It's doing a really nice thing for me. It's tech. It's working with the sound cuts to, if you want to download all the shit, and all that, and also in this job. It could go next to the monstermatic, but sometimes it doesn't sound very nice. But you know what? We put this guy in the front of the monstermatic, not in the vestibule. And I think it's nice. Suddenly, at that moment, you see that the magnanimity is completely gone. What you want to talk about is that is not what you see. It's just that. That's not real life. Don't miss it. Many people miss it. That, when you get there, you think that's real life. No. That's a good state in reality. You see, that's a good thing. Mind is a way of working. No violence. But in that moment, the teacher says, suddenly, it's not the thing he does.

[01:05]

Immediately after, he says his thing. He says his thing. He says his thing. And sometimes he can reply for the way he is or something. Something, how do you say? Something kind of erotic. So he used that trance, that instinct. In the instant that he died, it was precious to him, death. Isn't that so? Is that clear? You get me? Again, 19 years, Malaysia. I mean, if you look at the black and gray monsters, the telling point is very interesting. In my case, I was introduced to the animals. I remember that so well.

[02:09]

My husband called me. He said, it is a special day to come this year for North Carolina. It's a very important day. It's time to get up. It's a very, very good day for us. We just got many dead. Mm-hmm. Well, the reason is, I'm not sure if I'm going to stay in this house. Maybe I should go. Oh, would you like to meet a friend of mine? You just need to drop everything you want, okay? And then drop all of your masks. And then you just have to do this. And drop all of your masks. [...] with more question, but not question, and a different experience will stop you.

[03:24]

And then maybe I'll notice, when I receive more teaching that way, too. So we get experience to be a part of your group. Up the boat, it's been blessed. I forget to be straight like William, we didn't get far, strongly enough. We were company, but my own father, We just, day after day, year after year, we kept looking at it and building it. And I was just tossing it and it just slipped through. And when you look at people, they're intellectually funneled to be saying, come on, we've got a game, [...] we've got a game. Maybe there's no option but something like that. But if you don't have the opportunity to yell, you know, what is your ground secret?

[04:28]

It's true that you're a traitor. It's your dialogue with me, not me. Not really. You're a traitor. It gave me an extraordinary signal. Look at that. A big new outlook. And he said something there. He said that what these realistic symptoms are, among the doctrine-practitioners, something mistaken that will tend to take on a very essentialized path of violence, up to a great master, to this order of the dead. And just a kind of excuse to be made, because it's very short, to the heart of our lives in the world. Of course, in the heart of our lives, everything is bad. But that's the reality of that master. That's why I said it's important for us to stay alive in each church and study very well to realize the meaning of this, et cetera.

[05:36]

learn under this debt, we can understand the requirements of the very secret instructions that we have. And it's a very important point. That is very true, so that's why sometimes you need to also study in 12th and 3rd year, and then you see it takes more and more and more in order to be clear with you. But then you see there's another approach as you don't see it either. We don't study with big texts on working. Just you pick from the same actions, the same person, the same person, the same person, the same person. You keep picking that same action day after day. And after a while, it just wrapped on me. It had the same effect as others, not me. And that's the proof I found. Because I knew that it was not me. It was not me. Okay. You are a retirement. But it was in this day and age, my heart was fixed to experience it.

[06:43]

We tell the place, especially the Americans, the one region, there's a tremendous sacrifice. Because we all work staying busy. We are serving a corporate purpose. We are serving a corporate perspective. It is possible to keep one of the people. Well, I know it's important, but the final analysis of things, What does it mean? What does it mean? Something we have really considered. We must consider something on the emotional level. This is where it isn't. This would be the proof of a long-term perspective. Not just to prove what people call being practical. It's not that being practical is not having a vision. It's not. You know what I mean?

[07:46]

So the practical can be wrong at times. Without reducing, just going on doing things. What jobs do you get? And it just, you live for what you say. Just reaching your ends, you have to leave. It's called . It's all you kind of have to issue with. It's called a cop-out. You notice when you're a cop, you get caught up. Allow, don't just, allow a case to pick up. It doesn't, people do ADHD, don't please, no don't please. He gave me a job like that. He was really old-fashioned, he said. Now he's not Catholic at all. He said that he wants to stop suddenly doing these things. But the trouble is that he had so many problems that he'd make a whole bunch of noise. But he'd make one last film with all the records. So, um... So what I'm having to say, generally, what we think is an option.

[09:19]

You know, it's about time to start from the life. But the person forget. The person forget if you look at them as saying how your life is. Because what else? You're not dying. You might die. Who did that kind of work? They draw this idea of, you know, level chain, you know, or the attribution of love and all those things. You just suddenly die in your sleep and the car crash. There are so many means to die, and so we always need to expect, with this present exile of the Patriarch Central, you'd expect Newfoundland to explode it. No, no. Not that we expected that. P.B. Carter was saying, he came to this room today, remember?

