Olé '87 #6

The main idea of the transcription is about the practice of meditation on the Karmapa and the significance of the Buddha activities. The Karmapa meditation includes all tantric groups and corresponds to one's own subconscious wishes and directions. Buddha activities go beyond the different Buddha families and are a manifestation of the Buddhas' energy and power. They are close to us and can be trusted in times of need. The Dorje Sempa meditation is a purification practice for the body, speech, and mind. Dorje Sempa is seen as the essence of all Buddhas and the different forms of Dorje Sempa are different openings to the same enlightened state of mind. The main purpose of the meditation is to purify negativity and get rid of karmic impressions. The focus is on simplicity and seeing ourselves as we are. the tantric. And I will add something. Actually if you meditate on something like the Karmapa then this is automatic. It's automatic in the way that if you are more angry you will spend more time thinking of what he means. And if you are more attached or full of sweet desires and wishes you will spend more time mixing with him. And if you are more confused you will spend some time on this and some time on that. It means that using the Karmapa meditation automatically your way of handling that meditation, your way of working with it will correspond to one or the other tantric group. So I mean everything is included in the Karmapa meditation. You will by yourself, by your own subconscious, by your own subconscious wishes and directions, you will include exactly what should be there. So this is something that is quite good to know. This is something that is good to remember. And so the Karmapa meditations and so on, they include all the tantrics. And also you should know that there are some aspects that go beyond these different Buddha families and that is the Buddha activities. I mean we have the different Buddha families. This Buddha is more like this, this is more like that. But there are some places where all the Buddhas really pool their energy, pool their power in order to bring about a certain result. And that would be there the different Buddha activities appear. That's something like Mahakala. You can't say Mahakala is mother or father tantra or anything like that. Mahakala is the ability of all the Buddhas to protect. And there are many others, you know, poor, but you can't really say, OK, outwardly, you know, something like Dharma, Tara and Shrimati, they are of course mothers and because they come down from Amitabha, from Upami and Shrimati and this whole family down. So they are inside the Lotus family, meaning the desire family, meaning that whole spiritual realm, you know, transforming desires and attachments. But basically, you know, because they are Buddha activities, because all Buddhas put their energies together, you know, in a central way to make them really, you know, to make them really have an experience. For that reason then they are mainly an activity. They go beyond the Buddha family. So if somebody is really doing a lot, you know, they are actually above and beyond and on the other side of the different Buddha families. Then they are activities. And the activities are very special in the way that they are very close to us. I mean, they are very, very close. There are people who pray to Dharma five times a year. There are people, I've had extreme, I've had Shenrezi appear on the top of my head in the subway in London. Because I had the police after me, I was always a scorned ram or something, you know. I had the police after me, I was changing from one subway to the next, stopping, getting out, you know. I had a couple of people after me, everybody would walk each other. I had a very busy, a very busy visit to the church office in London once, you know. In the middle of it all, you know, when I got out and got through and everything, then, you know, I actually and I actually killed myself. So, it's actually, you know, I mean, these forms are very, very close to us. They are really close. The activities, they are so close, you know, that you can actually. I didn't bring anything back, you know. I was just in dangerous company in London. I didn't bring anything back. But it was, I really felt the protection there. It was really, that was before I was really Buddhist or anything else, before I was really, you know, involved. So, it's, they are there, the Buddha activities, they are there at all times and places. You can really trust them. No, actually, I've got two stories mixed up there. Just remember that. They were both in London. No, that was, the time I saw Chinrisa was another time. The story where I got away from all the people, you know, that was another case. That was a few years earlier. After I saw Chinrisa, this was after I was Buddhist. This was after I was really involved there. I had a difficult time with a few things and all that. I was really, you know, I was really very open to him, you know, and I was very thankful for some things, some ways he had helped some things in myself. And in that moment he appeared. And that was right in the supper in London. I've got two stories mixed up there. I haven't been in London so often, you know. I've got two visits mixed up. But, it really is, the Buddha activities, you can be sure they manifest whenever you need them, they really do. So, on to Dorje Sempa. You got the lung for it already? And now we will go to the meditation. Do we have? Jay, we also have the Dorje Sempa meditation. Do we have that in English also? OK, we have it in English also. Do we have a booklet? Oh, we have a booklet. Excellent. So, what you will find out when you do the frustrations more and more is that they are an intensive purification mainly of your body. You will see that sloth and laziness and weakness in the body will become less and less. And instead of that, power and confidence and the ability to use your body as a tool will grow more and more. But, we consist of more than body. There is a speech which since the beginning of time has been conveying and communicating all kinds of things to the world, you know, passing on all kinds of impressions and thoughts into the world. And there is a mind which has been having all kinds of thoughts and motivations. And after having purified mainly our bodies through the frustrations, the next practice, the practice of Dorje Sempa is where we... Hey, nice to see you. So, after purifying the body which we do through the frustrations, then the next point is the speech and the mind. And here the Buddhas have pooled all their activity, all their purifying power in one form, which is the form that we call Dorje Sempa or the diamond mind. And there probably is no way that we can over-evaluate the meaning of Dorje Sempa in Buddhism. There is probably no way that we can over-evaluate it and stress it too much. If we translate the word Dorje Sempa, it means the diamond mind. And if we look at the function of Dorje Sempa, then we see that the higher the level of teaching becomes, the more important Dorje Sempa becomes. For instance, in the Mahayana teachings, where it is the Mahayana mandalas, where it is a question of thinking of the potential of the mind, what the mind can do, of its potential and ability. There Dorje Sempa is an active emanation, an active energy of Akshobhya, which is the Buddha of the eastern direction, which is the transformation of anger and of the water element. But when we go on to the Vajrayana level, where it has to do with what the mind is actually doing, with the energy and the power and the ability, not just the potential but the ability of the mind, there very often it is impossible to distinguish Dorje Sempa and Dorje Cham. I mean Dorje Cham, the holder of the diamond, can maybe seem to be all the five Buddhas in one, while Dorje Sempa can be seen to be the essence of all the five Buddhas, or the meeting point, or the place where their energies come together. But there is very, very little difference. And I told you yesterday that in the Mahayana Tara Tantra, in the highest teachings, the Buddha actually got enlightened while he was in the form of Dorje Sempa. There all the other Buddhas sent their enlightened energy as the Sour Buddha Dakini, and through her inspiration he actually totally opened the mind and became fully enlightened. You will also see when you look at Dorje Sempa that there is no meditation that you can do in more different forms. And there is probably no Buddha manifesting in more different forms. If you look at Dorje Sempa, there is a family with a hundred Dorje Sempas, there is a family with five. There are peaceful, there are unshaven, or three-day bearded, or slightly wrathful Dorje Sempas, Purva, and what is known as Dharma