So, first of all, there is a speaker. Before we begin our meditation, let's understand very clearly on the pure spiritual path how to begin on the path with the proper understanding. With the understanding that we do not make our meditation as some sort of escape from situations. We do not make our meditation

[01:07]

that we could entertain ourselves and then again cheat ourselves. That's very, very important in doing a pure spiritual path and understanding of the wisdom nature. One cannot see and experience the wisdom nature as long as we are not true to ourselves. As long as we are not honest, straightforward and direct to ourselves, we cannot experience the true nature within ourselves. So, a lot of time on the path of spiritual, there are many experiences that do come step

[02:09]

by step. And we use those experiences as a support, which is fine. We can use those experiences as a support for the further development. But we should not grasp that experience as being ultimate. Because if we grasp that experience as being ultimate, then simply we are giving that experience an ego's credential. In that way, we won't be able to cut the ego. We won't be able to see directly our pure nature. Again, the spiritual practice becomes escape,

[03:20]

just like you try to take a vacation after going through a long time of work. So, it's very important within a practice meditation that one has to see oneself and one has to start working with our emotions, with our thoughts, with our phenomena, with our karma. Whatever is there, we have to start unpeeling them. Peeling or unpeeling? Unpeeling, yes. Unpeeling them. We cannot put some paint on it now. The point of meditation is not to put paint

[04:24]

on that wall or not to put paint or try to make something adorable. That's not the point of meditation. If we are trying to seek or trying to make it adorable, then it's not the essence of spiritual. That's another kind of sophistication, entertainment of the mind. And we are not looking for that. We cannot afford to do that in the search of enlightenment. And if you could, if we are going to do that, then we could end up eventually again into the same situation which we have begun with, or maybe worse, or maybe on the

[05:31]

same state. So it's very important in the beginning one has to understand that approaching the path of spiritual, we have to see ourself as it is. We have to, we should not have the fear to see ourself as we are. And we should not have the fear to unpeel ourself. We have to be sometimes wrathful in unpeeling them. And sometimes we have to be gentle in unpeeling them. But the main thing is we unpeel our credentials. We unpeel our experience, the experience we see as ultimate. The experience we see as ultimate experience of getting stuck, getting

[06:37]

frozen in that credential. The thing is we cannot get stuck. We cannot let ourself frozen into another situation. So therefore we do not use the Dharma. We do not use the Buddha Dharma as some kind of credential. If we let ourself frozen into a credential, then our meditation will never develop. One would not be able to see the essence of the meditation practice. Therefore one would not be able to see the spacious nature of the Dzogchen mind. So it's very important from the beginning we work with very grounding understanding. We do not become mystical in meditation

[07:39]

practice. We are neither extraordinary people. We are neither some sense of, we are not learning something different which have no connection to us. We are learning the connection to what we have in ourself. The relationship between mind and body. The relationship between ourself and our thoughts. Ourself and our karma. That's what we are communicating directly. And seeing that responsibility, seeing that creation as being ourself and the responsibility in ourself, therefore we see that that is where we have to start. That is where we have to begin our work by seeing that we are the one who has to work this. There is no one else who can do this for us. No one else can take that karma. No one else can steal that karma.

[08:48]

No one else can give that karma. We are fundamentally responsible for our happiness. Fundamentally responsible for our confusion also. So Buddha said, I've shown you the path of liberation. Now it's up to you whether you get enlightenment or not. And same thing we can understand that we are responsible for our own confusion. So therefore in order to clear that confusion we are responsible primarily ourself. So it is important to see and understand that confusion is something that in order to get liberated from the confusion we have to work ourself. No one else can work this for us. So hearing a teaching, the teaching is the technique which is expressed

[09:58]

and which is shown by those enlightened teachers. The path which they have discovered and they have got realized, it's been passed as a transmission to the future generation. And now we have to eat that teaching. We have to taste that teaching. And we have to digest that teaching. And then one can, it can be nourishment. But if we simply hear the teaching, and we do not eat that teaching directly, we do not eat it by ourself, it's not going to help us. It's not going to help us because then it will be some kind of empty theory. It will be some kind of another lecture, another talk, another entertainment,

[11:06]

another kind of wandering, another kind of wandering, the way we wander in the space, in samsara. So it simply becomes like that. So therefore one has to hear the teaching and one has to eat that teaching. That is important. The doctor can prescribe the medication but the person has to take that medication. So similarly, the way a person is on the path of enlightenment, the person hears the teaching but the person cannot get realized if the person does not do it. So a meditation without the understanding and without the effort at the beginning, there cannot be a true experience of that nature. Because without doing it,

[12:10]

there cannot be the experience. And to do it we have to understand that responsible, the fundamental responsible, that the state which we are at this moment is the result of our past and who created this state is ourself. And we can understand that what will happen in the future, we can judge by our actions and by our state of mind what we are presenting to ourselves at this stage. If we present ourself, if we involve ourself in the same dualistic mind, in the same state, the way we are going through, creating different karmas, getting involved in those different karmas, and then these circles of this karma never ends. And this will keep on going in all different kinds of experiences.