[10:21]

And he said, he said, it would be sad, because Newfoundland can grow up just a little. It's just, it's a struggle. So there's also, to make sure they're not stuck, there's a cone run. There's a toxic cannon that we literally open. These dogs, they're not allowed to, they know that you're not allowed to open the book. All the guys I know are stuck in this kind of stuff. All the community states go. We see my two-tenths grown, my three-thirtieth grown, all of them need to be plugged in the book. Do not expect everything to be just always the same. Think of it, think of just finishing your diet. This is what is called being conditioned. Believing time runs in depth. And changes will happen anyway, but you keep hoping for the same old thing to continue. You know, this part is called believing time runs. It's the very fourth aspect you can receive.

[11:25]

Look back. I've been saying this time more and more now, because I like it to be just based on the final, because in Europe and in the West, in America, if you don't plan, you'll never have a spot like this. You'll never have a spot like this. You have to plan. Just look into it. Plan ahead. Because we are retired. I think we are fine. We are all going to retire. Or also, there is Ireland and Australia. True or false? What? It's not true. It's serious. If you want to take over, you can take now. It's already a big holiday result. It should take a bit. It's already a resort.

[12:30]

It belongs to a student of mine. Only thing is, there's another partner who owns just one third of my corporate business. So we need to buy from them. Otherwise, it's a holiday resort just near the big, if you could, Great Reef. There's an airport. There's a place for foreign people. You can ask it in everything. And in the whole, there are seven pieces which are completely our story. When you sit in a big room and you hold yourself between your hands. I know there's a little small island near you, it's called Freedom Island. Isn't that right? This island is called Linden Island. Linden Island. In fact, this girl goes to Linden Island. and I'm with the Seminary of the Holy Ghost in Ferret when we visit there. I'm taking one week off to go and visit the Freedom Mountain, and when we're there, we'll go to see it.

[13:32]

There's also some possibility to invest it from Stuttgart. Like Bahrain. And we may eventually make it a conference center and things, because we couldn't think of the future. Think of the future. In case of some, I mean, we had charity. California rose because of that bridge. And then I, I didn't even think about it. It just takes so many people. It's just, it's [...] just, And it's very, it's considered absent, but it's out of stock. There's no factories down there. In fact, everybody in the region, they move away because they're not employed.

[14:35]

So it's completely missing. It's a wonderful place to come. In fact, many of my English students are chief. And so you see, in my work, I crystallize. I mean, now to now, I don't know whether you will see, to speak from the center, if I make them one major citizen. We must develop an international center, a model, where we bring all different characteristics. We're going to open a different many fields. There's going to be a practice and a teaching center, but also different disciplines will be brought, because I already incorporated It's a beautiful story. You see how it works. There are many different masters. I've spoken of many different masters. That's the difference between my vision and others. They're all very enthused. There are also many characters and things like that.

[15:43]

So what I'm going to say is that I'm also making these And all this is because we don't have too much time. But we are really busy. Isn't it very funny? I mean, sometimes it's very good for you to think about this. That things that you really like to spend time and do, you don't have time for it. But you can change that. So the main one is to hit the viewer again and again and again. All right, maybe you can stop there. Any questions? I already introduced the others. Then it was supposed to come this year.

[16:49]

It is coming next year, so maybe the year after it will come. It's called The History and the Fundamental Truths of Nyingma. It's going to be 1,500 pages. It took 15 years to translate by many translators. It's very simplistic and it's very illuminating. This is the classic work with the history. This will explain all of Vietnam. and use it very softly. That part of the book is sufficient. But the only problem with the books is that the translation and the way the words are used, it's very important for you to try to understand what the translator is trying to convey in the words. That's really the problem now. So often I haven't written many books because I don't know how the translation paid and so on. You know what I mean? Like, for example, there's one group called the Tartantic Approach to the Minimalist.

[17:54]

There's one book, which is atrocious. People say it's very good, but it's very atrocious in the language. They call it jeux exaucés. In French, they use the terminology. This is kind of rather interesting. So we had quite a lot of people who read books. Then, of course, you see, there are very thick books that are kindly made of easels, which requires a lot of dictionaries. But that is a good, good approach. So that's it for the garden. No story. Any other questions? We've done something recently to let each retreat.

[19:01]

In fact, I've just showed Christy already. The last Easter is already in the room. This summer is quite a bit of a red cross that will appear in the book. I hope the same will happen in the United States. So that each retreat will be another people. Like this weekend, we always talk about MOOC. What is that? I think sometimes what we need is some kind of, like you said, Versus in that way, I think I would more say that if there are more teachings which are oral transmission type teachings, those are more useful in terms of practice. So we can take a break now. Potentially it's good to look for this guide. If I now remember, it's a series of answers and questions regarding touching.

[20:03]

Series of questions. and it's translated by one of these Italian students. I think they are hoping to appear in English. So here, on the model you take this, first speak your mind to that. It's a matter of interest. Exactly as you said, the chair, the first secret, we look at it. First, keep your mind relaxed. Night is scattered, not contemplated. Remain without rising up. While addressing it, your sleep should be enunciated by the doctor. All right. Turn all beats off. You've got the matter. All beats off. That's it. All beats off. That's the introduction. Thank you.

[21:04]

What do I call it? What do I call it? I don't know. I don't know. Look back, please. Look here, please. Take two of these. In a teaching environment, in a teaching environment, in a teaching environment, you see?

