Consciously one may just move through something which in a relative way is called tangible, like a wall or a door or something like that. Because the phenomena seems totally like proper life and there is nothing tangible at all. there would be different, different experiences. Even the time when you experience like Baba-like is all called the dissolving of appearance, dissolving of duality appearance, the dissolving of the phenomena of appearance. And So therefore, you see, one can understand what calorie means, and one can understand what reflection means.

[01:12]

And so therefore we understand what relative means, all facet, all facet. It's simply, to put it, one big problem is there, basically, and that is the attachment, actually. That is the grasping. Now, attachment seems a little bit more weight work, but grasping inside, you know, there is a grasping inside. There is the biggest problem. And that is the one which does not allow the space, which does not let things see as they are. And it's something so hard that we try so many ways. It takes a long time to get rid of it. And that's natural. It's also like, it's like you have a, your mind is, grasping mind is like a magnetic mind, which is there, immediately grasps, you know. Even you tell it not to grasp, but then it grasps not to grasp. It will trick you, you know, even though you say it's like daylight robbery, you know, it's like that.

[02:18]

It's a daylight robbery style in front of your eyes. You say not to grasp. Okay, I won't grasp. Very serious there. And like that kind of thing. So, so the meditation is so effective. so cutting through from that point, really getting to that essence, getting, seeing that facet and dissolving this facet. And it's really important. You should all do a lot of meditation. You should really cut through this facet. It appears like a reality, but not real. This is not real. Yeah. Yeah. It's dangerous to tell to big companies. People won't buy the things and keep on doing meditation.

[03:26]

But actually, it is, that's called facade, the old facade. And so therefore, it is, hell realm is also facade, you should understand. Human dream, as much as this reality is the facade, the hell dream is also facade, the devas is also facade. Nothing you can trust upon. They are all the experience of different make-ups, mind, different mental make-ups. And different mental make-ups, how do we make up? By grasping. And we divide ourselves tremendously. So then naturally incredible phenomena appears. There is not only this planet. We have millions and millions of planets, millions of beings which we could even not think about it. In our science fiction book, they're making extraterrestrial people with such and such form.

[04:31]

But they are forms we cannot even imagine, and we could be like those forms in the future. we may have like, you know, on each tip of our finger, each tip of our finger tremendous, you know, each tip of our finger we could have like very interesting things. Because all facades really appears in every unlimited way. We would just have, you know, like 100 fingers and that's all representing ourselves. Like one of the immediate kind of species which we can see is the water species.

[05:34]

which you can see in the ocean. Octopus. Tremendous different kinds of fish. Octopus, fish with lights. There are fish with lights also. Different things. You cannot even imagine. There are so many things which we haven't seen also. I'm sure that ocean people, those who go inside and take photographs, they haven't seen. And each phenomena, experience of that relative thing is incredible. One of the... You see, human all facet structure, both this karma, functions in this system. That being a human being we have two eyes here, one nose here and one mouth here. Can you imagine if our mouth is here? The whole restaurant table will be there then. We would be eating, you know, maybe upside down.

[06:43]

And there are many realms like that where there are incredible things happening. These are all the experiences of all facets, you know, just different, unlimited creations. I was thinking about that word for songs. With the word masquerade, does the grasping mind make things, the masquerade, as something different than they are? No, not at all. It would be wicked. No, it's just not smart. The grasping mind makes something different. Appear to be different than they are. No, you know... You said there's things as they are, so... The question of grasping mind is a question of a subtle grasping mind and a gross grasping mind. And the presently seems a lot of the mind is going through tremendous gross grasping mind which cannot even see.

[07:51]

That's one of the reason why we cannot perform the right kind of karma and the wrong kind of karma is because we are not able to see what the far away future. So even you try to do things, even you don't want to go to a very difficult stage, but you do things which you do the wrong way. Because the grasping mind, even karmic mind is a grasping mind, but karmic mind cannot see straight away, cannot see what to expect. doesn't know the knowledge of the law so therefore it's a question that's also another question you know it's not necessarily grasping mind every grasping mind is in search of happiness it was in search of something but the grasping that is karma you see the tremendous cycle of reaction It's a karma, but that does not necessarily mean that it will see the way it is exactly. But grasping mind with the support of some knowledge will see something.

[08:55]

So that is karmic mind, the right karma and the wrong karma. Some are so far away duration, like something which would be happening, like certain things you do which would happen after one million years, or after one thousand lifetimes, or certain practice. During one of the Buddha's time, there was this beggar. and that day he went out and he found somebody gave him some grains of rice and then he has this rice in his begging bowl and there Buddha came and seeing Buddha he got so much, his heart completely opened, and Buddha's blessing also completely opened. The two mutual work, he took out the rice and offer as a mandala, you know, sprinkle over Buddha. And then in one of his next lifetime, I think next lifetime, he became the emperor of the four continents.

[10:01]

emperor of the four continents because of his complete whatever he has that was it and he completely kind of offered it with his tremendous devotion seeing that Buddha and therefore the strength of that enlightened power and his openness totally mingled where he was able to be born as the emperor of the four continents So there are certain things so far away, sometimes even you do not know, things happen completely that way. So the structure of the relative mind is just amazing, and no matter what it is, basically they are all façade. It's all façade. And one of the great teachers in Tibet is called Ginden Chumpet. He was the Giluk Lama, very, very famous teacher, very great teacher. And sometimes in Tibet, you see, we have many sad things also happen.

