It reaches quickly, so that we could reach quickly to our state of the four kayas. Very easily. So those who have the openness and the willingness to realise one's state, be happy and cherish, and here it is. That's the first teaching. It's explained. So... I guess, so tonight we will leave it here. I guess you have a lot of material to be able to work on.

[01:00]

And... Suddenly we have to go to prayer. Yes. Satsang with Mooji The concept of Vajrayana teaching and the practice of Vajrayana teaching and the understanding of Vajrayana teaching has to be on a very high level of practice. Certainly it's not a practice of the low level.

[02:06]

Now, here we talk about the preliminary practice of Vajrayana. I say that it's preliminary because to the high levels of Vajrayana teachings, when we relate from the Adi point of view, then this becomes preliminary. But this certainly does not become a preliminary just because we are beginning with this practice. So we have to make a clear definition that Moondraw is not a preliminary for the Hinayanic level or the Mahayanic level, but is a preliminary for the Vajrayana Ati level teaching. So Ati level of teachings, even in the tradition of Mahamudra, the Mahamudra tradition and the Dzogchen Ati tradition, they're principally practiced in the Bodhi lineage, the Kagyu and the Nyingma school of Tibetan Buddhism.

[03:11]

The Kagyu and the Nyingma school has been very close traditionally throughout the whole ages, throughout the whole history of Tibetan Buddhism. It's like the two eyes. Both eyes are very important for a human being. You just can't choose one is more important than the other is not important. So it's just like that. Both become very essential. And both of them does not create a pain to each other. The left eye does not create a pain to the right, and the right eye does not create a pain to the left. So that's how it is related and is regarded within the whole structure of the Buddha dharma in Tibet. And both share tremendous practices in the whole path very similarly. I would say only differences are some technical words.

[04:14]

And in words there is always difference, but basically there isn't any difference between the Kagyu teaching and the Nyingma teaching. They're primarily the same. They share a common goal, common in their understanding and their realization. And it's not the only case that Kagyu and Nyingma share the same view, but the whole Tibetan Buddhism, let it be Pure Land and the Sakya tradition, they're all quite similar, but there is a tremendous closeness between the Kagyu and the Nyingma, which is like two eyes of a human being. One eye does not create a pain to the other side. The left and the right is equally important. A left wing and a right wing is important. So a left wing and a right wing is like the practice which can let us fly. That left wing and the right wing we call the skillfulness and emptiness. The skillfulness and the space, how it can work together, that's like the two wings of a bird

[05:16]

in order to fly in the space. In order to discover, in order to explore, in order to see the other side of the world, we need that kind of two wings. And that vision which arises to see the other side of the world, to go beyond what we used to think, that little human being, that little pattern, that little world you created, that little house you see, that little background you see, to that we always, day and night, we live. Not only in the day, but even in our dreams, it comes up and you can just enjoy in your background. And if you try to step over the fence, then someone may come and file a suit on you, saying, you know, how come, how dare you come to my territory? That's the boundary and they may take you to court. So we live in a kind of experience like that, little fence, little territory, all the time. There really isn't an experience of the whole opening there. You know, it's just like a very small world.

[06:18]

And that's how we create it in ourselves. So that's how we bring these two very important factors of the skillful and emptiness, understanding of the skillfulness and understanding of the emptiness, as the two wings of the bird, which can fly and which can see all different parts of the world. So similarly, through that skillfulness and emptiness, we're able to have the, give the bird the vision, the vision which transcends the hope and fear. The vision which transcends hope and fear. The vision which we can transcend the whole mirage. Now when we really look deeply into the confused samsaric experience, we have lots of different fears. And when we really look deeply into those fears, how those fears are really originating,

[07:21]

how they're arising, is basically arising from your own creation, from your own mind creation. And how is that mind creation? The whole mind creation at this point seems to be absolutely backed or supported by the whole visual contact you have to the world. The visual contact with your eye senses, the visual contact with the sound, the visual contact with the smell, the entire visual contact we have to the external world. That external world seems to come from your creation. So of course that external world is not something, the apparent phenomenal experience of the world is not different from your own mind, but there seems to be an experience that there is something real, you feel it all the time. So when we have the sense of real, there's some kind of sense of experience of something,

[08:23]

reality, a texture, the oxygen, the whole thing is real, then we have many different information and we have many different images and ideas that how does that visual phenomenal fits into which category. So we make a lot of justification in ourselves and then we go through tremendous classification and then there's something which we would accept and something which we would reject. So there's a lot of struggle of accepting and rejecting. Now it's become absolutely hard at this point to work without any substance. It's become absolutely hard. To work without any substance, it could be like working from the total Ati level and that's really very hard because one does experience a substantial quality

[09:25]

in the whole environment, some kind of substantial quality. That substantial quality would be your dream, that substantial quality would be your fantasy, that substantial projection could be all different lifestyle which is a whole life being, there's experience of some kind of substantiality into that. Now when we really look into that substantiality, then we find that that substantiality is something has been more like a mirage. That substantiality does not have any real inheritance or it doesn't have its own origination. It is just like an appearance. It's just an appearance. It is like an appearance, the example I put on the appearance of the moon on the water in the river. When you see the moon on the water,

[10:28]

the moon is on the water, you can say, you cannot say the moon is not there, but moon is there, but really moon is not there. But there's a substantial quality in the whole phenomenal experience that moon is there. So that's how we see the whole samsara like that. The whole samsara is seen in that same exact way that you really see it. And that seeing it, there's a fundamental, there's lots of information and lots of images we have and it completely, if you do not analyze, if you do not really look truly, if you do not look truly and do not really cut that deception to believe that there was a real moon into the water, you're going to live into that, you can indulge yourself in that kind of situation, that there is a moon. And not only there is a moon, but moon also have a color in that water. Not only there is a color,

[11:30]

perhaps you can see your face also being reflected by the light of the moon. So the whole thing seems to be confirming your whole fear in the same way when that fear manifests. Not only there seems to be some kind of negative situation, but that negative situation has a color, the negative situation has some kind of movement, the negative situation is something which is quite substantial at this point, which becomes very hard to liberate. Which becomes very hard to just cut it through. Even you know, but you hesitate. That's one thing, we have a big hesitation all the time. And in some Dzogchen teaching it says that kind of hesitation, knowingly and yet to able to cut it through, cut that fear, hesitation is called that a jackal wants to eat the meat, but eat the meat, but hesitate. It's kind of afraid and yet wants to eat the meat.

[12:31]

So you should not hesitate in cutting through the fear. That's very important. So, but at the same time, certainly this kind of tremendous practical cutting through, we are not talking about theoretical cutting through. Theoretical cutting through doesn't become very valuable to us. It doesn't become very practical to us. And if we can spoil ourselves with theoretical cutting through, then simply we're never going to experience the true realization. We're never going to be liberated, because if a person gets caught into theoretical cutting through, then that's not the tradition of the Inner Buddhist practice, and particularly the Nyingma tradition, and the Kagyu tradition in Tibet, has emphasized basically on the practical level, than on the theoretical level. Because theory you can understand,

[13:33]

but it's important to understand that practical level and the theoretical level too. That means we just cannot neglect that part either. But you cannot just all the time feed yourself with some kind of impractical situation, which is a theoretical way of cutting through. So you have to be brave. You have to bring your strength. Where your bravery is there, there is a tremendous opening, and there is a tremendous gentle, and the whole air you can breathe very gently there. But where a person does not have that bravery, that person does not have that courage on the path, the person will never be able to overcome and cut through that whole mirage experience of the fear. Certainly mirage is no other than similar to fear. Mirage does not have the fear of the experience. The fear like mirage is not a substance, it's not a solid experience either. There is no solidity within the fear itself.

