The presence of the Rigpa 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 yanas 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, the basic sense, some kind of wisdom, some kind of getting into it and how to work with that, you know, like getting into

[01:05]

And then once you get into it, even you don't dwell there, you even let that go too, which is stupid. 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 that 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're just there, have tea, right there. Doesn't have that kind of fantasy at all. Just a little bit of fantasy left in his essence. and that is our 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 Samantabhadra the nature of Samantabhadra

[02:34]

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, he 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, deformedness. These are all mind situations, different mind situations, different levels of growth 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 desire to live because we are in the human life. The human realm mind is called, human dreams fall into desire.

[03:39]

And particular, particular, out of all the passions, the particular passion in the desire realm is desire. There's 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 [...] it never ends. That's the particular desire. That's the general thing for people who desire it. And the particular state of the human dream is some kind of suspicious. We're always suspicious. That's the basic neurosis of the human dream. For the gods, it's the pride. For the demigods, we are talking about not the god which is taught in Christian tradition or in whatever, we are talking about the basic desire realm. And that God realm is pride, for jealous, God's realm is jealousy, the demigod is jealousy, and for human it is doubt.

[04:47]

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 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 kind of cunning, slippery all the time. Who you are actually doing the whole thing, your slippery, your 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 victim is your ulma. So you are the, when you do something, actually you are doing it for yourself.

[05:48]

So therefore, as I said in Vajrayana, the principle of Vandana, you are the center of 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 mind level. You don't want to put yourself into that neurosis and into the deception state. So therefore you raise the great vision, you raise the brightening, you raise the sunshine, you inspire yourself on the on the path of enlightenment. You don't want to put yourself into the pitfalls and so on. There 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 there seems to be a particular problem with the human existence. So a person being introduced to that, that person has a lot of preparation.

[06:52]

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 Mahayana. 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 point. If we don't have skillful mean, then what happens 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 the situation, not really kind of, not really cutting, which is actually at this point is cutting that cutting mind, cutting the slippery mind, which is the wisdom.

[07:59]

And who cuts it, the skillfulness sees the situation and the wisdom jumps into it and the skillfulness works with that. Some kind of coming together situation is there. So, So a student has some kind of resting. And therefore I said, sometimes if 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, 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.

[09:05]

And that seems to be a 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's just a little bit of difficulty. You just go up. Okay, now that's the skillfulness. And then you spend like five hours, and then you come and sit for two minutes, and then you go out for five hours. This seems to be very unbalanced things to do. It doesn't make any reason. After some time one can absolutely get addicted and absolutely get again your wisdom has not been built. There is no pain without gain. You know we say there is no blessing without some kind of As I said, 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 call enlightenment just being in a soft bed, you know, every day.

[10:10]

They're getting indulging into their neurosis and deception and thinking someone will come and take care. It has never happened. Never happened. It will never be in the future and it's never now at the present. Some kind of scripturalness has to grow. And the whole thing is so wonderful that we can do that. The whole thing is the greatest 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 the really wonderful thing of it. which has been provided to you on the Vajrayana level and the Indian level and the Mahayana level. So the student does experience all kinds of mind situations projecting outside on the yanas.

[11:29]

Now, yanas means experience, actually. experience. So it's not something, you know, people say, oh, first level of bodhisattva jnana, first level, you almost project that there must be some place somewhere outside the world, 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 the shelf. If that was really the case, then the NASA must have gone there, you know. astronauts, and they must have claimed all those shells 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 opened up. That's the whole experience. This is a vivid experience. There's 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 the situation.

[12:39]

Whole thing is experience of the mind situation, life situation. It's different. So, a person, a person, While working on the experience, a student, or for a student, one who is committed to cut through their deception, works in the Dzogchen room. 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 are beginning to see the colors of their mind. You are beginning to see all kinds of situations arising from their 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 are seeing here now. You are seeing here now. So the level of seeing, the level of experience grows more and more deeper and more and more different facets in meditation.