[11:06]

There are also negative forces in Tibet. Those who do not... Wherever there's a good, there's a bad, we have a saying. It's... And this teacher was the first Tibetan Lama who wrote so many, I mean, so many teachings are given in Tibet. He wrote a text on Madhyamika, The View of the Middle Path. He wrote a constitution of Tibet, which scared the Tibetan bureaucrats. Yes. He wrote a democratic constitution of Tibet, which Tibetan certain people, bureaucrats, didn't like at all. They thought it was a threat to their power system. And he made a map of Tibet. He went to Sanskrit University in Benares and he learned about all together he speaks about 13 to 20 different languages.

[12:19]

Completely he learned. And a very great scholar, a very great teacher. And he also wrote a sexologist in Tibet. The Art of Love. And And he was a Gelug monk. And a Geshe. Not only a monk, he was a Geshe. And then, I think he was an extraordinary being. Extraordinary being. His works are incredible. And then in this Madhyamaka teaching, it's one of the most interesting Madhyamaka, the tremendous clarity is shown in this Madhyamaka teaching. Especially it's very good for the work in the West. I think because many teachings are given in a traditional way. And if we are to explain you from the traditional way, you know, you will have to go through the studies of the, a lot of traditional background, that kind of cultural way of thinking.

[13:20]

There's a certain cultural way of thinking which the teachings present. And then if that cultural way of background is not there, the communication will be very difficult. So therefore the teaching has to be put into this cultural way of thinking. So his way of communication was very much clarity. It is not very long, it is about 25 to 30 pages. And I don't have the text. Hopefully someday I can get the text and able to tell you. But I remember in one of the texts, in one of the pages he explained, he explained about the all-faceted nature, tremendous experience of the senses and all these things. He said that... For us to walk with the two legs here, it seems very comfortable. But for a dog, you know, it's very difficult.

[14:25]

Because the relative, that kind of creation, force, energy, is not constituted in such a way. And also the world looks different to them as to us, the world looks different. And the world looks different to a human being as much as the world looks different to a fishery, where the water is the most beautiful house, and for us it is the death. To live with the water for one hour without oxygen is like the coffin death. And the world of humans and the world of lizards is so different. The lizard can climb on a wall without any problem and then go on the roof upside down and stay for two days to three days without moving there. And it's perfectly well, you know, completely he's in his own world. Now, who experienced this old facade?

[15:31]

It's the mind. The mind has the strength, the mind has developed in such a structure, the mind is the psychic force, you know, the psychic force of the structure, the energy structure can stay in such a state. So the lizard can sit upside down for days and days without falling down. But if we try there, we will break our neck and break our legs. But now, the moment the consciousness is out of this body, a human consciousness out of the body who is standing up and a lizard consciousness who is on the ceiling facing upside down, the lizard will fall down and the human being who is standing up will fall down too. The lizard now cannot stay there because the consciousness is gone.

[16:34]

So even you try to put it there, it will fall down. So now who is experiencing that state, you know, is no more there. So therefore, the experience of the hell dream is also like that. And the experience of the human dream is as much as real, as much as real is in the dream. So from that point you can understand that there is a hell of real, there is a hungry ghost, there is a, you know, different states of those dreams, simply because of not, predominantly they are there because simply our own karmic reflection, they are happening in that way. So does it make sense? So do you think there is a hell? Do you think the possible that there is a hell? There is a possible, right? There's a possible for anything. And maybe in one of the lifetimes we may have our mouth on top of our head.

[17:38]

If we can remember, you know, it would be interesting. Either we have to go to climb the table and eat the food. So therefore, now understanding that that's enough to understand for you too, that there is the possibility. It's called the possibility, the universal of possibility. Our universe is called the universal possibility. Because possibility, everything their minds, what their mind will think and what their mind will not think is unlimited. And what the mind will do and what the mind will not do is just, you just name it and it will just do it. I went to one day to a source a little to walking there and I said, do you have, do you serve, you know, vegetables because they have all the fish products and in Tibet we don't eat fish products all the time.

[18:39]

So I said, do you have chicken or something? You name it, we got it. So, you know, it's called the possibility. You just name it in your mind and it will be there. I like the way he said, you know, you say, you name it, we got it. So that is enough to understand on the different states of hell realm. We have to look how those states manifest. Instead of trying to figure out, someone say, oh, it is 1,000 kilometers down there. And someone said, no, did you saw it? And you said, no. Then how do you believe? Kind of those things creates unnecessary argument. You know, we may spend our days and days arguing, but never we can have a final answer, you know. We can spend our rest of the life arguing there's a hell or not, you know, until the time of the dead.

[19:43]

So there is no point. One is to get to the point, and the point is to understand how those dreams appear and how they are. Now, you know, why this... why these different states explain it's very important from the dharma point because first of all we understand that different realms are there and their existing suffering and so that we could and the existing suffering so we could avoid those sufferings and second thing we not only they are something real but they are all facets all faceted experiences so therefore we come to understand that is fundamentally is not something it is there. Fundamentally it is something like a very false experience. So we do not trust that false experience. We see the truth and we awake from the state. So therefore it's called the awakened state. What is awakened state? Awake from that false, all-faceted experience.

