Yellow, and Ta is red, and Ra is green, Arutara, front, left, right, and back. Which is, which is, this is a general structure, this is a general explanation of the Dream Yoga, but there are much more details of the Dream Yoga. In the Treasure of Knowledge, it explains general, general, general things, it does not explain a particular deity practice, it explains the whole concept, it explains the whole presentation of the Tantra practice itself. But when you do a particular Dream Yoga practice, then there is particular, more deeper visualization, there are much more deeper works to be done. And there's some simple Dream Yoga practice also, by Lama Mipham, where you just recite certain mantras, and you drink a glass of water, and blow that water with the mantra, and you go to sleep, you will see the next, you know, whatever is going to happen to you,

[01:09]

you will see it in your dream. Those are called the dream predictions, and also recognizing the dream also, at the same stage. If there are particular questions in your mind, whatsoever, let it, let it be, you know, because the wisdom can, it's unobstructed vision, it can see through. So when you recite that mantra for 100 times or 200 times, then blow the water with that mantra and you drink it, and you see through the whole situation happening to you, how it's beginning, how it's happening, and how it will be ending. All this is the power of the mantra, this tremendous power of the mantra, says that even the space may disappear, but the power of the mantra will never disappear. And all this is like healing, there are many healings done by mantra, there are many divinations done by mantra, and you, one may get, how does the mantra affects?

[02:10]

But they all come exactly, they tell you the truth, you know, they just tell you exactly what's happening. So even when one is not aware, the power is there, it's like the flavor of the food. Even one does not know how the sugar tastes, when you see the sugar, just seeing the sugar, you would never know how it tastes. If you have never taken a sugar, how it tastes, you would never know just by seeing a sugar. So by tasting it, you know how the sugar tastes. Similarly, the mantra is like that, when you do it, then you taste the power of the mantra, then you know what that mantra means, until that effect, you don't see the effect. So, it's important to, most of the mantra is used for the purification of speech, which

[03:17]

relates with the Sambhogakaya nature, it relates with the Sambhogakaya state of mind, which is the luminous body, the luminous clarity state. At the same time, it opens the knots of the channels, which manifest emotional conflict. The mantras are able to open the knots, where the wind may flow into the central channel, by which you are able to experience the balance of the mind. So, therefore, a great deal of mantra practice is done, like in Guru Yoga, there is one million mantras, two million mantras are practiced, and after that, you really see, you directly see that how difference, what you are before, and how you become later, by those development

[04:18]

stages. So, it's good to recite, like the Chenrezig Mantra, Om Mani Padme Hum, and it's good to recite the Vajrasattva Mantra, the cleansing path, and if you are relating from the Anuttara Yoga Deity practice, where you become the Deity, and all the phenomena around you is not something superior or inferior, are all part of your own phenomena, and those kind of practices are very powerful. But if you are dealing from the Kriya Yoga Tantra, where you see a Deity external to you, something superior, and you are seen as something inferior, and you do like our Lokeshwara in front of the sky, and you are seen as ordinary person, and you do the Om Mani Padme Hum, after that, you dissolve the world light into you, and you take it as a blessing, that is the Anuttara, that is the Kriya Tantra practice, that is also good. But if you relate from the Anuttara Yoga Tantra, where you develop, where you manifest from each one of these levels, transformation of the space to the syllable, to the light, to

[05:28]

the forms, that is much more powerful than cutting through the four birds. And that is very important. And you all are doing like Vajrasattva Mantra and Om Mani Padme Hum, you will see a great effect. You know, at this stage, it's like we see a lot of people ask that, what is mantra? I don't understand mantra. Well, if you have never tasted sugar, you know, how can I tell you how it's going to taste? If I say, oh, sugar is very sweet, and you keep on asking, how is sweet? I say, sweet is very sweet. Or is it like a potato taste? Does it taste like potato? Does it taste like, it's like asking a question like that, you know. It's like asking a question, does it taste like potato? Does it taste like meat? Does it taste like vegetable? Does it taste, smells like a flower? And, you know, and all the person, if it's a blind person, you know, a blind person may

