuralshamal]

Dear Dao Bums,

Background
I saw a post on FB a couple of years ago, where someone shared they had learnt a secret Himalayan system composed entirely of a progressive series of tratak or open eye gazing meditation.

It supposedly is a fast track to enlightenment as well as various psychic powers.

As far as I remember it was taught in a Bön centre on Vancouver Island (Canada).

I suddenly remembered it recently and felt a strong inner draw towards it.

Wish I had saved the post back then.

Request for your valuable expertise, experience and knowledge
Is anyone here on the forum a bön practitioner?

Does anyone here on the forum know about Sherab Chamma Ling on Vancouver Island (Canada)?

Has anyone heard of this special Himalayan Tratak System?

Further Background
One of the most powerful practices that really took me by suprise in Simplified Kundalini Yoga (SKY) was gazing meditation. In SKY's 4 levels, on lvl 3 your learn dipa tratak (gazing meditation on a  ghee lit, natural cotton wick, natural clay lamp). On lvl 4 you learn darpan tratak (done on a mirror).

Both of these practices changed my life, it's so incredibly powerful at increasing your life force energy, meditation power and much more.

I know Vethathiri Maharishi (founder of SKY) took these 2 simple practices from a larger tratak system given by Vallalar Ramalinga (a great saint). However, I was never able to get anyone to translate his treaties on tratak. It's supposedly incredibly detailed, describing different tratak objects (sun, moon, different stars, mirrors from different materials, lamps from different materials, trees, precious stones, and difference between number and material of wick(s)).

Lastly I was blown away by the simplicity and power of a bön lucid dreaming practice many years ago.

Those 2 above experiences put together made me notice this FB post several years ago.

However back then I was quite spiritually content, so just took notice, didn't save it.

Recently I felt a strong inner urge to pursue it further, hence this post.

Look forward to hearing from you!

[doc benway]

13 hours ago, Nuralshamal said:

Is anyone here on the forum a bön practitioner?

 

I'm a Bön practitioner for about 12 years now. 

 

13 hours ago, Nuralshamal said:

Does anyone here on the forum know about Sherab Chamma Ling on Vancouver Island (Canada)?

 

Yes, I've never been there but I am familiar with the center.

The lama is Geshe Yongdong Losar. I've done an online workshop with him but have not met him in person.

By all accounts he is a knowledgable and warm teacher, exemplifying the Bön view, conduct, and fruition.

 

13 hours ago, Nuralshamal said:

Has anyone heard of this special Himalayan Tratak System?

 

Tratak is a Sanskrit term. In Tibetan the practice is referred to as zhiné which is usually translated as 'calm abiding.'

In Bön traditions the object of meditation is generally the Tibetan syllable A, which refers to the dharmakaya.

It can be done with anything that one can focus on with the eyes at relatively close range.

The practice has a central role in the A Khrid lineage of Bön dzogchen but it is also used in the other Bön dzogchen lineages, Zhangzhung Nyengyüd and Drakpa Korsum, primarily as a tool to facilitate introduction to the nature of mind. 

Essentially this practice combines shamatha and vipassana into one practice. 

In the beginning, focusing on the object of meditation allows the mind to settle and the practitioner to gain some degree of control of its activity. Once that has occured, the practitioner is able to look directly at the mind, its activity and content, and begin to distinguish that from the mind's fundamental essence. Once certainty in the distinction between mind and its fundamental essence is achieved, one is said to have been introduced to the nature of mind. 

 

 

 

                                                                              

 

[stirling]

Be careful around the idea of "secret" teachings. All traditions have them, but they tend to be very simple and uncomplicated at their core, and for good reason... that's what really works.

 

My initial encounter in the Nyingma tradition was to learn shine' meditation, and pointing out almost immediately... which I didn't understand even intellectually for some time. My initial training was to simply watch the field of reality arise and pass and witness it. In the interrim I moved, and then I went to a Gelug teacher who got me doing Lojong and other teachings (Lojong is wonderful, actually), but it led to years of mild confusion. 

 

Though I think it is changing, it used to be that most Tibetan schools I encountered might start you with more complicated "preliminary" practices. In the 20 years I practiced in the Nyingma school I also bounced around the Gelug school, depending on what was around, but it took me 10 years in the middle to find the lineage I started with and get back on track. 

