Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 67

[Speaker 1]
Yes, sir. Looking good. Yes, sir.

That's his Singapore Army training and Singapore Army haircut. It's long already, Geshe-la. He's almost got his geshe with that.

Hey, Mike, what colors are your swimming trunks today? The what? Oh, me?

Same ones. Actually. I had to check.

Yep. I think we were coming from the pool this time. I'm the only one swimming.

Yeah. Yep. I think everybody knows.

That's the truth. He went surfing and he came in and sat on a picnic table and did mix dance. Everybody knows.

That's cool. I was in Tim's room at first and the AC was just blasting and I thought Tim is just so Nordic-blooded. He just likes it freezing cold.

You see how I tried to shift the attention onto Tim away from me? Thank you. He's not reporting what he's got on below.

Okay. It's the same as the picture. That's all you need to know.

Mr. Nick, you got any wise advice for these wise guys? Well, let us be grateful that you're here with us. Thank you for coming Geshe Michael.

We're always happy to have you. Happy Labor Day. Today's Labor Day.

Don't work too hard. Just try to have fun and open your mind and learn. I really wanted to pull my shirt off and show you all my cool scarf, but it's kind of disgusting.

Did they leave scars on the outside? Oh, excuse me. I can prove it.

I don't want to do it. Oh, because Amelie's didn't. It looks like Frankenstein.

No, not that bad. Okay, so gang, let's go. Okay.

All right. Okay, all right. I'm showing the same homework that we did last time, last term, I mean last session.

That's convenient. We didn't really talk much. We discussed back about what we covered before.

So, yeah. But I think it serves a purpose, right? To remind everyone about what we had just done.

And I hope... We have the same homework every time. No, no, that's not true.

All right. So, let me... Go back to Indonesia time frame.

Yeah, one of the intentions to go into the highest level of the formless realm is to stop one's capacity for discrimination and feeling. Why is this not enough? Why is this not enough?

Anybody still remember? It's still... It's still...

Lindsay said... It's still sansara. Still...

Or it's still sansara. Yeah, it's not... They don't...

It's not out of the... It's not out of renunciation. The motivation is not out of renunciation.

How will an aria who is in the disara gets reborn in the highest level of sansara as a result? Tim says it's a trick question. It's a trick question, yeah.

Is that possible? Rob says it may not be possible. What if they're not an aria bodhisattva?

Rebecca says what if they're not a bodhisattva but they're an aria? Yeah, according to the text. No, I even...

I believe even without bodhicitta, it is still possible. Hold on, let me see. Yeah.

Yeah. Yeah, how will... So let me repeat the question.

How will an aria who is in the disara gets reborn in the highest level of sansara as a result? We discussed this again actually last session, so I just hope that... Lots of meditation.

Theoretically. It's a trick question actually. Not a trick, but Master Vasubandhu was trying to remind us that those people can...

When they manage to reach the highest level of Ramasram causal meditation, when they are still alive, and if they keep them without dropping out of it and keeping it going, then they will be able to be reborn in the highest level of sansara, the peak of existence. Where is that not dropping out? Now, similarly, or rather similarly, on the similar situation, when does it not matter at all whether an aria degenerates or does not degenerate in the highest level of Ramasram causal meditation?

Whoa. You got me. So the question just now was that they have to maintain they should not drop out so that they can get reborn in the peak of existence, but now this question is that when does it not matter at all whether they maintain or they get out?

They still go to Abhijit. I'm sure. They what?

Seek out Abhijit? Nah. Just kidding.

Just kidding. Nobody? Well, if they're seeing emptiness directly at that moment, then it doesn't matter.

That is the answer. Yeah, but I don't know. I mean, Master Vasubandhu was saying that when they achieve the...

Oh, no, they already saw emptiness directly. That's why they are an aria, but here the answer is that it does not matter when they achieve the enemy destroyer level. So yeah, that's the answer.

Thank you. All right. Yeah.

Okay, now let's go to the West Chinese vocabulary. Anything at all? Yeah.

Yeah. Who said that? That's me.

A lot and a lot. Consciously or something like that? Consciously.

Collect the thoughts consciously or focus your thoughts. And finally, Lesurungwa. Yay.

Yay. I said to get ready. Sorry, say again?

Good for work. Yes. Good for work.

Thank you. Yay, here's the translation. Here's the attempted translation.

So yeah, actually in the team translation we went through this. So I just want to ensure that we didn't miss out on anything. Should I read first, Geshe-la?

Yes, please. Okay, good. What's the word Depa?

Depa. Depa. Beyond?

It means to go beyond. Go beyond. Okay, cool.

They're talking probably about someone who's at the highest state of meditation in the formless realm, I guess. Right? Yes.

Where they're beyond discrimination. Because they're so deep in... Yeah, all right.

Okay, so thank you. Yes, Geshe-la? Go ahead.

Yeah, here in your vocabulary you could go a little farther in the word mundu du chepa. Mundu chepa. It means to actualize something, or to achieve something.

Okay, so mundu chepa can mean to achieve. And they're talking about either a cessation meditation or a meditation where you've gone beyond discrimination, which are not the same thing. And they're talking about a concept where you achieve it with your body.

You achieve meditation beyond discrimination with your body and not your mind, because that would be a contradiction of terms. You achieve mindlessness with your mind. See what I mean?

So there's this idea of this other guy, that when you go into such a deep meditation that you no longer have any thought processes. It cannot be accomplished with your mind the moment before. It must be somehow accomplished through your body and not through your mind, because the mind would accomplish something that wiped itself out.

Right? That doesn't make sense to him. And when you say this person reached the deep level of meditation so deep that their mind is gone, then you have to kind of be saying they only exist inside their physical body.

They don't exist mentally anymore. You do have to be saying that, right? What's the answer?

When we say you're beyond the mind, we say you're beyond the growth state of mind. But you still have subtle mental processes going, otherwise you would die. That's all.

But he's got this idea that somehow since your mind is wiped out, you must be living in your body only, without mental activity at all. Like a person on life support or something. Okay.

So there's always been a problem of calling this meditation du shen med be nyom drub. You have no awareness. There's a problem calling it that.

Because you do. You must have something. All right.

Sure. All right. Yeah, and there's two, as I mentioned, there's two nyom drub here, samapatis.

There's two deep meditations. One is called gopay nyom drub, where you shut down your mind. And one is du shen med pay nyom drub, where you shut down your discrimination or something like that.

And how far do you shut yourself down? Do you go as far as dying, for example? Does your body stop working?

So he says, what's that? What's he saying here? Those who engage in this state meditation will have no experience of this state of mental calm.

That's correct. So when they say gokpa, what's gokpa normally? Stopping.

