Just you know the essence of the practice. You know the essence. And this I had spoken of yesterday. And the day before, particularly yesterday, I'd like to be talking to you, having also had the deliverance that you've requested through the practice session that we've had. The community, I hope, you've got a little thinking. I mean, the new people. I hope you're living in a new introduction, or rather introduction to introduction.

[01:05]

For the older students, I hope this is a profession. I hope the new people take control of the city and practice the people that aren't just very used to the exact work. Used to. So, let's first practice it. As long as they sit. With your arms. What in what happens? They give you a ear, right? These night-glasses reflecting a tutorial.

[02:19]

There is an attempt by a German student to give me a glass. There's one star. Huh? Thank you. What do you think of this? [...] Thank you.

[10:11]

Thank you for watching. Sanctuary speaking The main practice You know, for example, you can dissolve all the tissues, all of the emotions, all of this.

[12:04]

It could be ingrained into our intrinsic or ingrained into the purity of it. You can't have it infested by the dissolve. When you say dissolve, you don't particularly mean to dissolve, but just to leave it. It was an unopened. I remember fasting came through the chair office. When are we in the state that we are? And when are we not? How do we let that kind of, how do we disturb? And in a very terroristic way, he said, terroristic way, he said, when you want, I want. The main thing is just to, just to awaken that.

[13:11]

Do you understand? And once that view is awakened, And we continue to direct that, in that clarity, in that confidence, in that certainty, and just simply abide by us, letting that purity permeate our being, our minds too. So that in many ways, we have not lost touch with that. as to ourselves with our innate nature, with lost touch. So we have to re-point us. And by resting in that state of vipa, by resting in that state of vipa, slowly, slowly, vipa begins to become first strengthened, and then finally established.

[14:14]

And in all the practice that we do, Like, for example, like in the shamatha practice, like watching a dream, or like state mantra, whatever practice that we hear, all supportive practices to awaken the rippa. Once the rippa, the pure awareness has been awakened, then one just simply dies by it, sick, nothing to do, nothing to do with that. One just simply divorces, as they say, in six months. One just simply dies by it, one just simply disappears. That's why I'm ready for a Dzogchen yogi or a Dzogchen practice. There's not even a single breath of practice to do. Because any practice you do, it's a kind of style you've contrived. It's made in a digital system, a medication made by mind, and fabricated by intellect. It's distributed. Now, coming to the style you've made, which is taught, it's not respect. It's a state of meditation. Make it peace. Make it peace. That doesn't mean you just have to keep your clothes and not make it.

[15:20]

Make it easy. You know what I mean. So George will all action with what you do at the end. It's not a good job. The Lord was not able to protect them from the death of their people. Having purified the great illusion, the heart's job is The radiant light of the atmosphere is now continuing to rise. This good fortune is the kind of love I want to find. Love of the faith. [...] And these are declarations. This polygamy is fundamentally just a declaration. A prayer. For so simply abiding by in the clarity of the second view, and just abiding by, and not being distracted.

[16:23]

Only thing it took from a picture. Not to be distracted. Presence, but not to be distracted. There's no practice to do what the specialist in his field would do. But this, of course, I think I hope you've understood, that when Dzogchen really made all these introductions, once you've really been awakened to all that, if you have not been introduced and you've not reckoned that, there's nothing to do with that. It's rather difficult to just sit there and practice, too. Because in a sense that the whole quality of Dzogchen practice is really Our whole practice is to continue that one, the integration. And I expect to exercise this today.

[17:49]

And then Dr. Jack Sparrow said that slip, second one. You get really a feeling. Then, remember the example. When I taste it, I get a feeling. at the intuitive intersection, which is kind of your mind. Therefore, it's difficult to stay out of it. An 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 off 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 that you cannot survive. That's not the point. You know what it is that you cannot survive. You cannot work the life. You know what it is. So that knowing, the very kind of primal knowing, the very, very, that kind of knowing, non-dual knowing, is the knowing of the age.

[19:03]

It requires sometimes a class of knowledge, knowledge-net. knowledge of ourselves, knowledge of the Trinity. In fact, once you introduce and recognize, then there comes a totally different understanding of ourselves. Suddenly, the whole mystery of life falls into place. You need to understand things. The great perspective. Of course, it's not the book. You understand? But then, even though the view has been introduced, you do not maintain by abiding by the view. In the meditation, only the post-meditation, you don't do that. Then, if you don't continue that way, you can again you can lose it, or you can become just very distracted and you can come to rule it and become as you were before.

[20:16]

So that's why ideally speaking, in this introduction, like for example, ideally speaking this kind of teaching should be given in a retreat now. So that the Master introduces to you and immediately Now, what is the strategy of the retreat? It's a matter of focus. Retreat is a focus. Everything is seen as practice. There's no longer any separation between sessions like post-retreat. Relaxation, meltdown. Everything is seen as practice. It's just very viewing. The whole environment is That's called retreat. So that you don't only practice when you practice, but you also practice in everyday life, in a right environment. Because for a beginner, the environment is not really inspiring.

