Because though the essence is the same, the essence there is not one single problem we have. There is certain problem in the way the communication is presented. So, and that could happen when we do not understand the meaning of the different yanas, exactly what that bodhisattva means, what tantra means, how the different levels of that mean, when we do not understand that, then we seriously take it into a form, another kind of culture, and then we lose the essence out of that. So it is important to understand the essence. And the essence can be understood when we pay, when we really look into it deeply. So then we become universal. We do not become Tibetan, we do not become American, we do not become, we just become who we are.

[01:07]

We understand who we are and then we understand the meaning of the Buddha's teaching. But if we are to take as something form, you know, then it is difficult. So I hope that, I pray that I am able to tell you exactly, I pray that I may be able to communicate to you exactly, which is very important. Otherwise, as I see how deadness the teaching is, which is our own nature, and when we are not able to, if there is a, many times there are language barriers, there are a lot of different language and many different paths. It takes a long time to develop all these different organs to fully materialize

[02:11]

and able to present oneself to the society. So I hope that I try to, you know, try to kind of eat and, I try to stretch my wings, do some exercise to fly with you. So now, in Tantra, the teaching of Tantra, the Tantra is generally, there are four sessions, divisions in Tantra teaching. The first session is called the Kriya Tantra. And the second part is called the Upa Tantra. And the third part is called the Yoga Tantra.

[03:12]

And then the fourth is called the Anutra Yoga Tantra. These are the four main branches, four main things in Tantra. It would be nice if you have a piece of paper, you can write it down. So this is important to remember. So now, each one of these Tantras manifested at a different particular time. And basically, Vajrayana traditions introduces not, does not introduce much decausal path. It directly introduces go to the straight, straight drink.

[04:14]

It does not try to mix water into the drink. It goes straight drink, which is like, go straight to the fundamental awareness. Go straight explaining our true awareness. So it does not tell us about the suffering state. It does not tell us about, because it is the path of the highest levels of mind to directly deal, directly recognize who we are. So therefore, in introducing that nature, the four sessions, the Kriya Tantra, Upa Tantra, Yoga Tantra and Anutra Yoga Tantra, these four teachings are taught. And these are taught at a time according to our emotions. The teachings are only to be dealt to able to liberate the emotion. Otherwise there is no need for teaching. There is no need for teaching for Bodhisattvas and Buddhas.

[05:19]

But teachings are important for the beings, those who did not recognize for them the different sessions. All these teachings are given at a particular time for a particular kind of mind. Now when the Sutra happens to not work that strongly, now particularly today is the time where the Vinaya tradition is losing its presence. The Theravada teaching is losing its presence today. It is called the Taksam Zinpe Thu, where it simply holds symbolically. During Buddha's time, a monk and nun means who has 253 monk vows. Today monk means simply wearing a robe but actually not having those vows. So it is predicted by Buddha himself.

[06:22]

Buddha's teaching remained for 3000 years. And out of that, now it is a time called Taksam Zinpe, where simply an outer appearance is left there. Because the monk lineage is a Vinaya lineage. It does not even relate to the Mahayana Sutra. The external appearance is the Vinaya. So from that point, the early teachings, the Theravada teachings and Mahayana teachings, Sutra, Sutra is still there and particularly like the Zen is still very strong today because it is showing through the Pashna Paramita. But there are many other levels of Sutra. So somehow they are descending today. It is not, the vitality is somehow not there fully. And particularly the Theravadan is not there very much. Even in a country like Thailand, when we directly see what is happening,

[07:27]

in a country like Thailand and Burma, there are a lot of monks but they are just becoming for two months to one month. During Buddha's time they become, when they become, they become for all of their life. They dedicate for their life. Now today it is just for one month to two months to three months. And it is also a compulsory law of Thailand that every man has to become a monk. And without that you cannot get a good job, I heard. So actually it is interesting. I think in a way it is good that one has experienced what it is. But we can see the tradition is disappearing. So what is remaining? The Tantra is remaining. Now when the Kriya Tantra was taught, at that time our passions, our emotions,

[08:29]

all were not as solid and gross as we have today. They were much, much lighter. And even you see in all the practices, it is very much clean. There is hardly any outrageousness which will shock you. It is not in the Kriya Tantra. But in the Anutra Yoga Tantra there will be many outrageous things which you can get shocked if you are not prepared for it. But in Kriya it is like a clean, good society. And the initiation is given on the water initiation and the five Buddha family chöpin called initiation,

[09:35]

empowered by those two methods. And the person still holds the presence of who we are. There is no one self becoming the deity at all in Kriya Tantra. One is still this ordinary concept, presence. We still present oneself as this ordinary presentation. But during that time the state of the mind which we have, it is very light when the Kriya Tantra was introduced and presented. The strength of the passion was very light. It is not as strong and gross as today. This was in terms of the evolution. Now this we have to relate to the evolution.

[10:38]

Because all teachings have come from the evolution time. And the Kriya Tantra manifested a long time ago. So within that Kriya Tantra, it was a time when our lives were 80,000, where human beings used to live for 80,000 years, when it first manifested. This is the evolution time. As far as today in our national museum history, when we go, we see the evolution of some million years ago. But that's not the only million years ago. There has been so long, long period that we could not even catch that.