It's one of the four ariya truths. Which one? The second one.

Or the third one. Third one. And then the fourth one is the path to the gokpa.

So gokpa, it means to shut down your mind or shut down your being or something like that. And he says you have no manifest state of mind during this deep, deep meditation. This is the other guy, maybe.

Should I put this a deep cessation meditation? Yeah, you should. Because we want to make it clear it's not the meditation where you stop discrimination.

Okay. There's two possibilities here. And by the way, the meditation that's so deep where you stop discrimination is even deeper than saying you stop discrimination.

And that's coming next. Here we go. Okay.

Yeah. What's this called? Word, do you remember?

Partsic? Yeah. Or something like that.

It's a mental vacation for the student. And the author of the book will make a little ditty, a little poem. And it's supposed to relax your mind so you don't bust your brains or something.

So it's a little bit, it's like he sings a little song to you and then he gets back into the hard stuff. So this is a, the first great teacher used to enjoy doing this. Okay.

Here's, tsiksa chepa means here's a little verse to calm your mind down. Sugeng, can you read this one? Because you're reading it so good.

Thank you. Okay. Yeah, good.

tsiksa chepa means what? The meaning of the peak of existence. Yeah, almost the definition of the peak of existence, which is the highest level of the formless realm.

Right? The highest of the nine levels of the universe. What are the nine?

The one for the desire realm, four for the formless realm. Yeah, so at the top of the nine, the ninth, the highest peak of existence, tsiksa, I'll give you the defining characteristic. And then, Sugeng, this is one of those times when you have to read across the line of poetry.

You cannot pause at the end of the first line. Okay. Now, how does that inform you to read it?

So I shouldn't stop? I just continue or something? Do not.

Pretend there's no comma at the end of this first line. I see. And that's the only way you can read it correctly.

So read it across the line. Nice! Stop there.

Stop there. Say, du she me du she me du she me du she me me du she me du she me me du she me That meditation which is so deep that it has no discrimination, but you cannot say it has no discrimination. Okay?

And that's the name of that state of mind. It's beyond discrimination, but it's not beyond discrimination. It's the discrimination beyond all discrimination.

Okay? And that's the state of mind you need to stay at, Sitseng, at the highest realm of samsara. Okay?

Mindless. Totally mindless. It has been achieved by many students in my classes.

Du she me du she me me You have to read across. So if you want to say, what's the defining quality of the highest levels of samsara? People, their mind is so deep that it's almost no mind.

Okay? That's all. And that's a meditation called du she me du she me me or du she me pe nyom chok.

Say, du she me pe me pe samadhi, that you're almost beyond discrimination. Okay? And then here it says, gokla dey sasem me gokla Then it says gokla.

That's short for gokla nyom chok. Oh, cessation meditation. Yeah.

Now, we've been talking about two deep states of sammad bhakti. One is where you have no longer discrimination. You have so little discrimination.

You can call it no discrimination, but being discriminatory. Okay? And then it says, but when you talk about gokpa, so this is an apposite.

It means, what do you call it? He's distinguishing between these two states. The second kind of sammad bhakti is called gok, gokpa nyom chok.

Say gokpa nyom chok. Okay. Gokpa nyom chok means, yeah, you stop everything.

And maybe you stop samsara. In that case, would you have a mind in this lower school? No, you would have no longer a mind.

Right? And that's what the third line says. Gokpa nyom chok la de yi sa sem me.

At that level, if you're at a cessation meditation, at that level, sem me. Not that you're so beyond discrimination that we can call it discrimination-less, but you're not. But this one is, at this one you truly have no mind because you are not in the lower system.

Then what's the meaning of the last lines again? de na de ni chen shing gyu. It must be something else?

Yeah, what he's saying is this second meditation is not the same as the first one. De na, therefore, this is a different one. This is a different one.

What's a different one? The meditation where you have truly stopped your mind and body is different from the one where you're floating at the top of samsara. Okay, got it?

One is in this school. Okay. Why are you so curious?

All right, let's go on. Okay, I'm kind of confused that there are two kinds of meditations here, but anyway. One is called du she le peng nyom chok.

Okay. And one is gokpa nyom chok. In this case, gokpa nyom chok is cessation of samsara.

Think of it that way. Okay. Can I ask a quick question?

Yeah. Is du she le peng nyom chok the same as du she may du she may min? Exactly.

Okay. The technical name is du she may du she may min. And that is different from gokpa nyom chok.

But Nick, nobody would say du she may du she may peng min peng nyom chok. Right. They would shorten it to du she may peng nyom chok.

Got it? And that is different from gokpa nyom chok? Well, it depends on who you're talking to.

Oh, okay. On the head, okay. Awesome, I'll do it.

Okay, sure. All right, I'll cook it. In general, gokpa nyom chok can refer to cessation of the thought process.

By the way, two mental functions were being discussed, not just du she. Oh, this is the level nine of the highest of the lion's dance. Oh, okay, I got it.

All right. The lion's dance is a great presentation of this concept. Yes, very much.

Thank you. All right, that's all, Gajula. Please take the plane.

Okay, let's go back to reality. Let me see. Where is that?

Here. And let me get a better cursor. Okay.

Oops. What's going on? Oh, that's another one.

Okay. Here's a little progress report. I had expected to finish this book in 2028, but we have slowed down due to all the fun I've been having.

new date is 2031. Good luck. Okay, let's not talk about it.

And we've been on this text for 37 months. We're averaging one folio size per minute, which is about seven or eight English pages. And there's the count of pages for the 12 links.

And as we mentioned before, the fattest section is the consciousness, the third link. Yeah, consciousness. And we were talking about how it's probably because this Hinayana Abhidharma detailist Vaibhashika author came out of the closet of the Maidoni school.

And so when he's discussing consciousness, he's got a lot more to say than a normal Abhidharma author. And that's where we're at now. And I think this whole question came up originally because we were...

There is a question. If consciousness is triggered by the mikken, which means the object of perception, if blue triggers the perception of blue, if the perception of blue follows upon the existence of blue outside, and then there's a blue sitting there waiting for a human being to walk in the room, then they walk in the room, and then the blue triggers the consciousness, then what has triggered the consciousness is physical form. Right?

But in the real life, in the dependent origination sutra, what triggers consciousness? What's the second link? Fresh karma.

If the links are in order, one, two, three, four, then consciousness is not triggered by an object. Consciousness is triggered by fresh karma. Okay, and that's where the argument came.

This is why we're talking about, well, if that's the case, let's look at people who don't have normal consciousness and what are they missing. Okay? Then we'll figure out what's causing consciousness more clearly.

And the argument, by the way, is that when you're missing consciousness at these higher levels of meditation, it's karma that causes that. It's not that someone has removed all the blue in the world. You see what I mean?