[06:34]

ask, how does sugar looks like? Is it very, does it looks like an elephant? Or, you know, how does it looks like? No, you see a square. And then, and would not have a clear picture, you know. And what is square? The square, how does it looks like? It's like trying to explain a situation like that. So, one has to do it. Therefore, it's so important, you know, when you directly do it, then you have a direct experience of that. Like when you taste the sugar, then you know the sugar. Similarly, when you do the mantra, then you know the effect. But if you do the mantra, while your mind is wandering everywhere, and the visualization levels you do not understand properly, then you won't see the effect. But you will see some effect because of the mantra. There is a power, you know. It's like if you keep on saying, everybody is crazy, everybody is crazy, everybody is crazy, everyone will understand what you're saying.

[07:36]

You know, it has effect. Right? Everyone will say, oh, that person is crazy for sure. And they will think that you are saying everybody is crazy. They will understand what crazy means. They will understand what everybody means. Similarly, mantra also can communicate in the psychic world, in the inner world of the energy, which will communicate with the different energies. So, even you are unaware of it, you see. Even you say, om bendra sattva hung, om bendra sattva hung. Just by hearing the word, that it cleanses up tremendous impurities. Just by hearing the word of the mantra. Because it's essentially, by essence, it's derived from the wisdom aspect. So there's a big difference there. When you say, you know, in ordinary terms, when you say, like, you know, like everybody is crazy, or you just keep on saying that, I want to do something, or any language, people

[08:45]

can pick up that language, and it communicates, and there's a particular presentation of form presented at a stage. Similarly, the mantra also presents a lot of different forms and situations into that world, into the inner structure of the world. Therefore, like practice of deities, practice of divination, practice of many things are done through the mantra practice. It's simply we have not done it. That's the only thing why we don't see. When you do it, you will really see the effect. In the case of divination practices, we put two dice, two dice, and the practitioner has to practice, [...] reciting the mantra and visualization. After some time, the accomplishment stage comes, when your true inner space opens, and the dice will start jumping. And this is all the effect of the mantra, how it is.

[09:45]

And the healing, healing through the mantra. And then the knowing about future by mantra. And opening the different chakras of the mantra. There's a tremendous richness in our state. All this is our fundamental richness. It's not something different. It's not something new to you. It's something who you are, your essence. That's what the teaching is. That's what the mantra is showing. But it may appear like new. It's not as new. Please believe me. I'm not interested in teaching you something new. Neither am I. I don't need anything new myself. We have a lot of problems with fabrication. We do not need any fabrication. So now today we have basically gone through the generation practice.

[10:51]

And there is more details on the initiations. You see, what is more important at this stage is what I've explained today. And those who seriously want to do like caring practice, that I would like to teach in the future to those who seriously want to do. Because these are just important points which I point out today what is to be done. But those who seriously want to do some daily practice, then I can give a particular teaching on that. And now today we have touched the part of the... We part a little bit on dream yoga, how to do. And we have basically gone through the four tantras. And it's a generative part, not the mother part. We haven't gone to the Anutra Yoga Tantra at all. We have just touched the Maha Yoga Tantra, which is the father tantra.

[11:56]

And there is lots more inside. So if you have any question now, let's ask the question. If I keep on telling too much, then we would not digest this. You have to understand what I said. So if there is any question, we will go through discussion. I thought the C syllable for throat was om. Om. [...] You are not fixed. You are not fixed anywhere. So there, you know, why not change it here? Why not? So this is a question of dream yoga manifesting from the speech center. So you visualize the om, white om here at this stage.

