4 Dharmas of Gampopa, 4 levels of practice, are based on motivation, if you have certain motivation it makes you in certain level of the practice.
The motivation is the key according to the 4 Dharmas of Gampopa.
It actually means the 4 different types of motivation.
The 4 Dharmas of Gampopa is about knowledge that differentiates levels of knowledge. When you have the knowledge that makes you feel a certain way and makes you understand a certain way that is the principle way that makes you a certain practitioner.
The reason we give 4 levels of Dharmas, we can go according to what you really feel and to what sort of level you are in.
1st Dharma
So first of 4 Dharmas of Gampopa is actually like it is a practice dedicated and has to be practiced by person with small mind. Quite impure motivation not pure motivation.
So the small-minded refers to the mind that has only a motivation for liberating yourself full stop. Looking for comfort in next life. Of 3 upper realms and 3 lower realms, we always looking for rebirth in the 3 upper realms.
transformed into spiritual practice because of realisation just a little minor realisation of the suffering of the lower realm being so therefore we don’t want this suffering at all we want a comfortable realm for the next life, the main target is the next life we are practising for that. So if you we do have that sort of motivation it is very simple that we will know that we are the smallest practitioner of one of the 4 Dharmas of Gampopa, which means the first one.
4Dharmas of Gampopa first is narrow minded mind, that kind of people don’t have Bodhichitta they have narrow mind they have space in their mind that is small and no one can fit in except themselves
The first 2 Dharmas of Gampopa have no Bodhichitta.
2nd Dharma
The second one is the motivation that wanted to get ourselves out of the six realms and not only out of lower but also higher realms totally. But in second you understand a little more. Want liberation from samsara completely.
3rd Dharma
The third dharma is the practice for all sentient beings again it is a knowledge and understanding. Buddhism is very much knowledge it is not considered as a religion it is merely knowledge
3rd Dharma practitioner must have Bodhichitta,
Actual Purification has to be done within yourself through understanding and wisdom and to get off the fanatic view, because of our obscuration that we have so purification is very badly needed to develop 3rd Dharmas of Gampopa, which is Bodhichitta, which we call Mahayana, Mind has to be big with enough room for all beings.
The Mahayana the great vehicle – mind with genuine love. That person attitude of liberating all sentient beings.
You want then everyone to be enlightened that means all liberated from 6 realms of samara this is attitude of 3rd Dharma.
4th Dharma
This is the development of mind of enlightenment. Vajrayana on top of having Bodhichitta, wanting people to understand spontaneous realization.
So vajrayana says you have to realize that but that comes from very much inside. Inside in sense you have to first find out about impermanence and then find emptiness and then find things around are manifestation of your mind.
[So to start with when we want to practice the spiritual path we start with the correct motivation. Path whatever you practice is a road, the path we are talking about it mind, mental status, so wherever your motivation is what kind of motivation is that is the path because as soon as motivation stops then the path stops, there is no path other than the motivation.]
CHANTING
All the students and friends who came to this retreat are kind of advanced students and the teachings are dedicated to those who have listened to spiritual teachings for at least a couple of years. I want to welcome you – we are going to talk about the four Dharma of Gampopa which are about the 4 categories of practices according to the 4 categories of personalities and faculties. The main thing that we are going to talk about is the bardo teachings, to understand where we are and what we are doing and where we are going to.
FOUR DHARMAS OF GAMPOPA
First have to know about cultivation of motivation because any kind of practices – day to day life or spiritual practices – whoever is at this retreat has to have a pure motivation (don’t understand good and bad). So the motivation, pure or not pure but you have motivation to come here. Since now here need to know how to modify the motivation, if you don’t modify you have impure, selfish – you want to get teaching for our self and according to spiritual development this is not well respected. Need to have motivation to help others maybe not right away but to help others by listening to the teachings. E.g. I listen today and work on it and finally benefit beings this is what we have to have as motivation, very, very important. 4 Dharmas of Gampopa, 4 levels of practice, are based on motivation, if you have certain motivation it makes you in certain level of the practices. So this level, it sounds like higher achy but not from a spiritual point of view it identifies you so that the path whatever you practice is a road, the path we are talking about it mind, mental status, no material path that we can talk about in this practice. The only path that we can talk about is the spiritual path, actually means the mental status, so wherever your motivation is what kind of motivation is that is the path, even though it is just a motivation sound like a booster just to start with then people may think that the path should be different one but path is motivation, motivation always has to be there continuously along the road, along the path, because as soon as motivation stops then the path stops, there is no path other than the motivation and there is no motivation other than the path. This is same equally same. People think motivation is not that big issue in terms of spiritual path so they think path important and they think practices very important to make the path work, but practice they think about is meditation, recitations and chanting but they are all branches of path but the principle of the path is motivation. In order to make it complete form of path. Then when motivation established then practices that we consider very important, all these branches have to be there. Principle is the body, the motivation. Similarly principle is very important – pages of practices quite useless – lots of arms, hands fingers you need body – motivation. Get some power or blessing if do practices very nicely but does not improve lifestyle and towards enlightenment. The common problem is they are practicing a lot for years and don’t get anything, except depression or pride. This is not the purpose. This kind of problem we don’t want. So to start with when we want to practice the spiritual path we start with the correct motivation. You can make it correct, it can be challenging but it is something you can get right. But it is a mode of way that we perceive the things around us. At the moment it is egotistical. Everything you like is positive and everything you don’t like is negative that is why I don’t respect good or bad because from point of view of spiritual theory it is not right. It is egotistical approach. You look at everything with this good bad filter. Everything has different picture according to individual taste we should be respecting things as it appears to be to individual people things should not be respected egotistically. For example ‘I think this building is not good’ not only saying that you should be thinking that too, this is better as it is only your view, for some people – you should give others the room to give their opinion that is the opposite and you should not get upset, from a spiritual point of view. This is how you build your motivation correctly, otherwise there is no way to build the motivation correctly, because the things around you appears always opposite to you not always but mostly. The things you think are not the way they think, they think and talk , and dress something different something that you don’t like. Something nasty to your feeling so how do you develop the correct motivation when you practice? You wouldn’t like to do it because everything appears to be very negative. So since things are negative to you how will you improve your positivity, it is quite a difficult target and sometimes almost impossible. So people ask me how can I develop compassion to people who do very nasty things, very bad to you bad to me bad person. Very good question, genuine question but first of all why do you see those people who are respected as bad people. What are they doing? This is your view, maybe 10000 people agree with you but it does not mean that it exists as bad. Like coal, is not like that. They are doing something nasty but you should not be attached to that because once you are attached to seeing them that badly it is difficult to develop any positivity so compassion is very difficult to develop impartially.
