is to know the essence of the practice, to know the essence of the practice. In this, I have spoken up yesterday and the day before, particularly yesterday, about importance of the view, and having also demonstrated a little bit yesterday, through the practice session that we have had, that maybe, I hope, you have got a little into it, and you are new people, and I hope you have got a little introduction, or rather introduction of introduction.

[01:02]

For the older students, I hope this is a profession, but many people came and told me that the sitting practice that we do, they found this very useful. It was exactly what we need. Useful. So, let's first practice it. Come up with me. As Mark Antony said, give me your hands. Put your hands if you may hear, right? Is my glasses reflecting a good or not?

[02:19]

There is an attempt by my German student to give me a glass. What a good exercise. But his one stomach used to be there. Used to be a big crack in the mouth. International. International. International.

[03:49]

International. International. International.

[05:52]

International. [...] Yeah. [...]

[08:04]

Yeah. [...] No?

[09:43]

No. No. No. Okay. Okay. Okay.

[10:44]

Okay. Essentially speaking, the main practice is to resolve all our confusions, all our worries, all our thoughts, emotions, dryness, into the inherent, into our intrinsical, into our inherent nature, into the purity of our inherent nature, quietly, intrinsically, we have to

[12:15]

dissolve. And when you say dissolve, you don't particularly try to dissolve them, but you leave them. Leave them unopened. I remember asking Khenpo Chodron, when are we in the state of nirvana, and when are we not? How do we make that happen? How do we discern? And in a very characteristic way he said, in a very characteristic way he said, when you are unordered, meaning when you are really unordered, in a very natural, very natural way, then you are still in a state of freedom. The main thing is just to awaken that.

[13:20]

Do you understand? And once that view is awakened, then you continue to abide by that, in that clarity, in that confidence, in that certainty, and just simply abide by it, you see, letting that purity permeate our being, our mind stream, our being, so that in many ways, you see, we have not, we have lost touch with that aspect of ourselves, with our inner engagement, lost touch. So you have to reacquaint us, and by resting in that state of nirvana, by resting in that state of nirvana, slowly, slowly, one begins to, nirvana begins to become first strengthened and then finally established. I mean, all the practices that we do, like for example, like in the shamatha practice about washing the brain, or I'm saying mantra, or whatever practice that we do, they are

[14:25]

all supportive practices to awaken the rikta. Once the rikta, the pure awareness has been awakened, then one just simply abides by it, nothing to do, nothing to abide. One just simply bypasses, as they say in Sikhs and Vedas. One just simply bypasses, one just simply continues. That's why really for Dzogchen yoga or Dzogchen practice, there's not even a single breath of practice to do, because any practice that you do, it is a kind of study contrived. It's meditation, which is a meditation made by the mind and fabricated by the intellect which is distributed. Now, according to Stalin, man is destroyed. He does not re-stand in the state of naked ease. Naked ease. That doesn't mean you just have to take off your clothes and go out naked. Naked ease, you know what I mean by naked ease? So, the joy of all actions of Dzogchen yoga, you have in any company.

[15:27]

It's time that you come and do it. Lord, who is not your protector and guardian. Therefore, there will be hope in the highest sense of the word. Having purified the great delusion, the heart's darkness, the raging light of the unassured sun, continually rises. This good fortune is a kind of love. Love of the father. Love of the faith. [...] And these are declarations. This holy name is really fundamentally just a declaration. The faith. Declaration. For so simply abiding by that belief, that clarity and certainty of you, and just abiding by it, and not being distracted. The only thing in Dzogchen is that. Not to be distracted.

[16:28]

Presence and not to be distracted. There's no practice to be, but to rest and escape from anything. But this of course, I think I hope you've understood, that in Dzogchen the main point is introduction. One's view is being awakened. Now if the view has not been introduced, you've not awakened yet. There's nothing to do with that. It's rather difficult to do that. You just sit there and practice, you know. But that in a sense, that the whole quality of Dzogchen practice is really, the whole practice of Dzogchen is dependent upon the introduction of the view. So abiding by the view is the practice of Dzogchen.

[17:43]

And I explained quite precisely yesterday, in the Dzogchen text, there is a split second mind. You get a real feeling. And then, remember the example, in an instant, you get a feeling, an intuitive concept, which is kind of beyond mind. Therefore, it's difficult to stay out of it. The example that I've been using lately is that, it's like a master takes you to this room. This room is where the nature of your mind is, but it's never been lit, so you have not seen it. Suddenly it switches on for a split second, and you see everything for a moment, and the light is off. And then you see, you know what it is, but you cannot survive it. That's another point. You know what it is, but you cannot survive it. You cannot go to the light. You know what it is.

