Then you see, you can make that each spark of fire transform into a jelly. For example, in the many different traditions, they invoke different kinds of deities, for people. Like Vajrapani in the Sakya, and in the Kagyu, or in the Gelug tradition, especially Gelug, in Sakya they invoke very much Vajrapani, for that illness like cancer. Like when Gana Masada is here, the Gana that they produce there, they have the Vajrapani against all the epidemic illnesses, Vajrapani. Then another deity that you can invoke for plague-like illnesses is Hayate, especially Black-Eyed, very powerful. All the practices of gurus, there are many dogma-specific practices of gurus against plague-like illnesses. So, all these deities are part of the emanation, part of the samsara.

[01:23]

From the sparks of fire, each spark of fire becomes a ballooner, Hayate, Vajrapani. Some as big as a mountain, others as small and tiny as a spark of fire. A small Hayate will penetrate, like a little injection goes into your mouth, and goes into your lip, and completely burns away your face. Things happen. That kind of thing is there. It is very powerful. Oh yes, of course. That's right. There is no limitation. There is no limitation to the possibility. You can apply any possible way you want. You can do it for them, but you want to give them something that they can do. Is there a way of invoking the same? Just like. Just consider them, if they have a particular belief, if they are considered like Christ,

[02:28]

or the Holy Ghost. Holy Ghost is very good. In some ways, the Holy Ghost is slightly like a Samoga kind of thing. You invoke that, the blessing comes. And then you can give them a mantra. They might, you know, sometimes people will surprise you. Sometimes people, I sometimes worry, like some parents of my students, they come to the teaching and I sometimes get worried. How they are going to take that? Afterwards, you know, they relate pretty well. And something interesting, this summer, all these tourists would come. Because it was a big camp, there were so many people. The whole village area was occupied. People come. People come. People come to see some people. So, you see, these tourists would come. Then we just sit there. Afterwards, I discovered, one of them followed me to the end. They just come in there and follow to the end.

[03:32]

Then some of them come back. Then we have in our group some Frenchmen. Really French. Just look at them. Just look at them. And I just normally produce them. Because if that kind of a French person is practicing Dharma, then it must be OK. We have a real Frenchman. I speak like Mr. President. The name is Jean Caradice. You know Jean Caradice. He is very good. Anyway, so throughout the village, people come to visit. So, it was quite extraordinary. People come in this area. And all the cooks we had, they came to teach us. All the child care givers, they would come to teach us. It was quite interesting. It was so humbling kind of thing. But I never put the music. I never put the music. Especially, never touch the music. Push them.

[04:36]

They sit there on the side of the bed. In their own space. They are understanding the music. So, anyway, what I am trying to say is that even people who normally... You might take a mantra. Because they are willing to try something. If you say the mantra is like a magic formula. Then it is not believing that. Because sometimes people need to believe in something. Believe in something. And if they believe, it is very quite easy. As Jesus said, faith can move mountains. There is a story of this in Australia. I worked with a healer. Yes, in fact, quite an extraordinary story. There is a book in this. There is a peer in many medias also. And he is called a living saint. He helps people. And it is quite an extraordinary story.

[05:39]

He, one of the main thing that triggered him was meeting with Sai Baba. But what extraordinary thing was it. Sai Baba told him, you are already healed. And that in a sense, you just need to hear that confirmation. The kind of a belief has brought that about. You understand? So, that mantra, we have such a tremendous power in us. Tremendous power. The power transmitted to human beings. If we use that, if we don't lose our heart. If we use that, there is no end to possibilities. Yes. So, using the light. And then, each person is kind of vaguely open to Buddhism. And to Christianity. Not particularly. Not so particular about it. You can just say that it is the light of the Buddha, the light of the Christ. You understand? Or somebody is not particularly Buddha or Christ also.

[06:45]

And you say, the truth. Whatever the truth is, the embodiment of the truth is the light. If you just relate it with whatever a person can relate to. And then you know. Then when you start practicing, then you can experience. It is in the practice that you can experience. So, you see, this kind of practicing Buddhism is extremely powerful. It can get actually quite extraordinary. Quite a few, you can just suddenly discover. Quite a few people in our Sangha have actually cured themselves. Through cancer. In many cases. Some older person, some younger person. I was quite astounded to hear recently in the Sangha that people start talking about themselves.