You have such a bad relationship with a person with no reason or with stupid reason. He banged door loudly, so I hate him he did not respect me, he did not smile and ever since then I hate him. Many people say that and feel negative on these things. It is negative on you but it should not register so strongly and vividly on your mind with such strong attachment, glue that it is attached there. It means you can’t give away to others. On top of that somebody says no he is a good guy and this will drive you crazy and so the person saying this will now be targeted and just because of stupid reason this goes on. Negativity and negative view basically due to you being negative. Therefore the motivation cannot be developed. The spiritual path is then missing. Mahayana path Christianity Judaism etc all these things you are doing without principle. The motivation is the key according to the 4 Dharmas of Gampopa. It actually means the 4 different types of motivation. Dharma actually means the practice of the spiritual path. If you practice you must have the motivation or it is empty and doesn’t give you any further boost. So from the time that you listen to the teachings you must have a pure motivation and has to be developed with selfless attitude. Looking forward to help all those beings impartially, easily and comfortably. Genuine motivation, once you know how to give away to others then you can have this beautiful motivation all the time. Even if you are on the desk having meal normal day-to-day you will have good comfortable motivation. No negative attitude, harmful attitude, harmful motivation. Because you don’t have profound deep negative thoughts. Because you are in samsara it is normal to have negative attitude for something that is OK as long as you give way to others and respect what people think and do. It is not your business anyway from point of view of western society if we interest of judging someone’s business it is not very respective thing. Same in spiritual practice we don’t appreciate if people judge someone else. Should not judge someone else principle message of spirituality even if you notice he is doing something bad – you think – you think – but that shouldn’t be judged. As soon as we judge someone else cannot build spiritual strength further because you start to block. The judgemental attitude should not be there unless you are enlightened because we then know everything. Until then we cannot judge anyone or their activities we can only think about our own motivation then if that is weak we have to remodify into comfortable. First you need comfortable motivation, comfortable state of mind where you want to rest. Where you do practice you have to rest physically and mentally. Comfortable state or mode of mind where you can build rest of spiritual practices or understanding. You have to have comfortable motivation in order to do this. This can only be developed if you could manage to diminish the egocentric way of looking at things. Because egoistic will give you negative ideas. So how do you become comfortable mentally? You may feel comfortable physically where you are sitting right now but mentally you but will not be lasting if you see a person doing something nasty to you so the comfort is destroyed if you see this. So we feel agitated when we feel things that we don’t like we are always running away from these. Always something else that is not good ‘very bad’ so not comfortable with anything because cant adjust themselves to feel comfortable within themselves so don’t feel comfortable. So have to run here there to find comfort but then destroyed when someone comes between. Purposely or not but you feel distracted, car will come and you feel angry. Someone has nice garden but tree growing from next garden and leave leaves in your garden and you get angry, so much you want to sell and run away or burn house next door. Just for leaves. Very easy to understand but we are not here to judge people. We should think about our own life and how easy it is to be agitated. We are so narrow-minded. In terms of making it more open and more receptive is of course we need to get rid of our attachment. If no attachment then not much of problem because I always think attachment is like glue. Wherever you go and do everything is stuck there if you have an attachment everything very sticky can’t go and feel and enjoy things around you. Instead of enjoying it you feel attachment. If you have no glue you can feel how smooth, rough when touch but no glue so wont stick in your hand and likewise can appreciate everything in this world all entire phenomena without problem. So for you to have privilege of phenomena in this world so obstacle of you enjoyment of phenomena is definitely attachment. Privileges of world to enjoy the scene around you is also difficult is also because of attachment you are stuck there. Someone does something wrong you become agitated, if someone is doing smiling then you are very excited. You think it was great he was smiling at me, maybe he just happened to be smiling and again you are attached. My hand was stuck there. Someone smiles – trouble, someone grumpy at you – trouble, something is loud – trouble, the world is problematic and people think this world is terrible. This is not true. The way you look at the things is terrible. Therefore we must change the way we look at the things. The way you look at your friends and neighbours. That is what we call modification of motivation. Rather than the ritual chants etc these are branches we need to work with main.
Speaking about 4 Dharmas of Gampopa problem to put into English as not enough vocabulary and my English is quite poor. So first of 4 Dharmas of Gampopa is actually like it is a practice dedicated and has to be practiced by person with small mind. Quite impure motivation not pure motivation. Small person, when we say small person it is like short guy – mini guy – very small person – not like that. When I say person you should know that person actually means mind. Even though we use for body but actual fact is should be adding few more words – he has a nice person – person refers to mind not body. Small person means small-minded person, narrow minded. Great person is person with great mind. Greatest person is person with greatest mind. Small minded and big minded or open-minded. Because many of you have read colourful books that has good way of putting it. I am always wondering what they are using terminology for these things. We know what it looks like the small-minded and what it should be when we get very advanced in terms of looking at things. So the small-minded refers to the mind that has only a motivation for liberating yourself full stop. You don’t want to help others well maybe your family and friends. ‘my friend’ ‘my relative’ therefore I want them to be happy because of ‘my’. That is very narrow-minded not very profound nor the genuine motivation. Better than no motivation or motivation to harm. Dharma motivation can be harmful if you are a practitioner because their motivation is to harm people and things. If you read history, people have misused dharma practice etc and thinking about harming people, they hate someone else and they use powerful of dharma to generate strength to harm others.