[22:12]

Like, in a teaching environment, suddenly your mind goes as well as it becomes, you wake it up. And it should be even more mindful than that one. Look at that. Okay. That's also something you learn. It just matters, you know. Nothing is predictable. In a sense, you just fail something, and you could have something, you know. So we left yesterday. I think what I'm going to do is instead of, for example, listening to the tape, which might be, you know, I mean, I love it with the tape.

[23:19]

It's possible because he's German and he's very strong. It looks. And then also, the second tape is complete, right? So you cannot play it. So let's say, for the purpose of just, you know, gratification, we go back to the point where we left off after the afternoon break. Remember when you said it was kind of hot? I found music was a part of it. I had no idea. That's why I had no idea. It was a part of it. What kind of humor would you call that? I'm telling you the truth. No.

[24:37]

Alright, now we put tape. We will come to the part where I spoke about the introduction. Where the master effects that by, for example, after his death, At that very instant, we suddenly understood that, I mean, as you said, in the intersectionality, something that our mind is checking, it feels possible, a breath, and our hope, and our hope is our mother, our mother. It's a kind of a, it's a kind of a, it's a kind of a, Next explanation.

[26:31]

What kind of world are we in? And then what I was saying is, at that particular moment, when one, that particular moment, that particular state, is called hell, I explained this to you. And what I was saying, what I left off yesterday, saying that the hell itself is not the state of the world. But rather, Hedewa is a kind of way, Hedewa is very fucking most-ed.

[27:45]

Or to put it more precisely, it's that state of watching the master suddenly get ed. At that moment, it's not that instantly when he gets ed, that because when he doesn't get ed, what he does is he destroys the perception, as Tanisman would put it. It's more like cutting a bee, you know, the, you know, the string power of a bee, you know. You cut all the strings apart. It's like all you could accept, you change your mind, it's kind of cuts. And so that your mind is completely shattered, or your thinking mind is completely, I guess, put aside, you know. And in that particular moment of death, in that moment, you see, In that moment is transmission. In that moment, if you're, for example, really open, and you're, for example, with the Master, in that particular moment, you could be able to look through his gaze.

[28:50]

Here, the eyes are truly important. In many ways, I kind of took me to practice the eye and heart practice. And so that could be in a kind of way, could be in the gaze, or could be the expression on the face of the teacher, or the way he's sitting, or at that particular moment, as if something is kind of trusting, which in the main is beyond words. And at that moment, if you get a glimpse, it's also to do with how open you are, how there's a meeting of minds and heart with the teacher. And that's where the transmission takes place. And particularly the teacher transmits it that way.

[29:52]

And then you see it. And then in that take, there's something like a look back and I just look back and it arises, or there's a recognition. And it is very, very, very vivid. As it says here. Very vivid. And all penetrating. All penetrating. Conclusion. That means it's like. Meaning it's completely clear. Like suddenly. The roof lies open. And everything is just enough. like the top of the mountain. I mean, completely unstuck. I don't know if you know what to get us there, it is by taking a sword, and that we need to stand, you see. Just be unstuck, as much for some time. Stayed with God. And also I, it was this winter, I took wood game.

[30:58]

and read the teachings to my students, pointing out the instruction. At that time, he did the induction. And he did it this way. He said, look, normally your mind is like this. He said, OK. He said, I want you to, when I turn my head like this, he said, I want you to move your mind very quickly. It has to be very quick. And they say, he did this, and he did that. At that particular moment, he banged the table very, very hard. Very hard. And so there was a kind of a thunderous noise, which kind of was a surprise to people. They were not expecting that, because you can see it was a kind of complete surprise. At that moment, If those of you who can't look at this face, this face changed. It's totally changed from before. It's explicitly changed. It's like the lady I spoke to in this meditation.

[32:01]

It's like everything in this face, there's a flash. And then if you're a practitioner, if you know what practice is, if you know what receiving transmission is, and if you knew that, and if you had it, opens the mind and how in that particular moment, you would get this. You understand? So in a sense, when he did the introduction that time, it was very, it was the, I understand, it was the, it made me realize that really the main point is that the reflex that comes immediately after the action, okay, or the sounding of the table, right? Okay, that's the, that's the moment. And it's not really insane. As, as the great master Garbhati, the first Hindu master, as he said, when from out of the chronology show of Dharmadatta, suddenly it arises, and with it there is insane recognition.

[33:19]

It is like finding fresh juice and put it up in the ocean. No one is responsible for this. It's just a fact. And there's a recognition. There's a recognition. It's really interesting, isn't it? It's not so much how long it is. Sometimes it's just that. Sometimes there are certain experiences in life that are serious. And it has such a profound effect, obviously. You know what I mean? It doesn't mean that that experience will have to pervade your being for a long, long time. That could be the case. But generally, it's just the experience itself. And the main point is then, once this introduction has been effected, then immediately one actually rests in the confidence of that year. but give us one sip of that, and just abide by that.

