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. Understanding this body itself, there is the five elements.

[01:18]

If it's pure, it's the five wisdom dakinis. And the five skandhas, when that has been transmitted into its reality, is the five Buddha families. So relating the five Buddha families and 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 part, 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's the central meridian channel, which is called the central nadi channel. And that starts from our forehead, goes all the way till the navel point, down below. And then there are two other nerves channels, which is called the roma and kyanga, 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 channels then the perceptions start to relate more into this fashion of duality.

[02:31]

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's the chakra on our forehead, then there's chakra on our speech, then there's chakra on our heart center, then there's chakra on our navel center, then there's the chakra on the secret center. Now each one of these chakras have their pure symbolic letters. The symbolic letter means it's not some kind of gross letter, but they are the very pure, very pure essence, the way things vibrate, the way energy vibrates out of these letters. So the way energy vibrates out of that letter depends how clean and how refined we are able to balance those letters.

[03:35]

Now in letters you must have heard this mantra called OM AH HUNG. Now OM AH HUNG, these three letters represent 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 world 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. And when these symbolic letters function in an imperial, obscured way, these symbolic letters, the code, the very refined code is obscured, so therefore they vibrate into a duality fashion.

[04:48]

They vibrate into these two other relations. 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. Relating with the nerves in the body. These are the Vajrayana meditation, the Vajrayana technique, how one learns 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, that is called the Dharmakaya. And the Sambhogakaya is called the expression of that openness, Open itself is unobstructed. It's a very playful openness, full of appreciation. That simple appreciation itself is the clarity.

[05:52]

And the simple appreciation has a natural activity. Without obstruction, that is called nirmanakaya. That's how the dharmakaya, sambhogakaya and nirmanakaya, three phases are used there. 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 reality. And according to the karma we produce, when we create tremendous certain kind of human karma, with tremendous human kind of activity with that particular karma, then the energy totally focus on the human, because all the potentials are within us, you see. 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 lattice.

[06:55]

But relating into its pure essence, there is no such thing as a sixth realm. 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 our self is concerned, we have been hitting this spot of human dream 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 it's called the ni. And we have that fundamental, fundamentally the potential is there. And creating that karma on that specific code, then we simply appears as a human being. 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 have that potential.

[08:04]

We do have that. Now, the 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's the central channel, then there's the Roma and Khyangma, 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. It's like one is male energy and one is female energy. Because 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.

[09:08]

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. 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. So it is inseparable, that energy. So the state of our essence of energy is inseparable. However, it's unceasing, unobstructed, 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 gets tired in benefiting beings, because one relates with the pure essence of omah, fu, shi, chi, nature.

[10:10]

So now, relating, working from that point, So, then, the central channels, you see, there is a central channel that will go straight through here. And we have to be very sensitive with this thing, relating with it, 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 at that time. 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. It's something like the most sensitive part. And it also relates, because the upper part of the body where the central channel is, even at the time of death, when we go through the death, if you, the moment the consciousness is passed, wherever you touch your finger, you know, personal consciousness will immediately get out of that.

[11:13]

So it's very important when a person dies, you should touch from the head. Because if you touch from the head, the consciousness will go out of the head. 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, the 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. 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, the lightness, the clarity, the experience of the three karyas naturally flows. then there is no duality.

[12:15]

When the wind 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 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, you know, somehow hitting a wall all the time because the winds are not flowing naturally. So this is, you know, we learn through different techniques. In meditation is one technique, how you relate with the energy. And in here is another technique, how you relate with the energy.

[13:16]

So that is some kind of general perspective which I'm telling you about the winds and energies. And now here we will go through some kind of technique. So now if you look in your hand, there is this finger, what you call the ring finger. Now ring finger is one of the fingers where all the energy goes through 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 entering to your body. 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.

[14:33]

You can ask all these questions, the spirit is trapped, you see, that's how the winds, the channels, they 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, you can, like in a conventional way, you can ask all the questions, why you are here, why you are here, you know, 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, you know, generations to generations, they used to have the ring finger, you know, so that when you have something, it closes a great deal apart over here, you know. It stops the negative energy from flowing inside. Somehow we never have 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.

[15:38]

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 started 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, you know, you're simply touching here, it closes on both fingers. And then you sit on a lotus posture, or just, you know, simply in this posture, and then you put your both hands right on your elbows. This is elbows? Hips. Hips, yes. So putting on your hips, now this is like the female energy. 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 disc. So this is the sun disc, and this is the moon disc.