4Dharmas of Gampopa the first practitioner who is smallest practitioner of 4Dharmas of Gampopa definitely need to have motivation the right motivation, not pure motivation but they want to practice to help themselves. This is quite OK, it is not pure but OK. Many practitioners think not good to think about themselves yes in sense true but other way not. Because you want to help yourself it is OK it is selfish but it is OK – but you want to help yourself you want to practice. You want to help in this life or next life. You have motivation only for this life then it is almost materialism – material practice. Spiritual practice always to do with next life. Doesn’t mean that this will not help to progress your material life in this life. The main focus should be next life and lives to come. To be comfortable and to be born small minded but you are practicing with impure motivation not really 100% pure but OK. This is what I always say but in east of world I ask them not to be generating motivation of helping yourself, your finance, you are not to practice to help you get rich, motivation wise you should not have this. But they don’t listen to me I feel I am a failure, they don’t seem to be comfortable to hear that. This is Asian weakness. But here in west I don’t say that because nobody comes to get rich here. I feel very positive about western people. This is just cycle not good bad, for 40,50 years material mind and reached to point where fairly rich and now looking to poor. Like the things lousy looking. Don’t like modern and nicely building like lousy building because time for you to go to this type of world and Asians want more money and wealth. If they don’t get it from Buddhism then they go to another religion. Many people ask me for numbers – I have not given. This is their mentality – not a spiritual mentality. 4Dharmas of Gampopa not include this type of motivation less than small. Nothing bad nothing good just time. Asians looking for wealth and everything. All lousy things antique and you guys like this and this is the time. I am not boosting the egos of western people it is just cyclic existence that we are running around it is turning around. One should not have a motivation to help you in this life even though it will help you. If you have a tree you have to look after seed to get flowers. When trunk is rotten then no way to keep up the flowers. Similarly one needs to have the correct motivation, even though it is not really pure. The correct motivation is very important. So if you utilize it for the sake of this life then it is abusive and you are underestimating something very useful thing. Eg if you are using axe for cutting grass it is quite funny. You can use finger but if I run around and look for something and I say I am looking for an axe to cut this then you think I am crazy when you can do it with your finger. Similarly you are using the dharma practice for a little comfort in this life.
Many people have negative attitude to Mautsetung who lived long and happily and he did no practice. His life was modest and looked after his diet and health etc. Why do we use medicine Buddha etc to keep healthy in this life that is not what it is about it is for helping beings out there due to their ignorance and due to defilement they do a lot of negative things. Due to that consequences they get sick and suffering so for them you have to be dedicating to them for the cause of suffering whatever they are going through and you have to be practicing. You do not practice for yourself to live long in this life you can do all sorts of things for that your motivation should not be concentrated only on this life but dedicate it for next life. Very important from point of spiritual practice especially from Buddhist point of view it is emphasised this way for your lives to come.
Small-minded motivation always looks for comfort and since we say now we shouldn’t only be looking for comfort in this life we should be looking for comfort in next life. 3 upper realms and 3 lower realms, we always looking for 3 upper realms. Sometimes we misuse the dog very much, the dogs cant speak and cant express and we don’t know what they are expressing and we say we do know what they want but we don’t. So communication gap makes quite a suffering. So generally don’t want animal or in lower realms we want higher and this is what we are looking for. That is exactly the practice of 4 Dharmas of Gampopa that we are dedicating, whatever we practice, we practice maybe the vajrayana, or Mahayana or Theravada practice or you do not any of these practices but you practice maybe a little bit of generosity, giving something to the poor people or poor beings or you are keeping a little bit of morality or anything, anything a kind of practice what you do is dedicated for your comfort for the next life as well as this life. So that is it that is the practice of the first practice of the Dharmas of Gampopa. But your mind is very much into the next life dedicated and focused into next life and something you think that this life and especially of suffering of lower realms are very much realised and your mind is very much transformed into spiritual practice because of realisation just a little minor realisation of the suffering of the lower realm being so therefore we don’t want this suffering at all we want a comfortable realm for the next life, the main target is the next life we are practising for that. So if you we do have that sort of motivation it is very simple that we will know that we are the smallest practitioner of one of the 4 Dharmas of Gampopa, which means the first one. In this respect the most important thing to know is that where you are that is very important what sort of level you in. Not only in this respect. Whatever you do in spiritual practice you have to really realize first what sort of practitioner or what sort of person you are. That is very important. What sort of mind you have, what sort of motivation you could develop?
END OF TAPE ONE
Benefit my body you could say definitely he is a happy guy or he is not so happy, that sort of thing, vague sort of guessing but you would not be able to describe about my inside what sort of qualities we have and neither do I, I cant do that kind of thing for you, you have to check yourself where you are and then you have to practice accordingly. Those sorts of people who have no motivation to help in next life also is a little serious issue. If you don’t think next life exists then it is serious for spiritual issue. We have to work at this. Some people only want comfort in this life and they don’t care about next life this is something I feel very heavy and I cannot answer or talk with them from spiritual point of view. I keep quiet and become very good friend and we have cup of tea and talk about weather and sport and political news and then we have a nice time but from spiritual point of view have nothing to talk about. I don’t think I have responsibility to convert someone else. I don’t believe in converting anyone, even from non believer to believer I don’t believe I should be converting others. In order to know who you are and where you are in terms of spiritual practice, knowing which level we are in. Some think we are very nice vajrayana practitioner but we don’t seem to be knowing where we are in, where we are. Don’t know who you are really referring to when we say ‘we’ or when we say ‘you’ or ‘I’ we don’t really know who we are referring to, first of all, we are referring to the body but generally the body is the thing we are pointing at but it is not the body that we are really pointing at, we are pointing at the mind, but the mind is what sort of motivation you have. But people are not bothering with this. So in this context of 4Dharmas of Gampopa first is narrow minded mind, that kind of people don’t have Bodhichitta they have narrow mind they have space in their mind that is small and no one can fit in except themselves and sometimes it is even difficult for him to fit in very suffocating for them and they have to kill themselves. Generally just good enough for themselves but not others not even for their own wives or children. Just stay our of the space because the room is very small. So Bodhichitta means to extend the room to fit more people. First family then neighbours then country then world then you can be developing the impartial love and compassion so that the room of your mind is extended. This is known as Bodhichitta, this special process. The first 2 Dharmas of Gampopa have no Bodhichitta.