[34:22]

That is really the main point of practice. Just rest it, we will just be quietly abiding by it. I'll just rest it. Now this time if you meditate, no, I'm just saying. That is really what it is. But look there. I remember as I was saying yesterday, in some ways, actually, frankly, I tell you some things that are actually kind of secret. I tell you. And I don't know, sometimes people don't appreciate it or not. I mean, some do. But because it's given quite easily, I give it quite easily.

[35:25]

even without preliminaries, without preliminary warnings. And it's good that in a sex section, people sometimes don't put a few stages. But I was born and raised in America. If a child is seen as very fine, then people think it must be very worthless. There is no charge on them. Simply, people think it is not very worth. People don't believe. It's all to do with our kind of conditioning. But we need a second drama now. Anyway, so I hope you realize, because what I'm trying to explain to you, the way the men are, which is the way to proceed, I'm trying to give you my best video. I always do that with every teaching I have to give. But not all of you give your best when you listen. of the distance.

[36:27]

I'm doing this more than most of it. Because what I really hope and wish that you did with your job, I'm just stopping. And you get literally pictures that are beautiful. But once you do it, it's the way. You see, and also another thing that actually, sometimes even though You know how it is that sometimes we ourselves come in between the obstacles. You know what I mean? We hesitate, we're afraid, we doubt. All kinds of things come in, you know, in a sense that it's not ready. It takes a while. But slowly, slowly, I hope you get that. That's why I keep on coming in the same teachings. which is in a sense that the patient is also watching what he's teaching, not teaching again. Again and again. So that in some ways, I was teaching yesterday, is that even though I teach this many, you don't practice anyway.

[37:35]

The only time you practice it is when you hear it, we teach again. So in a sense, when I teach again, it's like a practice is again, going over. It's a division. But yet, we continue, we, I always, because, for example, But this may come, but we need to stop there. And that these things that I'm explaining about how to really ease, really, really introduce, you don't hear the masters actually speak that. They don't know how to speak that. Even the Dzogchen masters now talk of Dzogchen quite openly. If you look at it very carefully, they give more explanation. It is experiential. You can see the power, but they don't explain it so precisely. So actually, how do you say, confidential. In the sense that the great art of teaching now is something that's done and the teacher actually teaches the most favorite the most special student when he teaches and teaches them.

[38:43]

But I do this, maybe some of them actually do this, because sometimes I feel maybe if you don't appreciate, if I do this, maybe I just don't. I don't know what I could do to help you. It's not that I need your precepts for my teaching. It's more of your precepts for what's happening. And to recognize it. And the recognition and the precepts themselves sometimes helps you. Sometimes we have to really pray and accept it. Like for example, even with my own teachers, sometimes they say how precious the teachings are, how incredible these teachings are.

[39:51]

When they say that, when they say that, even though they don't have to say it, You can see it, but when you see it, and suddenly you don't know. You suddenly remind yourself. How fortunate we are. How fortunate we are. He's teaching us. Which I do. I'm just a legacy in order to pray to God. He's being available now. And he's truly teaching the human being. Actually, he gave the version. And that too we receive. It's like many of us, we have an idea that You'll get it later sometime when you're ready or when you practice or treat. You know, I know from my own life that I always used to think I would get this teaching later and later I would be easier and better and have more time. But unfortunately, afterwards they don't have it. The teacher dies sometimes. So the only time is when you receive it. That's the kind of optimistic people. That's where there's regret afterwards because the publishing is gone.

[40:53]

You know what I'm saying? And so I say that, you know, it creates kind of a certain awareness there. And then also, you see, again, some of you might not actually realize the profoundness of this what I'm saying. And also, sometimes it also depends very much on one's hearing, one's acoustics. It's really that how much one knows one's practices, it's also a kind of listening. The more you are, the more profoundly you understand, the more profound your hearing is. Your acoustic is not great. You really hear it. And it begins when you hear the teaching actually to be resonating with you. But also it means something when you're not ready. Sometimes there are places that the teaching itself has been purifying.

[41:59]

Like, for example, people who are not ready, it pulls them out. I found that. That's why I came to teaching those of you, but I find that only the people who are already in the States, rest are standing. That's the type we're working on. That's called sometimes protectors. We don't come out and own them, but it comes very, in the 28th century, 21st century start. It's very difficult. probably a couple of different ages. I looked at the roof. I noticed something very extraordinary just inside.

[43:07]

There was several French people that just managed to come. They just heard the retreat and they came, French children, but came. And there were actually not very many people, mostly old people. Excuse me, because we don't advertise very widely. It's not what I was about. I'm just kidding. And that's the new approach I'm taking on now. I continue to do that as I think about it. My approach is to And these people, what I did was I tried to process all the people. I have to sit with all the French people, about 150 or 200 of them. Sit with each one, explain what their name is and what they feel and what's been going on with them and conclusions and drive. So I was really, it was quite late and I had to be here.

[44:12]

And they were all quite strong Christians, Catholics. And they were very spiritually searching. And they were a little bit confused. They were confused about what kind of thing to do. So they were in that situation. They were a little bit confused at first. So I kept telling my people that it was something that I admired very much about them. They just kept on staying there, inspired by the country. They just kept on staying there. Kept on. And the last few days, By the end of the last two days, they were totally happy. But there's no other thing in the mind but Buddhism to share. Because they found practice. It's part of the spiritual essence. That's what really matters. It's not so much that it's Buddhism or Christian. It's all practices. So what I'm trying to say is that it's a way of working out.

