Charismatic great lovers, because their energy is so much into that blissfulness that wherever they are, they will attract that blissfulness among them. Because it is, we become part of that blissfulness, or we become part of that clarity. And if it's a clarity, that person may be able to show you guidance into your life through his strength of the clarity, how things can manifest. But of course, it's not the ultimate. And that can also change. It's not permanent, that can also change. But we simply cannot get stuck there. There will be many attractions like that, but we cannot stop there and we cannot just be there. If we stop there and we be there, that will limit to see our awareness. And if it's an experience of tremendous emptiness,

[01:03]

Well, here I'm not talking about the ultimate emptiness experience of awareness, the emptiness on the path of that three kinds of experience on the path. So in that way, a person in a direct communication, that person has a tremendous patience and a tremendous allowance of space where a person is very open, very open person and has tremendous room for all kinds of situations. So you feel very easy to relate with like that. So yet it is not the ultimate awareness. This is These three things, when these three experiences come, it's definitely a sign of a magnificent quality of our mind, but yet it's not the greatest magnificent, because this can be a trap. This can, again, caught you. And if you get caught, the next incarnation will be, with a very blissful experience, will be the desire, the upper desire,

[02:10]

And the next incarnation with that clarity will be the form realm, which is one of the deva realms, the 17 stages of the form deva realms, one can go on there. And the experience of that emptiness will be the formless realm, where there are four different kinds of formless realm experience. So all those paths are not perfect paths. They're still imperfect because it's still not total realization. If Maryamaka is the path nature, why do you say it's the essence? Mademika is essence also, but as an introduction, within the Dzogpa Chinpo, Mahamudra and Mademika, the way those three vehicles have introduced, since Mademika is a sutra way, so therefore it is put on the pathway.

[03:15]

And since the Vajrayana Mahamudra and Dzogpa Chinpo is the Vajrayana, therefore it is the foundation and the result. But of course, madhyamika is also the path means where a person accumulate the merit and where the person is able to challenge those karma without bending down to those karma. So basically they are the same nature. They are the same nature. But as an appreciation in a human language, as an appreciation to the stage, the Dzogpa-Cimbo and Chagya-Cimbo definitely has special qualities in introducing the nature while the Mademika do have the special quality, but it's not like Mahamudra and Dzogchen. When I was studying with my Kenpo, Kenpo in Tibetan means great scholars. In the Monast Abbot, actually what it means, Abbot, I guess that's what the English translation Abbot means.

[04:21]

But I guess the way the Catholic Church works and the way the Buddhist Church works, there's some difference in the working because it seems to be that in Tibet, probably what Catholic abbot would mean is like a Rinpoche in Tibet. But we do not consider the abbot in that way like the But anyway, Khenpo is one of the great scholars and they have great knowledge in the path of sutra and as well as the path of tantra. But they are extremely great in the path of sutra. So while I was studying with my Khenpo Mademika, Through theory, how much one can get to that extent of that awareness is great. But one cannot get to this ultimate stage. One can see that it does not go beyond their mind. It still gets within their mind.

[05:25]

So I asked him one day, then how will it go beyond their mind? So then he told me that can be only understood by the pit instruction of the Vajrayana. by the fit instruction of the Lama. It cannot be understood by our analytical mind. So in Madhemika, the nature of the mind is explained by theoretical way, where the nature of the mind is beyond any extreme. The nature of the mind is neither in the middle. If you try to think it's middle, there's another extreme. You cannot go to the right or you cannot go to the left. So you go to the middle. There you are sandwiched in the middle, which is another extreme. But the Dzogchen nature has this particular style in the Vajrayana, where a person goes to a direct meditation, where this morning I explained how the Pe and Ha, the way this works, these are direct experience, the way we work with our state of mind, which are not shown in the Madhyamika.

[06:26]

So therefore there is quite a big difference the way the nature of the mind is explained. So therefore the sacredness in that has to be kept very secret also. And also, the way the mind arises, the way the mind should be led as it is, these are not within the Madhyamika. These are not shown. Though the nature is that same essence, but it's not shown in that way. ... So then, Karu Rinpoche explained, Sometimes if you feel, if you have a good experience or you feel something good, then you give that as a credential and then you feel like, you think you feel happy, you try to feel happy, you are happy, kind of happy.