It's not that someone has removed all the possible objects that could have been triggering your awareness. It's that you've reached this more subtle state of mind. So therefore, it's not crazy to say that what really creates consciousness in the human being is not an outside object of perception.

It's the karma to have a mind. Okay. All right.

Who's going to read again? Oh, okay. Oh, did you finish that?

I'm sorry. No, this is not yet. This looks familiar.

Oh, we finished this. Okay. Okay, we have a new argument here.

Who's going to read again? All right, let me see. Can we invite Ting Nguyen?

Nguyen Tin? Yeah, thank you. Professor Suga.

Okay. Nice. Ting's doing really well.

What Shantagnare Sugade... Somebody else come to say? Yeah, somebody else comes and says, wait a minute, gopay nyom juk, in cessation meditation, it has to be the case.

It can only be the case. It can only be the case that you don't have sem. That you don't have a mind.

If it's that something has been shut down, it must be the case that you no longer have any state of mind. And then we say... Who's going to read?

Yeah. Yeah. Yeah.

If you chepa the sem gun, Sugade, or you... If you stop the flow of the mind? Yeah, if you have discontinued the mind, if you have stopped the flow of the mind, then where is there going to be the sem, which was gupad by duche, by fresh karma?

The mind which is affected by the fresh karma? Stained? Yeah, gupad means stained or infused.

They said if you carry around jasmine flowers in a cloth bag, and then you empty out the jasmine flowers, the cloth bag will be gupad by the smell. In the same way, karmic seeds gupad the mind stream. But if you say at this state of meditation the mind stream discontinues, then who's going to hold the seeds?

Where's the seeds going to be stained onto? Where's the bag? Okay.

Where's the scent going to cling if the bag is gone? Okay. All right.

And now some guy comes up with his idea. Okay. Ingwe?

Thank you, teacher. Okay. Yeah, and by the way, I discovered this book on a trip to Shanghai working for my boss, Wangsha, and I found a coffee shop behind the hotel where nobody could find me.

And I spent many hours there, and I wrote my own notes to the text, and I did not take the time to take them out. So this is not a translation under the Tibetan. It's just some notes I took under a lot of coffee.

Somebody else come and say? Yeah. Yeah.

sem le de jungwa mayin The mind is not... The mind doesn't come up? It's not started?

It doesn't start? Yeah, or somehow those seeds are not going to... Those seeds are not going to flower from the mind.

Oh, it doesn't... Okay. Where does sem kyi yong su gupa nyi and now he's made with me...

What's the Sanskrit? Ti long e, like shunyata, or ness, N-E-S-S in English. The gupa ness.

What's that mean? The process of staining? Good.

Nice, nice, nice. The staining-ness is carried in the flow of the wangpas. Power?

Oh, the sense power? Yeah. You can shut down your mind and still have a place for the seeds to stain because you have your sense powers, which are almost mental, but not really.

Okay, so this is another guy's proposal. He says you can shut down your mind and still have a place where the karmic seeds can be stained onto because you have the continued flow of your sense powers. In where?

The pharmacy? Well, anyway, we don't go there. All right, who's next?

What's... Ringo, you want to continue? Okay.

[Speaker 3]
Yeah, and now he's answering a possible objection.

[Speaker 1]
He's anticipating a possible objection. Oh, so the karmic seeds could stay in the person's no-sense power? Okay.

Well then, yi den chu la ten ni? It said, but doesn't doesn't do say... What's do?

Don't the sutras say that consciousness of the yi, of the mind, of the thought, comes from the combination of yi and chö kyi kham from the mind and the... chö kyi kham, the realm of everything? Yeah, the realm of vijñābhidharma in the presentation of the eighteen dhāntis means everything from the moment before.

Zillions of stuff. The object of the thought, which includes all the sensations of the previous instant. So he says, sutra says that consciousness itself occurs from yi, which could mean the flow of the previous mind, and from chö, which could mean the equivalent of blue.

Whoa! That's... That's not...

I can recognize Jeru. So, there's two ways a mind could occur. It could just be...

represent the continuation of the flow of the previous mind, which is kind of... which is kind of the Wheel of Life presentation, or it could be that something was put in front of the mind, and the mind was woken up, and there was a perception. Okay?

He's covering both bases. Mind comes from... Awareness of your thoughts comes from...

the thoughts! Or... everything!

Stop! Okay? The object of the thought is stopped in vijñābhidharma.

Okay? So he's covering his basis. Oh, where does mind come?

From previous moment of mind. Where does mind come from? Oh, when there's stuff, it's triggered.

When there's a memory, it's triggered. Okay? Something like that.

So, how can your presentation not contradict sutra, which gave two options for the awareness of the mind? What was that guy's presentation? What did he say?

In the last... Because we still have the sense power? Yeah, yeah.

The mind arises from some kind of seeds smeared on your ear and your eye. Okay? Because your mind is gone.

You're sitting in the body with no mind. Therefore, the karmic seeds must be smeared somehow onto the eye and the ear. There's nothing more subtle.

Okay? And then... And then we say, how does that not contradict sutras, which says that thoughts themselves come from stuff or from the mind?

Okay. All right? Let's see what he says.

Okay. Thanh Hoang, you want to read?

[Speaker 3]
Yeah, thank you, Professor Sugeng.

[Speaker 1]
Thank you. Yeah, gà, we have it in our vocabulary today, but it can also mean some. Some.

Some number. gà shik. And then len here.

Len can mean either one time, two times, three times. And it can mean... well, that's what it means here.

If it were spelled L-E-E-N, what would it be? L-E-N-O-T-U-N Yeah, taking in the sense of tonglen. Same pronunciation, exactly.

So several times in scripture we see yi kyi bak chak referred to as yi. Oh, the seed in the mind is referred to as the mind. Yeah, we do see some mentions in sutra where they refer to the seeds in the mind as the mind.

So can we say that during the meditation where you have no mind, you still have a mind? Yes, because the seeds... Yeah, if you're referring to the seeds in the mind as mind.

Maybe that's what's happening in that sutra. Maybe they're talking about mind as seeds in the mind. And maybe they do stay in your eyeball.

Okay? I mean, that's one possibility. Somebody said that.

And by the way, this particular book, as I said before, there are no commentaries. No one ever mentions it. There's no way to understand what it says.

The translator was on... he was drinking margaritas. And it's incredibly strange and difficult.

And if we don't do it, nobody ever will. And nobody ever has. And no one's ever taught this book.

But it's by the person who saved one school and invented another. So maybe it deserves to survive. Even in a, what do you call it, conjectural existence.

Like, this is maybe what it means. Okay. All right.

