So this afternoon, we will go through some learning process of the body, and how to certain yoga points relating with our meditation. And I think it's important because when we deal with our meditation, though it's very profound, but at the same time we need to relate with this body also. So I will show some basic yoga points how we can release the obstructed passage of nerves where the channels are blocked and where the channels need to be opened with certain techniques. So relating with that, in that according to the Vajrayana Buddhism, this body is the very basic mandala of the Buddha mandala. This is like the pure one. Understanding this body itself, there is the five elements, if it's pure, it's the five

[01:21]

wisdom dakinis. And the five skandha, when that has been transmitted into this reality, it's the five Buddha families. So relating the five Buddha families and the five female Buddha families, they are all based right here on our elements and on our energy. Now before we go to any deeper part of that path, first we have to start with the basic point how we learn to open the channels. Now in channels, when we talk about channel, there is the central meridian channel, which is called the central nadi, the channel. And that starts from our forehead, goes all the way till the navel point, down below. And then there are two other nerve channels, which is called the roma and kalma, you see. These two nerves go from here straight below towards the navel point. So there are three basic channels, you see. Now the way we relate all our perceptions are related when the winds goes within those two

[02:26]

channels, then the perceptions start to relate more into this fashion of duality. When the winds enter the central channel, then our minds become totally stability, the mind is able to relate to the pure wisdom nature. So that is how the whole practice of yoga relates with the winds and energy and channels. Now relating with this, first we have to begin studying some very fundamental important points. And then there are the five main chakras, you see, there is the chakra on our forehead, then there is chakra on our speech, then there is chakra on our heart center, then there is chakra on our navel center, then there is the chakra on the secret center. Now each one of these chakras have their pure symbolic letters, you see. The symbolic letter means, it's not some kind of gross letter, but they are the very pure, very pure essence, the way things vibrates, the way energy vibrates out of its letters.

[03:26]

So the way energy vibrates out of that letter depends how clean and how refined we are able to balance those letters. Now in letters you must have heard this mantra called OM AH HUNG, OM AH HUNG. Now OM AH HUNG, these three letters represent the OM AH HUNG, OM represents the activity, AH represents the clarity, and HUNG represents the spaciousness. So these are like the three codes, you see. It's like the three codes, essential expression of the mind, the way it manifests the phenomena. This is how the phenomena appears from these letters. Because our cell is like letters, you see. Our whole movement is like a letter. So relating with that, so when we talk about each one of these cells, for instance, each one of these chakras, you see, each one of these chakras have all the symbolic letters.

[04:29]

And when these symbolic letters function in an impure, obscured way, these symbolic letters, the code, the very refined code is obscured, so therefore they vibrate into a duality fashion. They vibrate into this duality fashion. And when these letters are refined, then naturally the spontaneity of the letters, the spontaneity of the energy arises into the purity of the energy. So now this is relating with the inner levels, how our body and the nerves work, you see, relating with the nerves and the body. These are the Vajrayana meditation, Vajrayana technique, how one learns with the body. So we have the basic code of the purity, which is in the Buddhist terminology is called the Dharmakaya, the Sambhogakaya and the Nirmanakaya. Now what Dharmakaya means, Dharmakaya means the spaciousness, without any obstruction,

[05:33]

that is called the Dharmakaya. And the Sambhogakaya is called the expression of that openness. Openness itself is unobstructed, you see. It's a very playful openness, full of appreciation. You know, that simple appreciation itself is the clarity. And that simple appreciation has a natural activity, you know, without obstruction, that is called Nirmanakaya. That's how the Dharmakaya, Sambhogakaya and Nirmanakaya, three phases are used. So when this very refined nature, the essence of this mind is obscured, then these letters, somehow, you know, in a physical form we have to translate it from letters, these letters manifest into this human realm, you see. And according to the karma we produce, when we have tremendous certain kind of human karma, tremendous human kind of activity with that particular karma, then the energy totally focuses on the human, because all the potentials are within us, you see.

[06:39]

We have all the potentials of all the realms, of all the universal experiences, right into our essence of the mind. So when the energy hits to one of the, like there are six realms, each six realms have their own particular letters. But relating into its pure essence, there is no such thing as six realms. But on an impure level, they hold their certain kind of fashion, you know, the obscured way. So that energy vibrates. When that energy vibrates, then our perception started to see as something duality. And then we, as far as ourself is concerned, we have been hitting this part of human realm for a long time. And being hitting on the essence, you know, on the nature spot of that code of human realm, which is Ni, in Sanskrit letter is called the Ni. And we have that fundamentally, you know, fundamentally the potential is there. And creating that karma on that specific code, then we simply appears as a human being.

[07:45]

And then we experience, started to be the human nature. So this is how all these different channels, you know, different chakras, how the way our energy moves, the way our energy functions, you know, is related. Because simply potentially we are, we have that potential, we do have that. Now point is, how we purify that obscured letters, and how we are able to relate with the pure sense of letter, which is Om Ah Hu. As I said, Om is the Nirmanakaya, and Ah is the Sambhogakaya, and Hung is the Dharmakaya. Now here working with that point, you know, there is the central channel, then there is the Roma and Kyanma, you see, like Yin and Yang. It's like Yin and Yang. I cannot say exactly Yin and Yang, because I don't know the definition of Yin and Yang exactly. But somehow as a male and female energy.

[08:49]

It's like one is male energy and one is female energy. Because there is, every man has a female energy and every woman has a male energy. The male energy and the female energy always has to be balanced. If the male energy and the female energy is not balanced, then we would not appear. Because the female energy is the spaciousness, the wisdom, which is the space, where everything gives birth out of that space. And male energy is the arising where there is no separation from that female energy. But on a language term we would say female energy and male energy. But in fact it's like one taste, you know, you cannot, it's like the reflection of the moon in a water. When you see the moon in the water, if you say there is moon, you go to catch, there is no moon. But if you say there is no moon, there is a moon shining, you see. So it is inseparable, that energy, you see. So the state of our essence of energy is inseparable, however it's unceasing, unobstructed,

[09:54]

with a tremendous infinite energy which arises all the time. But when we are able to relate with that, that's how the strength of a bodhisattva comes, who never get tired in benefitting beings, because one relates with the pure essence of omah, umkhitri, nature. So now, relating, working from that point, so then the central channels, you see, there is a central channel, we'll go straight from here. And we have to be very sensitive with this thing. Relating with the body, very sensitive. If you put some kind of dirty clothes, you see, something dirty on your head, you will get immediately dull, because the whole energy is absorbed into some kind of heaviness, you can experience immediately, because your channels are very sensitive. So we have to, the upper part of the body is the most purest part, you see, something like the most sensitive part. And it also relates, because the upper part of the body where the central channel is,