[21:22]

And it's very difficult, because we are not strong. I require a lot of strength. At the moment, it's like a baby. So we need to baby-sick out the kid. Slowly make him crawl to his step. Slowly, slowly, the baby grows bigger and bigger. So he begins to get crawled. Crawled and crawled so that slowly he can walk up to the bed. And then he can crawl to the stoop after that. which is when it requires going to whose place? It can go by itself. Do you know what I mean? The victim has to be really brought to the church. So, in order to facilitate that, in teaching on the second word, in order to facilitate that,

[22:27]

that the environment makes. That's why, for example, we're doing this three-month treatment now, two different times. So when you're in that kind of environment, you just feel, you just feel the world in itself. Away from the busyness and distractions with life. So then, not only the environment, but also you must practice. There's a usual practice of practice. 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 or the inside of your body is weak, then once that's done, then one must apply it in the post-meditation.

[23:31]

That's why, again, it's sufficient to practice only when you're in your meditation sessions, but every day, but the post-meditation spirit also, to begin that practice, and not be distracted. And when you begin to practice that way in the right environment, proper sections, and applying everything deep, post-medicine, gradually the factor becomes very rare, becomes alive. There's no longer any dichotomy or any difference between dedication and post-medicine. There's no longer any barrier. One begins with your practice. You understand? Slowly, slowly. Then your whole, your environment, your attitude, it's waking up to you. Everything is seen from a perspective. You begin to see everything ever-severating. Then when you begin to continue that way slowly and slowly, then there's no tremendous certainty of confidence because you slowly grow. And with this certainty and your confidence, one is able to begin on the path to liberation.

[24:36]

And the actual enlightenment is really possible. The greatest enlightenment starts with thoughts and emotions, with your work. That's coming to the third world. The third word is, in effect, confidence directly in the dissolution of non-populousness, that is, the rising of the mortals. Which is, in a sense, that after having practiced this way, you see, and having the view, and having established and stabilized the view to your own, non-Jew meditation, or some non-Jew stuff. Nor book. The other is called Structured Practice as non-Jew contemplation. It gives you the word contemplation. Because when you say contemplating, it's like contemplating a view or contemplating an idea. But even that word I find is not particularly appropriate, because sometimes it could mean contemplation in a sense of lack of affection.

[25:41]

Even the word meditation is not so bad because meditation could be like meditating on something. But from an absorption point of view, the word meditation and contemplation are not sufficient to describe the non-jewel meditation. That's why we use the word non-jewel meditation for the non-jewel contemplation. In order to express the non-jewel quality of this level. That's why, in many ways, it's just acquiring the view. And as you do so, it becomes established and stabilized. And from out of that stability, when the view becomes more aligned 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 arises, what views to that, even though the rising may be the same, to a doctrine you have not heard.

[26:45]

Or to an ordinary person. The way your things arise, it's the same. Anger will come. The thing that would cause anger will come. And maybe if it first is, then maybe one would be more adjusted, prone to the emotions that one normally is. But as in pure energy, we have certain limitations. as they're not completely liberated at the end. So, immediately that naturally reactivates, but you begin to probably just form hormones with the normal reaction. But then, immediately, in the second instance or so, as the view, as immediately as the presence comes back, what one is reminded of, then immediately that there's nothing to do in Togchenbashi, that you don't actually try to apply antidote. You don't say, ah, okay. thought was, now, I must flash my energy. So you're dead and you're not watching. On the other hand, many things are taught to me that initially you become present.

[27:47]

You come back to the view. But not idea, deliberate. But as you just come back to the state of view, and in the view, in the state of the view, the comfort of the view, If you have the confidence in the view, the confidence in the self sees right through. It's like you see the delusion right through. So then for a long time, the delusion works. The delusion is simply there. When you bring light into the darkness, the darkness is suddenly empty. It's not only dark. The darkness is just as announced with light. Let me come back. Then you see, there's no longer karma. Because karma is the reaction. It's how you react with your mind. That's how you keep it. Is that clear? In some ways, one can begin to sense, I think some of the older students may sense the possibility of that liberation.

[28:54]

Particularly when things are going quite well for you. Sometimes when things are going quite well, when you are quite confident that things are going quite well, you find that even though things are right, they don't affect you, they don't deter you. They don't make you lose your stability or your document or your equal parts. So when you begin to see that way, that how, you know, the spirit of you, you know, maintain that kind of, then I think you begin to realize the possibility of liberation. possibility feels like it. Even though negative notion arise, one doesn't become just completely. So here according to Zogha's network, according to the view of Vimalanetra, it's great. According to him, he says, when a jokta banish in the rosary came, stipulated the realization for him to begin at that.