[45:13]

This is something extraordinary that I find. That you're really working out with the pupils. And you see, it's very interesting. I have to work like it. It's a little different here than in the area of California or America. In Europe, I have to work with the infant metallic, the ducts of a particular pupil. Particularly, there are certain Dutch people who are very suspicious. Very suspicious by nature. They don't like drama. They don't like drama. They don't like theater so much. They're very more factual. There's a particular humor. So there are that type of people they need to respect. There are also others, French, all different people. And so in a sense, they are just kind of trust-eating and they're happy with it. Something extraordinary that has been happening lately, in the few years now, especially in the last few years, is the activity of the mind.

[46:22]

It's not a mistake. It's not a mistake, but what do you have to say? How do you do that? Do you know what I mean? In my case, for example, I always I mean, whenever I talk about these, I always look at it as my own experience, how each darkness can be unique for me. And therefore, I try to speak from that experience, so that you understand. And in that, for example, the first introduction I had from the Master was one of the... What is that? I just blew my mind. I was not ready. I was not ready. I think in one way, I was ready, that's why he gave it to me. But myself, I was lost there, just kind of suddenly was completely taken by surprise.

[47:23]

But the experience stayed with me so strongly that I can still, that room that we entered, I can still remember that room. Other places I forgot, many places I can't remember, I forgot. That room stick to my heart. And when I said, when I lost the sentence, just the word, he said, it's completely interesting. He said, ah, couldn't extol it. What I experienced is a state beyond that. That was my first and first time I was sedated to experience that state. It was quite extraordinary. Then later, in a sense, when I got more age, I was sick in the PTPs, but then it was legitimate. Who, because of his kindness and his compassion, he was in the treatment of my own son.

[48:24]

And just kept on, really, PTP, kept verbalizing. My master, now I can't say, transplanted that. He kept verbalizing through the orgasm. He kept on, and suddenly, you see, In a sense, it's really interesting that once I received from my Master, I realized it was there, but I was not so confident of it. And it would come occasionally. Occasionally, it would come, the confidence arise, depending on the inspiration situation. I would see the inspiration, the blessing, so I would say, ah, yes, this is it. Yes, I know. I was introduced and I recognized it. But then it would go away when you are not so confident. You know what I mean? But then, you see, it slowly started to get interesting, you know, and to the blessing of the Master, that he began to step it up.

[49:25]

It was not so much a dramatic reduction, it just kept on stepping up, kept on growing, because suddenly he realized it's wrong. And also, when I was a senior teacher, something quite extraordinary happened. But that was not the most important thing. The important thing was just that really, you know, day after day, year after year, to be present, to be passionate, to be lean, and begin to receive. When you get this, when you get us to, you know, when you get on, hearing that, seeing that, It kind of made me think.

[50:29]

It began with the Guru. And something also too, this is something I have been, many people ask me. They ask, what's the incarnation? And then people ask me, do you remember my past life? Do you remember the next? My answer is very simple, I don't. I don't remember anything. But then, then how can I get any information? What is there, and what indication, what confidence that, firstly, you see, because my master said I was. So, I'm kind of wrong, so I distrust him. But more so, more my personal thinking is that, in some very extraordinary way, is that without receiving very much teaching or without doing very much formal studies, I did go to formal studies, but actually, in some ways, without doing very long formal studies, I began to get the main point very easily.

[51:49]

I began to discover the main point about myself. I began to develop the main ones. And as a very young child, I began to understand about family. For example, it used to say, this is a difficult concept and nobody can understand. But even as a child, I began to really understand, appreciate the kind of the emphasis, the view, the middle view of emphasis, not for any experience, but to relate to it. I used to have quite a good understanding. And also, as I began to slowly to teach, And suddenly, you see, I began to discover in myself, which it seems very, you know, almost discoverable. So that a lot of things that I'm actually learning, just discover by myself. And that will help him out, because, I mean, also the thing is, when you discover it, you can actually know what it's like, you know, from the way we experience.

[52:52]

You really can check it out. think that you're making love. There are also questions people sometimes ask, how much is your ego, and what is your intuition? There is a very way of knowing what the very intuition, wisdom is rising, and what is being made by your ego. Ego's problem, to act, you've got to be able to distinguish that. So in that, one can actually seek questioning. And what was also amazing is that something extraordinary was happening. I kept on discovering something, and he immediately, even though I was saying he was next, he would keep on that thing, which I discovered, and he would confirm it. And I would just laugh at myself, slightly, because I could already be next, without any confirmation, without asking him. So then, slowly, slowly, it ended up that I didn't have to ask any questions at all.

