One needs the support of balance, some sense of calmness, because the calmness will give you the strength to see the light of your mind, to see the clarity of your mind. When you do not have the experience of a true balance of calmness, when your mind is not calmness, this energy is too much excitement. You would not know how to handle your energy. So shamatha builds the foundation, builds the space to be balanced. And once being able to balance that, then the energy does not become a scattering excitement to us. Then at this stage the excitement is something, the energy is something, becomes the fertilizer. All our neuroses become fertilizers. They are the main thing we needed. Without them there is no vitality.

[01:11]

But at the beginning, fertilizer without the skillfulness is, you know, you just have a fertilizer next to your nose. You really have to be strong not to feel it. So that's how we have to be very careful in meditation also. It's extremely important, because we have been so patient being in samsara. Now why not be patient for maybe a couple of months or one year or something like that in doing a step-by-step practice. Because it's a question of extremely carefulness at this stage. So in order to bring our scattering mind, first of all we need to balance the scattering mind, which is extremely important. When we are not able to experience the presence of our mind, then the mind is so scattered that you would not know where to start from. You would not know your mind because you haven't seen your mind.

[02:30]

In order to know the mind, first we have to see the mind. Once you see the mind, then you know the mind. When the mind is scattered everywhere, we would not know the mind because it's everywhere. You don't know where to start from. When you start from here, something else goes there. And when you start from there, something else goes up and down and everywhere. And later on we would need a machine to spin our head everywhere to look at our mind. And a very powerful telescope to bring it closer, whatever. So we need that kind of strong presence of technique to bring the mind to one, first of all. And therefore the meditation of shamatha is extremely essential at that point to have a state of mind which is more relaxed and more balanced. And the way the shamatha meditations are done, there's visualizing shamatha meditation and there's non-visualizing shamatha meditation. It's called the form meditation and formless meditation and then shamatha meditation.

[03:45]

So now the Dzogchen nature. Dzogchen nature is shamatha when it's taught to cool the mind. When it's taught, you know, the method here you have a water boiling here and you have a cold water pouring inside. So once it starts boiling, you pour it down. Once it starts boiling, you pour it down. So therefore the water always becomes cool so you can dip your head inside. So you learn to dip your head in a warm water, then get a little bit hot, then get a little bit warm. But you're balanced. First it's very cool water. Then you put a little bit heated up and you get used to it. It's something like when we get in the bathtub with hot water. First it's very hot. Then slowly, slowly. Just like that. Just like this. How we are getting, how we will learn to use our manure of this neurosis for our benefit.

[04:48]

But if you just go straight into the water, boom, like that, you know, you will just wake up, you know, you will break it up. You'll break it up. It's so hot you will feel, oh I can't handle it. And that's how many people break from the spiritual path sometimes, you see, because they go too strongly. And then they will just, they just not know the experience step by step and they think this is, I can't handle it. It's true because you're not as capable to handle it. So, very moderately, one has to go, you put the body in your bathtub gently. Same thing, you've got to gently turn. So, it's like pouring up cold water and at the same time you put less and less cold and then it becomes hotter and later on nothing can affect it. In India, there are a lot of people, those who learn to eat poison. They eat poison. First you, the way to eat poison, to learn to eat poison, you rub the poison on your, little bit here, outside of your mouth.

[05:53]

And then you rub it for one day and of course at the beginning your mouth will start swelling up, everything will happen. And then once it get used here, after some time it would not start swelling anymore. And then you start eating it, little bit. And then you eat little bit, [...] and after some time you can eat the poison all the time. And what happens, when the snake bites them, the snake dies. It's so strong, their body becomes so strongly resistant, nothing can affect them. Something like that. So this is how, similarly in our state of meditation also, we have to go, it's like we are learning to use our energy ultimately as the resources of the enlightened nature. The energy does not become some kind of obstacle, the excitement, but it can become obstacle if we are not skillful in dealing with our energy.

[06:57]

We have to be very skillful in dealing with our energy. And never to rush for that, and never to just go straight for it. Now Vajrayana student, those who are on the path of Vajrayana and Dzogchen path, to understand the Dzogchen mind, we need tremendous support of merit. And this is based on the experience of all the enlightened teachers. And it's not something that, it is something simply being said, just like that. It's based on a true genuine experience that we need the support of relative compassion also. We need the support of merits, all compassion, all compassions are merit. Doing something virtuous is merit. Doing something good for others is a merit. And that kind of support, the strength, give us to experience that state of mind which can,

[08:01]

where ultimately all of our arising energy does not become some kind of obstacle, they do not become a demon for us. They become something, a good ice cream for us. Something like you can like it. They become something, a good source of happiness to us. This energy does not become some kind of problem maker to us. But at this stage they are like problem maker. Emotions creates, the energy of emotion creates suffering, creates pain. Certain kind of thoughts you like, certain kind of thoughts you don't like. There is rejection, there is acceptance. And so this, all this energy creates excitement. And we freeze into this excitement each moment to moment. And the excitement creates limitation. Excitement is frozen and therefore we become habitually orientated into excitement. So moment something arises we are excited.