Okay, Mr. Fong, you want to continue?

[Speaker 3]
Yes.

[Speaker 1]
Yeah, he says maybe we can refer to the karmic seeds for the mind as mind. Because don't we refer to the reiki bhakchaks as rei? He's drawing parallel reasoning.

If we can refer to reiki bhakchaks as rei, then why can't we refer to yugi bhakchaks as yi? What's reiki bhakchak? What's rei?

Correct. And bhakchak means the mental seeds. Okay.

So don't we always... And by the way, this is why it was so easy in DCI to trade out the word karma, which we didn't want to have in our manuals, with the word seeds. Because they do mean the same thing.

And here it is in the scripture. Reiki bhakchak, we call rei. The seeds of karma are...

we call it karma. Therefore, the seeds of mind, we can call it mind. And they live in the eyeball, when your mind is otherwise gone.

This is all his argument. He's making silly arguments, but he's saying some cool stuff in the meantime. Okay, who's next?

Mr. Wong, can you finish up the last line here?

[Speaker 3]
Yes, sure. gang gyi she le gang gyi she gang gyi she le gyi nam pa min pa che cherwa che cherwa chin no she na Good.

[Speaker 1]
Nice. Here it means after all. When we see the reiki number, gang gyi she le gyi nam pa min pa che cherwa chin no What is that reiki name?

We also speak of the number minpa of le. The ripening of the seeds of the karma? Yeah, we can talk about ripening of karma.

We can talk about seeds as karma. We can use worldly terms to refer to these energies. How about that?

We can talk about a ripening of a karma. We do use that kind of language. And by the way, there should be many signs that a line is from the other guy.

Because if the author doesn't give you signs that this is the other guy talking, it's going to be a... I almost said bitch, but it's going to be... Okay?

So the word she na is used to alert us that the other guy's opinion has just been stated. But in these very ancient texts, we don't know where his statement began. We don't know how far back to go.

Here's a dump. So probably that's part of his statement also. He's saying, look, seeds for karma and karma are synonymous.

And we talk about ripening. So is it not... I don't think it's weird to refer to the seeds of the mind as mind.

If the seeds of the mind could survive without the mind, I think you could say the person still had a mind. If the person has the propensity for a mind to happen again, do they have mind? He says, sure, because they have seeds of...

We can still talk about seeds as karma, but they're not karma really. They're not doing anything yet. Okay?

It's interesting harmony. All right. She na means, anyway, the other guy finished talking.

You have to work it out where did he start talking. Okay? But he's trying to defend an idea he had that life could go on in the sense paths.

The mind, mental power could continue on through the sense paths. Your mind could shut down and still survive until we turn back on because the seeds for the mind are still sitting there. Where?

This is where people want to bring up a foundation consciousness. Oh, yeah, there's another place where they live. Okay?

He's heading there probably. Okay. Who's next again?

All right. Oscar. I'm going to have lunch with Kelsang later in Tokyo.

Whoa. Thank you. Thanks.

Okay, so he says, let me tie harness. Okay? Okay.

When we talk about nambar topa or the ability of the mind to think, okay, that's happening because of the nambar mimba of yi, nambar mimba of sabba. The mind occurs because of the ripening of karmic seeds for the mind. Okay?

Therefore, I propose there's two flows of mind, one that accompanies seeds in the mind, and one that accompanies seeds laying in the eyeball and everything else. He has to agree to this distinction. Oh, so you're saying there's two flows of mind.

Yeah, one flow shuts down when you're in a deep meditation. So does the mind stop? No.

There's still another flow going on. Where? In the eyeball.

In the continued flow of the eyeball. And that's mental. Okay?

And so there's a flow of the mind, sem kyi gyud, which has karma smeared on it, which flows when you're not in these deep meditations. Then when you go into the deep meditation, all the seeds jump to the physical body, so they have like fleas on a dog, to jump to a different dog when the one dog dies. But if the first dog came back to life, the fleas would jump back on the first dog.

See what I mean? No dog, no meditation. So he says, I propose two streams of the mind.

One is the usual one that we talk about, and one is a potential stream of the mind that continues in the senses in a person who shut their mind down. Which, it's not crazy. It's not totally crazy.

Otherwise, where would mind come from? Right? How could you come back out of that meditation?

It's not that the mind would be shut down and then restart or something like that. There must be some mind going on in the fingers, in the nose. All right.

Oscar, can you please continue? Yes. Oscar, stop barking.

That one was, Jeru. The other one wasn't. Okay, okay.

That's my Tibetan. ,DE PHYIR YID KYI RNAM PAR ZHES PA, ,GNYIS GCIG BYA, ,BYUNG BAR NGYUR TE, ,CI PHYIR GANG GCIG LAS, ,BYUNG BA DE'I TSOS GCIG ZHU MA YIN, Okay, good. DE PHYIR, therefore, YID KYI RNAM PAR ZHES PA, consciousness of your thoughts, GNYIS, there's two flows of the mind.

GCIG BYA means going on at the same time. GCIG BYA means going on at the same time. BYUNG BA means going on.

There's two flows of the mind going on. One is connected to your mind, and when you go into a meditation so deep that your mind shuts down, the other one takes over, and the seeds just kind of flow in your body until you come back. He's proposing that.

GCIG BYA, two are happening at the same time. When something's happening from one of them, when awareness is parked in one of the two, GCIG ZHU always means the opposite of the one in a pair. GCIG, say GCIG.

GCIG ZHU. One, two, three. GCIG ZHU means the other.

GCIG ZHU. Generally, what is ZHU in the West Chinese language? West?

Yeah, it's the superlative. It's the superlative for E-S-T, bestest, worstest. But in pairs, it's the other side of a pair.

So why does a pair come up here? Why does he talk about one of the members of a pair? Either there's a mental stream, the flu that jumps on the other dog's body until the first dog wakes back up or something.

You see what I mean? Okay, got it? So he says, he's getting more and more complicated.

By the way, the more complicated a philosophy is, the more probably it's wrong. So he's like, wow, what happened? Let me tell you.

One chef's done, but the other one keeps trying. It seems that Master Vasubandhu is implying that the foundation consciousness is part of the body. Well, you could accuse him of innocently setting us up for his solution to all these problems.

But he has been careful so far, as far as I remember, he has not mentioned foundation consciousness, although he invented it. And by the way, he's got to get there fast because he's halfway through the link of consciousness. He's halfway through this link.

He's got to bring it up fast. I think he does. Okay, who's going to read, Siddhanth?

Can I invite Auroborne to help? You can, here we go. Hi, Auro.

Hi, Geshe-la.

