<iframe src="https://drive.google.com/file/d/1Pua2ANBPj_wgtIKeLbSWyry2egVFTgRA/preview" width="100%" height="80" allow="autoplay"></iframe> Yes, I saw a surprise request. We did not plan this, but he would like us to decide the Hexical. Which the students at Diamond Mountain have just finished memorizing. I hope he'll make it great in Chinese sense when I forgot you. And he said Tibetan. So we'll go real slow, okay? If you don't know it, what do you do? I will show you the same way. Thank you. RATE RATE PARA RATE PARA SANGRATE DORISHWA RATE RATE PARA RATE PARA SANGRATE DORISHWA and he says you should record it in your mind. I'd ask Christina to give an introduction of Krishna's mind. So we talked a little bit last night about this holy mama who has come today to bless us with his presence. Gichela's full name is Serne Gisur Geshe Don San Thandi. And Gisur means the Gitu, the former Gitu ceremony. So one short, and that's the vice-advict. It's a very high position in the monastery. So Gisela was born in Nasa, and he was brought up there. And at a very young age, he went to live in the monastery with Ken Rinpoche, which is Lofsantarche. And Ken Rinpoche was not only his uncle, he was his lama, his Yisru lama. and he took him in at a very young age, and they lived in the same room together, and Kichla was his attendant in the monastery in Tibet. And this, I think, I don't know, about 10 years, we were trying to figure it out without asking him. And then in 1959, just one day randomly, unexpectedly, shots were heard in their monastery, and they were being invaded by the Chinese troops. And they had absolutely no warning. They had no time. I think Gichel and Rinpoche ran for their lives, they were only taking one towel in their hands. And they took the clothes on their back and a towel. And they ran to the hills, to the cave. And then they knew that they had to go over the Himalayas. But they didn't have any supplies. So Gisela, he went back to the monastery while it was being invaded. Underneath gunfire, he was sneaking around to try and get supplies for him and Rinpoche to escape to Nepal and India. And so he risked his life for his lama in order for his lama to make it down to the Kala in India. He went back to the monastery, got supplies. There were all sorts of near-death experiences that he told us at Diamond Mountain when he was there at Diamond Mountain. But we don't have time to go into them now because I'm just dreaming of two questions. But very, very frightening time. And then while they were crossing the Himalayas, they were fired from the air, they were fired on by land, and they just narrowly escaped. Then, Kichla was in the Bakhtar refugee camp in northern India for about 12 years with all sorts of other high lamas that managed to escape from Tibet. And they were trying to, you know, regroup themselves, and there was no place for them to go, and there was no food, and there was no, you know, very little shelter. And yet they still continued the tradition of teaching, you know, in this camp. And he was very famous for, you know, taking in the young monks and teaching them. Then they moved down to South India and they got a parcel of land which we call a Sarame Monastery now. You know, it's the new Sarame. Now that the one in Tibet was destroyed, they made it again in South India. And at that point it was just an empty space of land. De Chilatar was staying in one room with about 15 boys, little boys, and they were squished all in one room sleeping. And they only had one loaf of little flatbread, like about this big, about this thick, to eat per day. And so it was really trying times. And he took in every refugee that would come. And he would, he just adopted them like his own child. And said, okay, I will take care of your food. I will take care of your clothes. I will take care of your shelter. And so sometimes in the monastery they call him Amala. This means mother. You know, it's a very, because he has such a big heart. Taking care of these boys. And then he earned his Keshe degree. during these turbulent times. And then his young monks, he trained each of the young monks to go on and become Geshe's themselves. And his students are all over the world teaching now. You know, they've got the highest degree you can get in the monastery. And they're wonderful teachers. And he trained Geshe Michael in the monastery. Geshe Michael said he wouldn't have been able to function in the monastery without Geshe Rotar's help. Because, I don't know, you don't know about Tibetan monastery, it has a lot of politics. And he showed him the way to go, you know, "Don't piss off this mama. Do this with this mama." and there's no codes. It's not like going to a regular university. There's all these strange customs very different there. And he just guided Geshe Michael the whole way. You know, from like first learning how to tie his robes all the way up to putting on his Geshe hat so it doesn't fall down. Right? Then Ken Rinpoche, his Ruhama, was in America teaching in the temple in New Jersey. some of you know, Rashi Kempel Lake Temple. And he invited Geshe Lothar to come. So, Geshe Lothar, he got a visa, he got a green card to come to America. And he was here, and everything was comfortable. And then, Ken Rinpoche says, oh, you must go back to Saramei, India. You know, those terrible conditions, right? And he has a green card. I mean, who gives up a