The presence of the rikpa is not some kind of personality you hold to it, it's not something you grab to it. And its level is extremely profound, extremely profound. A person has been provided the whole nine jnanas in order to understand that level, and which we have discussed in the last couple of days about the whole different stages. Maybe we haven't gone literally word by word, but we have covered a great deal of how to approach, and how we get the basic sense of some kind of wisdom, some kind of getting into it, and how to work with that. Getting into it, and then once you get into it, even you don't dwell

[01:10]

there, you even let that go too, which is some kind of absolute letting go. You just do it here, and you just let it go here, right here and there. It doesn't have the future situation or the past situation. It doesn't take any credit, it's a cash system. Right here, cash, no credit. Just like that. Something like that. You say, have some tea? Could you come and have tea? You just say, have tea, right there. It doesn't have that kind of fantasy at all. It doesn't relate to the fantasy level in that sense. So, that is our

[02:15]

basic fundamental nature. Basic fundamental liberation, cutting that deception, is the very wisdom mind of all the beings, which is called the Buddha nature. In Vajrayana, it is called the nature of Smantrabhata nature. But while on the practice, while working on the situation, a student will experience the whole dimension of different gross and subtle personalities. It's not that the moment you are introduced to the essence, you will just get the essence. No. You will have to go through the whole thing, from the very level of what we would basically describe as the desiring, then there's formless, the formless. These are all mind situations, different mind situations, different levels of gross

[03:16]

and subtle, different states, which a person experiences. So, a person, the level of the, one has to transcend the whole existing situation mind, which is first we have to begin with the desiring, because we are in the human realm. The human realm mind is called, human realm is called desire. And particular, particular, out of all the passions, the particular passion in the desire realm is desire. Some sense of desire is stronger all the time. There's some kind of dissatisfaction all the time happening. Something we have, you want and want and want and want, and it never ends. That's the particular desire. And that's the general thing of the whole desire realm. And the particular state of the human realm is some kind of suspicious. We're always suspicious. And that's the basic, basic neurosis of the

[04:16]

human realm. For gods, it's the pride. For demigods, it's the, for, we're talking about not the god, which is told in Christian tradition or in whatever, we're talking about the basic desire realm. And then god realm is pride. For jealous, god's realm is jealousy. Demigod is jealousy. And for human, it is doubt. There's some kind of cunningness all the time. And that is the basic neurosis, which I said, we, our deception becomes so cunning on this particular existence of karma, where a person having that kind of notion that able to, able to appear as a human being, able to function as a human being, there's some sense of neurosis. And that particular neurosis is that being the ordinary human being, one has that, some

[05:17]

kind of cunningness, slippery all the time. Either you bring, you know, you try, who you are actually doing that whole thing, you're slippery, you're cunningness, you're not doing that to nobody, you're doing it to yourself. Of course, the other person also, your family and friends and your whole world affects by your cunningness. But basic, basic victim is your own mind. So you are the, when you do something, actually you're doing it for yourself. So, so therefore, as I said in Vajrayana, the principle of Vajrayana, you are the center of it. So something you do, that's the main difference. So you don't want to do something unfriendly to yourself. You create that friendship on the Mayan level, you know, that you don't want to put yourself into that neurotic, neurosis and into the deception state. So therefore you raise the great vision, you raise the brightening, you raise the, like the sunshine,

[06:19]

you raise the, you inspire yourself on the path of enlightenment. You don't put yourself, you don't want to put yourself into the pitfalls of samsara. That seems to be the main true friendship, begin to take place when that suspicious is recognized and when you're willing to work with the suspicious. And that seems to be a particular problem of the human existence. So a person being introduced to that, you know, that person have a lot of preparation. Of course Dzogchen is not something you don't know anything at all and you just get straight into Dzogchen and you just do Dzogchen without any preparation of the Hinayana and Mayana. You will just get spaced out. You just don't know where to begin. In previous practice there is something to begin. Either you look into some kind of target. That is the resting point. The reference point is the resting point, skillful mean. Skillful mean works with some kind of reference