[18:47]

So that knowing, a very kind of primal knowing, and a very, that kind of knowing, non-dual knowing, is the knowing of the ego. We refer sometimes also to the terms of knowledge, knowledge in that sense, knowledge of ourselves, knowledge of our true nature. In fact, once the view has been really introduced and recognized, then there comes a totally different understanding of ourselves. In a sense, suddenly the whole mystery of life falls into place. You need to understand things, a greater perspective, because it's lost. You understand? But then, even though the view has been introduced and you recognize, if you do not maintain by abiding by the view, either in the meditation or in the post-meditation, if you don't do that, then, if you don't continue that way, you can again, you can lose it, or you can

[20:10]

become very distracted, and you can become deluded, and become as you were before. So that's why, ideally speaking, this introduction, like for example, ideally speaking, this kind of teaching should be given in a retreat in London, so that the Master introduces it to you, and immediately you practice it. Now, what is the special thing about the retreat? It's that it's a matter of focus. Retreat is a focus. Everything is seen as practice. There's no longer any, how do you say, separation between sessions and post-meditation. Relaxation, meltdown, I don't know. Everything is seen as part of the practice. It's a just bare view, viewing things, the whole environment, that's called a retreat. So that you don't only practice when you practice, but you also practice in everyday life, in

[21:13]

a right environment, because for a beginner, the environment is not really inspiring, and it's kind of quiet, and it's very difficult, because we are not strong. I refer to it as strong. I refer to it, at the moment, a bit like a baby. So in the back you feel many running thoughts. So we need to babysit our baby. Slowly we can grow to the step. Slowly, slowly the baby grows, bigger and bigger it grows. Slowly it begins to crawl up and down, crawl up and crawl up, until slowly it can walk up to the bed. And then you can throw it to the street after that. Which is when you require it to go into a good step, it can go by itself, into other things. Do you know what I mean? That the reaper has to be really broke to maturity. So, in order to facilitate that, in the teaching on the second word, in order to facilitate

[22:27]

that, that the environment is very important. Environment. Environment. That's why, for example, we are doing this three month, three denial, beautiful environment. Because we've been doing that kind of environment. We just feel, we just, you know, take this to the world of eternal, away from the busyness and, you know, distractions of life. So then, not only the environment, but also you must practice. Because if you don't practice, it's like if you don't cook, there's nothing to eat. So you have to practice, in order to be able to apply the practice in everyday life. Because if you don't practice, there's nothing to apply in everyday life. Because it's through the practice that the wisdom of the insight of the reaper is awakened. And when that's done so, then one has to apply it in teaching, in the post-meditation.

[23:29]

That's why, again, it's sufficient to practice only when you're in your meditation sessions, but in everyday, or in the post-meditation period also, to renew that presence, and not be distracted. And when you begin to practice that way, in the right time, in proper sessions, I mean, and applying it in the post-meditation, then gradually the practice becomes very real, becomes alive. There's no longer any dichotomy, or any, how do you say, difference between meditation and post-meditation. There's no longer any barrier. One begins to enjoy the practice. You understand? Slowly, slowly. Then the whole, your environment, your attitude, it's awakened to the view. Everything is seen from the perspective, and you begin to see everything as it's elevated to the view. Then when you begin to continue that way, slowly, slowly, then there's no, tremendous certainty and confidence begins to slowly grow. And with this certainty and confidence, one is able to begin on the path to liberation.

[24:36]

Actually, enlightenment is really possible. As soon as the enlightenment starts, the thoughts and emotions, the world, that comes into the third world. The third world is, in effect, confidence directly in the resolution of none of the thoughts and emotions. Which is, in a sense, that after having practiced this way, you see, and having the view, and having established and stabilized the view through your non-dual meditation. Some masters have it. No good. And others call instruction practice as non-dual contemplation. They use the word contemplation. Because when you say contemplate, it looks like contemplating a view or contemplating an idea. But even that word, I find, is not particularly appropriate.

[25:37]

Because sometimes it could mean contemplation in the sense of lack of reflection. Even the word meditation, it's not so bad. Of course, meditation could be a meditating ensemble. But from a doctrine point of view, the word-to-word meditation and contemplation are not sufficient to describe the non-dual meditation. That's why we use the word non-dual meditation and the non-dual contemplation. In order to express this kind of non-dual quality. That's all. All this. That's it. That's why, in many ways, it's just abiding with the view. And as you do so, it has become established and stabilized. And from out of that stability of view, when the view becomes more alive and integrated in your life, in a sense, from out of that comes a certain confidence, clarity and insight. And with that insight and clarity, whatever rises, one views to that.

[26:39]

Even though the rising may be the same to a doctrine yogi or to an ordinary person, that when things rise, the person is the same. Anger will come. The things that will cause anger will come. And that maybe in the first instance, maybe one will be more, how do you say, prone to the emotions, as one normally is. In essence, we are a human being, we have certain limitations. As we are not completely liberated as yet. So, immediately, the natural reaction very much comes. You begin to respond almost with the normal reaction to things. But then, immediately, in the second instance or so, as the view, immediately, as the presence comes back to what one is reminded of, then immediately, in this, there's nothing to do in doctrine practice. You don't actually try to apply an antidote. You don't say, ah, ok, thought has come. Now I must flash my antidote. Because with that, then you don't know.

[27:40]

On the other hand, maybe in the thought, immediately, you become present. You just come back to the view. You have no idea how to liberate anything. But as you just come back to the state of view, in the view, in the state of that view, in the confidence of the view, if you have the confidence of the view, that confidence itself sees right through. It's like you see the blue, bright blue. But then no longer the illusion works. Illusion is still liberating. In fact, when you bring light to the darkness, the darkness is somebody else's. There's no longer any darkness. Darkness is just an absence of light. Then it becomes light. Then you see there's no longer karma. Because karma is the reaction. It's how you react in your mind. That's where you come back. Is that clear?