The second one is the motivation that wanted to get ourselves out of the six realms and not only out of lower but also higher realms totally. Because of some understanding not something that you can force yourself to think of you have to understand. Not in lower realms because I don’t want to suffer because you understand their suffering. You could want to be born in human realm where family has no problem and where I don’t have to work life I do this time but next life I would like very rich family where I don’t have to work that kind of motivation you have in first Dharmas of Gampopa. But in second you understand a little more and see that rich people have not complete form of comfort and people who have big family not form of comfort and good body person not complete form of comfort, no one has and (in first we want to be in God realm as god has no problem I think I would like rebirth in god realm to have fun all the time with no suffering at all) now in second you don’t want to be human or god so they want now to be liberated out of this realm and this is what genuinely you will have this kind of motivation. But not to help others, still want to help yourself. That kind of motivation whatever you do the 6 parameters and generosity, diligence etc. will be included in 3rd Dharmas of Gampopa. We say I am doing vajrayana practice and there are many reasons why we say that – you are following a master or at a centre or meditating on vajrayana meditation but this is all nonsense reasons. The vajrayana practitioner has to be by himself not just practicing. This refers to state of mind you have to be Mahayana in order to practice Mahayana, you have to be vajrayana in order to practice vajrayana. Practice is actually an exercise, once you get there you have to exercise. If I want to be a pilot or something I have to be in the school or club and then I have to be admitting myself and pay and I will then be in the club and now I cant say I am OK, I have to be at least 4 months learning process. Learning many thing, how to be captain. So once you get into the scene of spiritual practice then you can call yourself as a practitioner but you have to familiarize yourself with the path. But you can do nothing. So right now we say we are one kind of practitioner this is not a good reason to say that. The genuine reason is the mental state. What kind of motivation you have in terms of practicing. Then you can identify yourself. Spiritual identification should not be the selfish way. Some of the people want to be like their boyfriend or they like a Buddhist master so they follow his way. So say they are Mahayana because they have found a master who is kind to you and they think they are Mahayana or the master is vajrayana. This is not right you have to check yourself and your motivation in order to identify yourself in different levels of practice.
In a way so-called Buddhist or Christianity are nonsense because this is why people are so uptight and can’t live comfortably. I don’t think you should identify yourself this way to others. You think so OK but same argument you should not be fanatic about anything. You have to be doing it for development do nothing means gain nothing, you should be doing something with open attitude and like this you will have no intention to identify yourself and tell everybody that I am so and so and so. Those people who have the intention to identify themselves as so and so and so is because they are not secure and so they really have to identify themselves because they don’t feel much security so the feeling of insecure makes them talk a lot because they don’t have confidence within themselves that they are belonging to any society and so they have to talk a lot because they cant keep quiet because as soon as they keep quiet they loose their identification, they loose their picture. Of course it is mainly ego but not only ego, insecure, feeling of insecure makes people talk a lot very highly about their religion, highly about this and that. Especially talking about their understanding, and feeling and gain, basically because they are insecure, so security is the confidence. Confidence can only be developed through checking your motivation. Check the motivation and fix it, fix it really like a fix it get a fixation at the level you are in. You don’t need to talk about it just do it and do practice, whatever you feel comfortable. You may have a master who will be leading you. You have basic confidence in yourself because you have the motivation fixed. Then the second and third issue about what sort of lineage etc are all secondary. You must have food but the idea is to fill the tummy that is all that is more important than what you eat. Very much is secondary what you eat. The first issue is to fill you tummy not to feel hungry. All the religion and all yanas supposed to be helpful as long as you are helpful to yourself, if you are not helpful to yourself then none of the religions will help you. It will be like a boomerang that will come back and kill you. Gampopa said that the practice of dharma can cause the hell because if you don’t practice with the realization principle of moderation means causing hell, problems. We don’t want that we want to practice nicely. You have to be doing everything very friendly in this life. The motivation has to be good. We want to be nice person just because of principle. You have principle of wishing to be helpful, then you will be doing that way. You have the principle of doing harm then that is what you are doing. You have the practice of doing vajrayana mantra but that doesn’t mean you are vajrayana. I don’t believe that you are practicing vajrayana just because you are practicing vajrayana it is not like that, you have to have the motivation of vajrayana, that means innerly you have to turn yourself vajrayana literally and Mahamudra if you want to practice, you cant say you are practicing Mahamudra just because of certain thing. You have to turn yourself into Mahamudra first then you have to be doing it. It is the same thing motivation wise you have to turn yourself into that particular practice and then the motivation, encouragement, everything will be coming there, until then you cannot really identify yourself as the practitioner of these different levels of practices. These two first Dharmas have no Bodhichitta. The rest have Bodhichitta. Bodhichitta very simple now.
The third dharma is the practice for all sentient beings again it is a knowledge and understanding. Buddhism is very much knowledge it is not considered as a religion it is merely knowledge. The 4 Dharmas of Gampopa is about knowledge that differentiates levels of knowledge. When you have the knowledge that makes you feel a certain way and makes you understand a certain way that is the principle way that makes you a certain practitioner. For example we say 3rd Dharma, the 3rd Dharma practitioner must have Bodhichitta, that person as they develop they will understand the knowledge will be realised will be there will be developed and so now you will see all the sentient beings as a target of compassion a target of love and you will see very genuinely that it is quite stupid to concentrate or focus all the energy of my love and compassion to myself and my belongings, my friends and my relatives. You will understand that, when the knowledge comes, we will understand that very deeply and very genuinely we will know that this is really a nonsense, that I have been doing what I have been doing as something not very updated, up to date, not and not reached to that level. So we genuinely and obviously want to develop so called Bodhichitta, what I said before we want to extend the room in our mind so that many people can fit in. This will be there, this desire or whatever you may call it, this wanting or wishing to do this to do so is very much genuinely, spontaneously there, due to the knowledge, it is not something that some people force you. And if some people force you and you get something that is a fabrication, fabricated motivation, which is not good. Somebody influenced, somebody asked you to do it, so you do it and it is temporary 2 or 3 days it will last at the most 3 or 4 days and that will not last for ever, so this is not good. That is the reason we give 4 levels of Dharmas, we can go according to what you really feel and to what sort of level you are in. The master does not need to force you to be a certain way, in this respect. You can just go according to your wish according to your intuition, but not the feeling. Just now I said feeling but feeling is not that good. As I said before back in London we feel something but that feeling mostly is not mostly very much predictable. Feeling sometimes you feel very down, sometimes you feel up, sometimes you feel happy, sometimes you feel not happy it is not very predictable. Today maybe you feel not very happy and you may think ‘Oh maybe this is because of this building or something’ but tomorrow you can come back and you say ‘Oh very good feeling, I don’t know what happened with me yesterday but today I have very good time’ So that means it is not predictable. The feeling you had yesterday was really deceiving so today you are feeling excellent, feelings always changing you should not count on feeling, but you have a sort of intuition that gives you the entire understanding and very much realization of your own motivation. That is not feeling, you will check and you will definitely know what is your motivation, that is more than the feeling. The feeling is like you don’t have anything you just have like environment that makes you feel a little bit down or a little bit up, and if you count on that you will be like a ball that someone keeps bumping on the floor and someone will be doing it for you, you have no choice and it will always be bumping and you have no choice. Sometimes you go up sometimes you go down sometimes you feel very bad sometimes you feel cry sometimes you feeling laughing, and that itself is a suffering I would say. Even if you laugh it is a suffering laugh and even if you are down it is also suffering, up is also a suffering this is what we say ‘ups and downs’ and is not good and not very healthy anyway as long as you don’t have a choice or confidence, we want to have a choice, we want to have a freedom. The freedom is one thing that we are looking for so we want to have a freedom even though freedom or happiness also. Happiness has to be under control, otherwise if it is too happy, too excited it is no good, you have to have a choice within yourself. If you have choice then everything will be very equanimity, everything will be under control and will have very much meaning so it gives you tremendous happiness, very much genuine happiness, so that is not feeling, that’s the understanding. So for motivation you need to understand where you are and then you can follow not like newcomer is saying, ‘I feel very good with your teaching.’ Many people say this to me ‘you teaching is marvellous and it really makes me change and I feel so good in your presence’ I appreciate what they are saying, even though I don’t say anything I feel like saying I don’t fully appreciate what they are saying, not fully. Because they feel so great but that does not mean that they know something they just feel it, hallucination they just feel so great. If you ask why they feel they wont have a good answer they do not go near to knowledge, they just feel it. There is nothing wrong with it, feeling good is always good, but in terms of spiritual practice I would like students and friends to have knowledge, through which you can have compassion, love, faith but before everything you want to have the knowledge especially according to Buddhist theory the knowledge is more important than the feeling, the sensation. If you have the knowledge then after that you can feel anything and it is very welcome to have any kind of feeling and any kind of vision any kind of dream any kind of thing, everything is possible everything is accepted according to the Buddhist theory.