[Speaker 2]
Gyalte yang nam par shepa la yimpa de, dindu lu ki wangpo, la semdang temle jung wa, nam ki gu par gyur na, mi de la. This is so long. Yang su nam la sok pe du je ki, yang su gu pa yin, pey chir.

Nam par shepa ni pey la, du je ki ken gi, pey je par jap wa, ma yim par gyur ro.

[Speaker 1]
Thank you. Nice, cool. Thank you for coming, Auro.

Okay, gyalte means what, okay? Reversely? On the other hand?

If we're talking about consciousness, okay, and we're talking the same terms about what's lu ki wangpo? The sense power? Power of the body?

The sense of touching your fingers. Sense of touching your fingers. For example, it would spread throughout your whole body.

Let's talk about the sense of power of your fingers. Are you saying that it has sem and sem chins also? Does it also have main mind and mental functions?

Does it have general consciousness and mental functions? He said it's the flow of the mind. We say, oh, so it has main mind and words 46, or Stanley's 51 mental functions.

gupar gyur na ni. If that's what gets imbued with this stuff, gyur na ni, in that case, when you have sunam, which is virtue, basically good karma. I like to call it merit, so I distinguish it from gyelwa, which is virtue, because they do live in different realms sometimes.

So it's good to use different words. Merit or virtue. I use merit for sunam, and I use virtue for gyelwa.

Okay. And lassope duje kyi. Duje kyi is back to a reference to the second link.

Which is the fresh karma? Fresh karma, okay. gupa, smeared by fresh karma.

Fresh karma of good deeds, etc., is smeared on the mind and the mental functions. yinpe chod. Therefore, nampa shepa, consciousness, now we have a word that's rare, and it's important here, nitsewa.

And it usually comes with nyelwa. Sleep? Short time.

No, near, close hells, almost hells. Yeah, okay. My old work, when Vice President Lenny was there, it was a nitsewa nyelwa.

Say nitsewa. Nyelwa. Nyelwa means hell realm.

Nitsewa means on earth. Nitsewa means approximate. And it means something that's not 100%.

So according to the Abhidharma, you know, I read about a man who lost his wife and children because their car was smashed into by a gasoline truck at 80 miles an hour. The truck was going 80 miles an hour. And they disappeared.

The family disappeared in a minute. They were smoked. And we would say in that minute, they went to hell on earth.

They call it a hell on earth. So they last very short moments where people have some terrible pain on the earth, which is, we call it an approximate, or you decide. Nitsewa means not the real thing, but awful close.

So here he's talking about numbership on nitsewa. He's talking about an awareness, kind of a substitute awareness. Which one would that be?

The one in your fingers. Yeah, the one in your fingers. He says, hey, you're a half-ass consciousness.

That half-ass consciousness. Oh, you mean the one that sticks in my fingers when my mind is gone during deep meditation. Yeah, yeah, yeah, yeah.

That one, nitsewa. duje kyi khyen kyi Can it be smeared by the khyen of duje? By the vector of the first karma?

Yeah. Can the second link live in your half-ass consciousness? Okay.

Can it? shey jipa mayi bar gyur Not really. That's kind of weird.

He's saying that's kind of weird. I don't know. Then you'd have to have another link.

You'd have to have 13 links. Now you have a half-ass awareness, then you've got a real awareness. You'd have to have link numbers 3A and 3B.

Anyway, we say give it up. Give it up. Who's going to read, Sugeng?

Otto, please. By the way, we have five minutes left in this class. After that, Sugeng is going to lead a 15-minute discussion of how you can use this text today in your real life.

Good luck, Sugeng. I'm not even going to sit here. Okay.

Go ahead. Who's going to read? Thank you.

Okay, good. Number shepa, Sugeng. Mine?

Yeah. Nyi tsewa. Close to?

Your new substitute awareness that hangs on your body. Okay. Okay.

Now, what is relationship to ming and suk? They trigger the name and form? Which is a code for which of the twelve links?

Fourth link, link number four. Number four. So now we're like, oh, you want to have a half-assed consciousness.

Yeah. And you want it to fit somewhere between link number three and everything else. You say, yeah.

Okay, then if it's going to sit there, it should trigger link number four, which is called name and form, but really refers to your body and mind in the womb. Okay. And by the way, just to anticipate what's coming here, he uses a very interesting word for ming and suk.

He uses nur nur po. And I will give word $50 if you can get it right. Nur nur po.

Isn't nur nur po, isn't that one of the stages of the fetus, fetal development? Yes, $50. You just looked it up, didn't you?

Come on, be honest. No. I'm just kidding.

Your daughter whispered it in your ear. One of your three daughters whispered it in your ear. She always says nur nur po, nur nur po.

By the way, I looked up nur nur po. There's wu wu bu and bu bu bu, and there's nur nur po. Nur nur po means milk which is spilled on the table and is getting sticky.

And that's the first nine weeks in the womb or something like that. It's some early stage in the womb. The being is like a little...

It's a half inch of sticky milk. Half inch of half-dried milk. And it's called nur nur po.

So anyway, if that's what name and form refers to, which is a few centimeters of sticky milk, which, by the way, has consciousness. Okay? ming dang suk kyang ma yin kyi luk gi wangpo de la tu yin be yin chen rung So I guess the power of life must reside in your finger.

I guess life must start with your finger, since the consciousness survives in your finger. So life must begin with fingers and not with half-dried milk. Half inch of half-dried milk.

Okay, got it? Okay. Because it has that kind of...

According to you, the sense power of the body has that kind of tu. What's tu? In English, it's about two.

Mystical power. Yeah, tu. And Byron has the same feeling in Tibetan.

Tu means a massive mystical power. Tu. Tu.

When you say it, I mean, for a Tibetan, it feels powerful. When you say tu, it's like the mystic power of the universe. It feels like that.

Tu yin be yin chen rung. So according to you, your finger has this tu. Unbelievable power, even mental.

And here's going to come a new wrong option. And again, please translate the next three parts, okay? GZHAN DAG LA RE, JI LTAR NI, DE LTAR NI, and NAM PAR RTOG PA.

Okay, RTOG PA. Please translate those parts for next time, okay? All right.

Cool? All right, cool. Thank you, Geshe-la.

Ronin, say yes. Yes, sir. All right, that's better.

Singapore Army. Okay, I'm disappearing. So gang, it's on you.

All right, thank you, Geshe-la. Victims in this room, if you want. Say again?

You got lots of people in this room. You can say, I want the person on the left to walk up here and give an answer. All right, thank you.

Yeah, actually I'm seeing Tim Lowenthal. Are you in the building college or are you somewhere? I'm here today.

Oh, cool. Oh, cool. What do you think, Tim?

You can sit there. Oh, okay. Oh, you're moving.

All right. Oh, you're at the back. I see.

