Because though the essence is the same, the essence there is not one single problem we have. There is certain problem in the way the communication is presented. So, and that could happen when we do not understand the meaning of the different jnanas, exactly what that bodhisattva means, what tantra means, how the different levels of that mean, when we do not understand that. Then we seriously take it into a form, another kind of culture, and then we lose the essence out of that. So it is important to understand the essence. And the essence can be understood when we really look into it deeply. So then we become universe. We do not become Tibetan, we do not become American, we do not become, we just become who we are.

[01:07]

We understand who we are and then we understand the meaning of the Buddha's teaching. But if we are to take as something form, you know, then it's difficult So I hope that, I pray that I'm able to tell you exactly, I hope, I pray that I may be able to communicate to you exactly, which is very important. Otherwise, as I see how deadness the teaching is, which is our own nature, And when we are not able to, if there's many times there are language barriers, there are a lot of different language and many different paths. It takes a long time to develop all these different organs to fully materialize and able to present oneself to the society.

[02:14]

So I hope that I tried to, you know, try to kind of eat and try to stretch my wings, do some exercise to fly with you. So now, in tantra, the teaching of tantra, the tantra is Generally, there are four sessions, divisions in Tantra teaching. The first session is called the Kriya Tantra. And the second part is called the Upatantra. And the third part is called the Yoga Tantra. And then the fourth is called the Anutra Yoga Tantra.

[03:17]

These are the four main branches. four main things in tantra. It would be nice if you have a piece of paper, you can write it down, so this is important to remember. So now each one of these tantras manifested at a different particular time. And basically, Vajrayana traditions introduces not, does not introduce much the causal path. It directly introduces go to the straight drink. It does not try to mix water into the drink. It goes straight drink, which is like

[04:19]

go straight to the fundamental awareness, go straight explaining our true awareness. So it does not tell us about the suffering state, it does not tell us about, because it is the path of the highest levels of mind to directly deal, directly recognize who we are. So therefore, in introducing that nature, the four sessions, the Kriya Tantra, Upadantra, Yoga Tantra and Anuttara Yoga Tantra. These four teachings are taught. And these are taught at a time according to our emotions. The teachings are only to be dealt to be able to liberate the emotion. Otherwise there is no need for teachings. There is no need for teaching for Bodhisattvas and Buddhas. But teachings are important for the beings, those who did not recognize for them the different sessions of these teachings are given at a particular time for a particular kind of mind.

[05:32]

Now when the sutra happens to not work that strongly, now particularly today is the time, where the Vinaya tradition is losing its presence. The Theravada teaching is losing its presence today. It is called the Tatsamzinpetu, where it simply holds, symbolically, during Buddha's time, a monk and nun means who has 253 monk vows. Today, monk means simply wearing a robe, but actually not having those vows. So it's predicted by Buddha himself. Buddha's teaching remained for 3,000 years, and out of that, now it is a time called Taktsam Zimpa, where simply an outer appearance is left there. because the monk lineage is a Vinaya lineage.

[06:39]

It does not even relate to the Mahayana Sutra. The external appearance is the Vinaya. So from that point, the earlier teachings, the Theravada teachings and Mahayana teachings, sutra, sutra is still there, and particularly like the Zen is still very strong today because it's showing from the personal parameter, but there are many other levels of sutra, so somehow they're descending today. It's not, the vitality is somehow not there fully, and particularly the Theravadan is not there very much. even in a country like Thailand, when we directly see what's happening in a country like Thailand and Burma, there are a lot of monks, but they're just becoming for two months to one month. During Buddha's time, when they become, they become for all of their life.

[07:44]

They dedicate for their life. Now today it's just for one month to two months to three months. And it's also a compulsory law of Thailand that every man has to become a monk. And without that you can't get a good job, I heard. So actually it's interesting. I think in a way it's good that one has experience with what it is. But we can see the tradition is disappearing. So what is remaining? The Tantra is remaining. Now, when the Kriya Tantra was taught, at that time, our passions, our emotions, all were not as solid and gross as we have today. They were much, much lighter. And even you see in all the practices, it's very much clean.

[08:49]

There is hardly any outrageousness which will shock you. It's not in the Kriya Tantra. But in the Anutra Yoga Tantra, there will be many outrageous things which you can get shocked if you're not prepared for it. But in Korea, it's like a clean, good society. And the initiation is given on the water initiation and the five Buddha family trippin called initiation empowered by those two methods. And the person still still hold the presence of who we are. There is no oneself becoming the deity at all in Kriyatantra.

[09:52]

One is still one is. One is still this ordinary concept presence. We still present oneself as this ordinary presentation. But during that time, The state of the mind which we have, it is very light when the Kriya Tantra was introduced and presented. The strength of the passion was very light. It's not as strong and gross as today. this was in terms of the evolution. Now this is, this we have to relate to the evolution, you see, because all teachings have come from the evolution time. And the Kriya Tantra manifests long time ago. So within that Kriya Tantra, It was a time when human beings used to live for 80,000 years, when it first manifested.

[11:04]

The human, this is the evolution time. As far as the, we, today in our National Museum history, when we go, we see the evolution of like some million years ago. But that's not the only million years ago. I mean, there has been so long, long period that even we cannot even catch that. It's logical that we have been so, our evolution of this planet, evolution of this human dream has been so long. So it was a teaching in a very early stage when the passion was very light and then the empowerment was simply very light, the water, water empowerment and the five Buddha empowerment, five Buddha families. and the person still holds the presence of one's self as one is, and there the wisdom deity, like Tara.