[07:24]

point. If you don't have skillful mean then what happen is we get fixated. We get absolutely uptight and fixated and there is no opening taking place. The thing is there has to be some kind of skillfulness. There has to be skillfulness and wisdom, some kind of getting into that situation. Not really kind of, not really cutting, which is actually at this point is cutting that cunning mind, cutting that slippery mind, which is the wisdom. And who cuts it is the skillfulness sees the situation and the wisdom and jumps into it and the skillfulness works with that. Some kind of coming together situation is that. So a student has some kind of resting. The student has some kind of resting. And therefore I said to you, sometimes if

[08:28]

you get very, very tired then leave the meditation. Leave the meditation doesn't mean that you are absolutely out of touch with your practice. Leave the meditation sometimes means it is part of your practice too. Because you are not giving yourself to your neurosis, skillfully, you know because as I said the discipline which is skillfulness seems reasonable because when you kind of go up, when you feel very uptight, at that time you just loosen up, the whole thing kind of goes away. And that seems to be very skillful way of working. But you can't just let that happen all the time. If you just let that happen all the time then it is just a little bit of difficulty and you just go up. Okay now that is the skillfulness I go. And then you spend like five hours and then you come and sit for two minutes and then you go. That seems to be very unbalanced thing to do. It doesn't make any reason. After

[09:33]

some time one can absolutely get addicted and absolutely get, again your wisdom has not been built. There is no pain without gain. We say there is no blessing without some kind of practice. As I said one who doesn't, one who is always attached to a little happiness will not gain the big happiness. If you read the history of all the great Mahasiddhas, all the great enlightenment, they didn't got enlightenment just being in a soft bed and you know every day getting indulging into their neurosis and deception and thinking someone will come and take care. It has never happened. Never happened. And it will never be in the future and it's never now at the present. Some kind of skillfulness has to grow and the whole thing is so wonderful that we can do that. The whole thing is the greatest

[10:36]

wonderful thing is we can do that. And everything is so reasonable. And we are not condemned to it. Nobody else condemned to it. And if you don't do it, it is our own bad luck. And if you do it, there is something very reasonable and things seem to be quite reasonable. You know, things seem quite reasonable and you can do it. That's really the wonderful thing of it, which has been provided to you on the Vajrayana level and the Hinayana level and the Mahayana level. So the student does experience all kinds of mind situations and the mind situation projecting outside on the Jhanas. Now Jhanas means experience actually. Experience. So it's not something, you know, people say, oh first level of Bodhisattva Jhana.

[11:41]

First level. You almost project that there must be some place somewhere outside the world where there is all the Bodhisattva levels, like one shelf to the second shelf and the third shelf and you kind of keep, you know, walking on those shelves. If that was really the case, then NASA must have gone there, you know. Astronauts. They must have climbed all those shelves one by one. The things are not like that. The whole Bodhisattva stage means experience. The whole thing is experience of this mind, whether it's deception or getting less deception or getting open up. That's the whole experience. This is a vivid experience. This is something, a powerful experience we have here. No matter how you, whether you're dealing with your pots and pans or whether you're driving your car or whether you're, you know, eating your food or whether you're in your bedroom, the whole thing is experience of that situation. The whole thing is experience of that mind situation, the life situation.

[12:44]

So a person, while working on the experience, a student or a student, one who is committed to cut through that deception, works in the Atok Shindhong. First one sits and one sits and one watches the mind. As you begin to watch your mind, you begin to see the vividness of the mind. You begin to see the colors of the mind. You begin to see all kinds of situations arising from the mind. As the situations are actually, doesn't mean the situation never arises in you. The situation has always arisen in you and that's what you're seeing here now. You're seeing here now. So the level of seeing, the level of experience grow more and more deeper and more and more in different facets in meditation. So person, the whole

[13:55]

thing where we see is the display of the deception. What we see really at that time is the display of the deception. First the display of the mind, very good, it's powerful. And you keep on doing meditation, keep on doing meditation, then after sometimes, you know, you get, you get, you have really worked and you feel kind of a little tired, but at the same time you reach somewhere where you feel very rested. Absolutely, the rest, the kind of rest, the kind of openness, the kind of experience which you have never had before is now happening. There's some kind of celebration taking place. So actually at the end of each, each yana's journey, there's a great openness, great natural rest because you transcend that particular, that particular deception. So that's the level of yanas, how it is, it has to be put in some clear reference. Otherwise if we say one billion yanas, you know, we would never understand.