[53:54]

I don't have to ask any questions at all. I began to trust in my own great God. And in the transmission of the blessing, I never received it. Not so much bothering, because sometimes, yes, there are times you can also ask questions. That is when you are really ready to ask the questions. But other times it's very stale if I practice the receptor, if I'm practicing and reflecting deeply. But in a sense, it's like a skull. And this is something that I realized even more so when Diana said me in English, and not recently. He also said that. He would give me something and he would give me a few minutes [...] which normally, I must say, is very difficult to study.

[55:07]

This I have to understand very easily. That is true. In a sense, that's like the unfolding of the past memory. Past memory is not so much the memory of the events, but the memory of the past. That's what's called awakening. Awakening, you see, it's like Eureka coming to adulthood. Your report will come back and your report suddenly turns into AIDS. It repeats itself. This is what you require. When your report begins to come to others, there's a kind of stability that happens. Do you know what I'm saying? Then you find the answer. So, anyway, I don't know how relevant that only is, but I told you, and I can't really say I know.

[56:19]

So, we will stop there, and next time we will come, we will just have a few minutes break. Satsang with Mooji We are facing God in the new, and those who cannot come to Jesus. We are facing God in the new, Thank you. [...] God bless you.

[58:56]

God bless you. is is Thank you.

[60:03]

O'er the land of the free and the home of the brave O'er the land of the free and the home of the brave Thank you.

[63:38]

Thank you. Thank you. I said to you this at your age, that Honolulu, I think, is how I want to easily talk to you. And your son, I don't know if you can hear me or not.

[65:17]

I can't hear you. [...] As it is wisdom that has consented the mind, self-trust, which is the essence of the Dalai Lama's thought, before penetrating from the native cultural direct path, pretty any reference or reliant whatsoever. So it's known as Peggy Ryder, not Patty. Dr. The Ex-Expert, would you please? What does it mean?

[66:32]

What does it mean? It's understood. When you find yourself in a state where there is no saying what mind is, there's no not-with-me, then you need to do that, and that's the truth. I don't just get mad. I bet most of you don't agree with such a lie. completely losing that kind of welcome spot, having this role of that foot-to-toe-to-foot in that time, you land yourself into the state, in the Dhammapaya, in the depth of which is the Sankhya Rigpa. Sankhya is kind of unobstructed, very connected, open, and this is the Rigpa which is beyond, which is thousand-year-old. And this is the, this is the wisdom of Rigpa, which is taught in my interest. That's very interesting.

[67:34]

Interesting, you know. It's big like, say, once the mind has cleared out, there you find Rigpa, which is what the Rigpa is. Always trying to, you know, do you find that? It's very interesting that the mind is shifted, the mind has to kind of explore it all, you know. that free mind. And then, instantly, in a second, in that very instant, you find that wisdom is required, which it comes to in the mind. This is one of the reasons why, when the introduction is made, I said it very suddenly, very suddenly, because in an instant, the mind disappears completely. Your complete mind disappears. In that very instant, you find the great one. The danger is right so quick, immediately after your mouth comes out. So, how are they able to recognize, you know, that they can recognize?

[68:39]

So, that's why the main point is to be very transparent. Do you understand? That's what I'm saying. It went neatly, not just that moment. Then it's like, you know, every example I see, when you give a car crash to the death, you know. That state, even though the mind comes back, there's a kind of, it's like, it's like the ocean. I think it was... Exactly. Thank you. Suppose a car comes and crashes into your car. Then he stays, but the next day, dead. You have to date. Date? Date him when he comes back. He'll be back. What if he really has to date you?

[69:40]

You've got to date him. Oh, are they? You can't tell me. It's interesting. It can never have any ocean, but they have a pandemic. If you go sentient depth into the ocean, then the ocean goes below and it's completely never moving. It's interesting when I... Thank you. Thank you. It's a... You don't have to take this. You just... If you take this tape, I'll reference it. You see, what is good is that sometimes when I listen to my tape, I can make it clear what I was saying here, that

[70:51]

Khyentseman always talks about, the Tibet never had any ocean, but it's very interesting. There are certain traditional analogies that tell you both there really is no ocean. It's quite interesting. Shakyamuni said that there is certainly depth to the ocean, and however you see movement and the waves there, it doesn't affect you. It only affects a certain depth, the neural depth. Do you understand my point? I'm going to try to say that even though they are like the service movement, talk directly, but it reflects the view of mind, you know, kind of, up, whatever you like to call it. If there is a very direct being, it might happen. Even though the mind comes in, the physical experience is very kind of, kind of, it's like inventing it with that view.

[71:59]

It's like burying a jewel. A buried jewel? Buried jewel? Buried jewel, you know. Do you know what it means? But that's the reason. That's your power to share. That's your capital. That's what we work at. And here, we work 20 a while sometimes. 20 a while, we sometimes. 20 a while, you have to say, You see, once the ripper has been practicing, he invests in you, you receive a transmission. It's like taking the debt in the ocean. Whatever, even on the surface, the mind moves back again to occupy all this thing, but then you're not the same. But however, and this is what I will say later in the second word, what is important is the maintaining that.