[07:51]

Even though they had the problem of cancer. They start practicing nowadays, you know. You see? So that's that. Is that clear? Is that clear? So we need to remember that the heart practice, like guru yoga, energy. These two. Guru yoga and energy. Is the main heart, Dzogchen practice. Not only Dzogchen, but in all practice. In Mahamudra. That's why in Mahamudra. If you go and take one of those practice books there. It's borrowed. Just put it back. No, no. Not a lot. No. It says.

[09:04]

Great. Great. Vajradhara. Telo Narva. Mahatma Mila. Loro. Dharmakampunga. The knower of the three times omniscient Kalpatarga. The holder of the four great and eight blessed lingas. Dugong. Pabong. Tsampa. These three glorious trupa and so on. Master of the profound path to Mahamudra. Incomparable protector of beings. And Pabongkha Yu. I salute you to the ten gurus. I hold your lineage. Grant your blessing so that I will follow your example. Revulsion. Revulsion is the foot of the meditation. As it's taught. Because that's what you want. To the meditator who is not attached to food and wealth. Who cuts the ties to the slave. Grant your blessing so that I have no desire for honor and gain. Devotion is the head of the meditation.

[10:06]

Not the heart. But the head. It's interesting. Devotion is the head of the meditation. As it's taught. The guru opens the gate of the treasure of the oral instruction. To this meditator who continually supplicates him. Grant your blessings so that genuine devotion will be born in you. Awareness is the body of meditation. As it's taught. Whatever rises is fresh. The essence of realization. To this meditator who rests simply without altering it. Grant your blessing so that my meditation is free from conception. The essence of thought is dharmakaya. As it's taught. Nothing whatever but everything rises from it. To the meditator who rises in unceasing prayer. Grant your blessing so that I realize the inseparable, the deep samsara of dharma. To all my birth may I not be separate from the perfect guru. And so enjoy the splendor of dharma.

[11:10]

Perfectly in the virtue of the father and the gurus. May I speedily attain the state of dharma. The main thing is devotion is the head of the meditation. Anyway. So shall we continue with the listening? What shall we do? Don't stop. Huh? Short break. Huh? Short break. May we sit with you? Huh? May we sit with you? Huh? Could you sit with us? I can sit with you all the time. Okay. We can sit with you. Okay? Fine. Fine. Your eyes. Your eyes, too. That's smart technique. Can read your eyes. Can read your eyes.

[12:27]

Huh? [...]

[14:34]

Huh? [...]

[15:52]

Huh? [...]

[17:01]

How is your view? Huh? Huh? Huh? How is your view? Huh? [...]

[18:16]

Huh? [...]

[19:27]

Huh? Huh? Huh? Namo'valokiteshvaraya

[20:57]

Namo'valokiteshvaraya [...] Johanna Cook, Barbara Schulz,

[23:38]

and also she is a good one, who else? The YouTube. Okay. Together with us. If you'd like to stretch with us, let's stretch with you.

[24:54]

Tomorrow is the 40th anniversary of the king's death. Yesterday, on the 40th anniversary of the king's death, there was a great little master called Pamukkuba. And it's in the US, it's called Labor Day. I think that's what the Labor Day is. What is Labor Day? Labor Day is a work holiday. So we're going to do a full-blown talk. A really good talk. A really good talk. So I hope you're ready. With Khandroo.

[26:09]

Khandroo will lead us. In some ways you see that during this practice and these things, If Khandroo came, he would ask for it. Because otherwise he would not, you know, there would be pressure with you. So most probably the talk is tomorrow afternoon. In the morning will be the teaching session. So I hope most of you are able to stay for that. And then I think Khandroo is, well, and I haven't really, because I didn't take time to tell her how long she's going to stay in the United States. My hope was that she would stay until I returned from Australia. That's the intent. She would stay until I leave for Europe.

[27:10]

And also she might meet and visit some veterans. But it's hoped that she would stay. But there's a possibility that she might leave early. But if she leaves early, it won't be until about the 1st of October. She would be there definitely till October. Okay? That's difficult to say. Anytime from 3 o'clock. Somebody's going to go there. Dismissed. Thank you.

[28:32]

Thank you. Thank you. Thank you.