[14:57]

So to make it clear, compact and clear and precise and easy to recognize, it has been put into nine yanas. So we could say a person transcending each yanas does experience some, a great deal of openness, a great deal of clarity because of a great deal of confusion has been, from one has transcended from a great deal of confusion of personalities. The things which seems very, very, very difficult to you before doesn't seem to be very difficult to you anymore. Things seems much lighter, there is much more promise, there is much more clarity, there is much more actual situation experience happening in your life. And then, then that, now the whole thing you're working is deception. So the, actually the whole nine yanas is coming along with your deception. The whole practice in Dzogchen, the whole experience, whether you have a clarity,

[16:02]

whether you have a blissfulness or whether you have emptiness experience, the whole thing is coming along until the person has transcended, working with this deception. So that is, at that level, the skillfulness and the wisdom is the only two methods which is able to cut through those very fixated frames of, into the space, very fixated frames of personalities. That we have kept, kept, maintained, maintained one after another, one after another, that's those existence, the maintenance of those existence, personalities. However, the personality of bliss, personality of empty, personality of any type of deception, one is able to, you know, if that wisdom cuts through and the skillfulness, absolutely able to liberate that. The wisdom and the skillfulness together, it's not the wisdom and skillfulness

[17:04]

separate, it comes at the same time. So, so now at the level of your meditation, level of your meditation, you need a some kind of very strong, in the Dzogchen lineage, in the Dzogchen lineage, there is the blessing of the lineage, it's called, the blessing of the lineage, which is absolutely directing from the fundamental clarity, shining through the whole path, it's called the blessing of the lineage. If a person lacks that connection of the shining through of the lineage, which is the main, you and your Vajramastra, you know, that holds the whole lineage there, you and your Vajramastra, as if there is some kind of disconnection happening into that, then there's a very great

[18:05]

possibility that the student gets stuck in some way, in the middle. Because your Vajramastra your growth, let's say the student experiences some kind of realization, some level of realization. And then the student thinks, oh, now I have absolutely understood and there is nothing particular now between me and my teacher, sometimes. Oh, there is, I understood something and now I can just handle those things, it doesn't seem to be very important to me. At that level, what will happen is like, when Milarepa's student, Rechungpa, Rechungpa, he got pride one day, thinking that he was, you know, he is very powerful. Rechungpa has the power of fast walking, what you heard, fast walking. Fast walking is like

[19:07]

10 days, 15 days distant, in those days there is no cars, 10, 15 days distant you can make with the sunshine in like one hour, that kind of speed of walking through the Vajrayana practice. The person hardly touches on the ground actually, you are about this high from the ground, and there's some kind of speed of it there. So Rechungpa has those kinds of siddhis, he was not like somebody who is nothing, even at that stage. And then Milarepa knew, now he got stuck there and then he was kind of taking some kind of pride, some kind of thing, and then one day Milarepa took him, took him to a big open ground and as they were walking in this desert, there was no mountains, no hiding place, and then suddenly Milarepa created a rain, of course Milarepa

[20:10]

can create a rain very easily, but at that time he is absolutely enlightened, so there is not actually much problem at all. So he created this huge rain and the whole valley was filled with flood and there was no place to hide and Rechungpa found no place to hide and the only place was, he looked back and Milarepa wasn't there at all. And now he was looking everywhere and he couldn't find Milarepa, it was flat ground and then he was being absolutely soaked by water and wet completely and Milarepa was there in a yak horn. Yak horn. The yak horn is, I mean this could be the size of a yak horn, this is a yak horn and when you look into Milarepa's body, neither Milarepa got smaller nor the yak horn got bigger. So then Milarepa again sings a song, he is poetic, he is wisdom, he said,

