to experience. You feel that it's not something new, but it's something very who you are, but yet you're not able to be that. That is the kind of gap, transition you go through. Transition that you know it is yourself, at the same time you know that you're not there. And so you kind of become confused, that you know, why is it? Why am I not just that way? Why am I going through this? So you trust yourself and also you don't kind of trust yourself. You begin to trust actually. And now the trust will not develop if we are to just leave ourselves and not integrate, not make that decision seriously that you're going to do it. So there's a human part of serious here, which you have to apply, which you have to make the decision. Now you're going to relate yourself, involve yourself into the opening of the Vajrayana

[01:07]

Mandala and relating from the three different levels, how the deity is generated from the mother's side, or from the mother's side, or from the father tantra, or from the mother tantra, or from the non-dual tantra. The mother tantra is the practice of Dzogchen, the father tantra is the practice of Kirin, the generation. And then the non-dual tantra is extremely, the most secret essence is introduced in the non-dual tantra. But now, you know, it's so important, I see, that how important to develop the father tantra. When we do not have the transmutation strength of this phenomena, of this, the way the energy

[02:11]

manifests, the way the color manifests, the way the vision manifests, if we do not have a very strong, powerful machine, or something which I put the example as the transplanting of a heart, artificial heart, it's a very important part, heart is. Without the heart we will die. And just simply having the heart, you're able to communicate, you're able to talk, your whole flow of the energy goes, your flow of the blood goes, you're able to live long, which means you're able to see some more movies, which means you're able to go to the beach more, which means you're able to do something more. Similarly here, the essence strength is by having the abhisheka, receiving the empowerment, and having that essence within yourself, recognizing you're able to transmute this confused intelligent mandala into the purity of its essence. From every moment to moment,

[03:16]

moment it's striking, striking, striking. Every moment you're cutting through the four birds. Every moment to moment you are totally dissolving the energy which are solidified there, the confused energy which is solidified. Then in time, your whole grasping complexity changes. Like in the case of the Red Full Deity practice, very conventional state, at a very early conventional state, the kind of psychological portray, we manifest, we present what is something bad character, there's someone who looks very fierce, someone who looks just like killing somebody. So we think, oh, those who don't understand, they say, oh, those Buddhists, they're demons, you know, look at those Thangkas, they're the demons, they're the devils.

[04:16]

It's the conventional mind, it's so gross, cannot see the deadness over there. But actually, the more Red Full practice you do, the more compassion, the more softer you become inside. It is a tremendous tenderness inside, that you don't even want to, you know, kill a bug. But when the essence is not understood, simply interpreting that form, have no realization that deadness, it's very easy for a mind to misjudge that by forms. And that is one of our problems in this world, that we misjudge what is true and what is not true from the appearance. We are so caught in forms, so much caught in forms. So, and therefore, in Vajrayana, the student has to be fully ready to prepare oneself,

[05:26]

especially in a higher stage, to face that outrageous shock. There would be incredible shocks, and that shock will be the ultimate way of cutting through that. And when one is not ready for that, you know, one may see that, oh this is like, I just couldn't understand how they are kind of doing such a thing, or it's just the whole thing has become too strong at this stage. But of course, when we understand, nothing is hard. We do understand the value, we do have the experience also, so the whole approach becomes easier. And then when you fully integrate that, you see the way you are, and so then it's really become a big play. And it's become not a serious thing for you to relate in the mandala, it does not become serious

[06:32]

to go through any experience in your life. Even you go through a very difficult stage, you will completely see the way it is as a play, which is a play. You would not be putting yourself into a category which is so difficult. You become very difficult, you become extremely hard to deal with. You would not do that. You will just see the way your karma, which is still left over there, it's kind of getting cleaned up. The leftover karma has to be cleaned up. It's like when we wake up every morning, we go to take a shower. We wash our face, we clean our teeth, we wash our clothes. So we have to wash our face. So something, the kind of responsible, direct responsible, we use our hand, we splash the water

[07:37]

on our face, there's a directness, there's a direct responsible. And that kind of responsible is the experience of the Vajrayana, where you do not let, where you face the reality, you do not escape from the situation, you just accept the situation as it is and go through that transmutation so that you won't become the way one is. So it's a question of, it's a question of stages. And so you should do some study, you know. You should do some study in the Tantra. You should study Sutra. You should study Vajrayana. Then you will see the depthness of it. You will understand what is really the Mantrayana means, what is the impact of that will create on your life, what, how it will able to change in a rapid force, how it does.

[08:46]

But if you do not understand, you may not get the inspiration out of that, which will be an obstacle in reaching such a state. And I really feel sad if that happens. And I know that there's something great, so please do it. Just see it. When you do it, you will see it, what is there. And when you do not do it, you will not understand. And to do it, you need the understanding and inspiration. And the inspiration, you know, which is so important is understanding that you will be relating with those, with each one of these transmutation, Father Tantra and Mother Tantra, in each one the way the phenomena presented to you, how you are able to cut through that by these different changes of the colors, different changes of the energy. All this is a pattern, you see. All this is an energy pattern. But the true energy is not pattern. The true energy is free from pattern. It is not solidified

[09:55]

in a pattern. But the clinging mind, the concept of this ego, the concept of this clinging creates the complexity of the solidifying of the pattern of the energy. So it's already like a computer, the computerized state of mind. All it has to do in a dualistic mind, you have to type your name and your social security number, and it will tell everything the past 10 years what you have been doing. It's just impact. The right instant impact is printing your whole life history. Tells you what kind of, you know, where you have been, with how much tickets you have, what kind of criminal you are, whatsoever. It will keep on explaining every part of that. And that's how the presentation of the identification, the pattern which we get

[10:59]

structured, frozen there. These four frozen energies manifest into the four kinds of birth. While in an enlightened state, the impact is not there. The burden is not there because it has totally cut the confusion, the fear of this grasping. So the whole energy becomes a patternless energy. It becomes a flow of energy. There is no confusion. There is no problem because there is no confusion. There is no binding. There is no tangible. We may feel tangible, we may feel fear, we may go through the experience of confusion and fear and all this impact moment that we try to bring somebody who will do the job

[12:04]

of this decision. And at that time we are not able to see the true essence of the wisdom deity. So mainly all this practice is unconditioning the form. The practice of the deities is freeing ourselves from the conditioned form. That is the main thing and relating to the making a person experience the completeness of the openness and the energy. A total experience of it. But not understanding that and not having any experience into that, we may think that now this is something else as we misjudge the thangkas, as we misjudge the different appearances. There are many misunderstandings and many misjudge we could do due to this confusion mind.