[09:04]

We are orientated habitually now to become excited because many lifetimes of excitement. Now in meditation one is constantly breaking up that excitement. One is constantly breaking up that frozen state of the mind that is overcoming the limits of habitual orientation. So therefore it will be pretty much different you see. When you meditate, when you break those excitements it will be very powerful. Especially on the Dzogchen path. In Dzogchen path is the ultimate nature of the mind is introduced. And the student got to be strong enough to work according to the fashion of that ultimate state. According to the style, according to the nature of that ultimate nature.

[10:07]

One should be able to experience the nature of the nature of ultimate. And when one is not strong to experience that. And when one opens oneself. Dzogchen does not have reserve. Dzogchen opens oneself. It's person become vulnerable at the same time. You are not, you do not have any reserve, you do not have any bandage. In Dzogchen meditation. You are not asking the help of any bandage. You have proclaimed that here I am. And it's a tremendously powerful strength. And when you deal with that, it's like a tremendous power inside. The nature, the ultimate nature that nothing can strike. All the energy become liberated. All the energy become into its pure energy. But if you lose the presence of that awareness.

[11:08]

And that is where the excitement can again catch you back. And again trap you. So when you do Dzogchen meditation. It will be very striking. You will experience, you will cover the state of mind which you have never covered before. You will come to experience tremendous spaciousness. And tremendous cleansing, purification of tremendous accumulations of habitual karma. You will experience in a one instant moment. Very powerful. But at the same time, when we lose the presence of the awareness. Then again we will get back to the same hole. So one needs the awareness, extremely careful presence. And to have the presence of the awareness one needs the support of the merit. And of course, one should know the state of mind, how it works.

[12:11]

As I said, it's open, it does not have any reserve. It does not have any reserve in a duality state. It is the state of mind which is ultimately non-dual state. So non-dual does not have a territory. Non-dual does not have some kind of reserve. Some kind of something, a little bit left over which you could use it if something happens wrong. That kind of state is a duality state. And here you are not asking for any help of duality. No matter even if it says it's the medicine of all the enlightened beings. You don't need that at that stage. It's completely presenting yourself totally. And therefore, in order to experience that issue, one needs the support of the merit. Please remember that accumulation of merit is very important in that moment to be able to experience the strength. So, and when you break up, when we have a glimpse of that nature,

[13:23]

because most of the time, I know, you know, most people don't have the awareness. Even we have received the Vajrayana initiation teaching. One is supposed to be in the nature of the awareness all the time, receiving initiation. But we all know what we are. You know, most of the time it's hard for most people because one is not used to that state for a long time. One would again get back, one would get excited to the energy, again one would start entertaining that energy and then one would get lost into the energy. One would not know how to liberate the energy because one is lost in the presence of the rikpa, the presence of the awareness. And now each time, it's so powerful, it can change different mental make-ups. It will change make-ups of a person's life because of the strength of the awareness. And we are not the person who is really on the path of enlightenment. It's not somebody with a light-hearted, you know, it's a little bit like who is afraid or who is a little bit scary.

[14:29]

Or I like to be something good and I want to do Dzogchen. If a person has like that kind of mind, better not to do Dzogchen for a while. One should have such a strength of mind, no matter what it is, you're going to use everything into it. You know, whether it's good, whether it's bad, you're going to use that and cultivate that for the nourishment of the nature. That kind of state is extremely essential for Dzogchen. And of course, the blessing of so many skillfulness in Vajrayana is this tremendous method, very little pain. That is the special teaching of Vajrayana. Tremendous method, hundreds of methods, very little pain, very little pain. This is, this hundreds of methods is not in other vehicles as much as in Vajrayana. But each different problem can be healed by the Vajrayana initiation, by the Vajrayana teaching.

[15:33]

And able to heal that karma. It will make a person easier on the path. At the same time, the person should have the strength that I'm not looking for that easy. When something difficult comes, I'm not, I'm not, I want that support. You should have the strength, no matter what comes, I'm going to eat it up. That's the style of Dzogchen. You eat up. Whether it's good karma you eat, whether it's bad karma you eat. You do not say this is a junk food and this is a good food. And that kind of courage you need, and it's the ultimate nature. It is with a tremendous courage nature, the Dzogchen mind is sure. So, so when one has a glimpse of that, glimpse of that awareness, it has broken in terms of year, I would say, hundreds of thousands of years habitual experience.