Raja, and so on. I mean they are very, and they are all Dorje Sempa energies. They are all the same kind. There are Dorje Sempas both in Dharma wheels and in all kinds of other positions. There are single Dorje Sempas and there are united Dorje Sempas. I mean there are many, many, many different forms. And all these different Dorje Sempas should not confuse you. Because no matter through which door you walk into a house, it is the same house. And it is exactly the same with the different Dorje Sempas. They are just different openings to the same state of mind. To the diamond, clear, radiant, totally enlightened state of mind. This is what they express and this is what they are. So, now the main meaning of this meditation is purification. The real deep meaning, the thing that we really want to get out of this meditation is to purify all kinds of negativity built up through countless lives. It is not so much a question of having all kinds of fine mental identifications with Dorje Sempa or anything like that. The main reason is basically to get a shovel or if possible a bulldozer and then go in there and get rid of a lot of stuff. Get rid of things that have been impressed on our minds since the beginning of time. Get it out. Get rid of it. And for this reason then the main practice of this meditation is not on identifying with Dorje Sempa. It is not on being Dorje Sempa ourselves. It is not on very complicated forms from Dorje Sempa, but everything is really simple. The Buddhist Dorje Sempa we meditate on is the single peaceful Dorje Sempa, the simplest form possible. And we spend the whole time of saying the mantra and doing this meditation in our own physical form. I mean seeing ourselves as being bodies which are full of the things that we did, thought and said, which are karmically conditioned by the actions of many lives, which have strengths and weaknesses and so on. We really see ourselves in this form, that we are that. And the phase where we become Dorje Sempa, which is usually the ending of every meditation, which we keep quite short, because here we are not getting to the point where we plant seeds on all the dung lying around and then we have a nice forest and we come by the next time. We are actually here, we are at a place of sifting out and getting all the chemical waste and all the things that can most difficult, in a more difficult way be transformed, not be transformed so easily. We are getting rid of those things here. And in order to use, to get the real benefit from the Dorje Sempa, there are four powers that we are supposed to think of. Really nice five here, isn't it? There is actually, you know, I have one here. The gurus can sing on stage, but they have to do it off stage. Really, you know, the thing to do now and the thing to do is to purify this very body, this very sensory feeling of these thoughts and feelings that we have now. And for that reason we are thinking of ourselves in our present form. We are not making a complicated meditation. We are not making a meditation with a lot of different very fine and subtle points in it. We are just really working through things that would be difficult to work with. And as I just started to say, there are four different forces, you know, which make this purification powerful. And the first one is the understanding that things are not good enough. I mean, some people have memories of terrible things they have done and so on and that's their motivation and they feel like that. And other people, you know, they may think like me that now I am eleven years older than the Buddha was when he got enlightened and I am still a pathetic, you know. I mean, there can be different kinds of motivation like so and so. But anyway, sometime or other one discovers that one had better, you know, do something meaningful in one's life. That if one just lets all the, you know, all the old material lie around in the mind, then, you know, sometime or other there is nothing, you know, life is over and one gets all the stuff along and it's no benefit to anybody. So, this understanding that there is a good reason to change the mind, purify the mind, work with the mind, that's the first thing. That's the first important thing. The second thing is then to decide to take away what's negative and to use the different kinds of methods. And here the method is the meditation. The method is very powerful. It's the meditation that goes exceedingly deep, deeply. We have two kinds of very strong purification meditations. One is called Invocation of the Thirty-Five Buddhas, which is mainly what the monks and nuns do. And another one is the Dorje Sempa, but there is no doubt that Dorje Sempa is the essential purification meditation. It's very, very powerful. And the third thing is that we decide not to do the things again that brought trouble. And this is important. Karl Rinpoche always told us that, you know, that when we were living in India there was always wars between India and Pakistan. And he was always saying, yes, there will go on being wars, you know, because first the Indians and the Pakistanis fight, and then they lose all their money, and then they can't buy any more weapons, and then people won't give them to them anymore, and then they have to become peaceful. And then, but because, you know, they don't really have the wish to stop fighting, to stop harming each other, then as soon as they can they will be buying more weapons with the money that they get, you know, and they will be making a new war. So there has to be this kind of thing that one stops things, that as well as one can, you know, one will stop things that are harmful. And then there is the fourth thing, and that's the fact that one tries to turn around what was negative. And there, for instance, if one used to kill a lot of beings, then just once, you know, when possible, catching, picking up a little worm that got out on the footpath where everyone gets stepped on, you know, and just putting it back into the grass, or saying something nice about somebody, you know, after having said bad things about them for a long time, or whatever else, you know. I mean this, just a little action like that will actually be very, very effective in removing a lot of negativity. So the fourth is making the meditation strong, it's the wish to purify, the understanding that it's meaningful, the employment of the right method, like Dr. Simp's mantra, and visualization, the decisions not to do the things that come up in our minds, again, if we discovered we brought a lot of trouble to beings, we say no, thank you, not again. And finally then, you know, the idea that we'll try to do the opposite, I mean put a good energy instead of a negative. These four things are really, you know, the way the mantra works, it's the way the whole practice works, and the way we get the results. I think the fourth thing is also part of the English text. In the text, no, this is what will come up, this is something to hold around, it's not part of the English text, it's some additional information, it's things to know while doing the practice. It's things to understand, you know, while doing the practice. This isn't in the text? No, it's not in the text. It might be, no, I don't even think it's in the book, is it in the book? In the literature? No, no. Well, they envelop and surround the meditation, right? The meditation is point two. Point one is to wish to do it, point three is stopping, you know, the troubles, and point four is turning the energies that are still there. Oh, it's in the manuscript. Yeah, it's in the manuscript. It's like the two, it's only meditation is half of point two, I think. Can I ask a question? Yes. Kind of applies to real life, like day and night. Is there a situation where you really hate your boss, you hate an instructor or someone that you've got to deal with day in and day out, and this person just kind of screams, like, no, I'm not going to do this practice. But you know, I mean, and you just have to deal with this person every day, and every day, you know, and you don't, I mean, while you won't deliberately wish harm on them, you know, put your foot out if they walk by, but you think of it. And honestly, nobody can praise me. There you go, one can walk by right now. Yeah. Yeah, but, so what I'm wondering is like, you know, will this help kind of, I don't know, get rid of that maybe anger feeling or a negative feeling that you have towards that person? You know, the negative feelings you have are a sign you're not in control. That's actually what it is. If you see somebody, if you're in control, you see somebody doing something harmful or being difficult, you'll say, oh, poor children, you know, or, you know, wow, when he dies, what's he in for, and stuff like that, you'll just