[11:00]

even at the time of death, when we go through the death, the moment the consciousness is passed, wherever you touch your finger, the person's consciousness will immediately get out of that. So it's very important when a person dies, you should touch from the head, it's very important. Because if you touch from the head, the consciousness will go out of the head, because in that way one is able to experience, you touch some sensitive higher codes, where the person is able to experience higher realms than experiencing the lower realms. But if you touch from the lower part of the finger, lower part of the body, from your toes or from your leg, immediately the consciousness will go away, because at that time it's a very sensitive part of the stage. So that is how. Now when we are able to balance ourselves, at that time the winds, the pure winds are functioning in our central channel. When the winds function in the central channel, then the luminosity experience,

[12:04]

the lightness, the clarity, the experience of the three kayas naturally flows. Then there is no duality. When the winds started to enter in the central channel, then one does not experience duality at all. But as long as the wind will start to flow from these other nerves, then they are twisted, because we have freezed the space, we have frozen the space. Frozen the space means relating in ourselves, our minds work with our wind. And the wind, the nature of the mind itself is like open, and the flow of the mind has to be unobstructed in order to experience the openness of the mind. But we do not experience the openness, we do not experience the freedom of the mind, because the nerves are blocked. So when the mind is always like somehow hitting a wall all the time, because the winds are not flowing naturally.

[13:06]

So this is, you know, we learn through a different technique. In meditation is one technique how you relate with the energy. And in here is another technique how you relate with the energy. So that is some kind of, you know, general prospect, which I am telling you, you know, how about the winds and energies. And now here we will go through some kind of technique. So now if you look in your hand, you know, there is this finger, what you call the ring finger. Now ring finger is one of the fingers where all the energy goes through this ring finger. All the negative energy will enter through this finger. All the energies we absorb from other people, very sensitively first it will go through this finger. So these are like the two main doors. And in the practice you just put your thumb finger over here, which means you close the door of the negative force and negative energy from entering to your body.

[14:11]

So in a case like when a person gets possessed by a spirit, you see, where there is like an exorcism or however they are possessing. If a person is possessed, then immediately if you put a black thread here and tie it there, the spirit cannot get out. You can ask all these questions, the spirit is trapped, you see, that's how the winds, the travel with the wind and channel. Now spirit is trapped inside, into the flow of the channels. So therefore you can ask all the questions, you see, like in a conventional way, you can ask all the questions, why you are here, why you are making the person travel, for instance. So that is how all the energy enters through these two fingers. I guess that is one of the reasons why our forefathers, generations to generations, they used to have the ring finger, so that when you have something, it closes a great deal apart over here.

[15:15]

It stops the negative energy from flowing inside. Somehow we never had that interpretation, never the translation was there, why the ring finger has to be on this finger. Why not in the thumb? Why not over here? But it used to be here. There was that, I think we have lost, you know, in a general sense, people have lost the idea why the ring finger has to be there. So from the yoga point, these two fingers are the point where all the energy will enter and they will start to, you know, reflect into your nerves and then your perception starts to change. So therefore you close these two fingers, you know, simply, you don't have to make it hard, but it's like a door, simply touching here, it closes on both. And then you sit on a lotus posture, or just simply in this posture, and then you put your both hands right on your elbows. This is elbows? Hips. So putting on your hips, now this is like the, you see, female energy.

[16:21]

The external is the female energy and the internal is the male energy. The female energy represents the sun. Here is a sun disk. And inside is the male energy, which is the moon disk, you see. So this is the sun disk and this is the moon disk. So with the sun disk, when you go through the process, so you here, you push, you know, you push until all the way to your knees. You push it hard. Your fingers on your, your thumbs on your ring finger, and you close your hand like this, not as gently, and then you push it forward, you see. When you push forward, when you go, it's like burning all the nerves, all the nerves which are impure with perception. It burns all of them, you know. It burns the energy, the sun energy burns all those impure energy. So when it burns, it's like, you know, when the wood is burned,

[17:23]

then there is the charcoal left. So it's something like that. So it burns the impures of the nerves in the chest. So when you come to that, come to the knees, then you turn around. Then your hands turn around. And now you come back. So when you come back, now the moon's energy heals. It's like cooling. Now it heals all those, whatever is burned, and whichever is like, after burning, there is some kind of no coolness. So now it needs to be cooled down, you see. So the moon's energy, when you touch down, and then you come all the way. So all the nerves are now healed, you see, through the moon energy. And then you push it forward like this. Push it forward. And now we start throwing the winds of the three forces, which is the anger and desire and ignorance.

[18:27]

So now first your right hand will go up, and your left hand will go down. Now your left hand goes down like this, and your right hand comes and turns around, you see. Turns around, and then you push it on your nose. And from this nose, you throw it strongly, all the winds of aggression. And then you put it slowly back. Now your next hand is always touching on your knees. And then you turn around, turning, and come back, and go forward, and turn inside. And come back, and push it back. Now this time we are going to throw the winds of desire. So then this right hand goes down, and the left hand comes inside.

[19:32]

Turns around. Inside, the hands inside, and goes back. Now this time both hands go down, and all the winds and air of ignorance, the obstruction, goes away. From both of your nose you release the air. This you can do three times every morning. The first thing you should do in the morning is like cleaning your air, cleaning your channels, totally healing them.

[20:33]

So that first thing when you wake up, the moment you wake up straight from your bed, I think the best thing you should start at that time, you see, before doing anything, before talking, or before doing anything. So in that way you are able to clean up from the morning, then all your experience in the daytime will be openness and clarity. Because your minds relate with those winds, relate with those energies. So we will go back again. So you cross, touch your thumb finger on the ring finger, and then gently close it. And then put it on your hips. And we gently push it forward. All your hands should be completely on this side, you see. Is there a breathing cycle that goes along with this? No, no. You just gently push it. Your mouth should be slightly open. And go all the way straight, and then turn around. And now come back.

[21:35]

Good. First is right hand. Left hand goes straight down. Aggression. Aggression. Now is the winds of desire. You have to concentrate.

[22:59]

You have to concentrate, and right after that you will feel like opening up. All the energy is spontaneously arising. So that is the strength of this practice. So you have to do this three times. You can do it three times in the morning, or sometimes three times in the afternoon. If you have tremendous emotions, tremendous uncertainty and pain, then after doing this you will find a tremendous space. It provides a tremendous space of healing here. Okay, so again let's do it so everyone knows it exactly. So thumb finger close, and then you put it on your hips, and then go forward. First the left hand goes down, and the right hand comes up. Good.