[12:22]

Tara practice is a clear tantra practice. When you do Tara practice, a person does not eat meat. A person does not drink. There is no outrageous shock like you eat meat and you drink. While you go to Anudra Yoga Tantra, you will eat meat and you will drink wine. So the whole communication between one and the deity is totally based on more on physical, more on physical aspect. It's called particularly the Kriyatantra relates with the physical creation, the physical involvement. They will take bed three times a day.

[13:23]

Cleanliness is very important within the practice of Kriyatantra. Extremely important. Take bed and eat vegetable, light food, no heavy food, And of course, generating bodhisattva mind and practicing the Deity for the benefit of every being, which is all Vajrayana practice, is fundamentally Mahayana practice. And then one receives the granting of the two grants. The granting of the ultimate realization and the relative granting by such a communication based on oneself as a servant. It's called oneself as a servant and deity as the master. That is the way of communication between the Kriya Tantra practice.

[14:26]

That means that one simply who you are, I am who I am. God is who is God is. Whoever one is, just simply who we are. And therefore we receive the blessing through that opening of the mandala by empowerment, by the blessing, by the empowering to the student, by the teacher. Now what is empowerment? Now in empowerment there is the three stages of empowerment. The abhisheka of the foundation, the foundation empowerment, the path empowerment and the result empowerment. It's called causal empowerment, the path empowerment and the resultant empowerment.

[15:34]

The causal empowerment, now in relating with tantra, the most important thing to be able to practice tantra, one has to have a human, one has to have a body. which means that it will work with the channels, it will work with the winds, and it will work with our vital energy fluids within it, and five elements. Now this is the five elements, the causal empowerment is the five element and the five elements and the mind. Without the mind and five elements, there is no voice, there is no ground. The presentation of this ground itself is the very nature of who we are is the main empowerment.

[16:38]

If we do not have this natural inheritance of this presentation of our goodness, of our reality, then how can we create an awareness into the sky, no matter how much empowerment is given to the empty sky? No one can create a light out of that. You try to, there is one thousand lamas and try to create one mind. No one can create a mind. No one can. The point of abhisheka, the empowerment, is to open that mind, is to let that mind see the way it is originally, the purity. So in tantra, no one is... No one is inferior.

[17:43]

Everyone has the true clarity, true purity of our basic goodness. Everyone has the possibility. Everyone has the opportunity to get enlightened because everyone has inherited that nature by itself. You have it from the way you are. You have fundamentally there, you have primordially there, you have it. It's not that you have to go and buy it. You don't come here to buy it. You don't have to go anywhere to buy it. You don't have to go to search where you can find your basic goodness, where you can find your wisdom mind. You don't have to go anywhere. It is there. It is solidly there. That is the negative awareness. So, and if we do not have that awareness, then there is no abhisheka.

[18:52]

There is no empowerment. So the true empowerment, the causal empowerment is fundamentally inherited wisdom nature. It's called the true empowerment. So in differentiating the different empowerments, the causal empowerment is the five elements and the mind. That is the causality. If you do not have the mind, and if you do not have the five elements, structure of this body, then you cannot practice tantra. It's important to practice tantra, one has to have this body. And only human being can practice tantra, while a spirit cannot practice tantra, because they do not have a solid body. They do not have the chance to practice, they do not have the necessary facility, the structure of this body, therefore they could not practice tantra.

[19:59]

It's very important that one should have this solid body, which has been the very manifestation of the five elements and the mind. So that is the causal department. And therefore, once that has been integrated, then the whole body structure is there, and then it's called the Vajradhara, you see, the teacher. The Vajradhara, in tantric point of view, Vajradhara, Vidyadhara, these are called from the tantric approach. Vidyadhara means realize. It's only these terminologies, you only can be used who is realized. So, like Vidyadhara, Vajradhara, these are all tantric terminologies. So, Vidyadhara or Vajradhara empowers the student in the tantric mandala, open that particular deity and

[21:09]

Cleansing up the impurities, the dust, cleansing of the dust which has been collected by so many different habits, patterns on the student mind, on that person's mind. Cleansing up that and then showing that particular deity practice. How to... Because now deti practice will work to function one's self in cleansing that energy, the impurities of energy. So deti is like the main instrument to work on it. It's something like putting a new respiratory system in your body. It's a person who has no heart putting a new heart which will function. Keeps you alive. That is like the deity, the deity path shown to you, the skillfulness of the deity shown to you. So by integrating that, you are able to be alive.

[22:12]

By integrating that, all your blood system will flow, they will refine. All your heat will be there, you are not dead. Your communication with the people will be there. By that plantation of the artificial heart, you will be able to swim, you will be able to walk, you will be able to go to dance, just by that artificial heart, the skillfulness of that artificial heart. Similarly, the skillfulness of the introduction in introducing the awareness from the deity practice, a student is able to cleanse up the impurities of those negative attraction, magnetism of duality and habitualism. Now there's much more deeper it goes, when it goes to Kriya, Kupa, Yoga, there's different levels how it works.

[23:18]

Now fundamentally in Kriya Tantra it is cleansing, there is no outrageous shock, you know, you're pretty much, it is done to a person who has a strong conditioned mind, who cannot be ready to be in one taste. who is quite picky. That is a Kriyatantra practice. It's kind of good. Clean, look nice, wash, beautiful. And there is also There is also Kriyatantra. There is also Kriyatantra where one shall also become deities. There is also the possibility, but that is very rare. There are very few. It's not that always one is ordinary and deity. It is the main practice in Kriyatantra where one is ordinary and deity, wisdom deity, is like the purity and one shall as ordinary because the condition of the grasping is so strong at that time.

