We will talk about Guru Yoga practice, the Vajra Mastermind and the Vajra nature of our mind. Now, the whole series of practice since we begin the teaching of Perhaps there is some kind of heat. Turn it off. Turn it off or on? Do you want it on? No, we are on. Good. On. No, it's fine, whatever it is. The precious human body, the permanence of life, the cause and effect, the universal law, cause and effect, and the nature of samsara. Nature of samsara.

[01:03]

So we have touched that part. And to revise oneself on the subject from time to time is very important. Very important. If a person does not revise oneself in the nature of impermanence, the nature of where we are, where we are is the nature of samsara. where we are and what we are, and what we don't learn from our past experience, and how we recreate those situations, how we keep repeating those situations. It's called the nature of samsara. Wherever you are born, whether you are born in the human being or whether you are born God's dream or jealous God's dream or wherever you are, or any existing experience, there is always that notion of uptightness, that fear, that uncertainty all the time, a present experience, presence there.

[02:05]

That's called the nature of samsara. wherever you were born, that group of experience. Realizing that, then realizing means we learn from our past experience. We learn from those experiences that now really it isn't that most of our purpose to live in. It isn't something we should keep repeating over and over again and again. So there is some kind of opening taking place in yourself, in devising those four thoughts. There's some kind of connection taking place with your sanity. There's some kind of understanding developing in yourself, how to work from the basic center level, and how things become messed up, how things turn out to be not realizing that situation. Those subjects are very, very important, very, very important to realize. So when we realize the situation where we are caught at the present moment, then there is a glimpse of vision, the vision which directs by itself over time, because the vision which directs by itself is not separated from our mind.

[03:24]

It is our own mind which directs us. So at that particular level, that vision has been hit, for instance. You can see the vision, the particular vision has been hit, the particular direction has been hit. So that particular direction has started to manifest, and that is the glimpse of awareness, the light of enlightenment, the light of sanity, which is able to liberate the neurosis, the deception of the mind. So those all arise from the Four Thoughts, the way we train, the way we revise, the way we learn from the experience of the Four Thoughts. They are very important. It's called one of the main things before any practice, to see the present situation. precious human body, impermanence, cause and effect, and that situation of samsara. It's like the newspaper, what's happening in the world every day.

[04:26]

So here is the news of our own history, our history from the very beginning of this lifetime, or our history from this lifetime, what we have done, and how things are going, and how we keep repeating ourselves. So there's the whole news of samsara being presented by the four thoughts. Now after the four thoughts, then is the practice of seeing that confusion, seeing that fear, which is also arises, which is the fear itself, the deception, the confusion itself is the experience of mind, is the projection. Once that projection of the confusion has been realized, then their realization has a natural shining state, and that shining state is called sanity, which liberates the neurosis.

[05:28]

When that is the refuge, the inner refuge, when that sanity has been hit, that is called the buddhanisha. The whole Buddha nature is the mind which is concerned with the fabrication. The mind which is concerned with the perception is called the Buddha nature. And that Buddha nature is the ultimate refuge. It's your own state. So what we name it as the Buddha nature means Then once that neurosis begins to, the fabrication, the whole neurosis fabrication begins to transcend, then there is a natural touch to the basic center, to the total ground, and that is called the Buddha-nature, which are levels of experience in the student mind, out of this experience. At the beginning, it is almost like sometimes like a haze. It's like a haze experience. It's like a mist experience. It's like a smoke experience. When you practice, you experience like a smoke.

[06:31]

You experience like a... like, what do you call, the early morning waters, like a mist, like those things. Something is happening, but something is happening at the same time that is not really there. That kind of experience. At that time you identify the Buddha Maitreya in your reality of this life. The things are happening, which usually things are happening, they are very, very serious, very uptight. Now things are happening at the same time, they are like this. They are like a smoke. They are like a succulent. There are some things light. And at the same time, you find a balance at that time. You find a balance in your whole movement. Neither the movements of your mind, the phenomenon is obstructed. It's not obstructed. It's unobstructed. At the same time, the usual fabrication connection is being liberated. That is the ultimate refuge in itself.

[07:34]

But, on the level of all talk, we just say that, you know, the refuge, visualize the whole refuge team, which hold the lineage, hold the wisdom of the lineage. And actually, you hold the lineage, you are all a big lineage holder. of the linear shoulder of itself. But we don't come to find ourselves as the linear shoulder of the wisdom because we get caught up into those neuroses. We get caught up into the whole phenomenon arising state, which becomes very wild and very violent because of not really knowing the basics of it. Now the whole practice, the whole teaching relates to understand that Buddha mind. There is no other Buddha in this world. But there is no other network, demon, for this mind. There is a network. It's the whole thing, this mind. It's the whole thing, the display of this mind.

[08:35]

And how seriously we get caught up in the display of the mind, there's something which creates the experience of samsara. There isn't any samsara beside this mind. There isn't any liberation beside this mind. So the mind itself is called the kunche gyatpo. It's the king who creates everything. Kunche gyatpo. It's like the king, the big boss, who creates everything. It's called sanyi chippo kunki. Sanyi chippo kunki. Sanyi. The mind is like the creator of everything. Out of that, the samsara is created, and then nirvana is created. Look at this astonishing mind, and I pay respect to this mind. So it's a very astonishing mind, but when it is created, sometimes you would not even believe what it has created. So, it's very astonishing, very astonishing, the square of the mind.

[09:48]

So, our whole experience of our life, whether it's the life of an ordinary being, ordinary being means not realize our basic sanity, not realize that true nature of our enlightened state, or a little higher being, let's say as Arahant, ordinary being, or let's say a particular Buddha, Anuhat. Or let's say a Bodhisattva. the ten stages of this experience. Then Vajrayana experience, which is like Vajrayana practice, is like intense practice, Vajrayana practice, intense practice of sanity, an intense creation of sanity. The teacher, the Vajrayana instructor, provides this space, creates this situation of intense sanity. The student also has a fearless mind to jump into that space and then really completely work with that intense sanity to live with the wholeness.

[11:00]

This is the path of Vajrayana. So Vajrayana is very profound. At the same time, we know that when it is intense, it is intense. It's not going to be soft. It's not going to be... While the thing is that in the midst of this intense, there is a gentleness. That is the Buddhist mind. Because without the gentleness there is no way to know that realization. So gentleness and the intensity is at the same time. There is a separation between the gentleness and the intensity. The usual notion of the intensity is neurosis. It's very hard. It doesn't allow any gentleness. It doesn't allow any love. It doesn't allow any communication. Here the intensity has a very powerful gentleness that is seen very often. There's an astonishing amount. how they experience like a smoke, experience how this deception usually becomes such a big deal.

