Traleg Kyabgon is a Tibetan who directs the Kagyu-Evam Buddhist Institute in Melbourne, Australia. He has studied extensively in the West. He says in his introduction that he is attempting to keep the book simple and accessible. He succeeds, IMHO. As he says on page 225, "in approaching the spiritual path, we need some understanding of what the journey involves." This deep book is incredibly easy to read and understand, despite its stated lack of personal experiences. Unlike many others, the author includes the reasons behind the practices, the whys and wherefores as well as the how. He also includes many, many exercises/meditations with very fine descriptions of the practices. He also defines terms amazingly well-shining light on them with great clarity. His Glossary is wonderfully written. I especially liked his definition of "Interested Humility" (page 242) vs. "devotion." Within the text, he beautifully defines and describes such important experiences as Bliss, Clarity, and Mental Spaciousness (page 199) as well as delineating important distinctions such as meditative experiences and realizations (page 198). The only point I still have a problem with (despite his quoting the Dalai Lama on page 125) is the difference between soul and Buddha nature. It seems to me that they are addressing the Hindu atman which is not necessarily the idea in the West. For example, Jung's archetype of the Anima or Animus differs from the atman. It would be interesting to hear a Mahamudra analysis of such Jungian ideas.
Additionally, the author introduces some new terminology which is helpful to the student's understanding. For example, "conceptual overlays" (page 195) and mystical Mahayana (Mahamudra, Dzogchen, and some Zen sects on page 137); also he explains the relationships among memory, mindfulness, and being in the now (page 146). Throughout the book is practical. It even includes suggestions for using a zafu (small round cushion for the buttocks) on top of a zabuton (larger square cushion to help the ankles) on page 144. Furthermore, he provides a fine description of the use of the Four Immeasurables (pages 92-117) as an prelude to the main Mahamudra meditation and refers to the applicability of them and Lojong (mind training: see Pema Chodron's "Start Where You Are" for particulars on this and "Noble Heart" for another view of the Four Immeasurables) for the Mahamudra practitioner (page 218). I don't think I've heard that anywhere before either in Lojong books/tapes or Mahamudra & Dzogchen ones. Nevertheless, as the author explains on page 202, insight does not come from purely from learning.
The author's explanation of the value of differing perspectives is well worth quoting at length:
"In Buddhism, it is openly conceded that having different terminologies and different concepts gives us a different understanding of something. Multiple perspectives are valued because particular perspectives will necessarily yield corresponding understandings. Sometimes people become annoyed by these multiple perspectives and begin to question which one is real and which ones are false. The Buddhist position is that they are all true within their given context. They are also necessary because in Mahayana Buddhism the teachings have to accommodate the needs of a diverse range of people, all potential beneficiaries of the Dharma. Any single perspective that is dogmatically thrust upon a multitude of diverse individuals will fail to inspire many and is unlikely to benefit more than a few. [however] Different perspectives have to form a coherent whole with an underlying thematic link between the variations, otherwise they would cease to be perspectives on the same thing" (page 136).
Finally, the appendix (pages 229-35), "Precious Sun" Padma Karpo's Spiritual Advice is poetic, insightful, profound, and enlightening.
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