TAPE 2 END OF SIDE ONE
Big elephant in this room you saw it, none of us saw it but you are the only one who saw this big elephant, nobody can believe it but from Buddhist point of view they would believe it, that is quite true they would believe it. Buddhist From the Buddhist philosophy will never say but this is impossible, why because none of us saw the elephant lying in this hall if you say this from Buddhist point of view it will be a laughing matter, none of us did see that there was an elephant lying in this room because we were there listening to the teaching and of course elephant is not an ant it is a very big phenomena how can you miss it, miss that vision. This person is really crazy who saw a big elephant in this room. We will say like that we will definitely say like that from our point of view but the Buddhist point of view and philosophical point of view this is respected. After having an understanding, thorough understanding of the philosophy then you can have everything, so the feeling is also respected, that is the reason especially in Milirapa lineage. Like for example when you read the biography of Milirapa he went through a lot of signs and dreams and feelings and all these visions and all these things are a little bit important, they are quite important to what he has been doing like when he was saying goodbye to his guru he wanted to leave the place after the intensive practices and purifications he did with guru Marpa Losar the morning he was very early and went to see the Marpa in his bedroom and Marpa was sleeping and had not yet got up but and the sun was already shining through the window on the Marpa’s head and Marpa said’ I was sleeping and because of that we will not see each other in this life because I was sleeping’. What does that mean? That means that this kind of whatever you may call it, interdependent we call it interconnection, interdependent everything is possible, everything is related in each other. So he said that "just because you came so early so I was sleeping so therefore we wont be able to see each other in this life but there was a sunshine in this room on my head when you came into this room and so therefore your teachings will be spread and like shining in this world and many people will be respecting your teaching”. So these things don’t mean anything but also mean a lot. Once you have understanding of the philosophy once you have understanding of your motivation and everything very nicely, firmly then you could have many feelings and all sorts of things because it is OK, you will not be carried away by these things. Otherwise if you don’t have these understanding as a foundation then you will be carried away by the feelings and you will be running away like a mad dog because you don’t know. " I feel very bad so I should go " so you just listen to your feelings so you go away. I feel very bad so I don’t like to stay with this person so you just go away from this person in actual fact this person is nothing wrong and in fact this person will be very helpful to you and if you stay with this person maybe tomorrow they will be helping you a lot but you don’t know, you don’t know anything because you don’t have a knowledge, you don’t have an entire knowledge so you just go through the feelings. The feelings tell you all sorts of things and if you follow then the feeling leads you to a very difficult direction. So the 3rd Dharma of Gampopa is with Bodhichitta.
SIDE 2 TAPE 2
Vajrasattva purification
Vajrasattva recitation and meditation.
Purification is very badly needed for us to understand the path of the realization. Because right now we don’t really realize anything because of our lack of purification we have a lot of negativities negative karma that we have. Talking of this we should not think there is something like black stuff that covers us – negative that we are talking about is wrong conception, wrong way of looking at the life and things around you and that is the thing that distracts your view, distracts your understanding so this is something you want to purify. Because of this distraction, distraction whatever we have the obscuration or distraction we create a lot of bad karma a lot of accumulations. We don’t have a very good side we cant see nicely for example if you have dirty spectacles on you cant see what is happening out there. So whatever you do, you do a painting, the painting will not come out very nicely because you couldn’t see because of you wearing dirty spectacles and also whatever you do will be a mess because you cant see very well. Similarly we have a dirty spectacles on our eyes that is ignorance we cant see the reality, we cant see the things what should be done and what should not be done very nicely. So ignorance is obstructing the correct view so we make lots of different mistakes that is the cause of negative karma and get negative imprint on our mind that gets more and more and karma gets thicker and thicker and not only will you suffer from that but you will be making people suffer also so the whole world will be suffering just because of the bad karma. This is what we say from the point of view of the Buddhist we say that the karma is the one that creates a lot of problems in this world we don’t really say that somebody is creating problem not even you not anyone in this world are not creators of the problem, not even you but your ego is the one creating problems. So we want to purify the ignorance because ignorance is similar to a kind of sleepiness, drowsiness that you can see something but it is not really the reality ways. So when you look at the flower or the friends or enemies you look and at the same time you have the ignorance together spontaneously so that is the thing that gives you a lot of problem. So if I look at you and at the same time I am telling to myself that he is tall he is short he is young all these identification comes directly to me and that idea is not the only idea that I have that is a very solid picture that comes into my mind. So many identifications I have so those identifications that I have very much in solid form definitely are an obstacle an obscuration and I will not have any view of the reality of the friend I cant even have a chance to see to his mind. I don’t even bother about his mind so other than the physical body I have nothing much to see for me because I have strong ignorance, attachment, misunderstanding all these things are same the name different but the actual fact is the same. You say ignorance, misunderstanding or attachment all same thing. So when you look at the person you don’t have a chance to look at the reality of that person you don’t even bother about the reality of the person you don’t even think about the reality of that person because we are very much ignorant enough not to bother with the reality of the person. We just see the figure and get carried away with that, tall, not tall, beauty not beauty, this is ok nothing wrong but at the same time you should have skills to penetrate deeper into him so you can realize the reality of the person but we don’t have that. So this is ignorance blocking you, the attachment that is blocking you, or the misunderstanding that is blocking you, that is known as the obscuration because it is obstructing like a fog that we have between us that we cannot see each other very well. It is the same thing it is similar to that we have a kind of fog to see the reality from, the fog is the relative truth that is the truth that we can see the physical body, and the sound and things that is happening around you and as soon as you get attached to these things or as soon as you get a misunderstanding of all these things it is a great blockages and then it will not give you an more chance to look right into the reality so we always lose the chance, or miss the chance to look through the reality so this is why we cant integrate our self into the philosophy, into the spiritual practice. When you look at the things, when you talk to