[14:36]

The fear itself is, at a certain point when you come to see it, it has its own beauty in it. What we talk about working with the negativity on the Vajrayana path. But on this Vajrayana path, we test the whole Vajrayana path at the same time, it sounds extremely romantic sometimes, how you can transform the whole negative passion into wisdom. And certainly it's not just like that. People tend to believe that sometimes the whole tantra is, you can just drink liquor and do whatever your hang-ups, and have a free kind of lifestyle, and completely have a great life. But it's not really a great life. When we talk about a great life, a life without fear, the life that goes beyond our confusion, but the life which dwells into it still is caught into a nest.

[15:39]

The life which still has a lot of concepts, what is good and bad, is still living in those patterns. Certainly it's not a great life. That kind of great life is very temporal experience. So there has been saying by many great teachers that those who are attached to small happiness can never attain the greater happiness. You do have to make certain kind of breakthrough, you have to break through those limitations, you have to go beyond those concepts in order to achieve a great realization. So now, very interestingly, and as a matter of fact, the way Vajrayana teaching, as I told before, has a tremendous work force, which cuts through the power of the concept, thoughts process. We have a power in our thoughts, basically.

[16:43]

And basically, what do we mean by power? A power either to confuse us, a power to make us totally bewildered, and a power to make us enlightened. That's the two things how the mind can function. Either it can make the mind overcome the fear, or it has the power to make it fear. Making it fear, it does have a power too. So, basically, when our thoughts get fascinated to a situation, then it becomes powerful. And that fascination creates, on a dualistic level, the whole fantasy, the whole mirage. And we... So that's how a person experiences

[17:46]

that kind of fascination all the time. And fascination doesn't have to be something beautiful. A beautiful fascination can be also, on that level, it can be something terrible experience too, something you want to reject, a very powerful fascination towards that, which makes you move a powerful situation. So, basically, they are both a trapping point, whether it's a beautiful fascination, an idea, a philosophy, or whether it's a terrible fascination, that's something you want to turn the whole world upside down, and turn your whole life into a terrible state. The whole thing seems to have a very powerful fascination. Now, that kind of fascination, which we get fascinated to a situation, is not given an important credential on the Vajrayana path. It's not considered important.

[18:48]

It's not considered important, because they are the very traps where your fear started to... started to show itself on a subconscious level. They are not considered important, because those fascinations at this point are not really your pure vision, or not really your pure... your fundamental state, that those fascinations simply at this stage are being contaminated. We can see the fascination in two ways. We can see the fascination as it is, and we can see the fascination being justified. So, we are seeing the fascination on a justifying level, and seeing the fascination as it is. Whatever the justification takes place becomes a samsaric state, and whatever the situation as it is seems becomes a liberation.

[19:49]

So, but we may get that misunderstanding too. When we hear this word, as it is, we have heard plenty of times. We heard this word called natural plenty of times, we heard this word called spontaneous plenty of times, we heard this word called liberation plenty of times, but we have very different... each person has perhaps a different idea how it could be, you know. And particularly when we heard about emptiness, most of the time people have a blur image of the empty, which has nothing to do with the true sense of what emptiness is. So, there's something... It's not called just empty or nothing, but there's a whole thing inside, and one way we can put that. The whole thing is there because the whole world, the whole world seems to be different, the whole world seems to be in its own way than the world of this experience

[20:54]

where there's a lot of classification that we see. This world, what we see, has a lot of classification. And it's a world which emanates as a programming, actually. We program ourselves into, this is good and this is bad, and this good fits here, and this good, particularly, if it's a level of pures, and level of devotion, and level of dedication, it goes to my spiritual practice. And it's something you have to be gentleman and a lady, it goes to that level. And it's something you have to be terrible, it goes to your enemy and who you don't like, reject it. So we have lots of discrimination in, actually, in one apparent phenomenal, you have all different divisions. So this division, time to time, they conflict. This division, conflict in each other, and person lose one's sense of security all the time when there's a tremendous conflict arising

[21:55]

in this whole division. And you really, after some time, you don't know what is really good and what is really bad. There's a gap sometimes. And sometimes, whatever you have built, there is no security in it because what is buried all the time, the mind is somehow patterned into that division. All the time that division keeps on arising. So that's called dualistic mind. There is no happiness in dualistic mind. There is no liberation in dualistic mind. Now, notion of dualism is really very difficult to understand. Dualistic mind on a very ordinary level, we can say that all different kinds of split personality, schizophrenic mind, the whole neurosis is a dualistic mind which cannot see the world in its true way, which interprets the world in its many patternic way, in its all justification and all kinds of information and ideas we have developed.

[22:58]

We can't see the world just from our fundamental state. We always see the world with some kind of labeling, a visual label or a sound label or some kind of name label. There's lots of labeling that we have. Ideas and preconceived ideas and many future ideas also. So now, the whole thing, the whole fascination to the whole phenomenon is not considered very important in the Vajrayana tradition. So, the point here is, as the last time when I gave the Bodhisattva talk, that in order to see the true Bodhisattva nature, one has to cut through the aggression. The difference between a Bodhisattva mind and a non-Bodhisattva mind, one has the aggression and one doesn't have the aggression. And that makes the whole world different. Just imagine a mind, imagine a world without aggression and imagine a world with aggression. That's beautiful. And that is right there next to you.

[24:00]

You can have that world with aggression and you can have that world without aggression. And now, that's being a fundamental center in yourself because now aggression is really the basic heart of the whole phenomenal confusion. It is related to ignorance, but it's the main phenomenal center, the main ground foundation, which tends, which is connected with the whole function of your life experience with aggression. Now, on the Vajrayana path, it's very important for the student to cut that arrogance. It becomes extremely important. Vajrayana, the mandala, we are working from our fundamental level. And the teacher and the whole mandala cannot afford arrogance, cannot afford neurosis. That's the main thing for the Vajrayana practice. If someone has arrogance, it's called the contamination.

[25:05]

If there's a pot of milk and you put one sour drop, the whole thing becomes sour. The whole milk is spoiled. It's the same thing that the arrogance is the main thing of the whole delusion, of the whole neurosis that needs to be cut through. And if it's not cut, if the student is not willing to cut that arrogance, the teacher would not accept that on Vajrayana path. Because that's the whole point of Vajrayana teaching, is total working together with the student on his true sense, true sense. The teacher and the student work in a very pure sense, you see. And then a Vajrayana practice becomes powerful. When a teacher and a student doesn't work in a pure sense, then it would not work at all. Because both has to be open, both has to be sincere, and certainly the Vajrayana teacher has to be one of that great,

[26:06]

who holds the whole accomplishment of those great qualities. And the student who is willing to work on that path has to come with a total openness and able to understand basically should be equipped already with some kind of talent, with some kind of material that you have quite a lot of strength that you can cut through your question and you can cut through your fantasy. And that's really a basic requirement of a Vajrayana student traditionally. But I hope that we are all traditional, in one lifetime or previous lifetime, might have gone through. Because this is not the only life, but definitely I believe that whoever comes to the Vajrayana practice has been in all Vajrayana teachings, says that the person has a connection with the Vajrayana teaching. So let's suppose it that way. That one should be equipped on the path

[27:09]

so that one can work with a complete purity on the path that the teacher and the student both work where the student should have the strength to cut through the arrogance, the whole equation on the path. And our whole fascination, which means the fascinations which we have, needs to have a perfect view on our fascination. Now a perfect view on fascination means that we cannot indulge ourselves in fascination with our neurosis. Because that is the main equation there again. It doesn't mean that Vajrayana student cannot have fascination. Vajrayana student cannot have a visual. Vajrayana student cannot have hearing.