[12:02]

And now how you can just see that in the movement there is a rest score. Neither the mind totally being in its unfabricated state, totally being in its spontaneity nature state, where you can have, where the When no thoughts are repressed, at the same time, within that moment, there's rest, which is the Vajrayana, which is the ultimate state. But to get to that stage, we have to make a proper step. That stage doesn't come by demand. Okay, I want to stay like mine. Within that moment, there's a rest. You know, you would like to have that. But that doesn't just come in a demand. Okay, how can I have that place? One has to create the situation. So we create the situation with our practice. We create the whole situation being presented to you. It's like the tea Vajra Master gives you to the student a Vajra weapon to cut that.

[13:08]

To put that ego, to cut that ego by the Vajra. So that's what the Vajra wants to present to you, that this whole situation which you faced. But now whether you use it or not is up to you. And even if you use it differently. It says, like, one sword. A sword being used by a warrior, a sword used by who has never been a warrior, and a sword who is, like, being used by one very chicken-hearted mind. There are different things when they use it. One who is used like a warrior can completely, you know, cut it, you know, completely vanish. And one who is like the medium can cut it half and half. And one is the chicken heart, you know, even not even a scratch maybe. Or maybe there's a little scratch is there. So though it is one sword, but the difference of the swords are the difference the way we use it. Like that. So when you completely enter the Vajrayana, you completely need to surrender it.

[14:12]

So it's completely work-related sanity. So it has an intensive sanity. That is the warrior nature, who is completely ready to absorb into the medalla of the Vajra teacher, and then very work-level, is then mind-to-mind transmission, like Tilopa to Naropa, Mata, Mila, Kama Sambhava to 25 great disciples, to Dakini Shitsugyo, to many, many great lineage holders. They have all worked with that level. And for the student of the Vajrayana, if they have to find their realization, that's exactly where they have to integrate their bodhisattva mind and where they have to work with the Vajrayana, the total bodhisattva. Bodhisattva being intense here, like in the Mahayana state, the bodhisattva is less. Bodhisattva means the way the mind shines through has a tremendous power at that time.

[15:17]

When the Mahayana level, it is less. It's like you talk to the person, and you ask, how do you feel? And the person says, oh, I feel all right. I feel not well. Then you say, okay, you can do something like that. But on the Vajrayana level, it's like a person is not willing to take medicine, and you just open the mouth and put it inside. Whether you like it or not, just drink it. And one should have the willingness, even if you don't feel to take the medicine, the student should have the willingness to, open the mouth, and the teacher pouring the medicine inside. That's exactly the world of watching. It seems difficult. That's what I'm saying. It's difficult. The teacher is pouring it, but you are But the strength of that, so one should be willing, because if you keep closing your mouth and opening your mouth in that way, you miss, it extends your time.

[16:24]

So you just have to open your mouth and you just pour it in a shot. That's called the mingling of the mind. That's where the mind of the teacher, Vajrayana Master, every student needs to go. So that's exactly how it is. And that kind of experience, that kind of vision does not come immediately. It's something that comes by understanding. It comes by understanding. At the same time, it needs some level of gut. It needs some level of gut and understanding. Of course, without understanding, no one will open it. And at the same time, it needs some gut. It's like that. You know that medicine is extremely sour, but you know it's good for you. But the sourness doesn't allow you to open your mouth completely wide open. So you, at this level, you have the gut to open your mouth. So that the gut and understanding both has to be integrated.

[17:28]

So that's a really difficult way of the approach in Vajrayana practice. The gut and understanding. The whole understanding is based with our practice, healing wonder. The whole wonder provides that understanding. The whole wonder provides that realization experience. And the gut is naturally that bravery, that strength. There is no doubt about it. At this particular level, you really can. Until this time, you know, one is deceiving oneself of it. Now is really the time to open up now or never to be open. So therefore there's a tremendous compassion, tremendous friendliness you have to yourself. But I better do it. If I don't do it, then it could never be here. Never the time will come to be liberated. So there is a gentleness in that opening up, and there is a tremendous gentleness as far as the Vajrayana is concerned, because he has experienced this before. Before you have experienced, he has experienced. So he just tells you, he just advises you, okay, you open up, so whatever.

[18:33]

So in the whole process, there is a tremendous bliss in the mind. And the whole Buddhist mind is that mind-to-mind transmission. Without Buddhism, when we talk about mind-to-mind transmission, it's a Buddhist mind-to-mind transmission. It's not an idea. It's not a philosophy. It's not an idea. It's not a smartness. It's not some kind of theory. It's the mind-to-mind transmission. completely mingling together and experiencing stuff. So the whole process of going into practice, first we begin with the Four Thoughts, then we go to the Refuge, then we go to the Bodhisattva Mind practice, you know. I've given many talks in Bodhisattva on many different levels, sometimes the Sixth Paramita, sometimes working with the New Horses, working with the Workforce, a different level, an infinite teaching which can come from that level.

[19:38]

And then on the We work on the Nidhava now today and then Vajrasattva practice. Now particularly today is the Guru Yoga practice. Guru Yoga practice is exactly what we just now had mentioned about the opening of the mouth and the teacher putting things inside. It needs that situation. So in the Guru Yoga practice, we create the Vajra student and the Vajra master. the vote-creating situation, to completely work fearlessly in order to experience that fearless image. Which means you need the fearless mind to cut that deception. So it's not going to be easy. It's not going to be easy cutting the deception. But at the same time, you are willing to work from your bodhisattva mind to cut that deception. So here, the whole technique here is the practice of the scriptural practice.

[20:44]

That how we kind of at the same time learn that our whole attachment to our life The whole thing which really put us into this pit hole of samsara is basically our attachment, some kind of neurotic attachment to ourself. And the way this neurotic attachment to ourself begins with, to which we feel this neurotic attachment, is to our body. So body become like one of the main thing which we get, which is the, our body becomes like one of the main inspiration for the attachment. to preserve this ego. But there is nothing wrong with the body. It's perfectly fine. But the thing is, there's a notion of maintaining that. There's a notion which maintains the ego, which actually has nothing to do with the body.

[21:47]

It actually has nothing to do with the being. That's your basic certainty. But there is some kind of deception that we confirm the deception on the body. That's the craziness of the mind. We confirm the deception by holding to the body that I need to protect my body, so therefore there is a very strong cling. But actually you don't have to. In order to maintain the body there is no need to have that clinging. There is no need to have the notion of survival because you are there. You are just there. So that notion of the deception, which is the samsara, that is the samsara. There is no other samsara than that. That samsara experience that I have to maintain myself, that I, that I which is never anywhere, That eye, if you look inside, a very strong eye, a very thick, very hard into our self-mischief.