be compassionate. You won't care. You'll just say, oh, he's really obnoxious, poor man. It's because we have something inside ourselves that we become vulnerable. It's because we have some negative impressions inside ourselves. That's why we get burned or hurt in one way or another. So that is, you know, so as you practice and your mind becomes more steel and diamonds and something solid and stronger, it will naturally go away. I mean, you'll still see the problem, but it won't be your problem, it'll be their problem. You'll still see the difficult boss, but you'll treat him the way you would treat a funny animal in a zoo, right? Looking out that it doesn't harm itself, you know, or trying to protect it a little bit, you know, feeling motherly about it maybe a little bit or something like that. I mean, you will get out of the sick, weak situation. You'll get into a strong, separate situation. And once you're there, you're alright. So meditation will do that. Sure it will. What do you do when you feel that both things inside yourself are kind of challenging? If there's any person, person underneath that, that's strong. That's where I'm at right now. Both are happening to me. And it's confusing me. Of course, but then just act into what the, honestly say, this part of you I like and this part I don't like and this I'll handle and this I won't deal with. Isn't this the honest? You know, just say, listen, you know, this I like and this I don't like, you know, so I will take part in this and I won't get involved with that. You know, you don't have to, I mean, this is, most relationships are like that. I mean, people have parents and they half like them and they half don't like them and so on, and they have kids, you know, and they're half proud of them and half they're not and so on. So it's just a question, it's again the thing I call mental hygiene. If you decide to take in the things you want and the things you don't want, you don't take in. You say, sorry, not my table, you know. It's not so much why you are on the job, I mean, I find that I'm just starting to learn those things about myself that I don't like and just sort of, instead of spending more energy doing the O.P. or getting around it, I'm more able to just sort of say, I don't really have to get involved with that. Yeah, yeah, that's exactly what I said. Put the good things in, I mean, if you put enough good things in, there won't be any need in the mind and there won't be any tendency or wish in the mind to do something to get involved with some difficult things. That's just the way it is, you know, you will not get involved, you will not have trouble with it for that reason. If you have a mind full of good impressions, then you have free choice and you don't have to go into difficult things. Oh, yeah, sure. You know, and the thing is, the thing that backs all this, you know, I mean, what is behind what I'm telling you and what is making this a religious and not a psychological explanation, right, or a religious answer that I'm giving you, is the fact that highest joy is highest pleasure. I mean, deciding to see something as being pure and meaningful doesn't just mean taking out a bad film and playing a good film instead. It's like removing the dust and seeing the real essence of the mirror, the real radiance of the diamond, which was always there. I mean, if it was just a question of exchanging some unpleasant for some pleasant things and so on, you might as well take a trip or drink a few beers or something like that. It would be the same thing, right? It would be something conditioned and, you know, but what I'm saying about it is that really, as we see things ever higher, as we get ever closer, as things get ever more pure and so on, we get closer to truth. Actually, when the Buddha got enlightened, he looked at everybody and said, they're all dakinis, they're all, you know, this or that, you know, they're all Buddhas, they're all persons like this and that. Every atom is vibrating with truth and joy, you know, kept together by love, you know. Everything happening is fantastic just because it happens. Everything just being cause and effect shows the total possibilities and the power of space, of the universe, of the mind. So, the higher we see things, the more pure and beautiful we see things, the closer we get to truth. That is why what I'm giving you is legit instruction and not just some psychological way of pressing a few buttons and type yourself, you know. I'm telling you it's absolute. And for that reason also, if we decide to see something pure and meaningful and beautiful in every situation, we are closer to truth to what is really there than if we decide to see something negative and harmful and so on. So, on the way there, of course, it's a practical thing. One can begin by deciding to see what is nice in others, you know, which is a very good practice. If their eyes aren't nice, look at their hands. If their hands aren't nice, look at their clothes. I mean, find something that's nice, focus on that and spread it out. You know, learn to accept and see things as better and, you know, like that and know that you are not just doing a psychological thing with yourself, but you are getting closer to time with truth. That's the important thing. Well, I just wanted to share that. That was literally what got me through these years of education because I was dealing with these really hostile lawyers, you know, who kept trying to mislead me and the only thing I could focus on that I could see that was positive was the time. Yeah. They kept looking at the time and saying to myself, it's a really nice time. And I didn't say yes. And they kept trying to get me really upset because they said you could blow it and they had you, you know. And that was the only thing I couldn't see was time. And so I just kept looking at the time and saying, it's a really nice time. Yeah. Sure. I mean, we decide if we want to see a beautiful world or an ugly world, if we want pleasant or unpleasant experiences. We are free to choose. We actually choose every moment. And the tendencies we put into our minds now is what will be our world tomorrow. But how much wind is there outside? Not so much, is there? Would you like to learn the mantra outside in the sun instead of here? Keepers eyes. All the nature people, they say yes. I'll just explain the rest of it. So the meditation. No, I'll explain the rest of it outside. Would you like that? Was it a good idea? She's a nature goddess. So are you all aware what December looks like? I'll let it go around. Yeah. This is a peaceful, you know, single form of what you said. Now I'll explain slowly to you the way that December appears and the way it all happens to you. So to understand the basic Vajrayana practice, it's really important to know that space and, you know, that space is something which is alive. Usually we'll think there's something there or there's something there. And that is on the level that we've been thinking so far. We think there's something there, there's something I can see and feel. Or we may think there's nothing there, there's nothing I can see and feel. But this is not as absolute as we may think that it is. In the last few years ago in Germany, they managed to split the last bit of the atom right back into space. I mean, nothing was left. I mean, it was really to prove that there is no such thing as a material existence, that there is none of the things here have any real existence, but they appear to be. We see them to be, we experience them as being, but they cannot be said to be. And actually, what the Buddha said 2,500 years ago, that this, everything here is of the nature of a collective dream, is probably the best way to understand the world today. You know, there are good and there are bad dreams, but none of the things happening have any ultimate, absolute essence. They don't really truly exist. It's not just in the way that they are impermanent. It's simply in the way that no existence can be found, no matter how much we look for something which is really there, it cannot be found. The same way that in our own mind, that thoughts and ideas appear from the mind, play around and disappear into space and into emptiness again. That exact same way the outer world, this universe, these atoms and molecules surrounding us, if we really look at them, they cannot be said to be there, they cannot be found as having any real existence. So, things are not. But what does that mean? Does it mean that there is emptiness, that there is nothing, that there is nothing there? No, because we also find that the space which we begin to think is real and which we might think is a nothingness, that this also is not. People, you know, space is information. That's probably the best way