[30:00]

Thank you. Sadhguru Premo Siddhi Books. Blessing is that. Just as wood, fire is burnt.

[31:07]

The quality of fire is burnt. The quality of wood is that if you invoke, the blessing comes. So that if you invoke Guruji, the blessing is there as soon as you invoke it. And that kind of invocation and that kind of reliance is to help to remove the doubt. To help you really. You understand? This is a skill for me. So that's why in this practice what you do is you just invoke Guruji as important as all the Buddhas. So when you're invoking Guruji, you're invoking Buddha, you're invoking Paramahansa Buddha, you're invoking Garbhodita, Vajrasattva, everybody. You're invoking Jamuna Khyentse, you're invoking Longchenpa, Jinmayeepa,

[32:07]

you're invoking Vajrabhukti, because this is what is called all-embody dual practice. Which is that in one, all is inclusive. You invoke like that. You understand? You invoke strongly and say the mantra. You see? Then if you really... Then whatever help you need, Buddha. Like for example, if someone is ill, you can consider that Guruji comes with tremendous grace of life. You know? He is the person. Or if you want more details, remember what I taught you. The left hand of Guruji, the long life practice, remember? The right hand mantra is to remove obstacle, negativity. That's very much. Use those practices.

[33:11]

Like also when you have heart problems, sadness, lack of energy, like from the skull of Guruji comes the nectar. It heals your heart. Or for someone who is ill, the nectar flows. You see? And really purifies all your illnesses, negativity. And then if someone is dying, or dying in a tremendous way, lack of Guruji, purify that person. And that person dissolves into life and becomes all the good. Eternal good. You understand? The very strong rays of light comes, person purifies, and becomes light. And that light becomes all the good. Very simple.

[34:17]

I mean, it's... It's not necessary that your practice has to be rather intricate. The main thing is that it has to be with the view. If you have the view, like for example a yogi, you know, when you invite like a Tibetan lama to do prayers for you, there has to be the presiding master, must have a little bit of view. And not the rituals you do. Maybe the rest of the monks just do the rituals and the prayers, but the presiding, the Vajramastra, the rest is the view. And he gives actually the power. It's everything from the view. All activities from the view. You understand? Is that clear? All practices are. So I understand, the main thing is Guru Yoga.

[35:20]

Guru Yoga. Not many words to say. In a sense, you say, oh, I don't want to say Tibetan words, but that's just an excuse. Because there is no word to say. Just say the mantra. Just invoke from there. Right? Invoke from the world buddhas. And also what is, I mean, even though on the attic level all the buddhas are in the nature of mind. But on the relative level, just as there is you and me, there is Luke, there is Yench, there is, I don't know, there is all the Dajjal, there is Laurel, who is in a certain state. All these are, you know, all these different people, you know. In the same manner, there are you and me like this.

[36:21]

They are also buddhas. As long as you are there, buddhas are there. As long as you realize the absolute nature, then buddhas are in the nature of your mind. You understand? So, sometimes on a relative level, when we have not the absolute realization, we need to invoke. But the conclusion, the main thing is, if I am not talking, conclusion, once you invoke Guruji and unify your mind, one with him, then at the end, when you land finally, is in the rikpa of Guruji. Rikpa, Guruji's rikpa. And that kind of practice of Guru Yoga, what it is, only enhances your rikpa, gives you confidence, arouses and awakens the view, the confidence of view. And then,

[37:22]

let me give you something. If you have the, this is better than any sadhana you do, honestly speaking. If you really rest in the state of view, that you have the confidence of Guruji, you know, as in the state of view, then from that state of view, if you set out rays of light, you purify beings, kings, whatever activity you engage to pacify, all the things, that's where really, then the power is there in your view. Like if you are wanting to help dying people, in the state of view, you know, because, I mean, if you want to elaborate, there are many elaborate practices to do. For example, for the dying people, there's a practice of ksitho, harming peaceful raw food. I mean, if you were to speak, there are

[38:23]

raw food units in the brain, peaceful units are in the heart, the vijayadharas here. And if you want to do it, you say a hundred simple mantras, and you consider the deceased person in front of you, or dying person, and from tremendous rays of light go from the mandala of the raw food units, from the mandala of the vijayadharas, from the mandala of the peaceful units, tremendous rays of light go, and really purify the dying person. That's the essence of the practice of the Divine Book of the Dead. You follow me? ... [...]