[13:05]

So you have to, we need the awakened state of mind to wake up and understand and relate to our personal experiences. When you are presented with situation, the situation is a true, it has nothing wrong with the situation. Like situation is there all the time. The water is there, the river is there, the ocean is there, the house is there. It is not bad at all. But how does it become complicated? The moment we started to solidify, we try to take some kind of domination into that. That is the time we lose the essence of the pure energy. We lose the awareness of the deity. And that is the time we create this complexity universe. We create a complexity world

[14:15]

where we are born into this whole system of the womb, the egg, the humidity and the instant stainless. Due to this complexity, if someone's, if there is a place, if there is a situation, instantly there is somebody who just holds to that, who wants to immediately become like, dominate that. Instantly. The domination is one of the nature of this unintelligent or confused mandala. The energy is the energy which manifests out of this confused intelligent is domination. And that is freezing actually. You know what it is? Actually it is freezing. Actually it is solidified. We become trapped there. Because the presence of the fear, the presence of dissatisfaction,

[15:18]

the presence of not openness, the presence of not freeing freedom is so much lacking there in this confused intelligence. It has tremendous experience of dissatisfaction. It is constantly a restless state, constantly a state of fear, constantly trying to go and trying to put itself into a very big complex problem. It's continuously we are solidifying the state and continuously we are supporting the state. Unconsciously. We do not know, we do not recognize that that very fact is the one which is causing us the confusion. But unconsciously we are supporting that very fact, that very state which is solidifying us constantly. And therefore we lose the true presence of our awareness. We lose our purity,

[16:26]

we lose our ground, who we are. We lose everything. We have nothing there. All we have is hanging in the space. Somehow we become like homeless. We become like a refugee. We become like nowhere to turn, nowhere to look, nowhere to trust, nowhere to talk to. We have no friends. We have nobody there. Because we have lost our original ground. So, trust is not there. Because one is lost, who one is. And the fear becomes bigger and bigger. And complexity becomes stronger and stronger. Because the paranoid is stronger and stronger

[17:29]

now. The moment you have the fear that you are alone, that you have nobody there, then the fear and paranoia begins to happen, which is the paranoid and fear of samsara in that level. So, this is a big problem, you see. And that problem do happens by not seeing the manifestation of that mandala purely. It do happens when we get trapped, when we solidify that, which is fundamentally, you know, the confusion of duality, which dominates that fear. The whole thing immediately influences and supports this structure of society. It's not an enlightened society there. It's a society of complexity. So even our friends, since they do not have this

[18:38]

open experience in themselves, they are not able to help us also. They are not able to help us. So we need the spiritual friend. That is one of the reasons why it says on the path the spiritual friend is so important, who can support us and who can give us advice, who can constantly be a true friend, who can really lead us to a true experience. It's like when we are living in a place where there is full of drugs, you have no choice. And it's exactly like I saw on TV news yesterday that this man who was dealing with drugs, he was asked in LA that, wouldn't you want to do something? And he said, I'm in this environment

[19:39]

where everyone is doing drugs, so I will be doing drugs, he said. But if I'm in another environment, I may be not doing this, I may be doing something else. So environment also, because there is hardly hardly any enlightened society, the whole system, kind of, everyone teaches how to freeze more, how to build that confused intelligence instead of cutting through this confused intelligence. And therefore, we have a very different side effect experience out of that. Some people are some people are very paranoid, some people are very schizophrenic, some are very split personality, some are extreme to extreme from one side to the other side, from this complexity to that complexity. There are varieties of complexity, psychological, the way it portrays itself into this space, into the space, the way it presents itself is unlimited. I've seen some

[20:45]

people are, they are very fine, they're very fine, but suddenly you do something, instantly they get feared. And it's kind of, basically, that is too much concentration on, too much concentration, it's kind of a puritanical mind. It's particularly the mind focusing on something, concept of very pure, and those kind of people get that kind of experience. And of course, to, just for them is, I met a student of the, I don't know how Gurdjieff is, but I met a student of Gurdjieff, and I'm not going to say that the example of a student is the mind of the Gurdjieff,

[21:47]

okay. It's a question of their own mind. And, I think, in the Gurdjieff work, it's so important to focus on the body, and to able to, to able to stabilize oneself, one should be inside oneself. So the energy is very much focused here, you know, on the abdomen part. And, so there's a lot of separation, a lot of concept, how the world should be, how things should be, and very carefulness. There is no outrageous, there's no outrageous style. And of course it's true that there's no outrageous style in that work.

[22:50]

Most of the work which we see, a very careful kind of system, to able to break through the biggest humor, it's just like, where to touch? It's almost like impossible to touch, where to begin with? It's almost like Vajrayana sometimes appears that you don't know where to begin with also, but you begin with also. And there it is, of course the foundation structure is shown how you do the practice. But here, the outrageousness, seeing that total humor is lacking, so therefore one is kind of very careful. And it is very easy to, when something happens, they get very scared immediately also, I've noticed that. I've noticed that a couple of people that, they have been telling me that, for instance, on various occasion, that when they go outside, walking in the street, they get very feared. Or kind of the word impression is very careful, very suspicious, you know, and just try to be

[23:55]

inside oneself. And of course it is good to a certain level, but it does not cut through the whole thing. It's not like the example, it has to be a little bit like a madman actually, you know, which goes outside on the street. I'm not saying that as practitioner has to be like a madman, but seeing the world humor, you know, just one is outrageously there openly. And of course one would not be killing, one would not be doing anything stupid, but the total openness is there. And it would not discriminate the upper chakra or lower chakra or the middle chakra. And they told me that doing the Tibetan Buddhism, it's like opening the upper chakra and one feels very much the upper chakra part, and the lower chakra is not there, so they kind of feel difficult. And that's nothing to do with the chakra. It has nothing to do with the chakra,