[24:21]

Good. Good. Totally you release the air of ignorance. And then you find the openness, the luminosity, clarity of it. Now let me show a few things. Here when you do, please watch me this time, just watch me. When you do, first you should go straight until here, and then when you come to the knee, then you turn around. And then you go back. Now this is the moon energy healing, you see, moon energy is healing. And then you throw it straight. And now your left hand goes down slowly, and your right hand started to circle inside.

[25:38]

And then the vein of aggression is thrown. You don't have to worry at that time, you know, some water comes or not, it doesn't matter. Throwing away the tea poison is more important than the sun. And then you go gently down, and then now again your hand is inside, you see, the sun. And then it goes back again, and then turn around. Now the moon energy heals all the burning of those impure nerves. And then it goes straight again. And then now the right hand goes down and the left hand circles inside. And now all the impure veins, the veins of desire, you have to throw it. Strong, you have to throw it strong, not like... Totally it has to go. And then you come back, the hands turn inside.

[26:45]

When you turn, that's one thing, you know, I've noticed some people just... You have to touch, you have to touch your... It's very important to touch the body, otherwise then there's no communication. You have to touch your body and come back inside. And then go forward, the sun energy burns the impurities, and the moon energy heals all the nerves. And then you go straight, and then you go down, and now all the veins of ignorance, you throw it. So, three times. Now after doing the three times, then we work with the... now taking the essence of the purest element, you see. Because external oxygen is the most purest element, we are able to survive because that is the most purest essence. So we take the most purest secret element, you know,

[27:47]

the most purest element collected, and we take it inside our body, from our mouth, and from our anal, you know, from our anal we take, and it's the purest energy, we take it inside, and under four fingers, down the navel, we collect it. Four fingers down the navel. You take it from underneath, and then you bring it... And the both essence, not totally essence, the purest air, the purest element, you totally just, you know, then just after taking it from your anal, you have to compress your anal, stop, it's like the gate is stopped. And then, you know, then you are able to see tremendous energy, and you know, one who can hold, this is called the small waves, you know, small waves. And if you are able to hold this, your life becomes stronger, the complexion of the body starts to change, you have a tremendous complexion on your body, because you are able to hold the purest element.

[28:49]

And it is mainly after effect, the by-product of this holding the essence, make your life stronger, your mind stable, you know, you are able to relate it very openly, because it cleans all the impurities. But when you do this, you may feel the air is contrapped inside, you see, and at the beginning stage, you may have like rumbling noises, you know, or you may have to go through those, so you can really feel that. And when you go through some kind of rumbling, there's nothing bad, it's simply the impurities has been cleaned by the pure essence of the air. So, first we will go through the three ways of cleaning up. First. Your thumb finger should be on the ring finger, it's important.

[29:57]

Thumb finger close on the... here, not here, on the... Thirst. Thirst. Thirst of your ring finger. And then you go gently down, and then you go back, and go forward, and then turn around, and now the moon energy heals, and then push forward. Now the right hand goes down, and the left hand turns in, and you make a circling, and then... And then...

[31:07]

Then you remain quiet for a while, three points. And then you start to take the air of the old... air of the old buddhas, you see, which is the primordial air, the wisdom air. Now you're taking the wisdom air, the most purest of all. You're taking from your mouth, you know, from here, you're taking it down, and you go, and from underneath, you know, at the same time, you're taking an insight from your anal, and it's coming... it's collecting right here, you know, above four... above four fingers, under the navel, and then it's just... and it's just contract, you know, once the air is there, you simply, you know, you need to concentrate, the air goes down, and then you have to close the anal, and then contract it, and then hold the air, you see. As long as the awareness is there, the air is there, because air and the awareness is... is one, you know, they're ghosts with one taste, so you have to hold the air, vessel, small... this is called a small vase practice,

[32:09]

and so you hold the air, then you remain in that state, you see, you remain in that state, meditate. So again, it's not... this is not that easy. So now we are going to do the... we're taking the essence of the element after the three times, OK? So let's do it now. You know, this is inside. Next time, this is inside. First we start from here, and then turn around, now inside. Left hand goes down, right circles. Right circle.

[33:26]

Right circle. Right circle. Right circle. Hold the energy. Hold the energy.

[35:26]

It would not last long at the beginning level, you see. You're able to hold it for a very short while, again, you know, your awareness is not there, again it will disappear. But you have to keep on building this every morning, you know, every day. If you keep on building this after a long time, then you're able to really hold it, and then you can really feel the air, you know, and then this creates a tremendous wisdom, makes a tremendous wisdom, and you improve our understanding, wisdom, concentration, abilities. This is the strength, because you're holding the essence of the energy. This practice is holding the essence of the energy. So now working with here, then while you're holding the awareness, then you may have, you see, you may have many projections, again a distraction. So what we have to do, here we have to heal the suffering and pain of all the beings, where you heal by the three letters, OM, AH, HUNG, you see. The OM, there's the AH in your heart center here. The OM, you know,

[36:28]

it brings all the suffering of all the beings, all the suffering is within the letter OM. So you take it in, and then when it touches to your heart chakra, the AH cleans it, totally cleans it. AH is the wisdom nature, which cleans it. And when you breathe out, then it comes into HUNG, tremendous HUNG, which gives all the purest strength and energy to all the beings. So OM, AH, HUNG, which is the three kayas, fundamentally, the Dharmakaya, Sambhogakaya and Nirvanakaya. So it benefits all the beings through the expression of the mind, through the clarity of the mind. But here you work, when the OMs are coming inside, the rays of OM coming inside, taking the suffering, and then AH totally cleaning up, and then HUNG giving that, exhaling with HUNG and inhaling with HUNG. This is how you work with this Vyas practice. And this is very important, you know. If you are able to hold this thing, this Vyas,

[37:31]

if you are able to develop this Vyas, your strength, sickness, many things can be healed from this practice. Because this is, you know, and it changes the complexion of your face. It will be much lighter, stronger, and also the mind will become more stable. And it's called JAMLUNG, the soft air. Your mind starts to manifest gentleness. The trance of the mind, which is extremely rough, the experience of rough, the experience of roughness starts to clean, because you have cleaned the basic energy. So once you have cleaned the basic energy, then you started to experience the calmness of the mind here. So this is, I think, very important. Every morning when you wake up, you should do this meditation. And right after doing this meditation, then you can go to the fearless meditation. Then you can add, and then it will be really strong. If you are able to hold that PUNG CHUNG, the small voice, all the day, your meditation will really come into tremendous strength.