[28:11]

It doesn't mean that Vajrayana student is a dumb empty being. Vajrayana student have even more colorful energies and a lot of things to work on. But not from the neurotic fascination. Because that would again reinforce our aggression. And again the whole neurosis will be there. So therefore that kind of fascination, you cannot even bring it, just even a bit of it on the Dharma. And traditionally, there have been different kind of, you know, some teachers, that's the main work, that's the main work cutting that neurotic fascination which completely reinforced the whole confused experience of samsara.

[29:15]

Now that doesn't, when you completely come with that openness, now at one time, you know, actually one who is well equipped has the strength to completely expose oneself, has the strength to completely open up oneself. That's how they are. So the teacher has, teachers like the operator, you know, you have to completely surrender yourself when you go to a doctor. When you go and work with a doctor and go to a surgical unit, you have to go and you have to sign up for whatever you said, and that's like you are well equipped. Mahinayana path, Mahayana path, it's like the signing going to a Vajrayana hospital. So that you sign that, okay, I take whatever it happens now, you know, and you know what will happen. This will happen, it will be good for you. Let's hope that way. So then as the signing, the way one is equipped, the strength to sign, knowing the whole situation,

[30:18]

that signing is the Inayana level and the Mahayana level of Vipassana. And the Vajrayana level, where the teachers like the doctor who operates the whole body, you are absolutely open, you are absolutely surrendered, your whole aggression, your whole neurosis are just there in front of the teacher. And you do not try to dress up, and you do not try to show yourself in a different way, that I'm good and I'm a nice person, and you try to say what kind of talents you have, and then say, oh, I'm a great artist, I'm a great philosopher. And not only that, you will say, oh, I have this wonderful spiritual experience, many years ago, and I've made a trip to India, and you try to bring all your talents, what you have done, show all your credentials, that's not going to take it. The Vajrayana teacher is not going to take that. Vajrayana teacher is just going to... that's simply the neurosis,

[31:22]

that's not the true opening on the path. The Vajrayana student is just going to, like in the previous Duryodhana Lingpa, as a real Tibetan nomad man, he has a sword all the time, eastern Tibetans have swords. So when some student comes to see, of course he doesn't kill it, but he has a sword, he just takes out the sword, and he says, what do you want? So the Vajrayana student, if a student comes saying, oh, you must bring your pride, and bring your arrogance, and say, oh, I have this talent, I'm a great philosopher, plus, you know, I have dealt with lots of sick and dying people for all these years, and you start to even show a book what you have done in this spiritual path, trying to cover your whole neurosis, your whole thing behind, and try how wonderful you are, he's just going to cut your head right there. If you're lucky, that means if he just cuts your head,

[32:25]

that means he has accepted you at that point. At least he has cut it, you know. So that's kind of the way a Vajrayana teacher and a student works, truly in the spiritual path. So one should come with a total serenity, with a total openness. Without that one cannot work at all on the Vajrayana path. It's a very, level of a tremendous power, level of a tremendous, the whole power can manifest with the true exposure of a neurosis. But if one offers the Vajrayana teacher, okay, here is my neurosis, this is what he, he would accept that, very happily, very pleasing. But if you try to dress up your whole thing, and try to show how wonderful you are, and just hiding your main neurosis, that is the main thing which has to be cut out right there, right at that moment. So, knowing that, one should come with a tremendous opening,

[33:25]

and one should understand how that is, that is what we integrate in our life. That is what we integrate. We integrate that. It could be challenging, you know. I wrote a letter to one of my students one day, and I said, Bodhisattva path is challenging, but you have to be strong. Certainly it is challenging. It's challenging to your neurosis, because all the time, we keep that neurotic inside ourselves, and try to dress up ourselves like a salad dressing, you know. If you just take the salad, it doesn't taste good, but when you put the dressing, it makes you bewildered how wonderful that salad is. And I have good experience with that. So, what I was saying,

[34:27]

What I was saying, Yeah, we have to, We have to bring out our raw and raw neurosis. We have to bring that out. We just can't hide it and dress it up with all kinds of information and all kinds of salad dressing whatsoever. So, you just say, This is real salad, and how do you like it? This is how you talk to your teacher. You don't come with the dressing. This is salad. In that way, one would never know what real salad is. So, therefore, there is no way of working with that situation. So, that's how you come with that total openness on the path,

[35:32]

where you come with complete openness and present yourself with that neurosis. That's the Vajrayana teacher. Definitely, when you offer that neurosis, it's like the most purest offering. There is no hiding at all. There is nothing hidden. There is neurosis. There is no deception involved at all. And that's the main thing on the Dharma path. There should be no deception. It's very important. There's got to be no deception. If there is a deception, then it's not a Buddha Dharma, and it cannot be a true spiritual teaching. So, it has to be completely open, and the Buddha has to work it on. And, of course, when you come on the spiritual path, you bring the whole stuff with you, whatever those dressings are, and you present it. You say, you know, this is really I am, then these are my dressings. So, that's how you present. And then the dressing is already on the salad. So, you know, you say, this is really, I'm really that one, and these are the dressings.

[36:33]

So, in that way, in that presentation, then the whole offering of itself is made there, and the doctor, like the doctor works on the operation to the bed or table, same thing, the teacher works on the tremendous mutual purity to each other. Otherwise, if you try to hide, and in that way, there's no way of working, there's no way of doing it. That's become a very important point. So, neurosis. Neurosis, the kind of neurosis, the kind of stuff which brings, we bring on the path, we have to understand, the day when you start your Wunder practice, the day when you start doing meditation, the day when you start doing Dharma, you should not have this big expectation or this big fascination of the neurotic fascination, the way we have all the time, that again, now I'm completely changed. It's like entering a whole new sphere in the universe, that you have been completely washed out

[37:35]

and you have been completely changed. You can be changed in one day like that. You can be changed. It will take a long time. It will perhaps take a month, and perhaps take a year, years. And if you don't do it, perhaps take one billion years. And if you don't do it that well, then it will take more than that. So, you just can't, you should not come with this big fascination, this big dressing, this big superficial, again on your spiritual path. And that is our expectation. That is our ambition, which all the time presents itself in that way. And we always tend to believe that, okay, now I enter the Dharma, I should be completely well. And if you see another Dharma student, you say, oh, that person is doing Dharma, and how come he's so neurotic? I'm sorry, that's not the right way of saying it, and sorry, that's not the right way of approaching it.