 

In my teaching I always give the students the full menu from day one. Some preliminary practice will follow. Here are some words on this approach, which I agree with:

 

Quote

 Tulku Urgyen Rinpoche Discusses Open Revelation of Profound Teachings

From "As it is" vol. 2 (p. 233-235)

"According to the traditional method of Tibetan Buddhism, the student begins practice with the four or five times hundred thousand preliminaries in the proper, correct manner. Then he or she proceeds on to the yidam practice with its development stage, recitation and completion stage. After that, the student is introduced to the true view of Mahamudra and Dzogchen. The sequence is conventionally laid out in this order: first you remove what obscures you; next, you suffuse your being with blessings; finally, you are introduced to the natural face of awareness.

 

These days, however, disciples do not have so much time! Also, masters do not seem to stay in one place and teach continuously. I hear that nowadays several masters first give the pointing-out instruction, introducing people to the main point of the practice, and afterwards teach the preliminaries. The view and the conduct can thus be adapted to the time and circumstances. In the world at this time, there is a growing appreciation of and interest in Buddhism. This is because people are more educated, more intelligent. When masters and disciples do not have a lot of time to spend together, there is no opportunity to go through the whole sequence of instructions. I usually also give the whole set of teachings in completeness, all at once. A proverb from where I come from goes: "The wise may still find truth in the words of a rascal."

This approach, of giving the essence at the beginning and then later teaching ngondro, development stage, mantra recitation and completion stage, can be compared to opening the door all the way from the start. When you open the door the daylight penetrates all the way in so, while standing at the door, you can see to the innermost part of the shrine room. Some Buddhist teachers may say about me, "How can he possibly try to immediately point out mind essence without having made his students go through the ngondro of purifying obscurations and gathering the accumulations." Some may raise this objection, but, with all due respect, I feel that it is not incorrect to do that. Why? Because we are now in the Dark Age and there is the prediction that, "At the end of the Dark Age, the teachings of Secret Mantra will blaze forth like wildfire." Secret Mantra here refers to Mahamudra and Dzogchen.

 

Honestly, if one has received the teachings on mind essence and then practices the preliminaries while remembering to recognize nature of mind, it multiplies the effect tremendously. It is taught that to practice with a pure attitude multiplies the effect one hundred times, while to practice with pure samadhi multiplies the effect one hundred thousand times. Combine the preliminaries with the recognition of mind essence and your practice will be tremendously effective.

 

You could also practice the preliminaries with simply a good and sincere attitude, and this alone will definitely purify your negative karma. But a good attitude in itself does not suffice as the true path to enlightenment. If you embrace these practices with the correct view of recognizing mind essence, however, the preliminaries become the actual path to enlightenment. If you have a painting of a candle, can it somehow generate light in the room? Wouldn't it be better to have the actual candle flame spreading actual light? In the same way, when we practice taking refuge, the true refuge is to take refuge free from the threefold concepts of subject, object and action. The same goes for the bodhisattva attitude; the true state of awakened mind, ultimate bodhichitta, is free from holding the threefold concepts. It is likewise with Vajrasattva practice, the mandala offering and guru yoga. There is only one way to be free from the threefold concepts, and that is to recognize the true view. I do not feel there is anything inappropriate in giving the point ing-out instruction to people. They can practice the preliminaries afterwards. It is completely fine.

 

Another point is that when giving a teaching such as this, there needs to be some kind of pure link between master and disciple. I feel that we do have a pure link together. There will not be much chance for anyone to destroy that by impure perception or damaging the vows of the precious samaya, because all of you meeting here will not stay together with me for very long. Therefore, there will not be much chance to break samaya. It is said that a master is like a fire: if you stay too close, you get burned. But if you keep a bit of a distance, you can get the warmth and brightness, and you will not be burned. When everyone goes home to his or her own place, you will have gotten the teaching, and you will not have a chance to break samaya with me. That is a good thing."

 

 

[Nuralshamal]

On 15.1.2025 at 1:14 PM, doc benway said:

 

I'm a Bön practitioner for about 12 years now. 

 

 

Yes, I've never been there but I am familiar with the center.

The lama is Geshe Yongdong Losar. I've done an online workshop with him but have not met him in person.

By all accounts he is a knowledgable and warm teacher, exemplifying the Bön view, conduct, and fruition.

 

 

Tratak is a Sanskrit term. In Tibetan the practice is referred to as zhiné which is usually translated as 'calm abiding.'