[16:37]

It has broken so many karmas that, within that presence, that, that glimpse, one glimpse of the awareness has broken so many karmas. That is how it has to open up, overcome the limits of the dimension of habitual orientation. After all, it's all habitual orientation. That our mind is completely soaked and covered into obscuration of habitual orientation. So the person is, a person is, habitual orientation is there is something rejection, there is something acceptance, you know, there is all these labelings, the words. And the Dzogchen goes beyond words, beyond orientation, beyond all the labels. So the person is, has a tremendous courage to, you know, just sit like this. And no matter whatever things come, it's like, for example, the, for example, the frogs.

[17:40]

Whatever comes, they just eat it. Kind of state of mind, you know, whatever comes. Good comes, you eat it. Bad comes, you eat it. You see, you're not afraid of the bad and you're not something surrendering to the good. If you're surrendering to the good, if you're having aversion to the bad, you're not a Dzogchen practitioner. You see, then you're simply doing a practice, even you're meditating Dzogchen, it's, but you're doing the very linear practice. And then you will never be able to actualize the strength of the Dzogchen. And then when we, through that glimpse of experience, and when that moment goes, then now that one glimpse is not enough, one needs a great deal of continuation, you see. Because so many karmas are there. So many karmas, hang-ups we have from so many lifetimes.

[18:45]

Simply not easy to just get rid of by one glimpse. And because it is not enough, one glimpse after one glimpse, there is a secondary coming on. If one glimpse is enough, then the one glimpse will solve all the problem. Because so many hang-ups are there. And then, and then we start again, when that glimpse is experienced, then again we started to get excited to the next energy. And then again, we have lost contact in the true sense of glimpse, you see. The glimpse is so short in a way, even harder you can imagine at the beginning stage. During the glimpse, one is not excited. But it's so short that even you can think that, oh, I like my glimpse. That is where you get caught. Already there's a great deal of awareness is lost. And you cannot even notice how fast it goes.

[19:46]

So very little awareness at the beginning stage, you see. But you have experienced. While you experience, you are completely into its glimpse. It does not have that duality. But the moment you start to get excited, you have lost it. And it's so fast. And then when you started to catch it, now the previous karmic personality, karmic makeup is completely broken. And then, actually, there is no need to reassure. But again, now excitement is the fear. Excitement is the fear itself. Now excitement brings the fear to reassure yourself, you see. Oh, now I need the glimpse. Where am I? That again, the grasping orientation, the habitual grasping orientation, again complex. So then again we look for the orientation. Oh, now where am I? And then, due to the different karmas,

[20:51]

sometimes some good karma comes and sometimes some bad karma matures. We always go through different kinds of states of mind, karmically, good and bad. And then, when we go through different good and bad states, and if it's something bad, now this point of Dzogchen meditator, now that is the time when the good comes, the bad comes, you've got to eat it up. But mostly when bad comes, then either you will go, please do me a prayer, that I will get better. Of course the prayers are blessings, but real Dzogchen practitioners don't need that also. See, it's something different. You just eat it up, you see. You just eat it up. That's the strength of the Dzogchen practitioner. But then, when we are not strong enough, of course prayers are great blessings, they can help, but you can't ask all the time to be prayed for some nice situation.

[21:56]

You're not breaking your excitement there. But of course all the prayers have tremendous power to penetrate and help that person, but one should not ask all the time, then it's become a habit later on. And that's something one has to be strong. So it shows a tremendous strength, how the Dzogchen, you know, that one would eat any situation, and then one would be able to break through that, because when you have that awareness, that makeup of negativity is also there, you would break it up. And that is how one lifetime enlightenment comes in a state like that. No matter how it comes, the person has the strength to eat it up, and then it does not take long for a person to get enlightened, by the nature of the Dzogchen, you see. The most longest time is like 12 years. If a person can go straight to a retreat for 12 years, they get totally enlightened. And three years, six years time, depends on the individual. But 12 years is really, it's almost like pretty much a guaranteed time for enlightenment,

[23:00]

if one keeps that awareness, through the strength of the Vajrayana practice. So that kind of courage, you see, is needed. So it's like our Dzogchen practitioner is a fearless, fearless person. In Tibetan it's called Jigpa Mepa, Jigme. But in English it does not have really the meaning of fearless, it does not mean there is a kind of less fear, fearless, you see. It sounds like there is less fear. It's not something like that, it's like being fear. That state of mind. And once you start tasting, eating up all the good and bad, then you really taste the nature, the nature of the strength of sanity, then nothing can affect you at that stage.