[38:35]

It will really develop at that stage. These are the basic techniques how you develop the meditation. I'm a little bit confused with the holding air from the bottom. Is that supposed to be held, like, once you take the air in? The constriction, the anal constriction? Yes, once you take the air in, you're taking the air from your mouth, and then you're taking the air from the anus. And once it comes, the air, the purest element energy, when it comes to the under four fingers of the navel, from up and down, then you close it. Then it's closed. Then it's closed. And then you, then at that time you will experience the clarity in your mind, you see. Because the element is pure. So your energy, impure energy has been somehow, in a great extent, it has been purified. So you experience the openness, you start to see the reality of the mind. So this is how the yoga practice, with yoga practice you hold this vast energy, and this contains the life strength, the life force,

[39:38]

your magnetism power, all the strength the potential mind has, it all develops because you are collecting the essence of the energy here. So this is called the small verse practice. This you start after doing three times, and then you can hold it. And after that, even if you do meditation, even if you do a study, you know, it will be very clear. You will find a great deal of clarity in your study, in whatever you do. Yes, that small verse, you know, the verse is still there, as long as the awareness is there. But again, when the projections, you know, which arise in a tremendous way, then at that time you relate with that, you see, OM AH HUNG, taking the suffering of other beings, you know, in the OM, and the AH when it's touched to the heart center, purifies that, and when the HUNG comes, you give all the purest strength and blessing to all the beings of Buddhas to other beings.

[40:39]

But you're not holding the breath at that point? No, at that time, once, you know, the breath is, you do not go like this, holding this Vajra Pupa, you know, you don't go like this. It's simply, it's the pure energy, you see. You just bring it, and the pure energy is simply there. And you're still breathing, but the energy is there. Yes, you don't have to worry further. You breathe gently. You see, you breathe gently at that stage. And you can feel that air, you know, and you can feel moving, moving of this air, OK? So let's do it one more, and then see that, where the air is, how you just bring it down to the chakra, to the center here. OK, please do it, so I will see how it is happening this time. So you start from here, you start from there. OK, now go forward. Slowly, very gently, go forward. And then turn around. Now one thing I've noticed, most people go here,

[41:41]

you should not go that high. You should come close to the breast part, and then go straight. Like that, yes, yes, yes. And now the right, left hand goes down, and the right hand turns inside, inside, inwards. Now is the desire, the wings of desire. Now go back,

[43:07]

and then rest. And now take the element of pure air, the wisdom air of all the Buddhas, you see. The wisdom air you take inside. OK. OK. OK.

[44:29]

Now feel it underneath, you see, just feel it right under the four navels finger. How do you feel? You can just feel by your mind. OK. So do some of you feel the air? You feel the moving of the air? So now one thing, when we go through that process, we have to have the mouth slightly open, because the winds of the impurities has to go out. So when you push it that way, the winds goes out, you see. So your mind should be slightly open, it should not be closed, it should be slightly open. So do it once more again. And I think you are coming a little bit far, you should just go to that point, and then finally when you come to the breast point, then you go straight. So start from the beginning. We start from here. When you start, you start from the hips, yes.

[45:50]

Go forward. OK. So please rest for a while. Yes. Well, the air will be there as long as your awareness is there.

[46:58]

The moment your awareness is lost, the air will be also lost. Then again you have to bring it, again take the air from the beginning. Yes. And because at the beginning we are not developed yet, you see. So once you get developed, then you will be able to hold the air for a longer time. And then you don't have to take the air all the time, because your mind is almost in a state of very transparent nature, your mind is not gross at the state. So therefore the air, you can really feel the air. And then this is the small ways, then there's the bigger ways. And they have tremendous effect. There's tremendous, tremendous after effect, amazing things, because one is able to relate with the pure energy here. The energy remains in the space, you see. The space is the source of the energy, and taking the energy and how to work with it, and how to put it at the right place,

[48:00]

this is the center of how you can collect, then things start to manifest differently. Somebody asked you about the aim of love, how long to hold it. You said you just hold it once and then let go. Yes, you hold it as long as you can. It's not the question that you let it go. If you have the presence you can keep it all the day. But the thing is, when you keep this, when you hold this, what this really does in a way, it makes the mind really calm. It makes your mind, which is like crazy moving, it completely settles down because it's the purest energy. The elements are so pure, you're collecting the essence of the energy, you see. So therefore your body nerves started to change. The inner nerves, the inner flow of the energy started to change in your body. So then you feel like the ease, the movement of your body becomes light. But you know, you won't be able to do it,

[49:02]

keep it all the day, so you do it for one session, and then again when you're free in the evening or whenever time, then again when you get back from work or whatever, then again you can do it. It's tremendous clarity you can find, you see. You feel like after some time lightness in your body. Rinpoche, can you speak about the OM AH HUNG? Is that with this breath or something separate there? The OM AH HUNG, you know, right after that, you know, once your mind started to become distracted, then you can take the suffering of other beings and give the happiness to that being. From where? It is the primordial wisdom, there was no such thing as suffering. So here you take skillfully with OM, with the OM you take all the suffering, you breathe in, then AH in the heart chakra purifies, and when you exhale the HUNG, within the purest form it benefits all the beings. So here you're really working with a very strong sense of

[50:03]

OM AH HUNG, with a very strong sense of energy, you see, relating with those three letters which I explained before, the OM AH HUNG, space, clarity, and the space expression and activity. So it's never physically set, it's all mental? It's all with breath? Well, it's very hard to say it's not physical. You see, what is physical actually? Physical is very difficult to define physical, you see. It is a subtle physical also, because otherwise you cannot feel the moving of the air, the air is also a subtle physical, you see. You feel the sensations of the air. But we don't have to project such thing as gross, because never there was such thing as gross. But it does have an energy which is not something like empty. It's not something empty, it does have an energy. And all the energy is arising from our own space, it's arising from the open space.

[51:08]

So it does have a strong communication, you see. When you do it through OM AH HUNG, you're connecting with the three letters, which are the three basic core of the wisdom enlightened mind. So therefore, when you take the suffering and clean it on the heart chakra, and then give it back, it really cleans, you know, it really heals. There's a tremendous sense of co-essence at that stage. People can really feel the stability in their mind. So I cannot say that it's completely like without energy. We're talking about energy. Energy is a subtle form. In a way, it could be like a subtle form to a subtle, to a phenomenon, gross phenomenon. The person, those who believe in a gross phenomenon, it is like a subtle physical form. OM AH HUNG is not spoken. OM AH HUNG is not spoken. The OM on the in-breath. The breathing in-breath. OM, right.

