The opening of the cool bodhisattva mind, the opening of the mind, the liberation of the deception begin to take place when in bringing those two worlds together, the world of sitting make it more precise, more clear, and the working make it like the experience, actual experience. So putting them together is a very powerful experience to the student mind. And that is really creating the atmosphere is, you have to create the atmosphere within yourself, you have to see your bodhisattva mind and actualize the bodhisattva mind. And how do you actualize your bodhisattva mind? Not by thinking, not by theory, not about future, not in the past, here and now, here and now. And that's basically the whole buddhist healing, the whole buddhist way of liberating, in buddhist

[01:06]

tradition, the whole way of liberating one's neurosis begins from that working now, not by some kind of, you know, asking about, I guess in today, you know, a psychologist's approach seems to be like you ask for the question, you know, about the past, for instance. There's lots of emphasis on what you've been doing, how's your parents, how's your relationship with your friends, and how's your relationship. So all kinds of questions, some kind of investigating your whole past life, not past life, investigating your earliest life, you know, what you've been doing that, and then how you've been doing that, and what that has created to you. So it creates a great deal of murkiness sometimes, where maybe there is something good sometimes,

[02:07]

but actually it seems like a great deal of murkiness, it doesn't really get to the point, and in some cases it just builds one's neurosis even more, because there is always the tendency of that blaming on others, you know, not seeing one's fundamental self-deception in oneself. So there's always the notion of blaming on somebody else, which seems to be the main problem in the approach of the life, because you never see yourself, you never see your deception, and plus, on top of that, we are told to be great, and we are right, and all the time, you know, it's almost like you are a great perfect Buddha from the very first day, and something like that, and that notion becomes very suitable for that fear, for that

[03:14]

deception, to adorn itself, because the word like you are great, and you are confident, and you have great dignity, or whatever, which has been told to us, that creates a very powerful environment for the deception, and then you always have the tendency of blaming the situation on to the others, and when you look back to your earlier thing, to whom do you look back? You look back to your families, and you look to someone outside of you, and most of the time we say, oh, I have a problem with this person, I have a problem with that person, I have a problem, and almost like we have no problem, and if you don't have any problem, you wouldn't be having that problem either. If you have no problem, no deception, you wouldn't be having any problem. So, to create that Bodhisattva mind, to create that Bodhisattva

[04:27]

mind, that friendship in yourself, and to be willing to work with those situations, now instead of blaming all the time, and you don't have to blame yourself, or condemn yourself in a way, but you just see the situation clearly, and it's become reasonable. That's the whole difference. It becomes reasonable, it doesn't become a hassle, you just work with that situation, and then you can clear the situation. That situation will become cleared. You don't have to blame others, and you don't have to blame yourself. You can see the situation, and now instead of analyzing, instead of investigating, instead of labeling all kinds of situations, just create some cool Bodhisattva mind, and just work there, bring the skillful discipline into your life situation, or whatever the mind situation is, and then actualize that.

[05:29]

So in that way, the student begins to experience a great deal of possibilities of opening, and coolness taking place, and then the heat, and that kind of neurosis, that kind of resentment, that kind of aggression, seems to be getting less, and less, and less, and naturally then there is warmth taking all over the situation, and which is very opening. The nature is very opening, because its nature relates with the enlightened attitude. That's the difference. Its nature relates with the enlightened attitude, and that is to say, that it relates with some sense of student begin to experience a deceptive mind, a student begin to transcend from that gross deception, a student begin to see that opening, and space, and precision, and communication, some kind of communication taking place on that level of, whatever the person level is,

[06:38]

on the level of bodhisattva mind, on the level of friendship taking place. There are ten levels of, actually you could say there are ten stages of bodhisattva level, but whatever level you are, whether you are not on even the level of first, or whether you are level one, or whatever the level is, the student begin to experience some kind of depthness in that situation which become cool, which become gentle, which become fearless, and precise, and open, at that level within oneself. And as the student develops, then things doesn't seem to be bothered as much, because now the whole thing we come to find out, that the whole big deal, the whole difficult situation at a particular time has been really being too much aggressive

[07:39]

to ourself. We try to, we have somehow been too much heated up with our aggression. We have been too much, somehow we try to possess this neurosis, possess this heat too much within ourselves. And so, when that kind of situation begins to take heat, and begins to cool down, and then you don't see necessarily why you have to keep doing that kind of situation again and again. So there is some kind of celebration, there is a sense of celebration taking place, and there is a sense of cooling taking place, and there is a sense of sadness also taking place. The sadness is still, the sadness can be seeing something still remaining, and if you don't have that discipline, skillful mean put together, again, you know, you may

[08:46]

find yourself not precise and not clear, and getting caught into some level of deception, and if you put it clear, then the sadness goes to the others. The sadness goes to the others, when you have the clear skillful mean within yourself, the sadness goes to the others, where the others don't see how they can work with their own coolness, which is there all the time, you know, in the midst of all this chaos, in the midst of all this heating, there is some kind of coolness there in every being, that friendship in every being. And how did not come to see that? Then your energy, your strength, become more powerful at that level in working with those situations, more than before. So, on that level, we begin to work with, we begin to climb the stairs of enlargement, we begin to climb the stairs of the roof of

[09:51]

freedom, the roof of liberation, begin to take place at that level. But until the student has some sense of making some kind of friendship within oneself, the whole thing seems to be a problem, until the person doesn't have developed that, the communication with working situation seems to be some kind of problem. And that is one of the main thing that we need to actualize and generate and remind ourselves and mindfulness of ourselves again and again to create that kind of coolness and friendship in ourselves. Very important. There are so many ways of seeing. Actually, our whole life history tells us that. We have the whole teaching in our own hand. All kinds of disappointments, all kinds of depression, all kinds of situation

[10:57]

which we try to make the best of survival all the time. We try to create the best world for ourselves all the time. But it's simply that more disappointment and more depression that is here and now. Here and now, the result is more disappointment and more depression. Things didn't happen open and things didn't work precise and things didn't work on a better level. The result is now. The result is now. And yet, on the same course of aggression, on the same course of neurosis, on the same course of keeping that deception so strongly and losing the friendship in ourself, that openness, that honesty in ourself, then not realizing and not integrating, then there is really not much hope. Not much hope then. I guess it's like a sinking ship that's going to go down and down and down and down underneath

[12:07]

the Atlantic Ocean or underneath the Pacific Ocean. True, that's become like a very sad situation. It's become a very difficult situation. And that happens. So please don't sleep. Please wake up. Emotionally wake up. It's very important. You can sleep if you throw a bucket of water on yourself, fresh. Like that, you need to freshen up yourself with the Bodhicitta mind, creating that friendship. Whenever you find yourself caught in tremendous chaos of all kinds of difficult situations, at that time