[11:39]

It's logical that we have been so, our evolution of this planet, evolution of this human realm, has been so long. So it was a teaching in a very early stage, when the passion was very light, and then the empowerment was simply very light. The water, water empowerment, and the five buddha empowerment, five buddha families empowerment. And the person still holds the presence of oneself as one is, and there the wisdom deity, like Tara. Tara practice is a Kriya Tantra practice. When you do Tara practice, a person does not eat meat. A person does not drink. There is no outrageous shock like you eat meat and you drink. While you go to Anutra Yoga Tantra,

[12:42]

you will eat meat and you will drink wine. So, the whole communication between one and the deity is totally based on more on physical, more on physical aspect. It's called particularly the Kriya Tantra relates with the physical creation, the physical involvement. They will take bath three times a day. Cleanliness is very important within the practice of Kriya Tantra. Extremely important. Take bath and eat vegetable, light food, no heavy food, and of course, generating bodhicitta mind,

[13:44]

and practicing the deity for the benefit of every being, which is all Vajrayana practice, is fundamentally Mahayana practice. And then one receives the granting of the two grants, the granting of the ultimate realization, and the relative granting by such a communication based on oneself as a servant. It's called oneself as a servant and deity as the master. That is the way of communication between the Kriya Tantra practice. That means that one simply who you are, I am who I am, God is who is God is, whoever one is, just simply who we are. And therefore we receive the blessing through the opening of the mandala by empowerment, by the blessing,

[14:50]

by the empowering to the student, by the teacher. Now, what is empowerment? Now in empowerment, there are three stages of empowerment. The abhisheka of the foundation, the foundation empowerment, the path empowerment, and the result empowerment. It's called the causal, causal empowerment, the path empowerment, and the result empowerment. The causal empowerment, now in relating with Tantra, the most important thing to able to practice Tantra, one has to have a human, one has to have a body, which means it will work with the channels,

[15:55]

it will work with the winds, and it will work with the vital energy, fluids within it, and five elements. Now this is the five elements, the causal empowerment is the five elements, and the five elements and the mind. Without the mind and five elements, there is no voice, there is no ground. The presentation of this ground itself is the very nature of who we are, is the main empowerment. If we do not have this natural inheritance of this presentation of our goodness, of our reality, then how can we create awareness into the sky,

[17:00]

no matter how much empowerment is given to the empty sky, no one can create a light out of that. You try to, there is one thousand lamas, and try to create one mind, no one can create a mind. No one can. The point of abhisheka, the empowerment, is to open that mind, is to let that mind see the way it is originally, the purity. So in tantra, no one is inferior. Everyone has the true clarity, true purity of our basic goodness. Everyone has the possibility, everyone has the opportunity to get enlightened, because everyone has inherited that nature by itself.

[18:03]

You have it from the way you are, you have fundamentally there, you have primordially there, you have it. It's not that you have to go and buy it. You don't come here to buy it. You don't have to go anywhere to buy it. You don't have to go to search where you can find your basic goodness, where you can find your wisdom mind. You don't have to go anywhere. It is there. It is solidly there. That is the naked awareness. So, and if you do not have that awareness, then there is no abhisheka. There is no empowerment. So the true empowerment, the causal empowerment is fundamentally inherited wisdom nature. It's called the true empowerment.

[19:09]

So in differentiating the different empowerments, the causal empowerment is the five elements and the mind. That is the causal empowerment. If you do not have the mind and if you do not have the five elements structure of this body, then you cannot practice tantra. It's important to practice tantra. One has to have this body. And only human being can practice tantra while a spirit cannot practice tantra because they do not have a solid body. They do not have the chance to practice. They do not have the necessary facility, the structure of this body. Therefore they could not practice tantra. It's very important that one should have this solid body which has been the very manifestation of the five elements and the mind.

[20:10]

So that is the causal empowerment. And therefore, once that has been integrated, then the whole body structure is there and then it's called the Vajradhara, you see, the teacher, the Vajradhara. In tantric point of view, Vajradhara, Vidyadhara, these are called from the tantric approach. Vidyadhara means realize. It's only these terminologies, you only can be used who is realized. So like Vidyadhara, Vajradhara, these are all tantric terminologies. So Vidyadhara or Vajradhara empowers the student in the tantric mandala, open that particular deity and cleansing up the impurities,

[21:12]

the dust, cleansing up the dust which has been collected by so many different habits, patterns on the student's mind, on that person's mind, cleansing up that and then showing that particular deity practice. Because now deity practice will work to function oneself in cleansing that energy, the impurities of energy. So deity is like the main instrument to work on it. It's something, it's like putting a new respiratory system in your body. It's the person who has no heart, putting a new heart which will function, keeps you alive. That is like the deity, deity path shown to you, the skillfulness of the deity shown to you. So by integrating that, you are able to be alive. By integrating that,

[22:15]

all your blood system will flow, they will refine. All your heat will be there, you are not dead. Your communication with the people will be there by that plantation of the artificial heart. You will be able to swim, you will be able to walk, you will be able to go to dance, just by that artificial heart. The skillfulness of that artificial heart. Similarly, the skillfulness of that introduction, in introducing the awareness from the deity practice, a student is able to cleanse up the impurities of those negative attractions, magnetism of duality and habitualism. Now there is much more deeper it goes, when it goes to Kriya, Upa Yoga, there is different levels how it works.