[28:42]

In some ways, one can begin to sense, I think some of the older students may sense the possibility of that liberation. Particularly when you are, when things are going quite well for you. Sometimes when things are going quite well, when you are quite confident of the view, that things are going quite well, you find that even though things arise, they don't affect you. They don't deter you. They don't make you lose your stability or your equanimity. Or your equal points. So, when you begin to see that way, that how the spirit of you maintains that kind of a view, then I think you begin to realise the possibility of liberation. The possibility to feel that emotion. Even though negative emotion arises, you know, one doesn't become, how do you say, completely? One doesn't get changed. So here, for instance, for example, according to the view of Manamitra, it's great fortune that Manamitra, according to him, he says, when a doctrine practitioner was attained,

[29:52]

stability in the realisation, for him, the beginner, when he first begins practicing this way, it's like when thought, emotions, whatever arises, it's like meeting an old friend. I can't seem to describe this as meeting an old friend, especially among a crowd. Immediately, you know, you just, hello! How are you? You know, and you want to just sit there, you know. You know what I mean? When you know somebody, immediately recognition, liberation upon recognition, like meeting an old friend. And just, you know, thought arises, you don't immediately view dualistically as an enemy. You begin to say, ah, it's just a thought. It just arises from the coming, from the way you are. It's not something that is coming to disturb you or distract you. You begin to realise the nature of the thought. As I was reading from this, the Manamitra lineage practice, it discusses thoughts down there. Whatever arises, I forget the words.

[30:56]

Whatever arises is fresh. Huh? Whatever arises is fresh, the essence of realisation. Whatever arises? Whatever arises is fresh. Is fresh. The essence of realisation. The essence of realisation. That is if you realise it. Just like meeting an old friend. Then it will begin to continue further. Then, in the middle, it is said, liberation happens like snake unwinding its knot. Snake in the knot, knot in the snake. You begin to see yourself. There's no longer any emptiness. No emptiness. That's all. And finally, finally we give it the complete state of realisation. Then it's like, say, to be like a thief entering an empty house. Whatever arises, neither harmed nor had no benefit but continued.

[32:02]

That's for your father actually. Thank you. If you do not have, this is the most important element. If you do not have this essence and the method of liberation. Method here means, it's not an arbitrary method. But like from the view. If you have an essential, like inborn, like an inbuilt method. That arises naturally to respond to the arisings. Which is called the view. View is like, when you have the real view, like almost an inbuilt view.

[33:09]

You understand? When you have that kind of, if you do not have that kind of essence, method of liberation. Then meditation only furthers the path of delusion. And the meditation is not, is as, just only that of the meditation of gods. Gods are, well, gods are always in the state of samadhi, absorbed. Life is always in samadhi. Or like people who are intoxicated in the drug of music. California is a bit broad now. Very sensuous, sensually intoxicated. Sensual absorption. Then that kind of thing does not liberate you. Just, you just find that particular state is blissful, but that's it.

[34:14]

And it's over and it's over. If not, then you get up and start, you go get up again and again. Not enough once. Especially if you get used to it, you've got to get up again and again. So anyway, that kind of meditation is called meditation of gods. Whereas I said that this kind of approach and absorption is like the difference between the sky and the earth. And there's a lot of difference. So that in a way, the main thing is to have this essence and then to liberation. If you do so, then you see, then liberation will come. These are the three fundamental principles of godhood.

[35:17]

Moral Tukde, introducing directly the face of the requited mind. Takti Tukde, decision complete and direct uncertainty. Decision upon one and one only thing, that there's nothing but the requited mind. Then if you don't stay and you remain, once you have reviewed the requited belief, don't sustain it, instead go on searching for more teachings and, how do you say, insatiable appetite, etc. Then it's a bit like keeping your elephant at home and looking for its footprints in the forest. One can just go on searching. And then finally, the third word is decision. Confidence directly in the dissolution of the wrongs. Nantoka, reactionary thoughts.

[36:20]

Reactionary thoughts and emotions are nantoka. Arising at all problems with the reactions. Knowledge, the parametric reality, speaks like this so sexually to someone who is really a practitioner. Suppose if I were to speak like this to a Tibetan, they would understand what I mean. Very good. Especially the soul, its eyes. There would be tears in its eyes. The very subject is collapsing. Suppose I am a stroller. He was teaching doctrine first in India.

[37:26]

He was teaching the doctrine of Allah in India. And then in Scotland, I know some of his earlier students. He just simply taught the doctrine all the time. And with teaching you have reason to do that so. And I was told in his early days when he was teaching, one night he was teaching in a seminary or something, at night, and the people kind of took it casually. People were just lying down on the floor and speaking. Come on man, more. It's kind of the casualness, this kind of thing. And that really kind of, it's a shock. Completely shocked. When you give directly, you don't realize it. Then he found, then he completely changed. Then he started formalizing. Making the person more fearful, more reluctant. That whole thing started with that.

[38:28]

I do see his point. Sometimes it's also, it's what is called ignorance. When you get something very profound and you don't see it, that's called ignorance. When you realize something is happening and you don't realize it, that's called ignorance. Ignorance of something complete. It's kind of very hard to say. It's in a... Do you know what I mean? So sometimes a little bit hard to say. Sometimes I lose my heart a little bit. Despair a little bit. Sometimes. But then again I forget. On the front, you see.