[25:00]

it has directly to do because the mind is directly introduced, so you cannot touch the mind, and you cannot see the mind at all. You become completely open, so therefore there is nothing to hold a presence or grasping presence. So they think the upper chakra is open, so there is nothing to hold there. That is exactly the experience they went through, you see. Because the upper chakra, the kind of structure that emphasize that as upper chakra, and not fully experienced. Of course, if one experiences genuinely the nature of their mind, then that kind of confusion will not be there. But while on the stage, as I said, it's like a little baby, there will be many obstacles. So seeing their mind, the strength of their mind, intangibility, the openness, the spaciousness, relating to the essence of the function of the universe, which is the mind nature,

[26:02]

then there is nothing to hold. What is there to hold? Holding is a problem. Doing meditation is a problem. Trying to do something is the problem. And everyone is always looking to do something, and it's so important to, you know, things, so they kind of feel very careful, very relaxed. So being that carefulness, the side effect is easy to get feared. And so therefore, even all these systems, system is shown, it's because we do have a body. We do have this, we do have this vision, the way this body produces out of this mind has a very powerful impact on our mind. And because of that impact, in order to take us out of this impact, of this confusion, the impact of the fear, the Vajrayana teachings

[27:10]

are introduced, are applied on the path in order to liberate us from this impact of not knowing ourself. So we do the Keremo practice. We go through the practice of generation. We relate ourselves very clearly. We relate with different channels, different chakras. Chakras are also introduced. And nobody just, you know, practice on the chakra all the time like that, because it's not something, chakra is not something solid. But mostly, because of not seeing the depth of the chakra, many people do take chakra as something very serious, external chakra here, then very gross chakra there, then hard chakra. But they are the presentation of the subtlety of their mind actually. But they don't see that how subtlety is the mind presentation of the chakra is translate that into very gross physical kind of chakra. There is chakra. We have a chakra,

[28:17]

it's called the chakra of the top, on this head, crown chakra. It's a crown chakra. And then there's a speech chakra here. And then there's a heart chakra. Then there's a navel chakra, then there's a secret chakra. And all these chakras are functionings of our different experience of this mind. The way different energy flows, the way different things manifest are out of the stimulating of the chakras. Now how does this chakras work? It has way. There are three ways which basically works. The central channel, which is called kundama, and it is also called umma. It's called tsa umma and it's called kundama also. And in English, what we describe as central channel. And then the central channel, then on the right side and on the left side of this nose, from this nose, it begins from inside like that. And it goes straight down

[29:26]

from our navel point, from four inches down the navel point, where all the chakras, the central chakras is there. And that's on the both side of the central chakra, there is tsa roma and tsa kyangma, which is the two main chakras, which functions at this stage. And in between there are the five chakras. It's like the passage is drawn by these two, three channels. And in between these three channels, there are the grown chakras, which are like umbrella. It's like an umbrella. And these are the main functioning energy, which circulates into our body and it creates the impact of our emotions. It creates

[30:31]

the impacts of our different, different experiences by the flow of the wind, by the flow of the essence and the flow of the wind and essence, the essence of father essence and mother essence mixed together, which flow by the wind into these chakras. So at this stage, why the mind is going through tremendous complexity is because the wind is flowing from these two chakras. It's not entering the central chakra. As long as the wind does not enter the central chakra, mind does experience this complexity. Mind does not see clearly. Mind sees tremendous conflict, tremendous emotion, tremendous state, because the functioning on these two chakras are functioning all the time. Hardly any air goes into the central chakra.

[31:31]

There's no air goes into dualistic mind. When you experience your non-dual state of mind, when that impact, that defilement, obscuration has been purified, then the wind enters the central chakra and at that stage all the external chakras open by itself. And then the phenomena appears into teaching at that stage. Then the phenomena appears into teaching. There is the mind's opening to omniscient state of mind at that time. There's no duality experience at that stage. But until that, there will be different experiences. And like in the daytime, sometimes you have periods of time when there's wisdom air flows and there's a period of time when there's ordinary air flows that you will know from your nose.

[32:35]

You know, the period of time when you blow from your nose, if you put one nose to it, it's very gentle. And after some time it will be hard. And then same thing on the right side, it changes, it shifts. The flow of the air, the flow of the movements of this energy will shift. When you blow it from your left nose still, it's the wind of the wisdom. I'm not very clear on this technical term. On this stage, not very clear on this technical term. I think it is from the left nose. And at that time there's a great deal of stimulation,

[33:38]

great deal of circle which relates with the central channel. So you feel your experience is very calm during this stage. The kind of experience you go through in your flow of your body and in your mind, you have less emotion and you feel very relaxed and you feel very open. That is the direct experience of that flow of the energy into the central channel. So all this is how the structure of the Tantra works. There's so many different sections of the work of Tantra. And one has to understand how this different energy works. Now we would not go through much complication on how the chakras work and how the things work, because it kind of creates a big complication then. You may try to cut yourself and even try to see what kind of chakras

[34:39]

are there. So we would not go through. What is most important is the visualization. How do we heal? How do we connect to our basic ground through the practice of visualization, which is the most important stage. Now out of this fourth birth, as like the little bird, we start to prepare to fly and in the stage of flying it needs the help. And now a well-grown, after a well-grown bird, that bird does not need the help of its parent to fly. And that is like the stage when you are prepared to cleanse the confused intelligent impact of the humidity bond. At that time you've already prepared yourself so well. It's like

[35:48]

right now you can fly anytime. All you have to do is to think and you can fly. You can just think and you can move. It's like a fully developed body. All you have to do is think to raise your hand and you can raise. But when our hand is not ready, you know, even you think it would not be able to raise. So one has to do exercise, one has to do certain great deal of preparation in order to raise the hand, in order to raise some part of the body. Similarly, like the little bird, which is not able to fly, has fully developed and now is ready to raise the hand. Exactly, now the practitioner has gone through a great deal of experience and has tremendous insight in itself. And just by remembering the name of the deity or just by remembering or just by saying certain words, certain words of the mantra, that is how one is able to actualize, to disintegrate

