I speak of Dzogchen very clearly from Dzogchen. Dzogchen actually began in Vietnam. That's why I say, where all of these things end, Dzogchen is the gate. [...] That's why Mahamudra, you may now analyze the Mahamudra, how he lives. All this analysis, what we're taught, how he lives, how he lives, all these are preliminary. Now I'm talking about preliminary analysis. So when all these, like, normally we see that there are other teachings, like the Mahamudra teachings, they actually, they are When the analysis is complete, what you find, like, it prolongs your inner mind, so the conclusion of what the analysis is.

[01:08]

But this is a famous story, I tell you. Let's start with my producer. He became very famous. Also, he came to town when he was quite old. He was a hunter. He came to town on a cold day. They're quite extraordinary, but when you start hanging out, you could get people to fight to death. It could be a very wild thing. We've seen, I don't see, not Caldwell, but the young ones.

[02:18]

They always watch Colorado, California. Yeah. All of it, all [...] of it, He was a very good shot, but let me see if you can go over there, please, to the other foot. No, sorry. You got it.

[03:29]

All right. All right. Side. Side. He was looking at me, and normally, he'd shoot me, you know, really well. But he stopped suddenly. Suddenly, he stopped seeing me. He stopped looking at me like, right, he stopped looking at me. And the bishop started reading. He said, . And then one day, I think somewhere in 1939, the baby animal was found. He was so overcome with compassion. which was very difficult to let go of. The power of our children is not written. It's outcast. It's outcasted. The greatest need, right, of human, human learning, that is this very part of it, you know, the example.

[04:33]

And not only became very loud, but also became very loud. And then we also start on the names of people. That's right now, at the moment, the marks of . So he was in .. There were a lot of crops, I think. There were a lot of crops, I think.

[05:34]

There were a lot of crops, I think. So these two gaeshius, like the other teacher, And the early night he went back home, the Kutse geisha would ask what it would be.

[06:36]

Then he would explain. But then, what happened was, right before they answered the question, there was no way to go back to the Kutse. It's quite huge. He's got a car. He's not brave. He's active. And he got upset and generally said that Irish are supposed to be quite stupid, he said. But after many years of teaching, he said, he began to see the light at the end of the tunnel.

[07:43]

Not only he was able to see the light at the end of the tunnel, he was now able to see the stage as well. There were actually, we had one or two people. It was quite amazing. I was just surprised. Because I had asked all the students to write something about their life lessons, what they had read through, what they had experienced. And we read a few of them. And we just started it. It's for me to know what's going on inside. And sometimes I feel it's good for all the sounds that you share. So you select a few. And then the people themselves .. But really, it's kind of really touching. One, she's a Scottish woman. She had cancer.

[08:45]

She healed herself. Now she's working with the .. how she said to the teachers how difficult she had, how she lived. It was quite extraordinary. In fact, I'm going to bring those letters. It was quite extraordinary. It was quite preponderant. I was really impressed with the performance. I think they were a team, but they have no doubt. You put a script like this side, that side, that side, all of that. So it's all flexible. The mind, it means fit. And so many angles, this people. It's completely flexible. So nothing is going to shock you. Nothing is going to have the same. I mean, not in a bad way that somebody gets completely upset. tracks like that.

[10:05]

It's not like a show. People are very sensitive. They're very aware. In fact, something very interesting, the people who work before, they love it. And I make them work with me, that be my team for me. And they say, I just push them constantly to be wake up. They're more human to manifest. Now I see extraordinary things that people actually can manifest their own individuality, begin to manifest their very good humor, to begin to come up with their ethical mistakes. Those, and so that you become, actually, you see, you become old. You can't really begin to hold your own ground. Because if you hold your own ground, you become intelligent. That's why, particularly in school teaching, you must hold your own ground. Not at the gym, so not to be laid right up.

[11:06]

Well, hold your own. That's one of the places, the structure that I had when I was a student is completely reused. There's no idea that me controlling your life, not at all. It's through the teaching from you. There's that. It's been quite a hassle, actually. Now it's quite extraordinary. It was quite extraordinary for me to see some of the accomplishments of the years of progress. The accomplishment is not in the things, but in the people. When people change, they need it. And they begin to find tremendous creative potential. So you're going to slowly manifest. That's the next phase. You begin to find the ground that you believe in. Now you begin to manifest it, to express it.

[12:10]

That's the hour of work. But that's one of the things that we're doing three months a week, is to have an opportunity to experience. Because you see, when you're together, that's so incredible, that being together, All this, I mean, not all are able to come, but most coming together, this way you get prepared, create tremendous hopes, which do, and it takes a really long time. So, I've been teaching On one hand, this view, this future memory. Another thing, I've been teaching very much on the understanding of the mind. I've been teaching that. I've taught here, I've taught America, I've taught here last time, I've taught again in the retreat in France, and I've taught again in America.

[13:15]

So this, I've explained the real meaning of it. It's a sense that we need to have the view. It's like, for example, Because the teacher is not so much as how he is, who he is, or like how he looks. It's not the personality. It's what he teaches, that wisdom. In fact, you remember the teacher from his wisdom. So in a sense, what is teacher? Teacher is not the person. It's the personification of that wisdom, of the human connection with that wisdom. Human and wisdom connection is the critical. Do you understand? So that in some way, it's the human way of capturing the heart and the view. It's the way to do both. Very good. That's very good. That's what guru yoga is. When you can move, not only you can move, all the buddhas will come. And really, when you can move all the buddhas and unify your mind from within and realize that in reality, they are indivisible, material,

[14:20]

If you begin to realize the needs of the temple, then you see, you begin to find everything is there, complete, perfect. There's no wanting. There's nothing you need to ask for. As the Jhamma says, it says, pure awareness to now has the veil of the very ultimate contentment, we find Allah right now. If we realize this unending natural mind, if the very nature of the now, then there is no need for grasping, I like really, I mean that means something very good with my children. One thing I know, the devotion is not fake. It is very much genuine, very safe, because they know me, and I am just completely open to them.