[39:29]

... [...] comes from this particular approach, it comes from Nam Chö. In fact, one lama who specializes in that is Venera Maitreya. From Nam Chö practice, there is a Chö practice, from Nam Chö. That's not a simple one, it's from the heart of, it's like saying the heart has nothing in the heart, it's just like Chö. So, from the wisdom of the Lamas, from the wrong projection of the heart, it's just like Chö, it starts from Nam Chö, [...] Nam Chö. Then it touches the concrete part of it, you know, that pure heart, that's it. Asha Sambhava, that's a mantra. Asha Sambhava, I'll give that to you, or you can say, I'll give that to you. Just like that. But those are people who like to do that. But people who don't like to

[40:34]

do that, just take the state of Rigpa, because you don't know who the hell these hundred people work for daily, you know. Don't go there. Just Rigpa Dronacharya, or Buddha, their body is here. And then from your heart goes rays of light, when you say the Rigpa. All from Guruji. It should encompass you from you, if not from Guruji. That's... You hear the noise at the back, the translators, the French translators, the Germans, really That's why, remember, the other day, when I taught the different practices of Guruji, first you invoke him in the sky before you, and to mature the blessing, and the connection. That's just offering, this is another practice I taught. O Mahatma, I offer you as a friend.

[41:36]

Secondly, you consider in your heart. And you say, O Mahatma, I offer you as a friend. I have shown you the right path. You, you mature Guruji in you. You understand? That's the stage. Then finally, for acuity, you become Guruji. And from you, tremendous rays of light go. Pacify, you know. Of course, I said initially, the form of Guruji is Guru Samjhi. But don't worry for new people, and people who are looking to you, don't worry. For people who are specialized in these special practices, then I can give you acuity, the traditional form, in which you visualize yourself as the Mahayogini. So, but... Guruji in you.

[42:42]

And here, in the prayer form, you visualize Guruji in this kind of way. And then, in the sadhana form, in which you continue Guruji in your heart, you say, O Mahatma, I offer you as a friend. That's the sadhana form. And finally, for acuity, you visualize yourself in this way. Then, there are particular masters of acuity. This is, I just mentioned today, the acuity. This is a very simple practice, I don't want to give you the essence of the Guru Samjhi. Guru Samjhi is the one of the main practices of Guru Samjhi. Anyway. Ordinarily, you can just take Guruji as it is. But more than thinking of it in its own, more than thinking of it in its outer form, what is more important is who he really is, who he really represents.

[43:53]

That means all the Buddhas. That's why Guruji said to be the incarnations of the Buddhas of the past, representatives of the Buddhas of the present, and the source from whom the future Buddhas will come. That's why he is known as embodiment of the Buddhas of the past, present and future. That line. That. Then, next line. You are the source of all siddhis. In this particular one is Guru Murti bliss. This one. Here. This one.

[44:54]

Guru Murti. I would like this for you to be widely available. This is very important for everybody. This is a special one because I have never seen a painting of Guru Deva Temple so beautiful. Extraordinary beautiful. And this is this. These two are widely available. This is Guru Murti for all situations. In the center is Guru Murti against war. Above is in the rainbow. This is Guru Buddha. This. And this Thangka was painted by a very great painter. Very great painter. The painter of my master. This is Thangka my master. It's exquisite really.

[45:58]

Beautiful. Just when you look at this picture. Like those rainbows. It's very inspiring. That's why I have a picture too. It's fine. We have bloomed up. We have an enlightenment there. There and peak Keshav. Some of you. You see. He is sitting in this one. Holding this nectar of bliss. This is for heart problems. Which we all have. Heart problems. Love problems. Relationship problems. And delusion problems. How do delusions come? Because of karma and emotions. As far as karma and emotions mingle together. It results in suffering. By the way. That's called

[46:58]

second eye. The third eye. It's blooming with you. Devata. It's blooming with your bliss. Beautiful. And it's for long life. Well. The nectar flows through your fortune that comes. And it comes with all your energy. Giving you long life. And whatever you require. You see. I need it. Whether my energy is a little messed up. Or whether I need my channels unblocked.