[36:54]

the impact, frozen energy of the humidity bond. Just by saying some words of the mantra at that stage, instantly, all you have to do is instant strenuous, you are able to have a complete experience of the wholeness. At that stage, one is ready in disintegrating the energy of the humidity. That kind of bird which we will be taking on, that kind of karma which is still remaining there, total elimination of that kind of karma by instant strenuous complete experience. And just reciting the name of that particular mantra. And then, after developing a great deal of practice, now one shall become the deity after some time. One shall totally become into that pure energy. Now there is no confused intelligence left. Now one is totally touching on the ground of its self-luminous clarity. Now one's self is the total manifestation of the omniscient state

[38:01]

of that fully developed state. And at that time, just before you begin that fully, there is the stage where you can totally cut through, disintegrate the birth of the instant strenuous bird. And that is by not even saying a word by mouth, just thinking the name of the deity, or just by thinking the mantra in your mind, already it has the strength to dissolve the instant strenuous bird. One does not even have to mumble it. But to cut through the humidity, one has to make an effort by mouth, just reciting the mantra. But instantly one is the deity. Mandala is the deity. The external phenomena is not the impure, trap, solidified phenomena. It's the true openness deity phenomena. All men is Dhaka and all the women is Dakini.

[39:08]

And all the manifestation of their mind is no grasping at all, is totally luminous clarity of its pure energy. So, but, you know, while as one is progressing, still there is certain karma, you may go through the impact of the karma. It's very interesting with the way you watch yourself, how you go through the impact of the karma. If you can, that's why it says, remain in the state of nowness all the time. When you are able to remain, if you are able to remain in the state like 20 hours or 24 hours, no phenomenal karmic can overtake you. They cannot take you at all. But they take you on a ride, you know, once you lose that awareness. And we are almost all the time we are taken on a ride. There are so little times we are not taken on a ride. They are ready. It's like a free trip all the time. So our presence of being ourself,

[40:20]

you know, it's like saying that, let me be in peace. I don't want to be bothered. In order to get the strength, the control or the strength to be yourself is you have to understand yourself fully so that you're not taken on a ride by those karmas. And the way you're dealing here in the Vajrayana is you're selling. It's 24 hours you are the deity once you are entered Vajrayana. You're not joking that you're entering Vajrayana. 24 hours you are in the state of the deity. 24 hours, you know, every psychological portray there is no kind of impact which will be built. It will all will be freed into its pure space. And all the speech will naturally be in the sound of the mantra at this stage. The mantra means essence of the purity which opens this cut through the impure projection of the sound

[41:24]

is the pure speech that is called the mantra. So there's a constant development of the essence, constant development of vitality, constant energy which opens and the energy is not supplemented. The energy is not lessened there also or neither we supplement the energy. It is whatever the infinite energy is there, it has been understood. Just one problem, you know, and the root of this problem begins with the grasping thing. Because you won't be able to, you go on a ride by grasping. Just remember that. See yourself, how you go on a ride. You go on a ride by grasping. But if you be yourself without grasping, you would not be on a ride. And that already created a phenomena through your grasping which creates the four kinds of birds, which creates the world of the four birds,

[42:29]

which creates the forms of the four birds, which creates the sound of the four birds, which creates the whole environment of the four birds, you know, will be able to dissolve. And they will, and now dissolving does not mean that there is an empty space after that. Then one is able to relate to the essence of his energy which is like, which is even at this stage is inconceivable by the mind. Because at this stage you think this or you think that, you are going to court yourself. You will be, you will constantly, you will go on a spiritual ride at this stage. You will go to your essence ride, let's put it that way. You know, you want to go to your essence ride. But essence is no ride. Essence does not go on a ride. But it's so hard because the mind is so conditioned that one will go, you know, one will interpret that essence in such and such form. So it says even the 10th bodhisattva,

[43:33]

it's hard for the 10th bodhisattva stage to exactly interpret the fully enlightened mind. Even on the sutra, exactly the same inside. Because the total, the total environment which this confused intelligence create, which is the four birds and its environment, its structure of law and order, all these things are a humor. At that time one is able to see the humor because it's not there inherently. It's not there fundamentally. And believing into the structure so seriously, freezing oneself into the structure so seriously, that is how we go through this tremendous pain and tremendous suffering. But understanding into its own nature, that is called the mandala of the deity. And as I said,

[44:36]

you do not cling to as a deity. And if you cling to as a deity, that is the ride of the essence. If you cling, even it is the form of the deity, it is samsara. And it says so many times in the detailed teaching of Kirin, which someday I will give, detailed teaching of Kirin, it's explained that the way you manifest the deity is neither, it's not a solid form, and it's a transparent form, like a rainbow form. Because within a rainbow, the energy manifests, yet there is no trap. The rainbow is transparent. You can put your hand through the rainbow, but your rainbow has all the colors, red, blue, yellow, white, everything manifesting there. Exactly our state of mind has all the spontaneity quality

[45:38]

of the omniscient state called no confusion left, called no fear left, no right, that is called the omniscient mind, which trusts itself, which can see itself touching to the ground, as we see this ground, what is on the ground, that is called the omniscient state of mind, because there is no confusion there whatsoever. And that, in order to see that nature in tantra, the world method of father tantra and mother tantra are introduced, so we can relate to the state of mind, we can come to the state of mind in a very short path, by opening of the mandala, by seeing that, so constantly you have a tremendous energy. Once you are doing a tantra practice, you are with a huge energy. It's a tremendous energy, whether you know it or whether you don't know it, the energy is there. Whether you are conscious or whether you are not conscious, you know, it is there.