[22:54]

Pain is representing our whole world. It represents the medulla of this society. Our chaos, our neurosis, our pain, our pleasure, everything being really represented by the eye. So I feel this because I go through this. It's a tremendous thing being holded by the grip. It's a strong grip which holds to this whole thing. Very strong grip that I need to... I understand this, I need to, I like that, and I dislike this. So it's tremendous to fear. The whole thing is a fear, a grip which really holds very tightly and creates an abundance of pain and an abundance of uptightness and paranoid state of life every day from death. That whole thing comes with the notion of survival, which is a fear. which is simply a notion of survival. And when you really look into that, you can't find who really wants the notion of survival.

[23:58]

It's not really that. And that notion of survival, which is trying to maintain itself, which is trying to survive all the time, that is called ego. There is no other ego in that. That projection is called ego. That projection, you have a grip on that, tight grip on that projection. And that is the base, the root of the sapsara, where the grip, from that grip, it invites the whole thing, whatever manifests from this astonishing mind, which is in its own nature, to be free, but we hold every phenomenon which arises in grip. We have a strong grip, and we hold it. So therefore, we people, that's the first of all. We don't see the mind open. We don't see the mind in the spread of nature. We don't see the mind liberated. What we see is very tight. What we see is very uptight. What we see is very limited. What we see is very painful, very fear all the time. And all the time there is the fear. There's this miserable experience of, you know, myself, and I have to survive.

[25:04]

And now who's going to fight me? Who's going to, you know, do this? All the time holding that miserable mind, a miserable projection. So now one has to cut that. That is the root of the limitation. That is the root of the deception. Because the survival, that who one is really trying to hold is not that. And that holding it becomes so tight, so powerful, that it expresses its vibration. It has a vibration. And that vibration becomes the portrait of a psychological world, or a world becomes the portrait of that paranormal. You can see that. Let's not say that this world projection is the portrait of that craziness. Just see that. Sometimes a person is very paranoid. When you see a person who has no bad feeling to you, who really loves you, or who just have a good feeling, then you think, that person doesn't like me. Because you are simply paranoid at that time.

[26:05]

So you project, you throw the whole neurosis, whole shit on the other person. And you think that that's how that person is like. He doesn't like me. And then if that person slightly have a movement which doesn't confirm, which doesn't suit your projection at that time, then you clearly confirm, yes, he doesn't like me because his movement is like that. So like that, one paranoia is another paranoia. It becomes stronger and stronger and stronger. And that's called the world of society. So not to happen like that, here we pray to the whole lineage. We work with the lineage. Pray means there is nothing kind of different. Pray means knowing oneself, opening that mind of deception, cutting that mind of deception. There is the blessing of all enlightenment. The blessing of enlightenment is naturally there inside your heart, you see. Naturally there. But here, even if it's there, but without the lama, without the teaching, you are never able to discover that.

[27:10]

You're never able to even think that there has been such a sanity to yourself. And even though now you see that, oh, there it is. It's not so minute. You identify with the village. You identify with the sanity. You identify yourself, you know, not being that what the deception experience has been trying to hold of oneself, thinking that I'm the little human being and me, that particular whatever your name is, holding a tremendous... aggression and tremendous tight grip and attachment to that man, whatever you have, and you find yourself something concerning that. You find yourself something not really that state which has always been something very typical. Something wonderful is there at the same time and something astonishingly is there. And so you begin to see, you begin to see who you really are and what you are. And so that is something that we bring the whole village, particularly on the Vajrayana level, the surrendering of the whole university and the work of the community.

[28:18]

And here, seeing the teacher, it says, when you see the teacher movement between the thing with, you know, the whole human perception, human perception is a perception. Everything is a perception, mind perception. It is the way the mind walks. And we have a tendency, okay, every being is a human being. Every being. So that even the Buddha and Bodhisattva come into human form, they are also human. Because why they don't see it. But in order to relate to the mind, there has to be some kind of similarities. As I said, when the Bodhisattva met that Brahmin lady and how he acted crazily. that he also become like crazy and he also took that bone and then, you know, and as she was taking the bone, that's called skillfulness. And so Bodhisattvas are everywhere. Bodhisattvas are even, you know, among all levels.

[29:19]

They do not necessarily come into some kind of teacher form or some kind of saint form or some kind of, you know, a particular version of the world of spirituality. They come in all different kinds. There's no room to that. So knowing that, and it's important. So we project that. We project also like that. One of my teachers, very, very direct, extremely direct teacher. It's hard to study with him. It's too direct. Sometimes too hard to, you know. Sometimes, that's how Vajra Masters are very demanding me to say it, etc. What can you say? Yes, I want to study. What can you say? And suddenly tomorrow morning he said, take your things and go and stay for 15 days at a retreat up into the mountains. And you say, I have to go and do something.

[30:22]

I need to do some shopping. Which enlightened being has ever said to go to him? Did Milarepa ever said when he went for doing practice, he need to go for shopping? Sorry, you better go somewhere else, you know. This is not the place, you know, like that. Where do I go? Usually he doesn't give much teaching also. The teaching was really still. So here's one of my teachers. And Rinpoche said, if you see the teacher as it may be, you get the blessing according to that. Because you hold that whole notion, perception. If you see it as from the sanitary level, from the Buddha level, then you take the person. Particularly on the Vajra world, even the street, why you do not hold yourself as a particular that has that grip hold of existence. One sees from a Vajra level. So for that, as I said, we have to really, we have other works to be done.

[31:24]

We have lots of works to do. We have a number of years to go. that how to deepen our understanding to ourself. And when we understand and deepen the understanding to ourself, then we understand the world of Vajra, we understand the world of Vajra. So, but I'm not saying that you're not understanding, you understand, but there is something very special about it. It transcends that ordinary notion of the jnana. But at the same time, it works with that ordinary notion. without working with ordinary emotion, there is no practice. The practice, it talks with our language, it talks with human language. So we can say that the practice talks with human language, it works with our state of mind, and it introduces the state of mind, that how we can transcend our emotions, and how we can see through it and cut it, and right there, the presence of the definition is there. So that's how it's very important to identify the guru-yoga practice.

[32:29]

So here particularly the guru-yoga practice will be related to Tamasabhava, who is the embodiment, who is the embodiment of all the Buddhas. in the Parinirvana Sutra predicted by Shakyamuni Buddha. Nevertheless, Pema Sambhava is there, but the main thing is your own Lama who gives the instruction. When you lose your connection to your Lama, then there is no Buddha. Where are the Buddhas? There is no realization. So it's very important the Vajrayana, the Vajra Lama, the Vajra essence, your essence, your nature is the Vajra. You are the Buddha nature within yourself. There is no other Buddha than outside. So same thing when you relate to the, here particularly on the path you start, you practice, where do you relate? You have to relate to the Vajrayana Lama. And when you don't relate to the Vajrayana Lama, you try to bring some kind of lineage up and up, upside somewhere, it doesn't relate.