[13:12]

you have to put some kind of cool Bodhicitta mind, the skillful mind, all kinds of skillful mind, with meditation, with letting go, with seeing the situation of the past. There are many, many, many materials inside you, and those all are your teachings. Those all are a great working situation. So that is the foundation. There is the gravity. It's a gravity level, a foundation level. Without some sense of gravity, without some sense of foundation, of ground foundation, there is nothing to begin with, and there is nothing to end with. Beginning with is that Bodhicitta mind, is the cool Bodhicitta mind. And if you don't have the sense of the cool Bodhicitta mind, you don't have the sense of the foundation, there is nothing to begin with, and your Dzogchen practice is just going to be on a space level, you know, without any gravitation. You can guess what's going to happen. If you don't

[14:17]

have any gravitation, you're going to fly all over the world. So there is no balance. There is nothing clear. Nothing clear. So make it clear. Make it genuine. Make it workable. Make your situation workable. Make your situation, you could say, communicable. Make your situation something genuine and precise. You don't have to kind of rush, and whoever tries to rush, things don't work. The less you expect, the more you get. The more you expect, the less you get. So you have to have this kind of spaciousness, and you also have to have that sense of clarity, precision in your wisdom. And that seems to be a very important message

[15:21]

of how a student can develop. So work with your situation by that friendship, by that friendship. And I'm telling this friendship again and again, every day we go to this point again and again, because this seems to be the main problem in our world, because we don't know how to put that cool bodhisattva mind and how to work within ourselves. And the whole life thing seems to be some kind of theoretical level, which is not our case. We are practitioners, and we should be working on the level of practitioners, or from that, planting that bodhisattva mind and actualising it into that skilful discipline. So you should not be left on a level of some kind of space level, without any clear reference point,

[16:31]

or level of many levels of extremes, level of nihilistic, or level of absolutely all kinds of bazaars, all kinds of bazaars, all kinds of unclear situations, should not be fallen under those pitfalls of trap. You have to be responsible of yourself, and you have to work with your space, and you have to take responsibility in it, and you have to take some kind of responsibility in your world, because your world is a very important tool for your coolness. Without the world, you can't practise your coolness. Without the situation, you can't practise the coolness. And actually in Buddhist tradition it says your enemy is the best practise, offers the best practise. Your enemy offers you the practise to be patient, practise to be compassionate. So your world offers you the best situation,

[17:36]

and you have to work with it. So some sense of taking pride in that, some sense of taking responsibility in it, some sense of taking dignity in it, and working that with skilful means seems to be very important in our own friendship. A friendship is something you can do for your own sake, and something you can do for the sake of your world, particularly in a sangha, for your dharma brothers and sisters, and to the whole world, to the whole being, without any discrimination. And here particularly, as I said, to your dharma brothers and sisters, to make an enlightened society, to make it a workable enlightened society, to make it a coolness society, to create that kind of gravity, to create that kind of atmosphere, seems a fundamental responsibility, and to take some kind of pride, and some kind of dignity, and some kind of responsibility, is very important for working with coolness

[18:39]

in the mind. If you don't work with your world, and if you completely run away from the world, if you completely reject the world, have a resentment, you isolate yourself, I don't see then how you can bring about, in actualizing that coolness in the mind, in doing that. So, that clear reference point, the whole skillful means, the whole wisdom lies in this whole situation. The whole situation doesn't lack in any skill, in any wisdom. There are lots of wisdom and lots of skill, all the time. It is a bird, without this wisdom and skill, there is nothing will happen here, nothing will work, and nothing will speak, nothing to be contacted. There is lots of, the whole space is filled with the situation, and you need to actualize that. So, that's a very important, fundamental, and I really see like, here in America, we

[19:57]

have many different groups, like hospice, we have groups like living dying projects, we have groups like volunteering, in all kinds of situations. That is a way of working with your world. That's a way of working with your world. It's like you are, you may think that you are, of course you are helping, and you are planting that coolness into others, but at the same time you are doing something for yourself too. It's not that you don't get anything out of it. You do get. There is a level of giving and there is a level of receiving. It's the same time, it's the same time. When you give you don't get back, that's called a realistic view. In the Buddhist tradition, you give and you get at the same time. So,

[21:03]

that's how the world reflects. You create that particular kind of energy and the world gives you the feedback. It's called the echo. Life is like an echo. It's a particular kind. And if you don't want to take a part in that and you expect something to become that, that's a very bad mind. That's like the, that's the problem the animals face all the time. Many animals starve because they steal the food and they go, but they never, once they do not take responsibility there, then the second food that they will get becomes a problem. So, there is a sense of giving and a sense of receiving. The whole, what we call, the

[22:06]

whole notion of cause and effect comes there. And it's very powerful. It's powerful at that level of bodhisattvayana because you are doing something you don't expect. And as I said, the less they expect, there is more powerful opening. And what is that opening? It's liberating their deception at that level. So, some sense of responsibility taking place is very important. Some sense, to take some, to have the clear precision, the clear, clear precision, to have the clear, that bravery, that courage, that responsibility seems to be the main practice of bodhisattvas all the time. Bodhisattva's practice is responsibility. And bodhisattvas function in that. So, their attainments become higher in enlightenment because of taking

[23:08]

responsibility. They just don't take, you know, they just don't take one situation and then they run away and then they live by themselves without connecting to the world. In that way, it's become more a Hinayanic approach, where the level of enlightenment becomes also lessened because running away from those situations seems to be their path. And on the bodhisattva level, the whole, it's called larger vision, you know. It's the great vision, the great bodhisattva mind, the great coolness, the great working situation, which is there, and nothing is lacking, and you just have to go into it, and you just have to do it, and you don't have to ask for credit at that level, you just do it. You're just

[24:14]

practitioners, you just do it. You don't have to build yourself some kind of theory level, okay. Now, theory level is more expectation level, and bodhisattva level doesn't really relate very much to expectation. Bodhisattva level, it relates directly, and the practical level is there is a powerful experience of liberating that particular deception. So, and that kind of particular liberating the deception doesn't come without some sense of practice, without some sense of responsibility, and we could know that there has been no enlightenment without some sense of practice, without being doing practice. One has to make the effort to, everything takes an effort, everything is, every achievement is part of getting engaged into a situation, in this life or other life, or whatever, you know, however our lives are, there is some kind of connection with that. Nothing just happens without a particular

[25:15]

cause, without taking some kind of part into that particular situation. Since all kinds of situations happen, good or bad, high or low, whatever it is, because of some sense of taking a part in that situation, taking some kind of responsibility, whether it's good or whether it's bad. So in that way, the life seems to reflect according to the way we create that environment, the way we create that situation. So, working on an enlightenment point, it's very important to bring that friendship into the world, and your world creates that enlightenment to you. Your world creates the world open to you. And if you don't take a sense of clarity, knowing the situation clearly, then that's a problem. That's a problem.