[13:53]

So the whole 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 played a very good, powerful role. When you keep on doing meditation, keep on doing meditation, then after some times, you know, 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. So actually, at the end of each Each jnana's journey, there's a great openness, great natural rest, because you transcend that particular deception. So that's the level of jnana, it has to be put in some clear reference. Otherwise, if we say one billion jnanas, 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 jnanas. So we could say a person transcending each jnana does experience some, a great deal of opening, a great deal of clarity because of a great deal of confusion has been, 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. Things seem 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, now the whole thing you're working is deception. So actually the whole nine jnanas is coming along with your deception. whole practice and doctrine, the whole experience, whether you have a clarity, whether you have a blissfulness, whether you have emptiness experience, the whole thing is coming along until the person has transcended working with post-deception.

[16:11]

So at that level, the skillfulness and the wisdom is the only two methods which is able to cut through those very fixated frames into the space, very fixated frames, personalities, frames that we have kept, kept, maintained. maintain one after another, one after another. That's those existences. The maintaining of those existences, personalities. However, the personality of bliss, personality of emptiness, 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 separate. It comes in the same. So now, at the level of your meditation, you need some kind of very strong introduction lineage.

[17:24]

In the introduction 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 fact is called the blessing of the image. If a person lacks that connection of the shining through of that lineage, which is the main, you and your Vajra Master, you know, that was the whole lineage there, you and your Vajra Master, if there is some kind of disconnection happening into that, then there's a very great possibility that the student gets stuck in some way in that. Because 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 at some times.

[18:35]

Oh, 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 stood in Vechungpa. Vechungpa, he got pride one day, thinking that he was, you know, he sounds very powerful. lechungpa has the power of fast walking, what you heard, fast walking. Fast walking is like ten days, fifteen days distant. In those days there is no cars. Ten, fifteen 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. You're about this high from the ground. And there's some kind of speed on it there. So Maharaj Chupa has those kinds of cities. He was not like somebody who is nothing.

[19:39]

Even at that stage. And then Milarepa knew, now he got stuck there, that he was kind of taking some kind of pride, some kind of thing, And then one day Milarepa 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 would create a rain very easily, but at that time he's absolutely enlightened, so there's 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 the only place was, he looked back, and Miller River 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.

[20:45]

And Milarepa was there in a yacón. Yacón. The Yakon is, I mean, this could be the biggest size of a Yakon, this one. This is Yakon, and when you look into Milarepa's body, neither Milarepa got smaller, nor the Yakon got bigger. So then Milarepa again sings a song, his poetry, his wisdom. He said, O son, if you're same as your guru, come inside this thing, it's so nice here, you can shelter it from the rain. So then, naturally, he realizes again his way is stuck here. And then again, his whole arrogance felt up. So that is very important on the Vajrayoga level. The whole, the teacher, you know, the lineage, that's the whole thing comes. Otherwise you don't realize that tremendous devotion is needed on the path of Vajrayoga.

[21:48]

The whole devotion is not based on some kind of blindness. It's 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, 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.

[22:49]

And I was sleeping on my bed on the other side. And suddenly, between sleep and unsleep, 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. So, I just look at it, and at that time, you know, I suddenly, you know, I remember His Holiness. The moment the, you know, that's how the powerful look, the essence to the essence, the variousness. Your teachings symbolize that the moment His Holiness came into mind, that thing instantly dissolved. power of the refuge, as it's called, because that's a person recognizing one's own essence, which the lama who holds the lineage of the wisdom, and particularly his son as being Kama Sambhava himself, whatever moment I saw him, moment I even thought of his sonliness, that one session of one thought has that kind of power.

[24:18]

So that kind of confusion. It says in all Vajrayana texts, you are trying to do one hundred things, just think of your Lama one time into your heart, that is so. All the good problems. There seems to be very powerful effect. That kind of, because of, because of the essence which has, which transcendent interception and power of that essence has a very powerful thing. And that seems to be one of the very important thing, very important link in this teaching also. 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. It's just completely like water get into water, mind-to-mind transmission.

[25:22]

And then you sit. The true essence of the mind begins to shine. But until that, we are trying to figure it out by our own ideas, by our own mind. But of course, once the teaching has been introduced to you, the transmission has already taken place. You've been introduced to that. And the whole transmission is very powerful. The way you introduce is workable. It's very powerful. But sometimes, again, we miss it. So therefore, the practice of guna. very powerful, we again and again, again and again dissolve the Lama's mind between ourselves. And then there is, once you dissolve it, neither there is, you don't create that kind of attachment or you don't create, whether it's a good thought, bad thought, whatever the 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 in that. That seems to be the main thing in the practice.