[07:39]

I would not say happy, but kind of happy. Kind of happy. And sometimes if it's something painful or suffering, then however, however that kind of happy or kind of suffering the way it arises, do not get distracted to that appearance and just let it be. And you know, just be yourself. He said, just be yourself. Do not go after that kind of the way it's happy or kind of the way it is suffering. However, the warmth or happy or suffering the way it arises, do not Always raise your awareness and do not bend down to those demons. Do not bend down to those demons of experience where if we bend down then again that experience will take us away. Again we will be out of ourselves.

[08:45]

So, have the strength in your awareness and release yourself, release the appearance And your mind and body should be completely relaxed. So, however, sickness, a painful, a suffering, or someone steals something, or someone says something bad to you, or someone discourages you, or someone insult you, or someone beats you, or go through a starvation. However it happens, do not bend down and do not lose your complexion. Do not cry. Always relax and smile in yourself.

[09:49]

That's what we need. So, rest well, well. Are we supposed to treat arising sexual energy the same way we do the rest of it? Because these practices stir everybody up. What do you think? That was our question for you. We thought about it at lunchtime. We think you've got to do a workshop on this. Do I have to start a new workshop? Well, I'm going to talk. I have to focus. How we are supposed to treat our sexual energy, you mean? It's all stirred up. Stirred up.

[10:53]

How we are supposed to relate with our arising sexual energy? There are two ways in Vajrayana practice how to relate with the sexual energy. One is, when the desire arises, one does not get lost with the desire. One would not wander with the desire. One would just let the desire arise and allow the space for the desire and you do not interfere. In that way you will be able to see the wisdom nature of the desire. That is one way. And the other way of Vajrayana, I think that is the only way how you can do, you see. But the other way of Vajrayana, if a person knows the practice of yoga, practice of salo, which is called yoga practice, the union practice, that is able to deliberate the sexual energy.

[11:56]

But that is difficult. So what you should do when the sexual desire energy arises, you should allow the space for the energy, you should not try to reject it, you should not try to obstruct it, but at the same time you do not interfere to that. In that way you are able to get maybe stronger kind of experience, blissfulness, than sexual energy. Thank you. But if you obstruct your sexual attitude, then it's become very ordinary. But of course you negotiate. Of course you negotiate, it's not easy. So negotiation is okay. Negotiation is okay, yeah. Negotiate, you know. Negotiate. Negotiate does not mean that the awareness is given up.

[12:57]

Yeah. Negotiation means compromise. Negotiation means compromise. because they have suitable daily practices or somebody who likes things magical, which I do. Yes, there's a path for everyone. So you mean to say that since you are magical, you want to have a magical path? No, but what is most suitable then for my personality to do as a Dainic practitioner? That we have to see. I completely do not understand right now what you mean by magical. So what kind of magical, there would be something different. Did you ever do Buddhist practice before? Did you ever do practice in Tibetan Buddhism before? Yeah, I mean I have done Guru Yoga. But as you said, you know, what you should really do once, and not do a little bit this and a little bit this and a little bit this.

[14:09]

I only heard so much when she wants to talk about it, and that's what you just said briefly. Oh, there's for every kind of personality in Tibetan Buddhism is there... That right at this stage is very hard for me to tell. We should apply the technical meditation with the way I've explained. And basically we should not try to obstruct our mind. We should not try to obstruct by accepting or by rejecting. We should let our mind be unobstructed the way it is. So if the mind is unobstructed in its fundamental nature, why to obstruct that nature? And if you do not obstruct it, then there is no interference naturally. The obstruction creates the interference, so therefore the unbalance of the mind happens when we do not let the mind in its unobstructed nature.

[15:09]

Whatever the thoughts arises, let it arise and do not try to obstruct by judging them. Do not cling to them. Allow the space. And then do not look something in the space too. That looking itself is obstruction also. So obstruction has no experience of unobstructed. Obstruction will always create obstruction. It has no space, it has no experience of allowing, it has no experience of space. and you do not obstruct the mind, everything will be in its pure fundamental nature of unobstructed display.