[21:13]

O Sun, if you are same as your Guru, come inside this thing, it is so nice here, you can shelter it from the rain. So then naturally he realizes again his way is stuck, and then again his whole air can float up. So that is very important on the Vajrayana level, the whole teacher, the lineage, the whole thing comes, otherwise you don't realize that. Tremendous devotion is needed on the path of Vajrayana. The whole devotion is not based on some kind of blindness, it is based on some kind of very reasonable and then some kind of power and actually you can have some little room for blind faith sometimes. So then that seems to be very powerful. When I was young, I was 16 years old, I was in Ladakh in college and it was full moon night, I remember still today, full moon night

[22:19]

and I was sleeping next to the window and my attendant, he was sleeping over there, he was sleeping on the other side of the room, it was only one room when I was in school, and I saw him sleeping there, he got one Chinese blanket which is like stripes, they have stripes, it's a green blanket with stripes, white and green stripes, and I was sleeping on my bed on the other side and suddenly, between sleep and unsleep, you know, suddenly I was awake, suddenly the door opened and one black man came, we're not talking about black men here, but a black man, absolutely a kind of spirit, without head, there was no head at all, it was clear like this right now, no head, the whole head was not there, came and pressed me.

[23:21]

So, I just look at it and at that time, you know, suddenly, you know, I remember, His Holiness, the moment the, you know, that's how the powerful of the essence to the essence, your teachings symbolize that the moment His Holiness came into mind, that thing instantly dissolved, the power of the refuge, you see, which is called, because a person recognises one's own essence, which the lama who holds the lineage of the wisdom, and particularly His Holiness, Prabhupada himself, whatever, the moment I, so the moment I even thought of His Holiness, that one section of me, one thought has that kind of power, that kind of confusion. It says in all Vajrayana texts, you know, trying to do one hundred things, just think of your

[24:26]

lama one time into your heart, that will solve all the problems. There seems to be very powerful and that kind of, because of the essence, which is, which transcends interception and power of that essence, has a very powerful thing, and that seems to be one of the very important things, very important link in the Dzogchen teachings. And particularly in the Dzogchen lineage, the Guru Yoga practice is emphasized very much, so when you do the Guru Yoga practice, at the end of the Guru Yoga practice, you dissolve the lama's mind into yourself completely. You dissolve in such a way that you don't hold any deceptive personality in you, you know, just completely, like water get into water, mind to mind transmission, and then you sit. You know, true essence of the mind begins to shine at that time. But until that, we are trying to figure it

[25:30]

out that, you know, by our own ideas, by our own mind. But of course, when the teaching has been introduced to you, the transmission has already taken place, you know. You've been introduced to that, and the whole situation, whole transmission is very powerful. The way you introduce is workable, it's very powerful. But sometime again we miss it, so therefore the practice of Guru Yoga is very powerful. We again and again, again and again, dissolve the lama's mind into myself. And then, once you dissolve it, neither there is, you don't create that kind of attachment, or you don't whether it's a good thought, bad thought, whatever, a personality thought arises, there is no particular grasping at all. You just remain, no clinging, there is absolutely the wisdom and skillfulness is naturally functioning at that level. That seems to be the main thing in the practice. That's how the Vajrayana practice is stronger, because of the technique of the taking of the initiation, taking of the dissolving of the mind to mind transmission.

[26:35]

And also, you know, and this situation is also provided like that, like your teacher's picture, or your spiritual friend's picture. You have a spiritual friend and you have his or her picture into your house. When you see that picture, it reminds you of your sanity, it reminds you of your working with your all kinds of situations, not in a neurotic way. So those pictures, the presence of those pictures, the presence of the situation becomes very powerful into your life. It's all for spiritual people. And thinking, and particularly the teacher who has given you the whole teaching, who has introduced you, your nature, when you think about it, it becomes very powerful, when you host the lineage, the lineage of the wisdom, the lineage of the enlightenment, from more than 2,500 years ago, ever since Buddha Shakyamuni got enlightened.