[12:58]

So it's a particular practice. Each practice has a different way of C syllable mantras. You do not visualize the solid body of the lama. You visualize the essence of the lama's mind. So essence is all-pervading. The essence is inseparable from your awareness. So it's incorporated into the whole visualization. Yes, it's incorporated into the whole visualization. You cannot bring the whole physical body of the lama, just by incorporating the essence of the lama. I'm not sure I understand the concept of secret teachings

[14:06]

and why some teachings are secret and why others aren't. Because a lot of people are not ready for it. As I said, it's outrageously shocking sometimes. It's too strong that they're so careful, so conditioned. The mind is so conditioned that to go to an unconventional state requires tremendous openness. The openness is very limited to a very basic, ordinary mind. So it's been simply on a skilful way. It's not shown to them. As I said, when the Dakini, the secret initiation is given by showing the painting of the naked Dakini, the conditioned mind will just grab to the form, not see the inner world's meaning.

[15:07]

So therefore it's kept secret. That's the only reason. Not seeing the essence when we interpret it into a form. I was wondering, you mentioned the six stages of retreat. Is that something we should think about? I think so, yes. You should think about it. Where are these retreats? Well, you can do this retreat any way you want it, actually. First, before going to retreat, it's important to do some preparation for that. And the preparation we do is like we do the ngondro practice. We sit and do meditation. We really go through some deep understanding. And then later to do these retreats would not be difficult.

[16:12]

Unless you straightly want to go to the retreat, you make a straight decision, then it's very fortunate if you are able to do the whole thing. Otherwise, those preparations give you some basic support, inspiration for you to clear understanding, for you to know what you're doing, and able to trust yourself step by step. Otherwise you can trust directly, but directly most ordinary people don't trust. Then one may see it as a blind faith. So you can go step by step. Depends how you see yourself. If you can see deeply inside that is exactly how it is, you can go straight into it. And it's great to go straight. I would recommend you to do this straight. But if you are not ready to do this straight,

[17:15]

then first you do the ngondro practice, then you do the caring practice, you do some great deal of sitting meditation, and then you will be able to understand deeper and deeper into the state. So it all depends. It all depends on you. There is no such thing as fixed. It all really depends on when you want to do it. And if you have all the situation favorable to do that, then you should do it. What is the kerem practice that you spoke about? Kerem. Kerem is generating practice. Generating our energy through its true essence energy. Right now we also generate kerem. This is another mandala. Kerem is mandala. This is also a kerem. This is a confused intelligent manifestation mandala.

[18:18]

While now we are relating with the essence intelligence, basic intelligence of the wisdom manifestation. That is called kerem practice. So it is a learning about the creation of that particular mandala. Learning about oneself is not learning about any particular mandala. That mandala is the presentation of our awareness. Of course you can see a learning of a particular mandala at a stage, at the beginning. But ultimately it is not something particular fabricated mandala. It is the unconventional mandala. Yes. That is the kerem practice. You generate the whole deity, and the essence of the deity is there, which is the bodhisitta mind, the grounding state of your true awareness. And you manifest the whole environment, the whole thing into its state at this stage.

[19:19]

At the beginning even you have certain kind of concept to the kerem also. You cannot understand the most depthness of the kerem because of the form you have, because of the grasping you have, because of the condition you have. You still have a hanging, you still do have a hangover to the kerem. You still have a certain kind of credentials to that kerem. You would say that is better than this. And to say you have to reach to a state, the purpose of kerem is to reach to a state where you do not find this stage bad and that state better. And that also means the total purity of your awareness. That also means the total communication of the wholeness. Which means no confusion between you and your projection.

[20:21]

Which means no fabrication in your projection. Which means no pattern in your energy. So that is the purpose of the kerem practice. Just doing one time practice, just doing one time practice, like when I do my Vajrasattva, when we do Vajrasattva early morning or anytime, just doing it two or three times, you really feel the cleansing of it. You really experience the strength of that mantra, particularly the Vajrasattva is the purification mandala of the deity.

[21:21]

So therefore you really feel it right away. You feel the clarity, you feel the lightness of that. So those are all the power of the Vajrayana practice. And you cannot see anyone into an obscure state in Vajrayana. You have to respect everybody. It's a ground of wisdom, it's a ground of respect, where no one is seen inferior to. Particularly in the Yoga Tantra, you have to see all the women into the dakini, wisdom aspect. You cannot criticize a woman. If you criticize a woman, it's one of the main transgressions striking, imprinting the space. And it's one of the main transgressions in Vajrayana. One always has to be in the presence of awareness. So if you're in presence of awareness, then your whole energy you manifest will be in the presence of awareness.