[Speaker 3]
What do I think?

[Speaker 1]
What do I think? Is that what you're asking? Yeah, let's talk.

I miss your voice, Tim. I'm missing you. It's good to see you.

You'll be here in like two days, right? Three days? I'm flying tomorrow.

So tomorrow night I will arrive. Excellent. We have a lot to talk about.

Yeah. Yeah. So can you start now?

I'm sorry. That's fine. He looks like he has a good son.

I don't know. Tim, can I ask you, let's have some, what do you call that, discussion, all right? So reading this text, I have a feeling, I mean, suddenly I have a question.

Where is this foundation consciousness, you know? Have you ever, I don't know, have you had this being discussed or even word, maybe you can jump in, you know? Where's this foundation consciousness in the mind-only context?

Is it somewhere in our mind or is it part of our body or anything, you know? What is your understanding? I'm confused here.

Well, I mean, let's hear what Word has to say first. Please. Briefly.

It's everywhere. It's all things. It's in all things.

It is all things. Okay. Physical location for it that I've ever heard, but it's literally, you are in it.

You're in the foundation consciousness. I see. Sort of like everywhere, right?

Yeah, that's why it's crunchy. Everywhere. Everything.

Because in the Chinese context, you know, we always talk about our heart, the part of our heart. This is where the foundation consciousness is supposed to be located. So, I don't know.

I'm just wondering, you know? Yeah. What does Tim think?

What do you think, Tim? What do you think, Tim? I mean, less philosophically speaking, the way that I've navigated the foundation consciousness is, I mean, it mainly comes up for me as the question of, okay, I plant a seed.

Where does it stay, right? Like I've done a good or bad deed, but how does it stay with me, right? And so, I've always thought, well, there has to be a place in me where that is.

So, for me, I've thought about it as, well, where is that place in me? And if me seems like it's this body and mind, where is that, you know? So, oftentimes I've thought, well, maybe it's here in my heart, right?

Or maybe back here. Maybe there's a place there or a point or, you know, a crucial point or something like that, that you could tap into to be able to say, okay, there's all my seeds. Because we say my seeds, right?

Like, well, my seeds. Where are my seeds? So, that's kind of because I've thought about that.

And then words answer, like, I don't know. It kind of goes, well, how can it be in all things? How am I in all things?

I don't know. That kind of breaks down for me there in my nonphilosophical mindset. Yeah.

Well, I mean, if it is your seeds, how could you not be in all things? Because your seeds create everything that you perceive. Well, so, are outer things only inner things in that case?

So, Chloe, who's eating popcorn right now, is inside of me.

[Speaker 3]
In my school, there are no outer things.

[Speaker 1]
It doesn't feel like Chloe. She's actually eating some grapes and cheese. But, you know, like, what is?

So, just because your hand goes numb, it's not part of you anymore? Oh, nice. That's Jason's argument, not mine.

Yeah, but I can still feel it. It's numb. I'm perceiving the lack of a hand, right?

My hand is there, but it's not perceiving it. But I can feel it. It's numb.

I feel there's, it's like the idea of du chez me, du chez me men, right? Like, I'm not perceiving numb, but I know there's numbness there. Right.

You know Chloe's there, but you can't feel it. Oh, dang. That was good.

I was just asking for some grapes or something. Anyway, short story. I mean, I hear you, of course, but I think the idea is, there is not supposed to be a physical location of foundation consciousness.

But our actions, as we perceive them, because we think there's a me, plant seeds, and then we think we're at the center of a reality, which around us is actually just generated as aspects of the foundation consciousness. So, you know, it's complicated. It's mind only, but it is something like that in the books.

The way I like to think about that is, I'm a Star Trek nerd. And they have this place on their ship, it's called the holodeck. And you walk in, and it's a blank screen.

And you say, and Captain Jean-Luc Picard is like, Old Western, right? And so all of a sudden, everything around him becomes an Old Western scene. He's still in a room where it's being projected, but he's inside all of that.

And so that's always helped me understand what the mind only is doing in some way. Inside a projection, in a way. What do you think, Sugai?

Yeah, no, I mean, I will just, yeah, I think that's kind of interesting perspective. So, I sort of feel that now, hearing your discussion, your discussions, I just feel that mind only is also, if you are saying that kunshi is everywhere, it seems that it is very similar to the Middle East definition of where seeds are located. Except that one is mind only, one is not mind only, or meaning that outside the mind, can I say that?

No, but that's so confusing now. So, I mean, when you said that kunshi is everywhere, and then when we said that in the Middle East that seeds are basically being passed on moment to moment, moment by moment to the next group of seeds kind of things. So they seem to be, they seem to be pretty similar.

Yeah. Except that mind only gives it a name, hey, this is kunshi, they are all in kunshi, but in Middle East, we don't say, we don't give it a specific name. Yeah, well, they say it's in your idea of you.

That's what they say that's stored basically. But yeah, if you take out the kunshi, it's not that far from Middle Way. I mean, there's some technical points, but it's not far from the Middle Way at all.

And that's the point. It's supposed to be close, but not quite there for people who need like a self-existent place for it to still exist. And if you think that kunshi is not self-existent, then they are pretty equal, I would say, they are equal.

Well, Jason Copper says it's enough to get you through almost all the way to enlightenment. So it's that close, apparently. That's pretty close.

Wow. Pretty close. We're pretty close.

Will that make me to a lower Middle Way guy? Well, I mean, I would just add in that, you know, it struck me very strongly and I don't understand it yet. When you say that, where are the seeds stored in the upper Middle Way?

And you say it's in the concept of you or it's in the projections themselves. Right. So where is that?

Like, if there's no apple in the room, how can the seeds be stored? Actually, there's an apple over there. That doesn't work.

Maybe an orange, right? There's no orange in the room. But there's something about the concept of you in the world that you see that, like, if there's a pen here, right, that pen is a pen because I'm me, not because the pen's a pen.

If I'm a dog, it's a two-toy. So the two are very, you know, directly linked. Right.

So trying to make that shift between the self-existent place where the seeds are stored or that you say that yourself is self-existent. Right. Like me.

I'm Tim. Right. They're stored in Tim.

Well, who's Tim? Right. This sort of burnt skin blue with this blue tie on kind of guy.

Right. You know, in the world that comes out of me, I don't know. How do you say the world's coming from me?

Who's the me where it's coming from? You know, my mind is still stuck with the idea that they are the same, except that in Middle Way, we don't say there is a self-existent Kunshi, foundation consciousness, and we remove the name. I kind of like this idea.

Thanks, Word. Thanks, Tim, for the idea. But now, when you say that, where do we store those things then?