[23:18]

Now fundamentally in Kriya Tantra, it is cleansing, there is no outrageous shock, you are pretty much, it is done to a person who has a strong conditioned mind, who cannot be ready to be in one taste, who is quite picky, that is a Kriya Tantra practice, it is kind of good. Clean, look nice, wash, beautiful. And there is also, there is also Kriya Tantra, there is also Kriya Tantra, where one shall also become deities, there is also the possibility, but that is very rare, there are very few. It is not that always one is ordinary and deity, it is the main practice in Kriya Tantra, where one is ordinary and deity,

[24:21]

the wisdom deity is like the superiority, and one is as ordinary, because the condition of the grasping is so strong at that time, one is not able to cut through that. So you still have a strong grasping to yourself, you still cannot give the idea that you are not existing. Of course you are existing no matter how, but you cannot give up your makeup. You just simply cannot give up your makeup, you are still attached to your makeup, this physical appearance very strongly. So therefore it is hard for you to transmute yourself, transform yourself into that deity, so therefore you regard yourself as something inferior, and deity as something superior. And anyway, there is food for such a people, there is a communication for such a mind, and that is the Kriya Tantra, where the wisdom deity manifests into superiority, and one sells as inferiority, and receive by practicing that one receives the blessing,

[25:24]

and one gets realized. And the most important practice in Kriya Tantra, of course the essence of the mind bodhichitta is very important. And cleanliness, there is more in the physical involvement than going straight deeper into the mind in Kriya Tantra. And then, now like Pajnaparamita Sutra, is not totally sutra, it is tantra, it is related with Kriya Tantra. There is Pajnaparamita Sutra, I guess the book is called Diamond Sutra, right? Diamond Sutra, yeah, Diamond Sutra, Pajnaparamita Sutra. Heart Sutra, yeah, Heart Sutra. So that is both, there is Kriya Tantra and Sutra both.

[26:30]

Because it is mantra, it is tantra, it is Kriya Tantra. Because Sutra itself does not have any mantra, therefore it is mixture of Sutra and Kriya Tantra, Pajnaparamita, the Heart Sutra. And now, first important, that's how to understand. Now the second is Upa Tantra. Now in Upa Tantra, of course at that time the span of the life has got shorter than earlier. And now the passion grows stronger. In earlier time the passion was also very less. So if you look to the paintings of Kriya Tantra,

[27:32]

the father deity and the mother deity, they just look at each other, and there was a total blissful satisfaction. The whole satisfaction, it exposes our mentality. The Buddha manifests our state of emotion, our state of passion at that stage. So just looking at each other, there was a time when human beings just look at each other, they get satisfied. And today it's not like that. And that was the presentation, the state of the emotion, the state of our mind at that stage. So even in Kriya Tantra paintings, when you look at them, they just watch at each other, and there was a total satisfaction in this Kriya Tantra.

[28:33]

Because the mind is very light, it is a very light mind, it presents our mind as very subtle, very light obscurations, then a very tremendously sophisticated personality. It is a very light personality at that stage. So it's easy to transmute that light personality by that empowering. And then it's got our, once that the more complicated we grow in our mental state, our whole environment changes, changes in a more sophisticated way, and become more grosser, and become more solid, and become more complicated. So therefore our emotions got very complicated, our state of mind got complicated, and even among each different individual have different levels of complexity in the state of emotion.

[29:34]

Not everyone has the same. There's a different complexity. Some human beings are less happier, and some are more happier, and some are quite happy, and some are very happy, and some are suffering, and some are more suffering. There are varieties. And some are paranoid. Some are paranoid for no reason. Like the other person may completely have no bad feelings against you, but yet you project that other person hates you, or has something bad against you. And such complexity in emotion one can get caught. And this kind of craziness at that time was very, very less. And it's become stronger and stronger. So we can see in action today how this mind is modeling itself, how this mind is presenting this fashion,

[30:36]

this situation in our life today. It's just crazy. We do everything, and we do not know what we don't do in the future. People today, our movies, they show that people enjoy men in killing. There's a lot of these psycho movies. These are all exactly the presentation of our mental state at this particular time. There are a lot of people, those who are like that, on the street, very alive. They do take great pleasure in doing such a thing. And it's, of course, they are not happy inside them. They cannot see, cannot even imagine the degree of the pain when one goes at a stage like that. It's just unimaginable for a person who is not going through. You just cannot even imagine that degree,

[31:36]

you cannot even see that how they go through. But it is the presentation of many minds in our planet today. And different sicknesses, different things, do appear tremendously, infinitely. What we are going through today, AIDS and cancers and all these things, is not the only one. There will be more, I believe. Because the complexity of this mind will become more and more. There would be kind of paranoid, which would be almost, we could not even think about at this stage. There could be many strange complexities could arise on future times. And therefore it is called, in that sense, degenerate time. So we have become very complicated. Our whole system has become very complicated. And everyone is kind of, the whole society kind of direct us towards that complexity.

[32:42]

And there is hardly any opening up. Everyone is trying to fill up the space instead of trying to give some room to breathe and some sunlight to come and some wind to come and some water to come and clean ourselves. Not much is doing that. Everyone is filling it and making it more complicated. So therefore we go through this tremendous, we pay this price by tremendous complexity, structure of the mind we go through. So at that time, just looking at each other, it was such a light, the communication was perfectly. And we can understand, when they get totally satisfied just by seeing each other, I don't see at all they have any paranoid at that stage. I guess the paranoid does not even exist at that stage. The paranoid do exist when things become more grosser and cannot seen much clearly.