In Bön traditions the object of meditation is generally the Tibetan syllable A, which refers to the dharmakaya.

It can be done with anything that one can focus on with the eyes at relatively close range.

The practice has a central role in the A Khrid lineage of Bön dzogchen but it is also used in the other Bön dzogchen lineages, Zhangzhung Nyengyüd and Drakpa Korsum, primarily as a tool to facilitate introduction to the nature of mind. 

Essentially this practice combines shamatha and vipassana into one practice. 

In the beginning, focusing on the object of meditation allows the mind to settle and the practitioner to gain some degree of control of its activity. Once that has occured, the practitioner is able to look directly at the mind, its activity and content, and begin to distinguish that from the mind's fundamental essence. Once certainty in the distinction between mind and its fundamental essence is achieved, one is said to have been introduced to the nature of mind. 

 

 

 

                                                                              

 

Thanks for sharing!

Great stuff.

Awesome you know the lama and can recommend him.

I will definitely keep an eye out on him and his place, hoping they run the shiné again at some point.

Just saw online that multiple monks around the world teach this system.

With all your years of experience and expertise, would you happen to know any lamas, tulkus or the like hosting workshops on this particular gazing system? Or any books treating it in depth?

It's supposedly a system on it's own, starting with mind, body and breathing exercises to prepare the physical and energy body, and in the end someone who's gone through it can stare directly into the sun during daytime without it hurting their eyes (a feat I've also heard mentioned by both my SKY masters as well as Master Zhongxian Wu).

Always knew there was something special in gazing after my experience of SKY, but was never able to connect with any "complete" system from start to finish based on it.

Would love to give it a go at some point

[Nuralshamal]

On 15.1.2025 at 6:18 PM, stirling said:

Be careful around the idea of "secret" teachings. All traditions have them, but they tend to be very simple and uncomplicated at their core, and for good reason... that's what really works.

 

My initial encounter in the Nyingma tradition was to learn shine' meditation, and pointing out almost immediately... which I didn't understand even intellectually for some time. My initial training was to simply watch the field of reality arise and pass and witness it. In the interrim I moved, and then I went to a Gelug teacher who got me doing Lojong and other teachings (Lojong is wonderful, actually), but it led to years of mild confusion. 

 

Though I think it is changing, it used to be that most Tibetan schools I encountered might start you with more complicated "preliminary" practices. In the 20 years I practiced in the Nyingma school I also bounced around the Gelug school, depending on what was around, but it took me 10 years in the middle to find the lineage I started with and get back on track. 

 

In my teaching I always give the students the full menu from day one. Some preliminary practice will follow. Here are some words on this approach, which I agree with:

 

 

 

Thanks for sharing!

I really appreciate it great points.

Which lineage and practices brought you "back on track"? 

Read about Nyingma after you mentioned it, supposedly Tarthang Tulku has also taught this gazing system, however I haven't been able to see when/how/where, or if there are any current workshops or books on it.

Have you heard anyone teaching a "complete start to finish" system mainly relying on gazing? Where one of the "end signs" is that a practitioner can stare directly into the sun during daytime without it hurting their eyes?

I have done Sun gazing, Moon gazing, Star gazing, lamp gazing and mirror gazing as a part of SKY, and it completely blew me away. It's so incredibly powerful for increasing health, vitality, energy levels, optimism and really helps to be able to go deep in meditation quickly.

I know SKY is simplified gazing, so would love to sample an unfiltered system with all elements present.

Look forward to hear from you again

All the best!
 

[stirling]

2 hours ago, Nuralshamal said:

Which lineage and practices brought you "back on track"?

 

Nyingma.

 

Dzogchen. 

 

My main practice was and is something like this:

 

Quote

Actual Instruction on the Nature of Mind

 

Probing to the root of mind means investigating which of the three doors (of body, speech and mind) it is that causes us to wander throughout beginningless time in saṃsāra and which it is that carries out virtuous or non-virtuous actions. When investigating, we discover mind to be the most important factor. Searching for hidden flaws means examining whether body, speech and mind are unitary or distinct, and finding that, while on a conventional level they appear to be related, ultimately there is no real entity called ‘mind’ that could be one with or distinct from anything else. It is simply a deception, a clear appearance of something unreal. When you investigate the essence of this mind, even if you search for its arising you cannot find it. There is no reality to mind’s apparent presence. Nor is there anywhere that it ceases. It is thus without foundation or origin. When investigating whether the searching mind and the mind that is sought for are the same or different, it seems as if one gives rise to the other. But as the mind that is the object of the search is unreal, so too is the mind that searches. Nevertheless, by clinging to a self in all our vague and transitory thoughts, which are brought about by fleeting causes and conditions, we experience the delusion of saṃsāric existence.