[39:31]

With the hope that you might remember. To be open, that's the key. That's the essence. Really. Because when you practice. Essence only you can practice, isn't it? You cannot practice books. It is, that's why what is important, all the teachings. You have to boil them. And all the practice, you boil them and clean them. To understand what is the real view or what is the real meaning. It's like receiving teachings. Through the teachings you realize the view. The view, the real meaning. And through practice you begin to really realize this is something extraordinary. That whole point about doing a hundred thousand prostrations, all this.

[40:35]

You suddenly realize it. It's not necessary that you need to actually. I mean, there are some people who actually have objections to counting. And in some ways, on an absolute level, counting is not the point. It's not the hundred thousand that's the main point. But rather when you do a hundred thousand that you might realize in the process something. But suddenly you begin to realize. Realize things about the practice, about yourself. And this is really, you see, the practices takes on different, how do you say, different, practices itself takes on different, how do you say, different modes, different levels. You need to understand it really. And the more and more you practice, you make more and more view in your practice. Views that can be more heart, more light in your practice.

[41:38]

At first, maybe practice is more just formal. Just practicing, saying, oh, I'm going to use it. But then as you begin to practice more, it becomes more of a view. At first, maybe practice is just like, you know, it's just like creating a mood. Sometimes practice is just creating a mood. It's like sometimes when you're practicing, it's not that your practice is fantastic, but you just keep practicing. And suddenly, somewhere along the way, something happens. A change takes place. Your kind of state of mind is starting to transform. And you begin to feel a little bit more present, more focused. That's the result. But having reached that kind of state of presence, one must abide by it. And continue the thread of that mindfulness in one area of the life. If you don't do so, then even though the practice is good, it does do certain amount of good on that. On a fundamental level, but the real benefit will not be realized. Because one has not put into action.

[42:38]

It's not integrated. So integration is so important. On all levels. But then as you begin to practice more and more, you begin to realize the view. And so then the forms begin to drop. And the view begins to rise. And even the practice you do, even the words of the practice you do, you begin to now understand the real meaning. You begin to understand that even the words begin to resonate with you. So that it becomes much more lively. There's a joy to the discovery. And it becomes a totally different context. And then more and more so, the view begins to be imbued. Imbued, you know, into your life. And then that kind of wisdom. That kind of insight. That kind of sanity. Goodness. That we begin to embody and we begin to permeate that.

[43:40]

So much so that we become examples. We become inspiration for people. Like people are with us, they love having us around. Because we inspire them. Particularly in a modern day world, in a world where people don't practice. It's not just by talking about the teachings. That's not a demonstration. It's by example. People are very impressed with the huge angle of difficulties. And the way you react with calm and ease when you do that. Then people come to you and say, What do you do? What is your trick? Then you can say, well, I practice. I do this and this. Your father did this and this. Maybe it's not so bad. If this is what it brings you, then you must not be so bad afterwards. That kind of, how would you say, that kind of, that kind of, yes, equanimity,

[44:41]

that kind of, through your being, that's what is inspiring. Then you become, like I'm about to say, you become a representative of God. Of Buddha. Of Dharma. And then you begin to help people. And somehow very interesting thing can happen. People come to you. You don't have to go around saying, I'm going to teach. People come to you for help and then you became slowly, you know, innocent. So, very much, especially in this day and age, it's very important to, how would you say, to practice in this section here. And also, what is actually very good is, you see, is to be able to live in a life and practice. Actually, if you use this situation well, it's much better than doing a long retreat. Because in a long retreat,

[45:43]

what is good is you actually concentrate, you actually practice and condense and it's a very benefit that comes. I mean, many people who are doing retreats, they say that it's extremely boring. It's really, they don't really see the point but they just have to keep on. They just have to keep on doing. But then after a while they begin to realize that the change is something that you don't expect. It's not the way you expect, it comes. But then they say that people who are doing retreats, people who do retreats, they say that they feel that it could be even more beneficial than if one were to practice. Any doubt that arises is only a sign of not having the view. So the doubt, as I say, is not a disease but a symptom. The symptom of not having the view. Your view is weak. So that's why you keep

[46:45]

throwing back at yourself. The life, you know, people around you just keep throwing back. Difficulties, keep throwing back at yourself. These are teachings. The universality of the teachings. Keep throwing back at yourself. Then you have to really take stock of it. You just really, how do you say, swallow many things. Swallow our pride, our own, how do you say, ego and all kinds of things. We have to grow up with let go. Then I begin to rise, begin to, how do you say, begin to centralize. Let go, let go. Let go. Really let go. Not to give up. Let go but not to give up. Let go but not to give up. Not to give up. Let go. Let go and you fill yourself. And you keep rising. Slowly you keep practicing that way. And slowly, slowly,

[47:49]

that way. Now throw it back, you really try to understand it. Try to really be able to practice. And here, you go back to the teachings. The tapes, transcripts, practice, you go back, you look and see some of those lines that maybe you did not see. You go back and study the teachings again because maybe sometimes there are right times, right teachings appear. They reveal itself. In the same teaching that you receive, when you are ready you hear things that you were previously not ready, now you hear in the same way. It's quite understandable. Like for example, when I listen to the tapes and I listen to it, or maybe when I was listening several years ago, I was listening to a person who was listening to a book and he was giving me a book, a stock of tapes, which is wonderful. I keep listening again and again

[48:52]

and traveling and traveling, and slowly, slowly, as you begin to develop, you begin to hear things that you didn't hear before. So that is wonderful. And then then life offers inspiration. That practice offers a new way of insight within. Then you become really wise. Wise. I remember, we did a peace conference in Australia together. He was saying, I was very impressed with what he said, he said, there is no point in peace conference to be wise. That's all. To be wise. To be wise. That's it. You get there.