[15:24]

It is no longer that I am in a private life, it is completely open. Particularly, you know, in, for example, Europe, it is always very much mixed. not only during teaching, but teaching the kids during the break, so all this mixture. And therefore, there's a really close connection. And that was... Oh, yeah, well, let me point people. I think one of the main points, main point, the main... What? Good. problem or predicament that the human being has. They doubt. Doubt. Even though traditionally it's said that there is the biggest panic gap, like the one about

[16:36]

And as we talk about many things in the past, these are human. But, I think I really look deeply down. You know why? Because we haven't really talked. So if you're an intelligent, pure intelligent, you can. If you help it feel intelligent, and if you do not have the doubts, you will see later. But because we have doubts, you're still here. You know that's one of the very worst of our countries, isn't it? about France, about Italy, about other countries.

[17:40]

It doesn't be good. It's clearly a joke, that's my surprise. The joke is, you know, that God's made that particular country the most beautiful country in the world. Then all other things is from China. So it says God's made me those people. For example, you're talking about Italian work, God made Italian people. And with one of his friends, he said, God made French people. You know, they're jokes, you know about that. Because they're not, you can't say it, it's just a joke. But what I'm trying to say is like, you know, it says, you see, you make something, what do you do that makes something kind of interesting? You know what? I didn't explain it so clearly yet. Is that fair?

[18:41]

Yes, I hope. Yes. Now, one hand here is only for intelligence. But then it also points to God. That's right in both hands. View. That's what's called being in destroying the heart of delusion. That's the view. So, no doubt. And really, the sight of whether you have the view is not whether you have an experience. Whether you have doubts for your everyday life. more and more you presume less and less doubt there is. Even though doubt might persist on a superficial level, and it is bound to happen, doubt, but when it is deep doubt, there is a certain conflict, such as in humor, and it's a humor.

[19:52]

It's a fact. That's it. For example, this afternoon or this morning when everybody is going to do the purification of the cross, and this is one of the predominant negative kinds of predominant of the condominium purification related to human life without doubt. You understand? And there is intelligence. Recall to me, in this culture. It's pure technology. Pure technology. So, the main point is that. So, that one is really in the mind. And it got put in a very different way. When Guru Yoga is going to practice. What is Guru Yoga, by the way?

[20:56]

It's a reliance. Reliance. It's trust. It's trust. Develop trust. And he should put it very intensely. We need, to be frankly speaking, even though we may have been in practice, but actually when we really practice today, it comes too difficult to do it. Santanvi Tansin Pintu. That you can view it there. You don't need to come all over the place to try to do that. That's the thought he had with me.

[22:06]

How to just rest in the... ...relation to the sun. Take the breath and take the breath out. Like a child, you know. and to meditate to enhance your view. Also, as I said, that meditation is like... Samadhi meditation is like a fire, but mantra is like the wind. If you want the fire to burn a bit, you can have the wind to help. See, the whole point of that is to wake in the view, to bring God around to you.

[23:13]

The reliance of that trust is really the heart to bring that kind of connection. I mean with you also, that's all. and you have a certain amount of you, but then from time to time you just, you get obscure. Then you sit here and sometimes you just are teaching this one. Another time it's a chanting of that. Sometimes maybe I'm kind of smiling, I don't know, something, but And once you're in that seat, then you want to and just twist it. You know what? It's Sava, it's French, you see?

[24:20]

It's French. But the Swiss, I mean, could the Swiss French speak French very slowly? No, Mr. Sava. Sava. What is the practice that we are supposed to do? You have a question. It's just too dangerous. Now, the rest of the understanding is the practice of local change. There is no other commitment. Many people ask, for example, I belong to this class, you belong to that.

[25:23]

I don't know what commitment there is. I don't know whether I can. There's no commitment. Except towards being a Jew. And you might say, well, that's very... There's no mantra to do. That's not so easy. at cancer number stress, less difficultly enough. If you swear it wrong, sir, you develop a certain kind of a routine, you know? You say, uh, uh, uh. And then one hour, you do, you make fun, you talk to your little girl. But really, yes, you can just, you know, you have a certain rhythm you develop in the house. You, you find your own tricks. No, you see, we just rest in the nature of mind, we do it, but it's just day, day out, same thing, resting directly.

[26:40]

It's good. We find we inspire all the time. And if we're just inspiring, then we have various practices. Any teaching. In some ways you might ask, what are you to do when you leave here? Not just practice, not just practice. But also listen to the teaching. To revaking the view. This is something that is very need to be done. I highly recommend, emphasize that. Particularly when practice doesn't bring anything. When you're trying to practice, it doesn't bring anything. Then listen to it.

[27:42]

Particularly teaching that you're not here. Don't worry, you don't have to listen to the one we're doing right here. There's choice. Just as in the Buddha's teaching, there is a choice. There is a choice. You may choose what you like. In the past, I always used to say, if you really, really have to make sometimes the worst of it, you are very operative, really. Very operative. Very operative. So you've got to be operative. to say, okay, you just want to take one of the, you know, he just wants to know the digital number, number one, number two. At a specific point, he said, this is at 39, this is at 58, and so on. And he said, you see, this is for this node, this is for that node, then he computed it with the computers. And then he said, okay, now I have to know which teaching shall I use to predict.