the people, when you drive in the street you are supposed to be able to practice to be able to integrate yourself with the practice through all the phenomena around you. Whatever is happened all the happening every kind of entire things that is happening around you should be practices, should be able to practice, should be able to be spiritual or means the spiritual practice doesn’t really need to be practicing like formally even though it is very important for some people for a certain period of time it is very important but the informal practices are very very interesting. That can only be done when you are able to do it, when you are able to do means when you are able to handle the way you view the things. Right now the way we view the things is we view the things as they appear to be and the appearance that we have in front of us and what we can hear and see and smell are very limited, so this is the thing that we are attached to and we have no chance to go any further not even one inch. So that is the thing that is really like the blockages, there are plenty of beautiful things to understand there are many many things to achieve, achieve means realise and go through but we don’t know we don’t realize anything we just realize whatever it is there, we just see what ever it is there, so that is just because of the ignorance. So whenever we see the things around you ignorance comes along with it and ignorance is functioning very well for 24 hours every time whatever you do ignorance is there it is quite a sad thing for us to have that kind of ignorance all the time. But it is easy to get rid of it if you can really put yourself into the position. It is just a way of looking at the things. If you look at the things in a way that is a misunderstanding way that is OK then of course the ignorance will definitely be there but if you look at the things in a slightly different way then ignorance will not have a chance to really follow you because ignorance has a certain way a certain way, its own way of following things and so far we are following the ignorance so therefore we have no choice because ignorance is controlling you and you are following ignorance so ignorance is always the winner and we are the looser. And ignorantly speaking we are happy to follow ignorance and ignorance is happy to have us following, that is why samara is functioning so well, well means well in an ignorant way. But as a spiritual practitioner if we don’t want this to happen and be a person who has no control, no independence and no freedom the solution is to find a way, your own way to look at the things not to follow the ignorance. If you follow the ignorance then you look at the flower, this morning I said look at the flower or look at your friend and you say he or she is a perfect person, 100% perfect person, definitely, there is definite and so I said this is same thing and then there is no chance to go deeper into the reality and so perfect means it is positive and not perfect means other side like negative person or negative picture. Either positive or negative picture these are ignorant pictures. We should not follow it even thought you have a very good picture of somebody else it is also ignorant because if you ask someone about this person why do you see him as 100% picture you have a very vague answer either you will say I don’t know that is vague or you say he is good because he helped me a lot or some societies, that is it, that means you have an ignorant connection or something very conditional and that provokes your conditional love, conditional compassion, conditional devotion or conditional understanding as long as theses things become conditional it doesn’t help you to see the reality because the reality form is not a conditional definitely free of condition. Reality is something that is an enlightenment that is something different from what we can see. So we should give ourselves a chance to observe a little more deeper into the reality rather than think of what we can see or hear because these things are hearable, seeable touchable are very much limited. For example I can see in front of me but not at the back that is very limited because I don’t have eyes at the back. It is an ignorant way of building things around you and if you are attached to that kind of conception then you have to turn your head to see what is at the back and if you are attached seeing very much then there is no way to develop the wisdom eye (the omniscient). The enlightened beings can see through the wall and see miles and miles away it is not super power it is because they go through deeper that what we can see and what we can hear. We are attached to these and not many people have any interest to go deeper. Some do but they are so solid, this morning I said if there is an elephant in this room we would never believe this because our visions are so solid this is ignorance. Ignorance is like a programmer, programming everything as if it is OK and we are very happy about this and we are happy with ignorance and it is very similar to an example of what we say – long example –no
For example – we have categories in our society we want to mix our own people that we feel happy and don’t like other categories. For example if I am not a business man and I have to get on with them when they are talking about the dollars and business then I would not get on with them. Unless we compromise and we can say lets talk about dzogchen and not talk about stock market or whatever if he is very kind. Otherwise I would have to keep quiet. Or I would have to talk about stock market. This is compromise. So this is similar the ignorance is happy with you, you are happy with ignorance so we are carried away with ignorance. So spiritual practice is to get rid of nonsense. What you really believe – what you can see. This is your belief and anything that you can’t see is something that you cannot believe. You cannot believe in vajrasattva, dakas etc or the elephant here this morning. So this fanatic idea of things around you being solid and fanatic about the divine things or hungry ghost or hell being suffering in hell and hungry ghost you can see all over world but we don’t believe because we cannot see. So people don’t believe in hell or anything because of obscuration and ignorance. I am not saying that you should believe but you should open yourself to have acceptance and be able to extend our own mind so that we can understand a lot more than we can understand at the moment. you are very limited, whatever you can see that is it we have to learn a lot. For example learning English for me is difficult and learning Tibetan for you is difficult learning cooking is difficult all the skills are difficult. If you don’t have ignorance then you wont have difficulty to learn these things. It is very sad news that you have to learn these things. Actually in this world you don’t have to learn anything, you are supposed to be knowing everything spontaneously, for example these divine beings like Jesus Christ, Lord Buddha, Padmasambava or Milirapa we don’t have any biographies that they say they have learned to do this or that. We never see anything about Padmasambava had to learn Tibetan he could give the teachings in Tibetan right away and of course Lord Buddha also the same thing he was everywhere and he was giving teachings in many languages at the same time. Many yogis never had to learn any language when they came out of Tibet because they were enlightened. In our case it is a struggle this is ignorance and we have to purify. Language is not the major thing this is just an example. Talking about Mahamudra, enlightenment, dzogchen, great compassion, great concentration everything is very much limited you don’t really know you always have a bunch of problem all the time from ignorance. We don’t want ignorance other than that we don’t have to get rid of anything. Don’t have to diminish something just have to get out of ignorance. Misconception of things on you.