[33:43]

The transparency, the lightness is totally lost. And then the paranoid do appears, do exist at a stage like that. And then now, again degenerating from that stage, then their minds become stronger, become more passionate, and then the Upa Tantra begins. Now in Upa Tantra, it's the combination of the previous Tantra. It's the combination of the Kriya Tantra and the combination of the Yoga Tantra. The physical involvement is exactly the same as Kriya Tantra. They don't eat meat also. They are very clean. They don't drink. I guess they even don't take garlic and things like that. Because there is some reason. When you take garlic,

[34:44]

there are different people say different things. But my personal experience is when I took garlic, I do feel heavy. Immediately I do feel heavy. And it's particularly because when you do practice, when your energy becomes very light, you become very sensitive to all these phenomena. So, exactly as it is explained in the teaching, it does affect your mind when you take too much garlic. So I don't think so even to take garlic within the Kriya Tantra and Upa Tantra. The whole physical involvement is related with the cleanliness, the hygiene, a great hygiene,

[35:46]

physical understanding, the perception of that understanding is hygiene. And the mental state is Yoga Tantra, which goes now that one shall become the deity. Now at that stage, one is deity. In Yoga, in Upa Tantra, one is deity. One is deity like a friend. Still there is subtle duality. One is deity as a friend. Like two friends meet together, they would have a talk and they build a good communication, good friendship. And that is how exactly the communication of Upa Tantra, a building of friendship between oneself and the deity, where you are not ordinary, now you see yourself as the deity. And at that time, exposing our mentality,

[36:52]

just watching satisfaction is not there, it's not enough. Now they have to smile. Now they don't get satisfied fully. The desire does not get satisfied fully just by looking at each other. Now they have to smile at each other. So if you see the Upa Tantra Thangkas, the painting exposing our mentality at that stage, they smile at each other. The male deity looks at the female deity, and the female deity looks at the male deity. They both smile at each other and they get full satisfaction. So all these things, all the Buddhas in the Thangkas represent the psychological aspect of our mind. They all represent how we are going through. It's not that they are stuck somewhere. They are just exposing, being like the mirror,

[37:55]

exposing our state of psychological aspect. So they look at each other, like the male Buddha looks at the female Buddha, the female Buddha looks at the male Buddha, and they both smile, and there was the union, ultimately the understanding of the abundance. And in communication, at that time the satisfaction was fully united when they smiled at each other. So the physical involvement, cleanliness, is related with the Kriya Tantra, and the inner understanding is related with the Yoga Tantra. And then, now in the Upa Tantra, the bell and Vajra are introduced,

[38:57]

and the name is given to the student. The name is given to the practitioner. The name is introduced, the secret name of one which no one will know except you, which means that no other than yourself, no spirit will be able to know your name. Because when you go through the practice, the energy becomes so clear, the spirit, the formless being, will appear to you and start teaching to you, and they will start giving prediction to you when you're doing your practice. And then if you take it seriously at that time, they can take you to a wrong direction. So what you do when they appear, because they have a mental body, they can come into any form they like,

[40:02]

the spirit can appear in any form they like. So they may appear in the form of your lama, they may appear in the form of a deity, and start telling you that, and you will take that form seriously, and you have to ask, what's my name? And the spirit will never know your secret name, and you will never be able to know which has been initiated in the mandala offering. So you have to remember your name also. And if they are able to tell you a name, then you understand it's the true awareness which is manifesting the deity communicating. But if they don't know the name, then you have to be prepared.

[41:03]

Then it will dissolve. And there's another way. Or you can dissolve the mind of your lama into that spirit. If it is a spirit, it will dissolve. It cannot stand there. And if it is truly the presence of the deity, inseparable from the wisdom mind, then it will even glow more. So these are two ways. So on top of the water initiation and the five buddha families initiation, the bell and the name is given in Upadhatra. Now what is actually... So now the essence behind all this thing, the strength is the wisdom mind.

[42:07]

The world opening of this mandala is the wisdom mind. This is also a mandala. This life is also a mandala. Each person has their own different kind of mandala. There's a general mandala and there's a particular mandala. Some are Padma family, some are Radna family, some are Vajra family, some are Buddha family, and all five different families. And each one has their own different world, their own different phenomena. But this mandala does not represent a trustworthy. This ordinary, confused, intelligence manifestation mandala we cannot trust because it deceives us. So the secret behind, the strength behind into this Vajrayana mandala

[43:10]

is the essence of the true nature which manifests. Which you see yourself, which you trust yourself, which you are fully able to awaken yourself. That is the secret behind that mandala. In this case, like if we all go to sleep, we will all have a different dream, different mandala. And who are we going to say, your dream is right or my dream is right? We would have a big fight here, you know. You all are wrong, I'm right. And you will say, I'm right. I saw this room into a beautiful garden. And you will say, no, I saw this into skyscraper. And you will say, no, I saw this into ocean. Then we will have a big fight. That is called the confused, intelligent manifestation of mandala. And this confusion is not in the presence of purity, of original ground. It's all the Buddha nature,

[44:15]

which our enlightened nature, in terms, you know, what we call Buddha nature, or enlightened state, is one taste in its ultimate essence. It's one, exactly the same quality of openness. Everyone can see, everyone can trust itself. Everyone has this fundamental awakening inside. Direct, straight. And all Buddha conclude on that, they all come together on that essence. While in this unintelligence, confused intelligence, the whole manifestation, the whole thing manifests, it's become a very questionable mandala. Though it is a manifestation of the energy, but each one has a dream, each one has their own structure. Now, so the secret behind this

[45:17]

mandala opening and initiating is the wisdom awareness. That is called the true mind, which can trust itself. The essence is very powerfully there. So therefore, so, now, so, now the secret behind that structure of the mandala is this tremendous energy which manifests. So when the empowerment is given, the lama has to be realized. The teacher has to be realized. It's very important. Because that mandala has to be connected within the essence of total communication. Has to have the strength to empower the student.