we can say it. Right now, where we are experiencing only through our senses or nearly only through our senses, where our mind is always moving out through the senses into the world, then we have strong feelings of separation, me being here and you being there. But for instance, somebody enlightened, like the Karmapa, our main learner, the Karmapa, when, you know, he would sit in, pick him and tell me what was happening to my old mother in Denmark, or he would tell me other things that hadn't happened yet or was very far back into the past and things like that. And actually, space, instead of being something dead, is actually information. And not just information, space is also the thing happening. If, you know, if people look for certain particles, then they will see them appearing even in air, rooms with no air in them. Scientists have been, you know, amazed to see that the particles they were looking for, they didn't just appear at the places where they were looking for them. And actually, space as potential as basis is that from where everything happens. This is also a way that we have to think. It's not just on the inner level that where we think of enlightenment, it's there, that when we are open to something, then it actually appears. It's actually also on the outer level. It is, if you ask a physicist, you know, then constantly out of space, out of something which cannot be determined or seen or felt to be any kind of substance, then constantly things and events, you know, and substances and things like that are actually appearing. This means that space or the world can be actually, would cover the definition that the Buddha gives of the mind. He says, when there is nothing there, it's the space of the mind. When something is there, it's the clarity of the mind. And the fact that both can be there, both space and the things happening in the space, is the unlimited nature of the mind. It actually means that nothing is either this or this. It may appear like this or like that, but it actually is both this and that. It actually means that if we see openness, if we see nothingness, we should think this is potentiality. And if we see somethingness, we should think something happening. We should see it as being the free play of space and not anything solid or limited or existing in any way. I know this is contrary to the messages of our senses. I know it's contrary to what we have had to learn from and live with since the beginning of time. And I'm not disputing the relative view that everybody can do what we need in order to live. In order to live and survive, we need the relative idea that this is and this isn't and this exists and this doesn't. But we should just know that that remains a relative view. If we look at it from the absolute level, the information is different. Space is potential, is something which can happen, is the basis of all things. All the things happening in space cannot be found as being anything but are actually in their true nature, space and openness. This is more or less how we should learn to think. Even though we experience something else, on the absolute level and the level of understanding, this is what science tells us. This is what the Buddha told us 2,500 years ago. He said form and emptiness, form and emptiness cannot be separate, and it is the ultimate nature of the way things really are. So I'm just saying that so that you understand that when we meditate on thought December, he's actually there. That, just the thought of thought December, the mantra said, the idea and so on, will let him appear, not just in the inner space of our mind, but in the outer space of the universe. That things will just naturally, that the moment the idea of thought December is there, thought December is really there. That you are not playing games, that you are not doing make-believe or anything like that, but that the energy is really there and what you think of it will manifest. I just want you to hear that, to know that. Does that sound reasonable or do you have doubts about any of it? I mean that thought December doesn't have to come from somewhere, but that he can condense in space. I mean it's a difficult thing to try to understand. Even tomorrow when you do the puja with Karl, you'll be hearing that Dorje Parma comes from a certain place and Palden Lama comes from a place and you'll get the names and so on. And actually this is because it's very, very difficult for people to understand that space and emptiness is fullness. That you know, space is giving birth all the time, that when we think of something it's actually spontaneously happening. But the places you'll be calling the Buddhas to come from tomorrow are actually the space all around you. It is the space of your own mind, it's the true nature of your own awareness. This is what it is. It's not something here or there. Also even though Deva Chen, Sukhavati, the state of great bliss is supposed to be in the West, you know, on a relative level, you know, you may see it in the West, on an absolute level it's your own mind. It's timeless truth here and now. It's wherever we think of it. So, yes? It's the free play of your own mind. Your mind is not just dead. Your mind is rich. There is no thing there you can call your mind. But from this thing, which is not a thing, there is constant experiences of arrival and disappearance, of birth and death, of coming and going, of all kinds of things. So your mind is actually both. Your mind is on the one side, you know, the space, and on the other side the things happening in that space. They appear there, they play around there, and they disappear again. It's just that concerning the space on an absolute level you have to think both and, while on a relative level you think either or. On a relative level either there is something there, like Yim Chow's fair hand, you know, or nothing I can get hold of, right? There is either something or nothing. But looking at Yim Chow's fair hand, you know, nothing solid is found. And looking at space there is the potential for everything to happen there. It's this kind of understanding that we should try to get. And the reason that we try to get it, you know, goes even beyond anything I've said so far. It is just that our minds may become really spontaneous and effortless and not be tied up in stiff ideas of being and non-being, existence and non-existence. And when it stops being tied up in fixed ideas, then naturally and spontaneously it will produce every idea and it will produce exactly what's right on. It will produce all kinds of richness and insight because it's not constrained and limited and blocked anymore. Is that all understandable? You know, even everything, you know, there is no teaching and no truth which can increase any wisdom of the mind. There is truth which can help the mind to shed all the things which keep it from experiencing its true state. And this is also what this is all about. By concentrating on Buddha forms, everything becomes pure and reaches a high level. And after having concentrated on it, then when mixing with it, you know, you learn how to be really at home. First, by seeing everything as pure forms of energy and light, all the disturbing feelings, you know, attachment and aversion and so on disappear because they are not relevant on that level. And after that then, then there will be the state of mixing with it and your mind can then naturally, without hope and fear, without past and present and future or anything, it can rest in itself and then all its timeless wisdom comes up. This is the meaning of all this. So I just want to tell you a little bit about what is the meaning of the Vajrayana meditation. It is not a faithless, you know, it's not something to believe or not believe. It's methods that are totally underbuilt or that are totally secured, you know, on the scientific level. And it's things that are totally, you know, that are totally active on the psychological level. And it's just something, you know, tools for you to use and it's beneficial. I just wanted to say that. So it's not make-believe, it's not playing something or anything like that. What we are doing right now really brings results. It originates from the ignorant aspects of the mind. The mind has two aspects. One aspect is the wisdom, which expresses itself through the mind's ability to be aware of all things, looking out, having ideas, being aware, knowing and seeing. And the other aspect is the ignorant aspect, which is the mind's ability, inability to look inside and see itself, which expresses itself as the separation of the seer and the thing-seeing and active-seeing, which brings about attachment and aversion and pride and jealousy and greed and all the other feelings, which brings about clumsy ways of acting