[28:45]

Get 643, and 5B, and the rest. Or when you see the training groups want you to do. Or when you see tripping groups want you to do. You study. You study, you see. This is called studying. Studying is not just reading it. Studying is applying. Someone looks for you, study it, apply it into yourself. See what works for you. Because all of us in the day, you don't have to be desperate because you've seen it personally. You can have what's so-called a personal interview. No, you don't have to. There's no way. What is interesting is that when you do have a personal interview, I won't say anything to you. There you know what I mean.

[29:53]

Probably people just want to hear you say that shit. For example, you know, people ask me, what do you do when someone is dying? You say, my father is dying. My mother is dying. Maybe some friend of mine is dying. Or someone has a cancer. Or someone is hearing a bird. What practice can you do? And in all this, just keep working practice. Practice the goodness and balance of God. Who is going to say? Who is going to say? It's the embodiment of God. All the disasters. All the... All the bridges and all the knots. To work is so important that you visualize, frankly speaking, your structure.

[30:55]

And if you can't visualize, fine. That also has something better. If you do visualization, you really secure your visualization. Then you can, that's just, that's the way you can evaluate, by the way. What defines a visualization work? either individual mission projects or your multiple practice projects. That's why you must regain the game. It's not so much counting, but maturing the rest. Like wine, isn't it? That old wine that we grew in 1978, 1976. All my days were equal of 1974, 1973, 1972, 1971. I don't know why I didn't write it.

[32:01]

It's an interesting story, isn't it? There is really a certain, very simple, people are saying the mantra. I mean, you take the rest in a second, right? And that, even that part, but you take the rest in a second, right? And you just keep saying the mantra. And then you destroy your mind with work, you see. Like you said, that it's very powerful. But I'm just that part, not the end. Anyway, so, if you don't do it, it's very much pointless. Being involved, you see, is very much involved in the role of the past and the future.

[33:09]

It's very much actually what the person is, but the living involved in the thought. It breathes life and inspiration into your practice. With that involvement, with that, You're waking by all kinds of devotion here, by you, is what's working. And unifying your mind, one with the rest, indeed, that capacity to merge in your heart. Just rest. It's another kind of, you know, there's no stress here. There's no struggle here. Try to really merge your mind. Just relax quietly. That's why also it's very good to hold the mother at your heart. You know? Like, for example, you know the video of Joe, where he said, he's always going to practice it. I always remember holding the mother at my heart.

[34:11]

And, you know, you really practice it. He used to say, it was the symbolic of bringing the blessings in. Each person gets a blessing. Isn't it? He used to always, in the evenings, sit there. And his mother would suck, suck, suck, you know? You know how to suck? Suck. He'd sit there. And he's always in deep meditation. Right. So it's instant. That practice of that, that sometimes when your view is not so strong, not so confident, requires a kind of practice called aralasthi, confidence, trust. In some ways, when we don't have the trust in ourselves, when we don't feel stable, then we look at the overdoers to be with us, to be with you, to give you the support.

[35:23]

Like, just ordinarily speaking, when you don't feel so good, you put your friend. It's what will happen if you love them. In shorts, in that kind of loving presence, in shorts, you remind me of potential. Even though we know we have great potential, we often really lose our confidence. We kind of waver quite a bit and then go down and get slightly depressed. You understand? It's very much that kind of thing. The way we can accomplish it in ourselves is through the Guru. You understand? Like, for example, the Guru Yuga. And he was teaching a text on Siddha, which had just appeared in publication. It was one that he would use. But to put it very simply, Guru Yoga has like several stages, three principle stages. First is the invocation. Invocation is, having invocation is invocation.

[36:25]

It's opening your heart and feeling its purpose. Not necessarily that you need to see it visibly with your kind of, like you say, with your naked eye or with your mind's eye. Not necessarily. It's feeling the purpose. Feeling it more. Feeling it. feeling you, your emotion, your feeling as being involved with it. And you call life through life, or you call work through life, if you have a particular connection, like with me, it looks like me, just like with some other hotel people. If you have that connection and that picture comes up quite naturally, then of course, you know, that very much, you know, let that arise. It is not necessary that there need to be an effort to actually visualize. Just to feel it by the mind, you know, and go for all of this. Or, and go for all of this in the personal episode. Is that it? And here, if you do the Guru Yoga more elaborately,

[37:30]

In this particular part, it's very much the kind of the, what I say that one assumes oneself in the form of Vajrayogi, which is in the form of the dhakti, which in essence is to assume one's own intuitive wisdom. And it's not only the woman, as you say, but kind of very receptive. Very loving. Sometimes men are a bit flimsy. Yeah, very soft, very soft. Now, these are modern methods, especially people who have gone through lots of healthcare. They go softer and softer. But generally speaking, it is said that the women have more difficulty in curing.

[38:34]

Do you understand? I mean, it's symbolic of that. It doesn't necessarily mean that women have it. It's only women have it. It's rather that we all have it. But we need to develop that aspect of ourselves into the wisdom aspect. So in a sense, when you assume it all about you, it's more assuming that aspect, which is more trusting. I think you understand. And also, here, I think it's important to put in this guru yoga that in the long journey, we expect very scaly. If you take a dream of yours, you say, it took great, very special for that. You visited your service in the Pongini for that. is to get the most spiritual comfort. At the same time, she sprints to the side. And in a sense, throughout her life, she was a perfect student, perfect. Not even an instant she had a doubt. Because of that purity and that complete devotion, that she became the vessel of these teachings.