[46:18]

And if it's not there, but if one has the lineage, it's okay, because there will be a lineage strength communication. But it is very powerful if the teacher itself is realized within that, within the total openness, realizement, completeness. And then the abhisheka, the empowerment can be fully put into the heart of the person, and then the person may open the mind. In time, the person will benefit being able to have the strength to do that practice. So it requires many things from both sides. It's not easy. But it's easy if it's simply done in the right way. But it's complicated if it's not done

[47:21]

in the right way. Now the whole thing, in the practice of tantra, there is two main paths, which is called, one is called the father side and one is called the mother side tantra. The father tantra and the mother tantra. Father tantra deals with the energy, while the mother tantra deals with the wisdom space. Father tantra deals with all the different visions, all the different creations, all the different energy, all the different colors of this phenomena. While the mother tantra is like the source of those energy, which is the wisdom space. So the person on the path of tantra, one is to integrate these, the father tantra and the mother tantra.

[48:22]

And if a person is not skillful in relating these two, then that is where the problem begins. If one does not understand the inseparable of this stage and of course when the father tantra practice is done, one is gearing one's energy totally towards the energetic aspect of the mandala and there is the mother tantra also naturally included. And when one is doing the practice of mother tantra, one is relating more towards Dzogchen, more towards the space, more towards wisdom. But that does not mean the energy and colors are missing. The colors are there, everything is there. But the energy is particularly gearing at this stage towards the mother tantra. And then there is the inseparable tantra, the union, the ultimate

[49:25]

inseparable tantra or how to put it in English? The word non-dual tantra? Oh yes, so non-dual tantra, something like non-dual, non-dual tantra or it's called Nyi Me Gyu, the non-dual or inseparable tantra or oneness tantra which is the Atiyoga tantra, the tantra of Atiyoga. And all this have the total completeness, all have a total complete mandala. They are not saying, okay, father tantra does not have mother tantra and mother does not have the father. And then, you know, one loses the ground of the wisdom. Wherever there is father, there is the mother. Wherever there is the color, wherever there is the energy, wherever there is the different vision prevailing, the source of the inspiration itself is the bodhisattva mind which is called

[50:30]

the, that is the ultimate bodhisattva mind. That is where everything sprang out from that inseparable space. That is which the ground of our enlightened mind which in sutra is called form is emptiness, emptiness is form. The form is the, in tantra is, which relates with the manifestation the mandala of the deity the caring practice is called the generation practice. So father tantra is the generation practice. It's called Mahayoga. Particularly in the Nyingma school there is the nine yoga, nine yanas which here relates with the generation of Mahayoga practice. It's the understanding the law of the essence the law and order of the essence of the universe

[51:33]

of its energy. The part of the energy that is called the Mahayoga tantra. And to understand the law and order of the universe, of the space is called the Anuyoga tantra. It's not the law and order which is imposed to us the natural state of its true the way it is presented, the way it is there that is the Mahayoga and that is the Anuyoga tantra. The Mahayoga is the colors, visions the different mandala structure, all different energies Rajna family, Buddha family Kriya, Padma family, all these things manifestation. While which they are born is the Anuyoga, Dzogpa Anuyoga the completion, openness stage is the Anuyoga tantra. So the Vajrayana student

[52:36]

deals with this both stage with, as I said, the main secret behind here is the strength, is the awareness, the wisdom mind which is able to show the essence of the energy, the essence of the color, the essence of the vision which is by the manifestation of the wisdom which is free from fabrication, unconditional state which manifests that essence manifests that essence. So as I said last time because fundamentally the relative truth and the ultimate truth is there fundamentally relative truth, all the appearance are there fundamentally and ultimate truth the openness is there fundamentally they are always presented to us fundamentally

[53:36]

and the way they are presented is there fundamentally but how we have used one with the confused intelligence and one with the perfect intelligence which we call the wisdom state, the enlightened state now the confused intelligence has that power because that arising phenomena is there in the confused intelligence also the relative truth also has that same power, you know, if it does not have that power it would not make us this big problem you know, all this problem is manifesting that strongly because that energy that vision, color is manifesting all the time it has the it has the capacity to make you paranoid play with you what a big magic world it can create it can create all this creation

[54:43]

into fully, you know, able to make you go through emotion and able to make you fully experience that able to let you go through a mother's womb able to let you come out of that, able to grow you able to make you fully into a being, such a complexity this intelligence, even at this state, the dualistic or the confused intelligence can also present us into this state so, now this is what exactly this state is called because we cannot see ourselves as we are, therefore it is called the confused intelligence state the mandala is confused, the world we lose there is no connection with our energy there is something which we are experiencing, but something, we lose the essence

[55:44]

so we lost the we lost our true happiness, we lost our true understanding and trust in ourselves but it's just we are living, we are certain we are simply just surviving in this stage it's just the person is simply surviving in this energy there is no realization, there is no communication so there is a problem between us and our projection there is a confused relationship between us and our projection because one is simply the energy is always flowing, the colors are always manifesting and you simply do not know what is happening all you got to do is just let's go and live with it and now this is what