and thinking, and which brings about bad results. And when the bad results come because we work against the totality of all things, again we will say, oh, they are against me, the world doesn't like me, everything out there is bad. And that means we will do, think and say more things and we will get more bad results. And this negativity comes from ignorance. And ignorance means that the mind hasn't yet discovered its own true nature. It's not like in Christianity that we ever fell out of anything, because if we did, we couldn't be sure that we wouldn't fall out again. What it actually means is that the mind from beginningless times has this dual nature of wisdom and ignorance. The way there can be oil in sesame seeds, but you don't see the oil. Or there can be like gold in rocks, but you have to crush them first. Or there will be butter in milk, but you have to churn it first. I mean, all the time it was there, but only working with it and getting it off will bring the results. Well, on the level of enlightenment, it's a free play of the mind. It's fantastic. It's just as exciting that people get old, sick and die as it is that they get born, that they appear, that they make love, that they have joy and so on. It's equally fantastic, one thing and the other, because it's showing the total potential of the mind. There are some small particles in the atoms that have everything in them. But only if you split them up and throw them against each other, then you see a big flash and a lot of things happen. And on the absolute level, you know, it can really be seen as the nature of the mind playing with itself, the potential of the mind expressing itself and so on. So it's a question of the level we see it from. On the ordinary level, which is attached, which sticks to one thing and tries to avoid another thing, then it reacts as hope and fear and like and dislike and so on. On the level of the unattached enlightened mind, everything is fantastic, just because it happens, because it's shown. The first world war, right? It's easier than the second. In the second, there was more time. But in the first world war, they were all standing there around for months somewhere blowing their eardrums out from the heavy guns, you know, the heavy fire, you know, destroying their feet by standing in water all the time and stuff like that, you know. I mean, this was the way, you know, this was the experience of the ordinary soldier in the first world war was blowing eardrums and standing around with wet feet, you know, and having to charge up a few kilometers forwards and backwards, depending on who got more ammunition, you know, and who got the maddest general before or something like that, you know. So, that was it. But there were also some other people. Supposing one of these boys, you know, standing there in the mud was promoted to one of the airplanes. Then suddenly he'd be flying there, it was the old days, the gentlemen, they didn't shoot at each other, they just observed what was happening. And he'd be telephoning or radioing down red forces advancing in this area, blue forces advancing there, this happening here and this happening there. And it would be the same war, he'd just been seeing it from a completely other, you know, completely other field. Now, instead of wet feet, he'd have a cold face, you know, from blowing around in the wind, you know, and instead of hearing the guns, you know, he would just see some interesting lights going off all over the place, you know. Instead of running here and there, you know, he'd see other people running here and there. And that is the whole change. Either you are in it up to here, you know, you're stuck with it, you know, it's controlling you, you're sitting there, you're cool and you're home and you're on first base or whatever it's called, I don't know much basketball, but you know, you'd be at home, you know, you'd be all right, and you'd just be observing what's there. And that is the real difference. That's the difference between the rich man's view, who knows he has the mind and then everything else is a pre-play of the mind, and the poor man's view, who doesn't know he has the mind and who's always running after the things happening in the mind. Trying to hold the good things, which you can't hold anyway because they fall apart, and trying to fight the bad things, which get stronger and more real all the time, because by fighting them we say, yes, you're real, you can harmony, you exist, you are troublesome. And then, you know, like that, some more negativity will come up. And it's just a question of changing the view. All this we are doing is just convincing our mind that it's really rich. You know, all the practices, all the things the Buddha gives is just for thoroughly giving us the confidence that we actually are rich, that we actually do have it all, that everything is there at all times and places. That's what it's all about. Nothing more. Because we have been considering ourselves poor for so long, we are in the habit of thinking poor, right? Yeah, sure, everybody is. If you can get the mind like a beautiful jewel, which has all sides and is totally radiant and has everything, then if you look at what covers this jewel, there is first a layer, what's jewel like here? Maybe this one. Then there is first a layer of ignorance, which is the idea of me and you as being separate. Then on top of the ignorance from this comes the mixed feelings, you know, the likes and the dislikes and so on. Then again from this comes the clumsy actions. You know, all the stupid things we do, think and say when we feel in a weak or hurt situation. You know, this coming here doesn't really work with me. Okay, now it did. And then on top of that, you know, that's not so good. Then on top of this finally comes the habits, which make us go into more situations and make more trouble in the future. So this is how the whole problem happens. If you remove the one or the other slide down, you take the bottom one away, the ignorance, everything falls. So the smart thing for us to do is both. It's to work on an outer level with the things avoiding what brings suffering. It's working on an inner level with it, developing the compassion that makes everything that happens into something that teaches us how to help others. And developing the wisdom, which makes us see that everything is actually a dream, that it's actually empty, that it cannot really bind us. And finally then is the most important thing, developing the pure view, deciding that everything is basically pure, has pure true nature, is meaningful, is the mind playing with itself and so on. And those four levels, if we get those, the mind will shine again, the natural diamond of the mind will radiate, all the power we have will truly and really come out. It's just a question of doing the work and we'll get the result. That's all it is. I got you into a cold, windy place, didn't I? But the teachings are good. Do you want to go in again? Is it too much or what? OK, good. Then I'll start explaining a little bit. Yes? Yes, gladly. Weren't you able to hear the first things I said? No? No, I should speak louder. I just thought all the wind was going that way so you'd be getting the word. So I economized on the amount of sound. I remember that. Any questions that you remember? Did you understand so far what I said? You could hear it? Good. Disco generation with the eardrums, you know, and shatters, you know, can hear it. OK, good. We are coming now then to Dorje Sempa, right? We are coming now to the diamond mind. And here there are certain ways of doing the meditation. We will do the meditation together as a gathered group inside afterwards. Now I'm just telling you how the meditation is built up. So you won't have any questions and so on while it's happening. It wasn't the Vikings, was it, Carl? Now I have to put on a sweater. Now it's enough. It's so strong and it's lovely to see. It really is. So the way we build up the meditation is, I mean, you know all the things around it. That's the question, cleaning this body, so we're thinking ourselves like this. So then something very similar to the meditation I talked about last night is taking place. The first thing that takes place is the fact that above our heads appears natural purity of our minds in the form of an open lotus flower. It appears above us, you know, in that way. The second thing is then that inside this lotus flower, because Dorje Sempa is a peaceful form, there appears a moon disk as his seat. Then there are different things you can concentrate on, but I will just tell them. I won't give them to you as a meditation. I'll just tell them because you may meet them in other places and you should know that they exist. Then there may be a bum letter. No, we