[48:05]

Or my prana is going completely haywire. Or my sexual energy is going completely whatever. Whatever. You do it. I rely on you. Completely. Like God giving you long life. You understand. If anybody is storing your energy. Please bring it back. If any repair work is to be done. Any repair work to be done. Well. You do it. Devata. Then the third line is. Dhruv dhrupad bhu. Sri dhruv dhrupad bhuja. Devata dhrupad bhuja. You will remove all obstacles. There are so many. There are many aspects of this Guru

[49:24]

There is one called Guru Tapo. Guru Tapo. Or there is the Sekh Dadho, which Trungpa puts in his in the Cutting Through Spiritual Mechanism, that book in the front, one of the main covers, the Sekh Dadho, Guru Chetra. And then the most important for this time, which I think is very useful for us, is Dorje Troglok. Dorje Troglok. That's, could you point out, that's Dorje Troglok. That particular one is kind of Trungpa Rinpoche's own vision of combining the Karmapraksha with Dorje Troglok. That's why Dorje Troglok becomes what I have. That one. I would like also a photograph of this for everybody. Maybe we make a big one of this.

[50:30]

I have an extraordinary picture of this Guru here, Thangka. That's what he wants. I'm talking about these. There are a certain set of Thangka pictures here, have in Europe, which are like all the Sangha, which are produced in the box. This is beautiful, because in the skull, and in the Kapal, the Kapal skull, in the neck there is, and this is kind of over-firm and big, it was serves. Dorje Troglok is in California. And I started this little syllable, the mantra, KAM, in front of Dorje Troglok. The joy. The KAM, the KUK, the joy. The four joys. And I'm just looking like this. Aha. Aha. Four joys. Four. And that particular Dorje Troglok is sealed by the human being. Very, quite special.

[51:32]

And this one is to remove all obstacles. This is something known as the crazy wisdom aspect of the Sambha for this time. You see, he is riding on a pregnant tiger that has just given birth. That's how volatile, you know. He is actually sitting on the volatile, how do you say? Circumstance of the stage. Especially sometimes you feel your negative is very volatile sometimes, isn't it? About to explode. Like the tigers, you know. Tigers is also, well, anyway. Actually, okay. The secret is... There is a group of people. There is a group of people. It's quite interesting, this aspect. He's a monk, but he's like a hippie. His rocks on his head are all red, curling up.

[52:40]

He's got a big, dangling conch in the ear. He's a painful subject. Very, very awful. And it's the right hand, he holds... The left is cocking. And the down, the tiger is suppressing. If you look at the tiger. He's actually taking out the heart of a monk. Of a monk. Okay. That's called gyampo, gyambo. Meaning, sometimes in the spiritual, how do you say? In religious groups. In spiritual circles. There is a certain negativity that runs rampant. In the guise of spirituality. Causing disruption.

[53:42]

And confusion. The heart of that gyampo. And also, as Kambhupa said, where dharma is deepest, there is negativity amongst. Negativity. Negativity amongst. Like, for example, Tibet. I mean, there was a lot of this gyampo element. And as a result of that, he also suffered a fate. Because there were many gyampo as entities. Spirit of some people. Causing that, like, you see. Like the journey of a monk, you know. It's very, you know, before Tibet, people went a bit crazy. Some people went crazy. And misused the power. And created negativity. Also, negativity is far better, yeah? Misusing that. The heart of that, you see. It's something like that.

[54:45]

It's totally diluted by the heart. Especially spirituality. And the main mantra of Bodhichitta is home. It's home. It's just a thing of home. When you feel negative. Sometimes if you don't know how to practice, maybe just have the picture. Because I have mentioned this to you. And if you need, if you really feel, also, if you really feel negativity, obstacles, too much obstacles, if you have, this one. This is the protection of Bodhichitta. It's a mountain. It's a mountain. And this is best, I think, we can say. I can ask Him. I'll ask Him for many of these. And give it to you for those who are good. Sometimes it's good.