[26:25]

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. And also, you know, and this situation is also provided like that. Like your teacher's picture, or your spiritual friend's picture. 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 the presence of those pictures, the presence of the situation becomes very powerful into your life. That's all for spiritual practice.

[27:26]

And thinking, and particularly the teacher who has given you the whole teaching and who has introduced you to your nature, when you think about it, becomes very powerful, one who holds the lineage, the lineage of the wisdom, the lineage of the love to know you. from coming to Japan more than 2500 years ago, ever since Buddha Shakyamuni got invited. So, I guess now last time we were here, Even those who claim to have reached the highest stage of realization are completely involved with worldly concerns and fame. Which I said, taking the positive circumstances is harder than taking the negative circumstances.

[28:27]

This is on the second page, I guess. Is that right? This is where we are? Yes. 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 is not workable, it is workable. Like when the psychologists have a consult with a person, it is workable, it is powerful, it is good, it is good. I think they are very good. But on a 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 the enlightenment.

[29:29]

So a person who is on the path of the nature of the enlightenment sometimes are students, let's say the 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 in the body, extremely light and very healthy, very clear. And the mind is very joyous and very clear because the gross neuroses are somehow dissolved to a great extent. So naturally, when there's conflict, the experience of conflict is less. The experience of struggle is less natural. When naturally experiencing conflict and experiencing struggle is less, then naturally it is blissful.

[30:35]

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 will 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 blissfulness. And sometimes it remains for many days. And sometimes that kind of profound experience will come to you with 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. guru-yoga practice, very strong experience now, in merging the mind of the lamas into yourself, at that time many struggles, many difficulties seem to cease to be, then usually you are trying to work it out, because the two powerful skills are merging together, that wisdom and this wisdom working together is a very powerful skill in this situation.

[31:57]

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. 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 stage like that. So therefore, The missing point is the wisdom and skill at that time, which is some sense of letting go of this miss.

[32:59]

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. Power damage. Whatever you try to grasp, whatever you try to make it your 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, or whenever we try to completely rule the whole situation, it never works. And when we try to be, 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. There is more chaos and more problems and more fighting and all kinds of problems.

[34:01]

So there has to be that sense of letting go. It has to be at that level too. Otherwise it becomes the devaputra. Devaputra means the seduction. The seduction that seduces. The mind is seduced and the seduction is the frame, is the fence. The seduction is the fence to the mind. The seduction is the basic obstacle. This means they have not realized the self-liberation of the six senses because liberation is free. We call it liberation. It's not called something very stuck. So liberation of the six senses is 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've never had experience like that, a joy and some kind of varied lightness.

[35:06]

So you absolutely want to become inseparable with that state. And that very notion of trying to hold yourself with the inseparable seems to be one of the deceptions. Actually, if you're absolutely open up there, it's always going to be. But since you try to get possessed of it, then reason why sometimes we have glimpse 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, and it loses its ability. But this is like claiming that such people regard favour as extraordinary and miraculous, you know, if you can do a little bit of how I think, if you can do things which ordinary person cannot do, then you think, oh, I'm really somebody, so therefore, which is actually not a sign of realization.

[36:18]

The realized being is very, very simple. My teacher, he saw me as Dushma Rinpoche, was so simple, So simple that he would not show for one day that he kind of, you know, show us some kind of miraculous thing, things like that. For one day he did not say. For one day he always, you know, he always come and ask me, oh, how are you doing? But he knows absolutely how I am doing. So modest. But once in a while it's very interesting. There's a soulist sitting. He's in his room upstairs and I'm there. I'm serving the soulist. So I go and make people's meeting and I go and call people who are at the meeting. And I have to request the soulist that person is there and that person is there. And at the same time he says to me, oh,

[37:21]

call that person a socialist. You've never seen it, but sometimes it goes out. It's really interesting. So it's absolutely one of the reasons It's very simple, very simple. Of course, it doesn't mean that when it's not simple that it's not realized. Each one has a different style, but there is some kind of notion of very 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 that are not that have a very strong aggression, a very strong aggression, and That's how it is. Some kind of condemnation. There is no way of working. The whole working situation is absolutely blocked. This is it, and if it doesn't happen like that, then it's not going to be that. So that is absolutely not flexible.