[38:36]

Of course, you come with your stuff, and you just can't get rid of that stuff just in one or two days. It has been a pattern, it's been your whole life situation for so long. It has been a situation and an emotion and a thought which has pervaded in all aspects of your life. And you just can't simply say, that is the Dharma. And that's what sometimes people all the time have that kind of deceptive way of looking to the world, and we just should not look at it in that way. We should understand that we should open up, we should see that all different parts of ourselves, and when we see that we come, we bring this stuff along on the path, that is something we work on the path, and that's what we are taking on the path. If a person is, nobody just gets well just entering the hospital gate. You go into the hospital, and you spend about 10, 12 days, whatever, and you take the medicine, and the doctor operates on you, and then you go back to your home, and you take good care, and finally you could be well.

[39:38]

The same thing in the Dharma, you go to the Lama, you hear the teaching, and then you do a good practice, and then you do exactly, you bring the Dharma into your life, which the Dharma and the person does not become different, so therefore whole behaviour become a true deceptive experience in yourself, that is called the experience of the Dharma, where the person and the Dharma is not separate at that time, and that's very important. So something one needs to understand, and something one needs to work within one's level in every situation, and you need more patience, and you need more space, and you need more discipline. You need space, discipline, and patience. Those are very important. You need space, so that you can see the overall situation. You need discipline, because you can discipline when you're aggressive, and when you're trying to dress up, and how they're coming on, and you cut it through. And then you need patience, because you just can't be impatient,

[40:39]

that okay, now I need to cut it up, now I need to cut it up, you know, each time you do like that, if you do it too intensely, then it cannot be that very skilful too. So the whole thing, you know, it's not just in one or two language, but like we did many meditations together, we did many teachings, I taught many teachings, and then we did a lot of things together. Now when you heard about what that patience means, what that thing is, there's something more, deeper meaning to those things, but simply to put it in a way, a discipline, and a space, and a patience is a very important requirement. And it's something like a gem. You know that that dressing is the main deceptive. You know that that's, when you start to believe yourself not as the Salah, and try to believe that you are like the French, or the Italian dressing, you have a big trouble. There's something wrong in your system of thinking. When you just say,

[41:45]

it's a taste that you are the raw Salah, then you're fine. And then that seems to be our basic problem, most of the time. And that's what the Dharma would make you feel that way. It will introduce you. The whole path has to be disciplined, and has to be understood. Okay. So now, So, as we said last time, that's the most important thing, working on that mutual purity, mutual working together, without any deception, without any dressed up, and the whole thing is open there.

[42:47]

The whole thing is fundamental. The whole thing goes. No neurosis, no hiding, it ever takes place in the Vajrayana tradition, in the Vajrayana path. Vajrayana tradition or the Vajrayana path. No hiding whatsoever. So then one makes it, one makes the respect, one makes the devotion. Devotion to what? Devotion to the discipline nature. And that is one's essence, fundamental nature. And that fundamental nature, where do you understand it from? Through the Lama. So therefore, the connection of the Lama becomes important until the Ati level, you reach the Ati level. And once you reach the Ati level, then there is no dualistic separation, you are separate from the teacher. There is no such thing. At that time, there is no... But still that moment of the Ati level, the whole experience is there, and that whole experience of the teacher and student working together in an open way is like a more skillful method. So being on the skillful method,

[43:48]

one develops a tremendous devotion, seeing the teacher as the embodiment of the Three Times Buddha, seeing the teacher as the three roots of the Lama, Yidam and Dakini, you know, these are all Vajrayana technical terms, and these are all Vajrayana meaning of the mind itself, and therefore we completely surrender ourselves. Surrendering means not in the superficial level, but surrendering means just showing the righteous nature, showing our Rajya nature, showing our rugged nature, showing our rawness, you know, showing the rawness, presenting our neurosis just like that, that is like the surrendering. And that is the true form of devotion. The true form of devotion doesn't mean that you come with a beautiful smile and then dressed up yourself, you know, with all kinds of emotional and different kinds of way of approaching, that's not called a true devotion. True devotion, when you completely open yourself and just be very direct, you know, that is a complete, the true meeting of the true powerful mind can take a very strong impact at that moment.

[44:49]

It's like the whole thing can come to one point, because of me, but both can understand. It's a very powerful meeting all the time. During Durjum Lingpa's time, one day, as he was always putting a huge sword on his body here, and then one day, one nun came from very far away place, and she came to receive teaching from Durjum Lingpa, and then Durjum Lingpa took out that sword and said, What do you want? And she said, Kill me, whatever you want to do. I just came all the way to hear teaching from you. And then he smiled and he said, If you are direct, you are good. So, something like, you know, just the simplicity, the directness, the rawness there, that's really the important thing in the Vajrayana tradition. There should not be any kind of hiding. And one has to be at the same time, you should be also skillful. Because, you know, sometimes if there's like 100 people,

[45:50]

or like 20, 30 people, you also have to be, of course, everybody wants to be... I didn't mean that, you know, when you start undressing yourself, if I really said, Please show yourself undressed, everybody would be screaming, or whatever, you know, something, or... We don't have to do that, but we completely open ourselves and communicate from that open path, from the openness, and with the truth, with the precision within the openness, that's an important thing. So, then a mind-to-mind initiation, the mind-to-mind understanding of the fundamental truth can be developed and can be experienced at that moment. So, just so that you are relating on that work... So, first we pay the supplication

[46:53]

in the mantra practice to the teacher, as I explained before, without really considering that, then the whole path doesn't become powerful, the whole guidance, the whole strength, and the whole inspiration, your whole understanding is the inspiration of your essence, and that is your teaching, your teacher, and the inspiration of your wisdom is not separate from that. So, from that point, first one pays supplication and devotion, and then seeing oneself. Now, after seeing that, one opens oneself and sees the so-called hundred different darknesses. The hundred different darknesses is one's own reality, being spread out in the hundred different darknesses, which is extremely fearful, and all the time is like walking on the edge of the cliff. When you walk on the edge of the cliff, you could hold on,

[47:54]

break your legs, break your arm, and break your whole body, and you could be dead. So, like that kind of experience, one walks on the sumsaric experience from every day, from morning to afternoon, to evening, to night, to day and night circle. The whole phenomenal circle of day and night is like a complete, it's like a big, what we call in Tibet, cycle. It's like a big fear all the time, a confusion, a cycle, then a confusion, a big fear. One goes, one revolves, one completely circles through the day and night cycle in this tremendous fearfulness, in the spread, in the hundreds of universes, that there is no security, there is no sense of freedom, there is no liberation. It's completely like tied up in a tremendous trap, and one is being constantly, constantly being suffered, being injured by that kind of experience.