[18:02]

They are all the display of your unobstructed mind and they are all mingled, they are all liberated into that unobstructed display. So where there is no obstruction, there is the freedom. Relax your body and relax your mind.

[19:38]

It's fundamentally relaxed because it's unobstructed. They talk like they're resisting, how about you?

[21:14]

Thank you. So now, Bhaktivinoda Rinpoche explained the experience of a meditator on the path, that how would they react to those experiences.

[33:18]

So some meditators, on the path of meditation, They would never like to experience something bad experience. They always like something beautiful experience. And they do not like to even confront that bad experience and do not like to even accept that they do have a bad experience. And that kind of rejection to that experience of hardship, to the experience of painfulness, The rejection is not the perfect view. So it's like creating a duality again on the path. So one should not reject those experiences which are painful and should not be judgmental.

[34:28]

It's like some people are very, they always, they cannot live without good food. Picky. You should not be picky in the state of mind. You should not be picky always to good and you should not always reject which is not good. Because that creates the conflict. That creates the duality. So however the state of mind arises, without being picky, let it be as it is. Allow the space for that. And when you allow the space without interference, then naturally it will be pure. That is the perfect view of the state of essence. And again, sometimes certain meditators, when they have a very good experience in their meditation, then they are very happy. And if they have a state of arising phenomena extremely wild and extremely crazy, then they become very aggressive to themselves.

[35:36]

They show a tremendous aggressiveness to their own state of mind, that we hate ourselves for thinking like that, or we hate ourselves for a certain kind of experience like that. And that is again not the perfect view. To become again the picky from the point where you like to have that good experience and when that experience of wildness comes, you become very hateful the way you are thinking, the way you are going through. That is again a conflict to your own self. That conflict will never end. That duality will never end. So however the state of mind arises, One should let it be. It's simply one does not know how to work with the essence. That is simply one does not. One has not allowed the space, and one has been impatient. When we do not have the space, we naturally become impatient. The nature of the obstructed mind is impatient, but the nature of an obstructed mind has always patience, and also with the space, and has room for every situation.

[36:45]

So therefore, there is no conflict. It's like that before when I explained. If you have a bad experience and if you allow the space for that feeling or for the experience of something which you don't like, and if you allow the space and without interference, then there will be a tremendous clarity and tremendous deep blissfulness within the stage. So that is the present from that bad experience. The bad experience says, now you deserve that. but we don't see that experience because we are impatient we are constantly trying to fight for that good and constantly judging being picky you are good you are not bad of course then the person who you say you are not good is always going to fight to you But if you do not make the discrimination, then naturally the state, not being attracted, not being involved, not being interfered at the stage by your mind towards those phenomena, then naturally the old phenomena becomes totally pure and liberated.

[37:52]

Again, certain meditators, they do not know when to concentrate and when to release. And that's again a mistake on the part. It's very important to understand when we need to release our mind and there are times when we have to awaken also from the state of the mind. Now, awakening means one needs to energize the state of their mind. For instance, if you go through a dullness or if you go through the experience of sleepiness or dullness, then we have to awake, we have to sit straight or we have to awake our mind so that the mind does not fall under the influence of karma. And if the mind is extremely like too much excitement, then one should not let the mind overflow too much. So therefore, one can relax and one should release. So these are the two important things. One should try to understand and know when to release and when to arise. There are moments when we need to arise by energizing our concentration or then there are moments when we need to relax and we need to release those energies.

[39:25]

So one should know those two differences and for that, as I said, the mind and body work together. There are times when we should wear certain colors of clothes and certain diets and certain places like mountains, like blue sky, like ocean, those we need to relate with those kinds of phenomena also. And if one is not skillful in that, then it will be hard. Though you may go past through that, but it will be harder. So if you want to find the short way, then you should do those methods. One should be able to be skillful how to release and how to concentrate. And now these two things is one of the most important. One of the great dakinis, Machik Labdron, She said, she said the nature of the mind, how one can realize is concentrate. She said dim means, it's hard to interpret it in English, I don't know.