[46:40]

It's like changing of the personality, as I said, you know, when people go through a university or they go through a study, after two, three years, they change. But you don't see the change instantly happening, but it's a change, rapid force of change, according to what kind of situation you are presented. If every situation is perfectly there, you change faster, and if you go slowly, slowly, then you change also. But it's a question of, you don't change instantly, but you change rapidly. So the whole thing, the secret behind it, is the essence of the truth. And then the whole thing, like the fire manifesting out of the deity's body, it's not an ordinary fire to burn all the houses, to burn your furnitures, you know, at this stage, which becomes a very big problem, becomes the cause of very big problems, are able to totally subdued by that presence of that energy

[47:46]

manifesting out of you. So when you see the sacred mandala is open, if someone is going through a tremendous problem, like in Tibet, when people have sometimes a very big problem, there are certain lamas invited, and in the case of some very strong performance, a Rinpoche is invited, and then they do their practice, and then through the transformation of the energy, they spill a tremendous energy out of themselves, because of their power, and they're able to change, to shift the energy completely out of those people, and they go through tremendous relax, and many of the negative energy ceases, because they spill tremendous energy of their strength. And that is fundamentally, everyone has that, and by recognizing one can, you know, vitalize, and then constantly, you know,

[48:46]

spill all the confused state on the practice of father tantra, and also in mother tantra. Now father tantra is important, because when a person does a Dzogchen practice, or Mahamudra practice, it's much deeper than father tantra. Father tantra has the mother tantra, but Dzogchen and Mahamudra is mother tantra, which is more spacious. And if one is not prepared, one does not have the support of the father tantra, some practice, the very subtle emotions which is underlying, which you do not see, would not be able to eliminate. And when you are facing the space, it's kind of hard for you to go to the most clear state to see that, because infinity of the mind is just amazing.

[49:50]

The subtle obstacle which can arise from those subtle karmas, created by that confused mind. You know, we would be lucky if the confused mind has just happened when we were born. It's not like that. It has been so long time ago, so long that we even cannot count the time. So the collection of this mess, complexity, is also so big that, you know, you just don't see it right away. There are certain karmas which are, you know, which you only see when you're in your very late part of your life. Why didn't you see at the beginning? Because when we cannot see the difference of karma between 20 to 30 years, how can you see the karma of 500 years or 600 years which is underlying beneath you? And when we request tremendous spilling power, you know, tremendous spill over energy

[50:52]

to completely dematerialize things. And that is done by the practice of Kirtan. It's totally by the presence of energy which spills out, totally cleansed, burnt, let's put it that way, eliminates that karma by its energy. So, the world karma is able to totally cleanse, eliminate in one lifetime. Therefore, it's called the Vajrayana, the path of one lifetime realization. It could only happen when a person really do that, keep the awareness, and able to have the presence of the awareness which is like natural completeness of fighting against this

[51:53]

cleansing state. You know, if you want to say fighting against the confused intelligence, you can say, but it does not fight in an ordinary sense. What it does is like that energy is so powerful that it will cleanse the whole space and the person can have a state of relaxation also. Purification path is not easy. Purification path is complicated. It's not easy to wash the dish. Like, similarly, it's not easy to cleanse the mind also. It's not that easy. And it's easy to wash the dish in a washing machine. Similarly, it's easy to wash the mind in Vajrayana. Otherwise, you would not know how to deal with the emotion, the underlying emotions, which will become so big. It may break your leg, for instance. It may, you may lose your arm or something like that will be prevented by the Vajrayana practice.

[53:02]

The strength of the awareness will be able to lead with those karma, you know, able to function that energy, in which case the pain which person experiences, the impact you get is less because you become very resistant. The Vajrayana builds the resistance in facing those things. And at the same time, the way it fires, the way it spills the energy is so strong that it will disintegrate coming close to it. You're like a laser. Whatever comes next to you is, you're so resistant, strongly resistant. At the same time, whatever comes next to you, it burns. Otherwise, you know, if you're like a little fire, you know, you're like a little lamp, and then a little bit of wind coming from any direction can just blow it off. But laser light cannot be blown off by wind. That is how the difference of the mind will go through.

[54:08]

So, and this is something you should do it, you see. You cannot see this thing just if you do not do those practices. When you really do it, then you can really see how much open it makes, how much strength it has to spill over and disintegrate this duality, disintegrate this confused mandala, and then fully ripen into the state of the Deity. Fully ripen. Many times people saw that when the yogis in the cave, when they're doing practice, they saw fire coming out of the cave. Because when they're visually practicing the Deity, they fully develop the essence stage that even in this organic eye, you know, a person can see a fire coming out.

[55:13]

Even so, there's tremendous barriers in the mind, you see. And those can be cut through in a very powerful action. So Vajrayana is truly very, very powerful. It can disintegrate, it can pacify, it can cleanse this thing in a very, very rapid force, which cannot be done in the sutra level. In the sutra level it can be done, but it will be, it's like, the way it will work is much more difficult. It takes three endless yins to get enlightened from the sutra path. While in Vajrayana we are talking about one lifetime, because working directly with that family, you know, a particular family, or Buddha family, or you may be working with the five families, but fundamentally recognizing that Buddha nature, which consists, the completeness of the family, and then you go through a particular practice of

[56:19]

understanding it properly, how to visualize, how to do, and then in time you gain your understanding, opens yourself, and then the total freedom from the form comes. We are caught in forms, that is, what problem we have is conditioning, you know, we have problem with conditioning, we have problem with forms. And how we can overcome is, these are different methods shown. Didn't say that when you become Buddha you still have to do like this. You don't have to do that at all. When you become enlightened you don't have to go through the practice of, you know, now I'm doing father tantra practice, you know, then it's just like, nobody does that. Nobody does that. There itself is that state, completeness at that stage. So now in the case of, for instance, like the practice of, I'm sure that many of you here are

[57:34]

doing Vajrayana practice, and let's talk when we're doing Vajrasattva practice. Vajrasattva practice, you begin by first, you begin by the true spontaneous space, true space of emptiness, true space of clarity. Emptiness, again, don't get caught in the words, you see, don't get caught in the forms. Emptiness does not mean empty. Emptiness has, to experience emptiness, this mind cannot experience empty because the conditioned mind will create empty. So it's not empty to put it first way. It's an unconditioned manifestation which is totally different than a conditioned emptiness. So first one relates from there, then the seed is generated, and then, you know, if in the case of yourself, from the Anutrayoga point of view, in the case of yourself being manifested and presented as a Deity, there's a spaciousness,

[58:41]

and then there's the structure of the Deity Essence Heart Mantra. And from the Essence Mantra, you transmit yourself into the Deity. And those are like, as I said before, the egg-born phenomena is disintegrated. It's been fully cleansed up by those two structures. And then the each forms you visualize, all the hands, all the eyes, all the different parts, you visualize clearly, disintegrates all the form of the beginning stage of, for us, for womb-born being, it cleans up, that disintegrates, that kind of phenomena, totally cleans up in the space. And then the light cleanses up, develops in stages of pregnancy.

