When you speak of doctrine, very purely doctrine, doctrine actually begins with instruction. That's why I understand where all teachings end, doctrine begins. That's called doctrine because that's the end, you know. But when the movie finishes, it's the end. Like, for example, if you were to look at that from the magnificent point of view, or from the, when you analyze the mind and how it behaves, all this analysis, from where the thoughts come from, where they stay, where they go, all these are preliminary. They're not a doctrine, they're preliminary to mind analysis. So that all these, like, and normally you see in the other teachings, like the Mahamudra teachings, the introduction is done. When the analysis is complete, when you find that there's no longer any mind to discover,

[01:04]

in the conclusion of that analysis, it means it might be the end. But this is a famous story, I tell you. What happened? This happened with my predecessor, Thich Nhat Hanh. He became very famous. Also, something quite incredible about Thich Nhat Hanh, is it came to Dharma when he was quite old, 30 years, very old. Then he came to Dharma. Now he came to Dharma about 2 or 3 years later. Then he became a man. He was a hunter. He came to Dharma uncultivated. And there are quite extraordinary stories about him, that he started with hunting animals, because he left a particular part of Tibet, hunting those kind of animals. Tibet was quite wild back then.

[02:10]

He used to hunt sheep. Not cowboys, but... yak boys. And he left a particular part. Pretty wild. Any corn he had just got. He was quite wild. He did like... That's why Tibetans come first, from East Tibet. They love cowboys stories. They always watch cowboys movies in young form. All the... But that's the similarity between Tibet and America. Anyway, so... So he was kind of a... So he didn't even start, you know.

[03:15]

But what came with it... He was a very good shot. But that machine, those days, they used to just hold on to it. Those Indian... Scythe? Scythe. When he was looking, he used to normally shoot things, you know, very well. But he started, suddenly... Suddenly he started seeing... Seeing that he could write. Writing started killing him. He wished he could write, but he started missing his thoughts. And then one day, I think someone killed an animal. And then the way that animal was dying, sucked up... He was so touched with compassion. Tremendous compassion. And then he completely gave up hunting. Which was quite a difficult thing to do. You know, you can't... You can't go around drinking. You can't stop drinking. It's out of control.

[04:17]

It's not comfortable. Then you see him kill him. Then, actually, he was angry. But he just threw a very powerful teaching on the Lord's temple. And he realized very quickly. Anyway, and not only he became realized, but also he became very learned. Because it's quite a small world. And he became... He became a teacher also in Dharayana. He was taught in the Dharayana, to be made a teacher. Meaning, it was very much accepted. The revelation that the temple could have. That Krindala was destined to be a teacher. He was the main disciple. And he was one who invoked the teacher. So in each teaching there is a... In each teaching... There's a different... Yes. And then there's also some of the main disciples. The main disciples of Krindala. That's why now, at the moment, the monks of the Potala Palace, they do the particular practice.

[05:18]

But they forget it all the time. Then... So... So he was in Tasa. Stayed there quite a bit. He's also there in the particular history of the Dharayana also. There were a lot of plots against his life and so on. That he would bleed it. But in the Dharayana, he found the plots. And he came to protect them. He stayed there a number of times. Anyway. And then what happened was this. That when... He was in Tasa. And then... Even the... Maybe... We look for some kind of history. History of coming... There were two histories. History of coming... So... And they were astounded, of course,

[06:21]

of learning. Completely astounded. So, these two Geshes, they had their own teacher Geshe. And every night he went back home, the teacher Geshe would ask, what did he teach? Then he would explain to them. There were many. He would explain this, but he would explain that. He would not... But then... What happened was, when all the ultimate point, there was no way to go higher, you know, in the course. When it was all finished, then the Geshe would tease them and say, OK. So far, it's just... He's joking and not getting down. He's quite huge. He's got a car. He's not playing. He's acting. And he got up and said,

[07:24]

I mean... Generally, he said that... Irish are supposed to be quite stupid, he said. But after many years of teaching, he said, he began to see the light at the end of the tunnel. Not only is he able to see the light at the end of the tunnel, he's not able to see which side to go. So... There were actually... We had one or two people... It was quite amazing. I was just surprised. Because I had asked all the students to write something about their heart essence, what they were going through, what they experienced. And we read a few of them. I mean, that's... We're just stumped about that. It's for me to know what's going on in their life.

[08:25]

And sometimes I feel it's good for all the students that we share. So we select a few from the list. And then the people themselves present. It's quite extraordinary. It's really astounding. It's kind of really touching. One woman. She's a Scottish woman. She had cancer. She healed herself. Now she's working and helping other people. And how she's been through teachings, how many difficulties she had, how she was able to go through. Quite extraordinary. In fact, I'm going to print those letters. Quite extraordinary. It was quite touching. Quite profound, really. I was really impressed with the performance. I think they're going to leave, but they have no doubt. Because they're stripped in this sense, that sense, that sense. All the time. So it's all flexible. The mind has been stripped.

[09:26]

So many angles, this thing. But it's completely flexible. So nothing is going to shock them. Nothing is going to upset them. It's like in doctrine it says, it's a supreme scheme. It's like teeth entering an empty house. Now they can benefit with non-pharmaceutical things. Whatever rises or dies, it's better to go around. I mean, not in a bad way, that somebody gets completely empty. Trash like that in his mind. Not like that. So, people are very sensible. They're very aware. In fact, something very interesting is people who were before, a bit like us, and I make them work with me, like be my, you know, make tea for me. I just push them constantly to wake up, to have more humor, to manifest. Now I'm seeing extraordinary things.

[10:28]

People actually begin to manifest. Their own individuality begins to manifest. They have really good humor. We need to come out of their, how do you call it, mistake. To those who are like that. And so that you become, actually, you see, you become whole. You become really, you begin to hold your own ground. You're going to hold your own ground. You become independent. That's why, particularly in spiritual teaching, you must hold your own ground. You know that you should not be led by others. Very much hold your own ground. That's one of the reasons the structure that I have in my studio is completely very loose. There's no idea about me controlling your life, not at all. So the teachings and, you know, inside. And it's been very, quite healthy, actually.

[11:31]

Now, it's quite, in the summer, it was quite extraordinary for me to see the kind of the, some of the accomplishments of the years of progress. The accomplishment is not in the things, but in the people. That's where the accomplishment is. When people change, you have the mission. And you begin to find tremendous creativity among people. And potential. So we're going to slowly manifest. That's the next phase. You begin to find the ground. Now you begin to manifest it. Express it. That's the artwork. That's one of the things, the reason that we're doing three months retreat is to have an opportunity to do this. Because, you see, when you're together, that was so incredibly there. Being together. All this, I mean, not all, but most of it.