[26:17]

So, that's why we have the whole, to make the student experience more powerful, to make the student experience more powerful, there's what we call the Buddha, Dharma, and Sangha. What we call the Sangha, particularly relating from a much more ground level, much more our own fundamental human level, we have the Sangha, Sanghaship, which is called that each one creating that friendship between each other, and making the possibility to work together. And that seems to be a very powerful experience in student mind. And sense of taking responsibility in it seems to be your main practice, because you all share the same common view, the same

[27:24]

understanding, and you're able to bring that very powerfully into your own experience, which will be an outcome of your own experience, and an outcome to the world, which will function in the world, which become a true experience in yourself, and which become a true experience in your world, which the whole Vajrasangha, Vajrayana level, being so close, so close, that everything is workable at that level. And everyone has to have some sense of responsibility in themselves. That's important. Some sense of responsibility, so that you don't create some kind of chaos. But even you create a chaos, it's also some kind of offering situation at the same time. Even you create a chaos, I'm not saying do create chaos, I would like you to not create chaos,

[28:25]

but even you create a chaos, it's a working situation for the other student. The other student should not throw their all kinds of aggression, and all kinds of resentment, and all kinds of neurosis on that particular person. That particular person needs more help, and that means that you deepen your understanding at that level. Sometimes people see that one person is creating something wrong, and you don't want to extremely excommunicate that person. I think it's actually, that's not really the approach, in the true sense of, it's not the approach of the heroic minds, truly. It's not the approach of the bodhisattvas. It is the approach of a lesser mind, but at the same time, naturally, until everyone has achieved a certain level of mind, it is always better to have a good atmosphere than having some kind of chaotic atmosphere.

[29:31]

So I would very much like to see everyone have this much more less chaotic atmosphere. But at the same time, when something happens like that, that is a time for your practice to be deepened more. For that reason, in many Mahayana teachings, sutras explain, your enemy is the greatest teacher. Experience. Your enemy is the greatest teacher. Nothing is more powerful than the enemy, because nothing is more powerful than the challenge to be friendship at that level. It's a very powerful test. And you can, and the thing is, wonderful thing is, the most delightful thing is, your enemy can relate to it. That's the coolness. That's the coolness. After some time, they can relate to that.

[30:34]

And that seems to be the short sight in our ordinary mind, that we think is never going to relate to it, because we don't have a friendship experience within ourselves. That seems to be the fundamental deception. I remember when I was, I have one person, some person working in my monastery, and his eyes were not well, and his legs were not well, and somehow he was going through a difficult time. And he was somehow, somehow he has, I was growing up, you know, I was growing up and I was very young,

[31:50]

and so he was actually about to, you know, he has a lot of problems. So he has eye problems, and then in the morning time he would come and ask me to do some healing in the eye, and I do a mantra healing in the eye, which is very helpful, particularly healing mantras. And when you do those, it heals a different illness. So sometimes, you know, he needs a lot of attention, he needs a lot of attention, and somehow he seems to have a basic problem of creating some kind of coolness, and being more honest and direct and more restful within himself. And also he is quite, he has other problems, which I don't want to say. But, you know, he has some psychological problems, he has some very, very complicated problems. And then sometimes he's not, he doesn't have problems, and I'm resting.

[32:53]

My monastery is like, in the morning I go out and sit on the stairs, because the monastery is big stairs, you know, because when the Lama dance happens or something happens, you know, big stairs. And I sit on the stairs because the sun is shining, and it's Tibetan style to sit in the sun. In the morning it's very cold, so it's a very good, wonderful experience to sit in the sun. So I go and sit outside, and sometimes my, you know, the other monks and the people seem to come and join me. So Manning, you know, he's like the, he's the food keeper who makes the food for all the monks and everything in the monastery. So he comes there, he's perfectly there. And then somehow he doesn't know how to make himself, he knows enough. And then, of course, there's some other things which I'm not going to tell you, but anyway, he comes. And then he doesn't see me, everything is fine. The moment he sees me,

[33:55]

And the thing is there isn't really anything related with the eyes at that moment, and nothing related with me or nothing related with his eyes in the actual sense, but the whole thing was like, you know, not being honest and not creating that friendship within himself. And so I think there seems to be dishonest and not being direct to himself. So, and the man has a problem because his, one of his main fear was he has, in the monastery there are many, there are sheeps, which is a nomadic country.

[35:11]

So sheeps are the, where they take the milk and make the butter and the monks make the butter tea and things like that. And somehow he seems to be slipping some of those butters and things away. And so I'm the main person where he wouldn't like that very much because when I'm not there, there's no one to see it. You know, because no one, I have the abbot where the abbot looks, but he, it has been a very, he has been a problem for a long time. And it was because I was growing up and after my previous life passed away, my previous life passed away, his family was kind of taking it over. So it was difficult to change the whole situation immediately. So I never have for one day, never have for one day, you know, kind of a, I just felt always why he has to do something like that.

[36:19]

But never felt anything bad. And but, but not having that friendship in himself, you know, even he's taking the butters, whatever, of the monastery to take away and to do whatever, he seems to get paranoid. So there's lots of kinds of problems, it comes like that. Lots of kinds of problems, it comes like that. And he passed away. And the whole thing has been changed now. Now there is no confusion. Everything is very clear in the monastery. There is no problem. But things like that, this is not only one person, but something that relates in each and every body of our lives. But at the same time, to reject that kind of situation is very, very, to say, okay, now that person is bad and I'm not going to communicate with that person, that's not a heroic mind.

[37:30]

A true heroic mind, the more you see the chaos, the more you want to help, is the true principle of the friendship. Because you see within yourself how much you can transplant the coolness and how much you can help. In that way, the other person does understand at the end. That person was much different, I believe, and many people do understand that vibration of the coolness in the mind. Something very powerful, something powerful taking place. And there are many, many recollections in my life like that. When I was studying in the school, in the college, in the university, in all many different aspects of my life, I had many experiences like that. How we can become absolutely paranoid and absolutely fall under the victim of that particular neurosis and confusion.