[52:08]

No, HUNG comes out, you see. HUNG comes out. Out-breath. Yes, yes. Yes, your hands are, you know, still... Right, and when you're breathing in the OM, do you imagine it as the suffering coming in on white light? Yes, the suffering coming with white light. You're taking the suffering, and the eye cleans up. No obscurities left. And when you breathe out, the HUNG heals those things. So it's working with our energy. Because, as I said, without the three letters OM AH HUNG, we would not appear with this body also. They are the three basic core of the energy, how it appears. And the energy itself is the Buddha nature. The fundamental energy is the Buddha nature. And without that essence, we would not appear. It is an unobstructed nature. So as I said, the unobstructed space

[53:12]

is called the Dharmakaya, which is represented in the letter HUNG. The expression of the Dharmakaya spaciousness is called Sambhogakaya in terms of Dharma language, which is the expression of that clarity, openness. And the expression has a wisdom of activity that is called the Nirmanakaya. And here, the three letters relate with those three things. In terms of subtle physical aspect, it relates with those three things. So then we're seeing color too? Oh yes, we are relating with color here. We are relating with white color, then the eye is red color, and then HUNG is blue color. And if you feel complicated, then don't worry about OM AH HUNG. Just take the ways, just take the ways, hold the ways, and then after some time, if you're not able to hold the ways, then you start doing your...

[54:15]

Then maybe that's... Then if you just want to go to work, you can just go to work straight away, or if you want to do anything, because right after that, holding that energy, it has tremendously to a great extent purified impurities. So then whatever you do, it will be much clarity, total clarity inside it. I think that's... And then if you are doing Wondo practice, or if you're doing any other practice, Yidam practice, or any other practice, right after that, if you do, then it can really communicate, because at that stage, you are really with Trikaya's nature. Can you share with the fire practice followers? Yes, right after that, you can do the fire practice. It's very, very good. You said that this was the small phase, what is the larger one that you do? Larger ones, until you finish this... I was just... First you have to complete this stage. Accomplish this verse, and then the next verse.

[55:18]

Offering goals. Before or after? This you can do, it's up to you. If you want to do straight in the early morning, just when you wake up from the bed, just when you wake up, before you really move your whole energy, I think it's better to start with the cleaning point, and then after holding the vase, then you can make the offering goals. I think it is good. And also you can do after that, because it's not that you cannot do after that. Even when you have time, you can practice on this vase, you can take it and hold it there. So it's not... I think you can do it. The best thing, as I said, the moment you wake up in the morning, you should do it right away. Because all the habitual air, all the impure habitual air, it contains that, you see. So it's very easy in the morning, when you first wake up, it's very fresh. The energy is early fresh. So therefore when you clean from the early morning energy,

[56:24]

then it really needs a good cleanness. In order to hold the vase, you continually have to compress the anus? Or is the compression of the anus just to establish the vase, and then you can relax the anus and just do your breathing? In holding the vase, first you have to take it from the up, and then take it from the anus down, right? And when you come, then you have to close the anus. And then it's full. Then you don't have to worry. Simply when you close it, it simply stops. It holds it, because of the strength of the mind, the strength of the nature element. So it simply holds it, and then your awareness is there, which is holding it. You can feel that, you see. And again, it would not stay long at the beginning stage, because the duality is strong. But does its remaining have to do with the contraction of the anus? I mean, if you relax your anus, will the vase also disappear or dissipate by itself?

[57:26]

I think you said your awareness holds it. Oh, you see, at the beginning... I know, but I'm confused, because Shambhala Rinpoche said one thing, and then she asked the same question, and he answered somewhat differently, and so I'm confused. Shambhala Rinpoche said, after the vase is established, the anus can relax of itself. You no longer have to hold the muscle. Yeah, that you don't hold it. You don't trap it. You may feel uncomfortable at the beginning stage. You won't feel that easy, because at the beginning stage, you may feel like some kind of uncomfortable. But as I said, once it's closed, then there's no need to close it again, right? Then simply the door is closed. Then it's naturally relaxed. But you won't find the relaxedness that easy at the beginning stage, because it will go through a certain kind of experience. But you can relax. Of course you can relax. You don't have to make it uncomfortable.

[58:27]

Once it's simply closed, it's closed. But then why is the vase, once established, not continually established? Why do we have to keep re-establishing it? Because of our duality, you see. That's the thing. The duality again loses the strength out of it, you see. You don't feel it anymore. But as long as you're able to keep it at that point, you're collecting the world energy, the air will start to move there. But then after sometimes, when your awareness is not there, you're out of your mind, the energy leaves with that. So that's something, a direct experience. That's the way it works. And this is an enhancement that enables you to better walk your path to enlightenment. It is not of itself an enlightening practice, is that correct? It is an enlightening practice. By holding the essence of the energy, we're able to, as I said,

[59:28]

the winds will go through the central channel, and when the winds travel, the purest winds travel through the central channel, then we're able to manifest the accomplishment of three kaits. So this is one way. There are many methods how to work with this mind, and this is one of the ways how we work with the mind. On the top, you know, it's not particularly closed. There's no such thing as closing. On the top, it's like, you see, you simply hold the waves, you simply hold the waves, and the air itself, you know, you gently breathe in and out, it's the wisdom air that stays. Yes, your awareness is simply holding that. Yes, yes.

[60:28]

You were mentioning that pick any object of concentration, whatever you feel you can focus in on. So, outside object or inside object or visualization, is that how you do it? Oh, that you can do it either way. You can do it either way. If you can deal with the outer object, that's the first beginning stage. And then, if you develop that outer object, then you can go to the next stage, which is the formless stage. And there you can close your eyes, and now you can see the whole picture exactly as clearly as you can see in a visual way. So once you establish that thing, then you can go to the breathing part also, breathing part. So that you can do it either way, it does not necessarily matter. But at the beginning stage, it's better to go with something in front of you. In that way, your mind can rest on something, it can really concentrate on something.