[48:54]

So now, those who want to liberate, or those who want to be free in that kind of tremendous, fearful, edge, cliff of suicide experience, those who want to quickly overcome that kind of situation, so, here, it says, the teaching is giving them the breath, ugyu, giving them the breath on where? Giving them the breath on the peaceful garden. This is a poetic metaphor. Peaceful garden, it doesn't mean that when you open your eyes, you will see a peaceful garden. It just means, that when you are able to see your own true nature, it's like seeing a peaceful garden. Peaceful garden is like a beautiful place, like, or we can say, like, you will be given a breath, like, on a beach for California. When you see a beach,

[49:55]

we get very delighted, and we get very happy. So it's like seeing a beach. For the Tibetans, it's like a garden. In California, it's the beach. In Tibet, there is no ocean, so there is no beach. And if you start to, there are some lakes, but you can't take off your clothes and take a suntan, you know, you are just frozen to death. So, they would like to sit warmly in a beautiful garden with some flowers. So, according, the whole Dharma speaks in our language. So, from that point of view, for giving the breath of the beach life, or giving the breath of that beautiful garden. Of course, I didn't mean the California don't like garden, we have beautiful gardens too, the Golden Gate Park. so that is like. Now, Oog Yung is giving the breath, which I taught, which I taught last time, giving the breath. Like, giving the breath is a very important version

[50:56]

of the teaching, Hindu's teaching. It is a whole thing relating with our experience of the life. Giving the breath, or breathing the breath, as it's called. Breathing the breath, or giving the breath. When we're stuck with our fear, it's called holding the breath. So, our whole experience becomes very fearful. We cannot breathe at all. Our whole, we've shrunk into like a small being, you know, it's like, you know, it's like shivering. You go to, you go to swim in the ocean and it's so cold that you completely get shrunk. So, that is like holding the breath. There is no experience of joy. There is no experience of going beyond. Going beyond doesn't mean that you have to go to a, to a, go to a trip of going beyond, but just simply that you do not experience the whole thing there. You just get caught. So you're holding your breath. And working directly with our

[51:56]

mental experience, that's holding our breath with our thoughts, where you get stuck with particular thoughts, holding your breath with particular concepts, holding your breath with particular emotions. So a person constantly gets beaten up by those thoughts and emotions. That is like holding your breath. You cannot even breathe. And, basically, heart attacks come from our experience of holding the breath. People have a tremendous, overwhelming experience of some kind of situation that they feel about, they think about something very strong, they have an accident or something, or they lose their whole money, or they lose their whole property, or someone very dear to them dies. Something very overwhelming situation happens, then a person holds to their breath. The whole thing becomes claustrophobic, and then one can fall down. And if there is no doctor, one could die. so similarly, the whole samsaric experience, holding to the breath. We are completely stuck all the time with concepts and emotions. So there is no humor, first of all.

[52:57]

We might think the enlightened mind must be very serious, the Buddha is sitting very seriously, but Buddha has the most humorous mind. Buddha has the most open mind, because Buddha can see the whole thing there, you know, the whole little things, what we are trying to do, deceive ourselves, deceive other people. It's so funny sometimes. And within that humorous, there is a great compassion also, at the same time. Why they are doing that, you know? Why they just can't sit there properly, or whatever. So there is a sense of that vision, and sense of that thing, both come together. So, open your mouth, giving the breath. Finally, you are able to breathe the breath. And in meditation, when you really come to experience that situation, you can feel that your whole body becomes relaxed. You can feel that when your mind started to open, and that you are not being, you are not holding your breath to a particular situation, or whatever that concept, or whatever the emotion is, you can sometimes experience,

[53:59]

it's called Lü Xin Zhang and Sem Xin Zhang. Lü Xin Zhang means the body being absolutely relaxed. Relaxed, and like an acrobatic. The acrobatic is very, very flexible. And Sem Xin Zhang is called the mind being absolutely open. So, basically, that is Lü Xin Zhang and Sem Xin Zhang is a way of presenting, but from a meditation state, a person feels absolutely open, and it's not only in a state of meditation, but in a post-meditation too. Something you can experience sometimes that you are breathing even in your ribs, you know, that's the kind of experience you get. You're breathing through your whole thing, freely. There's a whole oxygen, the whole world seems to be, you know, cherishing. There's a delight in the whole world. You don't see the world always in that depressing and terrible way the way you see it. That kind of seeing the world

[54:59]

and experiencing that world in the depressive and the vicious way always come from the samsaric experience of the holding the breath. But the enlightened mind doesn't see that mind in the holding the breath, it sees from the breathing the breath. So, when we do breathing meditation, that's one of the ways, actually, how we dissolve things, and how we sit and we dissolve our emotions, we dissolve our thoughts, and then we breathe in. But now, again, we just cannot really have a free breathing meditation, that's really hard. Not everybody expects right after that, OK, I dissolve, OK, I take, now what do I get? Now where is that? Where is that enlightenment? So, again, you're holding your breath. Again, you're holding to one concept. You're getting stuck here, you're getting stuck here. There doesn't seem to be any work for you. So, that's why, please do a lot of meditation. That's what I mean. You really have to do quite a lot

[56:00]

to break through that barrier. You just can't break it in one or two days. But if you do it over the time, you will definitely see the world from the other side of the coin. We could say the other side. Then you are finally able to see what that breathing meditation can do, what that whole breathing of the breath means, how you do not become stuck with holding a particular breath. Then you will experience that. So, in order to give a breath, in the midst of the fear of the samsara, where there's tremendous working on the edge of the knife, it's like if you hold on, you can cut yourself. That's the kind of experience we get every day. We get tremendous conflict in all kinds of lifestyles. It's like falling down constantly, trying to wake up from that. Again falling down. Your head is broken. Then again you wake up. Your arms are broken. Then something happens. And if you find a little bit of security, a little bit of happiness, you have to compromise with it.

[57:01]

So, that is absolutely, it's just like a vicious experience. That's what Milarepa, Milarepa said, and you should read the biography of Milarepa sometime. It's wonderful. It's very important to read that, what samsara is. So, even we get beaten up so much, but still somehow, we have very thick heads sometimes, that we don't seem to kind of wake up. So, it's very important that when that kind of vicious circle where one is caught up, now one is, where does this whole viciousness arising? It's arising from a tremendous superficial. It's arising from more neurosis. It's arising from more aggression. It's arising from more pride. The whole thing. And that's something, a real challenge for you on the chat, that you have to be strong. You have to really make the aspiration. You really have to make the dedication in your life

[58:02]

that you're really going to cut it through. Otherwise, you can't. You can make it today, you can make it tomorrow. It's not going to end up itself. It's a whole bewilderment of intangibility. The mind is intangible. It's a whole bewilderment of intangibility. You see the intangibility into tangibility. That's called deception. So, therefore, the whole experience of that confused samsara experience manifests at that time. So, giving the breath. So, dharma is the giving the breath where a person can breathe. In the midst of this samsara. And here, the meaning of the whole mundra teaching, which explains on the whole level of our emotion, of our thoughts, and working with that samsara experience, from all levels of fear to everything, explained here in a very profound and on a lam-zang, a path of goodness.

[59:03]

You know, I don't know the whole language terms in time or I can interpret it lam-zang is like a path of goodness where there's no deception or no hiding. The whole thing is direct and naked. Rab-sel means clarity. The whole thing radiates with the goodness of the path without any hiding. The whole thing is clear there. Lek-she means So, therefore, turning on the light of this great teaching, the precious teaching, may this composing His Holiness is saying, His Holiness Dujum Rinpoche is saying, may this composing, this teaching, be a benefit to all the beings and be very gracious to all of them. Now,

[60:12]

the whole teaching here begins how to hear the teaching and how to receive the teaching and how to practice the teaching. The whole working, the whole equipment is introduced on the Vajrayoga path with the Munda practice. So the person who has good equipment, understanding of the Munda practice can definitely work with the higher levels of Yoga Tantra, Anutra Yoga Tantra and Mahamudra level to the Adiyoga level. So, now, first of all, in ancient times, in ancient times, during one time when Buddha Shakyamuni was giving teaching, this is an example, it is a very profound message. Buddha Shakyamuni was giving teaching and it shows that how the Vajrayoga teaching

[61:13]

and the whole teaching on the path has to overcome that pride or neurosis. Because that pride in neurosis, that pride builds the whole neurosis and again, the whole superficial. You never see your true fundamental nature. And that's something we all in so many different ways and different forms that we try to dress up ourselves and we try to keep it in that way, so that we never become open. And the whole situation at this point seems to be that your mind is absolutely orientation into that kind of superficiality. There doesn't seem to be any true sense of communication. The whole communication seems to be very political. The whole communication seems to be very, you know, something, there is a lot of hidings. Each evidence, there is a lot of hidings. There is no openness. We talk about openness, but if you really look deeply into that openness, there is some kind of, a lot of reservation.