[38:31]

And not really seeing that we are doing something unjust in a way to oneself. And absolutely losing the friendship. So you need a heroic mind. And particularly, as I said, in Buddhist tradition, you give and you get. And it's like everything is open, everything is precise, everything is clear. As I said, your world creates the situation for your enlightenment. And if you do not integrate, and if you just think, OK, just let them find their own way, even if you have the capacity to do that, then it's not a critical for me. You are just blocking yourself from those opportunities. You should have a big mind. Why should you have a big mind? Think big. That's the principle of the Mayan tradition. You think small, you get small. You think big, you get big. You just think of your own happiness, you will only get a small happiness.

[39:32]

But you work with all the beings, openly, from your heart. And that's a true experience which you begin to experience. And in that way, it doesn't become like a job for you to do. It becomes part of your life. It becomes part of your nature. It's not something hassle for you anymore. It becomes very reasonable and it becomes very precise and tremendous. I could not even tell you by words, there is something very powerful taking place. After all, what is permanent in the whole world? Nothing is permanent. There is no need to always grab to your own little world. If you look into the history, so many kings, so many emperors, so many things came. And today, they are just a name. They are just a history. And we are just going to be a history also like that, after 100 years. Your name wouldn't be also. If someone calls your name, it is great.

[40:33]

Even your name wouldn't be there. So, too much aggression, too much attachment, too much not creating that friendship in yourself, doesn't make you anything better. It doesn't give you anything good. Open your heart and create that right atmosphere, create that right situation. And if you create that right situation, you contribute that situation to the world, you get it back. That's the nature of how things work. Things don't vanish in thin air. There is always a powerful situation taking place all the time. And our point of taking place is the enlightenment. Until we completely cut that whole deception, that kind of situation, contribution, willing to work on the situation, take the responsibility fearlessly, fearlessly. And that way, you become the enlightened Buddha mind. What is Buddha mind? Not a fear mind.

[41:34]

Buddha didn't become Buddha by just having a fear mind. He just got caught into his claustrophobic ego mind. He transcends all kinds of claustrophobic ego mind. Most people, we do experience that little world, that little neurosis, that biting your toes and nails every day, all the time. You're constantly having that experience of something difficult happening, something depressing happening, something disappointing happening. The whole world seems to be a conflict. Because there is no sense of space, no sense of opening, no sense of responsibility or working. And so since we run away from taking part into this world, we don't get either anything. And what we get is something dull. What we get is we create this tremendous neurosis, and we see the reflection, aggression of the world to ourselves. That's what the world feeds you back.

[42:35]

It's like the apple. You give the world a shit, the world gives you back a shit. It's actually just like that. It's a very clear word. And you can contribute something good, you will definitely get it back. So the sense of taking responsibility is something more than just giving and receiving. Though the nature of the giving and receiving is very powerful in the whole universal nature, that whatever you do doesn't become spoiled. There's always a powerful situation to be addressed. And particularly on the Vajrayana level, the whole point is the development of your own friendship, which begins to take place. And liberating from the deception is the fundamental, fundamental thing. You're not just giving something so you expect something wonderful, but there is this skillful mean and wisdom which comes together at that time,

[43:36]

which is able to liberate your own deception, which is a very personal and direct response. So now please let's do a sitting meditation. I don't want to create more complications. Grateful Wisdom Deity, which liberates the very, very gross emotion, very, very, very hard, very hard gross emotion which is very hard to deal with, is by the Grateful Deity practice. Which is like, that gross emotion is absolutely so terrible, it's so, you could say, it doesn't make any sense, it's absolutely unreasonable, and you counterbalance with something that absolutely doesn't make any sense. You're so radical. It's just like counterbalance. It's like there's Vajra pride. And that Vajra pride, of course, what makes the whole sense is the cool bodhisattva mind.

[44:41]

They're seeing the clarity which transcends the deception. And that has gentleness. In that Gratefulness, gentleness, not one single neurotic arrogance is involved at all. It's absolutely nothing. Which a person doesn't see, because looking into the fearful face looks so fearful, and we always have the picture of simply because of our own neurosis, we project that on the Wisdom Deity also. Just like one's own mind. That's not the case. It's absolutely a fearful aggression. And not one point of aggression is there. And it's completely cooling each other. Cooling to that heated aggression. So it's become very powerful in liberating that, skillfully liberating that very thick, gross emotion into your mind. So, first a person does a very good Mundra practice, taking refuge, Bodhisattva mind, developing the Bodhisattva mind 100,000 times,

[45:44]

Mundra is like that. It's the principle of the teacher. Bodhisattva mind is like the discipline's mind. And then the Vajrasattva practice of purification. And after that, once the student completes the whole practice of Mundra, then the teacher gives him the initiation, the Vajrayana initiation. And the student throws the stick, and wherever the particular energy relates, it falls down. And then the student goes to retreat for three months, at least for one month, then three months, or six months, or like Jumipam, who practiced, his family was Ratna family, Manjushri, he practiced for 16 months, he stayed in retreat for 16 months, Manjushri, and then he became the greatest meditation master during that time, the greatest scholar, without learning at all. Because one's own wisdom,

[46:47]

aspect of the particular energy opens up. So, like that. And then basically all practice, when you do a practice, if you truly want to see a very true experience of practice, you would not see, like, of course, the world is a very important way of working situation, as I said, we should never forget that, but also, you need sometimes to make some preparation in yourself. That means a Vajrayana student may go to, like, a six-month retreat into the mountains, and do quietly, and prepare, and not one single moment of distraction. And after having the fullest, cutting the whole distraction, then you are able to fully develop, blossom the wisdom. Meditation consists of seeing...

[47:51]

According to the Mahayati teachings, meditation consists of seeing whatever arises in the mind, consists of seeing whatever arises in the mind as simply remaining in the state of now-ness, continuing in the state after meditation is known as the post-meditation experience. Now, in the lower yanas, the approach of emptiness, the approach of now-ness, is some kind of process involved, which in the Dzogchen level, the process is not involved, which is to say that, of course, a person who is climbing or walking on the path of Dzogchen

[49:02]

do have to make an unfolding of that nature, but what we're pointing here is to recognize that nature, and that nature is not something that you put a seed, and then there is a result. If you're going to understand that the nature of Dzogchen is like you cultivate something and then you get the result, that's called more like creative, creative. The nature of creative is impermanence, all the time. Whatever is creative is impermanence. So, like all kinds of trees and flowers, all kinds of creative situations, their nature is impermanence. We can say their nature is impermanence because flowers are growing,

[50:02]

the flowers take the time of growing and then the flowers are sometimes there and sometimes not there. All kinds of situations change. There's a modification. And the essence of the mind, the mind very nature, which is the rikpa, or which is the awareness, that mind is not something which changes. It's called the changeless mind. It's called the essence, which does not change, which does not change its color, which does not change its nature. It is the way it is. To put it in a simple language, we could call it, it is the way it is. And it is the way it is, it's not the cultivation of, it's not the cultivation of some kind of a process of psychological state. It's not kind of a result of something you create out of some kind of philosophical ideas or out of the ideas of the Buddhist teaching

[51:02]

or out of the ideas of some particular notion of some kind of teaching whatsoever. It's not the cultivation of that. It is the fundamental being, the fundamental essence of the being, the way it was and the way it is now and the way it will be all the time in the future. That's called the essence of the mind, which is changeless, like what we call evergreen. Evergreen, changeless. So all the time it is the same situation. So on this ocean level, there isn't really a state like meditation state and post-meditation state. There is no post-meditation and meditation state. While in the lower yanas, there is a meditation state where you do meditation sitting and when you walk up, then you see things like, you see things like miraj.