[61:40]

So that is more important. So resting on a visualization is kind of an intermediate practice before more formless kind of shamatha? What did you say? Well, some traditional texts, shamathas do that as well, do a visualization of a Buddha in front of you. You can do that? Yes. If you do that, it's slightly better, because if the Buddha statue is consecrated, there is the wisdom energy inside there. So wisdom energy, you can relate with that wisdom energy. I think it is good. But that does not necessarily mean that you have to have wisdom. You have to have a Buddha statue. You can do it with a flower. If you like a flower, you can do it with a flower. If you like a candle, you can do it with a candle. If you like some trees, you can do it with some trees. You can do it with anything. There is no such thing as limitation in wisdom, you can do it with anything. That you can do that also. That is very beneficial,

[62:44]

because you watch the movement of your mind, you see here, when the breathing goes out, when the breathing comes in, so there is a constant mindfulness you have to keep here, so that your mind does not lose from the breath. And I think this is very good. But also you can do, but certain people may find this a little bit difficult, so certain people may like to do with the external object, which is like there is a particular setup, one object where you can relate to that all the time. So I think this is also very beneficial. I start with the object. I just wanted to go back to the vase for a moment. So you can hold that awareness there all the time? You can, as long as you have the awareness of the holding of the air, it is simply there. And if the center starts to get very activated, how do you... The center starts to get activated?

[63:45]

It may just be. There is two of them. Do you feel some kind of activation? Yes. You just keep holding it. And what do you feel when this activates? Vibration, heat. Vibration, heat. And? Energy. It is pretty hard to say exactly. Pretty hard to say. Basically when the energy enters the central channel, then you feel the experience of the non-duality. But there are many other energies which are related also. I don't think so you have to worry if this tingling or whatever happens.

[64:53]

I used to have experience for a long time, when I touch it so sensitive, I get pain. Because when you do the power practice, it is completely open up, and then you can put the kusha grass inside totally, it will go straight down. So this is... You don't have to be alarmed, I think. It's pretty hard the wind gets into the central channel. It's not very easy. But they are getting, they are trying to enter. It's true, they are trying to enter. It's not that I can adjust it, it's not getting into you. But it's very hard in a way, because one has to open a lot of knots of the channels. But you simply try to hold the base. And then the basic thing what you really do is to work with the meditation. Work with the shamatha and work with the direct nature of the mind. I just wanted to make sure there wasn't a sadness.

[65:54]

It could be a certain sensitivity of your nerves, right? And also when our air started to push upward, then we feel certain kind of spacey on the upper side of our body. So we become a little bit spaced out sometimes. So that kind of experience also arises. And it's very calm, very quiet, then it's good. If it's very calm and quiet, then it's a sign that the air may be entering the central channel in a way. So I don't think so it's bad at all. I don't think nothing is bad. So this practice what we are doing now,

[66:55]

this is a general practice when we relate with the form practice. Because it's important to relate with the form practice from time to time. Though you may like to do the formless practice, I know. Though you may like to do the meditation directly, which is great, the most important thing we should put in meditation. But these are also very important. If you are able to open up the channels and work with the energy, then the meditation will open in a tremendous way. But as long as these parts are obscured, they also function with our mind. So the meditation would not be a very creative one. It would not construct in a complete open way. Today I thought it could be beneficial if you could do it in the morning or in the afternoon. When you come back from your office, if you are very stressed, or before you go to your office, it will make a big difference. Watch yourself, don't do it, and go and see how the whole day goes.

[67:59]

Because the whole day is the experience of your energy, how you relate with the energy. And then do it and go and see how you relate with the whole situation that day. And then come back and do it and see how you relate with the whole situation. It's a very big difference, very big difference. And I think that we are able to ease up ourselves, take care of ourselves much better with these techniques. And this is like the preliminary yoga practices, preliminary yoga practice from the Buddhist point of view. So now please have a rest, and then we will start the meditation on the next session. We have gone through different layers of practice, different methods. We have gone through early morning on the shamatha meditation, and right after that we have gone through the directly challenging with the fear,

[69:01]

which comes from the Dzogchen meditation, the highest path of Buddhist teachings. And then this evening we have gone through the purifying the channels. So, you know, these are the methods which I have introduced. Now you have to do this, you see, every day. If you do not integrate, of course, then this world wisdom is simply an empty patch. It's like an empty theory. It will not benefit you at all. But now you have to see that when you do it by yourself, how much benefit you can really get out of that, you know. And this is, now you have to do it. So in doing it, I would say that first in the morning you do the cleaning up of the air three times, three poisons. That is the first thing. And if you are not able to do the practice of vase, the holding of the energy in the small vase, then just clean up three times the three poisons with the wind, and right after that then you do straight the meditation, you see, where you can release as we did in the morning.

[70:02]

First start with the shamatha meditation for five minutes or for seven, eight, nine, ten minutes by holding it into one concentration. And then after that, then even who is watching, the one who is trying to confirm your identity, when he is trying to again build up some kind of security, give that security also. Because you can never find a security when you try to look for a security, you see. It's going to create a, it's like as long as you try to guard yourself, there is an attacker all the time next to your door, you see. And if the guarding itself, the process of guarding itself is released, then there is no one to attack it also. And that is how you relate from the ultimate point of meditation. And that is how you have to challenge, experience that in your practical daily life, when you go outside, when you talk with people, when you do things. And that is a sign, you know, whether you completely guard, whether you give up that guarding or whether you still guard yourself.

[71:02]

Now that is a big test, you see. That is how you're going to face. That's how either you can open up and become free from the fear or you will become, you see the fear in such an extent. In meditation you will see the fear also very clearly, you see. Because you are directly challenged with the fear, so you will see the world color of the fear, how much it can do the damage to you also. And if you get caught, if you get afraid, and you try to build a security at that point, you try to take a refuge at that point to something external, you are lost. Right at that point you are lost, you see. And the point is, we take refuge in the Buddha, Dharma and Sangha when we talk. That is, we take refuge into our ultimate state of Buddha, Dharma and Sangha. And when you take refuge at the beginning stage with the relative Lama who represents that wisdom, that's where you take refuge, you see. But when you really do the practice, you should not have the fear that, you know,

[72:05]

and hope that someone is going to protect you and the fear that there is a negative force who is going to attack you. If there is a negative force, naturally there will be some positive deity who is going to protect you. That's the usual way of duality, how our minds project. And if there is a positive deity, naturally there is a negative force who is going to attack you. So you give up both positive and negative here. In this practice you don't work with trying to build a beautiful fence around you, you know. You don't try to make a territory for yourself which is going to be very, as I said, you are not being in Buddhism as a label, you are not in a membership, you are not in a club, you see. You are simply being in your own space of natural territory. If there is such a territory, it's a natural spaciousness territory. You do not try to gain control of that situation. You do not try to, you know, get possessed of that territory. If you try to possess that, it will also try to slip away all the time.