[13:17]

Just merely an experience, in effect, just merely an experience, no more than an experience. An experience of changeable, an experience of uncertainty, then an experience of painful always, and never ending this experience. That's how our life is caught into it. Our life is caught into this experience. The experience with our friends, the experience with our country, the experience which in a general experience and a personal experience, no matter how that experience is, it's simply an experience which we are caught. And who is experiencing that is our mind. And who created that experience is our mind. So fundamentally, we are responsible for our experience.

[14:20]

And why we always expect a wonderful experience, and why we do not get that wonderful experience, there has been some kind of mistake, the way we are projecting. It is clearly a sign that there is something wrong, the way we are thinking. Something we are not, we lack the wisdom, the knowledge to present ourselves, or to get involved ourselves. That's something very big, because this this painful, this unpleasant experiencing is manifesting in a very big way all the time, every day, in different different states and situations. So therefore, it's very important, the spiritual path is very profound.

[15:29]

The spiritual path is very profound means that our mind is extremely vast and extremely spacious on the pure level. And to understand that spacious mind, that pure mind, requires a patience, requires an effort on the path, requires experience on the path while eating it, you are able to experience the different stages of your mind. But if we are impatient, if we do not understand those principles, the principle, the state of our mind is going through, then we would not be able to understand the spiritual meaning. We would not be able to realize the essence of the spiritual teaching and the experience. So therefore, first of all, we have to come to the point that by seeing that our self is main thing,

[16:39]

we are the responsible for every situation, for the experience of entire phenomena, our mind is divine. And who goes through this experience is the mind. Who creates that experience is the mind. And who goes through that confusion is the mind. And there is the wisdom nature within that mind itself that is simply fundamental inheritance of that wisdom nature within our self. Now from the Dzogchen point of view, before we begin Dzogchen point of view, if we do not take this fundamental responsible within our self, we would not be able to see that Dzogchen nature as it is. Then we would simply try to take the Dzogchen nature as again that state of subconsciousness. Dzogchen nature is the ultimate nature within the Buddhist teaching. It is the ultimate nature of

[17:44]

the total purity, the clarity. In able to see that total clarity, purity of the mind, one should be able to cut through the levels of subconscious so that one can see that clarity totally and completely. And how we can cut through is through our practice and through our practice. Through our proper understanding. So understanding and practice will go together. Without a proper understanding, one would not have a proper practice. Without a proper practice, there would not be a genuine experience, the true experience. So from that point, first of all, we have to understand that we are primarily responsible. We are. It's like that we are alone. You see, actually we are alone. So if we could accept that we are alone, no matter what we try to think in this universe,

[18:48]

how we try to bring ourselves in this universe, try to connect with those different situations, it is fruitless. It's an effort which can never be gained. It's an effort which can never be satisfied and which we are not satisfied at this stage. We know we are not satisfied because we make an effort that we can be connected to this whole universe. We can be connected we can be connected in every situation. So therefore we lose the fundamental responsibility sense. We lose the sense of fundamental responsibility because when we lose the sense that we are primarily alone and that projection of oneself is the one which is going through that confusion. We seem to lose respect. We seem to lose respect in ourselves. We have lost respect

[19:56]

in ourselves. We have lost respect and confidence in ourselves. So therefore we are like running wildly. We don't know what we are doing in a sense. We just keep on going. All we know is just go and go and try to catch it. Try to catch something which we don't know what we are catching. And so therefore one cannot see the essence of the mind as long as one does not see that oneself is oneself and that oneself is lonely in a way. We do not like to accept that loneliness. We do not like to think about it also. And if you can think about it there would be a great blessing. There would be a great blessing if you can think that we are lonely. Then there would be a blessing of the true experience. Probably you might get bored at

[21:03]

the beginning. You might find it not very pleasant at the beginning. But you may have something very genuine experience out of it. You might have a sense of respect for yourself at a certain stage. But as long as we do not see this stage then we blame to everything if we cannot, if we are not satisfied. Which we do. We hate, we blame, we try to occupy, we try to be territorial, we try to do all those passions. Do arises by not seeing that state of ourself as being oneself, as being lonely. We try to bring something out of it. We try to connect ourself out of it.