 

Having recognised this fact, we should look directly into the nature of the mind that does not find anything when it searches for mind. Leaving the three doors of body, speech and mind as they are, without altering them in any way, we will intermittently experience a state of non-conceptual clarity. This fluctuating experience, which can change according to circumstances, is the all-ground consciousness. Whatever meditative experiences might arise at this level of consciousness, whether blissful, clear or free from thought, they are still flawed mental experiences. Moreover, the vacant, thought-free state of being wonderstruck is also of the nature of the all-ground consciousness and deeply flawed.

 

No matter what arises in the mind, whether it is states such as these, obscured by mental speculation, or fluctuations of thought unsullied by such experiences, we must sustain an awareness of the present that cannot be benefitted or harmed or transformed in any way by such risings. This awareness is vivid, fresh, uncontrived and unspoilt. It is limpidly clear, nakedly apparent, lucid and bright, beyond any concrete definition. This clear, penetrating awareness is not a void or vacuity, but a primordially pure genuine awareness that is and always has been empty, its essence utterly indefinable. This clear light of awareness and emptiness, which is the Great Perfection, is the very face of rigpa that is to be sustained.

 

The method for sustaining the face of rigpa is the four ways of leaving things as they are:

 

the view, like a mountain, leave it as it is;

meditation, like the ocean, leave it as it is;

action, appearances, leave them as they are; and

fruition, rigpa, leave it as it is.

 

To make naked awareness and emptiness evident through this method is what we call “introducing directly the face of rigpa in itself”. We must have confidence in this, recognising that there is no other “buddha” or “primordial wisdom” aside from such a state, and that there is nothing further to do with phenomena that are already perfect within rigpa’s expanse.

 

Meditation means not to waver from an experience of the view, without clinging, distraction or fixation. Don’t try to block or shut out any perception related to the six senses, and don’t allow your attention to become diffused or withdrawn. Instead, simply settle naturally and without restraint. With no duality between objects and awareness, allow any rising thoughts or perceptions to be freed naturally by themselves, dissolving without trace like the path of a bird in flight. This is what we mean by “confidence directly in the liberation of rising thoughts.” With this kind of practice to remain unmoving is a special key point that applies equally to meditative equipoise and post-meditation.

 

If you persevere in the way I have here described, then even if you experience what might appear plainly and distinctly to be dualistic clinging it will still not obscure the nature of mind, just as clouds do not sully the sky. As these apparent veils do not in fact taint your experience, the two kinds of obscuration, together with any habitual tendencies, will clear away and purify themselves, and the experience of the great primordial wisdom of awareness and emptiness will increase. As this happens, it is crucial that you remain unattached to any meditative experience, including any form of visions or moods, whether elated or depressed, calm or agitated, and that rather than supressing experience you allow it to unfold spontaneously.

 

This summary of the key points of advice on Trekchö was composed by Chökyi Lodrö to fulfil the request of Yönru Lhasé Sogyal.

 

https://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-chokyi-lodro/key-points-on-trekcho

 

While I am a Soto Zen teacher, the basic practice of shikantaza is essentially the same. It is very simple, really: Leave things as they are, be present with what arises. 

 

Quote

Read about Nyingma after you mentioned it, supposedly Tarthang Tulku has also taught this gazing system, however I haven't been able to see when/how/where, or if there are any current workshops or books on it.

Have you heard anyone teaching a "complete start to finish" system mainly relying on gazing? Where one of the "end signs" is that a practitioner can stare directly into the sun during daytime without it hurting their eyes?

 

Don't do that. It isn't making you super-human, it is intended to lead you toward what you really are. 

 

Quote

I have done Sun gazing, Moon gazing, Star gazing, lamp gazing and mirror gazing as a part of SKY, and it completely blew me away. It's so incredibly powerful for increasing health, vitality, energy levels, optimism and really helps to be able to go deep in meditation quickly.

