«Дар освобождения», курс 2 «Прорыв к высшей реальности», занятие 11

[Говорящий 2] (0:00 - 1:14)
Okay, we'll meditate. Watch your breath. We're going to do a different kind of meditation, che gom.

[Говорящий 1] (1:14 - 1:31)
Che gom means problem-solving meditation. It's one of the three traditional forms of meditation. What we've been doing is jo gom, which is trying to keep the mind on a symbol.

[Говорящий 2] (1:31 - 1:43)
Problem-solving. And this time we'll do a che gom, which is the biggest challenge in your life.

[Говорящий 1] (1:44 - 1:52)
Think of the biggest challenge in your life, maybe the person that you have the most trouble with, the events that you have the most trouble with.

[Говорящий 2] (1:53 - 4:37)
Try to identify the biggest challenge in your life right now. Focus on that challenge or friend. Try to find the gaccha that you've been dealing with.

Try to locate in the biggest challenge in your life a part of it which doesn't come from you, or at least what you've been thinking doesn't come from you. It should be the most upsetting part of the challenge.

[Говорящий 1] (4:43 - 4:57)
Focus upon the most upsetting part of the challenge and try to grasp how you've been gaccha-ing it, how you've been imagining that it doesn't come from you and from how you've been acting.

[Говорящий 2] (5:40 - 5:44)
Examine what it is about that object that might be coming from you.

[Говорящий 1] (5:45 - 5:54)
Try to imagine something similar that you've been doing in the last few months that might be causing that challenge.

[Говорящий 2] (7:29 - 8:51)
Then try to think about how you might improve things, like how could we do less of the thing that's causing the challenge in the next few weeks or so. Come back to this one. Slowly open your eyes.

[Говорящий 1] (8:54 - 32:26)
This is a very good question. We're in China. We're in mainland China.

The events there, honestly they're reported by the American press a little bit negatively, very consistently negatively. But whatever, there definitely has been a different culture, a protected culture has grown there for the last 50 years. So they've been isolated in bad ways but also in good ways.

They're very, very sharp. Their minds are very, very clear. They don't have a lot of the distractions that we have.

So the questions there were just totally, totally awesome. They're questions that my oldest students haven't gotten to yet in the first day. So anyway, this is similar.

If the only way to get a donut or pen is to give a donut or pen, how could we ever get one to give? When we talk about Creator God, we say that it can't exist because someone would have had to make him. Same thing with donuts.

So you can't have an image of a donut in your mind unless you've given one before, but you couldn't have given one unless you had an image of a donut in your mind. That's one of the reasons why in this system, we say there's no beginning. If someone asked us which came first, the chicken or the egg, we'd say yes.

So we say it's illogical to say there was a chicken first or an egg first because you can't have a chicken without an egg and you can't have an egg without a chicken. So we say that in itself is a proof that things had no beginning. But you must distinguish that from not having a cause.

It's like milk and water. You have to distinguish not having had a beginning from not having had a cause because in the West, in Western thinking, we equate that. We say if it didn't have a beginning, it didn't have a cause.

The first monk I ever said that to, he just looked at me quizzically and he was like, what the heck are you talking about? If it does have a beginning, it doesn't have a cause. If there's a beginning ex milio, ex milio, with it from nothing, then there's no cause.

You and your Big Bang stuff, they're like, that's no cause. Something that came from nothing, it doesn't exist. Therefore, the universe has to be beginningless.

And we have a misperception that to have a cause, it must have a beginning. But rather what it is, is that if it had a beginning without a cause before that, well then it would be a logical cause. That's not possible.

So you've always had images of donuts in your mind and you've always had images of pens in your mind because you always had one before that to give. But then this person was anticipating my answer. Well then how can something new come into being or happen?

Mark Enlightenment, for example. There's a discussion of this in the Abhidharmakosha when they discuss tonglong, which is when you see emptiness directly for the first time. So if you've never had in countless lifetimes a direct perception of emptiness, which is why you're here in a suffering realm, then how could you ever have a direct perception of emptiness?