[39:43]

So much so that all the Padmasambhava's teachings, there are three Nintiq, the three high-end trans-machines that are put into bed at the end of the boat. But there's another one that's called Nintiq, and there's another one that's called Memadintiq, and there's another one that's called Memadintiq. These three are gathered together into one long-chain flight, called long-chain Nintiq, to discover the origin of the Nintiq. So very much, you see, you can invoke first, so that in a sense, one is steering one's self in the form of the being, so it's kind of creating an auspicious connection. The German joke, this is one of his favorite lines, I get translated for so many times when I talk to people, and he always used to say, suppose you call out that your lover calls you,

[40:59]

Calls you by your name. Calls you by your name. It's supposed to be appropriate to take the name. So it's like when you call out a woman, say, that kind of, you know, that argument. You know what I mean? It means it's very close. I mean, that's one way. But you don't really, I mean, if suppose this particular idea doesn't grab you, You forget. Or simply you invoke this blessing and you open your hearts and invoke the blessing of All-Buddhists in the first place. And you invoke this life during the Seven-Night Prayer. And the Seven-Night Prayer, the meaning of the Seven-Night Prayer, can't be given in this Guru Yoga one also, but I have given a little bit more further one. which we've been going on correcting, correcting, correcting, until suddenly temporary present states rose.

[42:03]

That is one. That is radical. So you accept that prayer. And then, then you do the invocation. One, two, three. One, two, three. And you do this three times, and then you can see that the wisdom of the world will change. If you're doing visualization, the wisdom of the world will change immediately with what you will be doing, the practice. But I don't want you to just feel this presence actually. It's right there. You've called it in. Something is coming. And then the main thing, by the same amount, you create a very strong connection.

[43:05]

The connections become deeper and deeper. The matter is deepening inside. That's the whole point of the mantra. It's deepening, maturing with us. in making the Y grow X. You know what I mean? And when you do that, it's not necessary that you actually realize that, though there are meanings of the Vajra Guru Mantra, what you originally, you and I, Padmasambhava, explained the meaning of the Vajra Guru Mantra to you, you see, for you to get relieved to the great doctrine called Kalamitra. That we've made, actually, the meaning of the Vajra Guru Mantra, the chakra is the chakra, and Kalamitra is the chakra. And then there's also . The same text appears in this . But actually, whether you actually remember the real meaning or it doesn't really matter.

[44:12]

In many ways, you have the meaning, the significance, and the depth. But to put it very simply, the Vajra Dhammata Omahona is the very heart essence of the Buddha. It's like, even though mantra appears in the form of letters, and syllables, and sound, but it actually is the heart essence of the Buddha. But the Buddha appears in so many levels. They appear in the form, like this form. They appear in sounds. And they also appear in talk. So that in a sense, because they have a limited capacity, they can manifest on all kinds of things. They are not limited like us. So that tells us to say that mantra itself is very hard, so much so that when we practice the mantra, Continuously, when the mantra matures, when the blessing of the mantra is mature, then sometimes the mantra can actually transform into actual practice of mantra.

[45:17]

It actually through the practice of mantra, the vision of practice of mantra, is blessed. You understand? That was the mantra. represents the twelve main teachings of the Buddha, which are the harvest of the eight four thousand dharams, teachings of the Buddha here. And the chapter antidote to the twelve interdependent origination means that in a sense that the has the same benefit as saying the whole world especially in the eastern culture, like Quebec, of the Himalayan legions, with a tremendous emphasis on the faith of the merit, with a tremendous merit according to the sacred word of Buddha, sometimes the family of the community of white monks.

[46:20]

to say that a disciple wouldn't do that, especially on times of auspicious and holy months. And then they'll have a festival who don't take books and go around with a kind of blessing. So there's a tremendous emphasis paid on, for example, on the blessing that is attached to the discipling work that we do. So if you were to see it from that point of view, saying, oh, well, it works, it's the same thing, it's the same thing, who would? Is that correct? So that, in a sense, the mantra is really, you can't think of it. It's like a hot knife. And when you start thinking about it, you can't think of it. What you use, you might want it, and resting in the Vajra sound, in that sound of the Vajra. That's the exact input. Sometimes that's what's called the Vajra, the sound of the Vajra.

[47:23]

You make the same principle if you listen to the sound of the Vajra. Or, for example, the Vajra group, just simply resting in the sound of the Vajra. And then, you see, you can almost let your mind soar. S-O-R-E. But S-O-A-R. You know? So, thank you very much. I love you.

[48:40]

I love you. I love you. Keep the VHS at that quad. All right, that was just almost like really having the youngs in the view.

[49:43]

It was hard, but your fantasy of marriage was hard, but that kind of truck was simply saying, as they're not in their world, it says, different world, but it's just so different. It would be hard to send a young man to a village or not to go. You are the embodiment, the compassionate blessing of all Buddha, the only protective being.

[51:12]

My body, my possession, my heart, my soul, the love has touched my spirit. From now on, from now on, I will take it back to you. In happiness or in sorrow, in the circumstances good or bad, it's just the higher truth. I allow you to keep open. So, you know, you keep well. I love you. Basically. We are athletes. You have to have that trust that you're happy, that you're sad, that you're in a very good situation, bad situation. That kind of debt. That's what trust is. You're not ready. You have to come to me. You know what I mean? That's what trust is. In fact, the way I told you this may come to you. And then I'd like to mention again the book that I saw in this picture here. And I can inspire people to hear this. I don't know if it was in Paris.

[52:15]

I think she was just saying that, you know, in a place called Paris, they used to get people. They used to stay there, so they could stay when it comes to Paris. And I'd get just going to Paris. I'd come back, and I was sitting on the chair, looking at that. I understand that this, you know, we're talking, I was talking about this thing, the thing, the platform, I said, my name, Dr. Gisbert, that's my goal. And it gets into great things. The time you're asking questions, you may get a kind of, how do you say, you might get a reply, an answer, but you need to really reflect quality to get a really good answer. But there are times if you, at a certain moment, if it's really the right moment, the response of all is destroyed. That's really, really fine.