[56:45]

in order to transmute this confused power of that relative energy this strength of that relative which arises all the time, in order to transmute the Vajrayana mandala in that circle the mandala is open and accordingly the person practices which is the practice of father side maha yoga within that completeness of the mother tantra and father tantra both now here in the father tantra one particularly emphasizes on transmuting the transmuting the mandala of this confused manifestation and a person's

[57:45]

when the person does the person the best practice is called until you get the sign and the second one is called until the first one commit oneself until one is realized second is the particular number of recitation of that mantra which is able to reach a certain degree of that awareness makes you come much closer towards that nature and thirdly is the timing you just say that I'm just going to do this practice for one month or just two months and when that time is over of course you have gone through a tremendous changing of your energy inside but the whole effect you may not be able to see depends on each individual it's hard to see, each individual is different some may have a very close

[58:46]

very little barrier left and some may still have a big barrier left that is hard to see you will know yourself now what now on this process what one does in this generation transmuting this confused intelligence there are four basic things which is the four kinds of birth which we get trapped which we get solidified in four kinds of birth that is the birth there is four main kinds of birth one is the birth of eggs and one is the birth of womb which human borns are born from the womb our confused intelligence gets solidified into these four structures into these four manifestations the birth of eggs, the birth of womb and the birth of the humidity

[59:47]

and there is an instantaneous birth I think instantaneous birth I don't remember, there are certain insects which instantaneously give birth and the humidity are like mosquitoes they are not born from the eggs they are just born from the heat and the humidity they give rise like that now these are all the manifestations of this confused intelligence how we go through the experience how we get trapped so now in the opening of the mandala you see therefore first of all as I said the main secret, the essence behind it is the power of the mandala to be open and able to fully initiate the person into that state it's a very live thing

[60:48]

there is no testing ground in the mandala opening it's a very live thing happening at that stage so then now the person on the path the person on the path initiates oneself into the proper understanding of that essence manifestation of that wisdom mind which manifests from the father tantra as the deity and relates with the proper mantra proper visualization and requires the proper understanding now visualization is complicated visualization is a very important thing to be understood and it has a very detailed

[61:50]

there are many particular teachings on those visualizations but to go now what is to explain here so then the father tantra relates with that manifestation of the energy and in relating to that as I said it's not only just the energy, there is a completeness it's important to remember understand there is a completeness when that completeness is not understood which in a confused mind we didn't understood then we are caught we become solidified into eternalistic view and into nihilistic view when that completeness is not understood either the person becomes eternalistic, solidified or will become nihilistic because one did not experience

[62:53]

the completeness one did not understand the completeness of the mandala one did not understand the completeness of the mind the way it is either you grab a form or you don't grab a form you go to two extremes there is two extremes so from that extreme one can call two kinds of form extreme the nihilistic form extreme and the eternalistic form extreme so therefore there is no awakening there is no realization and no trusting cannot see oneself at all so now now after initiating understanding initiation is to bless the mind and to bless the mind if we do not have that original seed in ourself, nothing can be blessed

[63:54]

what does blessing mean at that time? Cleansing the state so able to see oneself so it's a very light process at that time you process through, you go through so then the person relates first with the the way the father tantra generates generates not only from the color, not only from the energy, but from the completeness one presents oneself from the completeness of the mandala one does not present oneself just into form and just into empty one presents oneself totally total, totality is there completeness is there if you just think, oh now this is emptiness all the form is gone, no more there this is form, all the emptiness is gone that is the big duality that is the confused intelligence

[64:56]

one does not experience, taste the totality, one does not taste the completeness so therefore one will first manifest first there is the true space within that space everything is completeness but you know since person does not experience completely, one does not have that experience, now in introducing in initiating the person on the path integrate oneself into that into into one's own true nature so therefore first you even though emptiness has never to be meditated but we try to meditate we try to meditate on something as I said the real meditation is not even

[65:58]

done a meditation but now that stage is a little bit too far away so let's start from something very raw material what we are caught in this raw state so we start with some kind of meditation and at this stage the meditation is not something weak it is in the mandala of Vajrayana, Tantra, very powerful so you go to your pure awareness and then you are not fully you are not fully grown bird it's like you are still a baby born you are still a baby born bird and you have your little wings you know and you still have all those dangers that someone will just come and eat you and pick you there is lot of obstacle you know there is very fragile and you just start to begin to walk and you know start to flap your wings little bit but you are not the big bird which flies instantaneously the one who flies instantaneously

[66:58]

is the totality, the completeness you still have to try to fly it's just beginning to grow that is where one still has to go through transmuting the energy into it's true essence manifestation of the mandala and what is the experience of that intelligence is the four kinds of birds the birds of the egg, the birds of the womb, the birds of the humidity and the birds of instance these four birds manifest from that kind of confused mandala which presents because the presentation is there all the time so it will manifest into that kind of makeup now in visualizing

[68:01]

having that initiation which the awareness of the wisdom is there, fundamentally there and the Lama's initiation, both are at that stage mingle and fully revitalized, charged it's like charging it and then you first you create the space because one is on the path, as I said you are not the world bird which just goes straight up into the air and then slowly you begin to see the essence essence mantra it's called the heart syllable mantra which represents the energy at this stage what it is, what the heart mantra is it represents that the whole shining, the whole manifesting this world is represented, the main source of energy is represented by the heart mantra