[16:40]

So with the sun disc, when you go through that process, so you hear, you push, you know, you push, Until all the way to your knees. You push it hard. Your thumbs on your ring finger. And you close your hand like this. Not tight, gently. And then you push it forward. It's easy. 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. 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, then there's the charcoal left. So it's something like that. So it burns the impures of the nerves in the chance. So when you come to the knees, then you turn around. Then your hands turn around. And now you come back.

[17:43]

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... So after burning there is some kind of no coolness. So now it needs to be cooled down. So the moon's energy when you touch down and then you come all the way. So all the nerves are now healed 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 powers which is the anger and desire and ignorance so now first your right hands will go up and your left hand will go down now your left hands go 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 means of aggression and then you put it slowly back now your next hand is always touching on your knees and then you turn around turn in and come back

[19:09]

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. Turns around. inside the hands inside and goes back now this time both hand goes down and all the winds and air of ignorance the obstruction goes away from both of your nose you release the air

[20:15]

This you can do it three times every morning. The first thing you should do in the morning is like cleaning your air, you know, cleaning your channels, totally healing them. So that first thing when you wake up, 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 an 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. Is there a breathing cycle that goes along with this? No, no. No, you just gently push it.

[21:23]

Gently push it. Your mouth should be slightly open. Slightly open. And go all the way straight and then turn around. And now come back. First is right hand. Left hand goes straight down. aggression now is the winds of desire You have to concentrate and right after that you will feel like opening up.

[23:03]

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 kind of sometimes emotion, you know, tremendous uncertainty and painful, then after doing this you will find a tremendous space, it provides a tremendous space of healing. Okay, so again let's do it from the, so everyone knows it exactly, okay. 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. Totally you release the air of ignorance.

[25:00]

And then you find the openness, the luminosity, clarity of 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. Moon energy is healing. And then you throw it straight. And now your left hand goes down slowly and your right hand starts to circle inside. And then the vein of aggression is thrown. You don't have to worry at that time if some water comes or not. It doesn't matter. Throwing away the tree poison is more important than sun. And then you go gently down. And then now again your hand is inside. You see the sun.

[26:04]

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 the right hand goes down and the left hand circles inside. And now all the impure winds, the winds of desire, you have to throw it. Strong, you have to throw it strong, not like, you know. Or to me it has to go. And then you come back, the hands turn inside. 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.

[27:09]

And then you go straight and then you go down and now all the winds 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, the most purest element collected, and we take 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 full navel, full fingers down the navel we take. be collected, you see, four fingers down the navel.

[28:12]

You take it from underneath and then you bring it and the both essence, now totally essence, the purest air, the purest element you totally just, you know, then just after taking it from your animal, you have to compress your animal, it stops, it's like the gaiter stops. And then, you know, then you are able to see tremendous energy And one who can hold, this is called the small ways, you know, small ways. And if you're 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're able to hold the purest of elements. And it has many after-effects. The byproduct of this holding the essence makes your life stronger, your mind is 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 go through those.

[29:14]

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. Your thumb finger should be on the ring finger. It's important. Thumb finger close on the here. Not here. On the thirst. Thirst of your ring finger. Then you go gently down. And then you go back. And go forward.

[30:16]

And then turn around. And now the moon energy heals. And that push forward. Now the right hand goes down and the left hand turns in. And you make a circling. And then So after totally releasing the three poisons, then you remain quiet for a while, three poisons. And then you started to take the air of the old, the air of the old Buddhas, you see, which is the primordial air, the wisdom air.

[31:19]

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 anus, and it's coming, it's collecting right here, you know, about four fingers under the navel. And then it's just contract, you know, once the air is there, you need to concentrate, the air goes down, and then you have to close the anus, and then contrap it, and then hold the air. As long as the awareness is there, the air is there, because air and the awareness It's one. They go with one thing. So you have to hold the vessel. This is called the small vase practice. And so you hold the air. Then you remain in that state. You remain in that state. Meditate. So again, this is not that easy. So now we are going to do the... We are taking the essence of the element after the three times.

[32:24]

Okay? So let's do it now. you know this is inside next time this is inside first first we start from here and then turn around now inside left hand goes down the right circles Hold the energy.