[59:44]

And then the total completion of the body, you are able to visualize and see the whole body clearly, and of course, you're not just simply seeing a body, the essence of the wisdom is there, and knowing that, and then the total reborn of a physical womb phenomena, mandala, is dissolved. Because these are all the experience of this mind, how we build this mind. So the whole structure of the confused intelligence is cut from the root at this stage. By the main essence, secret energy, is the wisdom, the truth, the basic goodness there, which cleanses the whole space. And then, like now developing,

[60:50]

so a person, you know, on the development path, the person has to choose a deity. You know, when you do a deity practice, it's better to do one deity practice than doing too many. And there's a saying that the Indians got realized by one, and Tibetans got, kind of, because Tibetans have too many deity practice. And that does not mean that it's bad, but basically it's easier. You know, many of the great lamas in the past, they have done one particular deity practice, and then they were realized, and then all the other deity nature is the same. There is no difference between one deity and other deities. If you try to do this one for a little bit, and then that one for a little bit, and that one for a little bit, you will be just riding on your own spiritual trip all the time. So it's easier to do one, but there are moments when your life is in danger. For that, we do long life practice.

[61:55]

Or there are certain deities that have a particular energy. It's like you're given what kind of laser light you want, a strong one, a medium one, or something light. So there's also, in case of energy, a different difference. Each deity has a different character. So that you can choose, or it will be given to you at the right time, which deity practice you are ready to do it. So, now in the yoga tantra, the secret initiation is empowered to the student, you see, in the yoga tantra. And there is also cases that usually the secret initiation is not being empowered to the monks.

[63:02]

And that is the, when you receive the initiation, there's the dakini. It's represented by the spaciousness, the feminine aspect, where there's a thangka of one dakini, naked dakini. And that is the secret initiation of the wisdom mind. But monk is, why it is not given to monks in certain stages? Because monks do have concept. They do have condition that they are clinging to forms. They have difficulty with forms, so therefore they are going on the path to be free from the form they're going to form. So, the form of the passion, in order to be in a safety spot, they take the support of being a monk, so they won't be in a trouble. So, and for them to, they could easily misinterpret a tantra at this stage.

[64:10]

So sometimes it's not given to monks. But there are, of course, two great monks, the realized monks, the Vajrayana monks, which they do take, but if it's not a Vajrayana monk, the secret empowerment is not given to them. Because when they see that dakini, naked dakini, they're just going to condition themselves, not seeing the spaciousness of the dakini nature. They're just going to think, oh, that is something interesting, you know, and they may give up their vow or do something else. But it's also given in the case of Vajrayana monks, they're also, so it differs, differs. Now in Anutra Yoga Tantra, the supplement initiation is the word initiation. The word initiation. The word initiation is given by, you know, the crystal is shown, like crystal is shown,

[65:11]

where one has to recognize the nature of the mind. That is the fourth initiation. The wisdom mind is also the initiation of the mind, which is the dakini is shown. You know, you remember when you have received initiation, a dakini, naked dakini, placing on your head. That is the third initiation, called this, first, that is the, yeah, that is the initiation of the secret, secret empowerment where you see the dakini and it's like the blessing of the space. It's the blessing of the total unfabricated nature, the spacious part. That empowerment is the Yoga Tantra. Now Anutra Yoga Tantra, the ultimate level of Anutra Yoga Tantra is the crystal and then different words empowerment are shown in different ways. And now the portrayal of the psychological aspect.

[66:17]

Now in Yoga Tantra, at that time, now Yoga Tantra at that stage relates in the satisfaction of the passion. It's not just by looking, before there was looking, they get satisfied, then they smile, they get satisfied. Now it's touching. At that stage, you know, the touching was important, but just by touching, you know, a shaking hand, I guess, you know, a shaking hand gives the full satisfaction sexually. That was the world's sexual communication. A touching hand, or probably rub each other, you know, something like that, the touching. And the Thangkas portrays that the male deity and the female deity holding their hands together in the Yoga Tantra. And now it is the time of Anutra Yoga Tantra where you see

[67:21]

the male deity and the female deity in union because it portrays this, portrays that psychological aspect of our state and the union of that ultimate state also, the inseparable one taste of that emptiness is the union of the energy and the openness itself together, inseparable. So it portrays that. It's not that there's a, when you're practicing Anutra Yoga Deity, like male deity and the female deity too, at the beginning, because of the conditioned mind, you may see, oh, there's one here and the other there. There's no other there and there's no other here. It's one taste. It's actually. And in time, when you go through like three months retreat to six months retreat, when you go deeper and deeper, then your whole solidity to this confused intelligence mandala becomes dissolved. And then you really see the deity aspect,

[68:22]

if you are a true practitioner, if you have a very pure trust, which is the devotion there, and you really relate to that, you see that opening at that stage totally. And you see many qualities, what this mind has, which you've never even thought of before, the lightness of their mind, the understanding of their mind, the vision of their mind, the blissfulness of their mind. It's just incredible thing, which is so rich. We are very, very rich, to put it from the Vajrayana point. We are extremely rich, that we don't have to fight to nobody to get what we are. We are fully rich. But the sad thing is, we did not see our richness. And therefore, we are constantly, instead of being to make our life worthwhile, to make us self-enlightenment, we are going the other direction, fighting, struggling,

[69:23]

always trying to dominate something, which make us more poverty, and more poverty, and more poverty, in fact. It creates more poverty, instead of creating richness. The richness is so much there in our nature, in our enlightened state, which we do not see. When we go out and fight, that is how the confused intelligence, mandala, complexity, manifests into that form. And then we get caught in that form, and we are dragged away into such a state. So it's important to wake up, you know, Shantideva said, wake up when you have this body, from the sutra. And in all Vajrayana's teaching, he said, never waste your time. All those great mahasiddhas, the great teachers in the past, they are the same human being. And they have made full use of their life. And teaching does not mean that, you know,

[70:24]

that now you have to change your life. You don't have to change anything. You don't have to change anything. You just be who you are. But now you don't put yourself into a confused stage. You use your presence of your awareness when you get back from your work. You do for one hour practice or something. And as I said, the practice of the Vajrayana is so powerful that just doing one hour every day within the next three to four months, the difference in your state is incredible. You have constantly spilled out tremendous energy in disintegrating those karma. And there's a lightness of that. And there's a strength which you become very resistant to karma. Therefore you can tolerate, you can endure that on the path. Not that you go suffering, but as a lightness, as a humorous, as a playfulness. You really see the play of your life. Nothing is serious at that stage.