[33:31]

Because the whole thing is beneath you. The creation of your Vajrayana Lama has created that particular work to you, where it is your basic safety, which is your self. So in that way, there is a deep understanding of your state of mind, and understanding of your Vajrayana. So that's exactly how the Vajrayana practice is done. So then when we do the practice, you see Guru Rinpoche, but unless it's your own Lama, there's no difference. Kamasambhava and the Lama is the same. In your self also different, you see. What you're doing at that particular level is both creating the situation, how that deception can dissolve. So here, like, we visualise, you know, certain technical issues, for instance, in the Guru Yoga practice. And the teacher manifests into the form of Guru Rinpoche. And then you do Guru Yoga practice, Aum, Aum, Aum, Aum is the body, the essence of the body of all the Buddhas.

[34:36]

And Aum is the essence of all the speech, and Aum is the essence of all the Buddhas' mind. Kung Fu is the five wisdom nature. Kung Fu is like cleansing. The word Kung is a tremendous power. It's like cleansing and wisdom and balancing. So it has a tremendous effect into those mantras. And when you do it, you know, when you do it, repeat it like thousands of times or hundreds of times, then you really feel there's something different than ordinary language. It's not really just like ordinary language. There is something which is something different than you feel it right there. There's not something, you know, like a... ordinary language, there is something different because it is blessed. Those forms and figures and those words has been blessed by those sanity. It is like a self-born nature of us.

[35:37]

Like the letter A. A is called the supreme letter. A is called the mother of all the Buddhas because A is the most spontaneous sound. A. In the Highest Doctrine practice, when we recite the word rā, unfabricated, it directly introduces the unfabricated state of rā. So there are very, very important points introduced with those words. So you want rā, hū. With whom? Vajra. Vajra means the indestructible. What is indestructible? It's your essence. It's your sanity. Which can shine through all the time without being caught anywhere. Guru is the light. Lama means, the word lama means heaviness, responsibility. Responsibility in what sense? Being friendly to yourself, you don't deceive yourself, which is your lama essence.

[36:41]

And on a relative, lama means who take the responsible of all the things. It's not easy to be a lama, it's very hard to be a lama. You have no idea how it is hurting you. It's very terrible. You have to protect the beings of those who are alive, and you have to liberate the mind. That's all. That's power. And it's not easy. As I said, when someone trusts you, you have to prefer that. You have to pick up that. So that's called love, internet. I don't know how to interpret it, but actually that's called Lama. Heaviness. Heavily responsible. Heaviness. Lama is this. Guru, which is the Lama. Teacher. Padma is, Padmasambhava is the Padma family. She was born in the lotus Padma family, so Padma. It also symbolizes the lotus.

[37:45]

It's like the purity of the mind, the purity of her basic self. It's like a lotus. The lotus is born in the mud, but there is not a single mud. It is beautiful perfume all the time. Everybody looks at it, creates a happiness. We come and see people give a lotus, you know. It's like a symbol of love, symbol of purity. It's like sanity. So that's what a lotus is. Padma. Padma is the lotus. Siddhi. Siddhi means granting. What granting? That essence, that perfume, that lotus-like nature of their mind, you know, which is likely, which is... Though it is said granting, but actually there isn't any... dualistic way of granting because it is already self-accomplished wisdom. Wisdom is not creation of your meditation. Some people think wisdom is created by meditation. Wisdom is not the creation of meditation. Wisdom is not an idea which you try to hold and you try to expand that idea.

[38:53]

No. Wisdom is self-accomplished. So what in practice does you, through your practice, And then you see your unfabricated state, and that unfabricated state has a precision and a clarity, which there is total absence of the deception. That is called wisdom. But that's what our whole practice will lead to. Your practice has to be done until you transcend the perception. But then, at some point, notice the mind. The natural state of the wisdom. But that is not the creation of Lama. It's not the creation of Buddha Shakyamuni. He didn't invent that. Nobody invented that. It is there. But we don't see that because we completely cover ourselves, we surrender ourselves to this deception. So it's very hard. We keep the notion of smile.

[39:56]

And the notion of smile is creating fear. And the fear creates the neurosis. And the neurosis projects out, expresses out, reflects to the world, and it feeds back to ourselves. And we keep on reflecting and feeding to ourselves. And that's called neurosis. Actually, it's quite simple. Two words we can say. Reflecting and feeding. Now where's the liberation? That's dead. There's the will to. So one, you know, we could just liberate. That we don't know how to liberate. So we're reflecting on that. And for that we have to, thousands of texts has to be written. But hundreds of lectures go through. Thousands of texts, thousands of bodhisattvas were born, again and again and again, just to make it so simple in nature and so complicated. So, in guru-yoga practice, you dream that first of all, it's very important to have that devotion. The devotion doesn't come by understanding.

[40:59]

Once you understand, the devotion naturally grows. The greatest service for your mind is called, in all divination, practice. The greatest service for your mind is your practice. You do a practice and you get enlightened. That's the greatest service for the teacher. There isn't any greater way of paying back the kindness of the teacher. There is no comparison in the whole universe, a person can ever pay back. The only way to pay back is when you get enlightened. That's the greatest service for the teacher. Otherwise there isn't. Buddha Shakyamuni, the way he went to pay the kindness of his mother, he went to the Tushita River to give teaching to all the bearers. It's very hard to pay. It's even harder. And the teaching is even harder. The only way one can do it is through the practice. So therefore, it's something When it's true, by the time your experience, your practice becomes genuine, your understanding becomes clearer, and your deception becomes less and less, you're open and human, become more and more, your mind becomes clearer and clearer, at that time there is a celebration between you and your teacher.

[42:11]

That's the great celebration. The celebration we all put aside was also there. Now you don't do your practice well, and then you project your negative to the world, you project negative to the teacher, negative to the teacher, then what is happening is more and more cold. So what you practice in this holy place is practice impartial pure vision. Even with, you know, the total pure vision is deliberate. It's hard. It cannot have so impartial pure vision. Always maintain good heart. What we say, good will of a human being is actually trying to say that you have a pure vision. Good will. As a human being, have a good will. Have a good heart. Do something good in your society. Do what you can do something good not to harm other people. That's again a a part of their practice though it's not totally because one doesn't see how it can be transcend because notion of survival is there you try to be good because you like to see the world in a good way so there's still the fear of the notion of survival is there

[43:27]

So your goodness has some kind of good, and it is like bitter good, you know. It is sweet and bitter. Sweet, you want to do something good, but bitter, there is some kind of, you know, because you like to sit there. You like to command. So your sense of fear is there. I need, in order to make myself good, in order to make the world good, so therefore I do this. But you can't sit there. Let the world go, so be it. That isn't that. No one has that. So therefore, the Bodhisattva, Bodhisattva goes with the world. So, so, our attachment to naked, to that clinging. The clinging has to be lost. The clinging has to be lifted, even in a meditation. As I said, first you send a notion of meditation, because it's important for beginners.