[53:15]

I remember saying this about Guru Yoga. You can't be quite as part of this. And he said, oh, yes. That's the right thing to do. Even in the very talk you must talk about it. They used to sleep, but not only when you sleep, you know? In your sleep, then you somehow get kind of, you know, roll up like this. You roll up one side, and you get... You do that, isn't it? It matters a lot, doesn't it? And people have noticed, people who are always at, you know, people's disciples or sitting close by, that all of a sudden, every time you woke up, you would go, you don't go. You don't go. Just every wake moment, immediately, it's good.

[54:16]

Like in a sense that, in the media, the master said, when you wake up, your first thought is, But when you go to school, that's also the whole day, the cycle of day and night practice in Dokcheonpo. You get to rise up, and eat. Not only at night, he's taking his meal out. Then in the morning, he takes a pirate lift after his breakfast course. takes a private lift, which is the central channel, the outer, goes up there, and comes to the head, which is the mother of the great bliss, becomes the dentist's great offices. Now, compared to Stuart Larkin, care for Tom. There he sits in control, and look at how your thoughts land, and emotions land. Sometimes it's very good, you know, that if you really think of his presence there, wherever you go, you know, going on job hunting, or looking for houses, or anything you do, and through quests.

[55:30]

I mean, there are many stories in the past of, in some of the great master paths, like Sakya Pandita, for example, with his debating of the great Hindu scholars. It's quite a crucial debate. and the man just sits there and says, think of me on your, knock down your shoulder. There are such stories. So the Vinha says, visualizing your masterful materiality, all such crucial moments of your life, it might be quite, I have to say, quite painful. I always practice when I apply. This is what Kala Rudraji always told me, that if you travel so much, You must practice whenever you fly. I already missed the advice. But whenever I fly, I practice. Whenever I land, I practice. Whenever I go to immigration, I practice.

[56:30]

It really works. Just recently, I was down in the tunnel. There was a kind of lava... And it really works. At least give you the confidence. So anyway, what the part of the story that we take food with. Then at night, when you go to sleep, it comes into your life. Like if you don't need any guru yoga practice, in the morning when they call you in the morning, they say, glory to the Lord, the Lord is in the crown of my head. And at night when you go to sleep, or at the end of this guru yoga practice, glory to the Lord, the Lord is in the depth of my heart. Look upon it with grace and great compassion. The Lord is in the crown of my head.

[57:31]

I remember the one night recently, After I finished the retreat in the province, I was traveling at night. It was a kind of a full moon night. And I was driving at night. There were three cars, one of them we were driving, two soccer fans. I was with a musical friend, and I was with a student of mine. We asked him to come with me to our library. So then we were driving down, and it was a beautiful night. Really extraordinarily beautiful moon. Right inside, my erosion was very much expired. And you could see the glass of music outside. They told them about the best ones. And it's good for some. It's always good. And then also there are some friends of mine too.

[58:32]

They were really talking in their hearts. Calling their hearts about how they feel. The doubt. How they realize that even the doubt is no way to run away. But they were saying that they doubt, they hesitate. But it always, in a sense, it's just one's trip. I mean, they said that, after it, clearly, they were saying that, you see, you feel that you can run away, but you can't. Because there's no way to run. It's like running away from a skunk. No way to run away, because no one is chasing you. You know what I mean? That kind of thing. Suddenly, but then in the beginning, when you're down from teaching, there's a kind of hesitation, as though there is some kind of ego.

[59:33]

Then later on, it was you. So this man, he was telling me, he's been a therapist. So the process of sometimes working with motion, sometimes they hesitate, so it becomes more . So he was . Anyway, so we were talking about it. And I just . But not so much because it's time to go to school or something. And there was someone who was another student of mine. He was so happy and he was completely sleeping away there in the back, snoring. And just sort of driving again to continue with practice. And one thing that kept coming through, continuously this blind, you know, may of blessing, you know, May your blessings continue this way.

[60:49]

In this life, in the next, in the next life, guide me with your compassion and grant your blessings continuously. That would grant your blessings continuously at all times. It's something that I really had to say. I began to understand the focus. In a sense, what we're trying to do is continue to flow like a stream of rest. Because our mind is lost. Our being is just a stream. In Tibetan, you know, one basically goes around, gyup, gyup. Gyup is a stream. Because we are nothing but a stream of thoughts and emotions that we go through. You go through a stream. You understand? Sometimes the stream is clear, sometimes the stream is not. It's part of that stream. So that stream can be affected with the blessing. But that's really the erosion of Guru Yoga. It's affecting the mind stream. And in a sense, the blessing very much, it's quite incredible about the blessing of Guru Yoga, that it actually has a power to transform you.

[62:00]

It's like suddenly your ordinary thoughts kind of momentarily cease. You know, when you really have blessed guru yoga happen, your ordinary thoughts really cease. They kind of work. They normal work. They cease. There is a deep, deep resounding sense of peace and awareness. And awareness is kind of profoundly within. When one has to see all of one's emotions, one finds the rest of the contentment. One finds the deep sense of blessing. And in that deep sense of blessing, then the view begins to blossom. That's why Shakyamuni Jain, Richard, he says, he says very much, he says, It says, in particular, it is vital to put all your energy into the Guru Yoga, holding onto it as the life and heart of your practice.

[63:12]

If you do not, then your meditation will be very dull, and even if you make little progress, there will be no end to obstacles. Possibly it is a true and genuine realization that you want to do the mind. Not possibly. Therefore, my favorite prayer is the Uncontrollable Rosh, after which the great blessing of the Muslim mind will be transmitted. Therefore, I pray with the unique realization beyond words, born deep within your mind, as Lama Sarabhaji declared, continue to flow of relaxed feelings, continue to flow of inner experience, continue to flow of the samadhi metta, which, though there are many such words of advice, yet where can you leave the relaxation within, to the rest of the mind, if you could bow and stand. I repeat, that the kind of the variousity of the view That is the way to do it. To understand it, but also to see very much. But that's the essence. Particularly we have in our heart restlessness and the suffering of the people.