green card to go to, you know, in America? But he did, because that's what his mom had told him to do. He went back because Sarah needed him, and because his real mom had told him. And he went back, and we organized something called the Sarah Made Food Fund, and he was in charge of it for many, many years. And so the kids didn't have just one little piece of bread to eat anymore. You know, they had a decent meal, each one of them. And it was his efforts. And slowly, he started to help build Ceramide Monastery. He helped to build a school for the young kids. And he helped to get a water system so that they were drinking pure water and not something that would poison their bodies. And he helped to get housing for the most so they didn't all have to sleep in one room anymore together. and a library, helped with the library, and helped with the ACIP project, helped get the input project in the monastery started. There were a lot of older monks in the monastery. They weren't quite sure they wanted this input project. They didn't quite understand computers and inputting and they didn't know what we were doing. And he's a good politician as well as a good scholar, and so he helped with that a lot. He was also the very first person to introduce the idea of solar energy into the monastery. South India has a huge problem with, they don't have any trees, because there's such a high population that they cut down all the trees, and they don't have fuel enough to heat their water. you know, for food or for showers. And so he was the very first innovator, pioneer of solar energy. And it works really wonderfully, even when the electricity goes off in India, which is every day. So, and he's a wonderful scholar. He's an even better tantric yogi. He's a very high tantric yogi, but he won't tell you this because he has this humble manner He presents himself as a very humble monk, but he's a very real esbue. He was the head of Gyalrong College, which is, they have little colleges in the monastery. So there's Sarame Monastery, and then everybody belongs to a college. And that's where you live, and that's where you get your food, and that's the main teachers that you have there. So he was the head of Gyerong College. He's one of the main colleges in Sereme for 20 years, I think. And then recently he started his own different college. Gyerong is a place in India, I mean in Tibet. And they always name their college from a location. Then he started Ari Kamsen. And Ari is the American college of Sereme. So now he's the head of Ari Kamsen, which is Ari Kamsen, right? in tribute to his new mama, who lives in America. And I'm sure in tribute to Genshala too. So with that small introduction, I will let Genshala Mokshan Hadi speak. Thank you. But before you choose the Dharma, I guess you have to sit down and think about what kind of Dhammianity. Nowadays in the country of America, there are more and more people who are able to present the dharma, who are able to speak about the dharma. But perhaps sometimes we miss the root or the reason why we're speaking about the dharma. What is the root, cause or core behind speaking about the dharma? If you are a father, you should be a father. If you are a mother, you should be a father. You should be a father. You should be a father. There is a probably about teaching the Dharma. People ask you to teach the Dharma, but teaching the dharma always requires some discomfort for the person teaching you. So you don't have to also be uncomfortable. You don't have to say, "Oh, here's this high Lama sitting up there, or here's this high being up there, way up there on the chair, and then I'm down here, and now there's this big responsibility." between them. Don't think like that. We're all just friends here. We're Dharma friends. So just think, it's one of your Dharma friends I could have coffee shop talking to. But there's one teaching, there's one kind of spiritual teaching, which is completely unique, and which is very special to the Buddhist tradition. So I thought tonight I would talk about this special process which is unique to our Buddhist tradition. This presentation, these ideas that I'm about to present, they might sort of bang into your mind culturally. Don't mind anything. I mean, this is just something different. As you know, Buddhism came to Tibet from ancient India. It spread into Tibet. And out of all those centuries of teaching, all that philosophy, all that knowledge, And the core of the teaching is how you find and treat your spiritual teacher. Generally speaking, when you think about a teacher, or you're looking at a teacher, you think, "Oh, I should have faith in this teacher. I should be developing some kind of belief in this teacher." And belief in the teaching about teaching. But even this kind of belief is something you have to investigate, and you have to learn how to develop it. The teacher is a good way to understand the teacher. The teacher is a good way to understand the teacher. If you understand the real teaching on how to take yourself properly to a teacher, it's like some kind of delicious spice that you can put on every kind of food, you see? You can mix it with every other thing you do, and it's all delicious. If you have good food, but you have no salt or other spices, then the food is not so tasty, right? It's like that. This is the way it is with teachers also. That is why you can't be a spiritual teacher, is