[12:32]

Coming together, just being together for a period of time. Creates a tremendous connection. With people. And the things that we have. So that. I've been teaching, on one hand, this view for six minutes. And another thing, I've been teaching very much on the understanding of the mind. And the calling the mind. I've been teaching that I've taught here, I've taught America. I've taught here last time. I've taught again in the retreat in France. And I've taught again in America. So this, I have explained the real meaning of it. Is that in a sense, when you begin to have a view. It's like, for example, with the teacher. With the teacher, it's not so much how he is. Who he is, or how he looks. It's not the personality. It's what he teaches.

[13:34]

The wisdom. In fact, you remember the teacher from his wisdom. In the teaching. So that, in a sense, teacher is the. What is teacher? Teacher is not the person. It's the personification of the wisdom. Of the human, you know, connection with the wisdom. Human and wisdom connection. Is the critical. Do you understand? So that, in some ways, it's like this. It's the human way of capturing the heart of the view. Is related to both. Do you understand? It's very much. That's why the Guru Yoga. Is when you invoke, not only the teacher. You invoke all the buddhas in you. And really, when you invoke all the buddhas. And unify the mind, heart and wisdom. And realize that in reality. They are in the nature once a week. If you begin to realize. Then you see, you begin to find. Everything is there. Complete. There's no wanting. There's nothing you need to ask for. At the gym. Which says. This is pure.

[14:35]

When it's now. There's no openness. Look at him. And we find. When we realize. This unending natural mind. In the very nature. Then there is no need for. Grasping. And weeping prayers. Or artificial. By simply relaxing this. I can try to open naturally. Begin blessing. End the suffering. I like it really. I mean. That means. Something very good. One thing I know. Devotion is not faith. Devotion is very. Very. That is very. How to say. Genuine. Very sane. Because there's. There's no need. And I'm just. Completely open. There's no longer. Just having a private life. It's completely open. Particularly. You know. For example. In Europe. It's always very much.

[15:35]

Mixed. Not only during. Teachings. But. Teachings. During the breaks. Are always. Mixed. Mixed. Mixed. Therefore. There's really. A personal connection. And. I think. One of the main. Main. The main. But good. Problem of. Particularly. That we human beings. Have. Is. The. Doubt. Doubt. The. If. Even though. Traditionally. It's said. That the. The. The biggest. Handicap. Of the life. Is. One of our.

[16:36]

You know. These. Thoughts. About. Maybe. Everything. Is. Past. Because. I'm. A human being. But. I think. I really. Really. Look. Deeply. It's. Doubt. Doubt. You know. Why? Because. We have intelligence. We have. Refined. Refined intelligence. Pure intelligence. We have. If. We. Have. The. Pure. Intelligence. And. If. You. Did. Not. Have. The. Doubt. You. Will. Be. Realized. But. Because. We have. A doubt. You're. Still. Here. You know. Sometimes. There are. Jokes. About. Countries. Isn't it? About. France.

[17:38]

About. Italy. About. Different places. Different people. It's still a joke. That's about the planet. The joke is. You know. That. God made. That particular country. The most beautiful country. In the world. Then. All. Other. Countries. Complain. So. God. These. Those. People. But. If. You're. Italian. God. Made. Italian. People. Or. It was. About. The French. He said. There's. Not many. French. People. So that. You know. But. There's. Jokes. About. That. Of. Course. There's not. To be taken. Seriously. Just. Joke. About. What I'm trying to say. Is that. In a sense. You see. You make something. What a beautiful. But there's something. I'm trying to say. That. That. You know. What. I didn't explain it. So. Clearly. Here. Is.

[18:40]

That. On. One. The. Intelligence. Then. You know. What's. That's. You. That's. What's. Be. You know. Destroying. The. Heart. Of. Delusion. That. The. View. So. No. Doubt. And. Really. The. Sign. Of. Whether. You. Have. The. View. Is. Not. Whether. You. Have. An. Experience. Whether. You. Have. Doubt. When. You. Are. In. A. Less and less. Doubt. Even though. Doubt. Might. Persists. On a. Superficial. Level. And that's. Bound to happen. Doubt. But with a deep. Doubt. There is. A certain.

[19:48]

Confidence. A certain. Humor. Sense. Of humor. You have to have. Doubt. For example. So, this afternoon or this morning, whenever they are going to do the purification, 6 o'clock, initially, in this, one of the predominant, negative kind of a predominance, because when they are doing the purification, it is related to the human level of doubt. Do you understand that? And there is intelligence. Rupa also means intelligence, by the way, pure intelligence. There is doubt. Do you understand that? Do you understand the point? So, the main point is doubt. So, that's one of the reasons why, if I put it in a very simple way, that Guru Yoga is one form of practice.

[20:53]

What is Guru Yoga primarily? It's reliance. Reliance. It's trust and it's trust. Developed trust. I mean, if you put it very simply, we need, I mean, frankly speaking, even though we may have many, many practices, but actually when we really practice, when we really come to difficult situations, sometimes we need something simple that we can use immediately. I love these children. This is from my own mother, who is a very good mother. And I thought the other day, I was just resting in the nature of the sun.

[22:15]

She is resting in the state of rupa. And she chanted, you know, to maybe to enhance your view. Papaji said that meditation is like, samadhi meditation is like the farmer. The mountain is like the wind. If you want the fire to burn big, you have to have the wind to help. See, the whole point of that chanting by the Guru Master is to really, to waken the view, to bring confidence to the view. This reliance of that trust is really the heart of the practice.

[23:23]

To bring that kind of a connection. I mean with you, for example. I mean we have a certain amount of view, but then from time to time we just, the view gets obscure. Then maybe you sit here, and sometimes you just are teaching the things by. Another time, it's a chanting about the Guru. Or sometimes maybe I'm kind of smiling. I don't know, something sparks. Sparks. And once you are in that state, then you are sadha. That's a Swiss saying, sadha. You know why? Sadha is French, you see. It's French, but in the Swiss language, the Swiss French, speak French very slowly.

[24:28]

No, it's sadha. Sadha. Sadha. Comment allez-vous? It's Swiss. Thank you. Sadha. Good. Great one. And in some ways, if you were to ask, what is the practice that we are supposed to do? You grab the question. It's just to rest in the state of ripa. That's it. Resting in the state of ripa. It's the practice of dharmakaya. There's no other commitment. Many people ask, for example, or I belong to this, or I belong to this, but I don't belong to that, you know. I've only got this commitment, that commitment.