[49:52]

That's it. Practice wise. View wise. Teaching wise. And then you see, I mean, you notice that there are spiritual practices. You have certain neurological practices that we, how do you say, we subscribe year in, year out. Just a little, and you will become less and less so. Because one couldn't bother to pay the fees.

[50:52]

So, you come slowly, slowly to the beginning of the view. Because it's a little bit difficult for us actually to abandon evil and to enjoy the good. At least particularly when you're told evil is bad. The good is good. And the good, our evil, it's rather difficult. It's not too long to do the evil. It's more fun. The good is rather boring. That's when you go back to the beginning. It's like children. It's a Tibetan spelling that you joke like in English. It's difficult to translate to English. But really basically it means that

[51:55]

when you start learning how to read, you learn how to cook. When you start playing, you learn how to smile, play. And when time has become evil, time has become completely alive. When you learn something difficult, you fall asleep. But I found that when you have the view, when you have the majority of the view, it's that you become wise. It's like you see that you've tried things in life and now you know, you see through things. You cannot, you know, you're a teenager or you know, I don't know. You become wiser. You don't, and you capture you by seeing and entrap you. What's the word? Entrap you or enthrall you as much as they use you. It's not that kind of a attraction. You begin to kind of

[52:59]

grow out of it. Grow away. So that's more when you have the view, it's like you become more lazy about doing negative things. So in many ways the practice, I mean, I find meditation is very much, I always talk to Christian communities when I teach. I always, because there is a certain criticism labeled against Buddhism when Buddhism initially came to the West that if you do meditation it's rather selfish. Why don't you do good? Why don't you go and help people? And so on. Yes, it's valid. Yes. But in many dimensions you see when you practice meditation it's like it's where you really develop the charity ability. When you really develop the charity begins at home.

[54:00]

Once you get in a sense that meditation is the key to ethics is when you're in the state of that goodness that to be good is natural. And one is not prejudiced. The next day one is not prone to it doesn't feel like this. And then I feel that to be for example someone who has a hard time with discipline is that for such a person to come through that thing through meditation and through practice is very very useful. But also there's one thing is that presence. The only problem is that we have a little lazy. We view that we are really lazy to. I keep seeing this again and again. We don't have responsibility to our view. We haven't got the responsibility.

[55:01]

We must assume the responsibility of our nature. That to be a Buddha is a certain responsibility. We must become responsible. We can say responsible for this. Not irresponsible for this. Responsible. Become responsible. Responsible meaning presence. That's the only collective that is there. It should be present. That's why there is a particular phrase that is used very much in Dzogchen particularly in relation to the teaching of the six paths. It is said sen ma yin kyi sen ma yin kyi The master sometimes will say like that. Sen ma yin kyi ma yin kyi ma yin kyi They will declare in many of the Dzogchen empowerments that the master will declare sen ma yin kyi sen ma yin kyi which means do not be distracted. Do not be distracted. Do not be distracted. I am going to do a big calligraphy on that. Do not be distracted.

[56:04]

Let not your mind be distracted. Do not be distracted. Because the distraction when you get distracted that's really everything we lose there. Then unawareness negative all these things come. When you are present when you are present it's like the light. When you are distracted it's the darkness. You understand? Presence. That's why we are talking about presence and awareness. Presence and awareness. That's why if you feel for example when you are practicing if you maintain that presence if you do so then you see you are not you can take habits. And also something very important to know very important to know

[57:05]

that actively you can put a stop to the negativity. You can put a stop. Remember Dalai Lama's teaching. There was a part of the teaching he gave in London which I impressed him very much. It goes on on the Shantideva's Bodhisattva on the chapter of patience or endurance. In that it says that negativity is weak. So he asked his own master he was rather surprised by that statement. He asked his own master Kumbh Mata who in turn is a disciple of my master. He asked him but maybe he was not weak he said. He was quite strong. Then his master kind of hugged him. Extorted. Extorted, no? Extorted. Extorted. Extorted. By saying but you don't need

[58:06]

atom bombs in negativity. He shouted. Then Dalai Lama said I have to leave. I've got to leave. I understood the point. Then the point is you see normally enemies in life is not like ordinary enemies. Negativity is a weak enemy because ordinary enemies maybe you you destroy them once or you do not but then will come again their kind of enemies. They will perhaps align with some other people and come and attack you. So negativity once you really cut them you realise delusion and you cut the heart of delusion then they they destroy so much that you can't. That's why I often say when I'm teaching when people are feeling a lot of negativity there are there are there are many students who express that they feel there is a destructive element in themselves. Their innocence however good

[59:07]

they feel they always feel like a demonic aspect actually makes them all do the wrong things. You know that kind of negativity destructive. That kind of cranky self very cranky cynical sulky tantric no not tantric tantronic tantric tantric so you feel and then sometimes when people tell me I keep that in mind and then when I teach when the view is very clear when I look at the people when I see the clarity and in that moment I talk to that person first say look now see you have to introduce the nature of the illusion to the people when it's when it's when it's clear