[22:10]

And that connection creates that fundamental duality. The experience of deceptive. So, a person on the path has to change certain thinking in a way. You see, though we live in the same world, we do the same things. But now we not let ourself think in a wrong way. The way we used to think every day. Everyday way of thinking is when the karma comes. When different experience of the past, which are the karmas, when they come in front of us, which they do,

[23:15]

we would immediately try to get involved with that situation. We do not let that situation see that as our own projection, which is very difficult to see. Because the projection has produced a very gross element at this stage. So, therefore, to recognize as a simple projection and let it go has been extremely difficult. Because the clinging mind has developed in a great, great gross element. So, therefore, those karma comes in a very gross physical way, in that phenomena, and one is not able to let it go. So, we again get stuck. And we are not satisfied of being lonely. We are not satisfied of being bored. So, one should let oneself bored sometimes.

[24:29]

If you let yourself being bored, if you let yourself being lonely, and there is a genuine experience within that loneliness that you find a tremendous opening, a tremendous insight, a clarity, because you see that phenomena as simply your own expression of your mind. That is the strength of that experience of loneliness. So, in that way, we lost the confusion, the confusion of connection. In that way, we do not take the spiritual path as some kind of escape. We do not take our meditation so that we could forget our problems. We do not use our meditation

[25:30]

so that we could change our mind into a hypnotic state of mind and forget our state of mind, forget our state of mind and get another state of mind. We are not doing that. We have to work with ourself directly. We have to work directly. The thing is straight and direct is the most important thing. And the nature of straight and direct is lonely. The nature of straight and direct is we are ourself. There is nobody else. And if you can see that, then this big confusion which is always trying to connect will be not strong. That fear will be cut. We can cut that fear. But we cannot cut that fear as long as we do not have the strength to see that loneliness in oneself. We do not let ourselves lonely, first of all. So, a meditator begins by seeing oneself,

[26:40]

begins to work with one's own thoughts, with one's own emotions, the relationship between our state and our expression state. It's called the relationship between oneself and the expression state. And once it has developed in a ghost level, which is pretty hard to understand, very hard to cut it off because those karma comes in a physical way. So then the person does not have trust in either way. We neither have trust in ourself, neither we have a trust in our essence also. Because it's like a middle ground where the person has lost the way and does not know where to go. And this happens at a stage where we do not

[27:42]

know where to go. And at the same time, we do not want to go back to our old style. So there is a lack of trust in ourself. And we are very tired and we simply do not know what to do. So the most easiest thing is if we go back to our old familiar state of mind, then it seems like easy. But we know that when we enter this realm of old familiar state of mind, we go through many painful experiences and many karmas come. So we don't know what to do actually. So for that, only one has to do is you sit and you sit and you do meditation and you really come to a point where you accept one day you will have the strength to accept your loneliness. One day you will have the strength to

[28:43]

accept your loneliness and that day will be when you would be able to cut off your confusion or that you have to connect it. And that state of realization comes when you are able to cut that something else has to be there in order to find that happiness. Then you are able to see the essence of spiritual. But until that, the spiritual also becomes some kind of credentials. This spiritual practice also becomes some kind of state. If you are feeling extremely afraid or fear, you might go next to your teacher and be next to him and then you feel very fine. But that's exactly, sometimes one should not do that. One should just sit there when one has the problem and just, you know, just understand and not to be moved by those experiences is the most important thing.

[29:43]

But since we cannot see that our self fundamentally is our self, therefore we are always out of our body. Seems like we are not inside our self. There is some kind of we are spell, there is some kind of magic spell, some kind of influence of drug that we are out of our body and we try to take those situations as a protection. But main protection is there if you could just sit there and if you could just let that state of mind, let it, those experiences go. Those experiences let it be. If it doesn't go, let it be. And if it goes, let it be. The thing is, if it doesn't go, it's fine, let it be. And if it goes, that's also fine, let it be. And now this is the big challenge, how one has to challenge that. You have to start it. If you do not start that, then you would not know it. But if you can sit, maybe at the beginning it could be painful,

[30:51]

but after some time you may find a tremendous relaxation. You may find the, you may see the essence so you will naturally have the strength to relax. So, whether it's there, it's fine. You are unmoved. And if it's not there, it's also fine, you are unmoved. If it's a good experience, it's also fine. And if it's a bad experience, it's also fine, you are unmoved. Because you see your nature as lonely nature, there is nothing else which can come and connect to you. So, therefore, if you simply think that it's going to connect to you, that means you are taking refuge in your duality. Therefore, again you surrender yourself to those phenomena. Again you surrender to your expression of your mind. We do not surrender to the expression of the mind, we are that expression, you see. If we simply surrender to the expression of the mind,

[31:59]

the expression of the mind creates that phenomena which a person is not able to understand, that expression of their mind, because those are working in a gross level at this stage. And we have to understand we are in a gross level. We cannot simply think, a fantasy, that we are a subtle level. I'm a superior being, so for me it's invisible. It's not like that, it is visible, very gross element. So, therefore, we see those things and now we should not let ourselves be moved by those things. So, meditation is a disciplinary path where a person begins to unpeel that fear. It's an effort path, it's a disciplinary path where a person begins to unpeel that path by the technique, by the pit instruction, whether it's there, it's fine, whether it's not there,