[29:57]

When he first began, he said, it's like when thought in oceans or whatever arises, it's like meeting an ocean. I can't even describe this. He needed an old friend, especially among the crowd. He needed to, you know, use this. Hello! How are you? And then you want to just sit there, you know. You know what I mean? When you know somebody, you need that recognition, liberation upon recognition. Like you're meeting an old friend. Don't just, you thought, all right, you don't immediately view dualistically as an enemy. You need to say, ah, just a friend. It just started from the beginning, from the very start. It's not something that is coming to disturb you, distract you. You begin to realize the nature of the thought. As I was leading from this, the Mahamudra, the lineage process, discuss the thought down there. Whatever arises, I forget the words. Whatever arises is fresh.

[30:58]

Whatever arises is fresh, the essence of realization. Whatever arises is fresh, the essence of realization. The essence of realization, that is if you realize. that that meaning move. Then people begin to continue further. Then, in the middle, it is said, the liberation happens like a snake unwinding its knot. Snake is a knot, knot with the snake. You begin to see, you understand? There is no longer any pittance. No pittance. Understand? And finally, finally when you complete state of realization, then it's like, say, to be like a thief entering a tea house. Whatever that is, now they're hounds or they're no better than a thief.

[32:02]

That's quite all right. If you do not have, this is the most important element in the practice, if you do not have this essence and the method of liberation. Method here means it's not an average method, but like from the view. If you have an essential, like inborn, like inbuilt essence. that rises back here to respond to the risings, which is called the view. The view is like an ink. When you have the really view, it's like almost an inbuilt.

[33:09]

You understand? When you have that kind of, if you do not let that kind of essence met with aggression, then meditation only furthers the path of delusion. And the meditation is not as... Just it's only that of the meditation of gods. Gods are, well, gods are always in the state of samadhi. It's all black and all whiskers about. All black people who are in the drive of music, California music, which is brought now. Very sensuous. Sensual exhaustion. And that kind of thing does not liberate you. And in that particular state, it's called crystal.

[34:13]

That's it. It's like when you get a nostalgia, you go get it again and again. Not enough once. That kind of meditation is called meditational gods. The main thing is to have this essence and that deliberation. If you do so, then you see, then liberation will come.

[35:14]

These are the three fundamental principles that moral tokte, introducing directly the face of the fact, takti tokte, decision complete and direct in certainty, or decision upon one and more than anything, if there is nothing, but required to abide by. Then if you don't stay, you remain. Once you have used the bed back, don't sustain your floor. Instead, go and search for more teachings. The incestual architect said, then it's a bit like keeping your elephant at home and looking for its footprints through the forest. Don't get this wrong searching. It's not quite the same thing. And then, finally, the third word is decision . Confidence directly in the resolution of the rivalries.

[36:19]

. Reactionary thoughts. Reactionary thoughts and emotions are . Rises are no problem for the reaction. I'm not going to be talking about to really teach like this. So essentially, to start off, this is really a practitioner. That was how he took us to Tibet then. He would have his staff in the middle. And he would search in the store. He'd spy on you. With tears in his eyes. The very sound of you just collapsing. Also at school, he was teaching blockchain first.

[37:25]

He was teaching Dzogchen not a lot in England, but in Scotland. That was one of his earliest students. He just simply taught Dzogchen all the time. When he was teaching, he didn't do that so. But I was told in his early days, he was teaching one night at the seminary of some people that night, and that the people were kind of too casual. People were just lying on the floor. I said, come on, man. More, baby. Kind of the casualness kind of thing. And that really kind of shocked me. Completely shocked the casualness. When you give that up, you don't realize it. Then it comes. Then it completely changes. Then it starts falling down. making people sit up there for a year and put it back in. And that whole thing stuck with that.

[38:29]

And I do see his point. Sometimes it's also what is called ignorance, is when you get something very profound and you don't see it, that's called ignorance. When you realize something is happening, you don't realize it, that's called ignorance. Ignorance maps on the concrete. It's kind of very, how do you say, it's in a, you know them? So sometimes a little bit, how do you say, sometimes I lose my heart a little bit. It's a stare. Sometimes. But then again, I forget. I forget how long it is.

[39:31]

But I hope it'll be much better. The people put that screeching door. That is me. That's the essence. Because when you practice, essence and we can practice, isn't it? You cannot practice books. You just try what is important. All the teachings you can boil. And all the practice you boil that dream 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 view meaning, real meaning. Through practice you begin to really realize. This is something extraordinary. The whole point of doing a hundred thousand prostrations, all this, is suddenly you realize it.

[40:36]

It's not necessary that you need to actually... I mean, there are some people who actually have objection to counting. And in some ways, on an absolute level, counting is not the point. It's not the time to count the name. but rather when you do 100,000 that you might realize in the course of suffering. But suddenly you begin to realize, realize things about the practice, about yourself. And this is really... You see, the practice itself takes on different... different modes, different levels. And you understand it really. And then more and more you practice, you begin more and more view in your practice. Views that came more up, more light in your practice. First, maybe you practice more just formal, just practicing, you know.