[24:28]

one is not able to cut through that. So you still have a strong grasping to yourself. You still cannot give the idea that you are not existing. Of course, you're existing no matter how, but you cannot give up your makeup. You just simply cannot give up your makeup. You are still attached to your makeup, this physical appearance very strongly. So therefore it's hard for you to transmute yourself, transform yourself into that deity. So therefore you regard yourself as something inferior and deity as something superior. And anyway, there is food for such a people, there is a communication for such a mind, and that is the Kriyatantra, where the wisdom deity manifests into security and oneself as inferiority, and by practicing that, one receives the blessing and one gets realized. And the most important practice in Kriyatantra, of course, the essence of the mind bodhisattva is very important.

[25:38]

And cleanness, there is more into physical involvement than going straight to a deeper into the mind in Kriyatantra. And then, now like Pajnaparamita Sutra, it's not totally sutra. It is tantra, it's related with the Kriya tantra. There is a Pashnaparamita Sutra, I guess the book is called Diamond Sutra, right? In English, what is it called? Diamond Sutra. Diamond Sutra, yeah, Diamond Sutra, Pashnaparamita Sutra. So that is both. That is Kriya tantra and sutra both. Because it is mantra. It is tantra. It is Kriya tantra. Because sutra itself does not have any mantra. Therefore, it is a mixture of sutra and kriyatantra, vajnaparamita, the heart sutra.

[26:54]

And now, now first important, that's how to understand. Now the second is upatantra. Now in upatantra, So of course at that time the span of their life has got shorter than earlier. And now the passion grows stronger. In earlier times the passion was also very less. So if you look to the paintings of Kriya Tantra, The father deity and the mother deity, they just look at each other and there was a total blissful satisfaction. The whole satisfaction. It exposes our mentality. The Buddha manifests our state of emotion, our state of passion at that stage. So just looking at each other, there was a time when human beings just look at each other and they get satisfied.

[27:58]

And today it's not like that. And that was the presentation, the state of the emotions, the state of our mind at that stage. So even in Kriyatantra paintings, when you look at them, they just watch at each other and there was a total satisfaction. Because the mind is very light, it is a very light mind, it presents our mind as very subtle, very light obscuration than a very tremendously sophisticated personality. It is a very light personality at that stage. So it's easy to transmit the light personality by that empowering. And then it's got our, once that, the more complicated we grow in our mental state, our whole environment changes.

[29:09]

Changes in a more sophisticated way and become more grosser and become more solid and become more complicated. So therefore, our emotions got very complicated. Our state of mind got complicated. And even among different, each different individual have a different levels of complexity in the state of emotion. Not everyone has the same. There's a different complexity. Some human being are less happier and some are more happier and some are quite happy and some are very happy and some are suffering and some are more suffering. There are varieties. And some are paranoid. Some are paranoid for no reason. Like the other person may completely have no bad feelings against you, but yet you project that other person hates you or has something bad against you.

[30:11]

And such complexity emotion one can get caught. And this kind of craziness at that time was very, very less And it's become stronger and stronger so we can see in action today how this mind is modeling itself, how this mind is presenting this fashion, this situation in our life today. It's just crazy. We do everything. And we do not know what we don't do in the future. People, today our movies, they show that people take enjoyment in killing. There's a lot of these psycho movies. These are all exactly the presentation of our mental state at this particular time. There are a lot of people, those who are like that, on the street, very alive.

[31:14]

They do take great pleasure in doing such a thing. And of course, they are not happy inside them. I cannot see, cannot even imagine the degree of the pain one goes at a stage like that. It's just unimaginable for a person who is not going through. You just cannot even imagine that degree, cannot even see that how they go through. But it is the presentation of many minds in our planet today. And different sicknesses, different things do appear tremendously, infinitely. What we are going through today, AIDS and cancers and all the things, it's not the only one. There will be more, I believe. because the complexity of this mind will become more and more, there would be kind of paranoid, which would be almost, we could not even think about at this stage.

[32:15]

There could be many strange complexity could arise on future time. Therefore it is called in that sense degenerate time. So we have become very complicated. Our whole system has become very complicated. And everyone is kind of, the whole society kind of directs us towards that complexity. And there is hardly any opening up. Everyone is trying to fill up the space instead of trying to keep some room to breathe and some sunlight to come and some... a wind to come and some water to come and clean our cell. Not much is doing that. Everyone is filling it and making it more complicated. So therefore we go through this tremendous, we pay this price by tremendous complexity structure of the mind we go through. So at that time, just looking at each other, it was such a light.

[33:19]

The communication was perfectly. And we can understand when they get totally satisfied just by seeing each other, I don't see at all they have any paranoia at that stage. I guess the paranoia does not even exist at that stage. The paranoid do exist when things become more grosser and cannot be seen much clearly. The transparency, the lightness is totally lost. And then the paranoid do appear, do exist at a stage like that. And then now, again degenerating from that stage, then their minds become stronger, become more passionate, And then the Upa Tantra begins. Now in Upa Tantra is the combination of the previous Tantra, is the combination of the Kriya Tantra and the combination of the Yoga Tantra.

[34:22]

The physical involvement is exactly the same as Kriya Tantra. They don't eat meat also. They're very clean. They don't drink. I guess they even don't take garlics and things like that. Because there is some reason. When you take garlic, there are different, different people say different, different things. But my personal experience is when I took garlic, I do feel heavy. Immediately I do feel heavy. And it's particularly because when you do practice, when your energy becomes very light, you become very sensitive to all these phenomena. So exactly as it explained in the teaching, it does affect your mind when you take too much garlic.