[25:31]

And due to my personalization, I don't know what commitment there is. I don't know whether I can complete it. There's no commitment. Except to rest in the state of ripa. And ultimately to become enlightened. But you might say, well, oh, that's very easy. Because there's no mantra to do. But not so easy. As Keshavarmi says, the most difficult thing is that, if you say a mantra, you develop a certain kind of a routine, no? You say, oh, and then what are you to do next? Well, you know, you have a certain rhythm you develop and how to do it. If you find your own tricks, you see, Venetians, that's in the nature of Maya people, but they just, they are saying they are resting in the river.

[26:40]

It's, and we find Venetians inspired all the time, inspired, and it is for this inspiration that we have the various practices and the teachings. In some ways you might ask what are we, what are we to do when you leave here? Not just practice, by the way, not just practice, but also listen to the teachings, to reawaken the beauty. This is something that is really need to be done. I highly recommend, emphasize that, because particularly when practice doesn't bring you anything, when you try to practice and it doesn't bring you anything, then listen to it. Particularly a teaching that you like here, don't worry, you don't have to listen to the one that you don't like.

[27:50]

You can forget it. There is choice. Just as there is a Buddhist teaching, there is a choice. There is a choice. You can choose what you like. In the past, I always used to say, if you are really, really happy, sometimes the western people are very organized, isn't it? Very organized, very organized. So you actually organize yourself to say, okay, you just one day, you know, you just also know the digital numbers, number one, number two. At thirty point he says this, at thirty-nine this number, fifty-eight this number. And you say, well, you see, this is for this mood, this is for that mood. Then you computed it with the computer. And then you say, okay, now when I feel low, which teaching shall I compute? Get six hundred and forty-three, and say three, and just leave it off.

[28:52]

Or when you feel that it's telling you which one you should do, or when you feel flippant which one you should do, you know, and then you study. You study, you see. This is called study. Study is not this reading thing. Study is applying. From the books where you study is applying the teaching to yourself. See what works for you. That's important. Because all the hours in the day, you don't have to be desperate because you didn't see me personally. You didn't have what's so-called a personal interview? No, no, no. How does it all matter? What is interesting is that when you do have a personal interview, I won't say anything new. It's raining all night. But most people just want to hear you say that. Like for example, you know, people ask me, what do you do when someone is dying?

[30:03]

They say, my father is dying, my mother is dying, or maybe some friend of mine is dying, or someone has a cancer. Or someone is giving a birth. What practice can we do? I always just keep in working practice. Practice of Padmasambhava. Guruji, who is Guruji? He's the embodiment of those. All the masters. All those. All the buddhas and all the masters. It's not so important that you visualize it. Frankly speaking, not so important. And if you can visualize, fine. That also has certain benefits. Because if you do visualization, you really see clearly the visualization, then you can...

[31:10]

That's the way you can have visions, by the way. If you want to have vision, then you do visualization well. That's one way of having vision. That's it. Either if the visualization is perfect, or your mantra practice is perfect. That's why doing mantra again and again. It's not so much counting, but maturing the blessing. Life is wide, isn't it? There's old wine that's been brewing 1978, 1976. But old wine that has been brewing for long... 1974, 1973, 1972, 1971. Maturing the blessing. A good wine. It doesn't matter.

[32:10]

1976. Maturing the blessing. There is really a certain benefit when you keep on saying the mantra. I mean, you can rest in the state of response. And that's even more powerful, if you stay in the state of response. And just keep saying the mantra. And then unify your mind with Guruji. It's quite powerful if you say that. And it's very powerful. Sometimes just that practice, nothing else. Anyway, so, you don't... It's very much true. The point is, when you invoke Guruji, it's very much an embodiment of all Buddhas of the past, present and future. It's very much like what Dzogchen is. It's the living embodiment of Dzogchen.

[33:15]

It breathes life and inspiration into your heart. With that embodiment of that, you awaken by your own kind of devotion to the Earth. And by you, is what the first point is. And unifying your mind, one with the blessing in you, is completely merging your mind. Just resting. It's another kind of... You know, there's no... How do you say? There's no stress here. There's no struggle here. I'm trying to really merge your mind. Just relax quietly, you know. Just rest quietly. And also, it's very good to hold the mala at your heart. You know? Can you hear me? Like, for example, you know, you know Jogesh, he said... He's always been in practice, I always remember, holding the mala at heart. And, you know, you breathe that in. And he used to say, this is symbolic of bringing the blessing into your heart.

[34:19]

Each time, it's a blessing. Isn't it? Come on. He used to always, in the evenings, sit like this, and his mind would be like suck, suck, suck. You know? Imagine, suck, suck. This is him. And he's always in deep meditation. So, it's different. That practice is like that. Sometimes, when your fury is not so strong, not so confident, we require a kind of practice to arouse the confidence, the trust. It's like, in some ways, when we don't have the trust in ourselves, when we don't feel stable, then we look at all the Buddhas to be with us. To be with you.

[35:21]

To give you the support. Like, just ordinarily speaking, when you don't feel so good, you go to a friend. You start to give your heart, and you love it. You know, kind of assurance. And then, in that kind of loving presence, assurance, you remind of your potential. Often, even though we know we have a great potential, we often really lose our confidence. We tend to waver quite a bit, and then go down and get slightly depressed. In a sense, it's very much that kind of thing. The reawakening confidence in ourselves is through the movement. You understand? Like, for example, the Guru Yoga. I mean, this teaching of Khyentse Rinpoche, which has just appeared in publication, is one that's good to use. But to put it very simply, you see, the Guru Yoga has like several stages. Three principal stages. First is the invocation. Invocation is...

[36:23]

I mean, invocation is invocation. You open your heart and feel its presence. Not necessarily that you need to see him visibly with your kind of eyes, with your naked eye or your mind's eye. Not necessarily. Just feeling the presence. Feeling is more important. Feeling. Feeling is what you believe in. Your emotion, you believe in. You have a feeling of that, as being the embodiment of all Buddhas. In the form of light, you learn. Or in the form of warmth, you learn. If you have a particular connection, like when he looks at me, he just opens his mouth, for example. If you have that connection and that picture comes up quite naturally, then, of course, you know, very much, you know, let that rise. Not necessarily that you need to be able to actually visualize. Just to feel the presence. You know? Just involve all the Buddhas. Or involve all the Buddhas in the person of a Muslim. Is that clear?

