The initiation that it's given to has Pumwang, which is the Vast initiation, which is basically giving to the body. And then there is a term for body, the satanist, So the body in this satchanis of the body means here is the yogi's body is not ordinary body. That body should be visualized as Hiruga. Hiruga or Havajra body. Dada, which is Dada, Havajra body, the Havajra Hiruga body also characterized the three qualities of the gods called Benesumcawa, which is, we know, three different seeds.

[01:23]

Seeds, right? Three different... Mm-hmm. Then it's this body, the transformation of the body, of our body is like a hiruga body that also characterized by the buddha, buddhisattva, female and male buddhisattva seed. And that was told to me then, this body is also a wrathful deity. Tore, the Tore, is a wrathful deity. When you look at it into the mandala, there are, in the corners, and also Madre mandala shows, there are Tores, which are, they're usually staged at the door, which is kind of a protector of the door, doorkeeper. But it's a security guard type of thing, so those are the, we call it known as Tore.

[02:30]

And they have also partners, female and male partners. So this whole body contains that quality of that. And then what is next one with the poem? With all that? The queens and their, and the pups, it's number two. That's right, consort. Remember that consort? And the retinue of the consort means that this body also has a, like say, the body has a potence in a body, five palaces of the body in a sense of the body mandala. five palaces, and in the future palaces they have the Vietese, the five Deni Buddhas, but they are five Jnana Buddhas, or five Principle Buddhas, but they are advisory for, and then they have wives, a consort, and so does, and then they have Latinics also, Latinics are Tamil, it's called.

[03:55]

Promo means the female goddesses. And usually, there are nine goddesses, eight goddesses, or nine goddesses. The eight goddesses are called retinue. And the main goddess, the goddess, or the sumo, is the wife of the Vajanaratna. That is the consort of the Kavadam. So these are all something has to do with the body. In initiation, the Pungwang, this is activated. The Pungwang, what is the last initiation to do is to activate the deity of the body during the Jew. Tequanami means the Saturn.

[04:56]

Oh, Saturn. The term is Saturn. And then, I also wrote the way that Tsanwan is the secret initiation, it's called. Secret initiation means the secret is the mantra. Mandra is, the Tibetan word for mantra is nak. Nak is mandra. It all has suchness. That suchness is basically, here the saying is letter. The letter, the visualization of the letter. Because of the inside of the nerves, the junction of the nerves, or the nerves are basically, again, The second initiation, the secret initiation, to change the whole manifest shape of the nerves will actually become a ladder.

[06:02]

The placement of that second initiation is given to the vocal area. If they become letters, does that mean they become, like, the sound of those letters? Actually, actually. The vibration of those letters? As well as probably in the microscopy it becomes a letter. Actually. As a letter. So the shape? Shape. Shape. In which alphabet? Shape. In which alphabet? Alphabet. Sanskrit, usually. That's better. Sanskrit. Yeah, and then the third initiation is called the Shilabi Yishid 1. It's called the Shilabi Yishid 1. The Shilabi is kind of a, what do you call it?

[07:15]

Wisdom Yishid. Well, it translated in the book, it translates into the wisdom. Okay, then all together, shirupi yishi means transcendental wisdom. What is the difference? Well, shirupi is our common knowledge. Yeah, the knowledge, intelligence, awareness. And that is... What was the opposite? I don't know. Shirup, shirup. Really shirup. Yeshe is gyana in Sanskrit. Right. And that's like cognition. Right. And Sherub is pragnia, the sixth perception. That's right. Sherub pragnia, right? That's right. But Sherub... Sherub, that rob is excellent. Yeah, that's... Actually, we also use that Sherub word.

[08:19]

Sherub is for... intelligence. Like I said, a person is a very intelligent person. We say also, he's very good. So, perfection of wisdom, and then an addition that, transcendental perfection of wisdom. This is the most transcendental to share. Yeah. I think it depends on the usage. Yeah, right. This also, the syrup in here is a feminine aspect of nature too.