[27:52]

So, I guess now last time you were here, even those who claim to have reached the highest stage of realisation are completely involved with worldly concerns and fears, which I said, taking the positive circumstances is harder than taking the negative circumstances. This is on the second page. Is that right, where we are? Now this will come in various experiences. A person who has attained some kind of higher, deeper knowledge of the mind, higher and deeper knowledge of the mind, which seems to be quite profound, seems to be quite workable, because it is workable. It's not workable. It is workable.

[29:01]

Like when a psychologist has a consult with a person, it is workable. It's powerful. It's good. I think they are very good. But on the level of cutting through the deception, certainly it cannot be done by a psychologist. It has to be someone who holds the lineage of the wisdom, the lineage of enlightenment. So, a person who is on the path of the lineage of enlightenment, sometimes a student, let's say a student who has developed a particular kind of mind, who has come to experience an absolute bliss, absolute joy. And the joy in mind and the joy in body. Joy in body is always like experience of some kind of simmering. You're always into a blissful state in the body and you feel very light into the body, extremely light and very healthy and very clear. And the mind is very

[30:08]

joy and very clear, because the gross neuroses are somehow dissolved to a great extent. So naturally, when there's a conflict, the experience of conflict is less. The experience of struggle is less naturally. When naturally the experience of conflict and the experience of struggle is less, then naturally it is blissful. And how one comes to understand that? By seeing the mind more clearly and working with the situation in the wisdom way. Not entirely, without wisdom one would not experience that basic experience. Without wisdom, just understanding is just like theory. It wouldn't work. So some kind of wisdom taking place, but it's not absolutely transcendent yet. So a person gets blissful. And sometimes it remains for many days, and sometimes

[31:12]

that kind of profound experience will come to you sometimes suddenly into your practice. You may not have that in one day, in one session of practice. Basically, many strong experiences come in the Guru Yoga practice. In the Guru Yoga practice, very strong experiences come in merging the mind of the Lama into yourself. At that time, many struggles, many difficulties seem to cease, and usually you are trying to work it out, because the two powerful skills are working together. That wisdom and this wisdom working together. It's a very powerful skillful situation. So a person who gets some kind of blissfulness, begins to think, oh now I have understood the meditation. Now this is it, because I feel so light, and my mind feels so good. Now, and I have very little neurosis, and also my neurosis, you hardly at that time see those neurosis as neurosis.

[32:21]

You somehow take some kind of glorification into those neurosis, which is the very subtle deception of the mind. Very subtle deception. And you could hardly experience anger. That kind of person has no anger, and very light, which is a great, which is a good experience, wonderful experience, but the danger is one can still get caught on a particular state like that. So therefore, the missing point is the wisdom and skill at that time, which is some sense of letting go is missed. You absolutely block yourself. You absolutely frame yourself into that personality. So gradually, after its strength, whatever you try to territory, whatever you try to hold, after some time its power diminishes. Its power diminishes. Whatever you try to grasp, whatever you try to make it your

[33:21]

some kind of possession, it doesn't stay there very much. Because then things seem to get out of your hand, which is, we have that very clear message in our own life. Whenever we try to be very attached, whenever we try to completely rule the whole situation, it never works. And when we try to be, when we, when there's a wisdom and skill, then it always works. It's always open. But when the wisdom and skill is lost, then it never works. Then there is more chaos, more problems, more fighting, and all kinds of problems arise. So there has to be that sense of letting go, has to be at that level too. Otherwise it becomes the devaputra. Devaputra means the seduction. The seduction that seduces. The mind gets seduced, and that seduction is the frame, it creates the fence. The seduction creates the fence to the mind. The seduction creates the basic obstacle. This means they have not