I just want to borrow Word's words. You know, it's everywhere. It's everywhere part of me.

You know, it's kind of fascinating. Fascinating. It's not my words.

I stole them from the Buddha. Yeah, I caught you when you said that you stole from Buddha. Are they the words of the Buddha if you say that the words of the Buddha?

They are. They possess the 60-ish forms of speech if I say them, quoting the Buddha. It's much more comfortable now.

Oh, cool. I think you might be able to think about this on your 20-hour flight across the pond. It's 10 hours from Tokyo to San Francisco.

[Speaker 3]
Yeah, you're not single.

[Speaker 1]
Yeah, I'm meeting Kelsang, by the way. Hey, Oscar, I'm meeting Kelsang. Oh, Rebecca is there, too.

[Speaker 3]
Okay, from me. Thank you.

[Speaker 1]
Sure, sure. Rebecca, yes? How have we missed him?

Rebecca, I request that you let him know that Rebecca and the entire Tibetan translation student team is missing him. I will, definitely. Thank you, Sim.

Sorry to put you on the spot. It's okay. Apparently, I'm going to be part of the Peachtree World News today.

Oh, okay. Okay, so you will just stay on? And then afterwards, we're going to be doing a Q&A, and I'll be leading that as well, so it's a nice little...

Oh, cool. You are the star today. You can ask all the hard questions.

Okay, so we have one more minute. Do you have anything? Yes, okay.

Can I speak in Chinese? And I'll reply in Japanese. I'd like to share a little bit of what we've learned in class today.

[Speaker 2]
We can actually use it in real life. Because if there are two lines in our consciousness, To be honest, if there are two lines in the full flow of mind, can we start to practice like this?

[Speaker 3]
When we do something in real life, when I see a pen outside, there's actually another pen in my brain. It's actually two pens at the same time, you know?

[Speaker 2]
So, as an example, for example, the relationship between family members, have you noticed that...

[Speaker 1]
Time's up. Summarize. Okay, do we have any translation on the other line?

No? Okay, I will summarize. After you finish, I will help you translate.

Okay, very fast. I will use an example.

[Speaker 3]
Have you noticed the relationship between family members? For example, a mother and her child. Have you noticed that when a mother sees her child, she wants to solve the problem of her child?

[Speaker 2]
Does the mother think this is a problem?

[Speaker 3]
Like the relationship between family members, like the problem between mother and question.

[Speaker 2]
So you don't need to worry about that.

[Speaker 3]
Are you really worried about the problem between the mother and the sister? Are you really just worried about your own problem? It makes us not so subjective, become more objective, link to the environment.

[Speaker 1]
Or maybe I just quickly said that there are, she was saying there are two mind streams in the mind, and yeah, anyway, that's all.

[Speaker 3]
There are two minds of the stream. So when there is a relation problem in the family, so you can see there's a problem from different viewpoint.

[Speaker 2]
Thank you, Sugeng. Maybe soon we can have other people involved. Thank you.

Thank you, Jose. Thank you for the gift. Hello, everyone.

Glad to see you again. It seems to me after a little break or vacation time, it's just a feeling. Now everyone is coming back to Sedona.

Things are getting ready to start again. In these lines today, we have actually three interviews. So I'm going to be very brief in my, Jose, welcoming presentation.

So let's go for it. First interview is going to be with a very well-known, great teacher in the world. His name is Geshe Michael Roach.

And his great friend Stanley Chen. And they are both here with us.

[Speaker 1]
Who said he's not a great friend?

[Speaker 2]
What's that?

[Speaker 1]
Who said he's my great friend? I don't know. Little friend.

All right. You want to?

[Speaker 3]
Yeah, that would be good.

[Speaker 1]
Okay.

[Speaker 3]
Fun.

[Speaker 2]
Thank you. Are we up? We are up.

We were sharing the poster with the cowboy hat.

[Speaker 1]
Yeah, yeah, yeah. Okay.

[Speaker 2]
So I'm going to thank you again for this five minutes. We have a timer in front of us. So first of all, I will share some progress report.

[Speaker 1]
Of the IR project innovation retreat. And then I will give the mark of the stage to get you. For some exciting information.

You will share. So let's go back to the poster. Again.

So coming up. September. Can we share that poster again with the cowboy?

The handsome cowboy. Okay, good. Okay.

All right. That's not. So I'll keep talking.

In the coming. Yeah.

[Speaker 3]
Going to host. Innovation retreat.

[Speaker 1]
In Diamond Mountain. Because it's. Okay.

I'm hearing the Mexican translation. So we already have about 15 people sign up from the mainland China. Right now we are trying to.

Share this news with more overseas friends to see who are interested. If you want to get to know more about it. There's two QR code.

You can. You can go to the website. And then.

It will be his first time to teach this IR program inside us. It's very exciting. And we got to sit with him.

In person. And we can meditate together and we can enjoy the. Powerful.

Silent retreat together. To get new ideas. And then the second poster.

Tomorrow. We have. We have.

I myself have a marketing event. For Chinese speaking audience. It's Beijing time.

September 4th. 7am. To 830.

So if you are interested to know more about. This program and then the power of silence. You're welcome to sign up.

So talking about silence. We can take off the. Take away the poster now.

Yesterday. We had a meeting about. Coming up.

And you told us that. The next. Topic.

It's about silence. And it's something that I didn't expect. Can you share more with us?

Yeah, basically. When I think about the success of my diamond jewelry company. And which reached a quarter billion dollars.

And I'm not going to say that. A lot of the reason. Was that I used to do special treats for two to three weeks.

And I would. Actually take time off my position. As vice president.

And to disappear. From a New York corporation for two weeks. And say that you're going to sit somewhere and not talk.

And I was like, wow. It's very strange. I had a lot of resistance at the beginning.

And then later, every time I came home. I had incredible inspirations. Incredible ideas.

That are the reason this company grew so large. Was because of those retreats. And I feel like I haven't really taught people.

How to do those. So. We did some initial programs.

We listed 60. Different important. Skills.

Or things you should know. In order to do these innovation retreats. And we're going to start with number one.

In a four. And there's going to be a seven, eight day program. Diamond mountain.

And I'm going to participate. In what day? September 13th to 22nd.

Yeah. And I'm going to participate. I'm going to do nine classes there.

And. I think the first of the 60 topics. So in my.

In my idea, we cover 60 topics. During these innovation retreat retreats. And we're going to start the first one.

So I think it'd be. Amazing. If you're there for the first one.

The whole. The series is going to go on for six, seven years or something. If you want to be there on the first day.

Which to me is very exciting. We're going to cover the first topic of the 60. In nine sessions.

And it's going to be how to reach. Foundations silence. For a retreat.

How to get to a state of silence. So that you can do something more. And there's many.