already passed that, didn't we? So it doesn't matter. We forget about it. So on the top of this, there may be a Dorje appearing standing up, and this Dorje may transform into... No, there may be a hung letter appearing standing up. This may transform into a standing Dorje with the hung letter in the center. This may then transform into the form of Dorje Sempa, the diamond mind of all the Buddhas whose picture I've just sent around, who you also know from the altar. This is one of the ways that it may happen, you know, that it may happen in this state, or actually if you like, and I like that myself, because the meaning of it all is just to convince ourselves that we actually are Dorje Sempa and that he's really there. If you like to, then you directly let Dorje Sempa appear on this moon desk. I mean, you have the lotus, you have the moon desk, and on the top of that you then have Dorje Sempa sitting the way he does with us. And how does he sit? Well, here he holds a golden Dorje to his heart, which is standing up, which is the sign of all the skillful means of the Buddhas, all their ability to benefit beings, all their skillful power. And in his left hand he's holding a bell, which has its mouth upward here on his left hip, and this one is the sign of the wisdom, of the female essence, you know, of the wisdom and inspiration of all the Buddhas, of the guidance and the understanding like that. So he's holding a golden Dorje and a silver bell and he's sitting like this. He's got a fine little smile, saying that he won't tell the D.A. about us or anything like that, you know, I mean, saying that we can really trust him. And he's got his right foot outward and a little bit downwards from the lotus he's sitting on, actually in such a way that his right toe is more or less above our head. And we can concentrate on him very big or very small as we like. You know, I actually, I have the feeling, you know, it might be wrong, it might be right, that the same way that people sort of identify their life age with somebody in their family, if you ask people how old they will become, then I think 80% of the cases they'll say, well, I'll probably become as old as uncle this or that or my father or somebody else. People somehow psychologically identify their life age with somebody in the family. Well, in the same way, you know, Dorje Semba, I think the size of Dorje Semba probably corresponds to the first statue you really got a relationship to. You know, if somebody put a very small statue into your hand and you discovered how nice it was for the first time, you may think the person is being very small. And if you came in somewhere and the first thing you saw was granddaddy had an enormous Buddha statue or something like that sitting at home and you used to go over and embrace it when you were a child and feel good about it or something like that, your Dorje Sembas were probably quite big. I mean, that's my own theory. It may be right, it may be wrong. It's not the Buddha's teaching. You don't have to believe it if you don't want to, right? It's just my understanding. I think it clicks somewhere in our minds. It clicks that, you know, the size of this or that is like the first time we have it in our hands and get a relay. Well, my Dorje Semba is probably like this, the first one I have in my hands. But it doesn't matter, you know. No matter what tendency we generally have to see the Buddha at a certain size, it is very good sometimes to think of him as small as a sesame seed and sometimes think of him so big that the bottom is touching the earth and the top is touching the moon or something like that. I mean, concentrating, seeing things, just breaking out of those fixed patterns of thinking a certain size and so on, you know, is very useful. I'm just saying that generally. I think most of us have a fixed idea, you know, of the sizes, but if sometimes we enhance or diminish, you can hear me now, can't you? You can get it now, good. If sometimes we enhance, increase or diminish the way of seeing the things and so on, then this can actually also be very useful. So we let then Dorje Semba appear above our heads in the way that we usually think of him, you know, in the way that feels natural. Then sometimes we can change bigger and smaller. And then from Dorje Semba, light streams out to all the Buddhas and Bodhisattvas. And here it becomes important with the understanding that I gave you before, that space is potential, that wherever we think of enlightenment, it's actually there. Then it becomes very important with the feeling that, you know, really space is full of female and male Buddhas, all the ones we can think of and can't think of, the ones we know and don't know, you know, peaceful, wrathful and united, you know, they are all part of the place, right? That space is really in its true nature, this enormous potentiality of enlightenment, that nuclei of enlightenment are appearing everywhere the moment we think of it. And having done this, you know, thinking like this, then light goes up to the, from Dorje Semba above our heads, to the hearts of all the Buddhas and Bodhisattvas who are everywhere. And when they are touched by the light, they themselves become Dorje Sembas. And big like mountains and small like dust, they fall into this form above our heads and like, you know, snow falling on a hot stone or whatever you can think of, you know, or falling in water. Then actually they mix into him, their essence and his essence becomes one, like water running into water. And actually after a while, one is totally and absolutely one. One totally mixes and becomes one. So this kind of feeling, this kind of experience of coming together and being one like that, is the one we should have there. Because then there is no doubt, is it the real Dorje Semba, you know, is it just something I'm thinking of or is it mine or is it more than mine or something like that. It's understood to be a general principle, a universal principle, containing all blessings which is now manifesting here on the top of our heads in this way. So this is then, you know, as far as we, you know, this is the building of faith. Then when we have him up there, there are some prayers and wishes in the Puja text that you may want to get more or less into. Actually the text has probably been made from monks or nuns. Because there is a talk about a lot of vows, a lot of vows that one has kept or broken and stuff like that. And I mean most of us don't have a lot of vows, right? I mean we may have a few of the vows, Bodhisattva vows, you know, we may have the vow to, you know, the Vajrayana vow of seeing things on a high level. But we don't have a lot of outer vows, we don't, you know, and even if we have, we don't know we have, you know, it hasn't really penetrated us and become a part of us. So maybe a little bit we can reformulate a little bit of this so that it has more meaning. Instead of thinking all the broken vows where we don't have any vows to be broken or, then we can think all the beings I have hurt and harmed and all the ones I have brought trouble and all the ones, you know, who got, who were put into a difficult position for me and that I harmed or something like that. I mean something that is relevant. Thinking please take away from me all the harm I brought others, all the negativity, all the seeds of suffering I planted in the world or something like that. It may be more meaningful and more close. I mean you can see for yourself. Sometimes you can do the Tibetan text and sometimes you can make it a little bit more your own thing that applies to your own situation and what you really want to purify and take away. Look at this. It's finding a new cave. Om Mani Padme Hum. Om Mani Padme Hum. Om Mani Padme Hum. His tail looks like it's going to come off. No, they fall off by themselves when they get afraid. Then they leave the tail. Look how it moves its head. I looked down and it was on my face. It was on your foot? Yeah, I thought it was just the wind hitting my flesh and I looked down and I go, oh, hi there. It's getting something good from everywhere, right? Taking them back to the Naga world. Back to the Naga world. They're actually good, didn't I say? So, when Dorje Sempa is there above our heads, then we say that which is the most reasonable and meaningful to us, which is able to open our hearts and makes us understand that we really need purification. And after we've done that, then we really start. Then we start on the mantras. Then we... Inside Dorje Sempa's heart, then... Then inside Dorje Sempa's heart appears a small moon disk. You know, like small. The smaller the better for your concentration. If you can think of it quite small, you'll have strong concentration. Inside this transparent body, which is