[33:01]

it's also fine. The question of fine also does not exist there. Whatever is there, you do not become unmoved, that is the most important thing. In that way you are able to have the confidence and the trust in oneself. Now, primarily, within the teaching of Dzogchen, the way our minds get confused is at the fundamental stage. The primordial Buddha, which is called Kuntuzangpo, the Buddha is not something we see in a physical form. Buddha is the true expression of one's own mind, that is called the Buddha nature. So, Buddha Kuntuzangpo is able to recognize his own expression of the mind at that very

[34:03]

pure state of fundamental level. He is able to fundamentally understand his own expression of the mind. So, when he recognizes the expression of his own mind as his own state, then there is no confusion. He is not afraid of his expression, because that fear does not exist at that stage, because of recognizing that expression of one's own clarity as it is. So, since we do not recognize the expression of one's own mind, then as we know how we get caught, to put that example in a day-to-day life is a little bit more difficult. But to see that into a dream state is more easier. We know when we go through dreams, we go through many experiences, but we do not realize those experiences are our own projection. We do not realize those experiences, we see those houses,

[35:09]

we see those worlds, we see those communications in our dream, has been our own mind expression. Has been the expression of one's own loneliness, you see. And we do not see that it was our own expression, we see them as some kind of another entity. We see them as some sort of different beings entering in your dream state, and they are playing with you. And therefore, that confusion, which we think that someone else is in your dream, and that creates that fundamental confusion. That creates a person to be frozen into that duality. That is called duality. Not knowing one's own expression and freezing in the state of that dream state, that is called

[36:13]

confusion. That is called duality. There is no bigger confusion than that, because one is into an ignorant state, not knowing one's own state of mind. So this is called the biggest duality, the biggest confusion one has ever gone through. So from that point, we think that we are very, we are very secure in our society. That we have our systems, democratic system, we have our government, we have our buildings, we have our things, so we think very secured. And Buddha, who is able to recognize that expression, must be very lonely. Because now for him, those things do not exist, so he must be a very lonely person. But it's not a state of loneliness for him, because that, seeing the true nature of oneself,

[37:14]

there is always a tremendous space and tremendous clarity. That fear and confusion Buddha mind never goes, because that confusion of the duality has been totally dissolved in a Buddha's nature. And that is our own state of mind, which is, even now, it is dissolved. Even at this point, working in a Dzogchen nature mind, seeing directly that Dzogchen nature, even right this stage, everything has been spacious. Even at this point right now, it's spacious. Even no matter how you see, what you see is the expression of your own mind. And if you see that expression of your own mind, you do not have any particular admiration for any particular thought, which is positive, or neither you have a condemnation that this is something negative, because you are not carried away anywhere. You are neither carried away by that good, neither you are carried away by that bad, so you become like the true expression of that nature, which is what we call the Bodhisattva,

[38:18]

ultimate Bodhisattva mind, the ultimate compassion. The ultimate compassion lies within itself, within that space, in a limitless nature. The ultimate compassion is not something a person generates a thought where you see yourself as superior and see someone else as inferior. So I like to help you because you are inferior, because I'm stronger. It's not like that. The ultimate compassion is based on the total purity of this space, where you are not carried away by any karma. There is no karma in that sense at that stage. The karmas are totally dissolved. The state of our emotions are completely dissolved, because the emotions are simply grasping. Emotion is not the way you go through. It's not the way you think. Thinking is not called emotion.

[39:20]

Well, the word thinking is termed for an ordinary mind, but it's the true expression of one's own mind. The true expression of the mind is not emotion. Emotion is grasping. When you grasp to that projection, that will create emotion, that will create anger, that will create different, different neuroses. But if you do not grasp, those are the wisdom nature. Those very basic emotions, those very basic anger, those very basic desire, jealousy, those are the wisdom nature, because they are naturally liberated, and there's a clarity within those expressions. And you do not even have the judgment at that point, saying, this is anger, and this is desire, and this is jealousy, and now here comes the emotion. You see? Not even that grasping does exist, because there is no, there is not the sense of any clinging and any grasping. It's like a

[40:25]

complete spaciousness, where the energy is always unceasing with a tremendous flow of purity, and therefore nothing can trap, nothing can be frozen, and nothing can be carried away. So therefore you can see yourself completely and clearly, and all the confusion is over within that state. But on this path of practice, we go through many kinds of experience, due to our own frozen state of duality. We have certain ideas how a meditation should be expected, and how a good experience should be. We have ideas that good experience should be where you feel very light, or probably through your eyes you could have a vision of a very beautiful garden at that stage. So, and the bad experience, something which makes you painful, something we resist.