[41:44]

But then as you practice more, it becomes more of a view. That first, maybe you practice it just like, you know, It just starts creating a mood. Sometimes practice just creates a mood. It's like sometimes when you're practicing, not that your practice is fantastic, but you just keep practicing. And suddenly, along the way, something happens. Change takes place. Your kind of state of mind is starting to transform. And then you feel a little bit more calm, more focused. That's the result of practice. But having reached that kind of state, a presence one must abide by and continue the thread of that mind to the spirit one area of the mind. If you don't do so, then even though the practice is good, it does do a certain amount of good on that level, but the real benefit will not be realized, because one has not created action. He's not integrated. So integration is so important. on all levels.

[42:46]

But then as you begin to practice more and more, you begin to realize the view. And so that the forms begin to drop. And the view begins to rise. And even the practice you do, even the words you practice, you begin to now understand the real meaning. You begin to understand that even the world begins to resonate with you. So that it becomes much more lively. There's a joy to the stuff. The stuff. Exactly. Then it takes on a totally different connotation. 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, we begin to permeate that, so much so that we become examples, we become inspiration for the time. Like people are with us, they love having us around because we inspire them.

[43:53]

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 if you handle difficulties and react with calm and ease when you do that. Say, what do you do? What is your trick? Then you can say, well, I practice. I do this. I do this. I do this. Maybe it's not so bad. If this is what it brings you, then it must not be so bad. That kind of, how would you say? That kind of... That kind of is the community. That kind of who you're being, that's what inspires. Then you become like in heaven. You become a representative of God, of Buddha, of Dharma.

[44:54]

Then you begin to help people. And it's not all very interesting things can happen. People come to you. You don't have to go around saying, I'm going to teach. They come to you for help. And then if you came slowly, you don't have to answer. You can So very much, especially in this day and age, it's very important to, how would you say, to practice in the sense of that. 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 during a log retreat. Because in a log retreat, what is good is you concentrate, you actually practice the condensed way. It's very big that comes. I mean, many people are doing retreat and they say they're extremely bored.

[45:56]

They don't really see the point, but they just have to keep on. They're disciplined and keep on doing it. But then after a while, they begin to realize with the change in a thing that you didn't expect. It's not the way you expect it to come soon. But then they say that people who are doing three-year retreats, they say that they feel it could be even more beneficial than the one when you practice. Any doubt that arises is only a sign of not having the new. So the doubt, as I say, is not a disease, but a symptom. The symptom of not having the view. Your view is big. But that's why you keep trying back at yourself, you know. The life, you know, people around you keep trying back, different type of things, keep trying back at yourself. These are teaching. The universality of the teacher.

[46:58]

Keep trying back at yourself. Then you have to really take stock of it and just really, how do you say, swallow the medicine, you know. So our pride and our own, as you say, ego and all other things, we have to grow out and let go. And then we need to rise and we need to touch. We need to stretch it out. Let go. Why not let go? Let go. Let go. Don't give up. Let go, but not give up. Let go, but not give up. Not give up. Let go. Let go. Thank you. Do you understand? And keep driving. Slowly, if you keep practicing that way, that's the only solution. But when life shows back to you, you really can't understand. You have to let go a little bit.

[48:00]

And here, we go back to the teaching. that page, transcript, practice, you go back, you look and see where the answers lie, that maybe you didn't want to see. You go back to study the teachings again, because maybe sometimes there are right transcripts, right teachings appear. They read itself. And the same teaching that they receive, they can readily hear things that they were previously not able to know that in the same way. for example, when I used to drink a cake in Pensacola. Well, we had a business several years ago. I guess quite a lot of persons in the business were giving stock of cakes, which is lovely. We had a good business, but when I travel, it's funny. It's a funny story. As you would think, it's wonderful. If you get prepared, you get beautiful. It's wonderful.

[49:03]

It's wonderful. He said, very well. He said, we did a peace conference in Australia. He said, All kinds of peace, there's all kinds of peace, but it's be wise. It's all about to be wise. To be wise. That's it. To be clear. You've got to practice wise.

[50:05]

View-wise. Teaching-wise. And then you see, I mean, you notice that there are certain habitual problems with that. Certain, you lock it up. But you have to still, you subscribe. Mirror in, mirror out. Yesterday, I really knew these guys less than myself. Because I couldn't afford to pay them to this day. But we talked slowly. Slowly, we began to have a deal. Because it's a difficult process to abandon evil and to do the good.

[51:11]

This particular major dealer is bad. It was his crew. And I was doing the good, and that was a dealer. It's not a different. It's not very well. I was doing the good, because it took a little small time. I looked down at the board. That's where he wrote his reviews. Looked like two. It's better than a silly little joke, you know. It's a difficult concept to understand what a joke is. But it really basically means that when you start, when you kind of read a little bit of the book, when you start to pray and smile, that kind of evil can become completely alive. But I found that when you have a view, when you mature to the view, it's like you've come wild.