[64:34]

Really, suffering is in the heart. That's why the Jews call it the Lama, you know, having purified the great delusion, the heart's darkness, the radiant light of the unrescued sun, continued to rise. That darkness in the heart, that heaviness, that frost everywhere. You know what? The guilt we have. And this kind of all the khandha things are accumulated in the form of same mantra. And these are recurred very much so through the Guru Yoga. And through the Guru Yoga, not in a kind of an ordinary sense, but it's a panical tribe. with a genuine devotion. When you begin to realize that all the laments and all the goings-on is no accident, nature wants to know. That kind of recognition is what is called hunger to do you. That kind of recognition in that state in which you start saying, oh, I don't want to ask, but here you find one.

[65:36]

That incredible thing is you will progress so quickly That's you, you know, just, that's what the American expression, you have to see. But there's a medical expression, isn't there? You know, if you, you just, you know, you close your eyes, you get that, what's the expression? There is a very good American expression. You know, babe, you know, huh? That's not, that's not, that's not, huh? That's good. No, but I told you. You kind of know, you know, it burned this way. Basically, it went so quickly that I just kind of completely surprised you. No other way? No, no other way. It's a little bit better work. I know there's a particular expression that doesn't come from my mind.

[66:37]

It's a very nice expression. Before you even know it? Not before you even know it. That's so dramatic. Put all that in your good expression. How did you get it in an instant? You don't know what blew your mind, do you? You don't know what blew your mind. You don't know what blew your mind. You don't know what it is. Sometimes you use the expression. You know what it is. Suddenly you just, you know, you just, you've got to, you're yourself a survivor. That's something important. Suddenly you survive yourself. Then say, you must surprise yourself.

[67:37]

That's very good practice. Keep doing it. Then life will start to excite you. Keep exciting yourself. So anyway, so this is guru yoga. That's the way of it. Then the second thought, which is when you reach to the peak of this practice, when you come to the conclusion, And what you do is you come to the forehead and you're going to take the syllable from the heart, white, orange, blue, red, blue, more. Finally you can visualize it in the form of a syllable or just white, red, blue letters. A boring lesson about the scriptural knowledge comes at the entry of three centers. It purifies the body's scriptural mind. You are invited to subtle channels, as well as the prana and your hindrances, your aim.

[68:40]

That's why he said, What place did it sit at? It was a symbolic pleasure. It was a pleasure for me to be able to speak to that man once in a while. It was a pleasure for me to be able to speak to that man once in a while. It was a pleasure for me to be able to speak to that man once in a while. And God leads. So I have taught the practitioner he's supposed to do each gate at this kind of Aishika lineage in order to leave out the Aishikas. So there's this kind of receiving of the guest, and you don't have to switch. You don't have to do this. You know what I'm saying?

[69:44]

The very core of this is to fight. Like I said here, In guru is that who wish to bring the jewel, granting all the qualities of realization, a father and mother giving their love equally to all sentient beings, a great river of compassion, the mountains rising above worldly concerns and shaking by the winds of emotions, and a great cloud filled with rain to suit the tolerance of action. It is really beautiful. cloud filled with rain to suit the tolerance of passion. It breathes the equal to all the Buddhas to make any connection with him, whether through seeing him, hearing his voice, or remembering him, or being tapped by his hands to lead us toward liberation. To have full confidence in him is the sure way to progress toward enlightenment. The warmth of his wisdom and compassion will make the awe of happiness and release the

[70:46]

And then you see, at the end of the empowerment, what happens when you receive the blessing, then finally Guruji either going to dissolve to you, or you dissolve to Guruji. Because once you commit that, then you no longer see any separation. You suddenly realize, you wouldn't see, it's not the nature of your mind. The root part is your mind. Just in the realization that Padmasambhava is your mind, what no longer there is actually you as separate from the world. It's no longer a separate. In the realization of death, what is simply surrender and rest in the state of the non-dual consciousness mind. And that moment, the Junotio said, Lama, do you know who comes around with me? Recognize this as the Atsuba, but only as the Atsuba. And this is the bad news. Lama, you know, three years later, he told them that they were going to get tired.

[71:55]

He used to say, tired, and tired. He used to say, tired, and tired. Sometimes in Dzogchen, there is a very simple form of guru yoga. It's called, after the Y-up. According to the Y-up, even just A is good. A is good. A. You said A. Like for example, great Dzogchen master Vinayaka, he doesn't do A, he always does A. Just A. So that's why the R is that . Just that R. It's very interesting. One student of . He had cancer of the teeth. She was the son of . And she said, Tony, it completely changed him.

[73:02]

His cancer just told him, when you practice, just realize how hard it is. She did that. Suddenly, her whole practice just kind of, you know. I mean, she has done a lot of practice. She's done all these, all these projects. She's done all the work here. She's done all these things. Suddenly, she's like, ah, this is really good. Then she really began to do something in Dzogchen. Then she began to be interested in Dzogchen, and began to practice. You understand? I will just be mindful. Ah, he said to me, the mother of all Buddhas, all the Buddhas of the past, where she is now from now.