[44:34]

If you do not send a notion of meditation, there's no way to begin a meditation for beginners. You sit. Your dzapu kriya is the intuition for you to sit. It gives the inspiration for you to sit. You sit. Then you say, I've got to do meditation. Once you start doing meditation, then if you start clinging to that meditation, you would not see your mind. You would not see what you're doing. You also have to liberate that notion of clinging. So even if it would work, that clinging would come into even near spiritual practice. And when nobody said that it would not come, it will come. But you have to work with that skillfully that you have to open up. You need that gut. How to let that go? Sometimes you can just be. You can just sit down. If your mind is telling you too much shadow and too much emotion, oh, no, you'd better have this day. You'd better have that day. Just look at it. You just completely don't. It's almost like completely living without any fabrication. And then it will liberate.

[45:38]

It will liberate. But what we usually do, you constantly put in there, I take students, I take students, and then this is very important. And that keeps on fading itself. It keeps on fading itself. But the only way we can do is through that practice, through that lineage, you know, those who are waiting there, through that lineage blessing, through that understanding, devotion to a practice, then we are able to let the mind be as it is. So the practice will make your mind mellow, make your mind more lighter, more transparent. And then you start to see yourself clearly. There's a precision to it. You see, you know it. You know yourself better. There's a bodhisattva mind arising in it. You have to sometimes, sometimes don't, you know, sometimes particularly if you're caught like in tremendous violent emotions or thoughts,

[46:51]

if you start relating to those emotions of power, it will become better. And you have to kind of open up at that time. You have to welcome it. And now that's, that when you try to welcome that, it's very, looks very dangerous. Now the whole fear, the deception will say, how can you welcome this? This is the thing which is putting you in so much pain. And now if you want to welcome it, that's not the right thing. You better not welcome it. And then it creates a war there. So you don't know what to do. If you welcome it, you'll never welcome it, so you don't know what will happen. You'll never welcome it. So you don't know what the outcome will be. You never trust that. And if you don't welcome it, you know how things are.

[47:56]

You know, this is the same old experience. But the same old experience, what we usually try to do is to patch up the same old experience. We try, you know, if it's anger, we try to forget it, we try to shift our consciousness and shift our whole thought, our whole pattern of thinking and think something nice. Okay, you can have that for a while. Then again it will happen. Again that will come back. Again the fear. The whole phenomenon of looking like extremely wanted, particularly if you have a thought, someone who don't like you, someone who hates you. The moment you think about that thought, it's very threatening to you. And sometimes it stays for days and days because what you're doing is you are too attached to yourself. To yourself means the notion of survival, which is actually not needed at all. There's no space. It doesn't allow them to breathe. It doesn't allow that whole situation to be liberated.

[49:01]

So then you become completely imprisoned and tortured by the situation. It's called the torture of the samsara, the viciousness of the samsara. If you want to free, but you don't know how to free. You don't know how to free. You want to become free from this state, you don't know how to free. And you don't want to suffer, but you keep holding that, the very causes of the suffering. And that's called the ignorant. That's called the confession. There is no ignorant confession. So, when your practice decrease, then those threatening thoughts before you have, like for instance, let's say someone who hates you very much, that thought become transparent.

[50:03]

Before they are not transparent. They are very real. Now they become transparent. And you also see yourself transparent. So now the threatening becomes less. Now you're seeing the situation clearly. Your cell is transformed. What else is there? Then the precision of the wisdom is beginning to shine at that level. And then a sense of that aggression, that neurosis started to dissolve. That aggression you started to resist and fight back and completely destroy the other side. Completely. Don't even want to think about it. There seems to be losing up and there's a welcoming still, gentleness. It's a natural. It's not that, okay, come, come, don't move like that. It's an natural sense of welcoming.

[51:05]

And there is an experience of joy at that time because of knowing the nature, because of being the being you are. Because the fear is now dissolved, and of course when the fear is dissolved, then there is joy, there is sanctity, there is your basic ground, there is your basic sanctity. Then, you know, your whole life experience is not only one particular situation but your whole life. you're really getting to see that it's not dead. It's not dead. And from that moment, even someone that's very unfriendly to you or something very bad, but you have a sense of, you know, There's something special you cannot describe by word. You know, something that, how you can, you know, you see that it's not the end of the world. That's one thing. Give us blessings. You don't see it.

[52:07]

You don't see the end of it. Which we see usually the end of the world. If things don't switch to our situation, block. But not that. You don't have that. Because the whole thing is Whole things are transported by nature. Whole things are transported by nature. And then you begin to, you know, in your whole life, that you become more welcoming. And now that more welcoming means your basic sanity, that bodhisattva mind is shining without hesitation at that level. It doesn't have hesitation. The sanity just shines because the precision of the wisdom is the specific hesitance of the wisdom. The hesitance of the wisdom is into action at that time. So when that happens, then the whole display of the deceptions are liberated.

[53:14]

whether in you or the person. So on a guru yoga level, the Vajrayana Mahasaya create the situation. Sometimes the Vajrayana Mahasaya let the student dance into the space. And then suddenly, it shows you. It could be any situation. Any situation. It could be in a very humorous state, but it could be in any particular state. Suddenly, like Tilopa. When Tilopa showed the nature of their mind to Naropa, one day suddenly Aristeva Kui, it took his shoes and hit him on his forehead, and suddenly Kui realized. You know, what we receive is liberty because they can see the whole mind, how it is functioning at that particular level. One is rockin' the exactly same stuff.

[54:16]

Ordinary, in ordinary life, that sound, you know, very crazy sound. You take your shoes and you go right. You know, you might bring what amendment you need to quote, take a t-shirt and quote it. So that much, that much, that much connection, that much creation, the student's open, the teacher's open. That's how it is practiced. That's truly how it is practiced in the Vajrayana. And you can see that that kind of practice is very rare today because the student is open. How? And it's also hard for the teacher to completely put everything inside. Freedom telling the truth.

[55:19]

Telling the truth. So, do your, you know, your practice a dimensionally open way. And you should never give your practice. You should do your practice. The most important thing in life is your practice. Nothing other than your practice. We put all our time and energy into the deception. Therefore, we are according to the deception. So it's important to put ourselves, if we love ourselves, if we care about ourselves, then it's important to liberate ourselves from the deceptions. So then in the Koryoga practice, you see the teacher into embodiment of all the Buddhas, his essence, he is giving you the transmission, he introduces the nature of the mind, he is giving you the transmission, so then you give the Koryoga practice.