[40:27]

Dim, dim means be clear, awake. Dream means clear, awake and concentrate. It is more with the concentrate because it's the path, you see. It's not the stage of that ultimate experience. So the person on the path has to awake and concentrate and then relax and release, she said. Focus? Yeah, focus. Something like focus, focus, focus, she said. Focus, focus. And release and leave. Focus, focus, release and leave. There is the essence of the view. So one has to find that balance. Like Buddha's nephew, Chungkau, he did not know how to meditate for a long time.

[41:30]

So sometimes he meditated too hard and he's been too hard on himself. And sometimes a person becomes completely lazy and frivolous, of course there is no chance to awake also. And if he becomes too hard, then we would be freezing more into the energy instead of allowing the space. So one needs the balance actually to allow the space, and within the space there are moments to awake also. If the space is totally clean space, then there is a natural strength of awakening. But since that is not so at this stage, there are moments while we allow the space, sometimes we may fall into the experience of gloominess, so one should awake within the state. So that is important, awakening and awakening. space. Both has to go together. So then Buddha asked him, he was excellent violin musical player, how do you play your music? Your guitar string is extremely tight or your guitar string is extremely loose.

[42:35]

And he told that if the guitar string is extremely tight, the music will never be good from the guitar. And if it's extremely loose, of course, there will be no sound at all. So therefore it has to be middle, it has to be balanced. So he said, do your meditation like that, relax, and then also awake. If you do not awake and totally relax, you might get sleep. And if you do not, if you awake too much, then all our face will become red. See? Because we're so hard. And I think this probably might happen. I guess in this case of in the West, there is not much problem with the laziness, I think. There is problem with too much awakening. Because in the Vespia, most people, since you are brought up in a system where to really work with the energy so much, so therefore you do not lack the point where you will be awake.

[43:41]

So maybe you will be too much awake. Where I've noticed that a lot of time when people do meditation, sometimes they have certain kind of tense, and certain people leave when all their face become red. because the wall is too much concentration. So the whole blood stream goes from the upper part and it's the tense. So in the West, I think it's more important to relax. Of course, there will be all different kinds of people in the West, but basically the tense part is more than the relaxed part here. So do not try to be too serious, you see. Our problem is being a little bit too serious. So let it be a little bit easy. No, not making it that serious. Just in the middle way. And now again, part of the room which will expand. And again, Pabllo Rinpoche explained, while doing meditation, all kinds of experience and expression of the mind will arise.

[45:12]

So while you are doing meditation, you may immediately think of a place where there's a good food. You may think of an ice cream place. A Häagen-Dazs ice cream. So again one would get distracted from that, not being able to balance, not being able to, one would be moved, one would not be just able to sit there without moving. So therefore one would again, instead of sitting and doing meditation, one would stand up and and start opening the refrigerator and get involved into it. And so then again, completely get involved into that, and then again loss. Because it's not that when we are hungry, the point in meditation, there is certain ways how the food and how the, it needs a schedule, discipline.

[46:16]

Sometimes the gift of the karma, you know, which I said was the expectation and fear which was given to us, they will play, interfere in such a way that sometimes if they cannot distract you in any way, they will put a hair in the ass and scream in front of you. And then naturally you're going to wake up and open your refrigerator and you will lose your sense of awareness while going through that stage. So that simply, Padmasambhava Rinpoche explained that it is, one would not be a good meditator, you know, like that. One will be a meditator who wants a delicious mouth and who will become like a person will become a meditator who would not be able to simply in a way is not being strong and also

[47:28]

who would always think about food and things like that. So, because now this is important meditation, there's always like, in His Holiness Tujam Rinpoche, the Maltindra teaching, he explained that when the time of food comes, one should eat the food. When the time of meditation comes, one should eat the, do the meditation. When the time of doing certain things, one should do those things. So in that way, you're able to keep a schedule at the beginning stage, and then one would have a very perfect balance in the life. Because if we do not do that, then at the beginning level, one would have a very hard time how to adjust oneself. So adjustment can be made at the beginning stage. But of course, after some time, then one can be in the state all the time. And it's also not that one should not be in the state at the beginning. The awareness should be always there, however our actions are. But one should not awake oneself when those things arises in their mind. When you do meditation, you just do meditation.