[24:00]

Once you get that confidence, through this practice, then later on, whatever comes, it is delicious then. Whatever comes, it is delicious. Emotions come, they are delicious. This comes, that comes. Nothing at that stage is something hard. But still that, you know, we are kind of, at this moment we are kind of picky. And we are learning now not to be picky. So let's have a lunch break at this point. And please remember, it's very important to remember the essence of the teaching. And then this afternoon we will do a talk. OM BENDUR SADHU SAMAYA MANU PADAYA BENDUR SADHU GANOPA TIGRADE OM MEBHAVA

[25:03]

SUDHO KAYO MEBHAVA SUBHO KAYO MEBHAVA ANURADDHO MEBHAVA SRAVASI MEBRAYASA SRAVAKASI SUJAMI SITAM SHRIYAM KURU HUNG PHAHA HUNG PHA SRAVATA THAGATA BENDUR MAMEN BENDUR BHAVA MA SAMAYA SADHU OM BENDUR SADHU SAMAYA MANU PADAYA BENDUR SADHU GANOPA TIGRADE OM MEBHAVA SUDHO KAYO MEBHAVA SUBHO KAYO MEBHAVA ANURADDHO MEBHAVA SRAVASI MEBRAYASA SRAVAKASI SUJAMI SITAM SHRIYAM KURU HUNG PHAHA HUNG PHA SRAVATA THAGATA BENDUR MAMEN BENDUR BHAVA SRAVASI SUDHO KAYO MEBHAVA TIGRADE OM MEDHAVA SRAVASI SADHU SRAVASI SUJAMI BENDUR SADHU SRAVASI SUJAMI

[26:05]

Please have a good lunch. Don't be very picky. SRAVASI SUDHO KAYO MEBHAVA true nature, the courage, the strength to be that way, we need tremendous support of the merit. So the mantra is courage, it gives you the courage by that purification that one is able to understand the nature of absorption mind. Without that purification, without that support of the strength, it's very hard to experience the fearless nature, the courage nature of our mind, the capacity, the capacity, unlimited capacity of this nature, the tremendous

[27:14]

potential of that capacity of that wisdom enlightened mind. To be that enlightened mind, just to be that needs tremendous courage. As I said, we eat everything, because it has the courage, that enlightened nature has the courage to, nothing stops, nothing stops, you just keep on going, it's like a person keeps on going, nothing stops, you eat everything and you have very good digestive system, and that is the courage, and that is what the practice of the mantra, the practice of visualization, the practice of accumulating merit, it's like building a very good digestive system. It's like a person starting to learn that poison, starting to learn to eat the poison, and once your body is strongly, what do you call it, immune, strongly immune, then

[28:22]

the poison cannot kill you. The poison will be one of the most important nutritious for the vitality of the body. So, similarly, we have, I don't know exactly, possibly it must be true, that the peacock, best food is poison. The more poison the peacock will eat, the more, better complexion and colors will manifest on the peacock's body. Similarly, the more neurosis is there, those all neurosis become part of the enlightened nature, they become the various materials of the enlightened state. Without them, there is no material, there is no food, in a way, for the enlightened state of mind. But that does not mean that

[29:29]

at a stage when you become enlightened, you would have a lot of neurosis, and there is the neurosis, and you're waiting there to eat it up, eat it up. That does not mean what eating up means also. It is on the path, the person does all this karma which are behind, they do come in front of you, they will come, but each time when they come, you would not be surrendering to them, you would be eating them up. You see, that's the difference of the Rigpa mind, the Dzogchen mind, it's something you do not surrender, you do not surrender, you eat up. Because sometimes when our thoughts are something extremely difficult, one should be crushing them. There are ways of expressing, eating up, or one could say crushing up. When you crush up with something, it's not a big deal for you to crush it up. Similarly,

[30:31]

that one of the main things why we get so much caught, and so sensitive, is because we, our grasping is so strong, and something we are not strong enough, and that's because of lack of courage. Lack of courage, why we are not strong enough. We have a fear, we are still surrendering to our fear, we are not strong enough to have that courage to eat up, to crush it whatsoever. We believe that it has to be taken care of, and we surrender, and we completely bow down to our fear. And that's happening all the time, we are constantly prostrating and bowing down to our fear. And now in the practice, when a person comes

[31:36]

and does prostration, what really prostration means, prostrating from the point as a dignity, prostration shows the greatest dignity in a way, to express that nature. Prostration is releasing, prostration is releasing our tensions. Prostration is releasing our grasping. Prostration is expressing the merging of the mind into that space, which can absorb everything, which can manifest all different colours. So prostration is based on an ultimate state, on a fearless state. It does not mean that you are doing prostration and then now you become smaller, then the other person becomes bigger. That's not the point of the prostration. And that's how the person, when does the prostration, one should have that correct understanding, and by understanding then we merge into that state. So all things are Dzogchen