[20:48]

That is called awakened state. Otherwise, you know, right now we're awake. We're not asleep. So we would use the word awake right now. But right now one is not awake. One is asleep. One is asleep in the state like that. There is one teaching in one sutra. It says two persons walking on the beach. Two persons walking on the beach and one is an enlightened being and one is an ordinary being. And while they are resting on the beach, this is a teaching explained in my example. While these two persons are on the beach, one can see the mind of the others and one has the strength to read the mind of the others. And then one is asleep and one is not asleep. The one who is asleep is going through tremendous fear. The experience of the appearance in his mind is that the ocean waves are coming 200 meters high, for example, 200 meters high, rushing strong, and then the tremendous creatures and sharks and whatever, all these things are coming to eat him up.

[22:11]

And he's in a tremendous fear. It's like a nightmare. One goes through a nightmare. It's simply like we go through a nightmare. That's all. And then one who is sitting next to that one who is having the experience of nightmare is reading the mind of one who is going through the nightmare and then seeing totally no reason. There was no wave. There was no creature there to eat him. There was nothing happening. So then the bodhisattva either wakes him or slaps him to wake up and wake up. And when the person wakes up and then one is free from the fear of the confusion, there was no such thing as happening. Similarly, that is the state. We awake from this state. That is called the enlightened state. That is called the enlightened state. To awake from this state is called the enlightened state. Otherwise, what is enlightened?

[23:13]

This is not called. That is called enlightenment. To evoke such a state, that is called enlightenment. So that's how the bodhisattva wakes up. That's how the world involving all the practice gives. And we work it that way so we wake ourselves from this state of sleep, from this state of... two minutes and this is a pretty you know uh now pretty uh pretty heavy sleep pretty heavy sleep it's a pretty heavy sleep it's not a light sleep naturally i would say how much we go through this sleep and then uh trying to be so real and trying to play with this energy is just you know, incredible how we go through this sleep. And it's not definitely, it's not going to be easy to evade from this sleep.

[24:18]

You would need a very, very powerful system, a very powerful strength to evade from this sleep. And that's not going to be easy. to awake from the sleep just like that. Just thinking of, you know, that state would not make that difference. Or just, you know, trying to, trying to, you know, do some, trying to do some moral concepts, moral teaching, that would not make a person realize. Though it will help, but, you know, it would not make things. What you need is a tremendous power. So something like, you know, crazy wisdom, of a very powerful state of practice. So Mantrayana practice, Devajrayana practice is a question of one lifetime realization because by applying that practice in one's life one would be able to cut through this state.

[25:32]

And you would need to sacrifice yourself and dedicate yourself for such a state. It's not that easy also. It would require many things. And to dedicate, you have to understand the values of that state. If you do not understand the value of this state, then you would not commit yourself because one would not have the eye to do it. We need the special eye called the third eye. Instead of trying to paint a third eye there, you know, and try to entertain oneself with the eye, I heard some people, you know, they say, oh, I'm going to make you some third eye, you know. I heard people go to the psychic and they make some third eye on you, and now I'm giving you the third eye. Because it's not like that. The third eye is not a physical eye. Third eye is a wisdom eye which is able to cut through that. That's called a wisdom eye. There are third eyes. In other planets there are beings with third eyes. It's not a big deal.

[26:33]

There are certain beings with, you know, hundreds of eyes. Certain spirits have a lot of eyes. They have bodies, certain spirits, but they have eyes all over their body. And there are different kinds of things. But that does not mean it's a third eye. And in the West, people get so attracted with the third eye. And... But it doesn't work like that. Third eye is a wisdom mind. It's the wisdom eye which is able to see that and able to direct us inside. It directs us by us, you see. Direct to us on the path. It's the blessing, the most strongest blessing come within us, direct us, remove our confusion and able to work through that. That is the third eye. When you have a mind like that, that is called third eye. It's not a painted eye. So then, in waking from this state of sleep, like in Tibet, Tibet has been a very powerful place for spiritual practice.

[27:45]

Because the living tradition of this enlightened mind in Tibet, many lamas have gone through rainbow body realizations. And many didn't go through rainbow body realization, but they have attained the state of realization. They were able to awake from the sleep. But they did not wake just like that. They really did, they made the effort. They really integrate themselves to the teaching and actualize their life into that state. Therefore they are able to get realized. There is no difference in their mind and our mind. You should not think that their mind was a better quality and our mind is not that. You should not discourage yourself, truly. And even with the teaching like, you know, in the West, you really have received a lot of higher teachings, a lot of Mahamudra and Dzogchen teaching, and now you really have to work that off.

[28:48]

And then you can see the strength of that teaching. And they have really done a great deal over there. They spent, there was a reason, they spent to the mountains, they went to the mountains, went to the caves, they spent like six years to nine years into retreat. It was important to do a retreat because in order to understand this whole facade, the whole experience, one needs tremendous wisdom work inside. Otherwise one cannot practically come to that point to see this as an old facade. The understanding right now, today you have some understanding, but it would not last long. But when you have a genuine experience inside, that you can see just truly, without any support of anything. You would not need the support of theory. You would not need the support of anything. You can just see as it is.