[41:30]

So, again on the path of spiritual, instead of cutting through those two barriers, we again create another phenomena, another duality, by thinking something bad you don't want, leave it away, and the good thing I always want. So, and we are asking the Buddhas, we go to, people go to church, people go to temple, and asking, please give me beautiful experience. And what we are asking them, is we are asking them a duality. We are asking them a duality, please give me that beautiful experience so I can always experience that light, and don't give me that painful experience, which we don't want. So, we create, we created again those two things. So, we do go through like that. And point of meditation is not that person has anything

[42:36]

against the bad, or anything against the, or anything something expect to the good. The person's become one self completely, and able to absorb everything. It's like a person who can eat the poison, will absorb anything, and everything can be nourished. So, that's how the meditation, from the point of absorption mind, the person has the strength to eat everything, and everything is taken as nourishment. And you do not wonder yourself at that stage, and you do not wonder because you do not have that duality at that stage, that this is something very good, I should have, and this is something very bad, I should guard against it. So, guarding against something, and trying to keep your territory, it is the ego, it's the display of the ego. It is again the manifestation of your ego's mind.

[43:39]

So, how are you going to do the essence practice? But Dzogchen meditator, the Dzogchen practitioner, takes everything, and is unmoved by those things, and is neither guarding against those things, because naturally everything is seen as that true expression of mind. So, whether it's jealousy, one does not have the clinging to that particular thought, so it is not jealousy. Jealousy comes when you aggress to that idea, that the mind which expresses at that stage. When you aggress, then jealousy is created. The anger comes the moment you see that phenomena as something disliking. Disliking, who dislikes? The ego mind dislikes. So, then immediately the jealousy is produced. And who is the ego? Again, one who is not able to let that energy of your own mind go. So, the one is immediately trying to dominate it. You are there, peacefully.

[44:43]

You know, poor us, we just like to be fine. But then immediately this thing arises and immediately tells you, move now. And there you want to sit restfully. You want to be fine, you want to be peacefully, but it doesn't because it just pushes you in a way. And that is the point where if we think, poor us, you just be fine, then we should not be bothered by those things. So, that is how, the moment those phenomena arise, immediately we will try to dominate and we will try to make the best use of it. So, our expectations, we are not able to cut that expectation and therefore we are not able to cut that fear. As long as we do not cut the expectation, the fear will always be there. So, expectation and the fear is the nature of the fear mind,

[45:49]

is the nature of the suspicious mind, is the nature of the duality, the fear and expectation goes. So, where there is no fear, there is no expectation. The Dzogchen mind is neither fear, neither expectation. So, the person is one cell completely and is always in the pure dance of the phenomena. It's always in the move, it's always in that nature and nothing, there is no karma which can pollute that person. And there is no karma which that person mind will create. So, one cell is always in that pure state. You move, you will go through. You will go through because if you begin a Dzogchen practitioner, you will go through the same state of life. You will work because you have this karma, past karma here right now, this which we have to dissolve at this stage. So, you will move, you will go through, you will do everything. But you will see yourself, so therefore you will not create further karma. And what happens?

[46:50]

You are able to melt down the past karma in that way. And therefore that you have to be strong. You will need, requires a tremendous awareness. It will require a tremendous awareness and a strength and a lot of practice, a lot of practice sitting meditation. And then also there is strength when you face those gross phenomena outside in your life, you should not be able to let your jealousy, anger and desire control you. You should be able to see those nature as it is. And therefore there is always the openness, clarity of the Vista mind will manifest. Next time. And this time I'm just going to do the old pattern. Then in that way, in that way we will never be able to overcome that state.

[47:52]

We will never be able to overcome that confusion, you see. Then the next will lead to next. Next will lead to tomorrow and tomorrow will lead to day after tomorrow. And that will go months, that will go to years and years. And then one day again we end up into another universe and go to the same problem. So therefore one has to make that understanding the Dharma means that one should make the effort from inside and then one would have the confidence and strength in oneself. If not, today you hear the teaching which is very fine, you think it. And then after two, three days again you lose yourself, then there would not be benefit. Of course the strength will sometime go up and sometime go down. But there should be a basic sense of responsibility in oneself and in that way that will keep you awake, you see.

[48:53]

We need an awakening state, awakening state in every situation. And know that something you may need to sacrifice, you see. You may need to sacrifice certain karmas which you would not like it. But that's the way, but that's the way sometimes. And Dharma practitioners do sacrifice because that's how it led Milarepa and the 25 great disciples of Hema Sambhava and all those past realized teachers because they did sacrifice some very gross phenomena and they sacrificed. So one should not be afraid to sacrifice. One will not get afraid when you can really see the strength in that nature, when you can really see clearly how it is.

