"This tradition is not new; Since the entry of Buddhism into Tibet, there have been two distinct approaches and lineages of spiritual work. On the one hand, the great monastic lineages of India were established in the land of Snows, and literally thousands of institutions were built to house celibate monks and nuns. Here they lived in relative isolation from the turmoil of daily life. While this allowed a focus on spiritual practices, it also was a dichotomy, limiting the relationship of spirituality to common life experiences. As the Tibetan Buddhist traditions entered the Western mainstream, many teachers and potential students have been unable to bridge the gap between a cloistered Tibetan context and the vibrant, chaotic world of the modern West.""On the other hand, the siddha and tantric traditions of India, and the mendicant tradition of Taoism in China, also entered Tibet from the 8th century onwards. These approaches to yogic action in daily life came to be known as the way of the Naljorpa (yogi) or Ngakpa (mantra speaker), along with the corresponding terms of Naljorma (yogini) and Ngakma for female practitioners. This tradition teaches the the application of the profound truths and practices of Secret Mantra Path with all our actions and intentions of daily life. The constant difficulties and challenges we face then become an endless fuel for the brilliant fire of enlightened body, speech and mind. Such an approach is obviously well suited to our time, where demands of an engaged life make a monastic approach both impractical and thus meaningless. Additionally, this path is not limited by sexist, classist or other cultural foibles that were detrimental to the spiritual path, even in old Tibet."
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