[29:51]

And that is the most important thing. But to get to that stage, the understanding is very important. Without the understanding, without the hearing of the teaching, one would not know what is really happening. You would not know where you are also. You find out by the teaching which state you are, whether you are in a still, you know, that you are still caught or that you are not caught. Some people think that they are enlightened even if they are not enlightened. And so the teaching gives the opportunity to see oneself that whether one is enlightened or not. So you can see yourself. And if you are not, then you can do the ways which can bring the state of enlightenment. And if you are already, then you don't have to. Which means then you are not living truly in the old facade experience. Can you talk a little bit about between the grasping on it and just being sad if somebody is sick and they are going to die?

[31:07]

the difference between, you know, wanting to do something so it doesn't happen and looks like it's going to happen. You said grasping mind and what? You know, I said before about just, you know, no judgments, the things that happen that just happen. So how do you deal with the things that happen that, you know, that make you sad? Do you just be sad or do you try to do something to make it not happen? Well, you know, you can't do much. If someone is, for instance, dying, if someone is dying, what you can do? You cannot bring back someone from death. But you can help them.

[32:09]

You can help them if you know how to help them. You have to know how to help them. The right way. But if you are next to them and most of the time I see that people do not know how to help. Like we create a lot of emotions. That would not help. You're feeding another kind of fear, you're feeding another kind of emotion, experience to the other being, and that creates tremendous suffering. That's the wrong approach. So if you really love somebody, then you have to know how to be next to a person who is dying and show them the way to the next life. or at least show them a peace of mind. And sadness will not help anything.

[33:11]

If you become sad, it won't help the other person. It won't help you and it won't help the other person. What you will get? Nothing. What the other will get? Nothing. It is just an experience which you will go through. So you have to get out of that experience. And you have to be, you know, truthful. You have to be honest and know the right way and how. So you have to know the right way. That's important. I'm a little confused. Yesterday you were talking about... the Four Noble Truths and the suffering and going into the suffering and allow, to allow these things in your meditation and something you've noticed in the West, we tend to run away and try to push away the suffering. And you have said, you know, allow it, don't run away from it. And I'm confused because today it, you know, we should

[34:20]

The enlightened one slaps us or slaps the one who's dreaming and he usually wakes up from that. Do you understand what I'm saying? Yes. That is not a big problem. what allow means. Allow is a meditation state. It's a state. But enlightened one has to wake up one who does not know how to allow also. This is a step before we learn to allow. When the time comes when you know to allow yourself, at that time you are awake and you are trying to remain awake. But before you know how to be awake, you need to be shaken and now be awake and allow yourself.

[35:26]

So you awake and you learn to allow yourself. So that is the difference. Allow yourself to... First of all, one is grasping and attached to this all-façade experience. Even with karma? Oh, karma is naturally included in all-façade. It's part of the package. It's just included inside that. All these things are just included. In all facades, you know, there are so many trips that are included. So many, all these religions are included. More than that. All these experiences are included. It's not one or two pieces. The whole thing is included. the whole experience of your attachment to this and that and to, you know, grasping to something you think spiritual or whatever, these are all, a lot of attachments are included. It's a very big thing, what all facade means.

[36:30]

And one does not know that this is all facade, so one is grasping it very tightly, very seriously. You are deadly serious. Not only serious, but you are honestly serious. That's got to be. That is great. That is not good. You have to change your life. Kind of like that. Very serious. And that is the point where I want us to shake up. That's the first point. Shake up. Wake up. Wake up. Now don't go crazy. Don't go crazy. Don't be into it. Don't get absorbed into it. Like the water absorbed into mud. Don't be absorbed. Just wake up. Now once you wake up and the next thing is because we are so deadly serious and honestly serious, we have preconceived ideas how things should be. Good and bad. Rejection and separation. Because it all happens the moment that, you know, once we have that duality of mind, the splitting personality, everything happens.

[37:37]

Rejection, because you think there's a me, there's you. So the whole process of this confusion, like you see in your dream, you know, Great example, clear example. I'm putting this example all the time. You see those things, duality, but those are not duality. That's your own mind. So a lot of things like that you discriminate. You discriminate your own self. It's saying that some of you is good and some of you is bad, actually. So therefore you lose the respect and value in yourself. So therefore you say, this phenomena is good, you know, for instance, in your dream you say, oh, this is a good thing, I like, that's my friend, you know, you go and hold and take them to a restaurant, and that's my enemy, you take them to the court, and see they put them in the jail.

[38:38]

Kind of like that discrimination. And we are deceiving ourselves. It's a self-deception. It's the whole interpretation of the ego. So, the second stage after waking up, then one is taught, that is your nature. That is the teaching. The recognition introduced to you, that is your mind, that is your phenomena. Do not judge. Allow it, whether it's good, whether it's bad. There is no fundamental thing as good and no fundamental thing as bad. The good and bad are also, actually, even good we think is not good in a way. Because it's again a grasping what you think is good also. The moment you have a clinging, you know, you think it's good, but still it's a cause of samsara. It's become a cause to be born in a state of re-empire, but it does not benefit you to get out of that.

[39:41]

So from the essence nature, everything is nourishment. Because all facade experiences like bubble-like nature disappears, you know, which bubble is better, you're going to say? The blue bubble or the red bubble? They are bubbles. One is a blue bubble and the other one is a red bubble. And one is a white bubble. You know, you have no difference between them. And they are simply a bubble. So more than that, you know, everything, all this depression, like the depression, for instance, like something painful, fear, those very materials become the sources of our blissfulness. They become the nourishment. Because you allow, and there is no such thing as depression, because the whole grasping is not there, so there is no one to identify it as depression. The whole identification comes from a duality mind, from an ego, you know, fear, rejection.