[52:04]

You try to see things like miraj. And while you are trying to do sitting meditation, your meditation depends on each person's experience. To some it is they meditate on like the emptiness of Sumbawa mantra. The emptiness, some kind of emptiness which they create an emptiness. So actually it is not particularly emptiness, but it is a way, you could say. It is a step towards understanding of emptiness. But it is a way of approaching towards that nature. It is a way of approaching. So some meditate on analytical meditation. That they analyze and they analyze and they analyze and then they find there is nothing. And some experience, and some do approach from the Sumbawa mantra, like they do the tantric practice, they create everything into emptiness.

[53:06]

So those approaches come and when a person does a meditation, for instance, in your own experience when you do a meditation, when you really get a glimpse of that space, glimpse of the space, you cannot describe and it is like infinite and there is like something fullness. It is like a tremendous brilliance, something really fullness, it is not something empty. A kind of experience which you get something substantial at the same time and something absolutely free. There is nothing which can be caught at that level. Something like this morning when I was introducing you, just do it, do it, do it. I was introducing you to my emptiness. Exactly like that. You have some glimpse, I guess, this morning. So, something, it is,

[54:11]

you find out at that level, at true Dzogchen practitioner level, what really happens is the whole space, the whole frame in the space, whatever the frames are, emotional frame, psychological frame, thoughts, good thoughts, bad thoughts, whatever the thoughts are, there is nothing particularly concrete at all in the yogi's mind. No concrete thing. The whole thing is fundamentally arises like the picture of yourself, the reflection of yourself in a mirror. The reflection of yourself in the mirror does reflect at the same time it is empty and it is not there. It seems to be there and it is not there. Same thing, you see your own face into the water, there is your face, there is the whole movement happening, you smile or cry, whatever,

[55:13]

but if you go and see, it is there, it is not there. So that kind of lightness takes place. What I am saying, some kind of lightness takes place. And when that lightness goes deeper and deeper and deeper, then the meditation state and post meditation state doesn't make difference. Why there is so much difference between meditation state and post meditation state? Because lightness is not there. Transparency is not there. You are not able to liberate that because while you are doing meditation, you are sometimes completely fixated into some kind of empty. So you think that you are having some kind of experience of emptiness. Or maybe you are into your practice of emptiness, two experiences of emptiness at that time. But once you come out of that, then the whole world seems to be, the whole frame seems to be very powerful again. The whole personality seems to be very powerful again. Your emotional personality, all kinds of experiences,

[56:15]

all kinds of experiences, concrete and very powerful, seems to be like almost you can touch it. That kind of notion, even you can't touch it, is absolutely clear. But your notion, somehow you could say our illusion turned into a very powerful delusion. And something that you feel that is very powerful, something seems to be hurting because you just can't see that it is absolutely clear. It itself is clear, the thing is. But we don't see that it is transparent. We don't see... To see the absolute space nature becomes very hard if a person doesn't see the transparency of their mind. In order to see the clear blue sky mind like a stainless sky mind, first one has to have the experience of transparency. Without the experience of transparency, one even wouldn't get that. So there has to be some notion of lightness

[57:18]

taking place in the student mind. If the lightness doesn't happen, then that's where the whole barrier of the liberation, liberation of the deception is a question of gross and subtle. That's the whole thing. One puts the whole question into gross and subtle level. On a gross level, which is very ordinary level, the whole deception is very powerful. When the deception begins to fall down more and more, even there is a deception, even there is a deception, but deception is light. Deception is transparent. Deception is not as neurotic and not as powerful what it used to be on a very gross level. So now, when the deception falls and down, keeps falling down, keeps falling down, then, after some time, then it's all the time clear. At that time, there is no meditation state and there is no post-meditation state. No post-intrusive meditation. That's exactly what is the experience.

[58:19]

That's exactly what is the level of mingling post-meditation and meditation state. That's the real experience of that. So the student has to work on that level so it's not something In a particular song practice, Guru Rinpoche, he said, Purify into this space of wisdom that concrete attachment of reality to the vision. To the vision or to the frame. It's the same thing. That vision means your whole concept. Your whole concept. Whatever the concept is. Good or bad. Religious or unreligious. Spiritual or unspiritual. The whole thing. Very big deal. The whole thing. You have a very powerful grasping

[59:19]

exactly on that point what Tilopa told to Naropa. Oh son, you would not be caught by appearance. You would be caught by clinging. That appearance is the basic pure energy. There's nothing. But again here, when we say basic pure energy, most person will immediately take it to their level of appearance. Again. You will take it to your own level of appearance. So that of course, each person has to relate to one's own level of appearance, but you can't just say, now that level of appearance, my level of appearance is a very powerful notion. Something very concrete. Okay, so I need to if I see that as empty, then there's the true nature of emptiness. In that way, you still have difficulty. Why you have difficulty? Because your notion is still powerful. Your notion of the whole situation seems to be very concrete and your notion of whole situation is something very hard.

[60:20]

While the same person in the same room, one person feels very light and one person feels very heavy. Why? That's the difference. That's how you see the difference. In that particular level, there's tremendous. So there's a level. As it is said, for the Buddhas, for a completely Buddha enlightened mind, if one hears that one thousand Buddhas coming here to give teachings and one billion demonic force coming to attack you, neither there is fear, nor there is any attachment at all at that time to receive the teachings whatsoever. It's clear because the whole concrete deception has been dissolved. But on a person, a student level, one who is on the path, a student level, each student mind is different. Each person, basically all beings are put in the Dzogchen teaching

[61:21]

on three levels. The superior level, the mediocre level, and the inferior level. So a person goes into one kind of capacity of mind. Each person is different. And superior to their superior. Superior, superior, mediocre, and superior. That's the level of perception when it relates to this situation. And mediocre also. Mediocre, superior, mediocre, mediocre, mediocre, then inferior, superior, inferior, mediocre, and inferior, and that's also infinite. You can't just particularly have three sets of the whole thing. It's infinite. It's almost infinite. It's invisible. It's the personal experience how you relate. It's almost like a powerful, like a battery. Some batteries are very powerful and some batteries are less powerful and it's become less powerful. It's like that. It's a very direct experience.