[37:24]

And here, if you do the Guru Yoga more elaborately, in this particular part, it's very much the kind of the, what I said, that one assumes oneself in the form of Vajrayogi, which is in the form of the Dakini, which, in a sense, is to assume one's own intuitive wisdom. In some ways, women have, you know, certain, how do you say, that kind of very receptive, you know, very loving. Sometimes men are a bit, how do you say, a bit. You know what I mean? A bit. Hard. I mean, of course, California is like that. They are very, very softly, softly. Now, this is one, especially people who have gone on a lot of help,

[38:26]

they are very softly, softly. But generally speaking, it is said that women have more that kind of intuitive, you know. You understand? I think it's symbolic over there. It doesn't necessarily mean that women have, it's only women have it. It's rather that we all have that. But we need to develop that aspect of ourselves, the intuitive wisdom aspect. So, in a sense, when you assume the form of Vajrayogi, it's more assuming that aspect, which is more trusting. I think, you understand? And also, here, an intention to put into Guru Yoga, in the Manchani, he explains very clearly, in the Dhramacharya, as you said, is to create a very special connection, to continue your service in the form of Yiddhitogya. Yiddhitogya. Yiddhitogya is Guruji's spiritual wife, and at the same time, his principle disciple. And in a sense, throughout her life,

[39:27]

she was a perfect student. Perfect. Not even an instance she had a doubt. Because of that, her purity and her complete devotion, that she became the vessel of his teachings. So much so that all the Padmasambhava's teachings, the Dzogchen teachings of Padmasambhava, that the transmissions were actually, the transmissions continued by her. So much so that it's known as Khandro Niti, the heart essence of the Dakini's teachings, which is originally the Padmasambhava's, which is the transmissions of the Padmasambhava. There are three Nitis, or three heart essence transmissions of Dzogchen Buddhism, in Tibetan period, as we mentioned before. Padmasambhava known as Khandro Niti, Meru Nimanit, that's called Nimaniti, and Meru Chan is called Meru Niti. These three were gathered together, into one Longchenpa, or Longchenpa Niti, which was discovered by the engineer.

[40:27]

Is that clear? So very much, you see, you can go first, so that in a sense, one's assuming oneself in the form of the hints over here, is kind of creating an auspicious connection. The Journal of Jodhya, this is one of his favorite lines. I kept translating for him so many times, and he always used to say, suppose you call out, like your lover calls you, he calls you by your name, he says, darling, calls you by your name, your head immediately goes there, you know. Suppose you take the name, your head immediately goes, so it's like you call out the moment, like you're his lover. That kind of, you know, that heart connection. You know what I mean? It means they're very close to you. I mean, that's one way. But you know, maybe, I mean, if suppose this particular idea doesn't grab you, you'll forget.

[41:29]

Or just simply you invoke his blessing, and you open your heart, and invoke the blessing of all the Buddhas, and the person, the Buddha, somebody, and you invoke this by doing the seven-night prayer. And the seven-night prayer, the meaning of the seven-night prayer, which is given in the story of the one also, but I will give it a little bit even more fuller one, which we've been going on correcting, correcting, correcting, and also the temporary present state, first there is one, and then it is available. So you do seven-night prayer, and then, and then you do the invocation of the Buddhas. That's the invocation of the Buddhas.

[42:34]

And you do this three times, and then you continually, the wisdom act is going to change. If you're doing visualization, the wisdom act is going to change marginally with what you are doing, you know, the presence. But I imagine that just you feel his presence after you've arrived there. You're calm, and suddenly he has come. And then the main thing is that by saying the mantra, like Om Namah Bhagavad Gita, you create a very strong connection. It's like your connection is becoming deeper and deeper. The mantra is deepening the connection, deepening. You understand? That's the whole point of the mantra, is deepening and maturing the blessing and making the wine grow. You know what I mean? Yes or no? And when you do that, it's not necessary that you actually realize that though there are meanings of the Vajra Guru Mantra, which originally given by Padmasambhava, explaining the meaning of Vajra Guru Mantra,

[43:35]

revealed it to the great devotee called Karmananda. And then we've made actually a meaning of the Vajra Guru Mantra, the chakra is a chakra. And then there was also a simpler meaning of Vajra Guru Mantra, according to Junaji, the same text appears in this in this seven-line prayer meaning. It's in the same, so you can look at that. But actually, whether you actually remember the real meaning or not, it doesn't really matter. In many ways, if you remember the meaning, you still don't know the actual meaning. But to put it very simply, the Vajra Guru Mantra, is the very heart essence of Padmasambhava. It's like even though mantra appears in the form of letters and syllables and sound, but it actually is Padmasambhava. Padmasambhava Buddhas appear on so many levels. They appear in the form, like this form. They appear in sounds and mantras.

[44:40]

And they also appear in thought. And in this form. So they're in a sense that because they have a limited, how do you say, they can manifest on all kinds of levels. They're not limited like us. But in many ways, so that Khyentsen Joga used to say that the mantra itself is the very heart essence of Padmasambhava. So much so that when you practice the mantra continuously, when the mantra matures, when the blessing of the mantra is matured, then sometimes the mantra can actually transform into actually the Padmasambhava's form. Actually through the practice of mantra, the vision of Padmasambhava's form, his blessing can be perceived. You can feel his blessing. Do you understand? Also the mantra, the 12th syllable, the more conventional syllable, represents the 12 main teachings of the Buddha, which are the heart essence of the 84,000 Dharma teachings

[45:43]

that Buddha gave. And which are the antidote to the 12 individual knowledges that we find in Tibetan people's life. That in a sense, that the single Muhammad of Dharmasuddin has the same benefit as saying the whole world is Buddha. Especially in the eastern kind of culture, like in Tibet, or the Himalayan regions, there's a tremendous emphasis played on merit. There's a tremendous merit accorded to saying the world is Buddha. Sometimes the families or the community invite monks to say they recite the word of the Buddha, especially on casual, auspicious and holy months. And then they will have like a festival where they will all take the books and go around the town, blessing the community. So there's a tremendous emphasis played on, for example, on blessing that is attached to the reciting of the word of the Buddha.

[46:44]

So if you were to see it from that point of view, you'd think, oh, Muhammad of Dharmasuddin, once he has the same benefit as saying the whole world is Buddha. Does that make sense? So that in a sense, the mantra is really the heart connection. It's like a hot knife. And when you start singing the mantra, oh, Muhammad of Dharmasuddin, quietly, what you do is you immerse your mind, quietly, and resting in the vajra sound, in that sound of the vajra. That's the absorption point. Sometimes like this one is called the song of the vajra. In fact, the same principle you do when you listen to the song of the vajra, or for example, simply resting in the sound of the mantra, and then you see, you can almost let your mind soar. Not S-O-R-E, but S-O-A-R.