[48:34]

However that ice cream started to distract you, you should never move. That is very important. So however the drink or however the food made appearance should not get attached to that and therefore eat the food of the meditation, he said. Eat the food of the meditation. And also Rinpoche explained, as some meditators, the point of really a person who does meditation should be able to stand encountering different circumstances. Now that means that encountering different circumstances, some people could only, when it's something very, something only a good circumstance is happening, then they can take it.

[49:43]

But if something very difficult is happening, if there's a sickness or if someone's criticized or someone insults that person or creates certain kind of gossip to that person, then we are not able to carry that. We are not able to We become very sensitive and react to that. So if that happens, you know, then we become extremely, our face become very dark and then we become angry and we hate it and then we tell our friends how bad the other person was, you know, insulting me and all kinds of things and you are crying from your eyes. And so therefore one is not able to equalize, one is not able to equalize the different energies arising from their mind. So if that happens, then later it will become a habit pattern. It will become a habit pattern. It's not good. Because, of course, we do have a saying that sometimes if you are very emotional, cry. If you cry, then it will be over.

[50:45]

But there is two things. If you cry, it will be over for a while, but not in the long run. On the long run, now you have the habit, each time you have an emotion problem, you will start to cry. You know how to cry now. So the subconscious level teaches you to cry. So you will get into a habit of crying. And when you cry, then you lose your awareness, in a way. It's not that the tears will take away your awareness, but you are simply distracted at that point. So when something difficult happens, one should not show a dark face, one should not cry and tell other people how difficult it is. One should be able to just take it as something not serious. That's the point. One should simply implement, integrate the meditation and see that karma as our past karma whatsoever is there and should not get bothered by it, it will really show how strong the strength of your mind is.

[51:53]

It's not like some very bad people, they hate the person inside and they don't show their inner feelings to it. That is not good. That again we don't need. I guess that is more in the East. In the East, people are very strong in not showing their emotions. Even if someone says very bad to them, they would not show that. And some very well traditional Eastern cultural people, you will never know sometimes how bad they are thinking because they have the strength to not expose. You may think they are a very good friend to you. But in the West. So that's bad. In that way, we are working with our karma. Again, one is getting completely absorbed into that karma. So therefore, you plan something dangerous and something very negative later. Who pays? Ourself pays that karma. We are responsible. We will go through that. That is not good.

[52:54]

That should not be happening. And in the West, you know, it's like immediately jumping out. People are easy to cry in the West. People are difficult to cry in the East and easy to cry in the West. A little bit of emotion is there, you just want to tell, you know, we say, let's talk, we need to talk. And we know that when that happens it's not the good time. But in the East they don't talk. They don't talk in this. But in the West you say, let's talk, we need to talk now. And that is, so in that way, They both are unbalanced. They both system are unbalanced. They both are distraction naturally. They both are unbalanced. And they both create unlimited karma. They both create unlimited karma in every direction because both are not liberated.

[53:56]

They both, one is working in a much more, in another aspect, and one is working in a much more speedier way, much more changing system, but still one is getting caught into that nature. But as far as the karma goes, as far as the strength of the karma goes, able to express and able to release is slightly lighter than able to hold inside. That will make a difference. But one should be skillful enough, one should be skillful enough when to hold and when to release. In the verse, there is not the balance when to hold and when to release. It's always like releasing, in a way. And it's not the ultimate way of releasing. It is releasing in a way that let's talk. And then you talk and then again you go to the same style to the other side also. It's not the end of the talking. You think it's the end of the talking but what you do, go to the other side and again you start the whole thing like before.

[54:58]

So it's not like liberating into the passionate paramita. So if that happens, if one is not able to balance that, one is not able to equalize that balance, then what kind of meditator we will be? We will be a very ordinary and a spoiled meditator who would not be able to balance those circumstances. So therefore, one should be able to make it like one taste, you see, whether it's good, whether someone praises you or someone insults you. However, one should be able to carry on the path. On the path means you are not moved by any karmas.