[62:14]

There's lots of things which you are saying, you know, this way or, you know, that way. And there's a lot of pride. There's a lot of trying to keep your name, your fame, your ego. The whole thing we are trying to work with the whole superficial. And that's been really a very we need to have the power to cut through that whole superficial and that's the really work of the Dharma. And one of the examples is one time there was a practitioner in Tibet and then his patrons came to his patrons came to usually his food was brought by the daughter and the mother and he was retreating up in the mountains. And then one day he heard that his patron is coming to see him. And so when his patron was coming to see him, he thought, oh, now my patron is coming to see me. I should clean up my whole altar. And you know, he dressed up kind of nicely and he kind of made the whole thing

[63:15]

look very clean and very neat and make it look very pure and very pure. And there he was sitting. Perhaps he was trying to do some mantra or he was trying to do some meditation, whatever. You know, to make it a little bit more dressed up. And then his patron came and just before he was about to come and he realized, wow, what I'm doing Dharma. I've been again caught into the neurosis, again been caught into the deception. All these years my patron is supporting me for my Dharma. And here my patron is coming and here I'm making the whole, again I'm deceiving myself and completely this is really the wrong thing. He went to the kitchen, grabbed a handful of ashes and threw everywhere on his altar and on his place, everywhere make it dirty. And then when his patron came you know, he looked at him and he said, wow, that's very you know, and then later he said

[64:18]

well today I really did something very interesting. My mind really got into superficial state and then I tried to clean up the whole thing and make it look so beautiful and it's been just a deception. You know, I've been again my whole cleaning, again trying to dust off my own pride, dust off my own ego and therefore I just put all these ashes. And his patron really got tremendous devotion at that time. That's a true practitioner. And that's how we have to really integrate that in our life. So if you do one time, if you do two times you will definitely find a very profound experience in your life. I'm really telling you, you will really find a very profound experience in your life. And this you have, you know, most people have hardly ever done it. Each time when we face a situation we resisted it. We try to justify that we are right when the other person is wrong. All the time. We have never ever have tolerated, we have never given a space, we have never ever done

[65:20]

according to the Dharma, according to the true sense. All the time we blame it to the other person. All the time you are the Mr. Right and Miss Right, whatever. And the other person is the Mr. Wrong and Miss Wrong all the time. And what kind of enlightenment can we get with that kind of perception? And perhaps sometime you are right, perhaps sometime the other could be wrong, but all the time cannot be like that. You know, so something one has to be very, you know, one has to be very honest. It's very hard to become honest with oneself. One who can really be honest with oneself is the Bodhisattva who can really have the courage to look at it. It's very hard for a mind in the beginning to have honesty to oneself. You have, everyone thinks that you are the most honest, but when you really look into it, there's a lot of mess you know, into your honesty. Your honesty has quite a questionable honesty, or what honesty is to yourself. And so

[66:20]

therefore, one gets constantly caught from one situation to the next, you know, all the time. It's a deceptive experience. So, do it. Do it. Don't be afraid. There's nothing wrong. You may you may, you know, the worst thing could happen to you, you may have experienced someone could scold at you and you don't scold it back, but at that time, when someone scolds at you, you really bring your sense and and you cut your pride and you cut the whole aggression, the whole dressing up will dissolve, which is the fantasy at that time. And therefore that fantasy is liberated, your karma is liberated. But we don't see that the moment someone reacts to us, we just throw all kinds of fear in the situation. So, it's very hard, very hard to become free. You know, no way of experiencing a stainless mind. Always the mind will have a stain. And you can see that in the past history you had the book right in front of yourself. You don't have to

[67:22]

go and find a book from a library at home. Just see yourself, you know, which situation has made you stainless? You know, you can't find it. Perhaps you say, OK, I'm going to another place, I'm going to you know, feel myself well, I'm going to feel myself clear of the whole mess and we take a vacation. But then when we look at that person, again the whole thing, you know, and we think about the situation, again the whole thing. And that's not how we can become free from this dressing. We cannot become free from this deception. One has to be very practical. So you have to integrate, and when you integrate one time, two times, three times, you're not the loser. You do not become the loser. Bodhisattva is not the loser. Bodhisattva is the true sense of one's fundamental nature. One can see oneself. But who is the real loser? One self becomes the real loser because you have become the victim of that situation. You have become the victim now.

[68:23]

And whether we believe it or not, one is the victim at this point. You know, you can just see how yourself, how clearly you become the victim of the whole situation, of your whole phenomenal experience. That every day we keep on and then not only that, we keep on building up. And after that, when it comes to its own crescendo stage, or one of those I learned that word today, crescendo. It's a peak, I heard it's a peak. When you reach to that crescendo stage, then you could do something very crazy. You know, when you build up the deception, when you reach a crescendo stage, you could do something so terrible that you could create a karma like a web, that you could never know what kind of web it is, what kind of poison it is, what kind of thing it can create to you. It can completely suicide you in another form, in different ways. There are many suicidal ways in different forms. And also, like that, tremendous victimize. So therefore,

[69:24]

so therefore, it's very important to bring the Dharma into our behavioral patterns, into our life, and there is a tremendous understanding. You can see that now for the first time you will get confident in your life, that how you can deal with your life, and how you can see the world in its true way, and how the world is something not that depressive, and not that limited, aggressive, and not that limited, neurotic. All the time you have to express and reflect back to yourself, something you can overcome. That's a very important thing. And then you will finally understand what the real Dharma is. But if you're never going to integrate this thing into your life, you will never understand what true Dharma is, because you just live in a theoretical level. And that's not really the thing. And one of the reasons why I said to you, every day do your Wunder practice, do your meditation, you will come to a point to understand something far more than what you're just simply reading for

[70:30]

a half an hour, or you know, meditating for half an hour. There's some kind of deep opening that will take place in many different ways, in many different forms. I just can't tell you in this form or that form, but it will be on many different levels to yourself. So then, as going back to the original, going back to the previous talk when I was saying about the whole dressing up. Now, the Vajrayana teacher would not accept a student who is not willing to cut that arrogance, who still is living within that pride. So even when, during Buddha's time one day, there was this lady who came to receive teaching, who came to receive teaching with all her jewels and ornament. And she was dressed up in all the jewels and all the ornament. And then, she didn't came up with a complete openness,