[71:25]

There's a deep, deep opening stage. So many times you may have known, you know, there are many lamas in Tibet, their mind is like a child mind. Child mind is there is nothing serious to them. You see, it's the full play of their manifestation at this stage. Because all the complexity is gone and there's no complexity, so they will do anything. And they, each one of them, each one of them manifests in different way. I know many yogis, you see, those who dance. They're like, they're like 60, 70, you know, 65 or 60, 70 years old. There's one lama from Ladakh, a very great yogi, you know, in Tibet, he's been very great yogi. And he likes the movie so much, he goes to movie all the time,

[72:26]

and then he plays. And he's also very, very well realized, very tremendous. You just know that how they are. So the complexity of their minds totally goes away. But we do still have a condition in our ordinary sense. A realized person has to be something serious, something sitting in a church or something sitting in a temple. It's not like that at all in Buddhism. They will be doing all kinds of things. So there is some kind of big changes happen inside because we are able to eliminate those things in a very short way by the practice of Vajrayana. So you should understand the importance of the practice. And so now, at the moment, let's go through a... let you digest what I've said. And then let's go through a meditation session,

[73:26]

okay? There's so many aspects of the tantra, so we have to digest them. The mandala of this phenomena, and the part of the reason why we do meditation is that we are able to dissolve the solidity of this experience of this mind, which we create this kind of mandala. So now... So...

[74:57]

There are many divisions. The divisions of basically the the generation part and the desorting part. And then, in the... in the constitution of the generating part and the desorting part, there are the different stages of the tantras explained. And different levels of initiations are empowered. And different practices of the illusory body, the dream, the... the inner heat, all these are explained in the practice of tantra. So, and they all are ultimately meant to understand

[76:00]

the total completeness of our realized mind. Now, in practicing a Deity practice, one should be able to maintain the state of Deity practice, not only in the daytime, but in the dream time also. And for that, it's very important to go through the practice of dream yoga. In the dream yoga, a person is again maintaining the strength of the Deity. Because once you are, for instance, committed to a retreat or committed yourself into the presence of the Deity, the circulation of the 24 hour is the presence of your full functioning wisdom energy. And even you go to sleep, the functions and genuine of the experience will be always experienced by yourself.

[77:06]

You will be able to recognize the a great deal of subdued, subjugation of phenomena, a great deal of inspiration of light, and able to understand the colors, and able to see the transparency of the colors and of the forms in your dream also. Which means one will be able to see the dream as a dream, and one will lose the seriousness of the dream. That is the essence of the dream. One thing we have to break is the seriousness. That's something very important. That is the crucial point of the Dharma, is breaking the seriousness. Because never such thing has been serious. And the samsara has no humor, you see. Everything is so serious. Everything is a rigidity. It's like a militancy, military love.

[78:09]

There is no humor in samsara. So in order to break through the experience of the mind in the state of the dream, one has to generate the compassion mind, which is, compassion is not that you have a good heart. Compassion is touching to the ground of your awareness. It's called the compassion mind in Vajrayana. So we would not use the word compassion also. We would use the word ultimate bodhichitta, which is touching to the ground of the awareness of all the being, that your practice be able to function, able to spill the tremendous wisdom energy, which will eliminate all the confusion, darkness, energy of all the being. That is the power you can relate to, you can give to someone, and you can communicate to someone because of the deity presence.

[79:13]

Without the presence of the deity, one may not be able to function in such a state. And also the practice of Vajrayana. A student is so well developed when the Vajrayana practice is done that one hardly has any doubt at all at that stage how to relate into the whole mandala. When the student is not well prepared, one would have a confusion, one will have a problem in relating with the whole mandala of the Vajrayana. Because Vajrayana works from the unconditional level, it does not work from a conditioned level. Therefore, it does not look for vibration. Vajrayana does not look for vibration. There is no vibrational faith in Vajrayana. There is no blind faith in Vajrayana. Vajrayana goes directly to the essence. And there is no vibrational faith.

[80:18]

Like in Vinaya, the vibration is so important. Vibration is important to a very strong grasping conditioned mind. A conventional experience is very important to have a vibration. One may develop a devotion, one may develop a faith to an object which is kind of pure, what the conventional mind will believe. So vibrational faith works in a lobhayana. But in Vajrayana, the student has such a high capacity, such a high ability of intelligence to see the qualities of the nature. Therefore, one is able to see the quality of the teacher who is giving that abhisheka at that stage. And so therefore, the whole confusion between oneself and the mandala is totally cut off. At the same time, one sees the basic fundamental ground of all the beings

[81:21]

in equalness of that lightness. There is no seriousness. There is a total play of the light, total play of the vision, total play of every opportunity, every moment allows that situation of freedom, allows the situation of pure energy to manifest. And the Vajrayana practitioner integrates that, and liberates every situation from every moment. So no situation is missed in a true practitioner. And on the progressive path, visualizing a deity, and also it was important to practice the dream yoga because again the strength is, the completeness is not there yet. There are some duality into that complete experience. So therefore, one may generate tremendous devotion to the Lama

[82:23]

who included you into the mandala of Vajrayana, who taught you, who gave you empowerment. And then, because the connection with the Lama is so important because Lama holds that essence of the line of enlightenment here. And without that energy you would not have the experience, you would not have like the battery. Lama works like the battery in this case. It works like the energy, the source of energy which is put inside you. So the devotion is the trust here. It's not something blind trust you fully understand. It's something trust by integrating yourself and fully energizing you are able to radiate, you're able to cut through the duality. And in the case of every state, in the case of like dream yoga, you're able to recognize your dream. So what you do is,

[83:29]

you visualize your Lama in your heart chakra, in your throat chakra. You visualize your Lama in your throat chakra, and you visualize the lotus on your throat chakra in the practice of dream yoga, how to recognize the dream. You visualize the lotus in your speech chakra, and on top of the lotus there is a white letter OM. And in the front of that letter, left and right, and back side of that, back of that central mantra, there are the four syllable mantra called Anu Tara. And they are in the blue, yellow, red, and blue.