[34:42]

It would not last long at the beginning level, you see. You are able to hold it for a very short while. Again, your awareness is not there. Again, it will disappear. But you have to keep on building this every morning, every day. If you keep on building this after a long time, then you are able to really hold it. And then you can really feel the air. And then this creates a tremendous wisdom. It makes a tremendous wisdom and it improves our understanding and wisdom, concentration, abilities. This is the strength because you are holding the essence of the energy. This practice is holding the essence of the energy. So now working with here, Then, while you are holding the rest, 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 AHU. The Aum, there's the A in your heart center here. The Aum brings all the suffering of all the beings.

[36:31]

All the suffering is within the letter Aum. So you take it in and then when it touches to your heart chakra, the A cleans it. It totally cleans it. Ah is the wisdom nature which cleans it. And when you breathe out, then it comes into hum, tremendous hum, which gives all the purest strength and energy to all the beings. So om ah hum, which is the three kayas fundamentally, the dharmakaya, simbhogakaya and nirmanakaya. So it benefits all the beings through the expression of the mind, through the clarity of the mind. But here you work, when the Aum's are coming inside, with your rays of Aum coming inside, taking the suffering, and then A totally cleaning up, and then Hung giving that, exhaling with Hung and inhaling with Aum. This is how you work with this vast practice. And this is very important, you know. If you are able to hold this thing, this vest, if you are able to develop this vest, your strength, sickness, many things can be healed from this practice.

[37:37]

Because this is, you know, and it changes the complexion of your face. You know, it will be much lighter, stronger, and also the mind will become more stable. And it's called jamlung, the soft air. Your mind becomes started to manifest gently. the stress of the mind, which is extremely rough, the experience of roughness started 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're able to hold it, the small words all the day, your meditation will really come into tremendous strength. It can really develop at a stage. These are the basic techniques how you develop the meditation.

[38:40]

Yes. Once you take the air in, you're taking the air from your mouth, and then you're taking the air from the hand, and once it comes, the air, the purest element of energy, when it comes to the under four fingers of the navel, from up and down, then you... Then it's closing, then it's closing, then it's closing. And then at that time you will experience a clarity in your mind. 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 started to see the reality of the mind. So this is how the yoga practice, with yoga practice you hold this verse, energy, and this contains the life strength, the life force, your magnetism power, your All the strength, the potential mind has, it all develops because you are collecting the essence of the energy here.

[39:48]

So this is called the small ways practice. And 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, it will be very clear. You will find a great deal of clarity in your study and whatever you do. That comes after the small vows. 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 Vaspupa. You don't go like, it's simply, it's the pure energy, you see.

[40:51]

You just bring it and the pure energy is simply there. And you're still breathing, but the energy is still there. Yes, you don't have to worry for that. You breathe gently. You breathe gently at that stage. And you can feel that air. And you can feel moving of this air. So let's do it one more and then see that where the air is, how you just bring it down to this chakra, to the center here. Okay, please do it so I will see how it is happening this time. You start from here. You start from there. Now go forward. Slowly, very gently. And then turn around. Now one thing I've noticed, most people go here, you should not go that high. You should come 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.

[41:56]

Inside, inward circle. Now is the desire, the wings of desire. Now go back and then rest.

[43:09]

And now take the element of pure air, the wisdom air of all the Buddhas, you see. The wisdom air you take inside. Now feel it underneath, you see, just feel it right under the four navel swingers.

[44:53]

How do you feel? You can just feel by your mind. Okay, that's, so do you feel, do some of you feel the air? You feel the moving of the air? So now one thing, when we go through that process, you know, 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 wind goes up, you see. So your mind should be slightly open. You should not be close. You should be slightly open. So do it once more again. And I think you're coming a little bit far. You should just go to that point, and then finally when you come to the breast point, then you push it straight. So start from the beginning. If you start from here, when you start, you start from the hips, yes. Go forward.

[45:54]

So please rest for a while. Yes. I don't understand when you let go of the muscle tension. Do you start with the moment? Do you let go once you've run out of air? Well, the air will be there as long as your awareness is there. 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 long 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 there's the... This is the small ways. Then there's the bigger ways. And... And they have tremendous effect.

[47:42]

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, this is the center of how you can collect, then the thing started to manifest in a different way. Yeah, 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. See, 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.

[48:46]

So therefore your body nerves started to change. the inner nerves, the inner flow of the energy started changing your body. So then you feel like the ease, the movement of your body become light. But you know, you won't be able to do it, 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. The OM AH HUNG, you know, right after that, you know, once your mind started to become distracted, then you take, 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, you know, with the OM you take all the suffering.