[09:20]

in the context of the initiation. So when you give the Shirovishi one, often you have a concept of what is called a consort, a partner. but that for the that for the purpose is for the male for to generate buddhichitta buddhichitta right then Wang Shiva for the initiation it's called Wang Shiva

[10:21]

that is called, that also has a perfection of wisdom, has a subject of perfection wisdom. That term, particular term, that is something we have discussed before. It is something has to do with the prana, lung. And so Wang Shiwei is mainly giving to the inner most of the part of the body element of the lung, the air. Right? Giving that. And then we've been talking about which means that after all, the action and the act of initiation and the receiving of initiation, the object of initiation, everything has, it's beyond the ordinary nature.

[11:35]

So the extraordinary nature, that which is, can be characterized by the three Buddhas, Bodhisattva, and the Buddhas, and... So, this Denshum Tongue. Well, the Denshum Tongue, it contains three seeds. Again, three extraordinary seeds of the deity. Bodhisattva and even an object. Babel, dorje, and a crown. So there are two, three. Yes. There's the former of the incarnate. Which is a good scene. That's a good job. And then there's the actual substance of the incarnate. That's a good there. So each of those three is the same or is perfected by the three seats. Buddhas and Bodhisattvas, the goddesses and consorts, and the wrathful female and male deity.

[12:44]

So that has a quality of it. And so it's not ordinary when the Lama shows you the vials of the Dorji. That's true to us, trees of metal. But it's actually in a house of all the tree qualities. So the Dorji have performed the substance? Yeah, the form of the substance of the seeds of the... So the Dorji is a substance of initiation. That's a Kordzai. Kordzai. Right. And that Kordzai has those three seeds. Right? Yeah. So what's the D? The D? Form it. Form it. And the doer is the person that performs it.

[13:47]

What you're saying is that they all include? The act of initiation is called gulje. And the ritual itself is gulje. Gulje is the act of doing, the guru is doing and receiving and giving action from one to another person. That is called gulje. Gute is the what is actually ritual itself. And the gute is the object. Good. Do you need some hot water? Yeah. OK. And then the . We also listed one Chukzi, remember?

[14:55]

Yeah. Did you find them all together? Yeah. There was 11 subdivisions on the VAS initiation. You can say that in English. Water. Dried. Crown. Crown. Vajra. Bell. Name. Mantra. Wind. Prophecy. Moonton. Giving death. That's getting rid. Killing. Killing. Killing. Somebody's suffocating. I've got five here.

[15:56]

What's the one done again? What's the one that you want? Are you trying to tell? No, no, I'm just right. And then, uh, Georgie, was it? Oh, Georgie True... What is that? Well, why are we trying to get through one here? So, okay, it's pressure discipline. That's me. Should be... No. Should be tissue. Oh, the... The vows and guiding behavior. Jane on the commission. So there should be 11. Water. You got a water? Why? I'm water. Well, I can also read it here.

[17:07]

So, in particular, this is just the basement, isn't it? giving just the purification of the, just receiving, you know, purified your body. It's more like a cultural thing. Taking a bath, bathing things like that. Want a baby to bathe. It's kind of just that thing applies in initiation. And then German, which is a crown, is giving a crown. It's giving, like a dedicating, decorating, giving, honoring, and .

[18:19]

The bell and the Vajra is also giving marriage things and a marriage system of marriage. The bell and Boji is more like giving a consort nature of that wisdom and compassion nature. And then Ming which is... Well, these are gifts. Boji is usually compassion and Thibu is more wisdom. How did I get, where did I get high with that? How did you figure one's, it sounds so radical and stupid, but I could never figure it out. Because the Vajra to me is like a samadhi, it's like a perfect energy. The compassion is Vajra is Togja Simba. So Simba is Vajra is like a Togja Simba. A pure emotion of a strong, The stone nature of the mind, the pillar of a strong nature of the father figure of a strong nature of the pillar of the nature of the thing.

[19:33]

Bell is hollow. At the same time, it makes a beautiful sound. And that sound also implies that it's Chinese. One male or female? Right. Male and female. They're tough on the ship. They're actually given method and wisdom. So truth is wisdom, their vertebrae is wisdom and female. And the talking is tough, method, or male aspect. We'd also need compassion. Here is in the beginning of the initiation, actual initiation.