[56:26]

Tremendous light radiates at that moment. Tremendous light radiates with Pema Sambhava in front of the sky. Tremendous light radiates to you. You are the dekhi nishita. Dekhi is the permanent aspect of vajra. Now this is simply on vajrayana level. On vajrayana level, you all know that you have also many thangkas, many deities. On Vajrayana level and all level of teaching, from the hynianic level to Vajrayana, it is skillful. But particularly on Vajrayana, the skillfulness has a very, the skillfulness becomes very powerful. The skillfulness becomes something extra, extra precision. So, as I said, our whole grip of that deception is that fear of holding to ourself, something we hold to ourself.

[57:30]

It has nothing to do with our body. But body is like when we look at it and say, this is me. Something which will confirm that fear. So here, skillfully, One transforms one's self into Vajrayogini or into the Ishitsuga. So that the whole notion of survival, which claims itself, is liberated. That's the whole notion there. So you transform yourself into Vajrayogini, which is the essence. The nature of your own self is Vajrayogini. So you transform yourself into Vajrayogini. And seeing the teacher not, you know, not from that, our whole information grab as that particular person, but, you know, from the lineage of the populace, of that wisdom world. And now your notion of the whole tight grip of the deception falls apart.

[58:37]

And then you do the grid, or more much like this. Now the both at that level is not something dualistic at the same time. It's not something that one is absolutely different and here you are different. Because now again that whole notion is a tight grip of one's own creation of phenomena. So it is non-dual, non-dual transmission. It is there, of course the teacher is there, but at the same time it is like a flow, a natural flow. From the body, speech and mind of the teacher, tremendous light radiates into your body, speech and mind, and then Libris, it purifies all the deceptions and all defilements. Make the mind shine and see as it is, which is the mandala of the holy buddhas.

[59:40]

There is no other mandala of the holy buddhas that can be declared. So then, at that time, it's an omaham. Omaham is about dhammasana. Omaham is about dhammasana. So we do this about life. We do this like 500 times. 500 times. It's just like 10 minutes. It doesn't take long. Waiting number is 500. Oh, we're not going to spend the whole day doing that. It's just like five minutes. It's six minutes. It's not long. So you can do that. I do it every thousand times. When I was doing my practice, I used to, when I was in a retreat, I used to do 30,000 a day. It's tremendous powerful, powerful practice, the guru yoga practice.

[60:45]

It's the most powerful in meeting of the two minds. Because constantly you're meeting, the constantly meeting of the two minds is taking place. And then the whole deception happens. Meeting with the Tumor doesn't mean that two entities meet together, you know. It's like a scriptural meaning, that tremendous blessing of the teacher of the language goes to you, and you see yourself, and your whole deception disappears. And at that time, you know, you're sick, whether you call the teacher in mind or whether you call yourself. At that time, it becomes separate. There's a total communication, understanding, liberation of all deceptions. Then you do the . And at the end, now you take the initiation. It's a very important initiation. Vasinization, firstly, by white in the letter OM from the Guru Rinpoche's forehead. And letter OM radiates with a white light and dissolves into your forehead.

[61:47]

You are Vajra Mithun. Dissolve into yourself. Purifies all the veins, all the chakras, all the impurities of the body, which purification of the state becomes the activity of the compassion, which is called the Vimanaka state. The activity of the deception-less mind, the activity of the mind being freed from the deception is called nirmanakaya, the bodhisattva mind. That's nirmanakaya. And that being received, the whole deception of the body obscuration, the body imperative has been purified. So with that white letter R. Then R, the red letter R, is the speech spontaneous letter, as I said, R. It's red in color and shoots like a light, shooting through your heart, to your speech center. to your speech center and purify all the deception and impurities of the speech.

[62:51]

By that time, the whole chakras of the speech center opens up. And when the speech center chakras opens up, you become visionary. You become actually visionary. Visionary not in the sense that you start hallucinating, visionary in the sense that you're a deceptive visionary. It's not like Hollywood or the Korean movies where they show all this, you know, fighting or horrors or romantic or whatever, you know, all kinds of trips. It's a tripless, a tripless vision, a tripless vision that started. At the same time, skillfully, how you can work with yourself, all this skillfulness started to manifest. It's a speech. Then the hong is the heart, the mind of all the Buddhists, the mind of all the Tathagatas, shooting with the blue letter hong and dissolving into your heart from Pema Sandao, that you are the Jyotishvara at that time, you hold your presence as the Jyotishvara, and then you dissolve into yourself, and the whole experience of the fear and the notion of survival, the whole thinking,

[64:04]

After that, you can visualize the five lights, five colored lights emanating from the Kamasambhava mind and then dissolving into this. That purifies all the habit patterns, all the limitations, all the patterns, the creation of habits which reinforce the ego, which reinforce the fear, all those habits which put things into category, this category, that category, and this goes that, that limitation, that category can be liberated. The whole habit pattern can be liberated. which is wisdom. Now after that, here in the short window, it doesn't explain that, but you can realize that. And after that, now you dissolve the teacher. Completely dissolve into yourself. Before, even in your visualization time, it was into a light bulb, a transparent light, light body.

[65:10]

Your dakinio, you're also transparent. You're not something that goes... body, what we usually have in worship, you're also transparent. So, true transparent light nature, you are definitely transparent. When the teacher transparent nature, dissolve it to you. And at that time, once the Five color lies dissolved into you. Now you become inseparable. You even do not have any attachment at that time to whatever thoughts. You let any thoughts arise as you just let it arise. Do not fabricate, do not entertain, do not try to make anything. At that time you will have the experience of the Buddha mind which can send those deceptions. It's a very powerful experience. the mind teaches my disorder into yourself, and you don't even hold any particular form or any particular thought, you just let it be, and you remain in this state, a school of ultimate initiation, where one is able to experience the total center of all goodness, mind, and truth.

[66:12]

Your own Buddha mindset will open. And then, now, how we again put ourselves into deception by, again, immediately those thoughts arises, we kind of have a grip hold of those thoughts, and then we put things into category. You don't have to put things into category. You don't have to even have a devotion to your teacher, devotion to your meditation at that level, once it's dissolved. It's just the way it is. You don't create anything, no fabrication at that level. You have a negative thought, let it be. Don't be scared, don't be threatened by it. It's called the resting, at that time you're resting, resting in the movement, resting the thoughts into movement. Or we're just into the state. You are unshakable, which is the vajra mind, your vajra mind, indestructible nature. No matter what phenomena arises, a terrible phenomena arises, you will not be threatened by it.