[52:28]

It's like you see, that you've tried to do that, and now you know, you see through it. You cannot, you know, you're a teenager, though. People become wiser. They don't capture you or entrap you. What's the word? Entrap you or enthrall you as much as they use. It's not that kind of attraction. You need to kind of grow out of it. Grow right in. So that's more when you have the view. It's like you become more lazy about doing it. What does it make you see? It looks like I slowly got it. So in any way the practice, I mean, I find meditation is very much, I always talk to Christian community when I teach. I always, because there is a certain criticism labelled against Buddhism. At least we came to the West.

[53:30]

That to do meditation is rather selfish. Why don't you do good? Why don't you go on health retreat? And so, yes, it's right. But when you practice meditation, it's like when you really develop the charity. When you really develop the charity at home, it begins at home. Once you get, in a sense, that meditation is the key to ethics, when you're in the state of that goodness, that to be good is natural. and one is not produced. In that state, one is not prone to it. It doesn't feel right. I feel that to be, for example, someone who has a hard time with discipline, that for such a person to come through meditation is very useful.

[54:38]

But also, There's one thing in that presence. The only problem here is that we have a little lazy. The view that we are very lazy to. I keep seeing this again and again. We don't take responsibility to our view. We have the responsibility. We must assume the responsibility by nature. But to be a Buddha is a certain responsibility. You must become responsible. Let's say, responsible for this. Not irresponsible for this. Responsible. Become responsible. Responsible means present. That's the only connected part. It will be present. That's why there is a particular phrase that is used very much in Dzogchen teachings, particularly in relation to the teaching of the Sixth Paragus. It's the same mind, same mind.

[55:40]

The Master sometimes will tell you, same mind, same mind, declared in many of the doctrinal impoundings. The Master will declare, same mind, same technique, which means, do not be distracted. Do not be distracted. Do not be distracted. This is, I'm going to give you a quick little feedback. Do not be distracted. If not your mind will be distracted, you will not be distracted. Of course, the distraction, when you get distracted, that's really everything we use there. Dead, unawareness, negativity, all these things come when you are present. When you are present, it's not the light. When you are distracted, it's the darkness. Presence. That's why it goes through the presence and awareness.

[56:43]

Presence and awareness. That's why if you feel, for example, when you're practicing it with you, you maintain that presence. If you do so, then you see you're not, you can take habits. And also, something very important to know, very important to know, that actually you can't put a stop to the negative. You can't 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 the Shantideva Bodhicharyapa, 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 about that statement. He asked his own master. He asked him, but really he was not weak, he said.

[57:50]

He was quite strong. Then his master got extorted. Extorted, no? Thanks Lord. by saying, but you don't need atom bombs. It's negative, it's healthy. And then I happily, I got over it. I understood. Then the point is, you see, normally enemies laugh. It's not like ordinary enemies. Negativity is a weak thing. Because ordinary enemies, maybe you destroy them for you, but then you come again, they're kind of crazy. there were perhaps alignments and some other people would come and try to act. There's a negativity. Once you really cut it, you realize delusion, you cut the heart of delusion, then they get disturbed almost. That you can't.

[58:50]

That's why I often say when I'm teaching, when people are feeling a lot of negativity, there are many students who express that they feel There is a destructive element in themselves. They are in a sense, however they feel, they always feel like a demonic act. It actually makes them all do the wrong things. You know that kind of thing. Destructive. That kind of cranky self. Very cranky, cynical, sulky, tantric. No, not tantric, tantra. Tantra. Sometimes when people tell me, I keep that in mind. Then when I teach, when the view is very clear, when I look at the view, when I see the clarity, that moment I adopt that person's address.

[59:58]

Look, mouth, see. You have to introduce. to the people when it's clear. Then make them realize. So what I'm trying to demonstrate here is that through the view, when you see clearly, you realize the knowledge today. And the state of this view, clarity, is no longer any illusion. You have to make really, make home, make strong, make straightening that clarity. So you can reach yourself, yes, now I am able. So next time negative comes, you have an experience. You call it experience. Even though maybe it does not have the same impact, as before with experience, because, you know, it was not the same moment. But yet, because of the past experiences, can there still be a little leftover from that?

[61:01]

And that would be a good help, an inspiration to have just got through. Clear? Basically, the teaching is to just work with ourselves. Look at ourselves, look at mine. And to become a Buddha. You see, Buddha actually doesn't look different from us. He doesn't look different at all from us. He's the same like us. The difference is inside. That's the sign of realization. You see, especially, as Jogjana Yogi put it, an ordinary person No. No heroes at all. Even if This particular part, third part, is really superb.