[40:47]

So your total absence of fear does not have such thing as depression there. So everything naturally is a pure spontaneity of the wisdom nature, wisdom energy. And its strength, as much as you can see the strength in this ordinary way, let's say, the strength, the very difference now is beyond concept the strength of the wisdom mind. Ordinary mind power is someone can affect somebody, as you can see, how much mind can affect. In a state of wisdom mind, that because it's a completely dissolving of this old facade, it can just, it's like taking a deep breath in, and there it is, everybody. The power of the strength of the mind. because there is no such thing as separation at that stage.

[41:51]

You celebrate with everyone. It's a great celebration without any separation. But right now we have to celebrate, we have to make a lot of different work. And we cannot celebrate, we can celebrate in such and such places. We will need a lot of different works. We have to celebrate, we have to rent a place, then we need the music, then we need this, then we need that. And the greatest celebration one can do all the time in a state of life like that. So those experiences are very different. One is the enlightened experience and one is the living in the all facets experience. And so you see everything is happening from our mind and it's very important that how much important

[42:55]

that we must have the right view and the right understanding, otherwise we would be caught in a confusion. So that's very important. You should be brave, you know, you should not be afraid. If you are afraid, it's not good. All the teachings that encourage should be brave, you know, should not be like a weak mind. And the teachings gives you the brave mind because not it will give you just like that, but when you are willing to work with it, then it will show you the strength in yourself. It's called the confidence of the mind. It's confidence of the mind. It's like you trust yourself totally, completely. It's not a fanatic kind of trust. The fanatic trust, you know, is different. If the fanatic person trusts, you come and sit and talk to them. After some time you ask one or two things, they get scared. And they say, oh, I don't want to hear now.

[43:56]

That is the, we call, the hitting to the point. You know, you dig to the point, and when you raise that up, the fear manifests because the duality is still there. They're still grasping at the officer, so they get afraid because their safety, comfortableness, which they believe by the grasping is there, it has been now, it has been shaken. So, therefore, since there is no trust, the whole fundamental trust is lost so that one could become vulnerable again. So the point of practice is that one have the total clarity of the wisdom, you know, where there is no sense of confusion and fear. That is called the enlightened mind. That is called the total trust in oneself. And until you have not reached that state, as I said, you know, if someone says, you are created, yes, this must be true. And because there's this, you know, a great guru sitting over there, a great teacher sitting over there, and, you know, the vibration feels so great, you know, and it's very important for Westerners to have a vibration.

[45:02]

And in the East also, you know, it's so important. And then, oh, the music is there, the light music is there, the vibration is so good. And then he says, it's right, and it must be right. And then you spend about two months, three months, or a year, or two years. And then after some time, you think that, oh, that's not true, because there's another person who says, you're not created. So let's go. And I think it's true, you're not created. And then someday again someone will say, oh, you are created and you are not created, you are both, you know. And that sounds much better sense, you know. And like that, you have no trust in yourself. You do not know yourself, kind of like that. And it will happen all the time. It's endless journey, endless... And once you have, you know, understand what is all facade mean, and understanding is not enough, realization, a practical realization.

[46:07]

And then, no matter what people want to say, if someone say, oh, Buddha is going to come next to you and going to teach that, you know, such and such, or whatever, you know, you have seen your inner Buddha nature, you have seen your inner enlightened state, and you have an appreciation for that, but there is no particular thing. So, it's different. If someone says, well, something fantastic, you know, people are talking about this great, this psychic, you know, saying that, you know, all these things. But you would not have, your mind would not be moved because you have seen the depth of the clarity. difficulty with the possibility that the body holds the attitude of the mind. And therefore I should, by altering the attitude of my mind, be able to free my body.

[47:10]

Yes, the body does not hold the attitude of the mind. We can, our grasping, in order to prove our grasping, we try to prove our body. So it's become like a very vague idea actually. And when you look deeper into it, the body, when we talk about body, the body is not only one. There are five skandhas in the body. The feeling, the consciousness, the body, and all the structures. And if you say, when we say Charles, you would just put yourself, picture yourself. But which is Charles? If you cut this finger and put it on the table, is that Charles? No one will say that Charles is a piece of finger. But yet we try to describe being this body and every other aspect of like that, you know. And if you cut your hair and put it there, there's a piece of hair. And then, you know, this finger. And then when you cut from here, you put a piece of meat flesh there.

[48:14]

Now that's not a finger, that's become a flesh of meat. And then into Adam. So the name changes, you know, so there's no substantial thing there. There's no inheritance substantial. But yet this tremendous collection of this interdependent karma is able to make you feel that there is something real. But actually these are all the way the mind holds this kind of karma. And so therefore it's a very big slip, you know what I'm saying. It's a tremendous thing to cut it through. So now have a rest for covered yesterday the Four Noble Truths and then we have gone through the karma we have gone through the impermanence and we have gone through the Today, basically, we have been talking this afternoon on a great deal of how the relative phenomena appears and how does it function.