[47:51]

You know? Soar. Like a vajra. Satsang with Mooji Satsang with Mooji

[49:13]

Satsang with Mooji Keep to the chant. It is quiet. Not so angry. It's almost like really aiming you to the view, into the heart of Bhagavan. You abandon your mind into the heart of Bhagavan. It's that kind of a trust. Simply saying, as it says in the Gurukula, it says, Satsang with Mooji Your embodiment and blessing are really there. Satsang with Mooji

[50:33]

It says here, Keep to Guru as the precious one. You are the embodiment, the compassion, and the blessing of all others. The only protective being. My body, my possession, my heart and soul, without hesitation, I surrender to you. From now on, from now until I take enlightenment, in happiness or in sorrow, in circumstances good or bad, in situations of high or low, high or low, completely open. So, you know. You take care of it. I'm not worried. Whether in happiness, you have got that trust. Whether you're happy, whether you're sad, whether you're in a very good situation, a bad situation, that kind of thing. That's what the trust is, that you're not wavering. You're very confident.

[51:55]

You know what I mean? That is called trust. In that debate, I've told you this many times before. I mean, I'd like to make it again because there are so many people who might be inspired to hear this. I remember, it was in Paris. He was staying there. In a place called Avenue Victor Hugo. He was staying there. That's where he stays when he comes to Paris. And he had just gone to the toilet and come back. He was sitting on a chair before getting to the bed. So, I understand that he's never going to speak. He was talking. And I was talking about my practice. You know, just staying with him. He was asking me, I said, my main practice is video. That's my goal. It can be very interesting. There are times you ask him questions, you may get a kind of answer.

[52:56]

You might get a reply, an answer, which you need to really reflect quite a bit to get a really answer. But there are times if you, at a certain moment, if it's really, like you said, the right moment, the response is always a story. That's the very, very fact. I remember saying this about Guru Yoga, immediately came into his mind, hand went up, and he said, oh yes, that's the main thing he did. Even the great Doctrine Master, Patanjali, you see, great Doctrine Master, Patanjali, when he used to sleep, because normally when you sleep, you know, in your sleep, in your summer, you kind of, you know, roll up, wake up, you know, you know, you roll up one side, you can get up, you do that, isn't it? It matters something, doesn't it? And, people have noticed,

[53:56]

people go, you know, people, disciples who are sleeping, close by, they always notice, whenever you wake up, you go, yes, don't go. This way. Yes, don't go. Just every wake moment, you see, immediately, is good. Like, in a sense, that many of the Masters said, when you wake up, your first thought is, that when you go to sleep, that's also the whole day and night, the cycle of day and night practice, in Dogacenpo, is that you rise up, that's the good moment. And he, normally, he's, at night, his bedroom is in your heart. Then, in the morning, he takes a private lift, of his breakfast, of course. Takes the private lift, which is the Satrukshan, the hour lift. Goes up here, and comes to the temple, which is the Mandala,

[54:57]

the great bliss. He comes there, that is where his office is. Come back, it's 2 o'clock, airport time. There he sits at the throne, and look at how you're taught to laugh, in an ocean of laughter. Throughout the day. Sometimes it's very good, you know, that if you really think of his presence there, wherever he goes, you know, going on job hunting, or looking for houses, or, you know, through tests. I mean, there are many stories in the past, of, in some of the great masterclass, like Sakyapandita, for example, when he was debating, one of the great Hindu scholars, and it was quite a crucial debate. At that time, he went to sleep here, and said, think of me on your, not on your shoulder. And there are such stories, that in a sense, visualizing your master whom he is with you, on such crucial moments

[55:59]

of your life, is actually quite, how do you say, quite beneficial. I always practice, when I fly. This is what, Karunaraja, always telling me, you travel so much, you must practice whenever you fly. And I really listen to his advice very much. That whenever I fly, I practice. Whenever land, I practice. Whenever I go through immigration, I practice. Whenever I go through customs, I practice. And it really works. It's incredible. Just recently, I was coming to Tamil Nadu. There was a kind of rather, you know, It really works, actually. At least, give it a comment. So, anyway. And what, what the point of this story is probably changed. Anyway.

[56:59]

Then at night, when you go to sleep, it comes into your heart. Like if you look at the end of Guru Yoga practice, in the morning, when you caught in the lancet, gloriously, dwell in the lotus seat on the crown of my head. And at night, when you go to sleep, or at the end of the Guru Yoga practice, gloriously, dwell in the lotus seat in depth in my heart. Look upon it with grace, with great compassion. This, I remember, the one night, recently, after I finished the retreat in France, the student day, in Gare. And I was traveling at night. It was a kind of a full moon night. It was a beautiful night. And I was driving at night. There were two, there were three cars, one after another, we were driving. We saw France. I was going to visit a friend of mine, a student of mine, who was asking me to come and visit. It was May, 12th May.

[58:03]

So when we were driving down, and it was a beautiful night, an extraordinarily beautiful moon, bright moon. My devotion was very much inspired. We were listening to classical music for a long time. Beethoven and Bach, the best ones. And it was good for the sound system. It was always Elvis. And then also, there are some friends of mine, students of mine, they were already talking in their hearts, pouring their hearts about how they feel, the doubt that they were going through. How they realized that even the doubt is nowhere to run away. Because they were saying that, you know, the doubt, they have to say, they hesitate. But it's always, in a sense, it's just one's trip. I mean, this is the, if I put it fairly, they were saying that, you see, you feel that you

[59:05]

can run away, but you can't. Because there's no way to run away. It's like running away from the sky. You can't run away. There's no way to run away. Because no one is chasing you. You know what I mean? It's that kind of thing. Suddenly, but then in the beginning, when you have doubt of teachings, there's a kind of hesitation. It's as though there is some kind of evil. Then later on, you realize. So this man who's telling me, he's been a terrorist a long time. So because of sometimes when you've been in, when you've been working with emotions a lot, sometimes the hesitation becomes more evident. So he was articulating clearly. Anyway, so we were talking about it. And just not so much the conversation. Conversation is judo something. And there was someone

[60:05]

who was not a judo man. They were so happy and just completely sleeping away there with that snoring. And this was driving me to continue to practice judo. And one thing that kept coming to me continuously this line, you know, may your blessing, you know, may your blessings be continuous this time. In Buddhism we call this past, present, future. In this life, in the next, in the department state, guide me into confession and grant you lessons continuously. That would ground your lessons continuously at all times. It's something that I really had to say. I began to understand the importance of that. In a sense, what we