Because that's a mental image that you've never had before. I'll tell you my answer. Well, I think even in scripture they would say you haven't yet encountered the causes that would produce that image.

But that image is not only produced by another image of the same kind. That image can be produced through education or the instruction of a teacher, which I would call the new rearrangement of existing stuff. The new rearrangement of existing stuff, which would disprove the argument that everyone's been your mother.

But anyway, we won't worry about that. So there's another argument that everyone's been your mother because you've lived countless lives. So they must have been your mother countless times.

But then the same people in the same scripture will say you've never seen emptiness directly, right? Even though you've had countless chances to do so. So that's a little bit of a paradox.

I would say when you do see emptiness directly for the first time, it's because of maybe two factors. The instruction of your teacher in a way that you've never had before, even though your lives were countless, right? In theory, you could throw dice countless times and not get both snake eyes.

In theory it's possible. So we're pretty much... We're the last people in the world that didn't get snake eyes.

Like we here, if you're not enlightened yet. We're like, what percentage are we of the beings in the universe who have gotten enlightened? Maybe we're just an infinitely small percentage left.

Something like that. And that you can rearrange existing images in a new way and come up with a new image. All right, that's my idea.

But it's a really good question. Okay, that's a good question. These are all really nice questions.

Maybe we should save them and write them down. If single-pointed concentration is a food for the being, then I can find it in many ways. Dancing, cooking, walking, singing, in any of the activities of life.

Being a master in music or alpinism is also mastering the single focus of the mind. Is that less powerful than meditation and why? I like to tell this story.

Khenpo Rinpoche liked to watch baseball. I would come home after... He discovered baseball.

I mean, they don't have it in Lhasa. He really, really liked it. First, he watched golf for a long time, and I was like, Rinpoche, it's so boring.

Then he got into baseball, which is a little bit better. But I remember one day, I think it was Dale Strawberry from the New York Met. He was up to bat.

He was a big homerun hitter. In fact, there's a long story about how Rinpoche rigged the World Series, but I won't tell you. But if you ever wondered why the team that had the worst record in the history of baseball won the World Series the next year.

Anyway, so Dale Strawberry's up there. He's a lefty, I think. But he's up to bat.

Then the pitcher throws the ball, and he hits a homerun. Then after the game, they have the post-game show, and they show that swing about 48 times, and they just talk. It's true.

They don't say anything new. But they talk and talk and talk, and then you see that image over and over of that pitch and that hit. Then they interview Dale Strawberry, and they say, how come you hit so many homeruns all the time?

Because the ball's coming at you a hundred miles an hour. He said, the ball starts at a hundred miles an hour, and it's the size of a baseball, but by the time it gets to the plate, to me, it's the size of a watermelon. It's this big.

To hit it, it's like, duh. He said, I don't know what it is, but by the time the ball, traveling at a hundred miles an hour, reaches me, it's as big as a watermelon. I just blindly take a swing at it, and I hit a homerun.

Then they went back to the ... Then they replay the pitch, and they replay him. Then Rinpoche says, watch.

He's grabbing me by the shoulders, and he's like, watch this, and I'm watching. As the ball approaches the plate at a hundred miles an hour, in slow-mo, Dale Strawberry's eyes go like this. They start to widen, and widen.

It seems like, what's the black part? You can't tell me. Anyway, the black part expands somehow.

His eyes actually expand, and then he swings. Rinpoche says, that's ekagra. He has single-pointed concentration.

That's what it looks like. He was all excited. He wanted to show me.

Which recalls Dr. Yeshe Thunden, who was giving talks about Tibetan medicine. He's the Dalai Lama's doctor. I was translating for him a hundred years ago at Nancy Karen's house.

He kept mentioning this thing called guhya. I said, what's guhya? He said, it's a quality of the urine when you shake it with a chopstick, when you stir it with a chopstick fast.