[73:03]

Get kind of the view of that. Restitution. Maintaining that, keeping that alive. It's like letting the candle light. Letting the candle light to stay. Keep alive, so to speak. Maintaining that beautiful manifestation. What does it say in the past? Samantabhadrayana is unobstructed. Samantabhadrayana is also an unobstructed term. Basically, I mean, I always tell a story when I say throwbacks sometimes. Sometimes it's also a state of realization. For example, there is this great woman master called Jaro Kanto, the same lady who told me that after 38 years, there are no obstacles that we have to break. She would detect it, and then she would prophesy it. my last bit of life, apparently, to leave.

[74:12]

If you don't leave, you can get the idea out that you were never there to do it. That's the way to choose one of the few. The Chinese were quite clever. They had just to bribe everybody, make everybody happy by giving lots of money, making all of our food storage. But they actually were just taking all the people already, before they could stoke the authority. What I appreciate is that the Chinese are very good. They respect propaganda. This was Esav's paper? Esav's paper? And then she was young, and she was in this monastery.

[75:26]

The prayer was that and that the monastery was very strict. They followed very strictly. When I wrote those old marks, it was very strictly for Pina Dutrucma. And they never doubted her. Not because they had anything against her, but for pure temptation. They were moving around. But because she was the sister of the devil, she was given an exception. She was 40 years old, about 15 or so. But then she would just start making it over and on [...] and on.

[76:41]

So her brother started to take it, come on, don't do this, you know. She wouldn't do it, she'd just throw it naked all the time. So finally her brother, no option but to just kind of lock her up. She'd have a very strong lock. She just walked through the wall. That's what's like when you walk through the wall. There are a lot of demonstrations of samsara. Ridiculous samsara is walking through the wall. But on a more intrusive way, I mean, I say to somebody who's jadeite, the unstuck nature of the rick sometimes, is able to walk through the wall. One who is jadeite at really very powerful level is able to walk through various sections. Because when you really, it has very much to do with this. Actually, it's very much to do with the... See, it's too... It usually isn't actually mine.

[77:54]

that when you actually, something quite incredible in the practice, when you actually able to master certain aspect of your mind and control and understand it, actually you did even the phenomena and the things how you change. Quite incredible. There are many such thoughts. So this one is not subject to it. Some of them is very weak to that level of the sanitary state of it, but was able to even actually walk to the wall. No longer the walls exist, because they realized we don't exist in the wall. But actually, it's related to reality, because at the moment, you see, for us, these things, these are quite a good correlation, all these things. That's why someone who is completely clear about it is able to do miraculous things.

[79:07]

But miraculous is because they don't live under the same norms. They're not controlled by the same . So they're able to do it. So it's quite scientific. There are many different dimensions, yeah? And he said that what we perceive, this is what when we do yeshiva, this will come. And that all the perception, there are different types of bodies on the human level, which the kind of bodies may have born and flesh. On a certain level, like in a God's level, it's what it like. In the dream, regardless, it's what's called habitual. What I'm trying to say is that it's really quite incredible. When you really realize that it's possible to actually transform.

[80:11]

Because at the moment, for us, that we don't realize, we see the outer phenomena and everything can be extremely solid. Not only do we see the external phenomena, we find even our thoughts are also solid. The problem with us is that we see our emotions. So stop it. But in the sense that when you rely on you, you talk to me, you rely on me. That's the clue. But that's really just a great message. You don't really give too much, but it's important to be able to see really right through. That's like one solidity that we maintain right now. First level of realization is on our way to deal with our emotions and our thoughts and our feelings. Then, with that developed more and more, it's not going to actually manifest on a mountain. I mean, you also notice some of the... I think some of you might know from your own experience that when you begin to really practice it, even the things around you change.

[81:17]

The way you react, the way people react, they change. It doesn't mean you're perfect at the moment. Actually, the world around you. They don't. They must. And often, sometimes when that... So that's why that aspect when there's nothing obstructing is for some time. the clay cup seat of sound. And so that Yaron Kano is very lucky. He made a fisting sheet, demonstrate by simply walking to the wall, that the seat of sound. Okay? With the clay. So, that

[82:18]

In a sense, it's this realization of that, you know, that some kind of state really expects a kid to be actually visible and what is that? Walking through the wall. But there's a more intrinsic there. It's that the truth is dead on the state. The state of some part, it can't stop. There is no mind. There's nothing to obstruct. There's no lies. You know, completely. And that, there's nothing to... It's like there's no grasp of. I think I have been saying this in the past a few times, but I think he thinks you made it. Sometimes we really have the introduction very strong. Sometimes we have a very unfathomable experience, but afterwards we have to recall the basic characteristics. You know why?

[83:42]

Because the mind was not there. The commentary was not there. The commentator was not there. There was no mind to say. Something also very interesting we've realized is that at that level of experience, So there is no longer any concept of any mind that's completely blown, that experience absolutely non-jew and direct. And just it takes. It takes. And like, you see, for example, like the fire has not burned yet, doesn't it? Coming up there. You know what I'm saying? I'm a very heterosexually talented person. See, that's why there's no... In that particular state, there is no... Would someone tell me what I'm trying to say?