[60:07]

then make them realise it. So what I'm trying to demonstrate here is that when through the view when you see clearly you realise the knowledge is available in the state of this view clarity there is no longer any delusion you have to make really make home make strong make strengthen that clarity say convince yourself yes now I realise there is no more delusion so next time negative comes you have inexperience you call the experience even though maybe you do not it does not have the same impact as before that you experienced because you know it was not the same moment but yet because of the past experience there is still a little left over from that and that can be a good help an inspiration to understand clearly

[61:07]

basically the teaching is to just work with ourselves with ourselves with our mind and to become a Buddha you see Buddha actually does not look different from us really does not look different at all from us he is the same like us but the difference is inside and around him you understand that is the sign of realisation you see especially the Juna which put it that Dzogchen Yogi can appear as an ordinary person with no no heroes around even this particular

[62:37]

part the third part is really superb I always keep introducing the same details again and again magnitude magnitude and because it's really a content I mean the ritual is called the quick as it's really quite incredible it's a jewel definitely maybe just to if

[63:37]

you drift into a reactive half-hearted practice and theoretical understanding with only theoretical understanding you will just become you will just become self-satisfied about some weird shamatha practice without having clarified your experiences or real experience the practice you will you will just be clever at talking about it which is no benefit at all as in Dzogchen theories are like the patches however good they are one day they will come off the experiences like the mist and they will evaporate that is how even a tiny good or bad circumstance can trip up a great meditator great meditators use iron and many are those who have been deceived by circumstances even though meditation may have really touched your basic being if you do not continue to practice constantly then all the profound instructions you have received will just be left on the

[64:37]

pages of your notebooks and your mind becomes stubborn your dharma becomes stubborn your practice becomes stubborn and there will never be a time when meditation will be bothering your mind and you all great meditators with your practice still in its infancy there's an age of your dying a sad death your head encrusting sports so beware practicing continuously for such time for some time as meditation begins to gradually assimilate into your being there will come a time when as a result of devotion and some other fortunate circumstances experience will bubble up and to inspire realization and you will see the naked resplendent reply that moment is like taking a hood of your head and what boundless spaciousness is what I believe this is the supreme seeing the seeing what was not seen before from then on thought will

[65:37]

rise as meditation both stillness and movement will be simultaneously liberated as first liberation will occur simultaneously with the recognition of rising thoughts like waking an old friend in the middle or rising thoughts like a snake unwinding its nose finally rising thoughts will be liberated bringing neither bed nor farm like a thief in an empty house these realizations will happen progressively then a deep realization and the overwhelming certainty will rise in your mind and all phenomena are but the miraculous display of your own ritual with this a great wave of emptiness and compassion will surge up and there is no choosing left between samsara and nirvana you realize there is no difference of good and bad between buddhas and sentient beings whatever you do you will always be content and joyful because you are in an unwavering state of dharmakaya you will be

[66:38]

pervaded by this feeling day and night for as it says in the doctrine teachings complete realizations like the sky it is unchanging though the yogin this is the main point though a yogin like this may look outwardly like an ordinary person since mind has been liberated to dharmakaya he is free of activity and research and residing in that state of realization he can traverse all the stages of bhakta without any effort eventually all thoughts will be exhausted all phenomena will wear out and like space in a breaking vase merging with the whole space the body dissolves to minute particles and the mind dissolves into dharmakaya this is what is called the realization of the space of the primordial ground through the inner luminosity of the beautiful vast body now this is the ultimate accomplishment and the conclusion of the view meditation action and it is known as the actualization of the fruit of the result which is untamable the stages

[67:38]

of the bhakta one traverses to obtain experience and realization they occur either one by one or without any particular progression or altogether depending on the capacity of the individual yet when you actually realize but yet when you actually realize the truth itself there is no difference at all so i think maybe that is sufficient actually to conclude in that even though my initial intention

[68:43]

is to go over the teaching of kenshi michi second because the first would have done with you quite well the second and the third would have just given the essence of it because time does not allow us to continue but just essentialize some of the essences that are contained in kenshi michi from my own experience i think you see what is very important for us is to become as you said take the stairs take the stairs above it first when you come with dharma it just to overcome some certain difficulties but

[69:46]

then when you realize more deeper the enlightenment becomes possible and that's the role that's the thing that really matters because what really means is putting an end to suffering which you don't want anyway and bringing the ultimate happiness which you want and that is through this path of enlightenment and not only that through this awesome way being able to bring about this path to all beings particularly when you realize that you have a tremendous sense of compassion in many ways the reason why i teach so intensive and essential time and time and again is because i feel i mean my little compassion i feel time and time again that we suffer unnecessarily we just can't put a stop to our suffering

[70:46]

or unnecessary problems we just waste our time we waste a lot of time this is what kenson said really he was stressing to the people he said one thing he said the western people waste so much time he made quite a lot of trips to the west he just noticed how much people waste time now that doesn't mean when it's a waste time it doesn't mean that people are lazy they do many things very many things but waste time do you understand just waste time so you see i think you should think twice about when you start when you take on commitments of doing new schooling or this this or that job or this thing think twice about to see whether this is a further encampment of samsara or the real something