[55:52]

And then also, sometimes if you see negativity coming in your room, in your house, there's a certain thing to keep on the door. This is from Duryodhana Upas. From Duryodhana Upas. We have the picture somewhere. Do you remember where it is? We should bring it. So that at that Shreem Brzee Namo Shreem Brzee Namo Shreem Brzee Namo Shreem Brzee

[56:57]

Namo Shreem Brzee Namo Shreem Brzee Namo Shreem Brzee See, I invoke you. Chinna means the outer, inner and secret obstacle you put. What is outer obstacle? Obstacle of life. Inner obstacle is when you have problems inside, emotion. Secret obstacles of delusion, you know. Fact. Chinna Sarva Sambhava. And then also you see this picture Brzee. Just now you all had this one. Actually, there's a sufficient. This one has tremendous presence. Tremendous presence. Sometimes just believe this

[57:57]

and then protect. Namo Shreem Brzee [...] Last one is may all our good aspirations be fulfilled. Not only remove obstacles, but fulfill many more things. Good aspiration. Namo Shreem Brzee [...] Now I showed this

[58:58]

in particular in relation to the view. The doubt. Against the doubt. Because when doubt comes, you also need some tricks also to work against the doubt. You know. And it's for that reason, basically. The teachings, the practices to help. Now if you could prove this first point. First word. We come. Just make a lovely recording. To let the Shantakshriyas understand the Rigpa and listen to the sound of This is a joke. Cheating. The yoga of Shantakshriya

[60:00]

Singing of the rain. Suddenly there was a lot of rain. One person was pretty high. And listen to the sound of elephants. The yoga of elephants is very much here. I'm bringing the practice. And something that I've been emphasizing time and time and time again is to be centralised in the Guru Yoga. In fact, after the summer retreat that was in July, June, July summer retreat, I was in Europe and I was teaching in Germany. And there I did three days intensively in Munich. In that final day, I essentialised. I think I have the transcripts on YouTube. It's unification of practice.

[61:02]

Because I try to see every practice within the four Guru Yogas. Padmasambhava. Refuge in Guru Yoga. In Padmasambhava. Bodhicitta in Padmasambhava. Vajrasattva in Padmasambhava. Mandala in Padmasambhava. Guru Yoga in Padmasambhava. This is basically my attempt for those of you who are very good in students, normally you don't want completely want to train a relative practice. Therefore, in a sense, when you start introducing the practice on its absolute level, there's no scape. Rather, when you realise how essential thing is, in a sense even you can practice without practicing. You can practice without anything in your life. You can survive with practice. That's why slowly I'm bringing practice into life. That's why in a sense the view transits

[62:03]

the practice into everything. More and more. And then brings more really living practice. Isn't it clear? So, I think that is sufficient. I can go on for an hour or so, I feel rather fresh. But we should stop. Because it's time for bona fide. I can say bona fide. Isn't it? It's from here. Just music. What's the chant? Just music. ...

[63:04]

... [...]

[64:15]

... [...] Recently, I acquired this photograph, it is of a thangka that was painted on the, actually

[68:23]

the cloth that was used to wrap the body of Jigme Rinpoche. On that cloth was painted the protectors, of Dzogchen protectors. And it was a very great Dzogchen master called Nantuk Nantuk, who was a disciple of Jigme Rinpoche. It was his object of practice. And then we obtained it from Theravada material, Nepal. And also like this kind of thing, you should make copies of people. Here it is. Nantuk Nantuk

[70:20]

Nantuk [...] om namo nirvana nirvana samantam

[72:30]

Om namo nirvana nirvana samantam That someone who has realised this and stated this, you know that Supreme Devotee of Shri Ramamurti or someone who has realised the view because they came in the state of the the union of wisdom and compassion the meditation of Lord Shiva then that person whatever he does will benefit me even if he just winks or or if he just hand moves one of his limbs moves it naturally benefits me even without him trying particularly, intending to help me it just naturally benefits even without, like, spontaneously benefiting even by the power of his, you know the person who has realised this

[73:32]

doesn't have winks sometimes and only sometimes takes a break or sometimes, you know but all the time and it's also kind of time that you, the image you use the activity of such a being like never said like, you know, like the sun like the sun never gets obscure but the activity for benefit it never diminishes it always rises and continues is the perfection of the bodhisattva activity which is if someone who has the view and perfected the meditation of Lord Shiva, the union of wisdom and compassion then whatever he does is really perfectly consistent with the activity of the bodhisattva that's why in doctrine the action is gathered gathered means the victorious that is the buddhas new is their sons