[32:40]

teaching. One can relate with the Dzogchen teaching and one can relate with a very ordinary teaching. One can do a Dzogchen meditation, but without the courage, one would be constantly trying to find something, one is constantly trying to be picky. One can think that I'm doing Dzogchen, but you are very picky what kind of thoughts you have. What Dzogchen means? Dzogchen means, Dzog means completion, or great perfection. Completion, the great, great perfection. And here we are not perfected because we still have a grasping, we still have a duality, something we are picky. So when we are picky, that's not called perfection. Perfection has to go beyond picky. One who goes beyond picky, that is called the great

[33:42]

perfection. But one who exists in the realm of picky, that's not called the perfection. So to be a Dzogchen practitioner, one needs this tremendous courage, this wisdom, and that wisdom do gain more and more profound and more and more experience into that in time when we do that. And simply by doing it, simply by just doing it, then one gains a genuine experience. But one would not experience that capacity of the Dzogchen rikpa nature. One would not have a confidence as long as we do not actualize that interpractical thing. And when you actualize that

[34:42]

interpractical thing, you know, it's not something, sometimes people do have misunderstanding also. People, some people think that if I actualize Dzogchen practice, what do I do if I'm standing in a road? Do I let myself go and stand in the middle of the road and let the car come over me? Or how should I integrate this kind of, those are very important thing when to, how to approach the phenomena. And if I just stand there and let the car come, you know, if I don't try to discriminate, do not be picky at that point, if I do not be picky that trying to run away to the across the road and just stand in the middle of road, or the lama said that one should not be picky so I'm just going to be standing here. And then that's not skillful. You will kill yourself

[35:47]

at that point. So therefore one needs extremely, really one needs a wisdom knowledge. And I would say one needs to negotiate, one needs to negotiate with oneself how gross or subtle or very subtle you are. If you are very gross, the gross, the tremendous mental grossness that produces this mind, produces this body, I'm sorry, this tremendous mental grossness that produces the body. And now already the body is there, it's not something transparent, you know. Right now nobody's in the rainbow body. So it is pretty much a gross body. Karmically it has built up that grossness in the state of the mind. Simply experience gross and hard, gross and solid is not something substantially there or fundamentally there. It is simply an experience

[36:51]

of the mind. It's no more than experience of the mind. It's very much like the gross and solidity we go through in our dream, even they were insubstantial, but we think they're very gross and solid, simply an experience of the mind. In our dreams we experience the smell also, one can smell the food in the dream and one can touch the places and you cannot go through the wall. It will prevent you from going through the wall of the dream to get reaching the other's room. Because that's how we are habitually grossly orientated and that is called the obscuration, the veil, the obstruction. And they're all simply a state of mind experience and they're not fundamentally something like that. It's simply a kind of a drug hallucination experience. Therefore it's called illusion. A meditator's point of view is called illusion.

[37:53]

But now the illusion has been a little bit strong, so we have to deal with the illusion. Even we know it's illusion, but we have to be negotiating with the illusion. We have reached the point where we have to negotiate to an illusion now, which means it has been quite in a solid gross way. So it's not just that easy to snap a finger and it's over. Unless you are willingness in a very strong way that you do not mind at all, no matter what it comes, that you become a wandering yogi or wandering yogini, we say. A wandering yogi and a wandering yogini does not have any attachment whatsoever. Whatever comes, you know, they're completely dedicated towards that nature. But that is pretty hard. That is only a superior being can manifest into a wandering yogi and wandering yogini, dedicate their life

[38:59]

completely into that essence. Most people, even we hear the teaching, we know that, but we kind of be negotiating constantly in ourselves. We are doing that. And it's good to know that you are negotiating. And when you know that you are negotiating, then you are not being hard on yourself. You are not being pushy to yourself. You do not blame yourself. You know that you will make mistakes, but it's fine. At the same time, you will be able to heal it. It's not something that is the last thing in the world. It's happening and nothing can change. Nothing is like that. The nature of the older mind, there are many sayings also that no mind is like a stone, you see. And sometimes when people have a fight, they think this is the end, nothing else. But it mind is fragile in a way. It's open. So therefore, that's how the mind has an emptiness. The mind

[40:06]

has the openness. Nothing is the end of the world. And when we think it's the end of the world, that's when we become pushy and we punish ourselves. And so therefore, one has to understand the path is a skillful means. Skillful means why we need the skillful means. To apply the skillfulness on the path so we are skillful in negotiating with ourselves. That's what skillful means. Skillful means that knowing oneself better. And though we know that we are already caught in the state of illusion, however, but you are skillful enough to deal with yourself at the same time. And when we have that wisdom, then there's a light. Then everything becomes much lighter and lighter. Now, so, you see, it's not something that, since most of us here,