[20:48]

I have here is a text initiation explanation of the initiation kind of commentary a little bit. The beginning of the initiation The Lama also describes the absolute nature of what a Buddha nature was, the Tathagadha, Tathagadha Garbap, in the general term or the intrinsic nature of a Buddha in which is in the sentient beings. Generally, its term is called that's Sanskrit term. And the Tibetan is called that's a general term.

[21:50]

And in the it's called it's absolute, right? and the hindi jibo, which is simultaneously born, the absolute, the simultaneously born, the nature, that is , is the great clarity. And that is the being, sentient being. That is the perfect description of the enlightenment state of being, is that. You got that, don't you? That is every Buddhist, in the Buddhist, agreed.

[22:56]

That being is, to me, every sentient being. that means every senshing being and being is that. And then in the Kuntop, which means Kuntop is a relative reality or conventional reality, then it still is an inclination of the previous capital mistake to that, and deluded that nature, and then it becomes, ah, not very soon to hold oneself. Being is, ah, mistake. See, ah, is formed in the sun.

[24:02]

Whenever we have an I, that means still we are simple beings. And when one begins to drop out that I, and then one becomes the enlightened being. So the difference between whether you drop out or not drop out. If you drop out that I, it becomes an enlightened being. you hold on to it, it becomes a changing being. And so that first thing that the students should realize, should understand their nature, their changing being, the beingness, what's happening, what's wrong or what's right. then while since it's wrongly chosen we are become fall into being sentient beings like human beings ourselves and then therefore and then it's sprouted out Pungam Kjeje Pungam Kjeje Pungam is Pungbo is Skandas Kham is a

[25:31]

Within the scunders, then there is element, and then there is sense organs, and the sense of senses, the sense of organs, everything is rooted out. What's the key point here? Is it the eye or the whole pecans of the eye? The key point is the holding eye, holding, Holding. Holding to the eye. Holding it. Holding to the eye was the mistake. That's when the Buddha gave himself to the dikers. There was no eye. Well, those are the practice. He is practicing. Practicing no eye. He's practicing no eye. He's testing. Buddhists are usually tests. You can give one The tip of the finger, or maybe first give the finger the help.

[26:35]

The tip of the finger, then the whole finger, then the second, and then maybe the whole head, and so forth. Is that the truth? The truth is the same thing, you know. short practice is really strong that's why the short practice is so great because it gives you go to the ghost to your enemy so don't sweat and so so then tell Until that holding to our feast, until that, we are actually unconditionally facing to the various searching.

[27:56]

And that, so that now, this, this being, that human being, that you and I, that human being, this one is the raw material. It's called the geneshiki. The basis of purification. The basis of purification. And that is the base of, it can be from father, it can be with father. Because remember the eye, the dropout eye is become enlightened and the attack, the grasping of eye is from father. And so therefore, this could be, this place is, this one piece could be with father.

[29:02]

So this must be to purify. So we say, I must purify this. Now, is this part of the body? No, this is not describing. This is the This is a kind of a philosophical instruction to the beginning of the initiation. One should philosophically just identify who you are. So now you have a pretty good background that you are not really at the end of something. You are beginning of something and you are beginning of something that is going to be changed. through the initiation.

[30:04]

See, that's the thing. So what is that these stages of initiation One initiation it does is to gradually change, step by step, change into the form of human being to God's level. And then says, just before I mentioned about it, your own nature of mind is just underlined between pure or in pure perception.

[31:20]

That's it. If it's a pure perception, you are Buddha. If you are in pure perception, you are Christianity. There's no middle of anything. No middle? No middle of anything. I'm sure. What about if you have the yogi? Well, yoga period is the kind of process. Yoga period, the perception is just actually is not a metal. It's a kind of process of changing. It's like a time past and past future. The present time does not really exist. So the basis of the yogic view is experience. Right. So that experience, are you saying that experience is always either kind of the impure, the experience of the impure perception, or it's an experience of the pure perception?