[67:15]

A wonderful experience arises at that time, something like you see the whole world, there is no attachment to it. Or you have a very tremendous devotion arises at that time, you are opening up your mind and you feel tremendous devotion to your teacher, no attachment. Just being yourself, that is the ultimate essence that you can practice. Then again, something will happen. There will be an emotion to gossip. Then again, you will start getting busy with your work. At that time, then you dedicate whole practice. We dedicate it. May everybody understand. And dedicate it, like all the Buddhas, like Bodhisattva Manjushri, or all the Bodhisattva. The way the Bodhisattvas are dedicated, but likewise, I dedicate it here too. So that's how you do the Guru Yoga practice. So constantly, that's very important.

[68:17]

The generation of delight from the Pramasambhava's body, speech, and mind is over to you. And now, at nighttime, when you go to sleep, you should not go to sleep. Usually we go to sleep in the midst of this phenomenon. We go into the midst of our habit. That's the thing. We cut those things and wake up. The awakening state of the mind. It's got to be awakening. We go to sleep. Okay, you go to sleep with your day habit. You know, whatever you did. Maybe you, you know, you had a talk with your friend or went to a cafe. So you think... You know, and then you go to sleep. So now you go to sleep in luminosity, in the light, into your wakefulness. You sleep. Actually, there's a way of sleeping. Of course, it's hard to do. Everybody likes to sleep in all different styles and different postures. But basically, in sitting, sleeping style, if you want to advance, you should sleep with your right hand, you know,

[69:23]

your right hand underneath your thing, and your legs stretch, and your hand, this one on the top, like this, sleeping. It's called lion-style sleeping. Lion's bear or something. And then, And then, at that time, in your heart, in the midst of the rainbows, in the midst of the rainbow-like image, there turns the insanity of the Buddhas, like here, into the appearance of Kamasambhava. It's inseparable from the teacher. Being inseparable in your mind. Then you sleep with a deceptive mind. Whatever the part arises, you don't cling to it. You change it. And there is no cleanliness in this thing. And in that way you can recognize your dream at night. You can see all the deceptions that usually, when you have a dream, you're completely into it.

[70:25]

It's serious. Again we're recycling the cycle. Again we're recycling that state. You know, mind itself, the whole mind. So at that time you see the fear and then you recognize the strength in the fear essentially. That's how you sleep. And morning when you wake up, you wake up, that Pema Sambha from your heart goes through your central channel and sits above your head. so it's the protection the sanity which shines over time wherever you go there's a sense of sense of being and and there's a blessing of the lineage and sense of being and knowing yourself in that way your whole fear the whole deception become weaker that's Now if one goes a little bit more deeper, sometimes even in this practice, this whole body is a very sacred body in the Vajrayana practice.

[71:27]

This whole our own body is the body of the Buddha Mandala. So when you take a food, you take the food and you offer the essence, you offer the essence to this very body, which is the mandalas of the world. So sometimes one even visualizes Tamas Zimbabwe in a trope. The first group goes through of a stupid Tamas Zimbabwe, which represent the sanity of the state. And if you don't find that easy, you can just stay. You can just stay. Not in the sense of aggression, not in the sense of the neurosis that you try to maintain the survival. Just as a... often in that way then so there's a day and night circle of practice like that so particularly dream state is very important when you go to sleep it's one of the most important Sleeping time practice is very powerful. When you go to sleep, you have a, you hold, you hold the Kamasambhava in your heart, and then it's not like gripping, a tight gripping hold.

[72:35]

It's very relaxed. And then you go to sleep, inseparable, your mind and your teacher's mind inseparable, and whatever their thoughts arises, you're not being caught by those tremendous movements of the thoughts. You liberate the thoughts, and you're not caught by those neuroses. You liberate the sense of survival, that feeling. Then, naturally, the wisdom will shine. There is a powerful experience of that. And then in the early morning when you wake up, you can be fresh and clear. And then you, first thing when you wake up like that, then it's like through the road, the channel, open center channel, you teach it in front of the school. In that way. Then that is how good you are at practicing. That's how good you are. So that is, which is involved with the practice. Now this kind of thing is nothing related to sitting practice.

[73:36]

Usually in sitting we just do it, but our sitting will be very deep and very powerful with the integration with the practice. So, I guess, so that's the Guru Yoga practice. So we have gone through the Vajrasattva practice to Guru Yoga practice. And so now, the next time we will all do the Luangta practice together. And so now if you have any questions, you are welcome to ask. In saying the Guru Yoga mantra after several hundred times, it's important in the beginning stages to always enunciate the words as close as possible because I find that I can easily fall into almost like a humming.

[74:58]

that the words go so quickly that they don't sound like the words anymore. Is that appropriate, or should I always be trying to say the words as close to the sound of the words as possible? As fast as I can, but sometimes if I go really fast, it starts to almost be more like a sound, like a vibration than a word. That's fine. As long as you are clear inside, clear inside, and as long as you are making that, yeah, of course it will make like a sound, but it has to be clear. If it's clear, even if it's like a sound, it is fine. Yes. Particularly when you're doing it loud, it can just be like the sound. But then it should be clear. That's the thing that has to be clear. I was starting the mantra.

[75:59]

Do we immediately start visualizing the rites, or does that come at the end? You can visualize all the time. Sometimes you can visualize hundreds of thousands of Vajra Panasambhava emanating and dissolving into you. That's even more powerful. Hundreds of thousands. And if you can, usually just visualize, you know, Hema Sambhava, that tremendous light radiating disorder to you. At that time, in the whole situation, completely, you surrender your whole preconception, you surrender your whole prejudice, which is, you know, we like things to be this way and that way and that way. So at that time, you're trusting the whole direction. The whole direction seems to be working in our self. the whole process of the teacher's mind, the whole thing is completely working. So you don't have to kind of like have the observation and checking out if now it's happening right or wrong. It's just the feeling. So you have to completely open and trust the situation.

[77:02]

I was thinking specifically of when I'm visualizing the light from the forehead to my forehead and the light to be adhered. Does that begin already when we're saying the non-cure? Not particularly, but you can always visualize the light radiating, that's fine. But at the end then it's particularly dissolving. It's not usually. But you can always visualize like Hema Sambhava in the midst of the rainbow and the light is always radiating. because life symbolized elimination of the darkness within us. That is, you know, your version. You don't have to do that. As I've said, the whole thing is self-possession. It's like the illusion took place at that time. It's like you don't have to create, okay, now the white light stays for this moment. Okay, now you're gone. That's the whole interpretation of the ego. But that comes.