[49:54]

Then the sacrificing does not mean that one has to let things go or one has to. But what it means that you do not get caught up in the future phenomena, you see. You are able to experience what you are. You will have the world be what you are. But the thing is you would not be caught up into that phenomena. The phenomena does not rule you anymore now. You become like the ruler. You become your main boss. You become yourself, not the external projections. The external things dominate you. So there's a tremendous difference in that. Usually what we do, we let ourselves completely, we surrender ourselves completely all the time. And what we did, we have bent down to that karma all the time, you see. We have bent down to a projection, you see. We have bent down and did prestation and bent down and did prestation and bent down and did prestation.

[50:56]

And every time we said, yes, yes, yes. So therefore the result is the bending down, we are caught in a very difficult state. So now it's time to make revolution. Not bending down to those projections, whatever it says. It's time to wake up and it's time to express our strength and it's time to express our self completely. Instead of always trying to live in that confusion, one should express our strength. So Dzogchen nature is expressing the strength of one's own pure awareness, not bending down. We do not bend down to karma. So therefore, when we do not bend down to karma, we sacrifice in that way. We do not somehow, we... It's a state, it's a state that we do not give credential to the experience of the ego. So, we, it sounds in a way that there is, someone else is really possessing us.

[52:04]

But it's, you know, the thing is, we do not, since we do not recognize our projection, it seems to be like that. That we go through this tremendous pain while the ego or whoever, you know, the ego seems to be enjoying it. And so therefore, now one should never bend down to that karma. Because if we simply bend down again and again, then again we will be caught into the same situation. Never this situation will end up. Even after thousand years, we'll be in the same state. So the past enlightened teacher, they have sacrificed that. They did sacrifice that. And that problem is over for them. But we are too attached. And attached not from this point that we don't want that true nature. That we don't want that true experience of happiness. But the point that we were too weak.

[53:06]

We were too weak and therefore we always bend down. We were too weak to let it go. And so we never learn the lesson. You see, we learn there is a lesson every time in every situation is taught. The lesson was taught to us in our life every time. The change of our karma. The uncertainty in every state. The uncertainty in our relationship. The uncertainty in everything teaches us. Teaches us that we cannot rely on it. But we don't learn that. Somehow, we haven't awakened from this state. We have never learned. Even after so many millions of years, we have never learned this lesson. That we cannot rely on this confusion. We cannot rely on this duality.

[54:10]

But yet we seem to be under the spell that something. We have to throw a bucket of water to shake it up. Something like that. And still, you see, even it's like a bucket of water, a sleeping person. If you throw a bucket of water, the person will wake up. And again, the person goes to sleep. So once in a while, the teaching of Dharma is able to wake that person up. But again, we fall under the spell of the sleep. So therefore, in order to awake, one would require the strength of awareness. Awareness is the most important thing in our practice. Without that awareness, we would lose the sense again. And again, we would indulge ourselves into those phenomena. We would not be able to liberate those phenomena, because we would indulge into that karma, where the karma works with that expectation and fear. Karma works with expectation and fear.

[55:13]

The things which karma will give you to work is expectation and fear. That's the only great present karma has to offer us. The two greatest things it can offer us is expectation and fear. And we bend down, and we have took it, and we have worked it. And that's where we are now. So now it's time to give that back. Give that back is the sacrifice. But we give it back. We give it back, that tool of expectation and fear. And then able to see ourself. And therefore, we do not guard anything in meditation. We do not guard ourself with something to expect, something tremendously, some kind of enlightenment. Or we expect that, or neither we try to guard something very bad experience. So all guarding process itself has been the offering of the karma.

[56:17]

Karma even interfere in our spiritual life. You can see that how karma interfere in our true sense also. How much it will put you through to not attain that state. So it will come into our spiritual life also, where it will say, now you should experience this. Now you should go to make us go through. Before we are finally reach that destination, it will put us through some kind of experience. Now that depends on you, how strong you are to go through and not to be bothered. Someone say, come here. And the other person say, don't go there, come here. And now it depends on your strength, how able you are able to go through or you are able to, again, listen to them and start there. So that's how the spiritual path is not, is to recognize the essence is not easy. Because they will be talking to you all the time, bothering you.

[57:19]

And you should be strong enough not to get bothered. So therefore, when that come, you do not, you sacrifice that. So therefore, it is a path. It's a path of one has to be very, very strong. It's a path that you do not get distracted anywhere. You cannot afford to get distracted. Because we can see, we can see that, we can see our clarity where we can reach. And if you can see the clarity where you can reach, then you have to work that direction. You cannot afford to get distracted. If you get distracted, then again, simply, we are stuck in the middle. And then once you get stuck there, they will take you back. They will again take you back where you started from. And then by the time when you begin, again, you go. And again, it will take us back. So therefore, one should abstain to go straight and without being bothered.