[69:03]

so the heart mantra is very important because it is the source of inspiration it's the source of the energy, the source of the way it's going to reflect now now you're beginning with a very strong foundation you're just beginning, you're beginning right there you're just making it real you're just directly dealing at this stage you're not giving any space to your duality at this stage while you're going through this stage you do not give at all any kind of wandering or any character you just deal very realistically there at this stage so the world energy is manifested by that heart essence mantra which becomes the source of inspiration of all the energy and then from that essence mantra you

[70:04]

take a body you manifest that you create the wisdom mandala now that your body becomes deity it's not a solid body but it is a transparency body and when that happens the habitual solidification of the birth of the eggs dissolves that is the power of the tantric visualization the birth of the eggs the form in samsara birth the birth of the eggs dissolves from the seed syllable now the seed syllable is the wisdom energy at this stage the wisdom energy transforming into a wisdom deity body to dissolve the solidification of the egg birth so you solve one problem there that is how tantra is

[71:06]

and then of course it does many different ways of different tantra practice like Vajrasattva practice and all different tantric practice has its own different stages there are different kinds of practices from the different energy, you know from the wind different energy from the dissolving, but basically to put it more simply that is one way and then also in visualizing the arms and the arms and different limbs of the deity in the case of womb, in the case of a womb birth like the human birth in the case of this perception experience of this mandala where the mind, you see all this production of our mind, all this manifestation of our mind in that case the limbs, the body

[72:10]

of the deity is able to dissolve the beginning stages of the birth like which is called Nar-Nar and Tur-Tur like when we are first born there is like the yeah got some something here to show you some paintings are better you know something like you know the structure of the structure of the child at the very early stage like first week or second week, third week is not a fully body

[73:11]

but there is some kind of form, subtle forms which builds up that is able to cleanse by the limbs, by the hands and legs of that energy manifesting from that true awareness body, so the solidification of this stage in the case of human being which is we are born through the wombs through the wombs is dissolved and then there is the light manifestation now out of the deity's body there is a light manifestation and the light manifestation is able to dissolve the future solidification

[74:12]

of the much more, let's put it that way after like five, six months when we are pregnant then it becomes more solid our body becomes more and more solid and that solidification is able to dissolve by the manifestation of the light and the complete body manifestation is able to totally dissolve the completion of the fully grown birth fully materialized body so this is how able to practice this as I said the greatest genuine way of practicing until you get the sign where a person fully becomes transparent and this has been today until this day you know by this practice when those lamas who have done their practice like six months, some stay for three years

[75:13]

fully all their body are able to completely they see into wisdom deity and it's totally like all their four births are totally dissolved so it cuts the root of the samsara it's not something theory it's a real thing which is happening so and then the now at the beginning stage like the bird is not able to fly immediately the bird needs time to prepare it needs to feed by taking care that kind of practice is like trying to clean, you know first we have to even meditate emptiness, then we have to bring our awareness inside and then relate with the true essence energy true awareness which is the wisdom aspect and then manifest that energy so the whole process takes step one by one by one

[76:18]

you create the limbs, the eyes the everything and then the light and of course these are not at the beginning stage looks like a fabrication but it's not like that as I said one does not experience the totality the totality to experience the totality is something more and more deeper into that so that is how we are able to cleanse through the able to cleanse through the birth of the egg the birth of the egg and the birth of the womb you see now when we are able to when our true awareness is becoming more spontaneous and more open and this phenomena your mandala, this ordinary phenomena is transmuting into its true awareness

[77:18]

where you do not see things as ordinary because you see things as they are fundamentally into its true essence at that time the humidity bond and the instant stannous bond is easy to cut through but to cut through the humidity bond and instant stannous bond is like fully developing stage then the four buds are totally cut but until that a person on the path requires the practice the effort so therefore it says the best practice is until you get the sign so you know for sure you have your full trust now you are completely seen there is no obscuration, no confusion left whatsoever it's totally cut from the root of the ground and then later on just even

[78:20]

once you are fully developed like the little bird if the little bird has to try to fly it has to probably wait when the wind is blowing and it has to wait when the parents are coming because there are fears that it may be eaten up by some big vultures and there are so many problems and then it has to try to flap its wing maybe five seconds and then it will fly but the big bird does not have that problem wanted to fly, raise the wing, immediately go and fly would not have the fear that it would be eaten by somebody and it's basically the example is put to the Garuda in all the Vajrayana teaching where the Garuda is the special bird is the king of the bird the Garuda is fully developed in the hatch itself when the axe breaks the Garuda immediately flies into the sky without any fear, limitless

[79:24]

never gets tired whatsoever that is like the fully developed stage the total experience of the totality the complete experience of the totality and that complete experience of the totality does not happen at the beginning stage because one is still developing so that is the problem at the beginning stage where if you do not understand things properly then we may again take it as some kind of form or something different and this problem is not for the essence experience this is problem for the intelligence experience which we go through but we cut it on the stage, step by step we go, the deeper and deeper you see the more humorous and open you see it actually because there is you see the true essence of the color the true essence of the energy you see, it is so beautiful

[80:28]

so then yes could you say more about the humidity birth from fire and water humidity birth could you say more about how to transmit it the humidity birth is like mosquitos I think mosquitos are born from humidity they have eggs first they have eggs so then it must be not mosquitos there are those who have no eggs and born just from the heat and the heat and the humid like those who are born in the river banks they don't have river banks in summer in Ladakh we have, there is no eggs

[81:32]

and tomorrow instantly there is hundreds of them there is a different kind of mosquito it does not have eggs there is a kind of insect which is not born from the eggs which is just born from humid and heat so I guess the biology and the science doesn't recognize that yet the assumption is that there will be eggs there and maybe they are so small we can't see them we can't find them assumption I guess I guess because like in the case of mosquitos