[22:24]

So the others will also understand. But as one of the main principles of the respect of the feminine aspect, one has to respect all the women. Of course, you don't do a prostration on the street to a woman. But you just can complain to her. There is no complaint because it's the manifestation of the humor. It's the space, all the time is humor. So you have no complaint to it. What do you mean by complaint? Complaint is... There is no complaint because the mind is... the essence mind is always open. You know, it's always pure. It's the union of the relative truth and the ultimate truth, which they are both coexisting. They are always open. There is no series. There is no... No one is playing the series game at all.

[23:28]

Everyone is... Even they are going through this experience very seriously, but it's not a serious thing. It's just the way spontaneously energy arises, and not understanding it, we undermine the energy, and we freeze ourselves by making it serious. So understanding that, there is no complaint. It's just that even though the other person may be going through, but it's the biggest humor to see that at the stage. It's like, as I told, the movie, the Jewel in the Neel, you know, where they both go in the sand, and they both, both men and women, they fight. And then this Jewel in the Neel, he said, good, good, fight, fight. Enjoy, enjoy. He loves his presence. It was a very enlightening stage, I thought. You know, the kind of way... It's like that, even everybody will go through,

[24:29]

it's like a very interesting game. So, because one is totally breakthrough, the complexity of the grasping and duality, so therefore it's become a totally open stage, I guess. So there is no complaint. One sees the true aspect of the feminine aspect of openness, there is a respect, and the clarity of the main energy, there is a respect for both of that. And one skillfully deals with the pet who did not understand how to bring them out of that confusion. In every different means, one has to be patient, and every different means one can lead them out. So that does not mean that you have to do a prestation to, you know, everyone you see on the street, a man and woman. You don't have to do that. Unless you want to do, you're free to do. Sure, it is good to do. Yes.

[25:34]

Yes. Now, these days, mostly all the practice of caring practice, most of them are done in the Anutrayoga style in Tibet, because it's the most strongest for this time. And even in Anutrayoga, it's rightful practice at that. It's a very difficult time. You know, it's not easy to subdue our phenomena from a peaceful aspect. The rightful does not have aggression, it is a total simplicity in nature is there, but yet the appearance is rightful in order to play with them. Someone is showing you rough, you just try to be rough, that's all, that's what all they're doing. They're not really being aggressive internally, they're just trying to be like they are, you know. So in that way, if someone is showing 10 teeth, you show 20 teeth in the Vajrayoga. And therefore the 10 teeth become scared in front of the 20 fans,

[27:01]

and then they will... That's how you... It's called skip on me. That's all they're doing. And yet you see the play of it, you see. The other one is serious, showing the 10 teeth, and you show 20 fangs out of it. And of course, you see, as I said, when you have to become big, one will... Bodhisattva will manifest big, and one has to manifest small, sometimes manifest small, every different way. So most practices are done in Anutrayoga, and in two particular rightful practices, because tremendous energy is there these days. It's not easy to subdue from a peaceful way. So the rightful does not have any aggression. There is nonetheless no arrogance, not even a pinch of it, because it's totally a wisdom mind. There's no such thing. But it will appear in different forms, you see. If they want to appear in 10 different arms and 20 different fangs, their wisdom mind will appear in, you know,

[28:04]

30 arms and 30 fangs, like that. Simply the communication. So Anutrayoga practice is done also like the practice of Tara. When you do the Tara practice, you visualize the Tara in the sky, and yourself as ordinary. That's Kriya Yoga practice. And it's very powerful. It's a very powerful practice also. Tara is a very strongly protective wisdom goddess. Very, very powerful. But the communication is like Kriya Yoga practice there. And you should not eat meat when you do that. It's more effective when you do that. But most practice for personal experience, personal practice are done on the Anutrayoga level in Tibet. Because Vajrayana spreads so highly that it is done from the highest level of Tantra practice. What stage first is the dissolving of the demons?