[62:41]

I always keep introducing the same materials again and again, like the literature, magnetic figures. Because it really, they pretend that, I mean, the literature is called the great essence. It's really quite incredible. I tell you, that's it. Maybe just do... If you just need to react to the confounded practice, And theoretical understanding, only theoretical understanding, you will just become self-satisfied about some weak shaman that practice without having clarified your experiences or real experience to practice.

[63:57]

You will just be flabbergasted at talking about it, which is no benefit at all. As it says in Dzogchen, here is a lack of action. However good they are, one day they will come off. They experience it like a mess today with their cooperation. That is how even a tiny good or bad circumstance can trip up a great meditator, great meditator used ironically. And many are those who have been deceived by circumstance. Even though meditation may have really touched your basic being, if you do not continue the practice constantly, then all the profound instructions you receive will just be left on the 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 work in your mind. And you all great meditators, with your practice still in infancy, there's a danger of you dying, a sad death, your heads and customs also beware.

[64:59]

Practicing continuously for such time, for some time, as meditation begins to gradually simulate into your being, there will come a time when as a result of devotion and some unfortunate circumstances, experience will bubble up. and to inspire realisation and you will see the naked resplendent. That moment is like taking a hood of your head and what boundlessness and what happiness. This is the supreme seeing, seeing what was not seen before. From then on thought will rise in meditation, both stillness and movement will be simultaneously liberated. At first, liberation will occur simultaneously with the recognition of rising thoughts, like a union or a friend. In the middle, all rising thoughts are self-liberated, like a snake unwinding its nose. Finally, rising thoughts will be liberated, bringing neither benefit nor harm, like a tea in an empty house.

[66:03]

These realizations will happen, progress, Then the deep realization and the overwhelming certainty will rise in your mind and all phenomena are, but the miracles display your only one. Through 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 Buddha's dissenting ends. Whatever you do, you will always be content and joyful because you are in an unwavering state of dharma. we would be pervaded by this feeling game night, for as it says in the doctrine teachings, complete realization is like the sky, it is not changing. Though a yogin like this may look awkwardly like an ordinary person, since mind has been liberated from the dhammakaya, is free of activity and research, and resigning in that state of realization, he can traverse all the stations but without any effort.

[67:06]

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 to dust. This is what is called the realization of the space of the paramotor ground through the inner luminosity of the universe water. Now this is the ultimate accomplishment and the conclusion of your meditation action, and it is known as the actualization of the fruit of the result, which is Anuttempo. The stages of the path one traverses to obtain experience, and the realization should occur either one way or without any particular progression, or altogether, depending on the capacity of the individual. Yet may you actually realize the truth itself, but it's not different from the truth. Well, I think maybe that is sufficient.

[68:18]

Actually, it's more concluding in that even though my initial Intention is to go with the teaching of Khyentse Rinpoche. The first word I've done with you, quite proudly, I'll start. The second and the third word, I'll just give you the essence of it, because time does not allow us to understand. I'll just essentialize some of the messages that are contained in the teaching of Khyentse Rinpoche. That's from my own experience. I think you see what is very important for us is to become conscious.

[69:25]

Take the stairs. Take the stairs above your head. Press when you come with that one. It's just to overcome certain difficulties. But then when you realize more deeply, the enlightenment becomes possible. And that's the thing that you'll grant as well. Because what you really need is putting an end to suffering, which you don't want to end with. And bringing about ultimate happiness, which you want. And that is through this path we are not only that, through this also we are able to practice bringing about this path to all beings. Particularly when you realize that you have a tremendous amount of compassion. In many ways the reason why I teach so much is essentially time and time again

[70:31]

is because I feel, let me try my little compassion a bit, I feel time and time again that we suffer unnecessarily. We just can't put a stop to all unnecessary problems. We just erase that. We erase a lot of that. This is what Ken Smith said, really just stressing to the people who do theory. He said, one thing except that the Western people waste so much time. This waste, that he knows. He made quite a lot of trips to the West. You just notice it. How does people waste time? How people waste time. Now, that doesn't mean we just waste time. It doesn't mean that people are lazy. They do many things, really many things, but waste time. Do you understand? This is the way to start. 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, and then you should think twice about this, to see whether this is a further encampment that's on side, or is it really something that will eventually benefit you.

[71:47]

In a sense, unfortunately, in the Western life, one becomes stingy, like buying a house on loan, on mortgage. The samsara machinery in the West is very, very, it's like, even though you don't want samsara, but you have a commitment. The bills, the telephone bills, all these things, responsibility. And if you don't want it, you cannot get out. But the thing is, slowly, slowly, you see the web. And slowly, slowly, you must untangle yourself from this. Because that's possible. It's possible if you're wise. And if you're thorough. It's really important to unlock yourself from all this that is entangled with your mind. And simplify your mind. Because what's the point? What's the point? How many years have it gone? At the most, 50, 40, 30, maybe 20, maybe 10, maybe 5, maybe 2, maybe 1, maybe several months only left.