[58:23]

So in meditation, to work that practically, how a person will meditate, the person will experience all different phenomena. But person would not be, person would not try to guard against the different thoughts, the way it manifests in our state of mind. It's a state where you, where you can digest everything, where you do not have any fear. The fear and the expectation is not there. These two things are not there in the essence. So therefore, however the manifestation of their mind, however the thought expresses, they're all freed. There is no feeding. You do not feed those. You do not feed energy of karma to your meditation. So you do not feed the energy of karma with expecting that it should be something beautiful or whatsoever.

[59:25]

Well, however comes the world, these two main tools, the expectation and fear, do not fundamentally, it does not exist in the state of that clarity. So therefore, you are free. So however the thoughts manifest, they are simple phenomena, whether it's something, one thousand Buddha comes in this space, it's a simple phenomena. And whether it's something terrible thing comes, it's a simple phenomena. And there is no attraction. There is no clinging to that state. So therefore, what is open and free. So there is no guarding. Because the guarding is, again, the interference of the karma, which the karma has offered us the expectation and fear. So karma interfere in our spiritual life. The two tools will come in every stage, you see, trying to disrupt our experience of true essence. So it will come with those two things,

[60:29]

offer you and say, you're doing your practice, and this is the offering for your practice, please have it. And if you take it, then, of course, we are working with our karma. Then, therefore, something beautiful, you expect. Something not beautiful, you don't want. So you try to be averted. And in that way, that duality keeps on going. So therefore, we are not able to see our essence again. So within the Dzogchen meditation, the Dzogchen meditation does not work with a particular concentration meditation. In Samatha meditation, we work with our breathing, we work with our concentration. There is form meditation, there is formless meditation. Dzogchen meditation is a meditation where you simply be yourself completely and you do not become distracted.

[61:31]

This is what we make the effort at the beginning. Because Dzogchen nature is ultimate nature. But for beginners, one has to discipline, sit, the discipline start with the sitting, and then make that effort. And then we are able to experience that openness, that clarity, where we could feel the freedom from all these different thoughts which are not able to overpower us. And that is the strength of this meditation, where you can always move freely, you can feel freely, you can, it's like taking off your hat and then just walking on the street, light you feel, it's like that. Because now you have, you're able to see there is no battle inside you, there is no clashes between that expectation and fear. The fear and the expectation is the main two things which keeps us busy all the time in samsara. So if you're able to cut these two things,

[62:34]

then it's the spacious nature, the clarity. And the clarity is something which you, one has to realize, one has to experience that. The clarity has tremendous depth. Most people on the path at the beginning stage have experienced the space through this meditation, because it's a very powerful meditation. But one hasn't seen the clarity of this strength, because the clarity is one is able to see the moment those karmas become subtle and subtle and then very light, then the clarity will shine more and more. In that way, you are able to see the wisdom aspect of clarity more deeper. But we haven't experienced much of the clarity, so therefore we still do have many wheels in front of us. In front of ourself, the wheel of divided mind, the wheel of three times, the wheel of not knowing,

[63:35]

those are all there because the clarity has not potentially manifest into its fullest strength. The clarity is something very, very, very profound in the strength of the nature. It's like when the sun is covered by a cloud. If the cloud is very thick, we would not see the sun at all. But once the clouds become a little bit lighter, you are able to see some light, but not to its fullest extent. So right now, our experience is that the clouds are a little bit, quite a little bit thin, just a little bit thin. You are able to see that light coming. But until now, still there is cloud, still there is karma hanging around. So once those karmas are dissolved, we are on the path of a person who is able to see that confusion to clear up.

[64:37]

Once those clouds are completely over, then the clarity will shine its fullest potential. And that is where the complete awakening state of the Buddha nature manifests. So, one works with the strength of knowing oneself. And just simply an experience of space is not fully the awakening state. That is important to understand, you see. Because space is like the ground where you have connected. It's like the ground where you have connected. It's like a ground, a ground with a mist around. It's like when you experience a space, you have touched the ground. But you haven't seen everything on the ground because there are mist around it. So unless the mist goes away, you don't see what kind of flowers on that ground is.

[65:39]

So that's how the strength of the clarity is one has to yet develop. So that will come naturally on the path when we do not work with the expectation and the fear of the path. If you work with expectation and fear, then again it will become quicker and again we will be lifted up from the ground, something like that. So one has to, one keeps on, one works directly. And since this nature is shown, the fundamental nature of ourself directly, so the strength of working with that fundamental nature, essence directly, is very powerful to overcome those confusion. And if you have the awareness, all the time is the most strongest way how a person can able to just be there relaxedly, just mingle into the space.