[78:09]

So you have to, as I said, open up. Or you could open your mouth. That's the whole point. That is like start that way and allow whatever happens. Yeah, yeah, yeah. Yes, right. Right. Kaya Waka Siddhi Hung is like taking the grant, the ultimate grant and the relative grant. Ultimate grant, through Guru Yoga practice, the ultimate grant is the enlightenment, the liberation of the mind. We see the five wisdom nature in ourselves. The five passion turning into wisdom. The nature of five passion into wisdom. when that neurosis of those particular energies liberates, then it's the Far East. And relative grant is all kinds of things.

[79:12]

Beauty, beauty, musical, whatever one has that aspiration on the relative side, that's called the relative grant. That also happens. the ultimate grant. But ultimate grant is more important. You have to direct your whole practice to the ultimate meeting of the two minds. If you start thinking, oh, I want to do this practice so that I can be famous, I can look wonderful, I could be charming, your whole ego is interpreting that. That's not important. You absolutely have to let that go. Then this true self-nature of the wisdom will shine. But it is the two grats usually. Kaya wakasipasiddhi hum is immediately, please lend me now those two accomplishments. It's the accomplishment of the wisdom and the accomplishment of the grats. So would that be an appropriate time for someone who would especially want to remember?

[80:23]

Of course. There's every practice, whole mind in the practice, rajin in the practice. Before you begin your practice, you dedicate the practice for all the beings. You do for all the beings. That's the difference between the Theravadin practice and the Mahayana practice. Theravadin practice is just for yourself. You just want to get enlightened. You're sick and tired of this whole mess. You just want to get out. But Mahayana, you think of others also. In Mahayana, there are three kinds of attitude, bodhisattva. One is called the shepherd attitude. One is called the shepherd attitude, shepherd like bodhisattva mind. One is like the king style bodhisattva mind. And one is called the... I don't know exactly that word, but basically what it means, one attitude is you want to get enlightened and you want everyone to be free from the deception at the same time.

[81:39]

Both you and others want to be free from the deception. For that you are practicing. That arises in the bodhisattva mind. That is the lowest, lowest bodhisattva. And the king-style bodhisattva mind is the second attitude of bodhisattva. The king thinks, first I have to be powerful, then I can help my subject. That's the king's tribe policy. The highest policy of the mind is the shepherd attitude, where the shepherd takes care of the sheep before anything. He protects the sheep before, so that you generate your complete dedication to all the being. And you are the last, you care for all the people. That's the shepherd attitude. wish you'd have. Rinpoche, is there anything specifically happening as far as, like we talked about last week, the following, as far as the Uttamaks are coming?

[82:46]

Yes, yes, oh yes, yes. OM AHU TSA, you know, OM PURUKHAR SETSA DIN VEDI, AH PURUKHAR SETSA DIN VEDI. and whom purifies the particular, the mind, the essence. It's a natural process of the practice. Even in meditation it happens. Those are not explained in meditation, but it's a natural version. In this practice, Now, this is called skilfulness here, you see, one cell as Vajrayana, and the teacher as Pramasa. It's a male and female energy, it's a skilfulness. So here, but at the same time, there's not a dualistic, there's not a dualistic version of that clinging and of that neurosis, you see.

[83:50]

The whole neurosis will liberate, there's no deception into that basic sanity. It is free. At the same time, a person able to find, at the Guru Yoga practice, one is creating the situation where we can receive the blessing, we are like opening up. So therefore we visualize into the dakinis, because male and female energy, you know, the male and female energy is the most spiritual spirit, you should see. So therefore one says, as Vajrayana, it's like, if one man says, If one man says to one woman is stronger than 100 women telling to one woman, then one man telling to one woman is stronger. If 100 men telling to one man and one woman telling to one man, then one woman telling to one man is stronger.

[84:52]

So same thing in the practice of watchfulness. One's self is watchable, and the muscle is watchable. So that's how the meeting of the two minds, working, even bringing the skill. So this is the whole practice, the skillful experience. Emptiness in nature is emptiness. Without mother, there is no human being. The whole Buddha is born out of that emptiness. Emptiness, again, we have a picture of empty nothing. It didn't mean nothing. It's been fullness. We cannot even describe about that. It was transcend the object of the empty. That's what emptiness is. Transcend the object. There is something alive, precision, which that precision, clarity, is the goodness, the goodness. So, the feminine energy is the emptiness, which gives the birth. Out of the space, the whole galaxy, the whole universe, is the birth.

[85:59]

Out of the mother's womb, the whole people, out of the space of all the buddhas, which is the feminine energy. And that clarity is the main nature, which is the human nature. So the union, the space is emptiness and emptiness is space. The space is clarity, clarity is space. You cannot separate the earth and the empty. It's one taste. Like the reflection of the moon in the water. You see the moon, you go to catch the moon, it is not there. Yet it shines. So it's emptiness, its form is emptiness. Emptiness takes the form of form. And they're inseparable. So male energy is created in energy for that basic sanity level. It's completely one-tenths of a separate. So therefore in Vajrayana, the woman holds the edge of dakin and the man is daka. Very profound. Very, very profound. But we don't see that here.

[87:01]

We're criticizing. We're criticizing. We look into that very ordinary world. Then we can go far, you know, all kinds of... Yes, ultimately, it's... So, one has to make... one develops the understanding of the man is darker than the man is darker. I know the practice of Akshay and I want to completely cease that level. Purifying itself and purifying those sections. Seeing the mind itself. Seeing the mind itself and sending the deception. One sees the birth of this. Birth of that family. So?

[88:04]

So I'm very happy this time to be able to go through the whole module. And what I've explained is there will be a large amount which you will unfold yourself into the practice, in which later I will also have more and more unfolding into this room of practice. You should not think that this is the whole complete. It is complete, but there is whole lot to be unfolded into the practice. And we are translating this whole book, and so by next year we hope that it will be ready. And in the meantime, we should all do our practice, and it's very important to understand that the practice is the most important thing in our life. The first word, Mr. Cutler said, of course it is practical, isn't it? So please do your practice effort.

[89:17]

You don't have to. Just do it. That's the thing. Just do it. And then you will understand. If you just eat it, when you eat your breakfast, eat your lunch, eat your dinner, without even thinking, you maintain your body, you maintain your strength. Just like me. Do it. And it will shine. It will shine. you start looking for every day, every day I have to have a great experience. It would not be. Sometimes all kinds of different karma matters. Sometimes we have very strong disturbance. And because we are not completely balanced, we are not completely confident, we have not been liberated, those experiences are overwhelming, and then you kind of drift away, and then again the notion of escape comes, and where we escape, we escape little bit. we escape, we complete, we follow those deceptions, we're not cutting through those situations. So therefore, just do it. Just do it every day. And there itself is the shine that it gives.

[90:21]

That's why I really like, you know, everybody to do a good practice. And then, you know, appreciate yourself. You know, you're yourself. Thank you.

[90:40]

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