[84:32]

And green color. Extremely brilliant, radiating tremendously. And while before you fall into a total sleep, you completely concentrate on these letters with a tremendous devotion to the essence of the Lama, to the wisdom mind of the Lama. So your whole energy at this stage, your whole wind, and your whole mind totally mingles into the essence of the wisdom aspect of the Lama's mind. So you will be able to see your dream. You will have the humorous of your dream then. You will be able to see your dream as not something outside of you, as part of you. Your confused relationship with your projection in the dream will be dissolved at this stage.

[85:33]

So therefore your whole paranoid, your whole fear, your whole confusion is dissolved. When you do not see your dream as your dream, that is the time where all the fear and paranoid and all the confusion and scariness begins. And nightmare has no humor, though nightmare is the very source of the humor. If someone can see the nightmare as one's own projection, it is the funniest thing. But we don't see it as funny when we see it as something different than us. Exactly that's how we go through the experience of the world phenomena, world energy, the way we project our confused intelligence, being able to, as I said, it's like printed already. You see, the concept of ego, the concept of grasping mind is ready there. Moment the situation appears,

[86:36]

you just, you just, it's like, you know, it's like a mouse popping its head out of the hole. Just looks out, it's like the dogs. One dog barks, it's none of its business, but it will all bark. Every dog will start barking, barking when one dog barks. But it's not the business of those dogs at all. You know, maybe one dog is going through something, but every dog takes the role, part in that world mandala, the captain barking. Similarly, in our state, all the energy situation which manifests into this phenomena, that constantly we try to take, we try to dominate, as I said, we try to instantly take the what's happening, you know, we try to check out. And we read newspaper, you know,

[87:39]

we check out what's happening. And all kinds of situation we constantly, you know, imprinting ourselves. It's like a stamped paper. You know, the moment we try to raise up our ego, presents itself, it's been stamped immediately by all those patterns. Again, you look on that direction, try to see it again, it pattern you. So we are constantly pattern and pattern and pattern and pattern. The stamp of this pattern is put so much on our mind that now it's become so gross, we are filled with pattern manifesting out. So the whole essence to eliminate that pattern is to see the nature of the clarity. And the way to work out from the father tantra is generating oneself as deity

[88:41]

and then tremendous functions of the light, the way the mantra spin. You know, here it does not tell you any deity that you should do this deity or you should do that deity. It just explain what is the deity and how they functions and how their role are and how you relate to them, any deity. The generation of the, the generation of the deity. The way you visualize the effect of the deities, effect of the forms, effect of the light, all this explained one by one. So when you do any deity, it's the same nature. So you understand that now when you are generating the heart, essence, syllable, mantra, what's happening? And then transforming from that to the body, the one part of the body is totally dissolved. That confusion is dissolved. Its world is dissolved. Its creation is dissolved. Its complexity is dissolved.

[89:44]

And same thing, it works in the second stage and third stage. So these are all different varieties of the path in tantra. So, and then now in the dream yoga practice, able to work that way, one is able to experience the state of the sambhogakaya in nature. The lightness of the subtlety aspect of the mind. Because dream is subtle part. This is the gross phenomena and dream is a subtle phenomena. In this gross phenomena, everything is very hard. So it's more like gross for a very ordinary state. But dream is a subtle phenomena. Because when you wake up, even though you have created your whole universe at that time, you have created your whole world, its whole color, its whole fashion. But when you wake up, you don't see it. But somehow you're able to see this stage,

[90:47]

even when you wake up. Sometimes you dream the same dream for three, four nights. It's exactly the same thing. You see the same people for three, four nights. Because that complexity is very strong when you go and see the same dreams for three, four nights. And when you see this thing for same thing, even it's changing constantly. It's not the same. What is yesterday is not today. Every moment is a new rebirth. Every moment is a new situation. It changes every moment to moment constantly. But yet there's a general idea that is still, still this is the same place. It's the same parking place. It's the same house. It's the same person. That kind of grasping is more solid at this stage. And to dissolve that, it kind of takes tremendous effort. By fully actualizing oneself into that time,

[91:48]

you will be able to have full confidence. But we don't, you know, it's very hard because we have really not done a serious practice into that. We have not seriously energized that. We have not seriously put ourselves into the situation as we put into this situation. I don't see, you know, either the person has to be so aware, so strongly that when you go to work, when you move, when you walk, that constantly you have an awareness. Or you should go to a six month to an 18 month retreat of a deity practice. Then you will get that opportunity to see. Or you constantly have the awareness. The presence of your awareness. If you do not have both of those, it's almost hard to experience in a very short term to see the effect of it.

[92:49]

So there is only two ways. Either you go to a retreat for six months, which is traditionally it's done for six months to 18 months. Or you have the presence of awareness in yourself all the time, of the deity presence. All the mandala into the deity mandala. All the men into dakha. All the women into dakini. Of course, that man, he does not have the strong clinging as a man forms something solid and the woman forms something solid. It's more like lightness. It's seen simply as a lightness form at this stage. And then able to actualize the presence of the inside deity. Then one can see the full effect of that. So there is only two ways. Either you hold the presence or you go to retreat. And if you just try to do a little bit and then again you go back to the same old fashion of this confused intelligence, then again we are taking the pattern printing constantly.

[93:53]

Again, we are using that printing. You may have gone through some kind of purification. Again, you're printing yourself. So it's become very hard to get out of this stage. Very, very hard. So kind of important why some people, they go to three years retreat and a six-month retreat. I think you should do it if you have the opportunity sometimes in your life. You know, you should go. You will really see something tremendously inside. But if you don't do it, then maybe we should have the presence of awareness as much as we can. Then it will make a big difference. But if you do not do that also, then we will be constantly putting ourself into this style of life forever. We will go to this kind of experience forever. Never the time will come to get out of this experience.

[94:54]

So you have to make a choice. Very strong decision which path to choose. The path of this state of mind or the path of the realization. You have to think about it very well. So the practice of dream yoga is very simple. That is it. That is how you have the, on the lotus disc, on the speed chakra, there's the white letter Aum. Surrounding that white letter Aum, there is the, you know, four...

[95:33]

@Text_v004
@Score_JJ