[73:09]

And then we can, it's a constant battle. So higher state of meditation relates with your strength, how you are able to work with your fear, you see. So always you are taking one layer of your skin and then taking the next layer of your skin and taking the third layer of your skin. It's piling, unpiling your skin. It's like that. You are unpiling your, is it unpiling? Unpeeling. Unpeeling, sorry, unpeeling. Unpeeling your fears all the time. Fear comes and you again unpeel it, you know. It's like, as I said, the state of enlightenment is the ultimate death to the fear. And it's not going to be easy when you kill somebody, right? When you kill somebody, you may have to face that person's also going to hurt you back, right? But you have to fight back. I'm not telling you how to kill somebody, right? But it's like that. When you go to kill, when you go to kill the fear,

[74:10]

when you challenge with the fear, fear is not going to let you go that simply, you see. And it's going to play all these tricks, all this emotional display. It may tell you, no, because since we are so much used to our distraction, immediately it will tell you, oh, this could be something wrong. You better go and do something else. So your mind tricks us, you see. There is no one else who is tricking us. Our mind itself tricks us. So therefore we have to build the fundamental trust in ourselves in such a great extent. And therefore we need the support of the merit for that, to be able to be constructive on the path so that we can fully develop on the path. And you need the strength, you need the trust, you need the courage, you need to have the courage to face that fear, where you can break that fear into reality. You don't think about fear, and then you think about such fear, and then when it comes to such very important, then you think, oh, this time it's so important I have to do,

[75:11]

the next time I will integrate. And the moment you make one important, then fear immediately is one victory to the fear. It's like fear makes one victory. And the second thing, again you give it up, it's the second victory to the fear. And therefore then everything becomes important. The fear is dictating at that point, you should do that, you shouldn't do that. So constantly there is no end of how we can free ourselves. So you need to have, as I said last night, we need to have guts, you see. Is it right? Courage. Courage, yeah. Guts, you see, to face it. And when you face it, then it will open up, you see. Then there is a sudden explosion of joy, of knowing your own self. And then, forward on, no matter how ever your mind will manifest in phenomena trying to confirm your solidity of self or existence,

[76:11]

then, you know, it's like a very humor, you know. It's like there is no such thing as that. So the mind becomes very humor. And that is what, you know, the meditation we have gone through after the shamatha relates with how we can relate with our fear. And you will have a lot of fear. You will see a lot of fear. It's not easy to do that meditation. You know, you will have a lot of fear, but you can really understand, appreciate yourself at a certain point. Because underneath that fear, there lies the Buddha nature, you see, which is the enlightened nature. Within that fear, once that fear is purified, there is the openness, the wisdom potential nature, which is simply lying there. And once that fear is over, then you are able to see the fearlessness of the mind. And then, nothing can, you see, if someone will say, all the Buddhas are coming in the other room. Won't you like to go tonight to see? You have no expectation, you see.

[77:12]

And someone says, all the negative forces are going to come tonight to attack you. You have no such thing as fear. It's a state where there is no such cloud. It remains like a stainless sky. So at this stage, you have full admiration, respect from the sense of knowing your mind, that you have no sense of someone being as superior, and you have no sense of yourself being inferior. It's like one taste at this stage. Because you are in this total stage of completeness of the Buddha nature. And at that time, one does not have a devotion to the teacher as from the fabricated point, which is duality, and you don't see yourself as something inferior also. You know, there was this teacher, a student, who was a great yogi student. But he always had such a great devotion to his teacher, you see.

[78:16]

Though he can really understand the nature of the mind to such a great extent, but still he has a subtle obscuration, which is his devotion to his teacher. And then he went to his teacher and he said, your kindness is so grateful that I can never forget your kindness. There is this subtle duality still in him. And then his teacher told him, go back and do your meditation, you are not good yet. So he sent him back, you see. And then he did, and he came back, and again he has, you see, a great sense of appreciation, a tremendous devotion to his teacher. And he said, you are so kind to me, you know, I'm able to understand my mind so great, and it's due to your kindness. And he said, you haven't accomplished yet, you go back. So one day he came back and he said, now I don't have the slightest devotion to you, not even the slightest devotion to you. There's no difference between you and me.

[79:17]

I'm completely the same. There's no such thing as you at this stage, you see. And then his teacher finally said, that's what it has to be, that's good. So, you see, at a point, the point of Buddhist practice is to free ourselves from all kinds of trips. All the activity of the mind, if we do not understand those energies, then we become confused and we become obscured. So the point is to be totally free from all this activity. And once you are free, and merge into the space of non-duality, then all the teachings are simply a communication to the beings, you can understand. There's no more than that. Then at the time of realization, you are not a Buddhist. You're not even a Buddhist now. What we meant by Buddhist is the technique. What we are going through, adapting to the technique, oneself becomes the technique, which we call ourselves Buddhist. And then falling on that path

[80:21]

once becomes the reality. So that is the whole point of their mind, the nature of their mind, which is called Buddhism. Because Shakyamuni Buddha realized that nature more than 2,500 years ago, and he has transmitted that teaching and passed it through generations to you. And today, the Lamas, those who have been to the West, and other great teachers, they have passed it to you so you can recognize. And therefore it's yourself. It's no more than yourself. As I said, we don't need another problem, you see. If we had to adapt a new idea, we have to deal with that thing, it's another problem. We already have our own problem, now why look for another problem? There's no need to look for another problem. But when people don't understand that, they think it's like a religion where you believe in the thing and where you have to go through the world, you know, it's world rituals and things like that. And that is, I feel,

[81:21]

lack of understanding. I also used to think a little bit like that before how Buddhism is. Now I don't see any difference in Buddhism, you see. I don't, at a certain point, I would even call myself, I don't care whether I'm called a Buddhist or not. Because there is no such thing as a solid Buddhist call. Buddha Himself is not a Buddhist. He cannot cling to Buddhists, you see. If he's still clinging to Buddhists, he's not a Buddha then. So, but those who don't understand in the middle way, you see, we call half-knowledge is dangerous. So those who don't understand, they cling to, you know, I'm this, you are that, you are that. Then there's a conflict, there's no communication. But there's a perfect communication from that level because there was no such thing as that. And that is how I see Buddhism from my personal experience. I see it as something to work with our disappointments,

[82:26]

something to work with our existing material, how we are. We don't have to complicate that nature by trying to be someone else. We just start with being who we are and working with our disappointments, working with our neurosis, working with this present obscuration through those techniques, like the breathing technique, through those facing the fear, by exposing the fear, challenging with the fear, then you really understand how you undo the fabrication of your mind. And that is the most important thing in Buddhism. All the different simple things are techniques, how you relate to that point. But always you, you know, you unpeel, right? Peel off. You see, you peel off. You peel off your obscuration. You peel off your fabrication of the mind. And therefore you have a complete understanding of your, proper understanding of your projection in yourself. Then the confused relationship between yourself and the projection ceases at a state.

