they are not to be abandoned at a later point. Norbu writes that the preliminaries are not compulsory in Dzogchen practice (only direct introduction is essential), instead, the preliminaries are only relatively useful depending on the capacity of individuals and how many obstacles they have in their practice of contemplation. Nam Cho Ngöndro The Nam Cho is the "sky / space treasure" terma as revealed by Terton Migyur Dorje in the Palyul tradition. This Ngöndro practice is known as "Buddha in the Palm of your Hand" and is preliminary for Dzogchen practice, where one can realize the mind's nature. Terton Migyur Dorje received them from Arya Avalokiteshvara and Guru Rinpoche and then transmitted them to Karma Chagme Rāga Asya. The uncommon preliminaries are: Refuge, Bodhictta, Mandala Offering, Long Mandala Offering, The Kusali Chod, Vajrasattva, Guru Yoga, Phowa, Chenrezig Generation in the Six Realms. It includes "The Vajra Verses of the Nam Cho Dzogchen." Other Nyingma ngöndros Dudjom Tersar Ngöndro Chokling Tersar Ngöndro Könchok Chidü Ngöndro Rangjung Pema Nyingthig Ngöndro Kagyu The various subsects of the Kagyu lineage tend to practice slightly different ngöndro practices. One of the most common in the Karma Kagyu lineage, called the Chariot for Travelling the Path to Freedom, was written by 9th Karmapa Wangchuk Dorje. In the Shambhala Buddhist community, a Primordial Rigden Ngöndro written by Sakyong Mipham Rinpoche is practiced as a preliminary to various terma-derived practices received by Chögyam Trungpa Rinpoche. Practitioners later go on to practice the Karma Kagyu ngöndro and in some cases one of the Nyingma ngöndro practices. There is also a recent English transliteration of Drukpa Kargyud Ngondro written by HH Shakya Rinchen, the 9th Jey Khenpo of Bhutan, titled "The Chariot of Liberation to the Vajra Abode" with detailed footnote and important commentaries by HH Jey Tenzin Dondup, the 69th Supreme Lord Abbot of Bhutan. Practice With the spread of Tibetan Buddhism to the West, there are many practitioners working on different stages of ngöndro at the various Tibetan Buddhist centers in the West, in addition to practitioners at centers and monasteries in Tibet, Nepal, Ladakh, India and Bhutan. Even though the practice of Ngöndro is now fully described in books available to the general public, lineage holders and lamas argue that it is pointless and counter-productive to initiate practice without receiving personal instruction from a teacher who has the required lineage training. Students may begin prostrations, the