[61:09]

require is a continual flow, like a stream of lessons. Because our mind is like that. Our being is just a stream. In Tibetan, you know, one's basic being is called rama gyut, gyut is a stream. Because we are nothing but a stream of thoughts and emotions that we go through. We go through a stream. You understand? Sometimes the stream is clear, sometimes the stream is not. It's kind of that stream, that stream to be affected with the blessing. That's very deep, the devotion of Guru Yoga is affecting the mind's stream. And in a sense, the blessing very much, it's quite incredible about the blessing of Guru Yoga, it actually has a power to transform your mind. It's like suddenly your ordinary thoughts kind of momentarily cease. When you really have the blessing of Guru Yoga happen, your ordinary

[62:11]

thoughts really cease, they no longer affect you. They cease and there is a deep, deep resounding sense of peace and of the awareness. And awareness is a profoundly with it. When one's, how do you say, all one's emotions, one finds the rest of the contentment of the mind. One finds deep, deep sense of blessing. And in that deep sense of blessing, then the view begins to blossom in the heart of the mind. That's why, if you remember King Richard, he says, he says very much, he says here, he says, in particular, it is vital to put all your energy into the Guru Yoga, holding onto it as the life and heart of your practice. If you do not, then your meditation

[63:14]

will be very dull. And even if you make little progress, there will be no end to obstacles, possibilities of true and genuine realization to evolve within the mind. No possibility of true, genuine realization in the mind. Therefore, by fervently praying with uncontaminated devotion, after a while, the great blessing of the wisdom mind of the Lama will be transmitted. Therefore, empowering it with the unique realization beyond words, born deep within your mind, as Lama Khyam Rinpoche proclaimed, continued flow of relaxed feelings, continued flow of inner experience, continued flow of the Samadhi meditation. Though there are many such words of advice, yet where indeed is the realization born within to the blessing of the Lama, in order to empower the strength of devotion? Then the deep, then the kind of the realization of you, then it is born. I chose to have a person in myself, with a little understanding, a little kind of understanding, thinking of the realization of your devotion to the

[64:15]

I am, to be so deeply devoted. That is awakening. And through understanding, but also that we, very much, that in a sense that we, particularly we have in our heart, the restlessness and the suffering of the people. Really, suffering is in the heart. That's why the Drona is calling the Lama, you know, having purified the great delusion, the heart's darkness, the radiant light of the unobscured sun, continually rising. It's that darkness of the heart, that heaviness, that cross can be there. You know what? The guilt we carry. And it's kind of all the karmic things accumulated in the form of stain on the heart. And this I can be purified, very much, solely through the Guru Yoga. And through the Guru Yoga, not in a kind of an ordinary sense, but it's an uncontrived devotion, a genuine devotion. Then you will begin to realize

[65:19]

that all the Lamas and all Gurukul is no other than the nature of one's mind. That kind of recognition is what is called omniscient view. That kind of recognition in that state, if you are passing along, you will find the light. They are incredibly in Yoga progress so quickly that you, you know, just, that's what the American expression, you know, I'm saying. But this is American expression, isn't it? You know, you just, you know, you close your eyes and you just that... what's the expression? There is a very good American expression you know basically it's so quickly like I'm just kind of in a

[66:23]

completely surprise I know there's a particular expression doesn't come to my mind. It's a very nice expression. Before you even know it? Yeah, before you even know it. That's also kind of expression. Look at that. Put all that into a good expression. Do you get it in an instant? Instant. Is that it? You don't know what blew you mind. You don't know what hit you. You don't know what hit you. Yeah, that's right. That's right. You don't know what hit you. Exactly that. You don't know what hit you. Sometimes it's good to use the expression which I really like. You don't know what really hit you. Suddenly you just, you know.

[67:25]

You just, you have it. You yourself are surprised. That something is in front of you. Suddenly you surprise yourself. Do you understand? You must surprise yourself. That's very good by the way. Then life is rather exciting. Exciting. So anyway. So this is Guru Yoga. That's the meaning of it. Then the second part, which is when you reach to the peak of this practice, when you come to the conclusion of this practice, then what you do is you come to the forehead of Guru Maitreya. From the throat, from the heart, white bone, red eye, blue bone. Either you can visualize it in the form of a syllable or really just white, red, blue lines. Embodied lesson of the Bodhisattva's Teaching on the Knowledge of Consciousness.

[68:26]

At the entry of three centers. It purifies the body, spirit, mind. It purifies your subtle channels. As well as the prana and your and your energy. Your energy. That's the empowering lesson of the Bodhisattva's Teaching on the Knowledge of Consciousness. That's why we say kusum kutvam, kaya vesam, vakayasya. This is the symbolic version of the Vaisnava body. This practice is called nirakasyaka. Empowerment is in a sense of re-education, re-bhakti, recharging your mind, recharging your sign, is what empowers empowerment. Empowerment is what a dharma practitioner is supposed to do

[69:28]

each day at this kind of abhisheka, mini abhisheka, in order to re-bhakti. This kind of receiving of the blessing of the Bodhisattva's Teaching on the Knowledge of Consciousness. You understand? The very core of this fiver, as it's said here, guru is like the wish-fulfilling jewel, granting all the qualities of realization. A father and mother giving their love equally to all sentient beings, a great river of compassion, a mountain rising above worldly concerns and shaken by the winds of emotions, and a great cloud filled with rain to soothe the torments of passion. It's really beautiful. As a great cloud filled with rain to soothe the torments of passion. In brief, he's the equal to all the Buddhas, to make any connection with him, whether through seeing him,

[70:28]

hearing his voice, or remembering him, or being touched by his hands, to lead us towards liberation. To have full confidence in him is the sure way to progress towards enlightenment. The moment of his wisdom and compassion will melt all qualities and release the gold of the Buddha nature. Then you see at the end of the empowerment, what happens when you receive the blessing. Then finally, either Guru Rinpoche dissolves into you or you dissolve into Guru Rinpoche. You become one with him. In that, you no longer see any separation between Guru Rinpoche and you. You suddenly realize Guru Rinpoche is by the nature of your mind. The rikpa is by the nature of your mind. In the realization, the parmasambhava is your rikpa. For no longer there is actually you as separate from Guru Rinpoche. There is no longer any separation. In the realization of that, one just simply surrenders and rests in the state