[32:26]

Right, right. And then it progresses, you know, you can progressively and then feel perfect. I asked how we look at Jay once, what the difference between Beewa Chan and what they were around us? Right. I said, this sounds very suspicious of what they were around us. Something like that. Yeah. I said, what's the difference? No, I don't know. No ego isn't Beewa Chan. So here it's an important thing for the Buddhists. Other than that, nobody will tide you up into samsara. Other than yourself. Other than yourself.

[33:28]

Do it to yourself and yourself. Does it to you? That's to you. So that's why it's really important that when you're enjoying things, the difference between like a self-humanistic orientation and the pure orientation is that when you enjoy something, if it brings on the connection of the bliss of this thing, with the universe, then that's a good thing. You know, that's like if you're eating food, you know, and you're just looking about, oh, I'm so rich, I have this wonderful food, I can afford this, I can afford that, I can afford with every guest that, you know, I'm so happy being able to eat in this restaurant. Those are all impure things, really to eat the same food when it sounds amazing to have that perception that there's food in the universe and that we're, you know, that kind of feeling then that allows you to transform what could be an eye experience into a universal experience.

[34:39]

Exactly. That's what we were reading. Remember that the yogis almost got the Now you're experiencing objective enjoyment and subjective enjoyment. And subjective enjoyment, which is psychologically, the mental enjoyment itself, then is developed that letter and to objectively, that taste of the food. And then every taste of food is completely 100% taste or enjoyment. And then also a sense of the objects become a complete 100% enjoyment.

[35:41]

You can develop that. And then the sense of hearing. So anything that sounds that... that you can hear. It's completely enjoyment, and the sound, total enjoyment, and a strong soul. Is that the sound of working and clapping? No, no, that's not. That's not it. This is talking about the really experienced level, nyam is called. Nyam, nyam is called. Nyam? Yogic, yogic experience. Well, the experiential perception. Experiential perception. to the extreme total totality of a complete enjoyment. Is that the essence of the yogic journey? That's right. This is called a yogic journey to the essence of the yogic journey, to develop that, to stage by stage.

[36:49]

Yeah. And there's a step why it's so important that deities, to introduce deities. Because deities, or even not deities, but having beings has a greater joy than we do. Much, much greater joy than we do. That's right. They are in the world, some sort of, still. But the deities are beyond the world of samsara and extraordinary joy. But they are in the world of samsara. But they are extraordinary. They are already in the world of samsara. They are beyond the samsara, but they are deities of Nirvana, actually.

[37:54]

So that's not on the wheel. That's right. No. This is totally different from Indra, which would be a god realm. That's right. Indra are prominent god realms. But these are beyond It's a manifestation of what? Tathagata. Bokji channel. Manifestation. Like Buddha. How do you say? Sambhogakaya. Complete enjoyment. That's right. Sambhogakaya means complete enjoyment. They use enjoyment. Which means that... Everything is for him, is pure bliss, sound, is infinite dharma, or whatever, and a taste, sight.

[39:06]

No negative whatsoever. What happened to you that stuck there? That's stuck, because, yes, hasn't stuck. What are you stuck there? My exit ticket. I'm stuck when you eat it. What you're usually stuck is you're stuck only yourself. Stuck, you know, clinking eye or stuck entity. There's nothing to get stuck. Nothing to get stuck. You know, in order to get to that level, the eye has to be nearly gone. That's right. Eye has to be completely gone. But that's... This is very, but that level is just, I is, if you have I, you put almost like putting it into space, little circle. I mean, this, this, this comes from understanding that, you know, everything.

[40:10]

Exactly. That is so important and wonderful and terrific. You know, I mean, it seems to me that that's what this, you know, that all of a sudden we're, where the beauty of everything. Right, right. Everything. It's just... It's not tended by your own personal kind of thing. That's right. It's just this complete acceptance of everything. It's being terrific. That's right. The whole thing. That's almost like this space. But the sky, the space, and the nature of space, it's like mother nature of space. It's just infinitely holding everywhere, without any prejudice. I remember sometimes I would eat something like a fruit.