It's a quality of the urine. I'm like, how am I supposed to translate that? What's it like?

He says, well, I can't tell you. You have to see it. So then one day I went to this really, really wealthy lady's apartment.

This billionaire lady. I had to translate, and she was telling him her problems. Then she went into the...

He said, well, you have to pee for me. So she went into the toilet, and then he went into the toilet afterwards, and he took his chopsticks, and then he goes, mine, come in here. This is great.

She's got guhya. You can see guhya. Just look at this lady's pee.

She's getting all red. So it was the same with Khenpo Rinpoche. He's like, look, that's ding-a-ding.

You want to know what ding-a-ding is? It's that. He was so excited to see it in a baseball player.

But then he went off on this thing like, but baseballs aren't virtuous objects. You see? There's no sacred content necessarily.

I mean, often, in a baseball. It's not like the baseballs, if you concentrate on it carefully, it's going to have any content in it which enlightens you. You see what I mean?

Or which changes your heart. And that's why, in selecting a meditation object, the classical works are very adamant that you should pick something significant that will, when you open the core of your mind to it, which is what you do in meditation, you are allowing that thing to go to the, actually it's here, mi shigpe tigre. You are exposing the core of your being to that thing.

That's the most powerful place in the world to make seeds. You see? In deep meditation, you are close to the core of the reactor.

You are close to the storehouse where the seeds are kept. It can be held on the tip of a pin. And it has trillions upon trillions of events, future events coming to you there.

The seeds are there. In almost a place with no space. And then, when you're in meditation, you're exposing that place to the object.

So then the object is going to have a profound, make a profound imprint on your mind and create profound seeds. So they're very careful in meditation texts to say, don't expose your indestructible drop, the core of your storehouse. Don't expose it to something which is not significant spiritually.

You see what I mean? You can expose it to a hundred mile an hour baseball, but it's probably just going to create a lot of baseballs later or something. You see what I mean?

And then the classical images to expose it to are your Lama, your Lama's form, or your own heart teacher. By the way, it doesn't have to be a Tibetan. It doesn't have to be a monk or a nun.

It could be your mother. It could be your dog. What's his name?

He swears it's his dog. The yoga hip hop singer. MC Yogi swears it's his dog.

His root Lama. We talked about it. And then it could be your child.

It could be someone, your grandmother who passed away when you were six. It could be someone you haven't met yet. But in that case, you just picture the most holy thing you can.

That's exposed to the very core of your karmic seeds, and it produces tremendous seeds. Or emptiness, or compassion, or love. You expose your mind to those things.

So it is true, the person who asked the question, they said, can you develop single-pointed concentration on other things? Yeah, you can, and you do. Great musicians all have single-pointed concentration on their instrument, or their music.

But in the selection of a meditation object, your concerns are, can you get ngar for it? Is it going to be something compelling for you personally? And then secondly, is it significant in saving the world?

Will it really help to save the world? So you've got to find something which is sexy, and will save the world. Which is your heart teacher.

I'll do one more, and then we'll try to figure out where the monk is up there. I have watched a lot of TV. I have taken drugs in my life.

I no longer do. So I have dullness in my meditation. I am not surprised.

What can I do to explode that karma? When I have dullness, I feel defeated, as though there is nothing, as though there is nothing I can do because of my laziness and purposeful, dulling behavior of the past. I would like to smash through it.

You have to use the four powers, right? So you have an old karmic seed in your mind. And we all have them, because we were all teenagers.

So there is an art in Buddhism of how to destroy old karmic seeds. Problem being, when you come to a teaching like this, and then you get inspired, and you start collecting new good seeds, there is this paradox that I like to compare it to planes in line at an airport. It is first in, first out.

We say that in business. It means like the first income in will go out the first, in expenses. So with karma, normally, given equal circumstances, a karma which you commit earlier will ripen earlier.

So now you have seen the light and you are only going to do good things. And you have got all those old airplanes in front of the new ones, which has a special problem about that. They have to take off first.