outwardly, you know, like... Yeah, which is like a form of crystal or glass or something like that. Outwardly there, inwardly empty. Then inside his heart, which you, like, know from underneath. I mean, you know it from there. Inside this appears a small moon disk. And in the center of this, as finely as if written with a single letter, with a single hair, painted with a single hair, is a letter, HUNG. And if you like to, and the Tibetan letters have no meaning and no benefit for you, you can think of HUNG written down. But if you can see the Tibetan letter, there is benefit in it, because just like the Tibetan language, it has been pooling and concentrating a lot of blessing and enlightenment energies for a long time. So there will be more energy in it. And you can actually just paint the whole letter a few times, and you will get a closer relationship to it. By painting it, by maintaining it, and so on, you know, it will be easier for you to relate to it. So, then you have the moon disk like here. You have the letter HUNG in the center. And then, lying on the moon disk, there is a spiral of light. And this spirit is going out counterclockwise from the HUNG in the center. And if you can think of it like that, there is, it goes out two and a half times from the center towards the periphery. It moves out one and two like that. So, it moves out like this, two and a half times from the center. And here it is. And when we then start saying the mantra, then this spiral which is lying down, it starts moving there on the moon disk on top of our head. And while it's moving, it's throwing out all the blessing nectar, and love nectar, and purification nectar, which is streaming out from the HUNG in the center and appearing on the moon disk. And it's like being thrown out, you know, from the moon disk, so that Dorje Sempa is filled very quickly. And he is filled more and more and more till not a single drop can be in him anymore, till he is totally full. And at that time then, when he is totally full, then from his right big toe, which is sticking out, then a stream of this nectar comes down through the top, upper top of our head, and it begins to force its way down through us and pushes everything negative out of us. And there, what is it pushing out? It's pushing, we feel how it comes down, how we are from the top to bottom, this white liquid is filling us up more and more. And what is being pressed out of us now is first like all the different negative things we've done, called and said. They are pushed out of us like, you know, ink and rust, you know, all kinds of dark and unpleasant things, you know, coal dust, you know, everything like that, it's pushed out of us like that. And all the different diseases that are latent, most people have a few diseases checked up on a waiting list inside, you know, one kind or another, you know, just waiting to come out. These diseases are pushed out of us like pus and blood. And we can actually, you know, I mean, I used to concentrate very much on lumps of coal falling out of my heart because I was so hardened up in my early life, you know, so totally tight, you know, and competitive and rough and so on. I usually, sometimes when I remember something negative I've done, you know, like beating up five people in the same evening or something like that, I would think, you know, of a piece of coal like falling out of my heart or black ink, you know, on my knuckles, you know, which is where I hit them, you know, and stuff like that. I thought of, you know, I had releases like that, feeling like something had built up. I also had hepatitis a couple of times in my life, you know, from dirty works, you know, dirty tools, right, and stuff like that. So I, you know, so I used to think of, you know, pus and blood especially coming out from my liver, you know, like coming out that way, you know. And, you know, all the different things one has, maybe other people have been doing useless things or harming things with other parts of their body, like stealing or whatever else, you know, saying really negative things about them or whatever, you know. Wherever one feels like a negative energy building up, you know, either with something that one did or said or something or thought or something like that or with diseases, you know, that come up or that one feels, oh, I'm in for a pneumonia or I'm in for, you know, pain here or there or a bad knee or something else, you know. One can really concentrate that through the flow of this white nectar moving through, then all this negativity is pushed out of us, that one is really getting rid of the negativity. It's really going out now. And finally then, there's also one more thing that one can do and that is the fact that one can remove, like, all kinds of neuroses. I mean, a lot of people have some kind of inner gossip, inner chatter. They come into situations where they're not in control and some kind of inner film is running all through their lives. I'm sure many of you know that, right? It's an enormous situation. A lot of people have things like that. They come into situations where they're not the bosses, where they're being driven around or at least partly driven around by what's going on. And in those cases also there are things that one can do, really important things. And one of it is one can think of one's neuroses and pain as all kinds of really ridiculous-looking animals. I mean, let's get them down to the size where they belong. They have no arms, they have no legs, you know. They can't really harm anybody. They are not really anything. They're just bad habits and stupid things and so on. That's all that the negative feelings really are. They're not really, you know, something that's existing there. It's a solid, threatening or dangerous thing. They're actually, all they are is all kinds of illusions passing through the mind. Nobody has ever seen as anger. You know, if you believe in the anger, you will open and close your hands, pull things apart, you know, say things that make the angels cry and stuff like that. But if you know that you can't find it, that it doesn't really exist, you'll say, oh, strange today I'm angry. Yesterday I was proud. Now let's spend the time on something I like to be, you know, and you'll shift the energy to that. So, you know, I mean, for most it's a utopia what I'm saying right now, but it actually comes, you know, where one can shift the energies where one wants and experience what one wants. So all this stuff is floating down over us. And now it's the next thing, the neuroses are pushed out of us, like everything that looks really stupid and ridiculous. I mean, let's get it to size at once. Funny fish under the ocean with little lamps on their noses, you know, deep water fish, they look ridiculous, many of them, don't they? Strange animals with lots of legs and, you know, everything that looks in such a way that you really can't take it seriously, right? This is now your neuroses, it's being pushed out of you, out of your arms and legs and, you know, wherever your heart, wherever else. And while this nectar is centrally streaming through you and pushing everything out, and the main thing it comes out is your behind, I think, anus, right? I mean, your behind, it's coming out, it's coming out through the soles of your feet, you know, it's coming out through the pores of the skin and so on. I mean, don't make, you know, don't... I mean, the sexual organs are parts of our Buddha nature, don't think of them as something harmful or negative or anything like that. I mean, they're purified, of course, like everything else, but the places the negative things come out is like all behind the feet, the pores of the skin and so on, you know, like that. And we concentrate on this and while this is happening, the earth underneath us opens up, and while it's opening up, then everything slides down there. And there, there are some people who think that they themselves, you know, if you like a gurgling sound, you can add it, you know, I mean, that doesn't matter. Anyway, you should have a real feeling that now everything slides down there and that you are thoroughly getting rid of it, that it's really getting away, you know, that it's going out. And there, there are different kinds of people. Some people think I'm making my own life, I'm responsible for everything, you know, they don't have a feeling of a lot of former things, they just have the feeling that it's happening to me here and now. And those people, you know, who have that view and that kind of feeling and that kind of experience, you know, they actually, you know, they will just think that that is the earth, it's drifting down there, it's disappearing and falling away. But there are other people who have a very living experience that