[35:28]

So I don't think so, even to take garlic within the Kriya Tantra and Upadantra. The whole physical involvement is related with the cleanliness, the hygiene, a great hygiene, physical understanding, the perception of that understanding is hygiene. And the mental state is Yoga Tantra, which goes now that oneself becomes the deity. At this stage, vanisthiti. In upatantra, vanisthiti. Vanisthiti like a friend. Still there is subtle duality. One is deity as a friend. Like two friends meet together, they would have a talk, and they create and build a good communication, good friendship. And that is how exactly the communication of Upatantra, a building of friendship between oneself and the deity, where you are not ordinary, now you see yourself as the deity.

[36:39]

And that is... And at that time, exposing our mentality is, now just watching satisfaction is not there, it's not enough. Now they have to smile. Now they don't get satisfied fully. The desire does not get satisfied fully just by looking at each other. Now they have to smile at each other. So if you see the Upatantra thangkas, the painting, exposing our mentality at that stage, they smile at each other. The male deity look at the female deity and female deity look at the male deity. They both smile at each other and they get the full sense. So in all these things, all the Buddhas in the thangka represent the psychological aspect of our mind. They all represent how we are going through.

[37:45]

It's not that they are, you know, they're not stuck somewhere. They're just exposing, being like the mirror, exposing our state of psychological aspects. So they look at each other, like the Buddha male look at the female Buddha, female Buddha look at the male Buddha, and they both smile. And there was the union, ultimately the understanding of the awareness. And in communication, at that time, the satisfaction was fully united when they smiled at each other. So the physical involvement, cleanliness is related with the Kriya Tantra and the inner understanding is related with the Yoga Tantra. And then, now in the Upa Tantra,

[38:52]

the bell and Vajra are introduced. And the name is given to the student. The name is given to the practitioner. The name is introduced, the secret name of one which no one will know except you. Which means that no one no other than yourself, no spirit will be able to know your name. Because when you go through the practice, the energy becomes so clear, the spirit, the formless being, will appear to you and start teaching to you. And they will start giving prediction to you when you're doing your practice. And then if you take it seriously at that time, they can take you to a wrong direction. So what you do when they appear, because they have a mental body, they can come into any form they like.

[40:02]

The spirit can appear in any form they like. So they may appear in the form of your lama, they may appear in the form of a deity, and start telling you that, and you will take that form seriously, And you have to ask, what's my name? And the spirit will never know your secret name, will never able to know which has been initiated in the mandala of. So you have to remember your name also. And if they are able to tell you a name, then you understand it's the true awareness which is manifesting the deity communicating. But if it doesn't know the name, then you have to be prepared.

[41:03]

Then it will dissolve. And there's another way. Or you can dissolve the mind of your lama into that spirit. If it is a spirit, it will dissolve. It cannot stand there. And if it is truly the presence of the deity, inseparable from the wisdom mind, then it will even glow more. So these are two ways. So on top of the water initiation and the five Buddha family's initiation, the bell and the name is given in Upatantra. So now the essence behind all this thing, the strength, is the wisdom mind.

[42:07]

The whole opening of this mandala is a wisdom. This is also a mandala. This life is also mandala. We have, each persons have their own different kind of mandala. There's a general mandala and there's a particular mandala. some are Padma family, some are Ratna family, some are Vajra family, some are Buddha family, and some are, you know, all five different families. And each one have their own different world, own different phenomena. But this mandala does not represent a trustworthy This ordinary confused intelligence manifestation mandala we cannot trust because it deceives us. So the secret behind, the strength behind into this Vajrayana mandala is the essence of the true nature which manifests, which you see yourself, which you trust yourself, which you are fully able to awaken yourself.

[43:21]

That is the secret behind that mandala. In this case, like if you all go to sleep, we would all have a different dream, different mandala. And who are we going to say, your dream is right or my dream is right? We would have a big fight here, you know. You all are wrong, I'm right. And you would say, I'm right. I have this, you know, I saw this room into a beautiful garden. And you would say, no, I saw this into a skyscraper. And you would say, no, I saw this into ocean. Then we would have a big fight. That is called the confused intelligent manifestation of mandala. And this confusion is not in the presence of purity of original ground. is all the Buddha nature, which our enlightened nature, in terms, you know, what we call Buddha nature, or enlightened state, is one taste in its ultimate essence.

[44:26]

It's one, exactly the same quality of openness. Everyone can see, everyone can trust itself. Everyone has this fundamental awakening inside. Direct, straight. And all Buddha nature, conclude on that, they all come together on that essence. While in this unintelligence, confused intelligence, the whole manifestation, the whole thing manifests, it's become a very questionable mandala. Though it is a manifestation of the energy, but each one has a dream, each one has their own structure of the mandala. Now, so the secret behind this mandala opening and initiating is the wisdom awareness. That is called the true mind, which can trust itself, the essence, very powerfully there.

[45:27]

So therefore, okay, so now, So now the secret behind that structure of the mandala is this tremendous energy which manifests. So when the empowerment is given, the lama has to be realized. The teacher has to be realized. It's very important. Because that mandala has to be connected within the essence of total communication. has to have the strength to empower the student. And if it's not there, but if one has the lineage, It's okay because there will be a lineage strength communication.

[46:33]

But it is very powerful if the teacher itself is realized within the total openness, realization, completeness. And then the abhisheka, the empowerment, can be fully put into the heart of the person. And then the person may... open the mind. In time, the person benefits from being able to have the strength to do that practice. So it requires many things from both sides. It's not easy. But it's easy if it's simply done in the right way. But it's complicated if it's not done in the right way. Now the whole thing in the practice of Tantra, there is two main paths which is called, one is called the father side and one is called the mother side Tantra, the father Tantra and the mother Tantra.