[56:01]

Now that's what I mean. While an abduction meditator is exposed to the karma, there is no, there is, in a sense, there is no protection. In a sense, the protection is the strength of your awareness at that time, you have to understand. But while you go through the different practice, there is some sense of protection. If you go through carrying protection, there is some sense of protection where you have the strength, like you have a guard, you have a bodyguard with you. So you will feel some kinds of protection. But while you go through the meditation, it's like completely exposed. You are like the greatest martial art who would never be scared whoever comes on their path. He will just, you know, blow them away. Anything can happen. So that's the Dzogchen style. But if you do not have this strength, you're not fully ripened into that, blowing away, then it's difficult, you see.

[57:13]

Then sometimes you may get beaten up. So therefore you have to negotiate. One has to be skilful. That is where we find the best. So now here, Patron Rinpoche, now Rinpoche explained the legend of the mind. The legend of the mind, or the history of the mind. Well, we know the history of the mind, which we are, but now here he explains that nature. So he starts by saying, the mind, the mind is something without an object. Fundamentally, in the beginning of this time, it's without an object.

[58:15]

You cannot see that it is empty. And it's not empty in a way because it is clarity, it is illuminate, where every thought can arise, every experience can occur. And this arising and empty is inseparable like which is pervaded into the entire space. You cannot just say that if you want to leave it there, you just want to put it there, you cannot put it there, it will just travel, it will just travel unceasing. It is an unceasing energy which will travel everywhere. And if you want to say, if you just want to say that you just want to let it go completely, then it will come next to you around, into your environment. And even it does not have hands and legs, but it goes everywhere. And even if you let it go everywhere, it would not go and it would come back to you.

[59:27]

And even it does not have a eye, physical eye, but it sees everything. And there is no particular identification this mind has which you can pinpoint into a dualistic way. In a dualistic way we can never pinpoint that mind is a form or mind is like this. This is the mind because we are out of the sense simply. We are seeing that mind directly within ourselves. We are searching something out that is simply the confusion. Even the mind is not there, all different kinds of experience, all different kinds of visions, all different kinds of phenomena arises and expresses. And it's not something there in a solid way, it is an empty way which is naturally liberated into its empty way.

[60:32]

And all kinds of different visions also arises even it's not there. So therefore the union of the space, the union of the clarity shines. And that clarity is called the Dharmakaya clarity of the emptiness with the nature of five wisdom qualities. The primordial essence of the spontaneity where all different pure lands and all different pure projections or expression unceasingly arises. That clarity is like the mother and the son being mingled into one taste. The clarity and the emptiness is like mother and the son mingled into one taste.

[61:34]

So the nature of the mind is like that. Do you think you can realize? Do you think you can realize or meditator? Or do you think you can understand or those who perceive it, meditate or yogis? So this is a very brief kind of legend, the brief introduction on the nature of the mind. But of course these are the how we go through the meditation is to realize what he was saying here in a very abbreviated way. So basically our meditation how we do is the main technique in order to realize this nature. But a lot of time we seem to have so many different kinds of understanding that mind can be something inside, something with a form, something with a color, or we do not even think about it, we just see it as something so deadly serious, our experience, the way we go through, which is like an ultimate experience, not knowing that mind is empty, not knowing that mind is...

[62:58]

always that its own nature is a clarity aspect, so therefore tremendous confusion arises, so we mingle within that confusion. So now the point of meditation is to evade from that confusion and work into the another way, not the way of the karma, the way it manifests, but way of the true nature. So I guess We will go that far. There are many others, many other teachings here, but that is how I would like to explain today on the mind. And then, it's very important you should, all these teachings you hear, important to keep, you cannot keep everything, but important to keep certain very important pit instructions which relates to your mind directly. Those are important, you should never forget. Of course, you cannot keep everything what I said, but certain things, important pits, you should always remember.

[64:02]

So those are written notes, you can write notes, but in our traditional way, our teachers never let us write note-downs. One reason, because if you have a note, you always think that there's a note you can see, so you use your awareness. Awareness, what that means, you lose your strength to understand, remember that. So if you do not write the note, then you are very clear at that stage and you work with your experience directly also. That is one of the main reasons. Secondly, all this Dzogchen teaching is so separate, it cannot be told, it cannot be shown to other people. Not because there is something wrong, because it's so profound that one who does not understand the elemental ground, who does not understand the step-by-step, they would not understand how this is until being introduced directly by a teacher. And so therefore, remember the Pitta instruction and then it will be tremendous benefit. And then implement the meditation into action. So if you have...