Shinyan. Shinyan is in Sanskrit Kalyana Nithra, and it means, Kalyana means like goodness or high spiritual qualities. And so a teacher is someone that you should find who understands or who embodies these high spiritual qualities. In Nithra or Nyen in Tibetan, it means a friend, spiritual friend. And a friend here means someone who'd be able to communicate or to pass on those high qualities, to give you the qualities, that's what a teacher is for, that's what a spiritual friend is for. In Tibetan, the word Guru Yoga is most often called Shin Yen Ten. Shin Yen Ten, the word Ten means to rely upon this person, to take yourself to this person, to commit yourself to this person. So the study of how they behave with a teacher and to that is called relying on or depending on their spiritual family. Buddhist love lists and categories and the study of how to be with your teacher, has four different categories. The first one is the benefits of finding a proper spiritual guide and then committing yourself to them. The second category is the problems that will arise if you don't know the proper behavior around your teacher, if you make mistakes in how you relate to your teacher, then that's a second problem. The third category is how How to relate to your spiritual guide mentally in your own mind? How do you think about your spiritual guide? And then number four is how do you actually physically carry out that in your behavior? So first is how you... number three is how you think about that. Number four is how you behave physically and verbally towards your people. But the people who And then you go through verse by verse and you explain the words and you explain the lines and you explain what somebody else wrote. And then there's a nyongchi. Nyongchi means you explain something from your own personal experience. You know, like you've tried to do this practice of Guru Yoga. And then you give the teaching based on your own personal observations throughout your life of having tried to do this Guru Yoga. So for me, the way I'd like to teach it tonight and the way it's more than nice for me is that if I could teach you my own personal experience of prayer. When you first get up in front of the audience and you're going to teach something about dharma, You try and in the back of your mind you're thinking, what would help these people? What would be benefit to these people? There's no teaching which is of more benefit to people than to teach people how to find a teacher and how to rely on a teacher. There are many kinds of dramas you can present. Sometimes you get up and you say something which is so extraordinary, no one can really follow it very well. And then sometimes you get logical and you go very logical, deep deep blah blah blah blah. And then it's kind of difficult for people to relate to, but tonight we just strike to the court. The most important teacher of all, and the most plain teacher, is how do you find a teacher, how do you relate to a teacher? I'm not interested tonight in giving you an eloquent presentation, and I'm not interested in giving you like the most logically well presented presentation. I'm going to tell you from my heart about your teacher. 私たちは、何をしています。 In the time of the Buddha, teaching was so rather, teaching was considered so precious that someone, for example, would approach Lord Buddha and say, "Will you teach me one verse of Dharma? Will you teach me four lines of spiritual instruction?" And then Lord Buddha would lean over and say, "Will you cut your hand off and offer it to me for this one verse?" And there were people who did. When I was born, I would say that I and they found out that the verse wasn't really authentic, you know, that this teaching was not so authentic, and then you might go for years looking for an authentic teaching, then you might find a... So there's a difference between finding a teaching and finding an authentic teacher. And then people would find an authentic teacher and say, will you teach me? And then the teacher might say, I will if you jump in this bonfire first, and then I'll teach you a single verse. that people were willing to do that in ancient Egypt. Some of the disciples were sort of hedging, and they said, "Well, you know, I jumped in the fire and might get killed." And then if you decide to teach me afterwards, I'd be dead. So I promise I'll definitely find them. Teach me the best place. You know, I'm trying to convey to you in ancient India what true disciples would do for a single minute of teaching. For one minute of teaching, what they were willing to do. And I'm not just making this up or exaggerating. There are many actual accounts in the scriptures and the scriptures about people who actually paid this kind of thing to do a minute of teaching. I'm not trying to freak you out. I'm not trying to freak you out. You know, when you give a teaching about how to take yourself to a teacher, In Tibetan, there are so-called spiritual friends who show you the way of evil, who teach you how to do wrong things. First thing you have to realize that there are two kinds of teachers in the world and it's very important for you to be able to distinguish between the two. There is a custom in ancient India that as you approach a teacher, it should be like a person buying a lump of gold in ancient India. You don't know if it's a piece of lead that's been coated with some gold. So there's a