[84:47]

No subject and object? Huh? No subject and object? That's one, yes. No conceptualization? No conceptualization. Needed also. It doesn't really exist. Huh? It's kind of like Well, you can say no memory, actually, sometimes. No watch or watch. No watch or watch, that's true. No reference. No reference. No self-consciousness. No self-consciousness, yeah. No separation. No? No separation, yeah, something like that, yeah. But I hope, I mean, you say all these words, but I hope you get what I mean. You get what I mean. Because, you see, if you know that, then if you have that, you have a confidence. Because if you don't have that, if you rely on some kind of a compliment, some reference, some say, oh, now, now, it has to be something like that.

[85:49]

Now, while you're dying, it's not a reference, you see. You spoil it. You stain it. You impurify it. Do you understand? That's what I'm... Is that right? But you in that state have reached that. What is the problem to you now? Even in that state, all the energy in that state is very much demonstrated in the Kadaptyuta. Kadaptyuta. Kadaptyuta. Pramodjili-pyo. 2W is the elaboration. I like the word 2W. It's a very important concept about 2W. It's free elaboration, which means that it's a state of absolute structure. It's a state of great simplicity.

[86:51]

Even if you try to concentrate, you cannot make it. It does not work. If you write in water, does it say it? It doesn't say it. But if you write in the sun, does it say it? It doesn't say it. That is Duryodhana. This, in the doctrine, this word is very important. Sometimes Dzogchen yogi is known as a yogi of karatura. In Sikhism, that terminology appears very often. Karatura, in a sense, generally in Buddhism you talk of emptiness. But the word emptiness has a slightly negative connotation. It has a slightly nihilistic connotation for many of us. Because we feel emptiness is something empty. Not at all, not that. So much so that people are afraid. There are many, many theories to mind, especially the Dutch.

[87:52]

And it had to do with expressed deep fear. And feeling very lost when you say everything, you just feel kind of a sense of like vacuum. And that's a kind of a more misunderstanding of this. Very early in the temple, it's because you see the word emptiness actually means, it depends on what you do. Emptiness itself is empty of emptiness, meaning that even the concept of emptiness is empty of, meaning that it is not stained by anything. It is not stained, not spoiled. It's totally pure, the primordial nature of existence. That's what it means, being empty like the sky is. You know what I mean? If the sky is empty, but it's almost empty, it's all the space, particularly when you go to a place space you enjoy in life. So anyway, this kind of work is independent of the first data, that's A, or alpha. That means pure, which means primordially pure.

[88:56]

Pure in the beginning. That is . That is the state of primordially pure of any concept. And is the state of great simplicity. is elaborate. is free. in a sense, in a state of that color, that even if you try to complicate it, the person who tried to complicate it doesn't know how to complicate it. It's like somebody who's so good person that even if you try to cheat or try to lie, they don't know how to do so. You know, really completely messed it up. You know what I mean? It's not that simple. That the state is so simple that, in a way, you cannot even contemplate it. That, I think, stands as one example that I'm quite interested in telling. You see, whenever a press interview with me, it's always been the case that they cannot mis-true these words. They've never been against the act of mis-truing.

[89:57]

They don't have a question of whether mis-truing would work very well. But they've always been so simple, but also in the point, very, very directly conveyed. It's always, they cannot mis-true. I mean, that's just an ordinary example. So do you understand this ? That is the state of, you see, what I'm trying to generally say here is that once we are last introduced to the nature of mind, the state of mind, that particular state, what we're discussing is the view. And when that is revealed, The only problem with us is that we are obstructed from seeing our ordinary reference. Our ordinary reference of what mind is, how it should be, how it should be, it should be full of light, it should be this, it should be that. All those references are what obstructs our seeing. In a sense, we have to give up all these ideas of what truth of the ultimate is and just see directly.

[90:58]

Do you understand that point? And when you see directly, then... That's the main point here. Cut out the cure and leave it there. So there is no, in the state of cut-out killer, there is no place for any confusion to be created. It was just fine. It was thick. So forget it. Basically that. You understand? So that is the new cut-out killer. And cut-out killer, that is wrong, sir. Example is like a mercury. When you throw into the dust, the mercury, the mercury doesn't mix. It remains, for example, intact. Like a mercury liquid. Locked. And the wires are the fans of the space power grid. Locked. And if you look, because that is more the view of architecture, here we are introducing the view of architecture.

[92:04]

When you look at Theravada, and it is the ones who really begin to look at the Theravada, that's what can be stated in this teaching. Finally, for example, when I say like this, even though perhaps you may not understand absolutely what I'm saying, but sometimes you could have a little experience of something that it might be. Some kind of a feeling. Kind of an inkling. A slight kind of intuitive image of what it might be. That sometimes is very beneficial. That's like an inkling of the view. And that is brought about through the instruction. This is the introduction through the instruction. Sometimes you get the teaching of the new age and being good, teaching that, you know, in a sense, personally, the master can do to the class or school, because one is best.

[93:13]

Remember that? Because in some ways, you see, we require training or subjugation of our intellectual understanding. That has to be worked on through the new also. has to be reasoned out sometimes. But it's not lonely to quote. You want to deduct it, of course, but this is more experiential reasoning. You understand what I'm saying? And then it's there if I have to perish it.

[93:45]

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