The Triratna Buddhist Community ( formerly the Friends of the Western Buddhist Order ), was founded by Sangharakshita in 1967, and the Diamond Way Organisation founded by Ole Nydahl, who has founded more than 600 buddhist centers across the world.

Since the early 1970s, Nydahl has toured the world giving lectures and meditation courses.

Together with his students, Nydahl has created Buddhist centers that provide access to Vajrayana meditation methods without requiring an understanding of Tibetan language or culture.

Jørn Borup, a professor of religion at Aarhus University, says that Ole Nydahl is " the most lasting influence on the Buddhist practice scene in Denmark " and " has in many ways been the icon of living Buddhism in Denmark ".

Due to his role in the Karmapa controversy, Nydahl has been heavily criticized by the supporters of Ogyen Trinley Dorje, such as the authors Mick Brown and Lea Terhune, a student of Tai Situpa.

Nydahl is not a monk and so has not taken vows of celibacy.

When asked about it, Nydahl has said: " There ’ s no teacher-student relationship involved in that, [...] They ’ re Diamond Way Buddhists, but they ’ re not my students in that moment.

Ole Nydahl has written several books in English, German and Danish, which have been translated into several other European languages.

According to the Danish Karma Kagyu Lama Ole Nydahl, Buddha saw homosexuality as circumstances making life more difficult, but also explained the reason for homosexuality could be aversion against the opposite sex in a former life.

Ole Nydahl believes it essential for people to understand and read the meditations in their own language in order for Buddhism to become truly rooted in the West.

In connection to this, some blame Nydahl for causing the 1992 split of the Karma Kagyu, although there is no evidence of this, and accuse him of breaking the samayas to his teachers, which is deprecated in Vajrayana.

In a newsletter dated July 9, 2010, Nydahl responded to questions about the types of practices taught in Diamond Way Centers by stating " I never taught anything I was not asked to pass on by the great Sixteenth Karmapa and that its basis was always the Guru Yogas of the Karmapas.

In 1968, Nydahl and his wife Hannah travelled to Nepal on their honeymoon.

In 1995, Khenpo Chödrak Thenpel Rinpoche named Nydahl a lama on behalf of the Buddhist Institutes of the Gyalwa Karmapa.

Nydahl says that he does not make political comments in his capacity as a lama, but as a " responsible, thinking human being ", and that no one can make such statements from a Buddhist perspective because Buddha Shakyamuni did not comment on religious ideas founded centuries after his death.

Nydahl says however that sexual orientation is not really important in order to practice Buddhism.

Lama Ole Nydahl ( born March 19, 1941 ) is a Danish Lama in the Karma Kagyu school of Tibetan Buddhism.

Nydahl is the author of nine books in English, including The Way Things Are, Entering the Diamond Way, and Riding the Tiger.

Nydahl is a strong proponent of human rights, and of women's rights in particular.

Jørn Borup, Associate Professor of Religion at Aarhus University, notes that Nydahl " certainly isn't afraid to say that he likes the ladies, primarily his wife, who is now deceased, but also other women.

The Diamond Way organisation founded and directed by Ole Nydahl is also active in Slovakia.

" Nydahl was expressly confirmed as a lama by the Shamarpa in 2006.

With his wife, Hannah Nydahl, he founded Diamond Way Buddhism, a worldwide Karma Kagyu Buddhist organization of lay practitioners.

In 1972, Ole Nydahl was appointed a Buddhist teacher by the Karmapa and was sent back to Europe in order to promote Buddhism in the West.

Upon returning to Europe, Hannah and Ole Nydahl began to teach Buddhism and organize meditation centers, first in their native Denmark, then in Germany and other countries.

Ole Nydahl was born in Copenhagen and grew up in Denmark.

As a young man, Nydahl was involved in boxing, race car driving and also travelled overland from Denmark to Nepal several times.

In 1983, the Shamarpa named Nydahl a Buddhist master.

Ole Nydahl regularly travels between them during the year giving lectures and meditation courses.

Nydahl, along with the Fourteenth Shamarpa, who was one of only four lineage-holders appointed to recognize the incarnation of the Karmapa at that time, supported Trinley Thaye Dorje.

It was largely because of the work of Hannah and Ole Nydahl that most European Karma Kagyu centers chose to support Trinley Thaye Dorje.

Nydahl, the Shamarpa, and Topgala requested that the letter's authenticity be tested.

Besides I heard her old uncle that stays there has been doin' it ''.

Southern resentment has been over the method of its ending, the invasion, and Reconstruction ; ;

The situation of the South since 1865 has been unique in the western world.

The North should thank its stars that such has been the case ; ;

As it is, they consider that the North is now reaping the fruits of excess egalitarianism, that in spite of its high standard of living the `` American way '' has been proved inferior to the English and Scandinavian ways, although they disapprove of the socialistic features of the latter.

In what has aptly been called a `` constitutional revolution '', the basic nature of government was transformed from one essentially negative in nature ( the `` night-watchman state '' ) to one with affirmative duties to perform.

For lawyers, reflecting perhaps their parochial preferences, there has been a special fascination since then in the role played by the Supreme Court in that transformation -- the manner in which its decisions altered in `` the switch in time that saved nine '', President Roosevelt's ill-starred but in effect victorious `` Court-packing plan '', the imprimatur of judicial approval that was finally placed upon social legislation.

Labor relations have been transformed, income security has become a standardized feature of political platforms, and all the many facets of the American version of the welfare state have become part of the conventional wisdom.

Historically, however, the concept is one that has been of marked benefit to the people of the Western civilizational group.

In recent weeks, as a result of a sweeping defense policy reappraisal by the Kennedy Administration, basic United States strategy has been modified -- and large new sums allocated -- to meet the accidental-war danger and to reduce it as quickly as possible.

The malignancy of such a landscape has been beautifully described by the Australian Charles Bean.

There has probably always been a bridge of some sort at the southeastern corner of the city.

Even though in most cases the completion of the definitive editions of their writings is still years off, enough documentation has already been assembled to warrant drawing a new composite profile of the leadership which performed the heroic dual feats of winning American independence and founding a new nation.

Madison once remarked: `` My life has been so much a public one '', a comment which fits the careers of the other six.

Thus we are compelled to face the urbanization of the South -- an urbanization which, despite its dramatic and overwhelming effects upon the Southern culture, has been utterly ignored by the bulk of Southern writers.

But the South is, and has been for the past century, engaged in a wide-sweeping urbanization which, oddly enough, is not reflected in its literature.

An example of the changes which have crept over the Southern region may be seen in the Southern Negro's quest for a position in the white-dominated society, a problem that has been reflected in regional fiction especially since 1865.

In the meantime, while the South has been undergoing this phenomenal modernization that is so disappointing to the curious Yankee, Southern writers have certainly done little to reflect and promote their region's progress.

Faulkner culminates the Southern legend perhaps more masterfully than it has ever been, or could ever be, done.

The `` approximate '' is important, because even after the order of the work has been established by the chance method, the result is not inviolable.

But it has been during the last two centuries, during the scientific revolution, that our independence from the physical environment has made the most rapid strides.

In the life sciences, there has been an enormous increase in our understanding of disease, in the mechanisms of heredity, and in bio- and physiological chemistry.

Even in domains where detailed and predictive understanding is still lacking, but where some explanations are possible, as with lightning and weather and earthquakes, the appropriate kind of human action has been more adequately indicated.

The persistent horror of having a malformed child has, I believe, been reduced, not because we have gained any control over this misfortune, but precisely because we have learned that we have so little control over it.