tradition that you should cut the gold, you should file the gold, you should burn the gold, you should check the teacher, you should test the teacher, you should make them pass through certain hoops, mentally in your mind, to confirm that this person is worth jumping in the fight. In the scriptures, the example of a non-virtue spiritual teacher. A spiritual teacher is something wrong. In the scriptures, often the example of a trainer in the military. And in the ancient times, I guess even now, as you enter the military, you take a vow to follow instructions, even if they involve doing great destruction and hurting other people, you take an actual vow before this person on a book and this kind of commitment. So that would be an example in scripture of what you would call an evil teacher, a teacher of that which is not righteous. There is a custom in some countries where people who enter the military or enter the police force, they have to put their hand on a holy book and they have to raise their hand and they have to take a bow. that if I see a person who is breaking the law, even if it's my mother and father, and if the government instructs me to kill them, even if it's my own mother and father, I swear I will do it. So someone who asks you to make that kind of commitment is in my mind an example of an evil spiritual friend. I am so grateful that I am here. I am here. I am here. Generally, I am or don't hurt other people. Generally speaking, this is a good test for whether this person is a wholesome teacher friend. We're looking, in our case, all of us here, we're interested in a spiritual friend who can teach us to get liberating. We are looking for a liberation trainer, spiritual teacher. So what, to be bad, you have to know what liberation is, what does liberation mean? And liberation for us means breaking out of the cycle of violence and acceptance, breaking out of this habitual pattern of violence and pain in the world. In order to seek liberation, first you must be in pain. In order to want to be liberated, first you must suffer. And then you must reach a point of desperation in your personal life. You must reach a level and you have to say, "Now I'm ready. Now I need someone to help me. I need someone to shelter me. I need someone to take me in their care. I need someone to guide me." So really, in our tradition, the pursuit of liberation implies a great deal of personal pain first. Wenn Sie das nicht mehr, dann können Sie uns nicht mehr so sagen Let's go on this path. They are capable of guiding you on a path that takes you out of the downward cycle of violence and tailing you to God. I would say that when I was a man, I would say that he would be a man who would be a man who would be a man who would be a man who would be a man who would in some weird little country like Arizona. And, you know, you can't just go to a person and you say, can you lead me to Arizona? You should find a person who knows the way to Arizona. They know all the highways, they know all the turns, they know how to get there. You know, and you don't want to find someone who's never been there, doesn't have any idea how to get there, but who wants to teach you how to get there. I mean, yeah. There is a distinction to be made between someone who knows the way and someone who knows the way correctly. So it's one thing to find a person who knows, who's been to Arizona and who went on the way, right? But can they really tell you how to get there? Do they know the way properly or in detail? Because in the first place there's a danger that you just wouldn't find any way at all. In the second case there's almost a greater danger, which is that they would sidetrack you and take you off on a road that goes completely somewhere else. So first it's very important to grasp or to get in your mind a clear picture. The thing is there are two kinds of people presenting themselves as teachers in the world, and we have to avoid the ones who are teaching things which will hurt other people. And we have to try to follow the ones that are teaching us to honour and to protect and to act kindly to other people. It's one thing also to have a person who can tell you the way correctly, but are you a person who can follow the instructions? So there is this idea in Tibetan, which means to take yourself to spiritual teaching. What does it mean? It doesn't mean just to find them. It means can you follow the instructions which they really do understand? a good teacher, a kind teacher, like are you capable of following the sectors that they would be? Teaching about how to behave as a teacher is a difficult task, because it's fraught with self-interest. So just the fact of getting up to teach people how to honor a teacher, how to make offerings to a teacher, how to bow to a teacher, how to give powers to a teacher, to sit up here and teach that is a little bit dangerous. Therefore, normally, a teacher who has a group of students or a group of followers, there's a custom that they don't actually get up and get this teaching themselves. because it reflects a lot of dangerous self-interest. So normally they would, in front of your own disciples, you would get up and say, there's this subject called finding a good teacher and then behaving properly with the teacher. And they would leave it at that and not go into any more detail. But this one teaching, if you are the kind of person who is in the world, interested in spiritual life, if you're the kind of person who has experienced or encountered the pain of the world, and you truly want to liberate yourself and other people, right? Then you must find a person who can teach you the way, and teach it to you properly, right? But once you find them, you have to know how to treat them. You have to know how to relate to them properly. You must have this teaching on how to take yourself to a spiritual teacher properly. If you don't, it's like breaking your back. It's like having a broken back and trying to do something. 