[41:08]

we are not wandering yogi and yogini, and we would be, yeah, it's not something that, you know, nobody has the strength to eat up everything all the time. So you have the clarity to see yourself that, okay, you are picky. But, you know, you are picky. The moment you see that you are picky, then at the same time, you make the effort to make it less. And it gives you the strength that, and how picky can obstruct, and how much it can block, and how much it can limit our scope to know that nature. So then we become less and less picky. At the same time, we don't blame that we are picky because it's tremendous lifetime accumulation of that habitual orientation. So therefore, you are also at ease. So you don't blame on yourself at the same time. At the same time, you have the wisdom to cut through that, you see. You do not

[42:11]

surrender to that picky state. And that's very important, you see. And when a person does not see that, then you think, oh, I received that teaching, and now I should be completely into that pickiness state. And that does not happen, so something is wrong with me. You know, nothing is wrong. The wrong is the fundamental ignorance, which is developed. So fundamental ignorance is developed and creates that confusion. And now understanding that, one is doing fine. But if we lose the awareness, that is where we get back into that simple old style. So therefore, the mindfulness, the awareness is so important, so we don't feed that picky state. We simply see that picky state, and it will manifest without, sometimes it will be very strong that you would not have control. But however, the practice, well, having that awareness will cleanse from time to time. The question of mind is something that needs the most careful wisdom and attention in our life.

[43:19]

Nothing is delicate than the mind. Everything, after all, everything is the experience of the mind. It's a question of mind. And not knowing this mind will lead us to craziness, and knowing this mind is like the greatest happiness. The world happiness and suffering is on the mind, and so the world path of the teaching is to learn the mind, is to heal the mind, is to make a, is to, on the path, we make a better mind, and then eventually one goes completely beyond those fears, and overcomes that, and then becomes the absorption state. And therefore, once you're on the path, you know, you should not impose on yourself that you've got to be like this. You should have the awareness. You simply having the awareness is good enough. In every teaching, in every teaching, simply having the awareness, simply recognizing those state of phenomena, and not to get excited, one would have a tremendous liberation, you see. And that is what

[44:23]

we need, the balance in the speed of the meditation. The balance comes within that state of recognition. Balance would not come just by pushing yourself so hard all the time, you see. And the development of spiritual attainment would not be just like you meditate for 20 hours, and sometimes that is like too risky, because you push yourself, you impose on yourself for too long, and then you could break it up from there. And it's not very skilful. So one should go very skilfully, you see, that sometimes, sometimes, sometimes you just relax. You listen to some music. You listen to some music, and you go and take a drive, because the mind needs to be healed in a very, very skilful way, according to each person as a different function of the mind. And same time, you should not again get back to the picky state, you see. That's very important.

[45:28]

You relax. There's a point why the teachers, every teacher says, relax. When you relax, it's almost like, you know, the mind becomes settled by itself, and it dissolves all the phenomena. So step by step what you do does not mean the spiritual path is always like sitting in a meditation posture, that is the spiritual path. Spiritual path is unlimited, the way it can express. Sometimes the music you hear can be a spiritual attainment, but with awareness. Simply not. Without awareness, it is just ordinary, you see. And so it can be healed through different, different ways. And one should not be, one should need that wisdom, that knowledge, how to heal oneself, because nothing is complicated than the mind, and nothing is wonderful than the mind. Not knowing this mind is the biggest confusion, and knowing the mind is the biggest happiness, the greatest gift, whatever we could say that we have. And that's the only

[46:30]

thing we have, after all. We don't have anything else besides this mind. So now, in beginning a meditation, as I've explained this morning, in meditation, we begin to meditate on the mantra.

[48:13]

Now there is another mantra. Now there is another mantra.

[49:27]

Now there is another mantra. [...]

[51:54]

PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA

[53:08]

PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA PEDRASAMAYATHA SIDDHI PADAMU

[54:34]

OM YAM PEDRAGURU PEMATRITENZA PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA

[56:04]

PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA

[57:52]

PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA PEDRASAMAYATHA SIDDHI PADAMU

[59:20]

PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA PEDRASAMAYATHA SIDDHI PADAMU PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA

[60:45]

PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA PEDRASAMAYATHA SIDDHI PADAMU OM YAM PEDRAGURU PEMATRITENZA PEDRASAMAYATHA SIDDHI PADAMU

[62:11]