[49:50]

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 om ahu, a very strong sense of energy, relating with those three letters which I explained before, the om ahu, the space, clarity, and the space, expression, and the activity. So it's never physically set, 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. Air is also a subtle physical, you see. You feel the sensations of the air. So, but it's not, you know, we don't have to project such thing as gross because never there was such thing as gross.

[50:53]

But it does have an energy, you know, which is not something like empty, you know. 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. So it does have a strong communication. 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, it really heals. There's a tremendous sense of cohesiveness. 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 phenomenon, gross phenomenon. The person doesn't believe in a gross phenomenon. It is like a subtle physical form.

[51:55]

The om on the in-breath? The breathing in is om, right. No, om comes out, you see. Om comes out. Out-breath. Out-breath. And then just keep repeating that. Yes, yes. You're doing that, you're holding, you're still holding here. Yes, your hands are, you know, still... Right, and when you're breathing in the Aum, do you imagine it as the suffering coming in on white light? Yes, the suffering coming with white. So it's the white, red and blue. Yes, the white is taking the suffering and the Aum cleans up, no obscurity is left. And when you breathe out, the Aum heals those things. So it's working with our energy. Because as I said, without the three letters on Ma Hu, 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.

[53:00]

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 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 power. Oh, yeah, we are relating with color here, you see. We are relating with white color, then, you know, the R is red color, and then O is blue color. And if you feel complicated, then don't worry about Omao.

[54:03]

Just, you know, take the vase, just take the vase, hold the vase, and then after some time, if you're not able to hold the vase, then you start doing your, you know, 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 the 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 Mondo 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. Yes, right after that you can do the fire practice. It's very, very... When you say that this was the small phase, what is the larger one that you mentioned?

[55:06]

The larger ones, until you finish this. I was just curious. Yes, yes. First you have to complete this stage, accomplish this verse, and then the next verse is introduced. All three goals, before or after? But now 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 bowls. I think it is good. And also you can do after that because it's not that, you know, you cannot do after that. Even when you have time, you can practice on this vase. You can take it in 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.

[56:10]

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 like fresh. The energy is early fresh. So therefore, when you clean from the early morning energy, then it really leads to the cleanliness. In order to hold the vase, do 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 order to hold the vase, first you have to, you know, take it from the up and then take it from the anus down, right? Right. And when you come, then you have to close the anus. Right. Yes. And then? Then it's whole. 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. And again, it would not stay long at the beginning stage because the duality is strong.

[57:16]

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? I think you said your awareness holds it up. Oh, you see, at the beginning, at the beginning... I know, but I'm confused because Shaman Rinpoche said one thing, and then she asked the same question, and he answered somewhat differently, and so I'm confused. Shaman Rinpoche said after you... After the vase is established, the anus can relax on itself. You no longer have to hold the muscle. Yeah, that you don't hold it. You don't. 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 know, 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 it's 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 is... it will go through a certain kind of experience.

[58:22]

But you can relax. Of course you can relax. You don't have to make it uncomfortable. 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? Because our duality, you see. The duality, 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, you can really, you know, the air will start to move there. But then after sometimes when it's, when your awareness is not there, you are out of your mind, the energy leaves with that. So that's something, a direct experience, you know, it's very, that's the way it works. And this is an enhancement that enables you to better walk your path to enlightenment? It is not in and of itself an enlightening practice, is that correct? It is an enlightening practice, you know, by holding the essence of the energy, we are able to, as I said, the winds will go through the central channel and when the winds travel, the purest winds travel through the central channel, then we are able to manifest the accomplishment of three kinds.

[59:39]

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 it. Yes. Yes. Yes. 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 vase, you simply hold the vase, and the air itself, you know, you gently breathe in and out. It's the wisdom air. There's nothing at the top, just your awareness. Yes, your awareness is simply holding that. Yes, yes. I have a question about you. You mentioned pick any object of concentration.

[60:42]

Yes. Whatever you feel you can focus on. So, outside object or visual stage? Or that you can do it either way. You can do 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 have, 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. So that is more important. So resting on a visualization is kind of an immediate practice before more formless pen and sharpener.

[61:48]

What did you say? Well, some traditional texts do a visualization of a Buddha. You can do that. Yes. If you do that, it's slightly better, because if the Buddha statue is concentrated, 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'd like a flower, you can do it with a flower. If you'd like a candle, you can do it with a candle. If you'd like some trees, you can do it with some trees. You can do it with anything. There's no such thing as limitation in wisdom. You can do it with anything. Oh, I was pretty touched. That was distressing. Good morning. That you can do that also. Is that generally, you would see that as like a formless Agneshant? That is very beneficial because, you know, you watch the movement of your mind, you see here, when the breathing goes out, when the breathing comes in.