[71:46]

that is eventually beneficial in a sense unfortunately in the western life one becomes intelligent like you know like buying a house on loan on mortgage kind of thing samsara machinery in the west is very very is that even though you don't want samsara but you have a commitment the bills and telephone bills and all these things responsibility and you think no I cannot get out of this thing is slowly slowly you see the web slowly slowly you must untangle yourself because that's possible also possible with your mind and your mind firm that's really important to unlock yourself and simplify Because, what's the point really? Then, what's the point? How many years have you got? At the most, 50, 40, 30,

[72:52]

maybe 20, maybe 10, maybe 5, maybe 2, maybe 1, maybe 7 months only left. So, the time when you die, that time, then, you should not have regret. That's as Miller ever said. He said, my religion, he said, is not to be shamed. I said, then I die. Really, that's what's important. Of course, this doesn't mean just completely chucking your life. Because sometimes, when I talk about life, it's inspiring, and many people come and say, I want to give up my job. But I tell them, be careful. Don't give up your job at the wrong time. Because then afterwards, you've got nothing to do. You get even more bored. First, you find what you're giving up your job for, work that out. Work out clearly, and then you see. Start with doing 3 months retreat, then you give up your job.

[73:53]

That's valid. At least, something to occupy yourself with. Perfect. It has to be clear. So, don't hang around. Don't hang around. Don't hang around and waste your life. You understand? Now, Ken, you have a question. [...] I wonder if you could say something about finding your right work. Yes. Yes. I think the main point for us is,

[74:54]

when we say finding the right work, is that we would like to make a contribution to the world. To express our creativity, we'd like to do that. And yes, some ways it's possible to find that kind of a choice, to find that kind of a possible situation. But then sometimes it's also karma. You cannot find a job. Or you cannot choose a job. You just have to take what comes by. In which case, you should be frustrated. In fact, keep an aspect of it, either you become creative, for example, studying the teachings, working, writing, just to find a way of expressing it. More and more, this is what I'm going to create slowly. It's like my first attempt is this one.

[75:58]

Have you received this letter, this one? It's the London International Centre of Creating in London. It was an old Salvation Army place. It holds 800 people, and I'm taking them over. Not from the Salvation Army. Taking them over and making it into a kind of a civilian environment. So people can actually help to express, I mean to read this. So I'm trying to actually find a model. We need to do that. And then also, more so like in a three-month retreat or a year retreat, it's not just doing practice, you find in a supportive environment, you find expression of how we can express ourselves. People can help each other. That's really important. When you find that in your expression, your way of doing, it kind of really makes sense. And also in a sense, sometimes the obstacle to practice is that, and teaching it,

[77:03]

because when you have difficulty in line, that becomes a big obstacle. So in some ways we need to do that. So I hope to be able to create that. But meantime, I mean, it's... I think if you see, it's the view. If it's the view, then everything can be seen as greater than him. You don't necessarily have to find a job that has benefits. You slowly begin to find a way of helping people. It will just become a grave, I tell you. Slowly, it's kind of on its own, finding a way, without you having to look for it. It comes to you. But that time then don't miss it. I was thinking how if you're doing a craft,

[78:04]

if you're doing a craft, you know, like woodworking or art or something, that you can find the view through your work can be really present. Yes. Naropa spent six months grinding mustard seeds for a prostitute. He was quite stuck in his practice, so he went underground. There was a very famous madame. You know madame, who kept her house. And in those days there was a particular contest that you do to get mustard seeds. So don't ask me how to make that. So he kept on making it for six months, nine months, really good first practice. Because he was getting too much stuck in flesh. And then suddenly the madame discovered this great master.

[79:05]

Someone is smoking a cigarette. Cigarette. Anyway, so discovered who he was and then she got so... how do you say? She was so embarrassed or shocked or... repeat, repeat? And she said, oh, I'm so sorry, I've been so much negativity and I can't do anything. No, I'm grateful to you. I'm so grateful to you, because you've given me options. If you look at the life of the eighty-four Mahasiddhas, some of them are carpenters, some of them are tailors, you see. You can apply the whole principle which is teaching or carpentry.

[80:09]

And there's a story of one thief who repented. He wasn't quite good at that. He was quite successful. But finally, you know, he began to see there was no point. He began to realize the negative aspects. So he went to this yogi, the master who was there. Asked him to please... And then he said, madame, you're good at it. I'm not good at anything. That can't be possible. He must be good at something. He said, I don't know if this is happening or not, but I'm good at stealing. That's exactly what I've been looking for. He said, I want you to sit and steal all perception. So he stole the stars and every perception. Then what happened? He realized it in 21 days. And we depicted his picture on the shrine.

[81:15]

So whatever work, whatever you do, you can actually apply. It's a matter of getting insight. When you wash dishes, you can consider you're being cured. When you clean, your mind is being cleaned. When you shit, all your negativity is going out. When you piss, all your violence and everything is going out. When you eat, your whole body is the mantra of the yogis. It's an offering of great bliss. When you move, since your body is the mantra, the whole movement is as an offering. When you walk, walk into all the truth. When you read and write, when you read and write, don't read, don't write. What you read.

[82:32]

Rather discriminate about what you read. Of course, if you read something just for relaxation, that's not good. But if you read some spiritual things, that will help. These days, there is a lot of pollution in books and information. Normally, I say don't read. No, you can read. I put it just here. With a view. To enhance the view. Not to confuse. Not to listen to the hearsayers. Not to develop more superstition from reading. Writing to express your nature, to understand. Rather than making more contact. I think we should stop at this point.