[72:59]

He said, Tyrone, he died that time. Then you should not have regret. That's what Melarepa said. He said, my religion, he said, is not to be shamed. I said, no. Really, that's what's important. Really, exactly. Of course, this listening is completely chugging your life. Because sometimes when I talk about life, it's been quite inspiring. Many people come and say, I'm going to give up my job and do this. But I tell everyone, don't give up your job at the wrong time. Because then afterwards, you've got nothing to do. You get even more bored. But first, if you, first you find what you're giving up your job for, work that out. Work that clearly. Then you start doing three months of training, then you give up your job. That's about it. Please don't be joking by yourself. It has to be clear.

[74:03]

So don't hang around. Don't hang around. Don't hang around and waste your time. You understand? And now, John, take your questions. Okay, first, Ferris. I wonder if you could just say something about finding your right work. Seeing the drama through your work, whether, you know, you can be doing it with the work that you're doing. I think the main point for us is, when we say finding the right work, is that we would like to make a contribution to the work.

[75:04]

You understand? To express our creativity, we like to do that. And yes, some ways it's possible to find that kind of a choice, to find that kind of a positive situation. But yet 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. You should really keep an aspect of the life you have created. For example, studying, teaching, working, writing. Just to find a way of expressing it. More and more, this is what I'm going to create slowly. My first attempt is this one. Anybody, have you received this letter, this song? It's the London International Centre of Great New London.

[76:06]

It is an old Salvation Army place. Of course, 800 people are taking that over. Not from salvation, I don't know. Taking that over and making it into a kind of civilized environment that people can actually express and make a witness. 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, in a supportive environment to find expression. How we can express ourselves. People can help each other. That, I find, is really important. When you find your expression, your way of doing, then it kind of really makes sense. And also, in a sense, sometimes obstacles to practice and teaching it, because when you have difficulty in line, that becomes a big obstacle.

[77:08]

So some ways we need to do that. And so I hope to be able to create that. But meantime, I mean, it's, I think to see, it's the view. Is it the view, then everything can be seen as creative. You can find, I mean, you don't necessarily have to find a job that's a benefit. So you begin to find a way It won't just become clear, but slowly, it's kind of on its own, finding a way, without you having to look for the comfort. But that time, they don't miss it. Great. I was thinking how if you're doing craft. What? If you're doing a craft. Craft. You know, like woodworking or art or something, that you can find the view through your work if you're really present.

[78:15]

Yes. Naropa spent six months grinding mustard seed for a prostitute. He spent... He was quite stuck in his practice, so he went underground. Mr. Zuma, which is... There was a very famous madame. You know madame? Who kept her house. And in those days, there was a particular contestant who was a master. So don't ask me how to make that. He kept on making it for six months. And I was really good first practice. But he was getting too much step inflection. And then suddenly the madam discovered this great master. Someone is smoking a cigarette. Anyway, so discovered who he was.

[79:24]

And she got so upset. She was so embarrassed. Shocked. I'm so sorry, I have so much negativity. That's the great thing. Because you give me options. If you look at the life of the 84 Mahasiddhists, some of them are carpenters, some of them are traders. You can have a client who opens to be a stitcher or carpenter. And there's a story of one thief who repented. He was quite good at that. Quite successful. But finally he began to see So he's not quite into it.

[80:24]

But he began to realise the negative aspect. So he went to this yurt-keep and asked to his dad. Asked him to peace. And then he said, that's not how you put it. Don't put it there. He said, that can't be possible. You've got to do it somewhere. Just thought and thought, why is there no way this is happening? What if I'm good at stealing? That's exactly what I've been looking for. I want you to sit and steal all perception. And dissolve into the belly of anger. So he stole the stone, every perception, and dissolved everything in it. Then what happened? He became a realization in 21 days. And we depict his picture on the shrine. So whatever work, whatever you do, you can actually... It matters getting insight.

[81:28]

If you have the insight, you can... When you wash dishes, you can consider you're being purified. When you're cleaning, your mind is being cleaned. When you shit, all the negative energy is going out. When you piss, all your virus and everything is going out. When you eat, you know, your whole body is the mandala of the deities. It's an offering of great bliss. And every, when you move, you know, it's a, such a body is the mandala of the deities. All the deities say so. It's enough. And when you walk, walk into all the truth. When you sit, you're on the spot. You're there. You're always the seeker. Read and write. Read and write. Don't read, don't write. It's what you read. Rather discriminating about what you read. Of course, you read something just to relax, isn't it?

[82:41]

Yep. But if you read some spiritual things, I read about it. I said, but these days, there is a lot of work from collusion with books and information. So normally, I say, don't read. No, you can read that, but just with the view, to enhance the view, and not be confused, and not to listen to the hearsay, not to develop more superstition from reading, rather to express your nature, your understanding. You'll have a little more contact. So I think we could stop at this point. And then Kando, I think he's here already. He should be.