[47:41]

Father Tantra deals with the energy while the mother Tantra deals with the wisdom, space. Father Tantra deals with all the different visions, all the different creation, all the different energy, all the different colors of this phenomena. While the Mother Tantra is like the source of those energy, which is the wisdom space. So the person on the path of Tantra wants to integrate this, the Father Tantra and the Mother Tantra. And if a person is not skillful in relating these two, then that is where the problem begins. If one does not understand the inseparable of this state, and of course when the father tantra practice is done, one is gearing one's energy totally towards the energetic aspect of the mandala,

[48:52]

And there is the mother tantra also naturally included. And when one is doing the practice of mother tantra, one is relating more towards Dzogchen, more towards the space, more towards wisdom. But that does not mean the energy and colors are missing. The colors are there, everything is there. But the energy is particularly gearing at this stage towards the mother tantra. And then there is the inseparable tantra, the union, the ultimate, the inseparable tantra, or how to put it in English? You mean the word non-dual tantra? Oh yes, so non-dual tantra, something like non-dual tantra, or it's called nimegyu, the non-dual or inseparable tantra, or oneness tantra, which is the atiyoga tantra, the tantra of atiyoga. And all these have the total completeness.

[49:57]

All have a total complete mandala. They are not saying, okay, father tantra does not have mother tantra, and mother does not have the father. And then, you know, then one loses the ground of the wisdom. Wherever there is father, there is the mother. Wherever there is the color, wherever there is the energy, wherever there is the different vision prevailing, the source of that inspiration itself is the bodhisattva mind, which is called the ultimate bodhisattva mind. That is where everything sprang out from that inseparable space. That is the ground of our enlightened mind. which in sutra is called form is emptiness, emptiness is form. The form is the, in tantra is, which relates with the manifestation, the mandala of the deity, the killing practice.

[51:05]

It's called the generation practice. So father tantra is the generation practice. It's called Mahayoga. Particularly in the Nyingma school, there is the nine yoga, nine yanas, which here relates with the generation of Mahayoga practice, is the understanding the law of the essence, the law and order of the essence of the universe, of its energy, the part of the energy. That is called the Mahayoga tantra. And to understand the law and order of the universe, of the space, is called the Anuyoga Tantra. It's not the law and order which is imposed to us. The natural state of its true way, the way it is presented, the way it is there, that is the Mahayoga and that is the Anuyogathatra.

[52:07]

The Mahayoga is the colors, visions, the different mandala structure, all different energies, Ratna family, Buddha family, Kriya, Padma family, all these things, manifestation. While which they are born is the Anuyoga, Dzogpa Anuyoga, the completion, openness stage is the Anuyoga Tantra. So the Vajrayana student deals with this both stage with, as I said, the main secret behind here is the strength, is the awareness, the wisdom mind, which is able to show the essence of the energy, the essence of the color, the essence of the vision, which is by the manifestation of the wisdom, which is free from fabrication, unconditioned state. which manifests that essence. Manifests that essence.

[53:08]

So as I said last time, because fundamentally the relative truth and the ultimate truth is there fundamentally. Relative truth, all the appearance are there fundamentally. And ultimate truth, the openness is there fundamentally. They are always presented to us fundamentally. And the way they are presented is there fundamentally, but how we have used one with the confused intelligence and one with the perfect intelligence, which we call the wisdom state, the enlightened state. Now the confused intelligence has that power because that arising phenomena is there in the confused intelligence also. The relative truth also have that same power. If it does not have that power, it would not make us this big problem.

[54:15]

All this problem is manifesting that strongly because that energy, that vision, color is manifesting all the time. It has the capacity to make you paranoid, you know, play with you. What a big magic world it can create. It can create all this creation into fully, you know, able to make you go through emotion and able to, you know, make you fully experience that. able to let you go through a mother's womb, able to let you come out of that, able to grow you, able to make you fully into a being, such a complexity this intelligence, even at this state, the dualistic or the confused intelligence can also present us into this state. So now this is what exactly this state is called, because we cannot see ourselves as we are, therefore it's called the confused intelligence state.

[55:30]

The mandala is confused. The world, we lose, there is no connection with our energy. There is something which we are experiencing, but something, we lose the essence, so we lost our true happiness, we lost our true understanding and trust in ourselves, but it's just we are living, we are simply just surviving in this stage. It's just the person is simply surviving in this energy. There is no realization. There is no communication. So there is a problem between us and our projection. There's a confused relationship between us and our projection. Because one is simply, the energy is always flowing, the colors are always manifesting, and you simply do not know what is happening. All you've got to do is just let's go and live it, live with it.

[56:35]

And this is what, in order to transmute this confused power of that relative energy, this strength of that relative which arises all the time, in order to transmute that, the Vajrayana mandala, in that circle, the mandala is open, and accordingly, the person practices the Deity, which is the practice of father-side Mahayoga, within that completeness of the mother tantra and father tantra both. Now, here in the father tantra, one particularly emphasizes on transmuting the mandala of this confused manifestation. And a person's, when the person does, the person, the best practice is called until you get the sign.

[57:55]

And the second one is called until, the first one, commit oneself until one is realized. Second is the particular number of recitation of that mantra which is able to reach a certain degree of that awareness. It makes you come much closer towards that nature. And thirdly is the timing. You just say that I'm just going to do this practice for one month or just two months, and when that time is over, of course you have gone through a tremendous changing of your energy inside, but the whole effect you may not be able to see depends on each individual. It's hard to say. Each individual are different. some may have a very little barrier left and some may still have a big barrier left that is hard to see, you will know yourself. Now on this process, what one does in this generation transmuting this confused intelligence, there are four basic things.