[65:07]

So, now if you have any questions and... Is presence the same as awareness? Do you use the same word or is presence something one works at so that eventually awareness would be spontaneous? Like there is mindfulness. There is mindfulness and there is awareness. Mindfulness will support for the awareness. Mindfulness is not awareness. Mindfulness is at the beginning stage a person is able to keep the distinguish between the awareness and the ordinary mind. Mindfulness is able to recognize when the ordinary mind take place and so the awareness can, so it's like the strength of the awareness actually. Of course, it's the mind, it's the mind itself. Whether it's the mind which goes through the experience of samsara, it's the mind which goes through the experience of nirvana.

[66:11]

It's the mind which experiences the true nature, it's the mind which experiences the resolution. So here, in differentiating these two things, the ordinary mind, which usually we get involved, is being distinguished, separated by that mindfulness, being alert in that state, so one does not get caught into that ordinary state of mind. So mindfulness will support awareness, but mindfulness is not awareness. Awareness means the ultimate, in Tibetan it's called Rigpa. Rigpa, it means just seeing, just seeing that nature as it is, that's called Rigpa, that is called awareness, what we translate into English is called awareness. It's not that ordinary sense of aware, we say, oh, just be aware that there is a dog, you see, it's not that. Of course, to be aware of a dog, that is more like mindfulness. Be mindful that there is a dog. But the term we use, that be aware, so awareness is in most teaching, it has been interpreted for just simply seeing the nature as it is.

[67:18]

So seeing means you do not at that stage, when you see, you do not see, you are mingled within that stage. But on the path it will, one has to work with the mindfulness also. So presence is the presence, you can talk the presence of mindfulness or the presence of awareness, that is presence can go both. At the beginning one would need the presence of mindfulness. And awareness is introduced. Awareness is introduced. The way how to work with each different states of arising mind, that is introduced. And introduced you recognize. And recognition is there which is fully recognized. And then mindfulness is there not to get lost from that. because we need to work at the beginning. There are so many karmas which need to be taken care. So mindfulness is like the one who is helping us. It's like the god. It's slightly different.

[68:23]

Shri Mataji says, one practice that requires identified is the recognition of your own face. Yes. Is that the Dzogchen practice also? Rigpa is Dzogchen. Rigpa is... Of your own face? Yes, that is Dzogchen. The word Rigpa only comes in Dzogchen. It does not come in... This terminology is not used in Madhavika. Like Rigton... The nature of the mind from the Dzogchen point of view is called Rig-tong. Rig-tong, the emptiness of seeing. Or the emptiness of awareness, somehow. The word Rig-pa, seeing as it is. Rig-pa. And in Madhyamaka it's called Nang-tong, the emptiness of appearance. So the world goes deeper.

[69:30]

One is just seeing as it is and one is working with more general appearance. So Rigpa is mostly the Dzogchen... Dzogchen nature explanation. Is that what you... In Sakyat tradition it's called Seltong. Seltong. The emptiness of clarity. In the Madhemika, it's called nang tong. In Dzogpa Chinpo, it's called rig tong. What's the difference of, I didn't understand when to use, huh? And when they use peh, what do they say? Peh is their difference. How is more profound than peh, you see? How you do not, you should only do when you are in, of course, you do these both things privately.

[70:36]

Of course, you don't do this peh in a public place, you see. Or you don't do this, especially in a restaurant. But Pe you use when you, especially if there is a subconscious level of mind which is very hard to break down, or tremendous excitement which is very hard to break, for that you use the word Pe. to breaking up tremendous strong excitement, and to break up that subconscious level you use. But ha is a very high Dzogchen teaching, where the tremendous unblockishness, you see, when you go through the meditation, sometimes tremendous fear and whatsoever will be brought. So you completely throw that out with the awareness. You see, the awareness, the strength to throw all this karma in a way.