So that will delay the later flight. And if it delays the later flights too long, you will not be able to draw a connection between your new goodness and the goodness which comes to you two and a half years from now. You see what I mean?

It is too long away for you to draw a surefire connection and be inspired to be good. So it is a very, very bad state of affairs. You come to a talk, you get all inspired, you do all these good things and then nothing happens for two and a half years because you have got older flights waiting.

And then you do not believe what you heard because you tried it and nothing happened for two and a half years. And by the time two and a half years has gone by, you forget the good things you did to make it happen. You cannot draw a connection between the stuff that happened, the new good stuff, and the lecture you went to.

So it is extremely crucial for us, especially when we are first doing our... What do you call it? We are doing our experiments to confirm whether this stuff works or not.

Like you go out of here and you give away a lot of money and you are waiting for a check in the mail. And then nothing happens. So for those of us who are still trying to confirm whether this stuff is viable or true, feasible, then we really have to...

I like to call it cancel the flight. Is there a way to cancel these five flights so that our new good inspired seeds will take off? And then most important, it is not just that you get five good things, it is that you confirm that the idea works.

And that is important. That is the most important thing. So it is really important to cancel the earlier flights somehow.

In this person's example, they are talking about canceling seeds of donuts planted by television and the use of drugs, which is true. So then you have to study the traditional Buddhist methods for removing old bad seeds. Canceling these flights that are in front.

The main, the crux of those methods is to stop, is to make a... What do you call it? Is to make a...

What do you call it? A decision, okay? But there is a better word.

A resolution that you won't do those things again. So if you want to know how to destroy an existing karmic seed that you planted in your younger days by smoking dope while you watched The Smothers Brothers or whatever it was. You know.

The way to destroy... It's an interesting question, you know. How many seeds do you have in your indestructible jar?

Trillions upon trillions. Uncountable trillions in your... How are you going to get to The Smothers Brothers seed?

You know? How are you going to isolate one single seed out of billions upon billions and destroy that one without destroying all the good ones that are sitting around it? I don't know.

It's like a cruise missile thing. Did you see the films of... They go hundreds of miles and then they like go into somebody's...

the left side of somebody's window. You know? And that's what you want.

That's what you're trying to do. So the way to shoot a karmic cruise missile to an existing karma in your consciousness, stored in your consciousness is to consciously make a resolution not to do that thing for a specific period of time. So you can say, for example, I won't watch TV for the rest of January.

You know, it's a New Year's resolution. That in itself is not a big deal. But you have to consciously dedicate that month's non-TV to the old TV seed you have.

And then the dedication of that seed is what directs it to the previous seed and destroys the flight. Got it? So two things are necessary.

Make a resolution that you will not do that thing again for a certain period of time. And then secondly, consciously dedicate it to destroying an old karmic seed which you know you have. That's the essence of the four powers.

And it will destroy them. You can use that for anything. And again, there's this added urgency because if you don't do it soon, you can't confirm that this stuff works because you'll be confused by the time delay caused by the, what do you call it, the previously scheduled flights.

All right? Okay, we'll do these later. They should have a place for old ones, because they're kind of good.

You should type them down. All right, let's do a little bit of meditation poster. Or how about we just meditate?

All right.

[Говорящий 2] (32:32 - 38:52)
Watch your breath. It's the only thing in the world. Go to the golden room.

Enjoy the late afternoon, just before dusk, the golden sunlight pouring into the window. Look at the blue sky overhead, to the window. Beautiful, endless blue sky.

Try to feel some love for the sky. Try to enjoy the sky, the beauty of the sky. Drop your gaze to the mountains sitting across the fog valley.

Also bathe in the light of the setting sun. Come into the golden room and ask your Lama, beg your Lama to come sit with you.

[Говорящий 1] (38:53 - 39:20)
I'd like you to concentrate on something new, which is a very, very subtle fragrance coming from the body. Like if you've ever smelled a lotus flower, the fragrance is very, very faint and very, very unique.