 

I was taught sky gazing. It is valuable, but only if it is done in the spirit of the article above. In fact, I would suggest the goal of practice would be to infuse ALL experiences with the spirit of that practice. Leave things as they are. Rest in presence whenever possible. 

 

As far as benefits for health, vitality, energy levels, I don't have specific comments, but certainly reactivity, anger, and mental chatter should be diminished, which might make you more optimistic.

 

Quote

I know SKY is simplified gazing, so would love to sample an unfiltered system with all elements present.

 

Know all appearances through emptiness. Leave things as they are. Do not follow thoughts. Be present with what arises. Do this everywhere, as often as possible. 

 

Have you had pointing out instructions? Did you get an experiential glimpse of emptiness? If not, I would find a teacher who can give you this in person, it will greatly improve the efficacy of your practice.

 

Are you on Vancouver Island?

[Nuralshamal]

12 hours ago, stirling said:

 

Nyingma.

 

Dzogchen. 

 

My main practice was and is something like this:

 

 

https://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-chokyi-lodro/key-points-on-trekcho

 

While I am a Soto Zen teacher, the basic practice of shikantaza is essentially the same. It is very simple, really: Leave things as they are, be present with what arises. 

 

 

Don't do that. It isn't making you super-human, it is intended to lead you toward what you really are. 

 

 

I was taught sky gazing. It is valuable, but only if it is done in the spirit of the article above. In fact, I would suggest the goal of practice would be to infuse ALL experiences with the spirit of that practice. Leave things as they are. Rest in presence whenever possible. 

 

As far as benefits for health, vitality, energy levels, I don't have specific comments, but certainly reactivity, anger, and mental chatter should be diminished, which might make you more optimistic.

 

 

Know all appearances through emptiness. Leave things as they are. Do not follow thoughts. Be present with what arises. Do this everywhere, as often as possible. 

 

Have you had pointing out instructions? Did you get an experiential glimpse of emptiness? If not, I would find a teacher who can give you this in person, it will greatly improve the efficacy of your practice.

 

Are you on Vancouver Island?

Thanks for sharing your thoughts.

I appreciate you offering your guidance and experience.

Feel we're kind of going away from the whole point of the thread about "gazing meditation system".

So would love to get back on track and not get lost or sidetracked no matter how enticing or interesting the whole world of Buddhism obviously is.

The past couple of days I've stumbled upon the term "thod rgal" as used for this practice.

Have also found a book by a westerner called "Flavio" talking about and around this practice.

However when reading his book, it was more like an academic work, an outsider peering in, and simply listing years, sources, different manuscripts etc.

Not really what I'm looking for.

I'm not looking for an outsider, a western academic giving an intellectual breakdown of the history of a practice as seen from the outside, from a western academic viewpoint.

I'm looking for an insider, an actual sadhaka/or practitioner describing the practice progression. Like many yoga texts.

Stages, signs of attaining succes at that stage, just the general progression from start to finish.

Has anyone got an idea of such a text? Or a workshop/retreat being run based on this?

Best example is something like six yogas of Naropa, 8-fold yoga of Patanjali, Parashurama's Kalpa Sutra on Sri Vidya, or even from my limited understanding Kalachakra as well.

All traditional, well-established practices with clear progression, staged and detailed practices, signs of attainment of each stage and so on.

In short, a practitioner's manual, not an intellectual nor philosophical study.

Heartily welcome any of your valuable input on this

[johndoe2012]

Read this 

 

https://www.dharmawheel.net/viewtopic.php?t=5780

[johndoe2012]

First two pages (commentary) mentioning sky gazing from The Cycle of Day and Night by Namkhai Norbu 

 

 

https://ibb.co/tsm0f17
https://ibb.co/sqv1QPb

 

This is from the original text 

 

https://ibb.co/LSD3L4J

 

 

[doc benway]

16 hours ago, Nuralshamal said:

Thanks for sharing!

Great stuff.

Awesome you know the lama and can recommend him.

I will definitely keep an eye out on him and his place, hoping they run the shiné again at some point.

Just saw online that multiple monks around the world teach this system.

With all your years of experience and expertise, would you happen to know any lamas, tulkus or the like hosting workshops on this particular gazing system? Or any books treating it in depth?

It's supposedly a system on it's own, starting with mind, body and breathing exercises to prepare the physical and energy body, and in the end someone who's gone through it can stare directly into the sun during daytime without it hurting their eyes (a feat I've also heard mentioned by both my SKY masters as well as Master Zhongxian Wu).