OM YAM PEDRAGURU PEMATRITENZA OM THE FIRST BUDDHA, SAMANTHA BUDDHA, WHO IS THE PRIMORDIAL GROUND, O VAJRASATVA, VAJRATATHARATHA, THE GREAT HERO, THE LORD WHO PROTECTS BEINGS, PLEASE LOOK UPON HIM WITH EYES OF WISDOM AND LOVING INTENTION. AH, EVEN THOUGH I PRODUCE FOR THE VERY BEGINNING A PRIMORDIALLY PURE, DUE TO DISCURSIVE THOUGHTS ARISING EVENTUALLY AS ERRORS, ALL MY TRANSCRIPTIONS, WHICH BECOME MANIFEST IN DISHONOR BY IGNORANCE AND SEIZING BY TRUALITY, I UNDERSTAND THE LAST EXTENT OF THE MOTHER, THE DHARMA DOCTOR OF GREAT PURITY. VAJRATATHAR, O MASTER OF SECRETS, THE ANOMALOUS VAJRASAMAYA, BY REASONS OF THE HUNDREDS OF THOUSANDS OF SAMAYA VOWS, THAT THE SECRETS OF BODY, SPEECH AND MIND, EVERY TRANSCRIPTION OF ONE'S VOWS, EVERY DEVIATION FROM ONE'S WORD, I CONFESS IN ATONEMENT THE CAUSE OF MY REGRET AND REMORSE.

[63:16]

THOUSANDS OF HUNDREDS OF THOUSANDS IN TRANSCRIPTION BECOME SPIRITUAL DEFECTS. BY THE VAJRATAKINI, WHO IS THE CUSTODIAN OF MY KARMA, THIS BECOMES THE REASON FOR TERRIBLE PUNISHMENT. I CONFESS MY ACCUMULATION OF SINS, WHICH BECOME AN ASPIRATION IN THIS LIFE, AND THE CAUSE OF THE GREATER UNLIMITEDNESS. WHO, ON ORDER OF DESIRE, SUPREME BODY OF THE GREAT VALTRA, WITHOUT CONCEPTIONS AND FREE FROM BOTH TRANSCRIPTION AND CONFESSION, GOES ON THE VALTRA, THE LAST EXTENSE OF INTRINSIC AWARENESS, WHICH IS PRIMORDIALLY PERFECT, INTO THE LAST EXTENSE OF DHYANAVATTHU, WHICH IS FREE FROM CONJOINING, OR SUFFERING WITH ANYTHING ELSE. OM BENZAR SATO SAMAYA BENZAR SATO SAMAYA TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE

[64:18]

SIDDHAM SHRIYAM KURUKUM HA [...] HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO OM BENZAR SATO SAMAYA SARVA DHANO BHATI TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HA HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO OM BENZAR SATO SAMAYA DHANO BHATI TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HA HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO

[65:20]

OM BENZAR SATO SAMAYA DHANO BHATI TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HA HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO OM BENZAR SATO SAMAYA DHANO BHATI TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HA HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO OM BENZAR SATO SAMAYA DHANO BHATI TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA

[66:20]

AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HA HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO OM BENZAR SATO SAMAYA DHANO BHATI TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HA HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO OM BENZAR SATO SAMAYA DHANO BHATI TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HA HO

[67:21]

BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO OM BENZAR SATO SAMAYA DHANO BHATI TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HA HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO OM BENZAR SATO SAMAYA DHANO BHATI TUTHAT VIDHO MEDHAVA SUDHO KHAYO MEDHAVA AMINRAKHA MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HA HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA SATO OM BENZAR SATO SAMAYA

[68:23]

DHANO BHATI TUTHAT VIDHO MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HO BHAGAVANAM SARVA SATHA GATHAR BENZAR BHAVA MAHA SAMAYA DHANO BHATI TUTHAT VIDHO MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HO BHAGAVANAM SARVA SATHA GATHAR BHAGAVANAM SARVA SATHA GATHAR DHANO BHATI TUTHAT VIDHO MEDHAVA

[69:25]

SARVA SIDDHI MEDHAVA SIDDHAM SHRIYAM KURUKUM HA HA HO DHANO BHATI TUTHAT VIDHO MEDHAVA SARVA SIDDHI MEDHAVA SARVA KHARMA SUDHANE SIDDHAM SHRIYAM KURUKUM HA HA HO DHANO BHATI TUTHAT VIDHO MEDHAVA SARVA SIDDHAM SHRIYAM KURUKUM HA HA HO SIDDHAM SHRIYAM KURUKUM HA HA HO Enter, One for Dharma. And offering first for the occupants. RAMYAM KAMA HARMA Namo Tsog Tse Dek Ye She Rang Nye Gye Ang Sog Gye Sog Ta Drek Tse Lam Ma Ta

[70:30]