[49:21]

And that's very important to know these things so even it helps us in understanding the karma. And these are the two bodhicitta mind. Even there's a relative bodhicitta mind and then there's an ultimate bodhicitta mind. The relative bodhisattva mind works with the functionings of the phenomena relatively, and the ultimate bodhisattva mind works with the meditation, with the understanding of the meditation technique. So that's how the relative bodhisattva mind and the ultimate bodhisattva mind. Now in getting deeper into ultimate bodhicitta mind, there is different understanding of the ultimate state in Mahayana. There is a different understanding on the ultimate state on different stages on the mind. As I explained earlier this morning, once that fundamental confusion, that separation is there, then so many paths are derived into a world

[50:34]

So many teachings are presented to us and they have different, different understanding what realization means. So now the second thing is understanding of what realization means in levels of consciousness understanding. What enlightenment means in certain teachings and what enlightenment in other teachings may have different understanding. does not mean that everyone's enlightenment means the same thing. What enlightenment means in certain teaching could be to be born into a heavenly being or in certain way to experience something good. And what is the experience of the arahat state experience is different than the bodhisattva state enlightenment. And the first stages of bodhisattva enlightenment, the second one is different from the first one because they go deeper and deeper and more and more profound until the total absence of the total duality which is called, the ultimate realization is called the total rainbow body of the exhaustion of the dharma and exhaustion of the mind.

[51:57]

Exhortation of the mind means the exhortation of the phenomenal mind, the exhortation of the duality mind, and the exhortation of the dharma, which are the manifestation of that mind. So, until that, there's a great deal of different consciousness, understanding and realization into the state of the mind. And on those different levels we will come later on now on the Mahayana path, Mahayana teaching, the Yogacara school, the school of Yogacara, the school of Madhemika. In school of Yogacara there is two different kinds of school. In the school of Madhemika there are two different kinds of school. So altogether there are four different schools in the school of Mahayana, and each one has their understanding, and it goes deeper and deeper and deeper, their understanding, which you can see the difference of Yogacara is far more deeper than the Arahant state, and the Yogacara in Mahayana goes even more profound from the view of Yogacara.

[53:05]

So those teachings and our study will be... Now, so far this week, what I've been teaching is the preliminary preparation and understanding of the general phenomena in a relative sense. Now, the next step will be going deeper into the... different schools of Mahayana, they view the school of Yogacara, the school of Madhemika, and thus make the complete form of Sutrayana. And then after that, then it will be the Vajrayana, from the four kriyas, Upayoga, Mahayoga, Anutrayoga, and then different nadis, different channels. So... I'm trying to explain within this two days' time. So next two days will be on the four different schools of different states of their realization.

[54:11]

And that is how gradual path means the gradual experience is complicated. So now, whatever we have gone since yesterday and today, whatever you don't understand, let's have discussion. You ask me a question and then we should clarify it so that you don't have any misunderstanding or whatever. in Four Noble Truths, in Karma, in Relative Appearance and whatever the topics we went through. I don't think I can tell you what the Four Noble Truths are without a double-edged sword. You can hear the cassettes later on. Cassettes will wake you up. That is the blessing of the technology. There are certain books written on Four Noble Truths also.

[55:17]

I believe there are certain books written on Four Noble Truths. Basically, there are four Noble Truths. Understand the suffering, understanding the causes of suffering, and the path, and the realization. Those four are called the Four Noble Truths. Just understanding Four Noble Truths perfectly, there's a tremendous big change one can make in life. Four Noble Truths. it's the most important thing, so therefore Buddha give the first teaching on Four Noble Truths. I'm still on this question and let me present it to you this way. You talked about positive karma and negative karma and neutral karma.

[56:22]

Yes. And it seemed at the time that it was, when you were speaking about it, that it was beneficial to accumulate positive karma through through positive thought and action and speech and to not build up negative karma. Right. And then when you take refuge, you don't feel and you take certain vows to not do things. Yes, you commit yourself. Commit yourself. Right. But it seems that when we get to a further stage, then that's all put aside and you don't deal with positive and negative karma. And what sort of sits uncomfortable with me is the idea that When you get to that stage and you put everything aside, then all that suffering that's happening in the world is put aside and you don't do anything to help alleviate it because you don't need to, because you realize that it's all samsara, it's all grasping and...

[57:42]

Yes, you're right. You're right on the stage. But what you didn't understand is you don't live aside. The thing is you don't live aside. You transmute it. It's different. Pushing aside means you're trying to escape. You're not escaping from the situation. As I said, the depression, you allow it. This becomes the source of inspiration. The depression itself becomes the nourishment for the joy, for the true experience, the blissful experience into the state. So it's not that you throw away the depression and then you try to run away from the facts of the life. You are very much into the life. You celebrate everything. You celebrate. You know, it doesn't mean that you don't celebrate. You celebrate everything at this stage. I mean, right now we are not celebrating everything. Right now we are trying to escape. But at that time you are most open.

[58:48]

You are open completely. You celebrate the whole thing. But right now we are not, you know, living the depression, you know, and all these things, we are dividing ourselves. We have a lot of conceived ideas set up. But at that time you completely open yourself and you celebrate. And one of the celebrations is called the Gana Chakra, often, where you celebrate, transmute the world energy into the pure energy and celebrate. So that you will see, you know, in time when you do meditation, in time an experience will go deeper and deeper and then you will have quite a different understanding. So it's not that you are trying to escape from the situation of facts, which is depression. You are allowing the depression at a time. And you can see what really depression means at this stage. So you have to taste it. To put it in one way, it's like we taste the sugar.