[74:05]

So like, you see, so in that final part of Guru Yuga, what I have seen, third page Guru Yuga, third page Guru Yuga, and final point is Guru Ching, Guru Yuga. If you realize, you hear it quite fast. clear being is not just restricted to Padmasambhava at all. It's your Master, Buddha, Medaripa, Guru, Vedanta, Buddhas, everybody. All are at least one community. All the victorious Buddhas, all the Buddhas are one in the space of wisdom. You see, in the expanse of the wisdom, all Buddhas are one. They are welcome to keep it. In the depth of the expanse of the wisdom, called Janadattu. This is Janadattu. This is Janadattu.

[75:07]

Janadattu. And Janadattu. In the wisdom, all Buddhas are one. Very famous quote. In fact, in some ways, that can be also a very good answer to when you start talking about Dzogchen, because the question arises, and the Buddha teaches Dzogchen, because it seems historically Dzogchen is not developed. But here the answer is developed, and you hear all Buddhas are one, So that's why we say that teaching the Buddha is a good Buddha. So we can, it's much more, how to say, you extend much further the historical analysis. Extend it way further.

[76:07]

In a sense, even though Buddha, there's no historical, how to say, of Buddha teaching the doctrine, Buddha taught. Buddha's The heart, which reminds you. Because in a sense, there are two Gs, not A2. So does this make your practice clearer? Is it clearer? Let's make it clearer. The main thing is gluteal. Make it gluteal. And you keep on practicing. Remain simple. That's up to you. No time for you to practice. Just agree with me. Just chant out the name of the Lord. Amen. And sound of the heart of the Lord.

[77:12]

Amen. Even when it's charmed, it has really resonance. It's like a doctrine being charmed. Just to incorporate your life, just hang loose, and just charmed up, just let it rise. If it's deep, it's melodious, it's soft, and using very much the breath. And it has also a very powerful effect on the central body. vital entities, is that it actually, as you say, purifies, opens the soul.

[78:16]

It purifies. So, that's making your mind much more receptive. And we talk about healing. This is it. In some ways, there are many different practices, but if you look into Buddhism, there are so many practices you can. There's no really any two. In fact, once it was settled by somebody, it was in Dordogne. It's not just plants. We had also used a scalpel. And we kept our seeds. And we used to live in Europe. And so once it was at one-star retreat, there was some, the French actually quite emotional. Yeah. They were tearing people up. But there are sometimes the same, you know, you see sometimes the same type of people come, asking the same question year after year.

[79:21]

People who don't really practice, they just float around, what I call tourists. There are some of them who float around. And so, one such person kept on going to the slum with dogs. and the last one had one practice to do, went back to the Laha again, another practice to do, went back to the Laha again, did another Amitabha practice, another Vajrasattva practice, another Vajrasattva practice. So I went away and said, you shouldn't go anymore, because you've got too many practices. Oh, you've made more practice than you've got. In a sense, if you look at it one way, there are so many different practices you can do. This practice, that practice, this practice, which can sometimes be a little bit of evasion.

[80:26]

When you're doing this practice and you move to the other side, you switch on the devil. When you switch on the devil, you're not finding any stability in that practice. It could become a problem. But in reality, you see, you don't have to resort to many different practices. You can find all this in one, that in the Rigpa, every practice, every practice, like what the moment took yet, what to eat further, the motion of thought, Now, since it was mentioned in the brochure that I'm going to say something about healing, maybe I'll just add a sentence or two. It feels, if you talk about healing, this is a little bit my approach. In some ways, you see, in some ways, in the, what do you say, in the different, if you look into the different details of the different masters, accession to tectonics, great tectonics.

[81:31]

If you look at the Dhamma, there are many things that are very similar, the world that, but there are certain specialities in each of the practices, special So in some ways, I feel this particular practice that I am doing, which I keep on giving to people, I find it is a particular, I find it to kind of reveal something better. And this is something I keep giving, this very simple practice of going to, in which all the practices, Like, for example, when you look at Guru Rinpoche. Guru Rinpoche is holding in his left hand the skatpa, the kingly, the child of mass, the mass of long life. And in his right hand, he holds the light. And it will be more touchy, more peaceful. This will be more of subjugating, all perception, all existence.

[82:33]

Then in the reason, you will be more of that. But this one, I normally teach, the approach that I take is that I use very much this image of partnership knowledge. I give it to you for those who have not had it. This is actually an image of Padmasambhava that was made in the Sarnia Monastery, the first centre of Tibet that Padmasambhava established. And in that, they made this likeness of him. And when it was done, Padmasambhava came and said, oh, this really looks like me. So he came to be known as the Buddha. And afterwards he blessed and said, this is the same as me. In Tibetan, the word na-dra has two meanings. Looks like me, same as me. Oh, in English too, same as me. This is same as me. It looks like me and same as me. So this is the original image I have.

[83:35]

I spent one whole month in the presence of this student. It was quite extraordinary something. I think it was the one monastery I remember so vividly in that chapter. I went to that monastery there in Tennessee. And the child enjoyed it so much because all the frescoes that she painted, the light she put on, it looked absolutely like a dream. It's like reading comics. All of the students, mothers, did that. It was incredible. I hope some of these frescoes still exist. In fact, there is a bit related. We didn't have no people to tell us about doing a retreat in Samye together. We might do a retreat maybe in Samye. It was still quite extraordinary.

[84:37]

We didn't make any plans, but when we had arrived in Samye, They write the dhokshinam, dhokshinam, all the great dhokshinam. 35 times. It just happened that way. I remember my master probably was so suspicious and they were all so happy. Almost everybody was in tears. And we spent a whole night there in the presence of the lineage. And we did 100,000 chokpas. during the daily practice, and in the evening, every evening, I must repeat, every evening, repeat, repeat, repeat, repeat. So, I remember this to be vividly, but unfortunately, it was destroyed. And that, fortunately, photographs, and only one photograph, by the Queen Mother of Sydney, and see only the original negative.