[71:30]

of the non-dual consciousness of Guru Rinpoche. In that moment, the duality of the lama dissolves, light becomes one with him. Recognize Deep Recognize this as the actual one. One only by the actual one. And this is the badness. He used to say And sometimes in Dzogchen, there is a very simple form of Guru Yoga. It's called Amkara Guru Yoga. The white Amkara Guru Yoga. It is according to Aniruddha approach. In which just the A is Guru Yoga. A is parmasambhava. A. Just simply you said A. Like in some of the great Dzogchen masters, none of them had a physical A. They were always A. So that's why

[72:32]

the A is that in Dzogchen Guru Yoga, you just said A. You know? It's very interesting. One student of Chögyam Trungpa He heard Khyentse Rinpoche teach. He was the son of Khyentse Rinpoche. And she said something completely turned him. Khyentse Rinpoche told him, when you practice, just visualize A like that. Yeah. She did that. But suddenly her whole practice just kind of, you know. She has done a lot of practice. She has done all the statu kundalini. All these things. Suddenly she said, A is everything. Then she did it again. Something

[73:34]

in Dzogchen. Then she just began to be interested in Dzogchen. And began to practice. You understand? Quite good. A is Buddhism. A is to be the mother of all the Buddhas. All the Buddhas of the past, present, future. So like, you see. So in that final point of Guru Yoga, what I'm saying is the third phase of Guru Yoga. And the final point is when Guru changes your mind. And you realize you're doing it twice. Here again, it's not just restricted to your mouth. Buddha, everybody,

[74:34]

all others, one. All the victorious Buddhas, all the Buddhas are one in the space of the, in the space of wisdom. In the expanse of the wisdom, all Buddhas are one. In the depth of the expanse of the wisdom. This is Dhammadhatu. Dhammadhatu. In Dhammadhatu, in the wisdom, all Buddhas are one. It's a very famous quote. In fact, in some ways, that can be also a very good answer to when you start talking about Dzogchen. The question arises, and if Buddha

[75:36]

teaches Dzogchen, because it seems historically, Dzogchen is a compound developed. And here the answer is developed. All Buddhas are one. So that's why we say it's all the Buddha. It's much more, how do you say, you extend much further than historically. In a sense, even though Buddha, there's no historical how to say, or Buddha teaching Dzogchen, Buddha taught. Buddha said taught. The heart of wisdom, mind is good. It's good. Because in a sense Guruji is Buddha. So does this make your practice clearer?

[76:37]

Is it clearer? Does it make it clearer? The main thing is Guru Yoga, really. Guru Yoga is the main thing. As you keep on practicing, the main simple, that's suppose you're not trying to do practice. Just to Guru Yoga. Just chant out. Om. [...]

[77:39]

Om. Even when you chant, it has really resonance with Dzogchen teaching. Just to be properly relaxed, the hand moves, and it's chanted out. Let it rise. It's deep, it's melodious, it's soft, and using very much the breath. And then it has also a powerful, how do you say, effect on the subtle energies, on the vital energies, in that it actually, how do you say, purifies, opens certain chakras. Purifies the chakras. Thus making your mind much more receptive. When we talk of healing, this is it. In some ways there are many different practices, but if you look into Buddhism, there are so many practices you can do. There's no limit. In fact, once it was

[78:43]

discovered by somebody, he was in Dordogne, in southwest France, where Duzhum Rinchen also used to come. Both had their seats in Europe. And so once it was at one summer retreat, there were some, the French actually were quite emotional. Like many people are. But there are sometimes the same, you see sometimes down in circles, the same type of people who come asking the same questions year after year. People who don't really practice, they just float around, what I call tourists. There are some of them who float around and so one such person kept on going to this lama with problems. And the lama had one problem, the lama gave him one practice to do, went back to the lama again

[79:44]

with another problem, gave him another practice to do, went back to the lama again, gave him another, like Amitabha practice, another one, what's another practice, another one. Suddenly he realized that he shouldn't go anymore, because he's got too many practices. The more you meditate, the more practices you've got. In a sense, if you look at it one way, there are so many different practices you can do. You can do this practice, you can do that practice, you can do this practice, which can sometimes be a type of a little bit of evasion. When you're doing this practice and you find it slightly difficult, you switch on to the other one. Or you switch on to the other one. You're not finding any stability in that practice. It could become a problem. But in reality, you see, you don't have to resort to many different practices. You can find all this in one,

[80:44]

that is Amitabha, and Amitabha is not included. Every practice, like for the moment of death, why do you burn, emotional problems, everything is in practice. Now, since it was mentioned in the brochure that I'm going to say something about healing, maybe I should just add a sentence or two. In which case, if you talk about healing, this is a little bit my approach. In some ways, you see, in some ways, in the, how do you say, in the different, if you look into the different teachings of the different masters, have special detectives, great detectives. If you look into the Therma, there are many things that are very similar. The words are different. But there are certain specialities in each of the practices. Specialities. So in some ways, I feel

[81:46]

this particular practice that I am giving, which I kept on giving to people, I find it is a particular, I find it to be kind of a really shocking benefit for now. And this is something I keep giving, this very simple practice of Guruji, in which all the practices are important. Like, for example, when you look at Guruji, in Guru Tamas's domain, he's holding in his left hand his Karka, containing the gentle vows, the vows of long life. And in his right hand, he holds the light. I mean, in the more more peaceful one, this is the more subjugating, or perception, all existence under control. Then reasonably, the more optimal practice. But this one also, I normally teach, the approach that I take is that I use very much this image of Padmasambhava, which I give to you

[82:48]

for those of you who don't know that. This is actually an image of Padmasambhava that was made in Samyama monastery, which is the first center of Tibet, which Padmasambhava established. And in that, they made this likeness of him. And when he was down there, Padmasambhava came and said, Oh, this really looks like me. So can it be known as looks like me? And afterwards, he was blessed and said, this is the same as me. In Tibetan, the word nangdragna has the two meanings. Looks like me, same as me. Oh, in English too, same as me. This is same as me. Can mean looks like me and same as me. So this is the original image I have. I have spent one whole month in the presence of this image. It was quite extraordinary in some ways. This one monastery, I remember so vividly from childhood. I went there with my master,

[83:48]

and the child enjoyed it so much because on the frescoes that he painted, the life of Padmasambhava, the actions that I could read, it's like reading a comic. All those different monasteries that were built, it was incredible. I hope you saw the frescoes too. In fact, there is a particular you know, nobody took people to Kailash today. We have talked about doing a retreat in summer together. We might try in the future to do a retreat, maybe in summer. Anyway, then in India, it was still quite extraordinary. We didn't make any plans, but when we had arrived in Samyak, there right there, the Dzogchen Rinpoche, Dzogchen Rinpoche, all the great Dzogchen monks, 35 of them,