[83:28]

Then there is no such thing as duality. So still that time you have to make the courage and you should not really misunderstand at all that, you know, if the day when you heard you are a Buddhist, there is nothing that you become something special. You don't have, you know, like Shakyamuni with the golden yellow image, you know, with all those things. You don't have like that. You know, when you get enlightened, you are just going to be like this, the same person you look. You are going to be exactly the same person the way you look. If you are thinking of you are going to be turned into a golden yellow image then I don't think so. I can give you that guarantee. I'm afraid to give you that guarantee. I don't think so. But I can 100% tell you you will look the same way the way you look like. So that's how. We are not going to look anything different. We are simply going to understand our mind and purify the world karma, world obscuration which is contained in this obscured

[84:29]

mind and the mind becomes like a stainless, fearless way that you have no attraction after that, you know, if anyone says or I'm going to give you the highest Buddhist teaching, you have no attraction at a state like that. Because highest Buddhist teaching or highest any teaching is for whom? For a person who is obscured on the path who is shown the technique. But finally when you have come to the point of reality, then what is there to look? You see? Then if you make a, you think, I don't think so at a stage one will look forward. And what we are looking forward right now is because of a restless mind. And sometimes, you see, like we have gone through three kinds of meditation today. Now there is one kind of meditation, you see, one kind of meditation you should tell yourself to rest. This is one kind of meditation I want to tell you. There is one text by

[85:32]

Longchenpa called the Resting of the Mind. Resting of the Mind. And I have heard that Resting of the Mind, but I haven't studied that book. However, from my own way of understanding, sometimes you should just sit down and be yourself. Try to rest. And simply just be yourself. That is the most difficult thing. Don't do anything. It is not easy to be in that state. Your mind will immediately jump from you, telling you to do this. As I said, if you invite a guest and if you tell the guest please rest yourself, have a nice day and then you leave, your guest is going to feel uncomfortable. He may open the television or he may open a book or he may try to recite a mantra to distract himself or try to do some prayers to distract himself. Prayers are also distractions from the ultimate point of view. Maybe it is not very nice to hear those things

[86:36]

but they are like that from the ultimate point of view. They are also some kind of distractions but as I said, as long as conventionally things are there, we have to respect the conventional thing also. But from the ultimate point they are like distractions, you see. We always find distractions something to do so therefore we never know how to rest. Do we know how to rest? We don't know. It is very difficult. We always need to find some kind of distraction right away, you know, trying to do something. So sometimes you sit down and you ask the question, now, why do I have to do something? One day I was trying to do my meditation. It was in the morning time. So I woke up and I started to do my practice. I started to take my mala and I thought, what I am doing? Not all the time. There are times when one has to relate with the ultimate reality and there are times when one has to go through

[87:36]

the purification. All the different techniques are shown as a purification. And there are times when you really learn something different in a different method. So I left the mala back and I sat down and I didn't even meditate. There is nothing to meditate. If you try to meditate it is restless also. Now this state is something very difficult to understand. This is not something that you become like a nihilistic person who does not believe in anything. I fully appreciate the wisdom nature of the mind. But wisdom nature I can only discover when I simply know how to rest. So I left the whole thing back. I didn't do my prayers also. I didn't do any particular meditation. I just sat down and it was a beautiful experience. It was an experience. Now this experience relates with Dzogchen nature. Dzogchen means resting

[88:37]

in the nature of the mind without fabricating. And that is where we discover the nature of our mind. Where we discover the ground level of the mind. Where you can see the completeness of your mind and you are there simply. You are not like a wild at a stage. And that is within the nature of the Dzogchen meditation. How we totally rest. You don't meditate also. If you meditate you are restless there. You are distracting. So the shamatha meditations are like a distraction at the beginning. But it is a way to get out of the distraction. So it's a skillful means. It's a skillful means how we get out of that. But it's not the ultimate. I don't think so Buddha has to do meditation. If he has to do meditation even now then he is finding some kind of distraction to himself. At the same time he is not confused also.

[89:37]

He is fully open. We do have that in nature. We do have that fully realized nature. Because we have a wisdom mind we can understand that there is that nature. But still we get to that point we should integrate all different methods. You just simply cannot do with this style all the time. Once in a while you put this style. Once in a while you do the breathing style. Once in a while you do the shamatha. So then it all helps to a point where you can ultimately understand this total restful mind. Do you think so? That's the point of Buddhism, you understand? That's how it is. You see, maybe it does not sound very traditional in a way. But tradition or non-tradition, the question is within the teachings there is the world tradition. The world Dzogchen teaching is arising from the time of Kharag Dorje thousands of years ago. And within the state it shows the ultimate

[90:40]

clarity, fearlessness of their mind which do not have any limitations. And this is the most difficult thing. Dzogchen nature to realize Mahamudra and Dzogchen is the most difficult. But Mahamudra teachers and practitioners don't go and sit down and do meditation. But the practitioner on the pad do it. But the ultimate stage there is no such thing as to do meditation. If there is such thing as to do meditation then again you are restless. The point is to be restful, not restless. But restful nature has a spontaneous energy. And that is the playfulness of the stage. Which is free from the obscured habitual. So this is, you see, we all have that nature. And we have to learn how to relate to that point. Sounds simple. It is simple. If we understand

[91:46]

it is simple. But it is the most difficult. Sometimes it takes about 12 years to meditate. And sometimes it takes like the yogis those who meditate for 3 years, 3 months and 3 days. And some goes for 9 years of meditation. To understand this state, how to rest. But you have to learn that. Here, these teachings, these are the pit instructions. Telling you to rest. Which is never, you know, never echoed in our mind, how to rest. So, you know, now for the first time you are learning really how to rest. It is a complete way of communication. Really you have been wasting so much of your energy jumping and jumping. Now finally, let me rest. That kind of question seriously comes into your state of mind. So you should, you see,

[92:52]

relate with different kinds of meditation. And try to meditate at least, you see, half an hour or one hour every day. Then you can really find the strength, the development of this process. And you are able to open up on a great extent And then rest, you know, don't jump. When you understand how to rest, then you are totally the most beautiful mind you could ever understand where there is no such thing as fundamentalist, where there is no such thing as, you know, extreme. Go beyond extreme and beyond fundamentalist because the mind is totally open and spacious, you know. There is no such fear.

[93:33]

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