[41:17]

Right. You know, it was always amazing that this could be a natural and not some conceited thing. I know it's not stupid. But just really be amazed that something could taste that good. And then connecting that to, like, that's, you know, like the natural... Right, connecting to everywhere. Natural terrificness. It's hard to explain, but... Rather than saying, oh, isn't this wonderful that I'm, you know, this tastes so good to me. It's just feeling that this is like, you know, that this is happy. Right, that's not. So I think we're bringing a lot of great pains out of this. Do you want to try and get back to it? What was that training you did? Muslim is to speak, some is to think, germ is to explain, and main is no.

[42:24]

No, that taste that he's talking about, that taste of enlightenment taste or the taste of enjoyment, perfection, has no human need to discard. No human need to consider. No human need to consider. If you go to Rivoli, down there. It devours if you go to Japanese or Rivoli. And then... Now in the here, in the Batsyana, Tantra, particularly in the Havajara, the meaning of to introduce a guru when you give initiation to drink comfort or to let up the sort of sticking the light of enlightenment to a mind.

[43:43]

It's called that they have been born simultaneously born spontaneously born our wisdom which is the very nature of mind itself which is the very nature of yourself that is that's the main cause or the main entertainment of this thing These three things should be recognized, should be recognized or should be learned, the expressions.

[44:51]

The basis of purification is called jangzi. Jangzi is what they call the act of purification. It's called jangzi. And jangzi is the fruit, the fruit, the result of purification. The result of purification, these two things should remember. Jangzi. The basic purification is the act of purification that is resolved. Yeah. Okay. Yeah. And then the result is called .

[45:58]

Yes. So here, students should know that the object The basis of purification itself is pure by nature. You should know philosophically already because you've been taught so. Pure from the beginning. That's the important key. You have to kind of allow yourself to know that you are already pure by itself. That's the trick. If you say, still I'm not pure, then it's harder to cure. Harder to work with the initiation.

[47:08]

Got that? Yeah. That's right. That is called shiro. That kind of knowledge is called shira. The wisdom to recognize that I'm already... Actually, I'm already pure myself, but I'm still around. What, you know, to receive information. Shira. With S-H-E-R-U-R-A-J-B. Shira. So those poor Christians who think that they're sinful from the beginning. Yeah, that is what we were talking about this morning. Big differences here. Big differences for you.

[48:08]

I don't know. It's almost like a saying, you know, charcoal is charcoal. It never gets white. What? Chocolate never gets white. It's charcoal. Oh, charcoal. It's charcoal. And... And then... So at the same time, students should also know that live in a conventional state. Although I am, in reality, is completely pure by nature.

[49:14]

But in the conventional, with my habitual, what's called a habitual kind of repeating existence of that I still I have these things to be purified needs to be purified that is called a matagmanawa that is called impure perception and that I wanted to attach into first to the deities the deities that are The act of purification is the deity. And the mandala, mandala is the act of a deity. And that The nature of the illusion of the nature of the mind, in that nature there is impurity.

[50:24]

That impurity can be cured by mantras. And then the how is to, with the understanding of the nature of the mind, the knowledge or the awareness of them is understood as a wisdom, not as a human mind. And with the wisdom, then you can meditate on deities. And that way, to change the impure perception or the elucidive perception. This change first will change it.

[51:27]

So nature of the mind is pure by its nature. So, Lucian is Lubridgitima, which is, what was the Lubridgitima is that? They call it, translated as adventitious stains, or just... That's the only translation I've ever seen. The, the, the, the Luber is... Luber is a lot of things. Well, the Luber is a, uh, You know, like a crystal ball is clear by itself, but then, you know, there's dust, you know, covered. It seems abjured. That is called a camera with a suddenly covered. What does adventitious mean? Well, it means... More like a temperament.

[52:41]

Not a visit, is there? Visiting. It's not innate to the object, it's something that's kind of... It comes from the eyesight. That's right. That is Reng Xin Nam Dao. Reng Xin Nam Dao. Pure nature. Pure, pure nature. There's Reng Xin Nam Dao and the Lubul Chitye. The Lubul Chitye, what is the Lubul is there.