그가 다 In the Buddhist tradition it's very important to know how to relate to spiritual teaching. You have to relate to your spiritual teaching with great honor, and this includes a yoga teacher, with great honor, with great respect, with great reverence, with great humility. And then in the Buddhist tradition, there's a reason why. There's a specific reason why. In the time of Lord Buddha, two and a half thousand years ago, as the Buddha was pretending to go on, was pretending to start to pass on in his life, his disciples approached him and said, "What are we going to do? Who will we depend on in the future? Will you come again into this world?" And then Lord Buddha, "Lungtenba." "Lungtenba" means Lord Buddha made a prophecy. He said, "I will come into this world. I will come again. But I will come in a form of a person who is similar to you." The reason I will have to come in the form of someone who is similar to you is that, obviously if I came in the form I am now, which is Lord Buddha's special form, it has 112 special marks and signs on the body, if I came in this form again, obviously that would be good for you. You see someone show up in this special form, you respect them, you think, oh, Buddha has come again. But you're not good enough to see this form again. You don't have the goodness to see me come in this form again. If rather I come in a normal form, a human being, if I look like a normal human, I can be more benefit to you in the future and to people's interactions because you'll be able to relate to me, you'll be able to see me in the way I come. There is a beautiful story of Arya Sangha who was about 18 centuries ago. And for nine years, he stayed in a cave, and he did prayers to Maitreya, to the future Buddha. And he prayed and prayed and prayed to meet Maitreya. And he did his sadhana, he did his practice over and over again. And he almost removed all the obstacles in his heart that would prevent him from meeting Maitreya. Then he broke through the street, and right out of the cave, he walked to the town. Walking to the town, he came across a dog. He still had a tiny bit of impurity in his heart. He couldn't recognize Matreya. Matreya was standing by the side of the road. But Arya Sangha, after nine years of intense practice, only saw a dog whose body had been run over by a cart, and the lower part of the body was rotting away and it was filled with madness. It was maimed and lying, dying at the side of the road. He didn't have enough goodness in his heart to see Matreya. I have to say that when I When he was laying on the world dying, with maggots in the Lord's body, then Arya Sangha said, "I should help the dog. I should clean the maggots from the dog's body." But then it occurred to him that if he took them off the dog's flesh, the maggots would die from lack of food. So he took a knife and he cut his own thigh open. and he decided he would pick the maggots in his own time. And then he looked at the maggots, he reached out to the maggots, and then he thought, "If I try to pick them up with my fingers, I might hurt them, I might crush them. I have to do it with my tongue." So he leaned over and tried to pick the maggots with his tongue. And in the moment that he reached for the madness of his tongue, the dog transformed into the child. Then Asanga is like, he's so happy, he's like, "Nine years I've been trying to see you, you know? Nine years! Where were you?" I waited nine years, and he's like, "Oh, but it's so good to see you, I'm so happy, I love you so much, you know? I'm going to get you up on my shoulders and dance around town with you on my shoulders." My friend says, "I was with you, I was sitting next to you in the cage, and all God had time, you know, nine years, you know. Don't you remember you used to spit off the left, you used to spit all the time, poor? I was near, I was over there. Look at my clothes. Look at nine years of snow on my clothes. I was there, I can prove it. But you didn't have the goodness to see. So he got my chair off of his shoulders and he danced at the time he learned and enjoyed. And then people looked at him and said, "He is crazy." Because nobody could see anything on his shoulders. So he was dancing around and saying, "Look who I got on my shoulders!" And no one could see anything. But there was one old lady who was very spiritual, very Devonian, and she had enough karma to see him holding a dog tonight. I just felt it. That was all. That was all. When I was a man, I was a man who was a man who was a man who was a man who was a man who was a man who You have two years. The Buddha's are sitting next to you right now. The person next to you is Buddha, the person next to you is Bodhisattva, High Bodhisattva. You are living your whole life with Buddha's and Bodhisattva's ceremonies next to you all the time. You just imagine