[59:51]

Until we don't taste the sugar, we would not know how the sugar is. So we have to taste the sugar which we allow. We are not running away at all. If one runs away, a bodhisattva cannot benefit a being. A bodhisattva is more open and dedicated to oneself totally more than ever before. Because celebrating completely into that state. So it means, you know, it sounds like at the beginning there is the karma which you take care, good and bad, you know, which is the beginning part. And then later on, it sounds like there is, it's not that you try to leave things at the later on. At the later on, now you have the strength to eat anything. At the beginning your digestion system is not good to eat everything, you just try to eat certain foods. Then you become strong and strong and then you eat everything like that.

[60:54]

So it's different. So you allow more later on. that the karma is broken, the passage of energy. When you say we celebrate it, it's like the energy comes to us. I don't understand what you say. I say, I don't like to use my accent. No, I understand your accent, no problem. When you say you celebrate it, it means that there are some properties that don't allow the energy coming through us. Yes. These passages, these blockages are made by the karma. Is that right? Yes, in a way like that, yes. I don't know, that is what I understand because you are talking and I am asking, is that? And then the blockages disappear when we experience the karma without getting attached to the karma.

[62:07]

And then the energy flows through what? The karma blocks the energy. Now there are many kinds of energy, you know. karma itself is an energy also. Yeah. But what kind of... It definitely, you know, it obscures us from manifesting the wisdom energy. It definitely obscures to manifest the vitality of the wisdom energy. And this vitality is the energy? No, what I'm saying is the karma... Karma mind, the obstructed mind. Karma mind is the obstructed mind. The karma is produced by a mind of split personality, a dualistic mind.

[63:10]

And that is certainly, that's called the karmic mind. So that karmic mind does not allow things. That karmic minds have many different setups. You only accept certain things and you don't accept certain things. Like you accept good things and you don't accept bad things. Because it's a dualistic mind. You live in the future. You do not live in the present. So you obstruct yourself. You just cannot eat and just be there. It seems that while you are eating the food, you are thinking of the next bite. So you don't enjoy the present moment bite. So therefore it's obstructing the joy experience of the present moment. So that you can call like the energy is blocked, the energy of wisdom, which is the present experience. When we are doing things by habit.

[64:17]

Yes. Those are all... All karma. There's all karmic experience. Then celebrating is... Not celebrating. Oh, you want to know celebrating. Well, because I try to understand that in a practical way. Uh-huh. Well, practical way, we go to dance. We go to dance. Energy dance. Energy will dance also then. Practical way of celebrating is, you see, when we allow every phenomena, when we allow every phenomena, then there's a tremendous experience of joy and bliss. Because the depression becomes the source of the joy. If you try to reject the depression, then you're not celebrating the wisdom energy.

[65:19]

The wisdom energy at that stage, you have to know how to celebrate, how to take it. And it's hard. Because as I said, your grasping mind is kind of a very picky mind. Is the fear clear now that you are standing? The fear to be alone, have you experienced that? Fear to be alone, you know, fear to be anything, it will manifest in different, different forms. To be alone is a fear, you know, to be not allowed the situations, you know, you have, you think, oh, the celebration means only we hear good musics, only we meet people we like, and then we dance, we go to a walk next to the beach, that's like celebration.

[66:29]

But if you think that you're put in a dark room, and then all the loudspeakers there, you know, tape, say, insulting you all the time, you know, and all the worst things you can imagine. All the worst things you can imagine, like, you know, insulting you, and, you know, every worst thing. I mean, the room is just a mess, and it's dark, and it's the worst thing you can imagine. And you cannot celebrate that. Because you have certain structure of mind reserved belief that how good it should be, so you do not know how to celebrate. A bodhisattva knows how to celebrate. I understand. Okay. Yeah, that is what celebration is. You allow things. The depression becomes the source of that celebration. When you talk about allowing and obstructing, I think on a practical level, how does that manifest in my body?

[67:32]

For instance, if some sort of sadness comes up in my body, my muscles may change in order to grasp onto a certain experience of joy. Or perhaps I keep smiling, I'm always smiling, smiling, smiling, until my face is always kind of smiling, and so my body doesn't have the capacity to experience that sadness fully because of a physical state of my body. Or with breath, for instance, my breath may want to change with that sadness, but for some reason I have found a way unconsciously, consciously to stop that. So is it possible for us to work not only with meditation, but on a practical relative body level with trying to, say, let go of a certain pattern that we can have in our muscles, or a certain pattern that we have breathing, in order to allow a certain movement to take place?

[68:36]

Like the sadness you talked about, Preston, the depression. How to let go the body's tension, you mean? Yeah, or a certain way. I notice I have certain ways of responding to different emotions which distance me from those emotions. And I actually use my body to do that. For instance... For instance, hold, say, holding my chest up all the time, always holding up my chest, always holding up my chest, and so that I am always having this false feeling of strength or pride, and when something comes up through me, I'm not able to experience that fully because of what's happening in my body. This is more, I mean, I'm not sure if this is more of a question or... Yes, yes, yes, it is. So is there a way of working not only with meditation, but with say trying to shift in our bodies to allow these different states to take place. I think for that primarily the greatest medicine will be meditation and then also every actions you do it will affect you because it's experience of your many past actions.