[71:31]

but she came to show that how wonderful she has, and how beautiful she looks, and you know, and so all kinds of things she has. And then, at that time, there was Buddha's attendant, Ananda, and Ananda told to her, you know, perhaps you should go and change your dress, otherwise you know, you would not have the opening in your mind, and your certainty would not, your true communication would not take place, because you would be caught indulging while the whole teaching is getting received there. You would be thinking, you know, oh, how interesting, you know, what the other people might be thinking, you know, or how maybe I should, it could be like it is not a real thing happening there, then it could be just like for your own self, it could be indulgence for the others, it's like a competitive mind. So, it doesn't mean that one should not

[72:34]

have those things, one should not wear those things, but when one comes to hear the teaching, one should have a complete openness. No matter what you wear, it doesn't matter, but come with a pure openness, and just be there in the opening, so that you become like a pure vessel, and the whole Dharma completely continue in that vessel. That's very important, because if you come with that pride, you come with arrogance, that's not the true way of approaching the teaching, and in that way you don't hear anything, it's like a container with a hole, a container with a hole, you can pour it, pour and pour, and the whole thing will leak out all the time, so there's no benefit. It's called, now it's called, there are three main three main three main faults on hearing the teaching. Not being present there while the teaching is given, your mind is wandering all different directions, so you don't get any benefit when that kind of situation takes place.

[73:35]

And while the teaching is given, you know, you're just kind of taking it very lightly, oh this, [...] and then again it's like leaking, the whole thing is leaking. Or if while the teaching is given you're not completely opening with a true devotion, with a true openness to the situation, you're not in that situation, you're just being, either you think, oh I'm better than the, I'm better than the teacher, or you know, oh he doesn't know that, he doesn't know how to dress, while I know how to dress. I mean it's your whole thing, you're trying to bring up your prejudice and all kinds of stuff. In that way, it's called the mind being, the mind being mixed with you, it says. It's like nyu-mong, it's like a poisonous thing, because if there's a poison, a drop of sour milk can make the whole milk sour. It's like that. And one should have patience in hearing the teaching, it says here. Like in,

[74:38]

that's a very important thing, patience. Whether, in a practice also, in a practice, when we do practices, now until I do not finish my practice, may the thundering and lightning come on top of my head. May the earth fall, or may the whole there's earthquake, or the whole mountain fell over, or the whole showering and thundering, I'm not going to move from that place. That kind of determination you need. You need to develop that kind of attitude, so that you can succeed. Otherwise, you're just there for a little bit, and today you're kind of interested, and tomorrow you're not, and then just do a little bit. That kind of attitude cannot make any successful. We need discipline, it's very important. Everyday, when we hear the Dharma, we hear the Dharma. When you do the work, for instance, everything needs discipline. I'm not trying to make up all of you into a militant kind of style, but it's definitely we do need some sense of discipline.

[75:42]

It's very important. Discipline can win. Discipline has a success, and without a discipline, there is no success. The whole country can go up with a discipline, and the whole country can fall down without a discipline. The whole society can come up with a discipline. The same is on the spiritual path. The whole thing can come up with a discipline, and the whole thing will not succeed without a discipline. And that discipline doesn't mean that you have to stand up and line up and move around to the east and west like a military, but that discipline requires your skill, your vision, how you integrate that particular situation with that particular vision. And understanding, basically, that we cut through our arrogance and pride, and receive it properly, with devotion, with gratitude. It should not be taken just like, you know, there are many points, because it is for one's own benefit. If there is a tremendous respect for, and then you can really work that out. Your neuroses are not there. When you kind of

[76:43]

see that as, when your respect wins, then the performed Dharma would not work, because then the whole neurosis will start coming up at that point, and then again you will start having prejudice. It even says that if you look, stare too much, think too much, and even the stone will start to move, you know, and things like that. Even the Buddha Shakyamuni himself comes, you must start complaining, he is a little bit too ear-long, his hair is a little too long, all those funny hairs he has on his top of the head, what are those? Those are not a fashion today. Or perhaps, you know, some artists might get very fascinated, oh, that looks very interesting, perhaps you should have a hair like that, you know, like Buddha, or whatever. There's a lot of prejudice, and those prejudice are not important, those fascinations are not important. What is important, you come with openness, and you work with openness, work with what is there. So, the kind of, the whole

[77:45]

situation should be very skillful, so that we do not create a situation which can be confusing to one and others. And the mind should be without any concern, you know, it should not be fulfilled. Not particularly in Dharma teaching. When a person hears a Dharma teaching, Dharma teaching is not if a person, they have very important attitudes when one comes to hear the Dharma teaching. And it's very important how the Dharma teaching is given, and how the Dharma teaching is given by the teacher and here by the student. Very, very important. The Dharma teachings has to be based very carefully. It's one of the most precious gems, and it's one of the very important guidance it requires over there. So, if the student approaches the whole Dharma, and the teacher who is giving the Dharma, with a true approach attitude, then it is very

[78:46]

productive for you. But if you approach in the wrong way, you're never gonna cut that deception. Maybe you will have a little bit more information, and you could sell that information outside. And that's the only thing you could do. Or you could try to show the world that you know something spiritual. You could, as I said, you could start writing your spiritual biography, that you have met this teacher, and you met that guru, and you have this experience, and you have that experience, and that, you know, and a true Vajrayana teacher would not do that. But, you could start doing that for yourself, and to a confused world, to some other confused people, you can show that, you know, that you have done this, and you have done that, but that is not the right way of doing things in the Dharma teaching. So, a student should come with an attitude. Seeing oneself as a patient, very important, number one. Seeing the teacher as the physician, you know, very important. And seeing the teaching as the medicine, that's important. And then

[79:48]

oneself and the teaching as the medicine, teacher as the physician, and oneself as the patient, those are very important attitudes for the class. Then you can really work that. But if you see yourself, there's an approach of the hunter-style attitude on the teaching. And basically, the most education in the university and in the college today is basically a hunter-style approach. And definitely, that's what the samsaric education is, after all. That's the whole difference, the samsaric education and the Dharma education is absolutely different. The samsaric approach is, you are like the hunter, the teacher is like the deer, and the teaching is like the musk. So what hunter is interested? Not in the deer, he's interested in the musk. So you kill the deer, and you take the musk. That's the wrong approach on the Dharma. There is no realization, because the whole clinging, the whole grasping, the whole

[80:50]

fantasy, deception is still bringing it. So therefore, one has to completely abandon, train oneself, change that kind of attitude, change that kind of motivation, and come to pure motivation, and have respect for where the teaching is being given. Because it's extremely hard to hear the truth. The true teaching is extremely rare. So when you hear it, you come with a tremendous respect, you do not bring your mess, you do not bring your whatever those unnecessary stuff, which we don't need at all, all kinds of deceptions, all kinds of dressed up, we don't need, you come with a tremendous truth. That is the approach of the Dharma. And on that basis, then the whole Dharma will be protected. But if you come with the other attitude, it's extremely bad, it's extremely dangerous. And something, you know, which we should not let that happen. And it's a dangerous thing. When that happens, the whole teaching will degenerate.