[59:11]

which is the four kinds of birth which we get trapped, which we get solidified in four kinds of birth. That is the birth, there is four main kinds of birth. One is the birth of eggs, where the, where the eggs birth, and one is the birth of womb, which human bones are born from the womb. Our confused intelligence gets solidified into these four structures, into this force manifestation. The birth of eggs, the birth of womb, and the birth of the humidity. And there is an instant status birth. I think instant status birth, I've seen, I don't remember, there's certain insects which instantaneously they give birth. And the humidity are like mosquitoes. Mosquitoes, they're not born from the eggs, they're just born from the heat and the humidity. They give rise like that.

[60:13]

Now these are all the manifestations of this confused intelligence. How we go through the experience, how we get trapped. So now in the opening of the mandala, You see, therefore, first of all, as I said, the main secret, essence behind is the power of the mandala to be open and able to fully initiate the person into that state. It's a very live thing. It's not something you are, there's no testing ground in the mandala opening. It's a very live thing happening at this stage. So then, now the person on the path, the person on the path initiates oneself into the proper understanding of that essence manifestation of that wisdom mind, which manifests from the father tantra as the deity,

[61:31]

and relates with the proper mantra, proper visualization, and requires the proper understanding. Now visualization is complicated. Visualization is a very important thing to have understood. And it has a very detailed, there are many particular teachings on those visualizations. But to go, now what is to explain here, so then The father tantra relates with that manifestation of the energy. And in relating to that, as I said, it's not only just the energy, there is a completeness. It's important to remember, understand there's a completeness. When that completeness is not understood, which in a confused mind we didn't understood, then we are caught, we become solidified into eternalistic view and into nihilistic view, when that completeness is not understood.

[62:41]

Either the person becomes eternalistic, solidified, or will become nihilistic. Because one did not experience the completeness. One did not understand the completeness of the mandala. One did not understand the completeness of the mind, the way it is. Either you grab a form or you don't grab a form. You go to two extremes. There is two extremes. So from that extreme, one can call two kinds of form extremes. The nihilistic form extreme and the eternalistic form extreme. So therefore there is no awakening, there is no realization and no trusting, cannot see oneself at all. So now, now after initiating, understanding, initiation is to bless the mind and

[63:48]

And to bless the mind, if we do not have that original seed in ourselves, nothing can be blessed. What does blessing mean at that time? Cleansing the state. So able to see oneself. So it's a very life process at that time. You process through, you go through. So then the person relates first with the way the father tantra generates, generates not only from the color, not only from the energy, but from the completeness. One presents oneself from the completeness of the mandala. One does not present oneself just into form and just into emptiness. No, no. One presents oneself totally, total, totality is there, completeness is there. If you just think, oh, now this is emptiness, all the form is gone, no more there. This is form, all the emptiness is gone, no more there.

[64:51]

That is the big duality. That is the confused intelligence at this stage. One does not experience, taste the totality. One does not taste the completeness. So, therefore, when we first manifest, first there is the true space. Within that space, everything is complete. But, you know, since a person does not experience completely one does not have that experience, now in introducing, in initiating the person on the path, integrate oneself into that, into one's own true nature, so therefore, first you, even though emptiness has never to be meditated, but we try to meditate. We try to meditate on something.

[65:55]

As I said, the real meditation is not even done a meditation. But now that stage is a little bit too far away, so let's start from something very raw material, what we are caught in this raw state. So we start with some kind of meditation. meditation and at this stage the meditation is not something weak, it is in the mandala of Vajrayana, panthra, very powerful. So you go to your pure awareness and then you're not fully, you're not fully grown bird. It's like you're still a baby born, you're still a baby born bird and you have your little wings, you know, and you still have all those dangers that someone will just come and eat you and pick you. There's a lot of obstacle, you know, there is very fragile and you still just started begin to walk and, you know, started to flap your wings a little bit, but you're not the big bird which flies. instantaneously.

[66:57]

The one who flies instantaneously is the totality, the completeness. You still have to try to fly, you still, you know, it's just beginning to grow. That is the, that is where one still has to go through the transmuting the energy into its true essence manifestation of the mandala. And what is the experience of that confused intelligence? It's the four kinds of birth. Four kinds of birth, what we go through. the birth of the egg, the birth of the womb, the birth of the humidity, and birth of instant status. These four births manifest from that kind of confused mandala which presents, because the presentation is there all the time. So it will manifest into that kind of makeup. Now in visualizing,

[68:01]

that having that initiation, which the awareness of the wisdom is there, fundamentally there, and the Lama's initiation both are at that stage mingled and fully revitalized with charge. It's like charging it. And then you, first you create the space, because one is on the path. As I said, you're not the whole bird which just goes straight up into the air. And then slowly you begin to see the essence mantra. It's called the heart syllable mantra, which represents the energy at this stage. What it is, what the heart mantra is, it represents that the world is shining, the world manifesting this world. is represented, the main source of energy is represented by that heart mantra.

[69:03]

So the heart mantra is very important because it is the source of inspiration, it's the source of the energy, the source of the way it's going to reflect now. Now you're beginning, you see, you're beginning with a very strong foundation. You're just beginning. You're beginning right there, you know. You're just making it real. You're just directly dealing at the stage. You're not giving any space to your duality at the stage while you're going through the stage. You do not give at all any kind of wandering or any character. You just feel very realistically there at the stage. So the word energy is manifested by that heart essence mantra which becomes the source of inspiration of all the energy. And then from that essence mantra, you take a body.

[70:06]

That is the, you manifest that, you create the wisdom mandala. Now that your body becomes deity. Not a solid, it's not a solid body, but it's a transparency body. And when that happens, the habitual solidification of the birth of the eggs dissolve. That is the power of the tantric visualization. The birth of the X, the form in samsara birth, the birth of the X dissolved by, from the C syllable, now the C syllable is the wisdom energy at this stage, the wisdom energy transforming into a wisdom deity body to dissolve the solidification of the X birth. So you solve one problem there. That is how tantra is. And then, of course, it does as many different ways of different tantra practice, like Vajrasattva practice, and all different tantric practice has its own different, different, different stages.