[34:30]

realized the self-liberation of the six senses, because liberation is free. We call it liberation. It's not called something being stuck. So liberation of the six senses are not realized, because you feel so vulnerable in a particular state of blissfulness, particularly when you have a blissfulness at the very beginning. It's very hard to raise from the blissfulness, because it's so powerful, and you never have experienced like that. A joy, and some kind of very lightness. So you absolutely want to become inseparable with that state. And that very notion of trying to hold yourself inseparable seems to be one of the deceptions. Actually, if you absolutely open up, it's always going to be. But since you try to get possessed of it, then the reason why sometimes we

[35:30]

have glimpses of that very openness, very joyful, and why you get lost? Because you try to possess it. And that's deception. That's called deception. The moment you try to possess it, the deception takes place. Hence, it loses its ability. This is like claiming that such people regard fame as extraordinary and miraculous. You know, if you can do a little bit of power thing, if you can do things which an ordinary person cannot do, then you think, oh, I'm really somebody. So therefore, which is actually not a sign of realization. The realized being is very, very simple. My teacher, he was so simple, so simple that he would not show for one day that he kind of, you know, show us some kind of

[36:37]

miraculous thing or things like that. For one day, he didn't say. For one day, he always come and ask me, oh, how are you doing? But he was absolutely hard. He was so modest. But once in a while, it's very interesting. There's a soul who is sitting in this room upstairs, and I'm there. I'm serving the soul. So I go and make people's meeting, and I go and call people who are also meeting me. And I have to request the soul that that person is there and that person is there. And sometimes it's almost, oh, call that person, such and such. It's very simple. Sometimes, of course, it's very interesting. So, so it's, it's absolutely, they're very, very, very, one of the reason is very simple, very simple. Of course, not, it doesn't mean that one is not simple,

[37:41]

then it's not realized. Each one has different style, but there is some kind of notion of simplicity, no matter how dreadful they are, how peaceful they are. There's some notion of very simplicity and very kindness into their style. There's a sign of liberation. And those are not, not that have a very strong aggression, you know, very strong aggression. And that's how it is, some kind of condemnation. There is no way of working. There's the whole working situation is absolutely blocked. And this is it. And if it doesn't happen like that, then, you know, it's not going to happen like that. So that is absolutely not flexible. So there's a great deal of flexibility, whether it's dreadful or whether it's peaceful. So that kind of modesty, something very, I can't tell you by word, but there is some kind of simplicity into that state. So His Holiness never, ever show like some kind of miracle, you know, or never, never ever he

[38:46]

says that, okay, now you have to do that. He's very, very, very, very modest, very simple style. But that doesn't mean that he was, you know, it doesn't mean that those who, some teachers would say, some teachers would say, you do that, you do that, you do that. That doesn't mean that they're not modest. They're also very simple, that you will have the personal experience with them, personal experience with them. There's something clarity. Like His Holiness, His Holiness would say, okay, I think it's very good for you to do that, you know, and each time when you don't do it, you really know what happens. That's the last thing he's putting very clearly, you must do that. That was his language. And when you don't do it, you know it doesn't happen. All the time. So like, like some Lamas are very straightforward, like we will see. Each depends on their different

[39:49]

aspiration. They make different aspiration in different, different lifestyle. Previous Duryodhana Lingpa was very rightful Lama. Previous Duryodhana Lingpa would never say, I think you should do that. Previous Duryodhana Lingpa would say, do that or you don't do it, come here. Something like that. Very rightful. And then one day, one of his students woke up and said, Rinpoche, if you are so rightful like this, then no student will come to you. And, and looking to the situation of the future, because the future time is somehow Kali Yoga, minds become very sophisticated, very strong, very, the whole neurosis becomes strong. Passion, anger, jealousy, envy, all things become strong. So therefore, at that time, looking to the situation, the whole request, and the request came because of the time, how the minds are developing. And then he said, okay, then I will do it. Very peaceful.