[Говорящий 2] (39:23 - 40:36)
Try to meditate on the fragrance. Again, try to get in touch with your session.

[Говорящий 1] (40:37 - 40:47)
Try to detect a part of your mind which is watching to see if you've lost the object, if the object is...

[Говорящий 2] (40:47 - 41:06)
sorry, if your mental state is getting dull, or if maybe there's no loss. Try to meet this watchdog mind.

[Говорящий 1] (41:54 - 42:07)
Now try to isolate the part of your mind, trempa, which brings your mind back to the object after seshen rings the alarm. Try... In my mind, it's much faster.

It's almost instantaneous.

[Говорящий 2] (42:07 - 46:50)
So try to catch it in slow-mo, the part of your mind which is drawing the mind back to the object. Now try to bring up, try to raise the state of ngar about that fragrance. Okay.

The state of being totally engrossed in that fragrance, the beauty of that fragrance. Do the exclusion of all other things. Stay on the fragrance.

Be content with the fragrance. Don't seek to go elsewhere. It's enough.

Come back to the fragrance. Feel ngar for the fragrance. Feel what a relief it is to just concentrate on a single thing.

And slowly come back to this one. Slowly open your eyes. We'll just do a little bit of a poster, okay?

[Говорящий 1] (46:51 - 52:10)
It feels like we missed something if we didn't do a little poster. So I'd like to talk a little bit about... Say, chingwa...

No, you can't say. Okay. I'll say it for you.

Chingwa tramo, which means subtle dullness. And grupa tramo, which means subtle agitation or subtly going off to something you like. Gross dullness would feel like fighting to stay awake.

All right? That would be gross dullness. Overcome by langur or just feeling heavy.

Heaviness of body as well. Heavy in your body. Your body doesn't sit up straight.

You feel heavy physically. And then mentally, you just feel like drowsy. Or you could fall asleep or something like that.

That's gross dullness. All right? Then subtle dullness we talked about, but I think we better talk...

Let's talk about it some more. Subtle dullness, I think you could just say a lack of ngar. And it's supposed to be the greatest problem of meditation that exists.

Being on the object, having fixation on the object. You haven't lost the object. Even having self-child.

The mind is fresh. The mind is fairly fresh. The mind is not dull.

The mind is fairly fresh. And you're fixed on the object. But there's no...

There's no ngar. There's no intensity. You're not deep in the object and you're not feeling some kind of a...

a gross... What do you call it? Pleasure in the object.

Like that. You don't have that. That's subtle dullness.

And that's supposed to be the most dangerous mistake in meditation of all. Why? Because it feels like you're on the...

It feels like meditation. You are on the object. You're fairly perky.

And it feels pretty good. It feels good. It feels fairly good.

But there's not this deep sense of contentment or interest or engagement in the object. Why I keep saying contentment is... I think it's sort of the nature of contentment that you don't need to move on to something else.

You know? Like ADD and contentment are like opposite poles. All right?

And ADD wants to go on to something else right away. There's something more important. Someone else has sent me an email.

You know? It's restless. You could call it restlessness.

And then to me contentment is the opposite. Contentment implies that you are happy to sit for a moment with that person or with that meal or with that book and you don't need to go anywhere. You don't feel any great need to go anywhere.

You're just contented. And that's ekagra. Because you don't want to move on to a second object.

You're just on a single object. So I like contentment. I like to call it contentment really.

So the opposite of subtle dullness is the feeling of contentment. But we didn't talk much about subtle agitation, which is considered less of a danger because it's much less frequent. And that's, I think up here somewhere, I think they said here, opposite 17, between 17 and 19, the monkey is...

See, the monkey is almost pretty much white before the elephant gets there. I think they made some point up here that subtle agitation, right, was easier to remove. And that's why the little monkey is getting more white or faster than the elephant.