that thing because your heart's not feeling bad. It's not an efficiency in the compassion or kindness or love of the enlightened beings. It's our own efficiency. So once a person has taught you the Dharma, once a person has granted you this assistance and his health and his kindness of teaching the Brahmins. And regardless of their physical appearance, regardless of their race, their color, male or female, what they are, regardless of how you perceive them, it's crucial for us to honor them and respect them and pay high regard to them. but if I go to the church, I will say that the church is not a good thing. The church is a good thing. The church is a good thing. I have a good thing. What's the point of respecting your teacher? of serving and honoring even like a yoga teacher, what is the point, what is the reason? It's not for them, it's for you. When you respect them as a Buddha and you keep respecting them constantly, over and over, no matter what comes to you, you're treating them with high reverence, you're treating them with high honor. Then the power, the energy, the direct transmission of the energy of all the light beings must come to them. There are people who do sadhana, special spiritual practices, in an attempt to reach divine beings. They try to reach tantric deities. They try to reach special angels. And there's a danger that if you don't carry out the practice properly, the power would be so intense that it would make you crazy. If you don't carry out the practice properly, the power would be so intense that it would make you crazy. But to take your own direct spiritual teacher, a person who teaches you dharma, a person who teaches you yoga, and you take this person and you make them your object of meditation, right? Not some high, invisible bear, you know? You take this person who is day by day working with you, helping you, teaching you, and you concentrate, you put your mind on them. Anything you ever wanted to happen in your life, everything you ever wished for in your life, everything will come true. If you do this practice, center your meditations on your direct teacher, even if you don't succeed to the extent to where some kind of incredible, or divine power can experience in you, it won't hurt. I'm not suggesting that you make me laugh at the American. It's one thing to learn how to properly mentally in meditation focus your heart on your teacher, your direct teacher. That's one thing. But then to go beyond that and learn how to behave properly when you're in their physical presence, that's even a higher thing. When you say the word very high and very elegant and high-spoken and any kind of thing. When we say take yourself to a Lama, it doesn't mean to try to find a Lama who is like the most perfect looking Lama in the place. If we brought into this room tonight some of the great spiritual teachers of the past, They call me Naropa, Tinopa, and we put them up here and we said, "This is the Lama who's going to teach you tonight." You'd all go, "Oh, oh, ridiculous." This person is like some slothly homeless person. Why are you bringing them in the dress tonight? "I'm going to teach you the Lama. I'm going to teach you the Lama. In the case of Naropa and his holy teacher, Tidopa, in our belief they still live in this world, they still walk this world, they attain the state beyond our path. Yes, Tidopa. You can't say that, you know, you are not any Raskaparian Indian yogi that are really bad and you wouldn't be able to even succeed in a lot of that. There is the story of these yogis in India like in Aparapha, His name means the fish gut either, right? And you'd reach into the Ganda River and pull out a lot of fish and move its head off and shout to you. And that would just gross you off. And not just India, it's true of Tibet. We have these yogis too. We have, for example, Melarepa. How many people here have read this story, Melarepa? How did you know? Melarepa is a good one. I have a good one. I have a good one. I have a good one. But if we brought no reason here tonight and stuck in right around here in the middle of the class, everybody would only have one reaction, which is like, "I'm just a naked guy here in the class." So we have to learn now to look at the āna-kūra. We have to look at what's on the inside of this teacher, and the way to know what's on the inside is to come and listen to that to teach. and then we might be able to recognize them. Otherwise, from external affairs, we wouldn't even be able to recognize them like you do. For example, even in the time of the Buddha, There was an evil spirit called Demon No. 1, as you can see in the past. And Demon No. 1 took it into his head to emanate or to give the outer appearance of Lord Buddha Himself. So for years in ancient India there was this imposter, an actual demon, walking around with the outer physical appearance of Lord Buddha Himself. And he was able to emanate, put on a glamour like an Irish glamour, and he was able to convince people that he would do everything that the Buddha could be, he had all the signs of an enlightened view on his body, he was a perfect imposter. He was able by outward appearances to look like the Buddha himself, perfectly. People got excited. They said, "No Buddha has come again. No Buddha has come back. No Buddha is in our midst." But there came a yogi, there came a great yogi, I think it was Krishna Bhada, but he came and he