[74:33]

or their new youth, meaning basically bodhisattvas so actions are always in accord with bodhisattvas so you meditate in action so first what is called tenata is first through listening you kind of, how do you say, discover this is based on the teaching of Tenzin discover that you are introduced with you then part of the meaning in the middle, that's the beginning in the middle, you take to heart at the end this practice that you've taken to heart, actually matures into realization into actual action so even though they are known as view, meditation, action seem to be actually three different things in reality it's actually individual which is that the doctrine is that

[75:33]

it's the view of three essences in the view of the bodhisattva, the meditation, action are all inclusive, all perfect in the view of the bodhisattva meaning, if you put it in a very simple way, I think it's something you can realize also, you know like when you're in a state of the view of a rikpa when you're in a state of rikpa from our depth of the wisdom of rikpa, arises a tremendous compassion compassion in this particular case is not a sentimentality not like a, how do you say tear jerker tear jerker sentimentality not not American movies you know all the American movies, many of them are tear jerkers tear jerkers that bring tears to you not, what do you call those

[76:35]

what do you call those softy huh tear jerkers huh soft, soft softy not American see compassion is in this case when you're in the state of the wisdom of rikpa it's very much like the sky is clear and the sun shines and the sun shines, it's like, you know it came to me, which is the sun that I must appear nicely I must comb my hair it shines when you're in a state of the wisdom compassion the compassion is like, it's very nature compassion compassion is very nature very nature compassion is how

[77:38]

like the heart of that state of wisdom is called compassion the heart that's called bodhicitta bodhicitta that heart the very heart, the very essence of that that feeling that feeling, the heart of that that wisdom is the compassion that's why it's indivisible like the sun and the rays then from out of that state when you are in that state then whatever you do is always appropriate always like you see clearly, there is understanding there is compassion if you are not disturbed in that state I mean, this is just putting it very simply, so I mean you can realize the truth of this that's why it's so important so important to remain that's why the doshin is so

[78:39]

wonderful, without trying to you know like, you do this you do that, you do this you don't have to try many many different things, you just want to stay state of wisdom always about the present and the future only if we are doing only the conjugal you understand the conjugal you get the point of that so it's very simple, very simple in the state of refinement everything is conjugal so what is the main practice to do? there is nothing to be confused out of the secret there is only one thing to do which is what? huh?

[79:42]

now now is the job stay in the state of refinement as much as possible stay in the state of refinement you understand stay in the state of refinement is anybody confused about what practice you are supposed to do after this? anybody confused? tell me stay in the state of refinement if that doesn't happen then you have like guru yoga and all of these things are like appetizers and the main cause is you is that clear? and whatever you do whatever practice you do really the understanding that it actually comes after the state of refinement but Renata was saying to me, she heard something

[80:45]

new, not that she heard something new, but she felt that, I also ask sometimes, people ask them, why didn't you hear something new today? she was saying it is not something that I have been saying before that she heard something that I am precise, do you understand? was it you who said it or somebody else? not you or the root you said the thing is that Padmasambhava is supposed to practice the urethra was it you? root, yes isn't that true? that Padmasambhava, when you do practice Padmasambhava, it infects nothing other than several regions of urethra urethra, Padmasambhava everything comes out of that in fact if you do that, tell me, sometimes it is very interesting, Jyotish and Sadhanas, it is kind of quite funny actually you are the deity and you kind of make augment of deity there, who creates

[81:47]

the opulence from yourself kind of, you know it is a little bit, you know but it is kind of a, what is called pure ego dependent it is called it is called the human the practice isn't it? everything is don't you notice that when you look into the all the sadhanas, your self is the deity, from you from your heart, tremendous rays of light go everything is, from the state of rickshaw rickshaw, yes and then I mentioned this, remember yesterday when we talked about the view importance of no doubt and in relation to that I mentioned stress to Guru Yuga in Guru Yuga as a way of enhancing and deepening of the view

[82:48]

and the trust and the confidence that's very that's so important so I mean if you were to essentialize the practice really essentialize, like nifty grifty nifty grifty nifty [...] grifty grifty nifty grifty, you know really essentialize, there is nothing but just to sit and invoke invoke the modern and all the buddhists in the person of Padmasambhava same as your master and unify your mind or sometimes you don't even have to do that depending on how much you need depending on your movement sometimes you need more but then you really unify your mind with all the activities the interaction, the communication because sometimes you need to communicate