TAPE TWO END OF SIDE two
SIDE one of TAPE THREE
Actual Purification has to be done within yourself through understanding and wisdom and to get off the fanatic view. Fanatic view is really blocking, no matter if you are Buddhist or not no matter in any kind of things or even not believing in anything but fanaticism is always there in your mind. It is like a pain, it is a pain, as long as you have a box of fanaticism you will have a pain. You are not supposed to be from a spiritual point of view, you are not supposed to be fanatic saying it has to be like this – you have to be free as possible as liberal as possible. Liberation is so important in our terminology. People think that liberation you have to go through this roof like a jet or rocket. It is not like that you can’t get rid of anything, to liberate is not to levitate and go up physically. Liberation means you have to have freedom in your mind you have a liberal way of looking at things, we call it spaciousness and that is what you have to understand and this has to be built within yourself and nothing people can give you that you have to get through the blessings, practices, meditation, compassion, love, generating love, all these things can be very helpful if you have the right target of liberating yourself, freeing yourself from this fanaticism.
100 s mantra chant
So such kind of practice as purification is very badly needed for clarifying the obscurations and obstacles along the path of spiritual development. For example Bodhichitta which is the principle of compassion and loving kindness, love and compassion is emphasised in Bodhichitta and that has to be developed. We have a lot of problem because it does not develop spontaneously it does not appear in front of you instead we have a lot of different excuses not to be compassionate, not to give loving kindness and a lot of excuses coming up is because of ignorance and obscuration. There is no way to extend our mind which we really badly needed but we cannot extend our mind so we are always very narrow mind even though we practice on the path it is with narrow minded attitude and limited dedicated. That is because of our obscuration that we have so purification is very badly needed to develop 3rd Dharmas of Gampopa, which is Bodhichitta, which we call Mahayana, great yana the vehicle and it refers to the mind. Mind has to be big with enough room for all beings. Not only just good enough for our self. We are stuck with small room in our mind which needs to be extended and in order to do that we have to purify our self first and understand certain things that are not understood so far. It is very simple also the way we live with these things around you with family and friends there is nothing wrong but the way we look at the things is incorrectly observed from the spiritual point of view. If we don’t believe in spiritual then it is ok and doesn’t matter. We all have a belief even though we say we don’t believe in god but you believe because you believe in what you see. Many people say I am a non-believer but you do believe, you believe in food that it will fill you tummy so you are not feeling hungry so you believe that food will fill up your tummy. You are believer anyway and so we do have a lot of belief individually. I believe my friend is extremely handsome, kind and this is my belief, maybe somebody else is thinking something different, that is individual. So if you think that your way of believing fanatic. My fanatic way of believing things on my own way is perfectly ok I don’t need any further instructions that is ok because that is the way you like it, because it is individual so nobody has a responsibility to force or convert anyone to spirituality. So nobody has responsibility to convert people to any religion, but if somebody wants to have something different to get out of the suffocating scene and get fresh air and get spiritual taste, that is very important. There are many, many ways to get material happy, to make yourself happy, plenty of entertainment and to eat to make you happy and plenty of things that you can think of to make you happy and drink to make you happy and including drugs also so plenty of things but that is all material solution. Material solutions are very much relative and doesn’t last for long time. We, I want permanent happiness and permanent joy and permanent relaxation and freedom so I think the only way is the spirituality, the spiritual path and in order to do that you have to have a feeling of spiritual strength.
HH LOST TRACK OF WHERE HE WAS
Oh yes Bodhichitta, purification we can go back and start again. The Bodhichitta, love compassion. The room which we have in our mind is very limited this has to be extended, the spiritual understanding is very important even though it is not something that we force people to understand that way but it has to be in order to generate some permanent happiness, permanent joy and permanent fulfilment, like satisfaction. Right now we do have a lot of happiness’s that comes from a lot of circumstances but none of them are very permanent, none of them are really fulfilling if you really go deeper into it. Like satisfaction we are looking for is very influenced by ignorance so we never fulfil our satisfaction, we never succeed in fulfilling our satisfaction. Never content, never satisfied. I’m not saying it is wrong or bad but it gives you a little tiredness. After years and years of looking for something then you cannot say I am ok now. Some pretend they are 100% ok but they pretend. I say I don’t have a problem if anyone asks but I do (I just do it to make the conversation short). Of course I have problem mainly dissatisfaction. You don’t feel satisfied by money or house or car or friends, not really satisfied. It is a pain, a problem. You will go through the same experience again when trying to find it. Maybe a little bit of satisfaction but not authentic. This will keep on going on and on until you die and that is quite tiring – not good or bad but tiring. If we don’t want to be tired then we need the present. The present time where we are not the past or future, rest in the present. Have a very energetic solution to extend our mind, acceptance I would say acceptance. Resting in the present in meditation is very important and not only that it is something very useful if you have that solution to rest in the middle path to rest in the middle things without going in extreme with the middle path. The spiritual practitioner need s this middle path. If you go too much to nirvana or samara then these are fanatic. You have to have a way to relax in the middle path. That is the way you can develop the Bodhichitta spontaneously. You don’t have to be a good practitioner of Bodhichitta you will be there because you have a middle way of looking at things and the people who are not in this way of understanding or view then you will be very compassionate of people who are not easy going. When you look at the people who are getting angry and agitated for no reason - not only bad feeling but sometimes they kill themselves just because of argument with wife or children they kill themselves such a big mess for nothing, because they have a lot of misunderstanding, very strong misunderstanding, on the extreme, the fanaticism in the samaric way. They cannot cope with this kind the argument with girlfriend, anger so solid, the misconception, the misunderstanding is so solid. You can’t cope you just have to kill yourself just because of some argument. There is no way to develop compassion if you do have this two extreme. You have to have a middle path for relaxation and you have an open mind and people respect this idea but people don’t know how to develop with their own understanding. Sad thing happening because we don’t know how to be opening our mind, So as long as we cant open our mind we cant receive anything. Even if something is receiving we reject , we tend to have a very strong rejection, I don’t want this, I don’t want that, so lots of I don’t want. I want something but it is not there, I don’t want these things that are happening around you but I do want something that really gives me full satisfaction but it is not there. EG friend I want friend with body, muscle but I cant find. The things available around you are not appropriate, something that is not available is appropriate. So this is fanatic so you have difficulties