[81:53]

When that happens, the whole world will degenerate. If you, can you imagine, when the Dharma starts to become degenerating, what is left there in this world then? There is nothing left. Just think about yourself. Tonight you can go and think that when Dharma becomes degenerate, what is there? Just look at our system of how the whole thing is happening from all level. Then what there could be left? So we should not let that happen. It is our responsibility. What an enlightened society and enlightened world we can make and we can leave behind to our future generation is up to us. And it's our responsibility right now. And whether you can make it fully or not, but you can certainly contribute partially to the whole enlightenment, to the whole situation of the world on different levels. So it is something we need to think it carefully. So you do not bring that kind of you know, wrong attitude in the Dharma also, seeing oneself as the, like everyday you know, there's a kind of

[82:55]

way that the teaching as the in a mosque, and the moment you get the mosque, you don't even, I mean you don't even care what happens to the deer, whether it's been eaten by a lion or been rotten on the ground or been stepped over by a car or you know, eaten by rats or mouse, whatever. That kind of attitude is extremely the worst kind of attitude. And why the whole our whole world today so much, you know, in our society look into, in this country a lot of things happening the degeneration of Kali Yoga dark age is manifesting because there is no trust now there is no openness one doesn't say that I'm the Salah everyone starts saying I'm the French I'm the Italian, whatever, you know and because of that kind of relationship we have problem in our family we have problem in our world to world situation, we have problem in our society there is no trust in the society there is no trust in the country to country

[83:56]

there is no trust in our relationship with our partners, with our friends everything in the teacher and student relationship, I mean it's just a big mess, it's tremendous chaos you know, it's terrible when I particularly look you know, how in the university in college, university is a little better now they're all grown up people you know, they're beating the teacher in school you know, I mean what else is left there than, you know the day when you come, you beat your teacher and you know it's starting to see in all kinds of negative way than what else there is left, there is nothing left and how there can be peace the teacher is the one who teaches you the peace and if that is not understood, even in an ordinary level it is very important personally myself, the way I relate in my life, I have many teachers I have catholic sisters, they're some of my school teachers, and I always respect them as one of my, not as a spiritual teacher, but as a teacher

[84:58]

they're not the teacher who can show me enlightenment, but they're a teacher who has at least taught me something so I always respected them from that point I would not even imagine to beat them up you know, I would beat them up even better in the bar though, I should be there to help them so, it is something one should always see the world in a positive bodhisattva attitude, so in that way there can be peace and harmony and there's the enlightenment and there seems to be declining so same thing, now when you begin the spiritual practice, from the beginning, don't make a mistake, from the beginning if you make the mistake from the beginning the whole path you would not understand so therefore, don't make a mistake for your own sake, for your own benefit, for the benefit of your happiness and for your enlightenment, you have to understand clearly that you are like the patient and the teacher is like the medicine and the teacher is like the doctor

[85:58]

which is very important, completely at that time, tell them this is your heart and this is your lung and the doctor also operate and the medicine's antidote is given wherever the injury is then it has been healed, it can be worked, it's the right way of encouraging of course, it doesn't mean that it just doesn't mean like the ordinary way of approaching to a doctor and today doctors have to have very high insurance because people steal them a lot so basically something very importantly that we should have that kind of positive attitude in relationship with the teacher, in relationship with the whole world it's not only the teacher teacher is your main inspiration it's like the mirror to your world and if you can't work with that mirror carefully then working with the rest of the world is just, you can forget it if you cannot work with that clearly

[86:59]

so therefore, one could be positive and the right way of approaching and and when the teacher, you know, someday you may become a teacher but it doesn't mean that your aim is to become a teacher right now your aim is to become, find your own roots, find your own state that's your main aspiration at this point and that is your main goal at this point your goal is not that you hear this teaching from me and then you become famous and you become a scholar and then you can start go and tell the whole world how wonderful you are and you can just do this and that and you know this and that, that's not your aim your aim is just that you start undressing that undressing that French style, that Italian style that's your main aim and that's true so therefore

[88:00]

therefore at the same time one does make aspiration because you will be working in the society and when you work in the society you can be like a teacher it doesn't mean that you have to have the name of a teacher but you can explain the problem, you can work, help people in your situation, in which case it is like a teacher you show a guidance, you teach something to somebody, you explain something to somebody, so whether you do not call it word teacher but on a subtle level you are explaining showing something to somebody so when you show that, you should always have the attitude, I'm not showing this for my fame, I'm not showing that for the name, I'm showing that so that they can have the eye of the truth, you know, eye of the truth it's called the eye of the Dharma the eye of the truth, the eye of the disciple's nature, that is what I'm trying to show, and may it illuminate the wisdom inside themselves which cut through the deception and so the Dharma may live longer

[89:05]

giving the message to the other it will live longer and if the Dharma lives longer truly from my own experience if the Dharma lives longer there is a benefit to the being that's it, I do not want the whole world to be converted whether they could, in fact whether they do a practice or not it's to their own it's to their own fortune it's for their own benefit it has nothing to do with you know, with each and every person, it has nothing to do with me if you do your practice it is for your own benefit so one should have that responsibility seeing that every being is suffering there is a tremendous effortless compassion Bodhisattva has, cannot stop at the same time the Bodhisattva is not a ruthless person who said, oh I don't care whether you get enlightened or not the Bodhisattva has like a extremely powerful compassion which can never be stopped it's just like a love of the mother it's like that to each and every being the way Bodhisattva love to beings like that

[90:06]

each and every being, the mother has a love tremendously powerful like that kind of love Bodhisattva has so therefore, that if the Dharma Dharma live, Dharma live means Dharma is not coming in just one language or two Dharma doesn't just necessarily has a limitation the Dharma, you know, by explaining on a different level explaining from a karmic level going beyond the karmic cause and effect to the highest Atiyoga level you know, that we can preserve that we can keep that particularly as I said, the teaching of Vajrayana will remain until the next Buddha Maitreya comes so that, for whom benefit? for every being those who are able to come so that kind of attitude you should hold when you teach to somebody so that it can be benefit it can be transmitted transmitted means you do not become powerful something that somebody else doesn't have and you have something very special that everybody is wonderful

[91:07]

everybody is equally same in the Buddha nature there is no difference between everybody nobody is weaker and nobody thinks he is super in the fundamental state but on a relative level, yes some do have more experience and some do have less experience and on a relative level, there is some of those are absolutely enlightened and some are not enlightened from that point, we are working skillfully on the relative level as I said before the whole Dharma is skillful it's a language of skillful, it's a language of human being it's a way of working with our situation but the way situation as it is, there is nothing to talk there is nothing to teach because it is as it is but as a way of working that how to overcome that, that complexity that is what this skillful talk of the Dharma language can do and now at the same time in Vajrayana teaching actually there are certain levels

[92:25]

just want to explain briefly on this point because the main thing if you have later any particular question then you can ask me basically there are five certainties it's called the five certainty is called seeing the teacher into Sokhe Dorje or into one of those Buddhas and seeing oneself into Bodhisattvas you can't see yourself into ordinary human being you have to see yourself into Bodhisattvas and the teaching not ordinary ordinary deceptive way of communication the teaching of not even Hinayanic level teaching but the Mahayana, Vajrayana level teaching that's how you have to see and the time is the time is the teaching is expounded not at one time but the teaching is happening throughout all the time now the concept of all the time is called the going beyond three times

[93:28]

now what is three times actually past, present and future is a concept also when that concept liberates or the past, present and future that concept is called the primordial time the time of all the time and that time and within that time the wholeness, the Buddha nature all the time presents itself and therefore the teaching presents itself so therefore the teaching is all wholeness the Buddha nature

[93:55]

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