Because subtle agitation, relatively easier to deal with. And less frequent than subtle dullness. Then I like how they describe subtle agitation in scriptures.

They say it's like a stream that has frozen over, and then water is flowing under the ice. They call... The word for subtle agitation is water under the ice.

[Говорящий 2] (52:11 - 52:11)
Okay?

[Говорящий 1] (52:11 - 1:02:15)
Stream water under the ice. And what that means is... And I mentioned it in Phoenix when we talked about it.

There's a very beautiful word in Tibetan that you should learn if you're learning Tibetan. It's a difficult word, and it's just simply K. K-H-A-D.

K. It's probably related to a word for cracks. Kepa.

But K means just about to happen. So, like, jungke means it's just about to happen. droke means on the verge.

It means on the verge of going. So, you should learn that word, K. Why is it important in the study of subtle agitation?

A thought about something you'd like to do is just about to happen. Okay? You got to try to get what that feels like.

Deep in a meditation, your mind would like to have a thought about lunch in about three seconds. And you feel it under the ice. You see, the mind is headed towards a thought about lunch.

And it's going to pop out from under the ice. Okay? And then, subtle agitation means you're on the K.

You're on the verge of having a thought about lunch. And you got to be fast enough to catch it and stop it ahead of time. It's really cool, right?

Like you... you prevent... you proactively prevent a thought about lunch three seconds before it was going to come out.

And that's blocking subtle agitation. So, that gets pretty cool. You sense a thought coming and you block it.

You sense a thought about lunch coming and you block it. So, I think we're on to level six, which is right here. It's twenty-two.

And it's called Siwa Chepa. Okay? Siwa in Tibetan means shanti.

It means peace. Siwa Chepa means to quiet the mind. To quiet the mind.

I don't know if you remember, but in the last one, which was at twenty-one, the dude was having subtle dullness and he sang tepa to get his mind out of the subtle dullness. He uplifted his mind. It can be any kind of inspiring thing.

It can be any inspiring thing. You can even do it with a sex thought, okay? If your mind is in subtle dullness and you just can't get out of it, then think of some sexy guy and it will go whoop, and then go to a meaningful object, okay?

But you can uplift the mind with almost anything. Just something very interesting to you, intriguing to you. Start with virtuous things.

If it doesn't work, you can try other things, okay? But I've tried it. It works, okay?

So, you can bring your mind up. Then, we've been talking about the driving the car metaphor, right? What's going to happen when you bring the guy up?

It's going to go overboard. It's like a pendulum thing. It's always like a pendulum.

You get subtle dullness, so you think of some guy, and then the pendulum swings back, and then it goes too far, and then you have to grab it and bring it back again with a different kind of thought. So, at number 22, at the sixth level, there's a subtle, the danger of subtle agitation, which was triggered by over-sanctifying. Over-uplifting the mind, by this point, is extremely subtle.

You should have thought about how lucky you are for about six seconds, and you thought about it for eight seconds. Okay, we're talking subtle here. And then it took you over into, you know, I really am the best person in the room.

And then you went a little too far. And that became subtle agitation, all right? But, and here I'm giving you something for your homework assignment, right?

So, the danger and the, what do you call it? Duration. The danger and the duration of subtle agitation at 22 is less than at 21, and that's partly why 22 is divided from 21, okay?

Controlling the mind, at controlling the mind, the danger and duration of subtle dullness, sorry, of subtle agitation is less than it is at the next, sorry. At 22, the danger and duration of subtle agitation is less than at 21, okay? And that's what distinguishes them, and that's why they split them into two.

By the end of step 22, by the end of step 22, your sheshin dzogpa, okay? Sheshin dzogpa, which means the power of your capacity to catch your mind making an error in meditation is fully developed, okay? It's fully developed.

Your capacity to catch yourself wandering in your meditation somehow, right? Having agitation, having dullness, or having subtle dullness, or having nongar, by the time you get to 22, your sheshin is fully developed. It's totally mature and fully powerful, and that's why the guy is holding up the hook.