[29:08]

What is what? What stage of birth? You said there was different stages of birth to dissolving. And what stage is dissolving of the demon? Demon? You know, the negative energy that you might have, you're dissolving that. Oh, those are the four births. The four births are the negative energies. Which one is these demonic type energies? Like? Well, it's extremely vast. What did you say? Which way do they fall into? Which category you're talking? Into these four births? Yes. Now the spirit, the spirit world, of course they're related to one of these. You see, they're all related. But for the present situation, they're caught in another dimension of mind which is simply frozen into the intermediate stage of bardo.

[30:14]

They're frozen in the intermediate state. But they're not going to be there forever. It's just for temporarily. And then again they will go through one of these births. So there's the ring of this chain which continuously keeps them going. But that does not mean that they're not the womb birth, or that does not mean that that state of consciousness does not have the potential of womb birth or the egg birth. They have been there and they will be there. It's just for in the meantime they're frozen into the space. What I was trying to say is in some of his songs, Milarepa talks about meeting, you know, particularly the demoness, which he's had a hard time dissolving. And he tried a number of different practices to dissolve her until he realized it. Well, that is, Milarepa was, Milarepa was a womb born.

[31:15]

You see, Milarepa was born out of mother and at that time he was on the stages of development and he was seeing his own world. He was seeing the visions of his own world. He was seeing the environment of his own world. So that is a personal experience of Milarepa himself. So then by understanding that later on, Milarepa, without any hesitation, he went inside. In the other case, where there were three atsaras, three demonic force, so they just startled their eyes and there was nothing left. Same thing with the feminine demonic force. She said, if you do not understand your own projection, there is not only me, there is a lot of other spirit also. She gave the teaching to Milarepa. So, and that means if you are not able to cut through this grasping,

[32:18]

the fear is always there. And grasping is the one which we are working to eliminate on the path of different stages. And how many times can you really be yourself totally? It is very rare. You have to entertain yourself with some kind of thought to take a refuge. Either you entertain the spiritual path, either you take something to entertain yourself to keep a refuge. But spiritual path is a way to go, to start, to begin with. It is the right way. Even you think of a protection when you are in a very difficult state, it is the right way. But then, after some time, you would not have to take that kind of refuge. Like in the calling the lama from far away, he says, this meditation produced through mental analysis is a deceiving enemy. On a long run you can't. See, one has to cut through that. But how do we? As I said, if you try not to cut there, you will cut there.

[33:22]

If you not cut there, you will cut there. So we are very sensitive, we are very vulnerable, very fragile into getting a right instantly. So it is very hard to be strong. It is very hard to be stable into every situation. And that is one of the lessons we always try to learn, is to be stronger and stable and much that way. People always say, I will do my best, I will do my best, you know, because the strength is not there fundamentally, so they will, you know, kind of try hard, try hard. And that is the way exactly at this stage one has to try hard. So it is included in the womb, womb thing, womb thing. All the confusion of the phenomena do arises out of this creation of the four kinds of birth. These are the main cause, main channels of samsara, to put it that way, main channels of samsara.

[34:28]

Ok. Ok. Ok.

[36:08]

Ok. Ok. Ok. In the name of the Father, and of the Son, and of the Holy Spirit, I pray for your peace, and for your good, and for the good of all your people, and for the good of all your children, and for the good of all your people. Amen.

[37:43]

In the name of the Father, and of the Son, and of the Holy Spirit, I pray for your peace, and for the good of all your people, and for the good of all your children, and for the good of all your people. Amen. In the name of the Father, and of the Son, and of the Holy Spirit, I pray for your peace, and for the good of all your children, and for the good of all your people. And I think we should have an overall view of the situation today.