Always knew there was something special in gazing after my experience of SKY, but was never able to connect with any "complete" system from start to finish based on it.

Would love to give it a go at some point

 

My root teacher offers instructions on zhinè and other basic Bön methods online for free. 

https://ligminchalearning.com/starting-a-meditation-practice/

 

Glidewing also offers a paid course with similar content.

https://www.glidewing.com/twr/zhine_meditation_home.html

 

There are several books available, here are some -

https://ligmincha.org/product/a-tri-dzogchen/

https://ligmincha.org/product/wonders-of-the-natural-mind/?lang=cs

https://www.bonstore.org/products/a-tri-dzogchen-by-his-holiness-menri-trizin-33rd-lungtok-tenpai-nyima

https://bookshop.org/p/books/the-inner-mirror-a-tri-dzogchen-nyima-dakpa/13258310

https://ligmincha.org/product/pith-instruction-for-a-khrid-rdzogs-chen/

 

Sun gazing is also a part of the Bön curriculum but it does NOT involve staring directly at the sun.

In my opinion, anyone that claims that is possible without damage to the eyes should not be trusted. 

The gaze is directed below the sun with the eyelids partially lowered during this practice.

I do NOT recommend trying this without expert instruction as retinal damage is no joke and irreversible. 

Sky gazing, dark retreat, and sun gazing are all part of the Bön dzogchen system but they are supplementary practices, not a complete system in and of themselves. 

 

 

[Nuralshamal]

@johndoe2012 
Thanks for sharing! Just read through it all.

Nice to get some insight into how they gazing teaching is done

@doc benway
Thanks for taking the time to share!

So Tenzin Wangyal Rinpoche is your root teacher?

Super cool, he was the first tibetan lama I ever met back when I was a teenager, my dad brought me with him to a tsa lung, dream and sleep yoga workshop and empowerment by him. 

Saw in my meditation last year that the empowerment he did back then stayed with my soul, as a seed, and actually helped me when I returned to dream yoga recently  so very thankful for him.

I agree sun gazing is to be approached very carefully.

Vethathiri Maharishi also removed it from the system due to the associated risks.

Anyway, normal people make it a "thing" to go watch sunrises or sunsets in beautiful locations (beaches, mountains, lakes etc). None of them go blind, and the whole point of the event is to do the forbidden "staring at the sun".

I have tried sun gazing, it's incredibly powerful, did it during either sunrise or sunset.

So during those 2 times it's the lowest risk possible during practice.

What I referred to earlier is a sign of inner development, where you can stare into the brightest midday sun without it damaging your eyes.

That's something I really love about Hinduism and Buddhism, it's also present in Daoism, Qigong etc - you can physically and tangibly "test" your achievements.

What I've seen to be an epic trap for us westerners is the mind. We have such a focus on the mind and the ego due to our culture, society and education system. So many western practitioners get completely lost in a deranged fantasy world, thinking they're enligtened, have high achievements, are awakened or God forbid living buddhas, and most are not even at the beginning level.

That's what I like about the scientific and measurable approach applied by the ancient masters - so as to avoid self-delusion, everything can be tested and measured.

If you're at a certain level of meditation, this can be ascertained through objective tests.

E.g. the famous needle to the arse for yab-yum or "bliss practice". If you don't feel pain, it means you're actually doing it right.

Similarly if you can actually truly meditate, as in the "pratyahara, dharana, dhyana, samadhi" definition as given by Patanjali, you achieve different things depending on your object of meditation, this is of course also measurable.

E.g. during pratyahara (first step towards true meditation) our senses are drawn inwards, so if people talk to you or there are noises close to you, you wouldn't even be able hear them.

That's what really appeals to be in Tibetan Buddhism, there are observable and verifiable signs for each stage, as in the first and most basic tummo practice as given in 6 yogas of Naropa. If you can dry 21 wet sheets from sunrise to sunset, you're at an "average" level of achievement (of course the shortest day in winter in Tibet is about 10 hours or so, so it's one sheet per 30 minutes).

I'm not shy to admit that I am nowhere near that  it's an awesome reality check, to see one's true level, gives realistic humility and increases motivation to continue practicing.

If all in science and the material world is measurable, why should Almighty God, who created math and science and measurements, not also make spiritual attainments measurable? 

So thanks for sharing, will dive into all that you sent.