[71:39]

It's not like natural, ordinary state of like ha-seeing. Because the strength of the awareness is so powerful at the stage, it throws many karmas and many obscure things. Ha, all those painful experiences is released tremendously through this experience. So it is more secret, the practice of ha. And you do it to break up the subconscious frozen states and excitement. Both should be done in a quiet place. Yes. Yes. Do you use pay, like let's say you have an obsession of some kind, you could break through that obsession for that moment? Yes, yes. You say pay, and then you just let the mind, because right after the pay, it has like dismantled that obsession.

[72:41]

It dismantled that obsession. So once the dismantle of the obsession takes place, for a while you will see a clarity. But again, the habit is there, it will come back. But this is how we start, you see. We break it up, break it up. What is the role of emotional practice of your absences in this path? Practice is designed to awaken the heart energy directly as a strategy. Now, devotion within a Vajrayana practice is very important, which is a complete trust between oneself and a trust between the teacher and the student. Because teacher and student mind both should meet together where there's a communication. So devotion actually is like a love, it's like a faith. It's the faith of purity, where when a man falls in love with a woman, they both have a faith, they both have a trust in each other.

[73:54]

That is kind of a devotion. So without some trust, they cannot live together. So the trust here is based on the total purity of the awareness where the student sees the mind of the Lama within that nature and mingles that into oneself. And then able to, there's a tremendous blessing in that nature in mingling the mind of the Lama and being in the state, because it's the state of that, So devotion is like total trust, and total trust in that is so important because one understands what direction the teaching has gone and how that state of mind is so important to be communicated. So it is a very important part, but it's also... Also, of course, the point of devotion is not that, the devotion which is shown on the Vajrayana path is not that the teacher is asking for some sort of devotion that you always put devotion.

[75:02]

Sometimes I even don't want to talk about this because it sounds like that, you see. But from this sense, it's to lead a person completely out of the dualism, which means that eventually one's become fully into the same state of teacher like Milarepa and Marpa and Thilo and Naro and many great teachers in the past where they said that now there is no difference between you and me. And that does not mean that now Or I have lost the respect in you for what you have done to me. But it's simply that stage has totally dissolved where one can see oneself completely. But it's important on the path. It's like the greatest help. It's one of the most greatest help. What about cultivating the state of bliss directly while trying not to get caught in it? Is that a contradiction with wanting to develop awareness?

[76:07]

Cultivate a state of bliss. Cultivate a state of bliss of... If you think, if your personal experience, if you think it will be good, it's fine. But to cultivate a state of bliss is a natural process. You cannot make it bliss. Because sometimes when you do meditation you would not have bliss. But sometimes you may have bliss and sometimes you won't. So it's difficult to say. Of course that we are all cultivating in a way to that ultimate happiness which is a very blissful happiness. But it is hard to say that we would be able to always have a blissful thing. And to expect that blissfulness, it shows some sense of fear which is not blissful, which makes it not blissful too. Is that exclusive to Dzogchen or can it be used in a building up meditation if you run into the same problem?

[77:25]

You can use it. But you don't use it while you're doing a concentration shamatha meditation. Because in shamatha meditation you're simply concentrating. There's another way to go about it. So this is Mahamudra and Dzogchen you can use. But if you're simply concentrating, you have to concentrate, you know. You just cannot say, ah, I didn't let that go. In a yidam practice, you're working with energy, so it's a different state. Only in meditation, yes. Satsang with Mooji PENJAR MAMI MUNCHA PENJAR BHAVA MAHASAMAYA SATU AH OM PENJAR SATU SAMAYA MANU PADLAYA PENJAR SATU TENO PA TIKTADIDO ME BHAVA SUTO KHAYO ME BHAVA SUPO KHAYO ME BHAVA ANU RADDO ME BHAVA SRVA SIDDHI ME PRAYA CHA SRVA KARMA SU TSEM SITAM SHRI YAM KURU HUNG HA [...] HO BHAGA

[79:02]

Anuradho me bhava sarva siddhi me praya sarva karma sutra me citam shriyam guru hung ha [...] bhagavan sarva tathagata benjar mani. Benjar bhava ma samaya satlu a om benjar sattu samaya mano palaya benjar sattu tenom. Dikta dido me bhava sudho khayu me bhava sudho khayu me.

[79:47]

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