said, "This is an imposter." So he had a test to see if this was really, he wanted to show people that this is an imposter. So what did he do to, what do you call it, to reveal the Inhospital? He said, I'll show you, we'll do a test. And he stood in front of his being, and he did an obeisance, he did a bow, he did a perfect bow. He threw himself at the being's feet, and then he started to reach out to touch the being's feet with perfect reverence. and the demon couldn't bear the feeling of devotion. And he backed up and then he couldn't keep the appearance anymore and he showed himself from where he was. To see this demon as it really was, now that was scary. So once a person has granted you spiritual instruction, it doesn't matter how much, it doesn't matter like if it's years of spiritual instruction or if it's a day of spiritual inspection or an hour. From your side, you must grant them high respect. You must pay them every kind of honor that you can. "Because a teacher is empty, their nature is empty." So, depending on how you treat them, you will get that kind of spiritual energy back from them. If you have a conception of your teacher as being a holy being, an enlightened being, and if you pay them that kind of honor, then the blessings of an enlightened being will pour back into you. If you treat them as a normal person, just as a, if you treat your yoga teacher, for example, as a normal person, you will get only the kind of niceness that a normal person can adapt to. And if you treat them as if they were the devil himself, the blessing or the curse of the devil himself will come back to. So it's up to you what comes down. So we talked about how you think about your teacher, and then we talked about how you act about your teacher. As far as how you think about your teacher, your motivation for meeting your teacher, What you think of when you think of your teacher is only this person is an enlightened being. This person has already reached enlightenment. I am going to surrender myself to this person because this person will be able to show me the path to the Lord. And with this kind of state of mind, you are a culture teacher. But in the same time We play evil character, we put on an evil mask, we put on the black robes, you know, and then we play the king, we put on the crown, and we put on the king's mask, and we play the king's part. But if you think about it, with all the different parts and all the different roles that one actor can play, in the end, it's only a single actor. Therefore, your teacher is the same as his actress. The teachers that you meet through the length of your life will come in countless different forms, all different physical forms, completely different, some not looking like teachers at all. On the inside, they are all completely enlightened beings. And from your side, from our side, you have to think of them, we have to believe in them as an enlightened being. No matter what form a teacher comes to us in today, we have to believe that on the inside, all of our teachers are equal, and completely, 100% enlightened beings. If you are able to achieve this conception of your future, you must get the power and energy of an enlightened being coming back to you. When we talk about a spiritual teacher, it doesn't just refer to a formal teaching of the Dharma, a formal Lama. It could be any teacher you've ever had in your life. It could be a teacher in school, it could be a parent who's teaching you, it could be another teacher. All these are teachers, and from our side, we must speak about teachers of the language. about it. There's a custom in Tibet that the word "lama" and the idea "lama" doesn't just refer to a monk who gets up and teaches you "dama". In Tibet, real spiritual practitioners treat everyone who has ever taught them anything as a "lama" and they look upon them as a "lama". And this is what "lama" - you don't know what "lama" means to a Tibetan, but that's what there's a strange attitude going on in America nowadays. He has linked up with it. He understands it now. And it's this idea that if you walk into like a yoga studio and you slap down your $10 or your $15, then the teacher's indebted to you. You see, the teacher is, now the teacher has an obligation, some kind of obligation to you. You set down the money, you put down the money, and now they are for two And now they are under obligation to take something from you. And to a Tibetan, this is a very strange idea that people can have that idea. It's a very improper idea. 我猜到你 前面 Look at every good quality you've been able to develop in this life. Look at every ability you have gained in this life. Look at anything you've trained yourself to do in this life. It all depends on the teacher. It all came from a teacher. any good quality you have in this life any skill you have any ability you have each one of us can trace back to the teacher who first taught us that skill, that ability it's always like that and that teacher took such great effort such great pace to learn that skill themselves we don't think about it sometimes you know, the teacher I wouldn't have the five best qualities I have now if the teacher hadn't been kind enough to grant me those qualities and to work so hard to gain the qualities themselves. So from our side, when we think about ourselves, we have to think about that. What would you be, what would you lack if you hadn't had this teacher