[62:52]

So there's a constant mindfulness you have to keep here so that your mind do not lose from that 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's 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 object. Yes. So you can hold that awareness there all the time. You can't. 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. It may just be. Here's two of them in particular.

[63:53]

Do you feel some kind of activation? And what do you feel when this activates? Vibration, heat. Vibration, heat. And? Empty. It's 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. I used to have experience for a long time, when I touch it, it's so sensitive, I get pain.

[64:59]

Because this is, when you do the power practice, you know, this 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 alarm, I think, right? it's pretty hard the wind get into the certain channel. It's not very easy. So it's something else. Yes. But, you know, they are getting, they are trying to enter. That's true. They are trying to enter. It's not that, you know, it's not that I cannot adjust that it's not getting into you, you see. But it's very hard in a way because one has to open a lot of knots of the channels. But, you know, you simply try to hold the base and then the basic thing what you really do is to work with the meditation. you know, working with the shamatha and working with the direct nature of the mind. And those are more strong. I just wanted to make sure there wasn't a sound that was... It could be a certain sensitivity of your nerves, right? And... And also when our air started to push upward, then we feel certain kind of spacey on the upper side of our body.

[66:15]

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, this is a general, you see, a 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.

[67:17]

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 you know it would not construct in a complete open way and i therefore i just you know today i thought it could be beneficial if you could do it you know in the morning or in the afternoon when you come back from your office if you're very stressed or when you before you go to your office it will make a big difference wash yourself you don't do it and go and see how the whole day goes. Because the whole day is the experience of your energy. You know, 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 very big difference. Very big difference.

[68:19]

And I think then we are able to ease up ourselves and take care of ourselves much better with these techniques. And this is like the preliminary yoga practices, a 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 process, 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 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 place.

[69:20]

patch you know it's like an empty theory it would 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 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 vas, the holding of the energy in the small ways, 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. 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's trying to again build up some kind of security, give that security also.

[70:22]

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's 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. Now that is a big test. 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 see the fear in such an extent. In meditation you will see the fear also very clearly. Because you are directly challenged with the fear, so you will see the world color of the fear.

[71:25]

How much it can do the damage to you also. And if you get caught, if you get afraid, and you try to build 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. But when you really do the practice, you should not have the fear 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's a negative force, naturally there will be some positive deity who's going to protect you. That's the usual way of duality, how our minds project. And if there's a positive deity, naturally there's a negative force who's going to attack you.

[72:29]

So you give up both positive and negative here. In this practice, you don't work with trying to build a... beautiful friends around you. You don't try to make a territory for yourself, which is going to be very, as I said, you're not being in Buddhism as a label. You're not in a membership. You're 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 the 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. And then we can, it's a constant battle. So higher state of meditation relates with your strength, how you're able to work with your fear, you see. So always you are, you are taking one layer of your skin and then taking the next layer of your skin, taking the third layer of your skin. It's piling, unpiling your skin.

[73:30]

It's like that, you're unpiling your, is it unpiling? Unpiling. Unpiling, sorry, unpiling. Unpeeling your fears all the time. Fear comes and you again unpeel it. 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, when you challenge with the fear, fear is not going to let you go that simply. And it's going to play all these tricks, all this emotional display. It may tell you now, 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.

[74:32]

There's no one else who's tricking us. Our mind itself tricks us. So therefore we have to build the fundamental trust in ourselves to such a great extent And therefore we need the support of the merit for that to be able to be constructed 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, you know, 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's come to such very important, then you think, oh, this time is so important I have to do, 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, everything becomes important. The fear is dictating at that point, you should do that, you shouldn't do that.

[75:34]

So, constantly, there's no end 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? Yeah, courage. Courage, yeah. guts you see to face it and when you face it then it will open up you see then there's a sudden explosion of joy where you know of knowing your own self and then forward on no matter however your mind will manifest in phenomena trying to confirm your solidity of self or existence Then, you know, it's like a very humor, you know, it's like there is no such thing as that. So the minds become 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.

[76:43]

which is the enlightened nature. Within the 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 world. And then nothing can, you see. If someone says, all the Buddhas are coming in the other room, won't you like to go tonight to see? You have no expectation. 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 that stage you have full admiration and 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 that stage because you are in this total stage of completeness of the Buddha nature.