[62:22]

Very personal direct experience. So how you see the world depends on that notion how concrete it is. That's how you really see the world. That's the level of mind. So it's not a theoretical level of mind. It's a very practical level of mind how you're seeing it. If that level of notion is very thick, what we call thick, and very strong, you see the whole reflection in a very concrete, thick way. And if that level is getting lighter and lighter which on the practice is lighter, and then the whole level becomes lighter and the deception becomes less and less and less. It's a whole thing happening at the same time. It's an experience happening at the same time. So that's called how one's own state of mind. So a person has a tremendous strong deception, a tremendous fear, a tremendous you want to secure yourself, isolate yourself, don't want to connect with the world. Tremendous neuroses are projected because of that fear.

[63:24]

So therefore the whole world seems to be very resentful, very powerful. And that's exactly what we're talking about, the liberation, what we talk about, the purification, what we talk about, you know, letting go. So the whole thing relates on this point of relating with this particular perception and particular mind. So once that particular situation started to dissolve and dissolve, then the mind becomes lighter and lighter and lighter. And at that time then the gross phenomena started to dissolve and when the absolute gross phenomena, the gross element, the gross phenomena dissolve, then the subtle phenomena also dissolve into the secret phenomena level, secret element level, and that, when that dissolves, then the rainbow-bodied lives are attained on that level, on that level, where there is absolutely transcendent from the whole gross phenomena. At that time, a person begins

[64:26]

to see the world as it is, which on that level the whole deception of the gross experience of phenomena is absolutely transcendent. So that's what it means. There is no difference between a meditation state and a post-meditation state in Dzogchen. Dzogchen begins with one taste. There is no meditation. You're always in meditation because you're supposed to, you're expected to understand that awareness in Dzogchen. That's why. That's the whole thing. You're expected to be understood. You're expected to be ready for the awareness. You're expected to be understood with a very fundamental sanity, very basic nature. And you're expected to be in this state all the time, so there is no meditation and post-meditation state. Which means you're expected not to be distracted for one single moment. Which is sad. So, same thing.

[65:29]

Like in the lower yanas, for instance, passion. In the Hinayana, passion is absolutely abstained, like a poison. You see a poison, you don't want to touch at all. You completely want to run away from that poison. That seems to be the approach of that level mind can handle that particular kind of crisis. The approach of Hinayana level with that kind of situation that you don't want to see the poison, you don't want to touch the poison, and you throw the poison and you run away, which is the whole renunciation of being a monk and nun. It's something that approach. So you become safe not being close to the poison and you feel that's pretty good for you, which is maybe the best thing to do. And so in that way,

[66:31]

the Hinayana regard the whole passion, the whole emotion, the whole phenomena as something that you want to free yourself, so you don't want to do with those very particular causes which is taught in the Four Noble Truths. In the Four Noble Truths Buddha taught, you know, understand the suffering and understand the cause of the suffering, so you don't engage yourself to those particular causes which bring those situations back and back and back again so the Hinayana student goes away from that and stay in those particular rules like a poison. Now in Mahayana, the student become larger vision, more skillful means, more wisdom, which is like a doctor. Now the doctor who makes the medicine will take the poison and make use of this poison and some of this poison will go into medicine. Because like in Tibetan medicine, Tibetan antibiotics have poison inside

[67:31]

for certain healing thing. Very powerful. So they take some poison and they also throw some of them which like one uses the one uses the there is no there is no there is no aggression there is no there is no basic neurosis used at all. The neurosis is being transformed in the mind. Neurosis gets transformed. How one gets transformed is the way of very skillful means. For instance, in Hinayana one cannot tell a lie while in Mahayana you could tell a lie. Now how that is based on? In Hinayana, the lie is the basic neurosis to tell a lie and you would be absolutely loses your whole precept, your whole vow for not to tell a lie.

[68:34]

But in Mahayana one can tell a lie not based on none of your self-deceptive neurosis. When there is no self-deception everything becomes absolutely a bodhisattva mind practice. For instance, if someone is coming to you know, someone is coming to attack somebody, then the person comes into your house and asks for refuge and then if you are a Hinayana student, then you think what is the best thing? Should I, you know, if I don't, if I tell the lie, then I lose my precept. So if you tell it, the person will be beaten. The person will be beaten and whatever consequence will happen. So you see the whole situation. You don't care. You don't care at all. You are ready to give up. You are ready to let go your whole neurosis. Because at that time, once the larger

[69:35]

vision finds that you are trying to be something, improve yourself good, it's basically a source of neurosis. You know, and something you're not being, you haven't not completely established that friendship in you completely. So you open your heart and you save that person and you say, no, she has never been here, she has never been here. Perhaps she was running down there and you got her down there. That is based on absolute friendship of bodhisattva mind because on that level you save the karma of that person being, doing that stupid thing. You know, getting involved in that neurosis and you save this person from being attacked and you don't care about yourself. At that time, that great vision, that great mind is able to find a stronger, larger vision. The skillful mind and wisdom is very powerful. So the whole neurosis is transformed on the Mahayana level. Now on Vajrayana level,

[70:37]

on the Vajrayana level, the neurosis, the neurosis is basically used. The neurosis are not thrown away. So therefore the whole confusion also comes when the student doesn't understand this thing. So when the student doesn't understand it, they think oh Vajrayana tantra, let's drink it Exactly like I said in Kathmandu the dharma freak I saw everything is dharmakaya. He was drunk and he was smelling the liquor and all kinds of, he couldn't care less about his own body, absolutely out of control. Out of control. He was not in any better shape insanity was not there plus the aggression So in Vajrayana one doesn't throw away the passion

[71:37]

neither one tries to transform the passion one basically sees this very chaos in Vajrayana to put it simply, the whole life situation your emotional situation your life situation your chaos situation your neurotic situation the whole thing is a wonderful wisdom in Vajrayana Now how that the whole thing becomes wisdom because the very basic nature fundamentally there is an opening in themselves there is an opening and there is no wisdom dharmakaya state by saying that ok, here I throw away this passion and the dharmakaya comes here there isn't that opening of that particular nature itself is the dharmakaya that very basic