to fulfil yourself so as long as you have difficulties to fulfil yourself then no chance to develop love genuine love and compassion for people. You are fully occupied with your suffering and you don’t know what is liberation so even if you try to be compassionate it doesn’t come along easily but you have not been liberated so therefore it doesn’t come. It happens the other way round because people become fanatics about religion and filling and war come and all these nonsense comes around. Religion does not say that you should kill it comes because of fanatic ideas. This is not welcome from Buddhist philosophy – Nagajuna says this. Once you know things around you are relative and not existing as it appears to be then no problem developing Bodhichitta mind the mind of enlightenment, mind to develop the compassion and loving kindness very authentically there shouldn’t be any problem to do so. Now problem because we are so fanatic about things that we are able to see. Looking at things so solid so fanatically that it is existing as it appears to be has to be like that so genuine love is not there. We have love between two people, son mother, son daughter, cat, dog, my friend my property because it is mine because of mine I love. It is not genuinely developed so no way to develop our loving kindness genuinely. Because this person you love is linked to your attachment in other words your attachment really makes you feel contacted with him and that is the attachment language and it is true according to your attachment but it is not the genuine love that makes you feel contacted, connected. That also is getting to be pain when the relationship doesn’t work, then you get very angry, you get very jealous because maybe the friend has been taken by someone else and you get more mad, very mad about it. It is because your friend is no longer your property so therefore no love now. Before you have a love because your friend is being your property but now your property is taken by someone else. So now it is anger not love it is pain. So that kind of love is not respected from the point of view of the spiritual practice. There is nothing wrong with it, It is normal on the relative level, it is normal doesn’t mean you have to be like this for ever. If you want to be greater that we are because we are right now going through pain, in terms of love and compassion we are going through pain.
Tape 3 SIDE TWO
Some sort of philosophical way of looking at the things around you otherwise you cant develop the genuine love even though the genuine love is there primordially within yourself the beautiful thing that is already given by a god or the karma that you have. That is the thing that makes us live together harmoniously in this world. the whole world is existing fairly harmoniously living because of love that we have no matter if genuine or not love is the one that makes us stick to each other. It is like glue that keeps us in the world keeps us in the family otherwise we wouldn’t be staying together. Why do we want to stay together if we don’t have love, why do we want to smile at each if we don’t have love. No matter what kind of love it doesn’t matter but love itself is a very nice thing to have and that is given already everyone has it not only human beings but the animal and all the little insects also has this kind of love primordially, very genuine if you don’t fabricate that much it is really very genuine love. Look at the dogs and cats the pets that you have around you, you can see they are not fabricated, we are very much fabricated so our love is very much manipulated love. So love can give you a lot of pain also. But dog has unconditional love. Once they build a relationship with you as their master their love will not be deteriorated until you die. No matter whether you get old or you become blind or crippled the dog and cat will love you forever. If our friend becomes a cripple the % of love goes down – then they go blind then % goes down even further. Then cant move and time to abandon and put in a home for these kind of people. You definitely go and look for another one with a healthy form. This is kind of love we have – conditional love. The genuine love that we have been given as a gift has been manipulated. Dogs etc have less manipulation so matter what sort of condition you become the love the dog has for you will be continuously there. Genuine love and fabricated love that is the thing so we like to have the love like a dog has, that is the kind of love that we want, straightforward, and very much genuine, very much peaceful which has no pain, definitely will not give you any pain if you do have that kind of unconditional love. I’m not saying the dogs way of loving is the best love but that is the only way to think of at the moment. Because our way of loving not at all the one we want as a spiritual practitioner we don’t say that it is enough, even though it is good it is not enough. You have genuine love and compassion that needs to be developed. Development has to take place but genuine love it is there within yourself but it has to be familiarised so this is so called Bodhichitta meditation. We just have to practice, exercise the love that we have genuinely been given. So that is there but we have to develop it. This is the development of mind of enlightenment. So that is the thing that we are missing right now so this is the 3rd Dharma of Gampopa. The Mahayana the great vehicle – mind with genuine love. That person attitude of liberating all sentient beings. Because all beings are equally suffering. You don’t want sorrow you want happiness everyone does. Why don’t you understand and realise the equal requirement of all beings. Nobody who has not interest in happiness. So nobody should be excluded from your compassionate object. So everyone included in your compassion – limitless as the sky. No differentiation between human and animal no point from spiritual point of view. Buddhist say humans more precious like Christianity says, but I myself although I respect this but I don’t believe there is a big reason to differential between these being. We talk about human right and don’t give right to animal – we say human right to kill animal to eat the animal to abuse the animals- all these nonsense comes about – I don’t like this anyway but my own personal thing. Even some Buddhist teaching some great masters say something like ‘kill human then that is great sin but if you kill animal then sin lower and if you kill small animal like bird then sin very small. Not encouraging but almost encouraging. But this is not right = I don’t see this as the truth. Have to respect everyone’s life equally cant take anyone’s life, this is what I understand from Buddhist teaching. The important thing is how to respect the equal requirement that you have. Why don’t we share the requirement we have. That kind of conception of Bodhichitta has to be developed. You want then everyone to be enlightened that means all liberated from 6 realms of samara this is attitude of 3rd Dharma.
4th Dharma, Vajrayana on top of having Bodhichitta, wanting people to understand spontaneous realization. Vajrayana always introduces spontaneous nature of yourself. Primordially there, we have been sleeping and talking always together with it. So vajrayana says you have to realize that but that comes from very much inside. Inside in sense you have to first find out about impermanence and then find emptiness and then find things around are manifestation of your mind. This is a very vast teaching and takes ages to finish all these things. But anyway after having seen all these phenomena’s are manifestations of the mind. You will go in your mind and find the nature of the mind because if does not have a figure you will not find figure in mind so the mind goes to present situation, spontaneous nature of the mind, some sort of experience but it has to be developed. Called spontaneous wisdom, which has to be understood it is within yourself. All phenomena are manifestations of your own mind. Not only Buddha inside you will include all these things also. The minute you see them you will realise them as manifestation of yourself. Not a projection – even though some teaching uses projection – but you shouldn’t think of projector and projection. You will then think ‘all my projection’ how can you project whole world it is a little difficult.