Dham Tsung Kyil Go Nye Nye Tshil Tak Pao Khang Tra Dham Tsen Chok Nga Dyr Gye Long Chok Sog Gye Chok Pa She Gye Chok Nga Dham Tse Nyang Cha Chak Gyi Nang Pa Chok Chok Gye Yin Tsuk Ngo Ngo Ngo Thak Trok She Thak Trin Tuk Pak Chok Guru Deva Dakini Ganesh Chakra Buddha Buddha Shakyamuni Daka Ram Yam Kham Om Ah Du Namo Tsog Tse Dek Ye She Rang Nye Gye Ang Sog Gye Sog Ta Drek Tse Lam Ma Ta Dham Tsung Kyil Go Nye Nye Tshil Tak Pao Khang Tra Dham Tsen Chok Nga Dyr Gye Long Chok Sog Gye Chok Pa She Gye Chok Nga Dham Tse Nyang Cha Chak Gyi Nang Pa Chok Chok Gye Yin Tsuk Ngo Ngo Ngo Thak Trok She Thak Trin Tuk Pak Chok Guru Deva Dakini Ganesh Chakra Buddha

[71:30]

Buddha Shakyamuni Daka Ram Yam Kham Om Ah Du Namo Tsog Tse Dek Ye She Rang Nye Gye Ang Sog Gye Sog Ta Drek Tse Lam Ma Ta Dham Tsung Kyil Go Nye Nye Tshil Tak Pao Khang Tra Dham Tsen Chok Nga Dyr Gye Long Chok Sog Gye Chok Pa She Gye Chok Nga Dham Tse Nyang Cha Chak Gyi Nang Pa Chok Chok Gye Yin Tsuk Ngo Ngo Ngo Thak Trok She Thak Trin Tuk Pak Chok Guru Deva Dakini Ganesh Chakra Buddha Buddha Shakyamuni Daka Ram Yam Kham Om Ah Du Namo Tsog Tse Dek Ye She Rang Nye Gye Ang Sog Gye Sog Ta Drek Tse Lam Ma Ta Dham Tsung Kyil Go Nye Nye Tshil Tak Pao Khang Tra Dham Tsen Chok Nga Dyr Gye Long Chok Sog Gye Chok Pa She Gye Chok Nga Dham Tse Nyang Cha Chak

[72:33]

Gyi Nang Pa Chok Chok Gye Yin Tsuk Ngo Ngo Thak Trok She Thak Trin Tuk Pak Chok Guru Deva Dakini Ganesh Chakra Buddha Buddha Shakyamuni Daka Ram Yam Kham Om Ah Du Namo Tsog Tse Dek Ye She Rang Nye Gye Ang Sog Gye Sog Drek Tse Lam Ma Ta Dham Tsung Kyil Go Nye Nye Tshil Tak Pao Khang Tra Dham Tsen Chok Gye Dyr Gye Long Chok Sog Gye Chok Pa She Gye Chok Nga Dham Tse Nyang Cha Chak Gyi Nang Pa Chok Chok Gye Yin Tsuk Ngo Ngo Thak Trok She Thak Trin Tuk Pak Chok Guru Deva Dakini Ganesh Chakra Buddha Buddha Shakyamuni Daka Ram Yam Kham Om Ah Du Namo Tsog Tse Dek Ye She Rang Nye Gye Ang Sog Gye Sog Drek Tse Lam Ma Ta Dham Tsung Kyil Go Nye Nye Tshil Tak Pao Khang Tra Dham Tsen Chok Gye

[73:39]

Dyr Gye Long Chok Chok Gye Chok Pa She Gye Chok Nga Dham Tse Nyang Cha Chak Gyi Nang Pa Chok Chok Gye Yin Tsuk Ngo Ngo Thak Trok She Thak Trin Tuk Pak Chok Guru Deva Dakini Ganesh Chakra Buddha Buddha Shakyamuni Daka Ram Yam Kham Om Ah Du Namo Tsog Tse Dek Ye She Rang Nye Gye Ang Sog Gye Sog Drek Tse Lam Ma Ta Dham Tsung Kyil Go Nye Nye Tshil Tak Pao Khang Tra Dham Tsen Chok Gye Dyr Gye Long Chok Chok Gye Chok Pa She Gye Chok Ngo Nga Dham Tse Nyang Cha Chak Gyi Nang Pa Chok Chok Gye Yin Tsuk Ngo Ngo Thak Trok She Thak Trin Tuk Pak Chok Guru Deva Dakini Ganesh Chakra Buddha Buddha Shakyamuni Daka Ram Yam Kham Om Ah Du So, just offer the first one to the...

[74:40]

Now take one to outside. This is outer one, the bigger one. Smaller one take outside. Put some piece of meat, piece of piece of meat. There is cut, cut it, cut it, cut it. Small. And then, first you put the other one. First you put some wine on the other one. On the bigger one. Here is the wine. Put a little bit of wine on the top. Thank you. Now put it on the other one also. Put a little piece of meat on both of them personally. Yes, put a piece of meat on the other one. Now take the second one outside.

[75:43]

Yes. Who has been chirping before? Anyone who has experience of being chirping? Yes. So, just give me... Can you come? Okay. Thank you. Just give a little bit to everyone. Thank you.

[76:26]

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