Okay, remember? His right hand has the hook of watchfulness, right? Remember, we had the name for it was down the very first thing.

Sorry. Yeah, number three down at the beginning was identifying his hook as his capacity to catch himself losing it in his meditation. And now up in 22, that hook is, he's got the hook up in the air.

It means my sheshin is, now I got real sheshin. Finally. I can really catch my mind doing anything at any time.

So we would call sheshin the impetus for those two levels. You see? Level five and level six, the impetus for them were the power.

Remember we had six powers? Which one are we on? God knows.

But anyway, sheshin is the power there. Let's go backwards and see. Before that, we had demba for the previous two, which was bringing the mind back.

Before that, we had sampa, which was considering your lama's instructions. And before that, we had thuppa, which was hearing your lama's instructions. So we got four powers now.

We have hearing your lama's instructions, which is how we got to meditation level number one. We have considering your lama's instructions, which is how we got to meditation level number two. We have being fully able to bring the mind back to its object, which was characterized Levels 3 and 4.

And now we have a fully developed capacity to catch ourselves making boo-boos in meditation, which characterizes Levels 5 and 6. So we have four powers out of six that are taken care of. And then we're ready to go to...

Level 7 is going to be up here at 24, OK? And there's a bit of a story about Level 7. So we're not going to do it tonight, because you're already late for dinner.

OK? So we'll start on that tomorrow morning. We'll get on to Level 7, and we'll see what's happening between 6 and 7.

If you have a... Did we get tubes?

[Говорящий 2] (1:02:16 - 1:02:16)
No?

[Говорящий 1] (1:02:18 - 1:06:00)
Can we get tubes? Yeah, it's really bad karma to abuse a poster. So we'll try to get tubes by tomorrow afternoon or something.

And the last thing I'd like to say is that... I'll wait. It's like rain on a tin roof.

Please be in the mood, in the mode of teaching this. OK? Please listen with the idea that I'm going to teach this.

OK? That's what I really, really want to see. I want to see this big proliferation of this meditation poster teaching.

It's fantastic. There's nothing like it. It's a really huge contribution you can make to the world.

You can get yoga almost anywhere now. You go to Shanghai, and already there's three yoga studios on the block. Even in Shanghai.

I was in Taipei. I gave a talk at the first yoga studio in Taipei three or four years ago. Now there's a yoga studio on every block, and the kids at that studio are all on Sri Patavi Joyce's series two and ripping it.

And I even made the mistake of going in there and taking a class. And these are the people I turned down to yoga like four years ago. It was a shame.

I was ashamed, you know. Because they're like ripping it, you know. Chinese people have a discipline.

So anyway, I'd like to see that happen with the poster. I'd like to walk into a yoga... You can get yoga anywhere, and it's pretty good anywhere.

But meditation is just, what do you call it? It's like, oh, it's bogus. And somebody says, you know, calm your mind and think about nothing.

You know? Like really bogus stuff. There's no, what do you call it?

Authentic tradition of meditation which has been spread. The yoga poses are authentic. Almost any studio in the world, the poses are authentic.

Which is just some kind of good karma that we have. But the meditation is bizarre, you know. So I would really love to see you be at the core of a ground zero and then see this correct and very helpful teachings on meditation.

Very ancient teachings that they just become part of every yoga studio. You know, 10, 15 years from now they just take it for granted. They don't even know where it came from.

Which is the best way to do a good deed. You're just transparent, you know. They don't remember where it came from.

But all the studios, you know, they're like meditation level seven class tonight. And they check you before you come in. I would like to see that.

So you guys got to do it. You guys got to learn it right. And as you go through the next four or five days, go through it with the idea that I got to get this done right.

Because I got to pass it on. Don't be the schmuck in two and a half thousand years that passes it on wrong. Okay?

Who makes a mistake, okay? After all those years, you know. You at Friendly Pines Camp.

You screwed up level six. You know what I mean? That's not very friendly.