[83:48]

sometimes communication is there without communicating you understand something sometimes you need to communicate this is communicating in the truth, because truth is the prism of awareness Padmasambhava is not a photograph, not a historical person, but a calm deepens Padmasambhava the truth in human guise the truth human face like for us human beings, we need for us very important to capture the truth in a human way make it more accessible for us, that medium of that humanity that the humanity of truth the humanity of truth

[84:53]

you understand that expression what I mean that humanity that compassion of the buddhists buddhists you know they touch you through the medium of so in a sense he is the catalyst of all of it, blessing of all of it in fact, blessing is in Tibetan is called chinlap chinlap if you translate that really directly it means transformative in Chinlap you know that's called blessing so whichever however much elaborate is necessary appropriate to you accordingly you skillfully it doesn't mean to say it's just a skillful means from a doctrine point of view, all practice is a skillful means, therefore there is no kind of a duty

[86:00]

saying you must do this much, you must do that much you take what necessary like with food it doesn't mean that you have to eat every day a certain amount but you eat what is appropriate, what you need what you feel, what's the point so what you need, according to you you practice but practice you must practice you must practice you must because otherwise you will not change what is practice is really deeply speaking to affect your mind stream mind stream what are we really? we are nothing but a mind stream where we think feel you know kind of like a river flowing all the time

[87:03]

in depth and how we are that river clear or muddy trying to purify our mind stream to the view, maintaining the view viewing the purity of the mind stream and holding on it, even though there are certain impurities that may arise, but if you keep on resting in the purity of nature just as like muddy water if you keep it still, the dirt will settle in the same manner if you maintain the purity of the view it comes back practice is therefore by mind and by heart really, that's very helpful it's not a practice or not practice just sitting there, you understand the real practice is there so therefore the view do you now understand something about practice? like for example

[88:04]

this is one of the main questions that Philip called you up, remember when he was here what was that? also Cornelius was asking that question practices affect your mind stream oh, let's give an ordinary example, ok, look now this, see a little bit dark, ok, slightly cold so what you do? you put on a warm cloth that's called practice now if the sun begins to shine you take off again and again that's called practice if you're hungry, you eat that's practice if you need to go pee-pee you go, that's practice you do what is necessary

[89:08]

on a deep way that being a part of truth do you understand what I'm saying? apply practice intensely to the view in the approach thoughts and the incredible thing is that if you have the view if you have the view if you have the view even if you don't completely even if you put it this way even if you don't completely get enlightened you really change any other thing that you've been doing, you know, any other practice you've been doing for years purification, whatever you've been doing it's quite I mean, you might have taken many years of practice and then if you just get this one day of the view, one day or two days of view, it just changes

[90:10]

you know, enormously so stretch your hand we don't need that you know Catherine Catherine just put it down next to the cancel tip move the cancel tip move the cancel tip this side to the left that's enough

[91:12]

that's enough we have a problem LX and also if you can keep not going using that door because it keeps screeching isn't it it's very screeching so please don't open or close that door for example but that particular part when I started talking about it yesterday about Fatimah I stopped the tape and I spoke for last week, that particular part is a valid part available for reference so not to use that door they can't

[92:22]

they can't people want the tape on that they can have the whole tape with the other sections too the section but it's available if people want the whole thing of course we don't say of course we don't say what did I say the section on Padmasambhava when talking a lot about that part of practice is very good and not just for reference the part when you stopped the tape and I stopped talking about it there was no talking about Padmasambhava when I spoke about it what did I speak about ok

[93:27]

now we begin what we are going to do today is that because people have to leave many people have to leave about 6 or 7 some of you anyone else I was struck by the mention of Padmasambhava as a cosmic principle the function of practice being to bring about and to use it be careful

[94:49]

not to let your head lean against it not to tap not to step not to step not to step if you practice it will change humanity is truth it is presented by the person of Padmasambhava in a sense the manifestation of Buddha and the enlightenment is more the humanity of truth that the truth reaching to us in a human way is what the manifestation is all about otherwise without that you cannot possibly understand the truth

[95:53]

the truth is made accessible that's the whole process is that clear thank you

[96:02]

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