[84:50]

they just happened to land there at the same time. I remember my master was so auspicious, they were all so happy, almost everybody was in tears, and we spent a whole month there in the presence of this image, and we did a hundred thousand talks during the day, we practiced and in the evening, every evening my master would teach, every evening he would teach. Very profound. So, I remember this image very vividly, but unfortunately this image has been destroyed. And that fortunately, photographs were taken, and only one photograph was taken by the Queen Mother of Sikhi, and she gave me the original negative, and then we made copies of this. In fact, this is the image that I have spread all over, I think by now I have spread a hundred thousand signatures all over the world. Sometimes it's quite interesting,

[85:51]

no? Sometimes when you touch so many people, hundreds and thousands of people are listening, and there are many, many activities throughout Europe, which I always give people this image. And because sometimes you see people don't have time to come for a whole teaching, sometimes for some people one talk is enough. Something that really touched me recently, some of my European students who come, their mother came to, I give talks in Stockholm, in Paris University, I give every year one talk there. Last talk I gave there, all my students bring their mothers and fathers, and everybody brought there, because Stockholm is quite acceptable place. It's continuously popular, new people, and

[86:52]

something quite extraordinary, you see, people keep telling me that their mothers or their aunts or their grandparents heard and teach, and since then they have been trying to practice. It's so cute. So wonderful to hear that they have been trying to practice since then. And sometimes people have told me that just one talk has transformed their minds, their whole being. You know, it's really good. Sometimes, you see, each talk I give always includes this image of Gorbachev and the Republic of Germany. I tend to be doing more in Europe recently. Anyway, so because something is happening in Europe. Something really happening in Europe. Anyway, so this image of

[87:53]

Gorbachev, and so if you use this particular face, when I also saw this image, not only image, this picture, the face really is quite powerful. If you just look into the face, into the eyes, the gaze of Gorbachev, look at it, it really inspires the view of Gorbachev. The state of his head. His eyes. Especially, when your mind is rather scattered and you want to find concentration, you just gaze into his eyes quietly. And you bring focus. So his face and his eyes are photogenic. Then in his right hand, he holds a rifle. In his left hand, he holds a scalp. Now I begin with the left one. The left one, he holds a scalp. Scalp is called mandala of great bliss. In the scalp is a nectar.

[88:54]

Nectar is nectar of long life. And in that there's a little vase. A vase of long life. It's the mandala of Buddha Amitabha. Also, it's sometimes secretly said, the mandala, which is also the inspiration of Gorbachev for long life. It's also this mandala can be visualized. In fact, the vase is the mandala, embodiment of Buddha Amitabha. So that particularly this, this, is what you invoke. It's when you feel, for example, for your long life, for practice, for healing, and for, especially if you feel like heart problems. This is very, very good for heart problems. My Master Jamyang Khyentse teach this for heart problems. He actually taught Dr. Thogawa. You know Dr. Thogawa? He's a disciple of my Master. He taught Dr. Thogawa how to

[89:57]

teach people with heart problems the practice of Amitabha. It's when you invoke him and from, you know, you say, mantra is the same. You invoke that. Then the nectar overflows. Nectar overflows. It comes into your central channel and into your heart and fills your heart with this nectar, transforming the suffering into bliss. Clear? Then, you see, from the point of view of the practice of long life, it's very much when the nectar, you see, when the nectar overflows, nectar is the nectar of long life. It's really the very essence of Buddhism. The compassion that's called Prajna Bodhichitta comes through your central channel, goes through all your channels. All your channels really transforming your present and

[90:57]

making your end. Restoring your vitality. The life forces. Very much. The long life practice is actually what is called a provisional seeking practice. But actually if you relate it with the Guru Yoga, it can be a main practice. And whether you say long life mantra or not, if you just say, that is sufficient. If you just keep saying, and from the nectar, that is from the mother of the Buddha Amitabha, comes nectar for you. There are many long life practices. According to Amitabha, according to Amandala, according to many different traditions of thousands of different long life practices. But the essence of that is from the mother of the Buddha Amitabha, the nectar overflows and comes into you. That's called the ultimate end. Restoring your life's vitality. You understand? Very much. Clear? White.

[91:59]

Like a light now. And particularly in terms of illnesses, it's very much like anomalies. This is in relation to Vajrasattva, but also can be related to Parkinson's. As the nectar comes, it purifies all your illnesses in the form of pus, bad blood and tumors. And all the destructive emotions in the form of scorpions, snakes, whatever you like. And then delusion and three poisons in the form of soot. Soot, you said? What? Exhaust tumors. And especially we have so much poison these days. You know? We really need to purify our body. I think that this kind of practice is very, very healing and calm and protective. Of course, one should

[93:03]

use any kind of health care that is possible. But in the same time, if you do this kind of practice, the practice helps any medical or any care, therapeutic or whatever care you take, you become more receptive. Your body is responsible. Because sometimes also healing is calming. Sometimes also it's important that we all have a calming doctor. It's very interesting. It's not necessary a calming doctor is a famous doctor. There's a very ordinary doctor with whom you have a certain calming he can heal you and, you know, help you. You understand? Calming is kind of an opening. He can facilitate that. Then, the right hand of the Vajra is more for wrongful suffocation. It's when you feel there is very strong negativity, very obstructing you,

[94:05]

very strong paranoia. Because actually negativity is nothing but your paranoia. Because in the Vedas it says, delusion actually doesn't really exist. But delusion is only created by one's fleeting thoughts. But yet attract them into the space of dharma. So, but if you do this, you see that there's a negativity becoming like, even though they are created by your mind, but if you feel that they become quite visibly real and strong, then you need to also address a skill from your practice. In this you can get a different guru, which is Vajra. Comes a tremendous spark of fire or rays of light, sparks of fire that burns away all. Like there is a picture here of Bhagavad-Gita. From his hands, tremendous fire comes out. Tremendous fire comes out and burns away all into, you understand? Negativity.

[95:06]

And if that is not sufficient, then you can think of tremendous sparks of fire, you see? And from the sparks of fire comes hundreds of thousands of valkyries, like Vajrapani, Ayurveda, all of these. And they completely consume and destroy all of you. Particularly in terms of like illnesses like cancer. And I find this is what I have been teaching lately. Is that if you consider the sparks of fire comes and burns in the world.

[95:37]

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