[53:42]

Lubul. What is usually a problem is that adventitiously that are covered externally in our mind which is attracted somehow misunderstood or something like butterfly is attracted to the light similar to that kind of thing so that's why we yeah Like a moth gravity, it's towards the flame.

[54:45]

It's a kind of death combination. And the obscuration. And the delusion clouds are. And so there is a optical purification has also divisions of the cause and the the subtle ways to purify raghma, which means cause, and taon, it is subtle. Now the raghma cause is the skandas, like flesh and bones and all the senses and the sense of organs. And so that the course

[56:10]

the basis of purification according to the subject of the cause cause is called geji relating to that there is a kind of dharma 32 dharmas from that There are 32 different types of sight, sight of object, sight of being, hearing and all, taste, emotion of taste, taste itself, emotion of taste of the object of taste, sight and so on. And all those are the branches out into 32. And this is the dharma.

[57:11]

This isn't really, this is another kind of dharma. There's a little tiny textbook that explains this. Which text? Shavatsky. Madame Shavatsky. No, no, not Madame Shavatsky. I'll bring you this little book. Sure. Have you done that? I told you Professor Shaini almost showed me. I did that, yes. Outline. Those are the 32 or those things.

[58:21]

The act of what I have. Purification. He is then talking about . You said there are two provisions, course. Course and the subtle. What were the subtle? You didn't say the subtle. The subtle will be discussed. Oh, okay. Yeah. Oh, the coarse ones, or the satsakalos? Satsakalos. And then in return, satsakalos, do you remember, changed into our deities? I saw the... Then there's also deities, all the deities.

[59:35]

There are all kinds, 32 deities. If you read in Sadhana, you have it. So either way, sometimes I talk about deities, you can visualize the deities, but in modern deities, each of the deities has its own spirit, or the pure consciousness of that deity. And that pure consciousness, sometimes you can also visualize the color of the deity.

[60:37]

You can use the color, visualization of the color of the deity. And by meditating that, and then it purifies all the mundane impure perceptions. And you gain the three adamsun, which is the Buddhist Buddha, the three seeds. Then soon, this again, here repeated Thichin Shek, but I think that then, Dada, Gada, female and male, the seed Buddhist, Shang Chistan, but I think that then, told the community. So I have a little bit different list. Did you repeat that?

[61:41]

I see. So they have those three seats all over there. Because we had the Buddhist and Bodhisattvas all as the first one. Oh that is different. I guess it all adds up to the same. Yeah. But there are dancehomes called tree. They mean seat. Seat. [...] Three seats. Seat. For given a model, they have seats. Yeah. To their seats. Right. Three seats. Called dancehomes. Dancehomes tell a lot. They'll be a... Dam is D-A-M. Dam means like a dam is this, carpet. We use as a dam. Or also something to sit on, like stay. Or carpet is stay. Three dams.

[62:45]

That's right. [...] So when you visualize... Right. ...the Buddhismic Councils of the various... That's right. And then the wrathful ones are like... That's right. And then the goddesses, the deities are like... So those are the... Exactly, so that you, your body, and your sense, and your sense of organs, everything is changed into that buddhas, and that deities.

[64:07]

But those five chakras, they all look together, the conicals, there's also the consorts. Right, I mean, there's, and then there's surrounding the consorts on the petals, there are the red. That's what I, that's what I, that's what I, that's what I, That's right. These were all things to basically, what this actually means is probably 32 different types of faculty associated with the body is kind of changing. See, Rangashi, to me, one of the things that's helpful about using the eye, losing the eye, is that when you do the practice, You're yourself. Right. At the same time you're yourself, you're Kavajra. Right. At the same time that you're Kavajra, you are the, you know, the Vajra fence and you are the, you are the palace.