[83:39]

Khandro, I think, is here already. Should we? How can you possibly? This is a little bit of an extension on the question Devaki asked you. I don't feel confident at all in the recognition of Rupa. Working with a view is very contrived and intellectual. I think there is some usefulness in doing that. But a lot of negative emotions keep coming up again and again. It doesn't get purified. For me it's very exhausting. The same stuff keeps coming up again and again. I feel discouraged and exhausted.

[84:42]

You haven't recognized Rupa. That's why it takes time. So one has to be patient. It's one of the most important qualities. It's like when you're being patient you can listen to pain. But later you need the benefit. And now, for example, let's put it straight. There must be a time when you felt a certain glimpse of you, a certain thinking of you, when you were inspired by the teaching or the presence of the teacher or in an environment. When you felt that in the presence of Khyentse Macheo, Khyentse Macheo, you had it. Don't forget that.

[85:50]

Particularly when you are not confident. You say, well I had it once. I had it and you had it. The only thing you forgot. That's why we believe the main problem is we doubt. You understand? That inspiration you talk about seems so minimal compared to what you described as really recognizing Rupa. It seems like it could be diluted. That kind of inspiration is your inspiration. It's what you work with. When you're inspired now, like for example, if you're inspired, instead of saying how difficult it is and how incompetent you are, it's rather when you feel inspired and you try to steal the inspiration. Forget your history. You understand? Continue with just the button.

[86:52]

Read the button. That's one way. And in the right environment, in an inspirational situation. And also another thing that I keep on saying this very recently is sometimes teachings take a distinctive place. There are moments when certain tapes, certain teachings capture more. Sometimes listening when you're driving. Going on a motorway. You call it highway, you know? Or when you're just washing up. Or when you're just listening. And then this is where what I mentioned earlier also is to really study the teachings so you know which you need to human, which tape. You have a certain collection of inspiration, of course.

[87:53]

And you don't have to listen the whole day through. Just listen a little bit until you feel inspired. And just practice. Then you try to practice. When you try to practice, because you feel inspired, your practice is more alive. Because otherwise when you're practicing, it's like this. You know what I mean? And you keep doing it again. And maybe sometimes it may not work, but don't give up. Just, you know, it's moving. Just keep, you know. If you haven't recognized Rigpa, however, and you try to dissolve the emotions and thoughts that come into your mind, you think you're dissolving them into some conceptual idea that you have work at dissolving. Is it okay to do that? Say it again, please.

[88:54]

I haven't recognized Rigpa, yet I'm trying to work with the arising thoughts and emotions. Very simple thing. This is a challenge to you. I'll tell you my personal story, because that's more helpful. I used to as a child have an attitude that is, whenever any difficulties arise or anything, I would just, you know, my reaction is just to forget it. I have a very strong ability to forget. Forget. You know, like, if suppose something unpleasant arises, it's the thing that you just really learn to not be unpleasant at first. Forget. I used to do that. And it worked, actually. So that is to say, when negativity arises, not to forget, just to say, well, you may not have the view, you may not have the Rigpa, but at least you say, well, you know, this is just negativity.

[89:57]

Just try to forget. Try to cheer yourself up and do something else. Very simple. Instead, when you have negativity arises, you just tend to say, oh my God, I don't have the view. Then it makes you feel worse. Just forget it. Not trying to be torturing you at all. Just try to forget. You know what I mean? So that's like using an intellectual. Yeah, why not use an intellectual? Use intellectual emotion, whatever. Whatever works, you'll find. Beggars can be choosers. Whatever works. There's no way to work. See, that's where you need to start. Back of, in this little book that I've, I've got a big thick book on meditation and writing. And it is one chapter called Back of Truths.

[90:59]

Yes, Alex? For me, it's, the essential thing is this recognition, which is not something that one can do. You can't, by an act of will, recognize something. It's something that comes to you when you're open to it. I sometimes feel that the formal practice is a way, a skillful means of channeling off one's trying and effort. So sometimes when I'm doing a mantra, I realize, all I'm doing here is trying to finish the mantra. There's no sort of, ah well, that does give it a point. So it's getting something out of the way. It's true. It's true. It's a way of, you know, how do you say it? Distracting your, how do you say it? With that kind of a, how do you say it? Channeling, how do you say it? True. I had a question about trying to forget the negativity.

[92:05]

It seems to me that what happens sometimes, that it gets interpreted in such a way that people repress it or deny it. Yes. And then it comes up again and we're distracted. Really forget it. So you're talking about another kind of forgetting. Really forget it. That's not repressing. Just really forget it. Just be really open about it. No grudge. Repressing is the whole problem. You just forget it. If somebody says something terrible to you, you just forget it. In Duryodhana Buddhism, it's like talking to a corpse. This is a question about meditation and action. When you're at the point of, well I think that I'm at the point, I should say, of being aware enough to know when I'm in a situation with other people, particularly, and a great mess is happening,

[93:06]

to know that it's happening and that I'm contributing to it, but to have absolutely no, there was a time when I had no idea that the mess had happened. There was a time when I had no idea that the mess had happened.

[93:16]

@Text_v004
@Score_JI