[71:25]

There are different kinds of practices from the different energy, you know, from the wind, different energy from the dissolving, there are different, different. But basically, to put it more simply, that is one way. And then also, in visualizing the arms and the arms and different limbs of the deity, In the case of a womb, in the case of a womb birth, like the human birth, in the case of this perception experience of this mandala, where the mind, you see, all this production of our mind, all this manifestation of our mind, in that case, the limbs, the body of the deity is able to dissolve the beginning stages of the birth. like which is called Nar Nar and Tur Tur in Tibetan school. Like when we were first born, there's like the, you know, got some,

[72:33]

Some people said better. You know, something like, you know, the structure of the child at the very early stage, like first week or second week, third week, is not a fully body, but there is some kind of... form, subtle forms, which builds up, that is able to cleanse by the limbs, by the hands and legs of that energy manifesting from that true awareness body. So the solidification of this, of the stage of the, in the case of human being, which is we are born through the wounds, those who are born through the wombs, is dissolved. And then there is the light manifestation now. Out of the deity's body there is a light manifestation.

[74:01]

And the light manifestation is able to dissolve the future solidification of the much more, let's put it that way, after like five, six months when we are pregnant, then it's become more solid. our body becomes more and more solid. And that solidification is able to dissolve by the manifestation of the light. And the complete body manifestation is able to totally dissolve the completion of the fully grown birth, fully materialized body. So this is how able to practice this, as I said, the greatest genuine way of practicing until you get a sign. Where person fully become transparent. And this has been today until this day, you know, by this practice.

[75:06]

When those lamas who have done their practice, like six months, some stay for three years to treat, fully all their body are able to completely they see into wisdom deity. And it's totally like all the four births are totally dissolved. So they cut the root of the samsara. It's not something theory. It's a real thing which is happening. So, and then the... Now at the beginning stage, like the bird is not able to fly immediately, the bird needs time to prepare, it needs to feed by taking care. That kind of practice is like trying to clean. You know, first we have to even meditate the emptiness. Then we have to bring our awareness inside and then relate with the true essence energy

[76:08]

true awareness, which is the wisdom aspect, and then manifest that energy. So the whole process take step one by one by one. You create the limbs, the eyes, the everything, and then the light. And of course these are not, at the beginning stage looks like a fabrication, but it's not like that. As I said, one does not experience the totality, you see. The totality, to experience the totality is something more and more and more deeper into that. So that is how we are able to cleanse through the birth of the egg, the birth of the egg and the birth of the womb. Now when we are able to, when our true awareness is becoming more spontaneous and more open, and this phenomena, your mandala, this ordinary phenomena is transmuting into its true awareness,

[77:19]

where you do not see things as ordinary, because you see things as they are fundamentally, into its true essence, at that time the humidity bond and the instant status bond is easy to cut through. But to cut through the humidity bond and instant stainless bond is like fully development stage. Then the four buds are totally cut. But until that, a person on the path requires the practice, the effort. So therefore, it says the best practice is until you get the science. So you know for sure, you have your full trust, now you've completely seen, there is no obscuration, no confusion left whatsoever. It's totally cut from the root of the ground. And then later on, just even once you're fully developed, like the little bird, if the little bird has to try to fly, it has to probably wait when the wind is blowing, and it has to wait where the parents are coming because there are fears that it may be eaten up by some big vultures.

[78:39]

And there are so many problems, you know. and then it has to try to flap its wing maybe five seconds and then it will fly. But the big bird does not have that problem. Want it to fly, raise the wing, immediately go and fly. Would not have the fear that it will be eaten by somebody. And it's basically the example is put to the Garuda in all the Vajrayana teaching. Where the Garuda is the special bird, is the king of the bird. The Garuda is fully developed in the hatch itself. When the axe breaks, the Garuda immediately flies into the sky without any fear, limitless, never gets tired whatsoever. That is like the fully developing stage, the total experience of the totality, the complete experience of the totality. And that complete experience of the totality does not happen at the beginning stage because one is still developing.

[79:43]

So that is the problem at the beginning stage where if you do not understand things properly, then we may again take it as some kind of form or something different. And this problem is not for the essence experience. This is a problem for the intelligence experience which we go through. But we cut it on the stage, step by step. The deeper and deeper you see, the more humorous and open you see it actually. Because you see the true essence of the color, the true essence of the energy. You see, it is so beautiful. So then... Yes? Could you say more about the humidity birth? You assume that's birth from fire and water? The humidity bird is like mosquitoes.

[80:47]

I think mosquitoes are born from humidity. They have eggs first. They have eggs? So then it must be not mosquitoes. Maybe there are those who have no eggs and born just from the heat and the humidity. Like those who are born in the riverbanks. Riverbanks, you see. They don't have riverbanks in summer. In Ladakh, we have. There's no eggs, and tomorrow, instantly, there's hundreds of them. There's mosquitoes. There's a different kind of mosquito. It does not have eggs. Yeah. There are. There is a kind of insect which is not born from the egg, which is just born from humid and heat.

[82:03]

So I guess the biology is... I think modern scientists recognize that, yeah. You know, the assumption is that there would be eggs there and maybe they're so small we can't see them, we can't find them. But it's an assumption that... Assumption, well, I guess... I guess because like in the case of mosquitoes, which I see in Ladakh, The mosquitoes which I see in Ladakh, like in my monastery, is 15,500 feet. And it's not the kind of mosquito which is here. It's a different kind of mosquito. 15,500 feet, we have no mosquito. You know, it's so cold. And in summer, instantly tomorrow there is a mosquito.