[83:42]

I don't know. It's happening, possibly. This is a little bit of an extension on the question Devaki asked you. Take six of five. I guess that's it. I don't feel I'm married. I don't feel confident at all in the recognition of Rigmar. Therefore, I feel like... Working with the view is very contrived and intellectual. And I think there's some usefulness in doing that, but a lot of negative emotions keep coming up again and again. Like the literature was saying, you know, it doesn't get purified. For me, it's like very exhausting. Like the same stuff keeps coming up again and again. You just kind of feel like discouraged, almost exhausted. See, I don't recognize Rigpa. No, it just applied every night to us very early on.

[84:50]

That's how it takes time. Everyone has to be patient, which is one of the most important qualities. It's like when you've been patient, you tell yourself to pray. But later, you regret it. And, um, like for example, let's put it this way, there must be a time when you felt a certain difference in you, a certain thinking of you, when you're inspired by the teaching or the presence of the teacher or even in life, when you felt that in your presence, you can see material, you can look at other people, inspiration. So you have it. Don't forget that. Particularly when you are not confident.

[85:53]

You say, well, I had it once. I have it, and you had it. The only thing is you forgot. That's why we begin, the main problem is with doubt. Yeah, you understand? That's that little inspiration. That inspiration you talk about seems so minimal compared to what we describe as rarely recognized workplaces. It seems like it could be diluted. That kind of inspiration is your inspiration. It's what you work When you're inspired now, like, for example, you're inspired, instead of saying how difficult it is, how difficult it is, how uncomfortable you are, it's rather when you feel inspired and you try to stay in that inspiration. Forget your history. I just... I just... I just... That's one way.

[86:56]

And in a right environment, in an inspirational situation. And also another thing that I keep on saying, basically, is sometimes teaching. Distinctive teaching. There are moments when certain types, certain teachings capture more. Sometimes listening when you're driving. Going on a motorway. You call it highway, you know? when you're just washing up or when you're just listening, you know. And then this is where I mentioned earlier also to really study the issue. So you know, you know, which, if you need humor, which take and which didn't. You know, kind of just work with that. So to have a certain, I think you said, collection of inspiration, of course. And then you listen, and you don't have to listen the whole day through, just listen a little bit until you feel inspired, until you feel inspired, you stop there, and just practice.

[88:02]

Then you try to practice. When you try to practice, because if you're inspired, your practice is more alive, because otherwise when you're practicing, it's not going to be alive, it's not alive. You know what I mean? So, it's a, that's one way. And you keep doing it again. And maybe sometimes it may not work, but don't give up. Just, you know, let's move. You know what I'm saying? Just keep, you know... If you haven't recognized rikpa power, when you try to dissolve the emotions in public, what comes to your mind? You think you're dissolving them, it just sounds like a conceptual idea that you have, or you're dissolving I think, is it okay to do that? I mean, would you put it in? Say it again, please. I haven't recognized RigBot, yet I'm trying to work with the arising thoughts and imaginings. Very simple thing. This is as a child.

[89:05]

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 forget it. I have a very strong ability to forget. You know, forget. You know, like, if something unpleasant arises, it's a 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, an identity of your rising student to forget, is to say, well, you don't have the view, you may not have the real power, you know, at least you say, well, you know, you know, well, just try to forget, you know, try to share yourself and do something else, you know, very simple. Yeah. Instead, they give negative advices, you just try to say, oh my God, I don't have to do this.

[90:12]

I'm not going to do this. Then it makes you feel worse. Just forget it. Not trying to say, not trying to be toxic in here at all. Just try to forget. You know what I mean? Well, that's like using an intellectual. Yeah, why not use an intellectual? Use an intellectual, emotion, whatever works for you. They just come to you. What do you mean work? There's no way to work. That's right. In fact, in this little book, not a little book, quite a big thick book on meditation, right? And there's one chapter called Back of Tricks. Please, David. For me, the essential thing is this recognition, which is not something that one can do.

[91:14]

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 skill for me to channel out one's trying and effort. So sometimes when I'm doing a mantra, I realize, oh, what I'm doing here is trying to finish the mantra. Well, okay, that does be the point. So it's getting something out of the way. It's true. It's true. It's kind of, you know, kind of, what you say, distracting your, what you say, that kind of, what you say, challenging, like you say. True. I have a question about trying to forget the negativity. 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.

[92:15]

Really, you forget. So you're talking about another kind. Yeah, really forget. That's not repressing. Just delicate. Just be really open about it. No grudge. Repressing didn't hold up. You just forget. If somebody says something terrible to you, just forget. The Jewish police are like talking to cops. I have a question about meditation and action. With your point of being aware enough to know when I'm in a situation with other people particularly, and a great mess is happening. To know that it's happening and that I'm contributing to it, but to have absolute knowledge. There wasn't a time when I had the idea that the mess was happening.

[93:15]

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