[40:50]

And then this lifetime, the last lifetime, became very, very, very peaceful. Extremely, too, too simple. Sometimes I wish my teacher would be a little bit more rightful, but he's too simple, too, too kind. Extremely simple, extremely kind. But you feel, underneath, when you do something not clear, in the very peacefulness, you don't miss anything. You feel more than anything, you know, a hundred percent screaming, that is one stronger, one, when he's, when he does, when I, you know, anyone, any one of the student of us, when something is wrong, then we say, that is so powerful, that he, the whole day, you know, really get into it, so, because you see yourself,

[41:54]

you didn't do it right. It's very reasonable, you know, it's nothing that he's trying to do. You absolutely see that, you know, you didn't do the right thing. And then, you know, you really, he really introduced the whole situation. It's a very powerful situation. So, there was no lacking of the clarity in the simplicity. So, the six, the liberation of the six senses, excuse me, there's such people who got famous, extraordinary, miraculous, and those who don't have really realization, you know, then there's some kind of, you know, sometimes all kinds of, you know, all things were proclaimed without any reasonableness, reasonable, without any clarity. This is like claiming that the Reverend is right, but those who are completely dedicated to the practice of Dharma, without being concerned about worldly flame and glory, should not become too

[42:56]

self-satisfied on account of their higher development of meditation. Now, this is, I can tell you, one of the example is Dodrop Shin Rinpoche, you know, he's a very great lama of the Nyingma. Dodrop Shin practiced all the time, you know, each lama have this skillful means in practicing, because their whole communication is giving teaching to the being into their own different style, but they all hold the same wisdom. Some, some teaches to the student, some teaches to the student to work with the situation, and some teaches to the student, of course, work with the situation, but don't get caught in the process. The basic, the basic message is saying, don't get caught in the, don't get caught into the process, but how you work, be aware of that, you know. So there seems to be a different style into that. So like Dodrop Shin Rinpoche, I met Dodrop Shin Rinpoche in Nepal one time, he was living in the same building, and

[44:02]

a very great teacher, a very great teacher, and a student come, he would not, he was practicing, and he was kind of, you know, there wasn't really any practice for him to do, but he was really showing that, you know, not to make that kind of, some kind of, some kind of getting caught into worldly concern, which mean is actually, worldly concern means getting caught into the neurosis, doesn't mean anything, you know, doesn't mean you don't eat and you don't do that. Of course, you have the whole thing, you function very well, but don't get completely caught in the process. So sometimes he sit, and the student come, and he doesn't look at the student, you know, and he sit there, he sit there, and the student come, you know, it's almost like he would not respond, however you do it. It's very interesting,

[45:05]

you don't know if he doesn't respond, however you do it. You be very good, you sit, and you be bad, so sometimes it's a little hard. Then you do something good, and there is no response, because we always have some kind of, you know, usually, usually we have some kind of our ethnic ground, that we expect something back, you know, to be acknowledged, to be acknowledged, or I did this, so acknowledge me, come on, you know, acknowledge me, I did this to you, you got to be say thank you, whatever, you know, and he doesn't keep that situation. And if it's something not done, it's not there, you check, you see, open all the time if you want, it's clear. It's very interesting, very interesting, and that seems to be the basic working situation, doesn't mean that you have to be, you know, you have to be, particularly today's time, it's a very difficult time, and our, if we have,

[46:09]

if we are unskillful, things would not be very communicable, so you should develop your skillfulness, it's very important, and that seems to be that the skillfulness arises when the neurosis begins to loosen up, when there's some sense of letting go into this neurosis, the skillfulness arises. So actually, they're all in different styles, they manifest, so not getting caught in worldly fame and glory should not become too self-satisfied on account of the highest development of meditation, which if one becomes highest self-satisfied, then it will become like, at that level, not now, but at that level, when he thought he was same as Milarepa. They must practice the guru yoga throughout the four periods of the day in order to receive the blessing of the guru, and to merge their mind with

[47:10]

this open eye of insight, which means the surrendering, the practice of surrendering, had to surrender, his ego was lost,

[47:18]

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