[83:06]

Now where do they come from? Because when the water gets humid, there's some kind of humidity because it has ultraviolet sun in Ladakh. The sun is very strong when the sun grows. So instantly there's thousands of these things. Not only one, the horse, especially next to the water banks, is not in the mountains very much. Wherever we have water, it's there. It's a kind of mosquito. Wherever there is water, it is not up in the mountains, nowhere. And that is where all the grassy lands are. And all the horse are just... in summer is terrible for them. And they instantly come like that. And they're instantly that big. If there is an egg, it should take some time to, you know, first it's small, then become bigger and bigger. They're instantly big. And, of course, they are not flying the Himalayas all the way from India.

[84:10]

It's just... So I think it must be something like that. It's hard to say, you know, exactly pinpoint that. But many of the water insects which explain is the humidity and the heat grown. That is more like the humidity. And then there's the instant strenuous birth. Now instant strenuous birth is very interesting. It is a very strong karma manifesting instantly like some of the, there have been many cases in Tibet like in the middle of the, in the middle of the stone as frogs trapped for hundreds of years. In the middle of the rock. How a frog can be in the middle of the rock now?

[85:12]

But they are solidly in the middle of the rock. And many great bodhisattvas and yogis, they are able to overcome and see that and they ask them to break it. And when they break it, they found this frog and different forms in the middle of the rock. Total dry rock. and been trapped there for hundreds of lives, such a karma can manifest into such a state. And they're not born from eggs, they're not, it's just instantly their mind manifests into such a state. To come back to, you know, the birth process, you know, when we talk about birth, you're talking about, you know, the egg and the first utilization of an egg in different forms, but you're also talking about the appearance into a certain environment. The human could not appear in total space, in vacuum. We need some, you know, oxygen to live with. Now, same thing for, you know, those mosquitoes.

[86:16]

They need to appear in a certain type of environment, the humidity and so on. So maybe we're talking about the whole concept, the whole mandala appearance of Earth, you know, being born into a mandala rather than just the action of being born. The action and the mandala is one. That's right, yeah. But in modern science, you know, the action is separated from the environment. We're born because that is very mechanistic without really looking at the fact that we wouldn't be born in the day. Well, that is, as I said, you know, by not experiencing totality, of course, it's natural for us to go to the eternalistic, which is modern science, and the nihilistic. modern science is eternalistic because it's a frozen structure. And it does not have any validity in any eternalistic because another scientist comes and the other one will be invalid. So, anyway, now able to fully materialize, fully able to experience the totality of that father tantra, then we are able to overcome this problem.

[87:36]

We are able to overcome these four births. We are able to free ourselves from the four kinds of births. We are able to free ourselves from the solidification because it has totality. The father tantra has totality. If the father tantra does not have totality, it cannot free it. That is not called father tantra. It's called, if you cling, even as deity, it is clinging. Remember that. If you cling, even as deity, it is samsara. So it has to transcend the form also, you see. And Buddha also said, if you see me as a form, you have not seen me. So this all in relating with inner tantra, we are able to overcome the four births by the totality, fully development of the totality of the true awareness. Okay, so then have a rest.

[88:55]

Understanding is very important and when we have the right understanding then it's not difficult for us to approach in the right way and when we do not understand it properly and then we could, sometimes we could create mistake or we would not know what we are doing. It seems that at this stage we need a great extent of inspiration also. And inspiration comes from our understanding and then able to integrate our understanding. But actually, the realization will be there even the understanding and inspiration is not there in the essence. But somehow we do not trust the realization without the understanding and the without the understanding.

[90:02]

So inspiration plays a very, inspiration plays a support to our understanding and then that gives the right development to our practice. So they are very much connected in this sophisticated system of the mind. Though a person can straight do a Vajrasattva practice, But if one does not have the understanding of it, one may not know what one is doing because we are already caught in a very complicated structure of the mind. And so to begin with, we do not trust and we do not have our knowledge, cannot see the effects of that stages. So understanding is one of the most crucial part on the path to have a very good understanding what it is, what is the practice of tantra. how does it is able to affect, able to transmit, able to change, able to fully materialize and open our energy instead of narrowing and limiting our energies.

[91:14]

Our ordinary presence is a very limiting and a very narrow manifestation of energy. But in a true sense of a deity manifestation of that mandala, that limitation is totally cut through. And therefore that completeness, that totality is always experienced and one does not play with oneself. One understands oneself. If you wanted to play, you know that you are playing. But you don't know or we kind of lost the world humor that we do not know we are playing. So we lost the humor. Everything seems so serious to us because we have not experienced the lightness, the essence of that reality. So for us, a spiritual path means something as important, serious, very, very serious, as much as things are serious for us in our ordinary state.

[92:28]

Because we solidify every situation. So even to see at that stage, the DP aspect also when we solidify. It requires some time of proper understanding and a correct practice. Then one is able to fully materialize. But until that, there are many stages like the little bird. The little bird is not fully able to fly, so it needs the support of its mother to fly with in order to protect itself from other birds. And then the food and the caring and then the training which will go through is like that. So still it has to prepare so many stages which mean a person has to go through the practice over a number of years, over relating, depends how one is aware and take the responsibility and allow the situation to happen. It is really your decision.

[93:34]

It's really your decision how soon you want to realize and how you take it appropriately and how soon you take it and how soon you make the decision. It's just up to your decision. And to make you the decision, it's important for you to have the right understanding, which the inspiration for the decision will be given to you by your basic intelligence, which has the clarity to see that what is true and how that is. But that intelligence at this stage does have limitation, but due to a tremendous...

[94:13]

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