there is somebody out to get them, that there is some negative energy there, that they peed on a shaman's grave as children and after that they have a ghost running after them or something like that, you know. I mean, they really think that there is something actively negative following them. And if you have that kind of feeling, they are all down there in the ground and they are getting all the washing liquid. And just be generous, right? I mean, think everything that doesn't like you, all the, not your enemies, I mean, those you have to handle, but negative energy is really out to harm you and destroy you. They are down there in the ground and they get everything. And actually, the one way you get rid of your connection with them, because all they wanted from you was your negative action. All they wanted from you was the harmful things you have done, thought and said. This is what they want from you, this is your connection with them. So you are passing them, you know, not the whole lollipop, right? I mean, you pass them everything, they can have everything like that. And actually, on the other side, the purification nectar is still purifying nectar, OK? It got, you know, it washed us out and so on, but our purity is still there. And this, you know, means that you can feel good about the whole thing, you can understand that they actually will have benefit from it, you know. You don't have to feel bad about it, but you, you know, the beings who don't, who are against you know, they will actually get a seed of something positive and sometime or other they may even come back in order to benefit you in a useful way. It's just, you know, to me it wasn't very relevant because I never had the feeling to have a dozen ghosts on my back or running after me, but there are people like superstitious people or people thinking in other ways who actually experience things in this way. Something is out to get me and then just put them right down there and just be generous with the washing liquid, you know. Give them whatever negative... The only thing they can catch on to in you is the negative things you did, thought and said. That's the only thing they can get from you. It's the only connection they have with you. So give it to them ten times over and, you know, you will be rid of that. The negative ghosts or whatever is out of you, it will really be gone. How many of you have a feeling like that? I'd just like to know how... In Greece everybody thinks, you know, in North Europe nobody thinks, or very few. I'd like to hear how Americans are, you know. Have any of you had the feeling that there have been, like, negative forces out to get you sometime in your life? Show up your hands. Yeah. OK. Yeah. OK. But just so a few have. Yeah. Are you seeing... OK. Also following you? Yeah. OK. Good. It's different cultures. Either it's inner or outer blockages. And they can be externalized and they can be felt inwardly and stuff like that. I think also that things like that can be. But anyway, you know... Yeah. Yeah. Well, I'm sure where you can feel it or see it, that's right. But you haven't felt that, you know, they belong there. You didn't take it back along or something like that. Yeah. Yeah. Before or after refuge? Also after refuge. And how did you feel? Did they come to harm you or did they come to get your help? No. Huh? They were mainly confused or mainly harmful? No, it's not. Mainly confused. OK. There are different experiences, you know, and you can do as you like. You can either think, you know, it's the old, you know, it's the hole in the ground and everything is being cleaned out. Or you can think that you are actually, you know, that the negative personalized energies are there and they are now getting, you know, and they are now getting what they need and going away and so on. You can do this, that or the other thing as you like. Yeah. Do you ever, once you visualize that all the negativity is out, do you ever let the nectar go to them after? Well, the nectar is in it. I mean, they automatically get the nectar when they get the other stuff. Do you ever get just the pure nectar? Well, after a while there is nothing negative anymore and then they just get the pure nectar. But at that time also your connection with them has been broke. But your connection only consisted in the negative things that they wanted from you. But the moment, you know, they are gone and your own feeling of impurity are gone and the nectar is really there, from that moment, you know, they will stay if they have good karma and get a blessing and they will go away if they have bad karma and not get it. So that's how it is also. Because then it's not a personal bond anymore. Then if they have good karma they will get drawn to something nice and if they have bad karma they will get drawn to something unpleasant. But your bond with them will be gone. Yeah, that's how. So we then do the mantra as much as we can and we'll go in for doing that because it's more comfortable. I can see that. We'll go in and we'll do the mantra and so on. But I'll just tell you the rest of it so that you have that also in your mind. When we have said the mantra as much as we like and there I think it's good to say quite a bit of it together and then afterwards we can do a bit of it alone. Well, when you've done the mantra as much as we like then there is a moment where we really concentrate that now we are totally purified like forms of crystal and light. And at that Dorje Sempa everything changes. The earth underneath us closes. The earth underneath us closes and at the time where it closes our bodies become tight. They are not something that lets through things anymore. Our bodies become tight. And when they are tight the spiral is still moving in Dorje Sempa's heart and we are being filled up. We can see ourselves like a crystal form being filled up with milk. Till now some even comes up on the top of the head and quickly touches Dorje Sempa's toe. And at that time then while we are doing the short mantra and the long mantra I won't give you the whole explanation of it because in our lineage it works mainly on the level of ideas of, you know, power and vibration and so on. It works on subconscious levels. While other teachers like, for instance, His Holiness Dungyong Rinpoche and others they were always explaining what the different mantras meant. Then Kali Rinpoche and generally in our lineage we don't say it because it's supposed to work beyond the level of ideas and concepts. Well, anyway, what you are asking about is the great powerful mind, the great joyful mind, the great energetic mind, the mind that can benefit all beings, the mind of great intensity and power and joy. This is really what you ask for. This is what the 100 syllable mantra means. But the short syllable mantra is like the telephone I talked about, right? Boom. Take off the bone, right? Bend the saddle and boom, do something, right? I mean, bring the thing like that. This is what one does, the short mantra. But the visualization during this is the same and one says that while one concentrates that one is now being filled up. And finally then, when one is really like that one, just to make totally sure, one will say a few more things to Dorje Semba. And one will say, now please Dorje Semba, really assure me that now everything is purified and everything is all right. And at that time Dorje Semba will smile and say, dear daughters and sons, you know, he takes the ladies first in my version. In the Tibetan version he just says sons, but I think that would be a pity. In my version he says, dear daughters and sons of the good Mahayana family, everything negative from you and all beings is really purified, I promise you that. And after he said that, then really, you know, you know that and you relax and Dorje Semba comes down into you. And there are different ways. Some people like to dissolve him in light and take him into themselves like that. But I actually like it when he comes down as a total form, like something pressing down over you. Now you get his face and you get his body and you are like that. And then everything around you becomes a pure realm. And then one tries to hold the feeling of that as long as one can. So to the extent that I believe him that everything is purified and I am purified, that's how much I believe him. Yes, totally. I mean all the karmas are just illusions. When you see them to be illusions, they are gone. It's just a question of digging from the mind all the things that will bring future trouble and problems. The moment you are inwardly convinced that it has happened like that, you are purified. Really. So it can be done. So then we go inside for the meditations. Thank you for joining me in this nice windy place. Live it! www.mooji.org