[38:25]

So there's a great deal of flexibility, whether it's dreadful or whether it's So that kind of modesty is something very... I can't tell you by word, but there's some kind of simplicity to it. So he's almost never, ever sure, like some kind of miracle, you know, or never, ever he says that, OK, now you have to do that. He's very, very, very, very... Modest, very simple style. But that doesn't mean that he will, you know, 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 are not modest. They are also very simple. That you will have the personal experience with them. There's something clear. Like His Holiness would say, OK, I think it's very good for you to do that. And each time when you don't do it, you really know what happens.

[39:29]

That's the last thing. He's putting it 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 some lamas are very straightforward, like we say. Each depends on their different aspiration. They make different aspiration and different lifestyle. Previous Dujma Lingpa was very red for Lama. Previous Dujma Lingpa would never say, I think you should do that. Previous Dujma Lingpa would say, you do that or you don't come here. Something like that. Very rare. And then one day, one of his students woke up and said, Rinpoche, if you are so rare for like this, then no student will come to you. And looking to the situation of the future, because the future time is somehow Kali Yoga, minds become very sophisticated, very strong, the whole neurosis becomes strong.

[40:32]

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 of the minds are developing. And then he said, Okay, then I will be very peaceful. And then this lifetime, the last lifetime, I become very, very, very peaceful. Extremely, too simple. Sometimes I wish my teacher would be a little bit more wrathful. But he's too simple, 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. A hundred percent screaming, that is one stronger. Anyone who is doing that for us, when something is going, I listen.

[41:37]

That is so powerful that he whole day really get into it. Because you see yourself, you didn't do it right. It's very reasonable. It's nothing that he's trying to do. You absolutely see that you didn't do the right thing. And then he really introduced the whole situation. It's a very powerful situation. There was no lacking of the clarity in the simplicity. So 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 the things were proclaimed without any reasonability, without any clarity.

[42:44]

This is like claiming that a reverend is right. But those who are completely dedicated to the practice of Dharma without being concerned about worldly fame and glory should not become too self-satisfied on account of their higher development of meditation. Now this is, I can tell you, one of the examples is Daudrukshin Drupal. He's a very great Lama of the Nyingma. Daudrukshin practiced all the time. Each Lama had this skillful mean 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 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 message is, hey, don't get caught in neurosis, but how you work, be aware of that.

[43:49]

So there seems to be a different style into that. So like Daud Vipashyana Rinpoche, I met Daud Vipashyana Rinpoche in Nepal one time. He was living in the same building. 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, you know, which means it's actually worldly concern means you're getting caught into the neurosis. Doesn't mean anything, you know. Doesn't mean you don't eat and you don't do... Of course, you have the whole thing. You function very well, but don't get completely caught in neurosis. So sometimes he sit and the student come and he doesn't look at the student.

[44:52]

If he sit there, he sit there. And a student come, you know, that... It's almost like he would not respond however you do. It's very interesting. You don't know he doesn't respond however you do. He be very good, same, and you be bad, same. 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 we have some kind of our ethnic ground that we expect something back, you know, to be acknowledged. To be acknowledged. Oh, I did this, so acknowledge me. Come on, you know, acknowledge me. I did this to you. You've got to be saying thank you, whatever. you know, and he doesn't keep that situation. And if it's something not done, it's not that he rejects. See, open all the time, it's clear. It's very interesting, very interesting mathematics.

[45:56]

And that seems to be the basic working situation. It doesn't mean that you have to do the same. You know, you have to be particularly today's time, It's a very difficult time. And 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 all look in different style, they manifest. So not getting caught in worldly fame and glory should not become too self-satisfied in account of the highest development of meditation, which if one becomes highest self-satisfied, then it would become like, at that level, not now, but at that level, when he thought he was same as Maitreya.

[47:01]

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 this open eye of inside, which means the surrender, the practice of surrendering. The practice of surrendering is ego.

[47:18]

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