Kinds of silence that you have to reach before you're quiet enough. Here. That's all.

Thank you. I have to say diamond mountain is the best place for this. First kind of ever retreat.

And then we got to sit with. We got to get together. It's unbelievable.

Last thing I want to share is we just launched our. Website today. Due to some hard work.

Like Chloe.

[Speaker 2]
People like Chloe and David. So if you type in the website. In the chat.

Innovation retreats. Call.

[Speaker 1]
Right. Innovation. Which is.

Pearl. Pearl. Pearl.

Yeah, you can.

[Speaker 2]
Explore and get more information. Right. Looking forward to.

Seeing you. In person.

[Speaker 1]
It's back to you, Mr. Thank you so much.

[Speaker 2]
I was about to. Type in the chat is innovation. Retreat.

Dot org. I guess. I hope.

Retreats with an S. Okay, cool. Next.

Well. Sending best regards. Great to see you.

Actually. It's great to see you. And hopefully soon.

I'll see you in person. Next interview. He has exciting news as well.

About a cool program. He's about to start. On the translation on steps on the path.

Can you tell us a little bit of. What are you cooking?

[Speaker 1]
Yeah. So one. I've been.

Hey guys. Can we be fine here? I'm starting an online translation class.

I actually started it earlier this year as a little bit of a test. And now we're fully in swing. And we're translating the long rim.

So. Gibson's books. He's trans.

He's been translating shorter. And this is probably one of the, not the most extensive. Long rim, which should be the lumber of channel.

But this is a. An extensive long rim by. And we're translating it.

And we're currently going through the meditation chapter. So what we're doing is we're going. Yeah, we're going line by line.

Through that class. So. If you're interested in joining.

We're starting this Wednesday. At 8.00 AM. And it's open to everybody.

Everyone who is attending makes nuts in all countries. So what we're. So this will be starting at eight.

Eight in the morning for an hour. And on that QR code. You can sign up for the class and get.

[Speaker 2]
Weekly reminders for it. Okay. That's very cool.

So how far on the book are you now in the translation program?

[Speaker 1]
Well, we're. But we're not too far. We're in the meditation chapter, which is at the end.

So we're starting at the end. Learning about. Patient is.

And so we're in this section on all the meditation problems. So we're going to be moving from that into all the nine stages of meditation. So it's a great informative class.

Everything you need to know about how to set yourself up.

[Speaker 2]
For meditation practice. That's wonderful. And the format is going to be a little bit similar to the.

Our class style.

[Speaker 1]
Exactly. It's going to be identical. We're going to pull out the text.

We're going to. Put it on the screen and people get to read it. And then we translate it.

And then you all can submit your. Your test translations to me. And then at the end of it, we will see how well your translations are.

And help us to then eventually publish this book. Wow.

[Speaker 2]
That's so cool. That's very, very cool. So thank you team for doing things like these.

Congratulations. For this project. I think it's amazing.

And there you go for anyone who wants to. Number one, study the steps on the path content. Number two, keep deepening your knowledge on.

Ancient. West Chinese language. This is a great opportunity to do it.

Right.

[Speaker 3]
Thank you, Juan. Thanks so much.

[Speaker 2]
Thank you very much. Yeah. Yeah.

No, for sure. Always welcome. Next session.

Remember is this Wednesday. It's two days from now. 8 AM Arizona time.

And we'll soon hopefully talk to you about. For sharing the progress on how it's going. Okay.

And for today, last interview is our dear friend. Errol. He's here as well.

He just had a birthday. And he just wants to celebrate with us. About his 38th birthday.

No, just kidding. He's actually, he did have a birthday. August 30th.

Happy birthday, Errol. But he's here really because next Saturday he's having a very cool program. He wants to talk about with us.

Yeah. This one. How are you Errol?

Yeah. Good. Yeah.

[Speaker 1]
Michael was talking about three retreat. And innovation and creativity. That's an image.

Of his three year retreat.

[Speaker 2]
He didn't just do two weeks. He did three years.

[Speaker 1]
And. He taught twice a year. And the first teaching he gave was called to the inner kingdom.

One of my favorite teachings he's ever given. And he never taught it again. And so we will go through line by line, the whole poem.

His own poetry. Not taken from a text. Not taken from scripture.

Taken from his own realization and his own art. And it's talking about how to get to the. How to.

Perfect meditation. So we can get to the outer kingdom. So we get to the inner.

He said. Getting to the inner kingdom. Those instructions are vague.

And he said, I really want to give them clearly in this box. They're amazing. They're fantastic teachings.

And we'll be doing it over two days. September six and seven.

[Speaker 2]
Two hours every day. And is this going to be the last session of this year? Yeah.

Because I remember there was. Yeah. Yeah.

So we did part one. Which was an overview. People will have access to those recordings.

You don't need to have been to those ones, but. This one's will cover everything. We'll cover line by line.

More in depth. And we'll do one a year. So we'll, we'll finish up this teaching.

September six, seven. Nine until 11. AM Eastern time.

Do we got time for the other one? Maybe in the future. Yeah, sure.

Sure. Can we show the next picture? Please.

Is the. Next picture. Yeah.

[Speaker 1]
This is. The final chapter of the. December 14th.

November 14th. Sorry, November 14 to 25. This is the.

Most in depth chapter. It's the chapter that's taught. The least.

It's very subtle explanations of, of the subtle body abundance. And four stages of ultimate joy. And some very cool.

Somewhat controversial. Versus on spiritual partners. From chapter.

Michael never translated. Has translated them. He's got one more to do.

[Speaker 2]
One more verse. Hopefully he can get that. I guess Michael, if you're there.

Waiting on that verse. And then we'll have the whole text for the first time ever. The whole text.

It's the classic.

[Speaker 1]
And to have that. Translation. It's unbelievable.

You really need to have done a lot of retreat to teach that text. And to be a profound scholar. There's very few people.

Come close to teaching this text. It's an amazing chapter. It's an amazing opportunity.

I'm super excited. I'm super excited. A lot of people are coming to Sedona to be live.

And you're welcome. And registration just opens.

[Speaker 2]
Don't sleep on that one. Okay. Thank you very much, Errol.

Congratulations for having reached this. Moment in the inner kingdom teachings. And we wish you the best success.

And probably see you there for Hatha Yoga Pradipika as well. See you soon then. And happy birthday.

Thanks, man. Very welcome. Now next we're going to have a Q&A.

I don't know who has been designated to do the Q&A today. But I'm sure you know. And you can introduce yourself.

We have Tim standing by, I believe, right?

[Speaker 3]
Awesome.

[Speaker 2]
Thank you, Tim. My apologies. No, it's wonderful.