[72:38]

aggression itself is when you do not fabricate when you let that absolutely go, when you transcend the deception of that neurosis in its very nature is that wisdom so five wisdom nature manifests on the Vajrayana path so the neurosis are not abstained on the Vajrayana path, neurosis are used for enlightenment because their nature is wisdom so because whatever the neurosis, passions and whatever the emotion, thoughts arises their own intrinsic nature their very basic fundamental face or fundamental nature itself is liberated, is not caught so therefore there is nothing like a seed, ok this is this neurosis, I have to abstain and here is the

[73:39]

antidote of emptiness, you bring something over it you don't have to do that, you don't have to bring an antidote of emptiness and you don't have to see that neurosis is something separate, you know just moment, you know moment you see that situation, then it becomes open itself and that situation has been seen by your rikpa, by your pure awareness of that nature so at that time it's called the three way of liberation of the mind first is recognition, second is snake style which I explained, first is recognition like mother recognizes the child when the child sees the mother, child immediately child immediately remembers the mother face like this, first the thought arises moment the first experience is that on the Dzogchen level your thought arises instantly recognized and there is no fabrication there

[74:39]

that whole deception begins to take some kind of take place, begins to struggle to get a place in your space begins to struggle, at that time your awareness is so clear that thing, just moment you see just disappears, it is liberated usually we are so confused when it comes and takes place and then start telling you, hitting you when you can't do this all the time and now rush there, rush here and if you don't do then it kicks you back and then you become wild and then the way you throw your wild to other people all the time that's exactly what's happening so at that time, first you recognize moment is recognized now that has to be for a long time, so therefore in meditation why we have to do a lot of sitting that's the whole thing takes place now gradually, gradually, gradually the second experience is the opening of the twist

[75:41]

of the snake opening of the twist of the snake the snake doesn't make the twist the snake doesn't need any help of nobody to open its twist moment it does make the twist it can open itself up it doesn't need any help, it can open without any help, like that the thoughts can arise and possibly liberate at the same time that's the second where the deception doesn't take place now it's become even more deeper much more clarity, much more abiding state, there has to be abiding so therefore you see, like in the jine practice, if you don't have a good jine practice or you don't have some kind of stabilization practice at that time, that present abiding would not be there so you are able to see it sometime and there is no gravitational level so then things start to fly all over, there is no atmosphere, there is no gravitation, so the gravitation

[76:42]

being tremendous help on the level of Dzogchen when the person experiences that state that helps tremendously because even Dzogchen is the presence of your essence, it is naturally present, it is naturally fundamentally present but if you didn't develop this stability your emotions are so fluctuating, so powerful that you would not be able to connect and be in that state so that's the reason why breathing meditation becomes some kind of concentration meditation on a particular object a target, a flower or letter, or shree or whatever something of the nature is very powerful to stabilize the mind, if a person didn't develop that, you go straight to Dzogchen

[77:42]

and then it wouldn't last long so therefore it has become very powerful, the second stage, how the deception begins to there's a stability in your presence a stability in your presence and the presence itself has a wisdom and skillfulness, which the presence represents your wisdom and skillfulness at that level, and that wisdom and skillfulness relates to the whole situation that when the moment the dance of the deception comes, you know, you are able to wash the situation and you enjoy it, you enjoy that and you don't get caught let's put it that way, you know what I mean you don't enjoy in that neurotic sense where you try to grab, but we can say usually what happens, the deception arises, the neurosis makes its place into your space, you know in your body, wherever, and then make you put into so many categories very complicated, it brings you lots of encyclopedias, books

[78:42]

you know, it gives you all kinds of newspapers and you know, it tells you you have to do this homework, you have to do that homework, it gives you lots of homework, lots of things to do and then that's where you get caught, now at that particular level the student the yogi and the yogini mind is so clear the student mind is so clear the moment the deception starts to take place, the presence is immediately recognized and then it gets liberated so at that time you don't have to bring a particular antidote, particular antidote because that space of the wisdom itself is that the whole thing arises out of the space and the moment it arises it's getting liberated, by knowing that there has to be clear recognition and that recognition is your presence of the ripa, your awareness so that is the way you find when you have that nature the whole thing

[79:43]

becomes liberated all the time the whole experience, the six senses become liberated all the time whether it's in a particular sitting posture or whether it is a walking posture or whether it's whatever the postures are all postures are always open all postures are open all postures are always clear without any deception and that's where the true essence of the mind begins to take place at that time, so then naturally there will be a tremendous sign of warmth, tremendous joy, tremendous clarity, tremendous spaciousness and those signs gradually takes place in the student mind at that time and then the very deep level of Atiyah level all begin to unfold by itself, where the ripa is clearly understood by now

[80:48]

now one very important thing, you know, one very important thing is we talked about this thing a couple of days ago some sense of some sense of balance which you need which is like a which is like a ground which is like the atmospheric ground and you have to create that ground you have to create that situation to manifest and that seems to be some kind of, you know basically jini is not transcendent mind transcendental insight, jini is not a balance jini is basically a high level of emotional balance jini is basically a high level of emotional shamatha shamatha of course it's a high level of emotional balance, jini is not transcendental insight but you know, as again, like yesterday

[81:52]

there was a point where we would call jini for the presence also but basic jini is called just a balance a balance, a very clear balance, which is abiding state and with that with that particular state of abiding state then one is able to function one is able to understand those arising situations where you can, it's almost like a good seat, a firm it's almost like a a good spot you have a secure spot where you are rested and you are no more, you know, jumping here and there and trying to figure out what's happening, it's like it's like the wash towers it's like when you go to the beach, there's these big people with binoculars watching the watching the sharks coming or not exactly like that, you have a clear that resting spot

[82:54]

is called the jini state where you have a clear state of mind a stability state of mind able to able to have the awareness of the whole environment, which is called the jini state how do you spell that? jini, I guess, s-h-e-n-e-y jini in Sanskrit it's called shamatha shamatha that's s-h-i-n-e you see it in text like that yeah, something like s-h-i-n-e i-n-e so it's like basically that state that state jini, a person develops the jini and now in jini, if a person simply get to the spot you get to the spot and you you know, don't have that clarity of holding the binocular, then there is you know, you just get rested on the spot and

[83:55]

you can go further on so in that case you can't help yourself, you can't help the people, those who are swimming or you can't, you know or the shark will come and get you if you're too close to the water or whatever let's say you're let's say you're usually the whole tower is outside the water but let's say you have the tower is inside the water still the level is still very fragile, but there is some kind of resting spot, some kind of resting spot so you're watching the sharks coming or not so it's like at that level, that abiding state, that abiding state with the insight, which is called transcendental insight the insight of the paktung, paktung means extraordinary seeing, what you see transcending the deception that's called insight, extraordinary insight, how you see