[38:53]

An overall view of the teachings when we start from the first week, which we began the foundation, then we went to all the stages of the bodhisattvas, stages, the ten bhumis. And then yesterday we went to the, we emphasized particularly on the father tantra, on the maha-yoga, which is the division of the anutra-yoga tantra. So, now all these teachings, basically all the teachings, they integrated at one point, ultimately. They all are like a tremendous methods, tremendous skillfulness in showing that ultimately the quality of our enlightened mind, all the different teachings in so many different languages, so many different styles, so many different aspects.

[40:10]

It's skillfulness. Like the painting of Buddha in Tibet, there's another style of face. In China there's another style of face. In Japan there's another style of face. And probably if we had to paint a Buddha's painting in Vietnam, we would have probably a Western style in the future. And so the whole thing is simply, skillful means simply a communication, simply, just a communication, just to let it know, no matter how, just to let it know. And the secret or the main essence behind this whole project of recognizing our primordial awareness, our essence mind, free from the confusion,

[41:25]

is the main aim of the Buddha dharma. The main aim is to understand who we are, is to know fully who we are. And that is the only whole aim directed so one's become free from this cycle existence of birth, sickness, old age and death. All the four kinds of birth which we talked about yesterday, the birth of eggs, the birth of womb, the birth of humidity, and the birth of instantaneous, the four kinds of birth, which we take on different forms due to our getting trapped in this kind of mind, in this ordinary state of mind.

[42:31]

And that is the whole purpose from the lowest Hinayana to the highest Atiyoga teaching, explain a mind to relate to our external consciousness, internal consciousness, and secret consciousness. External obscuration, which is gross obscuration, subtle obscuration, and very, very subtle obscuration, which is hard to see. As I stated yesterday, this subtle obscuration cannot be seen because the karmas sometimes ripen, which you never expected, and suddenly a very strong karma appears when you're about 68 years or 79 years. But something, why not? It's not happening at this stage. Suddenly something dramatic change happens in your life.

[43:37]

Kind of those situations, hard to see the subtle obscuration. And usually they're all been reinforced, they're all supported by the next clinging mind, so they become stronger and more solidified. So our duration of the stay in samsara become more complex and become more sophisticated, and all the environment of the samsara become more complex also. The environment of our whole aspect of life, our society, our education, our system, everything will appear to be more sophisticated. So the basic, the basic thing of the teaching is to relate how to cut through this thing.

[44:40]

And now cutting through would not be just simply by thinking it would not be cut through. One should dig out. That is the whole thing how the dharma does. And when you are in the process of digging out, you should be ready to face it in reality. And hinayana, the digging is like you have a mask on your mouth. You know, there is some kind of carefulness. The dharma, the teaching of the awareness purifies our impure obscuration. That means digging out.

[45:44]

All the things which are there, you are digging out. And in vajrayana, one is digging out totally openly in a very fast way. It's like you are cleaning the whole sewage system. And of course, when you clean up, the smell is going to be there. It's going to be smelly, it's going to be everything, very alive. So you dig out your karma, actually. You dig out its environment. You go through the whole process without any fear. And it's very important to understand without any fear you dig out in vajrayana. If you are fearful to take such a drastic action, if you are very conditioned that you don't want to smell those things while you dig out,

[46:50]

you better not do vajrayana. The vajrayana practitioner has to have the strength of the mind, a fearless mind, to face it. Because sooner or later we are going to face it. Why not now? That is the vajrayana style. On a long run, it will even reinforce and could become even more smelly and even more worse. So why not just dig it out this time and within a few hours it will be over. And that is the vajrayana approach. But who is afraid that it's going to smell will try to run away from that. That is the ordinary mind which tries to escape from facing the truth, facing the reality. And of course not even having the space to see that that can be cleansed out,

[47:51]

not having the prajna, the wisdom to understand that it can be cleansed out, that is the total confusion of the whole ignorant mind, what we see. That's called the ignorant state of mind. Having no prajna, having no ability, no strength, no vision is lack of prajna. Now in vajrayana, the person who enters the mandala has all the strength.

[48:25]

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