[82:37]

which I see in Ladakh the mosquitos which I see in Ladakh like in my monastery is 15,500 feet and it's not the kind of mosquito which is here it's a different kind of mosquito 15,500 feet we have no mosquito you know, it's so cold and in summer instantly tomorrow there is mosquito now where do they come from? because when the water gets humid there is some kind of humidity because it has ultraviolet sun in Ladakh the sun is very strong when the sun grows so instantly there is thousands of these things not only one, the horse especially next to the water banks is not in the mountains very much wherever we have water it's there it's a kind of mosquito wherever there is water it is not up in the mountains

[83:41]

and that is where all the grassy lands are and all the horse in summer is terrible and they instantly come like that and they are instantly that big if there is an egg it should take some time they don't come first small then become bigger and bigger they are instantly big and of course they are not flying the Himalayas all the way from India it's just so I think it must be something like that it's hard to say exactly pinpoint that but many of the water insects which explain is the humidity and the humidity and the heat heat grown that is more like the humidity bird and then there is the instant stainless bird now instant stainless bird is very interesting

[84:44]

it is a very strong karma manifesting instantly there have been many cases in Tibet like in the middle of the in the middle of the stone a frog trapped for hundreds of years in the middle of the rock how a frog can be in the middle of the rock but they are solidly in the middle of the rock and many great bodhisattvas and yogis they are able to overcome and see that and they ask them to break it and when they break it they found this frog and different forms in the middle of the rock total dry rock and been trapped there for hundreds of lives such a karma can manifest into such a state and they are not born from eggs it's just instantly

[85:44]

their mind manifests into such a state to come back to the birth process when we talk about birth we are talking about the first formation of an egg in different forms but we are also talking about the appearance into a certain environment a human could not appear in total space in vacuum, we need some oxygen to live with same thing for mosquitoes they need to appear in a certain type of environment humidity and so on we are talking about the whole concept the whole mandala being born into a mandala rather than just the action of being born the action and the mandala is one but in modern science the action is separated from the environment we are born because of this and that it's very mechanistic without really looking at the fact that we wouldn't be born in a vacuum

[86:46]

by not experiencing totality of course it's natural for us to go to the eternalistic which is modern science and the nihilistic modern science is eternalistic because it's a frozen structure and it does not have any validity in any eternalistic because another scientist comes and the other one will be invalid so anyway now we are able to so able to fully fully materialize fully able to experience the totality of that of father tantra then we are able to overcome we are able to overcome these four birds we are able to free ourselves from the four kinds of birds able to free ourselves from the solidification because it has totality

[87:47]

the father tantra has totality if the father tantra does not have totality it cannot free it, that is not called father tantra it's called, if you cling even as deity it is clinging remember that if you cling even as deity it is samsara so it has to transcend transcend the form also and Buddha also said if you see me as a form you have not seen me so these are all in relating with inner tantra we are able to overcome the four birds by the totality, fully development of the totality of the true awareness yes ok so then have a rest

[88:50]

rest understanding is very important and when we have the right understanding then it's not difficult for us to approach in the right way and when we do not understand it properly and then we could sometimes we could create mistake or we would not know what we are doing it seems that at this stage we need great extent of inspiration also and inspiration comes from our understanding and then able to integrate our understanding but actually the realization will be there even the understanding and inspiration is not there in the essence but somehow we do not trust the

[89:53]

realization without the understanding without the understanding so inspiration plays a support to our understanding and then that gives the right development to our practice so they are very much connected in this sophisticated system of the mind though though a person can stay to a Vajrasattva practice but if one does not have the understanding of it one may not know what one is doing because we are already caught in a very complicated structure of the mind and so to begin with we do not trust and we do not have a knowledge cannot see the effects of that stages so understanding is one of the most crucial part on the path to have a very good understanding

[90:57]

what it is, what is the practice of Tantra how does it is able to affect able to transmit, able to change able to fully materialize and open our energy instead of narrowing and limiting our energies our ordinary presence is a very limiting and a very narrow manifestation of energy but in a true sense of a deity manifestation of that mandala that limitation is totally cut through and therefore that completeness, the totality is always experience and one does not play with oneself one understands oneself, if you wanted to play you know that you are playing but you don't know or we kind of lost the world humour that we do not know we are playing

[91:59]

so we lost the humour everything seems so serious to us because we have not experienced the lightness, the essence of that reality so for us the spiritual path means something as important, serious very very serious, as much as things are serious for us in our ordinary state because we solidify every situation so even to see at that stage the deity aspect also one will solidify it requires many it requires some time of proper understanding and a correct practice then one is able to fully materialize but until that there are many stages like the little bird the little bird is not fully able to fly so it needs the support of its mother to fly with in order to protect itself from other birds

[93:02]

and then the food and the caring and then the training which will go through, it's like that so still it has to prepare so many stages which mean a person has to go through the practice over a number of years relating, depends how one is aware and take the responsibility and allow the situation to happen it is really your it's really your decision it's really your decision how soon you want to realize and how you take it appropriately and how soon you take it and how soon you make the decision it's just up to your decision and to make the decision it's important for you to have the right understanding which the inspiration for the decision will be given to you by your basic intelligence which has the clarity to see that what is true and how that is

[94:05]

but that intelligence at this stage does have limitations but due to a tremendous amount of knowledge and knowledge

[94:13]

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