[85:39]

And I will make copies of this. In fact, this is the image that I have spread all over the world. And by now, I have spread 100,000 things all over the world. And sometimes it's quite interesting, you know. Sometimes, when you touch so many people, how can you tell what the people are doing? And there are many, many activities throughout Europe, and I think I always give people the same. Because sometimes, you see, people don't have time to come for a whole teaching. Sometimes for some people, one talk is enough. Something that really touched me recently, some of my European students come to me and say that their mother came to, I give talking so much in Paris, in the US. I give every year one talk there. Last talk I gave there, All my students bring their mothers and fathers, and everybody brought their, all of them, because Sobong is quite exceptional.

[86:43]

Sobong is so, they've got the university popular. New people. And so, and something quite extraordinary, you see, people to tell me that their mothers or their aunts, their grandparents, But we teach, and since that time, they've been trying to practice. It's so cute. It's so wonderful to hear that they've been trying to practice something. And some of the people have told me that just one topic comes from their minds. They are all weak. So that sometimes, you see, each thought idea resolves to include this image of Guruji. And that's what we talk about in Germany. I tend to be doing more in Europe recently, particularly. So, it was something that happened in Europe. Anyway, I saw this image about myself.

[87:53]

And so if you use this particular face, when I also saw this image, not only image, this picture, when I saw it, the face really, it's quite odd. If you just look into the face, into the eyes, the gaze about yourself, look into it, it really inspires the view of yourself, the state of ego. Especially When your mind is rather scattered and you want to find concentration, you just gaze and your eyes are quiet. When you bring focus. You understand? So his face and his eyes are focused. Then he was lying on the road. And his left hand he holds the skull. Now I begin with the left one. The left one he holds the skull. The skull is called the mandala of the Buddha, and the skull is the neck.

[88:55]

The neck is not bad. And in that is a little vase. The vase is not bad. It's the mandala of Buddha, any type. Also, it's sometimes secretly said that Mandara, which is also the spiritual inspiration of Guru Mahārāj for a long time, it's also this Mandarava can be visualized. In fact, the vase is the Mandara, or Buddha. So that particularly, this This is what you invoke, is when you feel that, for example, for your long life, for healing. especially if you feel like heart problems. This is very good for heart problems. And Master Dhamma can teach this for heart problems. He actually taught Dr. Thogga. You know Dr. Thogga? He's a disciple of mine. He taught Dr. Thogga how to teach people with heart problems the 5% practice.

[90:01]

He did. He invoked him from you. And you said, oh, what about that? You must listen. He invoked that. and the nectar overflows. Nectar overflows, it comes into your central channel, and into your heart, and fills your heart with this nectar. Transforming the suffering into bliss. Clear? Then you see, from the point of view of the practice of long life, it's very much that when the nectar, you see, when the nectar overflows, nectar is it? It's the nectar of long life. the very eschatopathic symbol, the compassion that goes throughout the bodhichitta, comes through the central channel, goes through all your channels, all your channels, really transcending pure consciousness, and cold making your end, restoring your vitality in the last process.

[91:05]

Very nice. that the long life practice is actually what is called provisional CD practice. But actually, if you relate to the guru, you can be a main part. And whether you stay long life months or not, just the thing . Black is the fiction. If you just keep saying, and from the nectar, that is from the Manga of the Buddha, Anitta Yuga of the Manga of the Buddha comes nectar. There are many long life practices according to Anitta Yuga, according to Hong Kong Gapo, according to Manga of the Buddha. There are quite many different fictions with thousands of different long life practices. But the essence of that is, from the Manga of the Buddha, Anitta Yuga, the nectar of the Buddha, and coming to you does coordinate on your life, the story of what life is like. In a sec. Clear? What color? Uh, white. Like a light black. And typically, in terms of viruses, it's very much like

[92:14]

I normally teach this in Russian, but you can read it by somebody. It's like the compass. It purifies all your illness in the form of past, bad luck, and truth. And all the destructive emotions in the form of scorpions, snakes, whatever you like. And delusion. And three points in the form of soot. Soot, you see? Or exhaustion. Especially, we have so much poison in this. We really need to purify our body. I think this kind of practice is really, really healing and protective. Of course, one should choose any kind of health care that is possible. You must use your skills. But at the same time, if you do this kind of practice, practice helps any medical or any care therapy people, whatever care you take, you become more receptive, you're more responsible.

[93:22]

Because sometimes also healing is carnage. Sometimes also it's important that we all have a carnage doctor. It's very interesting. It's not necessarily a carnage doctor is a famous doctor. It's a very ordinary job for the two of you, just let me come, we can deal with you. Calm it down. Calm it down. Then, the right hand of the Vajra is more for wrathful supplication. When you feel there is a very strong negative that is obstructing you. with a strong power in there. Because actually, negativity is nothing but your power in there. The Buddha says, delusion actually doesn't really exist, but delusion is only created by one's fleeting thoughts. But yet, I trap them into the space of lockdown. So, but if you do live, you see that there's a negativity in you, because you're like a little devil created by your mind, but if you really did come forth,

[94:34]

And this is real and strong. Then you need also to just skip from your practice. In this you can get a different world, which is Vajra comes tremendous spark of fire, or rays of light, or sparks of light that burns at all. Like there is a picture here of Vajrasattva from his hands, tremendous fire comes up. Tremendous fire comes up, burns at all of him too. You understand? And if that is not sufficient, then you can think of tremendous parts of fire. And from the parts of fire, it's got hundreds of thousands of watts of heat, but much power. I have to hold it, and it completely goes in and destroys everything. Particularly in terms of like illness, like cancer. I find this is what I've been teaching lately, is that if you consider sparks of fire, nothing but yourself.

[95:37]

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