[66:40]

Mingle means just simply seeing the space completely and without being bothered by any kinds of thoughts. Then one is free from that pain. One is free from that two things. So now we will begin a meditation here. We will begin a meditation. So please sit relaxedly. It's important to sit relaxedly because since we have a karmic result body, so karmic production body, result body, is something that works with our state of mind. So now sit very gently

[67:51]

and try not to get attracted or do not try to reconfirm or do not try to entertain yourself by any thoughts. Whatever it arises, let it go and you do not, if you get bored, let it be bored. But don't get, it's worth it to be bored than getting distracted. So do not cling to anything. If you do not cling to anything, you will naturally experience that loneliness as the natural state of the space. And then the clarity, which is inseparable from the state will manifest. So whatever arises, do not expect, do not try to have a fear if it's bad. Do not try to get involved. Simply do not try to stop it or you do not try to bring it. You do not try to entertain. However it comes, it's like ownerless.

[68:52]

It does not have any owner. And if you think that you're going to get bored, that is again the distraction of yourself. So let it be bored. Whatever comes, you're not affected. Your body completely relax. And mind is also relaxed. If it's something unpleasant experience,

[69:57]

the pleasant experience has been experienced by clinging. But if you do not cling to that expression, there would not be a pleasant, unpleasant experience. The unpleasant it makes by clinging, not the way it arises. So the expectation and the fear will be there

[71:31]

and they will try to tell you all the time, now probably you are getting bored, you have to do something else or you're going to get lonely. And that is where we should be strong, not to let ourselves interfere by those two things and then sit and get unmoved by whatever the phenomena comes. And the result of that, we give ourselves too much to those two things all the time as leaders into this painful, uncertain situation. Now we become, even you think it's going to be bored, it is worth it to be bored. It's very important to understand. Then being distracted and again going to those things. So here again in meditation, these two things, expectation and fear will come, trying to interpret many different things and experience directly because those karmas are very real. So now in order to overcome and purify those karma, one should be strong and not to be affected by these two main things,

[72:35]

expectation and fear. So however the thoughts arise, it's good or bad, it's just sit and then it will be purified by itself. You just sit and you do not try to entertain at all. Then you will be able to experience your true essence. Relax. Let the mind rest into its natural state

[74:43]

where it does not work with those two things, the fear and expectation. Then there is a natural blissfulness in the body which will come and there is a natural state of relaxedness which will also be experienced in the mind. But we do not see those things because we are so impatient. We simply cannot let ourselves be rested in one's own pure essence. And do not try to find that restfulness also. Relax and let it go.

[77:00]

Do not try to make territory. Do not try to dominate anything. Then one may be able to develop the trust in oneself. The trust in oneself is the trust of the essence. Do not make it tense also. Peace.

[78:11]

Peace. [...]

[79:13]

Peace. [...]

[80:47]

Peace. [...]

[82:35]

Peace. Peace. Your body is completely relaxed. Your body is not tense anywhere. There is life also free. And your mind is free too. Sometimes you may experience like nothing is happening or getting lost or different

[86:04]

kinds of experience or you may experience a clarity of this true essence space, it will come different to different kinds of mind. But if a person feels that one is getting lost, that's a very good point where you're starting to begin to feel the earth, where your origin of the mind is. So one should let that be. And the experience of lost is the experience of the karma again who is interfering into that. So we should not surrender to the karma of having an expectation to get above something. It's a simple fantasy trying to get above, out of something. So we do not live in fantasy, we are trying to touch the ground, whoever we are. Should not manifest fantasies out of the mind. Expectation creates fantasies. Okay.

[89:06]

Okay. When we get lost, when we again get under the influence of different phenomena, then there is a time when you awake yourself and recognize that wandering phenomena. There will be a tremendous clarity. Simply letting it go. Okay. Okay.

[90:58]

Okay. [...]

[92:59]

Okay. Okay. Trust in yourself. The trust in yourself will come when you do not try to interfere into those emotions and phenomena.

[94:23]

You let them go, it is very important. And then you can find the experience of clarity and openness in oneself. Okay. Me. Me.

[95:33]

Me. [...] Sometimes experience of uneasiness, experience of fear do manifest during meditation. It's because when we go to the origin of the mind, we do not let ourselves be overtaken

[96:41]

by those karmas, by those different phenomena, the way it arises. So since we are used to those, overtaken by those karma, and for the first time when you are really challenging them, beginner students means first time. First time does not mean that one has started meditation for the first day, but beginners means those who are beginning stage. So there seems to be a tremendous challenge that you are being unmoved, and yet those karmas are there which we have created. So there is some kind of fear that you feel that you are being isolated, but that is very important to feel that isolation at that point, because the fundamental essence is oneself. It cannot be relied on that karma, it cannot be relied on that projection of the phenomena. So therefore, even that fear comes, even that uneasiness comes.

[97:38]

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