[84:56]

the deception being, coming into your space and how they are forming into your space, that's the usual ignorance, what we don't see, and now what we see the special thing, is extraordinary insight, which is called extraordinary seeing paktung, you know, paktung so at that level what you see the clarity, that how the situations are all the time you know, the way they are not they are not blocked because the whole space has all situations all the time the space is adorned with situations but how we usually get caught up by those energies by those phenomena by those situations coming into all different parts of your life and making all different kinds of categories now there doesn't there doesn't take place into that anymore because the moment you start seeing, like you know the moment you start seeing the situation arises

[85:58]

at that time you are aware of that situation, so there is some kind of awareness taking place at the beginning level, some kind of awareness, like once you see the shark coming on, there is some kind of awareness taking place so that usually we don't see, if we don't see the shark coming, the shark comes and eats us all the time, so that's basically being captured by the neurosis, the person gets captured by the neurosis, the person is insensitive we are not sensitive to our environment at all we are not being aware of our environment we absolutely completely the whole environment becomes chaos when the shield is not strong so that you don't know what's happening, you are all the time eaten up and you have a lot of bruises and a lot of injuries all the time which is our experience of chaos disappointment deception now at that

[87:00]

level, at the jinnian level though there is a deception still there, but now you are you know, you don't have your bones dangling, you have some of the flesh dangling just but on the previous level you have your bones dangling here that bad injury, so now you know you just have some bruises some marks of teeth which is still a deception, but but you are not as that bad that's the difference of shirin when you see the deception at the same time and if you just live in the jinnian without the extraordinary insight, then after some time again one can fall back to the previous situation and so therefore the insight is brought, where one see that insight, and in that insight then the student

[88:02]

begin to develop the deep experience of the transcending from the deception, so at that level you don't on the Dzogchen level you transcend the path of transformation there is no more transformation taking place which is being used in the Mahayana technique but of course the Vajrayana student may practice the Mahayana practice of those situations you have not been deprived of that because you are you are skillful and you have bravery, your wisdom become more powerful and when your wisdom become more powerful, your whole deception to your own that presentation, that image is liberated you know, when the image is liberated as you could say, the deception being liberated at that time because we are talking absolute liberation of image we are not talking about, ok, I don't see my name, but now I must

[89:04]

be somewhere there, at that time the ego become more subtle and more clever, so something you work deeper and deeper and deeper still the whole subtle deception image is liberated, when the subtle deception image is liberated wisdom become very powerful at that time you are able to do things which you have never done before you are able to see the clarity which you have never seen before, you are able to see the power of the skillful which you have never seen before so that's the whole thing coming up at that level, when the subtle and subtle and subtle image are liberated on the presence of the deception which is the union of the wisdom and the skillfulness it is a mistake to try to concentrate on emptiness and after meditation intellectually to regard everything as a mirage, now this is not done

[90:05]

in Dzogchen, because in Dzogchen it transcends that cause and effect it transcends the characteristic of a practice here we are seeing the fundamental essence as I said, we are expected to see that fundamental essence all the time, so in that way if you try to, after your meditation after your sitting practice you wake up and you try to see everything as a mirage, you are creating you are holding to a particular image you are holding to a particular image, oh everything is like a mirage, everything is like a mirage that whole that whole deception begins to take place which is actually a powerful practice for a person who is very gross who has never experienced a very powerful practice we should not kind of you know, it's not that you should not do a practice, you should do it, sometimes it's very powerful, when you get absolutely very tight up, uptight

[91:05]

in your life situation this is very powerful, but here we are talking from a very high level really very high level so you should know this thing different but on a Dzogchen level even trying to form as a mirage become some kind of deception because what you are trying to hold is some kind of image that which you really you try to hold that notion of survival, you know everything is like a mirage and then you go you see a Buddha statue blessing you again, but it is important on the level on the path it is important because one has to receive the whole thing in order to open up but on a very high Dzogchen level that student, the teacher and the student the student came to see the teacher and he said, now I have more devotion and he said, go back and he did three years more to it

[92:06]

and then he came the second time he said, now I have even more devotion to you and he said, no again you go back so after sending two times finally he came the absolute fearless man at that time, the meeting of the two mind has taken place genuine experience we are not talking about some kind of nihilistic stupid, ignorant mind who doesn't know at all at that time, absolutely liberated deception state of mind taking place and how do you get to this stage, skillful meaning, which a person has to work step by step, you need to generate tremendous devotion, you need to have the willingness to practice you need to develop your wisdom, you need to develop your skillful, and in that way you reach, and if you don't do those things you are not going to get there at all so please remember this big difference, don't become nihilistic intellectually to regard

[93:08]

everything as a mirage moral insight is the state which is not influenced by the undergrowth of thought moral insight is the state which is not influenced by the undergrowth what is undergrowth means? moral insight is the state which is not influenced by the undergrowth of thought it's a mistake to to obey God it's a mistake it's a mistake to be on guard against the wandering mind or try to imprison the mind in the ecstatic practices of the brain so at that level there is not even guarding the mind when the student reaches that level when the student reaches it, through one's own practice, through one's devotion, through one's practice, through one's creating those skillful means through one's developing

[94:09]

wisdom, when the student reaches that level, then there is nothing to be then the deception becomes transcended, the deception becomes liberated then there is nothing to guard if you are trying to guard there is nothing to meditate at that level if you try to meditate it's fabrication if you try to guard what? you are guarding your fear but you should do that meditation as I said, hearing this practice, this teaching you are hearing it and you should integrate to a greater extent, as much as you can so, nothing to nothing to guard under the wandering mind because it is no more wonder at that time because the whole wandering comes with deception when the deception is liberated there is no more wandering mind try to imprison their mind in the ecstatic practice of suppressing thought then they can be in a level, you know, ok

[95:11]

now I have to, you know, this is very bad thought, very neurotic thought I'd like to absolutely abstain that, you throw the passion like poison, you don't want to relate to it at all so, at that time our communication is actually very limited on a hynionic level nothing is open and nothing is precise and nothing is magnificent and majestic till you get to the absorption level actually, everything is very committed and limited because on a hynionic level the whole image is there though it is very profound, it is great but there is a great level of image that you cannot go beyond than that because of your fundamental holding to those situations holding to a good situation and holding to a bad situation and working with that which seems to be very important but it has its limitations and therefore we call it the lower vehicle or the limitation

[96:12]

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