[69:52]

All those different actions which you have created. And those actions, the way I put it, comes to that grasping mind, which even unconsciously, everything is so set up, habituated so strongly, that even you try to get rid of that, you can't, you get back to the same place. And, you know, like some people feel like fear in their body, or breathing problems, they all are manifestation fundamentally of the mind. they all come out of that mental illness. And mental illness depends how strong it is. If it's tremendously strong, that appearance will be very gross. You will fear very strongly, your fear will be very strong. But if the mental illness becomes less and less, you will notice that very problem on your body and the breathing become less and less.

[70:55]

So primarily everything is mind. So I cannot see any better technique than meditation, especially the meditation which, you know, from the Dzogchen and Mangodra state, where it's a tremendous healing. And also on your body level, I guess you can... All your actions, you know, your body, speech and mind will take the whole place. So naturally I will say, you know, to commit oneself into certain stages. Because even you have heard a great teaching. Even you know the Dzogchen nature, even you know Mahamudati nature, but that does not mean that even you have the presence of certain degree of understanding, does not mean you are cut through that barrier. Because you will see the world phenomena next to you. Why do you see that? That's the question. Even you have that presence, you see it because you are not in the presence of present moment.

[72:02]

You are living in the future. And that future, even you try to break it through, it's not easy. So there comes and you are able to experience. So flesh of an enlightened experience, once in a while, is a flesh. It's called flesh. And if you can have that for five minutes, that will be different. Almost that total, your breathing problem, your whole bodily problem will be totally disappeared. Just able to be for five minutes. But it is very difficult. As I put today, you know, when you watch television, just look at that. They're living constantly in the future, that's the world problem comes. Their mind is rushing, you know, always trying to figure out the next thing. And then even we get something, then again we worry for the next. So constantly there's a speed of reaction which is setting, that's constantly working in a cycle way. So, I would say to create better karma, the karma, our pains are definitely an experience of our karma.

[73:13]

And of course we don't get stuck in a karma, we have to be able to cut through that chain. So, Your whole process of your life will depend. Yes. But meditation would help tremendously. And when that thing happens, when that thing happens, maybe it's better just see if you allow that to happen. You never allow yourself to happen that. You resist it. You allow that to happen and just totally, completely allow. Just get to the lowest of the lowest and let it happen. But sometimes when you sleep at night, That certain spirit, they come and press you, push you. They hold to your neck and they grab you from here and they push you, almost like you have a sinking experience at that stage.

[74:21]

You go so deep, sinking inside. And now you have a resistance at that stage. A Christian may think, oh, Jesus Christ, a Buddhist may think Buddha. Those are low kinds of refuge. But if you be in this presence of your awareness, if you trust in your, at that time if you have meditation, you will trust in yourself, you'll become the lowest of lowest, there's nothing to lose. The spirit may come inside, you know, as I said, into the empty room and look and go, there's nothing to steal there. Because they have nothing for you, you have no fear to lose anything. And then it will turn into nourishment. you will experience tremendous blissfulness out of that circumstance. But our problem is we are so much resisting all the time. And it's very natural for the artistic mind to go there. And now the point of this, we have to change.

[75:24]

We have to cut through that. And if you allow, it will make a big change, I think. Especially those physical problems are basically, some of them are coming from the degenerated nerves, energy, vital fluids, which in the Tantra, when we come to the Tantra part, it will explain. The functions of the psychic force, the energy, these are all in the Vajrayana teachings. While in the sutra it does not talk about psychic force, energy, and then the structure of... These words are not at all in the sutra teaching, at all. Those words are only energy, the way they function, and the elements are mostly the teaching of Vajrayana. But by having a presence of meditation like that, you will solve a great deal of things.

[76:29]

And if you're doing some yidam practice, the practice of energy, then you will transmit those energies. And of course the mind itself is the source of the energy, it can change. So our brain thing is, we have a very big misunderstanding. a fear of not allowing, of rejecting, that is a very big misunderstanding, I think. And when you do not, when you cut to that and you become the lowest of lowest and, you know, you just completely, you know, allow that and just digest that, that's become the source of the happiness. When Milarepa saw the... a demonic force in his cave. And he started to do the rightful mantras, you know, try to dispel them. And then she started to sing a song.

[77:31]

She said, if your struggle is endless, I'm not the only one, there is more. She started giving teaching. And Milarepa realized, you see, and then he realized it's Marpa's teaching, you know, and then... And then the whole things become the source tremendous wisdom energy. It's all this, all those circumstances are transmitted into consciousness. And you have to work through that. That is something. Resistance is not good. Okay, so then now let's just add a little bit of Vajrasattva mantra.

[78:34]

HUM BENZARU SATTO ZANAYA MANU PALAYA BENZARU SATTO ZENOPA TIGRA DIDO MEPAWA SUTO KAYE MEPAWA SUBO KAYE MEPAWA ANU RATTO MEPAWA SARVA SIDI MEPRAYASA SARVA KAN SUTAM SHRI YAM KURU HUNG HA [...] Thank you. Satsang with Mooji Ha, ha, [...] ha.

[80:00]

OM BEN ZERA SATU HUM Thank you. Thank you. So now please think, you know, don't forget, you know, just first hearing teaching, second analyzing, third meditation, view, meditation, and action. Three things goes together. Okay.

[81:22]

Thank you.

[81:22]

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