[77:48]

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 always, who was a great yogi student. And then, but he always had such a great devotion to his teacher. Though he can really understand the nature of the mind to such a great extent, but still he had 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 sort of duality still in him. And then his teacher told him, go back and do your meditation, you're not good yet. So he sent him back. And then he did, and he came back, and again he has a great sense of appreciation, a tremendous devotion to his teacher.

[78:56]

And he said, you are so kind to me. 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 a slightest devotion to you, not even the slightest devotion to you. There's no difference between you and me. I'm completely sane. 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 is no more than that.

[79:58]

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 become the technique which we call ourselves Buddhist. And then falling on that path once become the reality. So that is the whole point of their mind, the nature of their mind, which is called Buddhism, you know, 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, you know, the lamas, those who have been to the West, and other great teachers, they pass 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 as another problem.

[81:01]

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 things and where you have to go through the whole rituals and things like that. And that is, I feel, 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. I don't, at a certain point, I could 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 cause. 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.

[82:04]

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, 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 neuroses, working with this present obscuration through those tactics like the breathing tactic, 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. That is the most important thing about this. All the different simple things are techniques, how you relate to that. But always you, you know, you unpeel, right?

[83:09]

Peel off. You see, you peel off. You peel off your obscuration. You peel off your fabrication of them. And therefore you have a complete understanding of your, proper understanding of your projection and yourself. Then the confused relationship between yourself and the projection ceases at this state. Then there is no such thing as to have it. So still that time, you have to make the courage and you should not really misunderstand at all that, you know, if you, the day when you heard you are a Buddhist, there's 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're just going to be like this, the same person you look. You know, You're going to be exactly the same person the way you look. If you're thinking you're 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.

[84:12]

I don't think so. But I can 100% tell you will look the same way, the way you look like. So that's how we're not going to look anything different. We're simply going to understand our mind and purify the world karma, world obscuration, which is contained in this obscured mind. And the mind becomes like a stainless, fearless way that you have no attraction after that. If anyone says, oh, 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 come to the point of reality, then what is there to look? Then if you make a big thing, I don't think so at a stage one will look forward. And what we are looking forward right now is because of our restlessness. And sometimes, like we have gone through three kinds of meditation today.

[85:16]

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'm going to tell you. There's one text by Longshinpa 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, you know, telling you to do this. As I said, if you invite a guest, you know, and if you tell the guest, please rest yourself, have a nice day, and then you leave, your guest is going to feel uncomfortable.

[86:19]

He may open the television or, you know, he may open a book or he may try to recite a mantra to distract himself, you know, or try to do some prayers to distract himself. Prayers are also distractions from the ultimate point of view. Maybe it's not very nice to hear those things, but they are like that from the ultimate point of view. There 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. 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's very difficult. We always need to find some kind of distraction right away, you know, trying to look for 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.

[87:23]

I started to took my mala. And I thought, what I'm doing? You see? 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 that 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 bag and I sat down and I didn't even meditate. There's nothing to meditate. If you try to meditate, it's restless also. Now this state is something very difficult to understand. This is not something that you become like a nihilistic person who do 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.

[88:27]

It was an experience. Now this experience relates with the Dzogchen nature. The Dzogchen means resting 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 their 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 absorption 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 that distraction. So it's a skillful means. It's a skillful means how we get out of that thing. But it's not the ultimate, you see. 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.

[89:35]

At the same time, he is not confused also. He is fully open. We do have that 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 rest movement. 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 Karabdhoji, thousands of years ago, and within the state it shows the ultimate clarity, fearlessness of the mind, which do not have any limitations.

[90:44]

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 path 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 that 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. Sounds simple. Yeah. It is simple. If we understand, it is simple, but it's the most difficult.

[91:48]

It takes about, sometimes take 12 years to meditate. And sometimes it takes like, there are yogis, those who meditate for three years, three months, and three days. And some go for nine years of meditation to understand this state, how to rest. But you have to learn that, you see. Here, these teachings, these are the pit instructions, you see, telling you to rest, which is never, you know, never occurred in our mind how to rest. So, you know, when you, you know, now for the first time you're learning really how to rest. It's a complete way of communication. Really, you have been You have been wasting so much of your energy jumping and jumping. Now finally, now let me rest. You know, that kind of question seriously comes into your state of mind. So you should, you see, relate with different kinds of meditation and

[92:56]

Try to meditate at least, you see, like half an hour or one hour every day, then you can really find the strength, the development on 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's no such thing as fundamentalism, where there's no such thing as... you know, extreme, when you 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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