[65:15]

The palace. Right. you know, with the needles and all that kind of stuff, at the very same time, at the very same time you are the chakras, at the very same time you are the transdiability. So one of the things that I find very important is that being all these things non-dualistically at the same time helps to expand, get rid of the eye. Sure. You know what I mean? Exactly. Yeah, exactly. I find that, you know, like, when I kind of reflect on that, that being all these different things at the same time breaks down, for me, that breaks down the notion of me as a, you know, exactly. Well, that's how I'm the very coarse notion of what. I guess so, yeah. But insofar as you're still identified with yourself, I'd say Vajra is still another one.

[66:16]

There's an antidote for that too. Yeah, antidote, right? Sometimes you become a deity and then again formed an attachment to that deity. So there's an antidote for this. There's antidote for the practice. There's a practice, the solution of the deity. That's why after you become the deity, you rest in emptiness and then you reappear as the deity again. You can do that and you can across Air Vajra, where you are beginning to born, and then you melt it down, everything that one is, you have to give it away.

[67:27]

And then reborn again, and the evolution of Air Vajra. Even if that evolution of Air Vajra, and all the body and everything, has to be at the end dissolved, actually completely. and then have to have a zhughrim, completion of a stage, zhughrim. You know, zhughrim is very important. So, jirin and zhughrim, two terms. Jirin is the creation stage in the Vajrayala, and zhughrim is the completion stage. And the jirin creates a zhughrim It destroys, but it's not destroyed negatively, but when the helium gets too uptight, it doesn't help too down.

[68:27]

There's a storm when everything dissolves in the protection chakra, then the protection chakra dissolves into the... That's right, and it all dissolves. Yeah, that's the completion, but even before that, there's the body model. Well, I guess that's the inner generation state. So you and yourself was, hey, Roger, an antidote. You and yourself was Jeff. And viewing the pelagera as this body model is an attribute to view yourself as the worship. Viewing the movement of the land is an attribute to view yourself as the body model. But the absorption is the final aspect.

[69:29]

Viewing yourself as suchness is an attribute to all. Well the idea is that when everything dissolves That has to feel very comfortable. Well, to dissolve to something, you know, to dissolve to the Lengi Jiva Yishi. You are dissolving into the Lengi, not dissolving into nothingness, but it is dissolving into the Lengi Jiva Yishi. With the Lengi Jiva Yishi, they clear light, clear light in spontaneously bliss. Right. Well, that's where you become dissolved into that. But you don't dissolve into nothingness. No, you don't disappear. That's right. You don't disappear. And if you do that, then it's in the other state. You dissolve with the Shunyata state.

[70:30]

Yeah, the Shunyata part means that... In this Shunyata tradition. So now what's definition of clear light here? Clear light is spontaneously born. Remember in the beginning we were describing who we are. That nature, the pure nature. So you're not talking about Shunyata? No, he's talking about Shunyata. We know Shunyata and that's what I mean. But here it's specific to dissolve into that. into that original face. Don't make it with him, dude. That made me, you know, you have to. It is different. It is different. It is different. You know, there is a time option.

[71:33]

Yeah, yeah, yeah. It's really your intrinsic nature. Intrinsic nature. So the clear light is your intrinsic... Clear light. Intrinsic nature of your self nature. The physical matters are... The matters are... Same thing with this. Yeah. Come on to that. Why can't you just have clear light without going through all the other stuff? Why does one have to dissolve in an accident? Why do you have to build this whole palace in order to dissolve into the clear light?

[72:36]

Why can't you just find the clear light? Because the pak cha is so heavy. We can say that easily on the table. But it's difficult to utilize. Because the pak cha is so heavy. It's a tool. It's a tool. It's a boat. But there are those who say you can't dissolve it. Even, even, you know, Kajipas. Some trying to come popular, you know, with circus. Well, some Jokjin, Jokjin would say. Yeah, some Jokjin. Jokjin would say that. Jokjin. Easy to say, right? That's why a lot of many, many young people are trying to Jokjin. Jokjin is very attractive. Because it looks easy in Jokjin practice. Oh, yeah. Yeah, very attractive.

[73:37]

Because it looks easy. Well, maybe we'll stop now. Okay. So, in theory, it is possible. Oh.

[73:51]

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