to grant me these qualities? The time is leaking on, it's been rain. I haven't had a lot of time to give you a detailed teaching about teachers, but I just wanted to put a seed in your mind. I wanted to give you just some idea in your mind of what it means to find an understanding. I love some teachers. I don't want you to get some weird thought in your mind that I'm giving this thought out of some kind of self-interest. It's not like that. I don't want you to have a suspicion in your mind, a doubt in your mind. What I'd really like you to do is give it a month, you know, for the next 30 days. try to treat your teachers special. Try to act with respect and with honor and with great gratitude towards all the people who are teaching you all day long. I'm not asking for anything for me. I'm asking that you, for the next 30 days, you make some kind of commitment, special commitment, to recognize all the teachers in your life, honor all the teachers in your continue to pay them, respect us if they are enlightened, and see if you don't get something coming back that's really cool. Maybe you will, but then you can just leave it. 你不� So for the next 30 days, make it your practice, think about your teacher, put your teacher in front of you. And Geshe-la says, the word in Tibet is a word in Tibet for statues or pictures of your teachers. They're called kunda. Ku means the holy body of your teacher, or the photo of your teacher. Ga means a likeness of their body, right? Like it's one thing to put a picture of your teacher in your house and bow to the picture and pay honor to the picture, you know? But another thing, if you have people teaching you directly all day long, you're in classes. with this holy being, your teacher. Okay, so maybe you're a tantric guy, you know? Maybe you're meditating on some high tantric deities all the time. Maybe you have a mandala practice, you know, where you enter the secret world, and you approach this angel who's perfection and shining in red light and like that. I know there's people here who have a practice like that. Drop those. Forget those. Go stand in front of your real teacher. It's not a likeness of your teacher. It's your teacher. and go stand in front of a real teacher. And then if you need to prosper, prosper to them. If you want to meditate, then meditate on them. If you want to look upon their holy image and open your eyes and gaze upon the spirit of his teacher. The people who Teacher is useful all the time. Teacher will always serve you. When you're sad, when things are going wrong, even when your teacher is being hard on you, then you look at the teacher and you say, "This teacher, this is my teacher. This is the one I love, they are being hard on me to help me." And then when you're happy, obviously you can be also the glory to your teacher. And they're being nice to you, "Oh, the nice teachers are nice." So, whether the teacher is beating you up at a certain point, or whether the teacher is like being sweet to you at a certain point, because all the time they are being one of the others, right? So, then you just look at them and say, "Everything is my teacher, everything they do, they are trying to help me. Think of your teacher this way, and I say that within a month you will have some high spiritual spiritual relationship. In that, there's an example that's given. The devotion of the disciple is like a metal ring, and the compassion of the teacher, the kindness of the teacher, is like a hook that reaches out for the ring and tries to grab the ring and bring in the disciple. So if you don't have devotion for them, if you don't have a love for them, good or bad things go on at that moment, but if the ring is not there and they take the hook of compassion and they reach out, there won't be anything to hook and you'll get lost. If you have the ring of compassion and you, devotion to them, then there will be something for them to hook onto and then make them happy. Don't be like a basketball. I mean, think about a basketball. It's just this round cake, you know, it's all filled out with air, and it doesn't have any edges of it, you know. And then Lord Buddha, your lana, your teacher, your direct teacher, they reach out with the hook of compassion, and it's just bouncing around. They can't get a grip on it. Don't be like that. Don't be a basketball. The teaching on how to find a new heart teacher and how to serve your heart teacher is the very light of all spiritual teachers. But we have this resistance to the teaching. We have a resistance. If someone gets up and starts talking about how to behave towards your yoga teacher, how how to honor them properly, how to really open yourself and surrender to them, then what's our natural reaction? We resist. Or we think, oh, that's okay, but it's not for me. He's not talking to me. That's not something I have to do. We tend to avoid this instruction. In the Tibetan it's called ango donlu. It means it doesn't get into your ear. Your ears shut it out. You don't want to listen to that teaching. So for one thing, it's hard to sit in the audience and to surrender to a teaching about surrender. It's very difficult. So, again, in the Shabbat tradition, in our lineage, it's not comfortable and it's not dumb that the teacher of a group of people should get up and get this. It wouldn't be appropriate for the teachers here, for example, to get up and speak to you, frankly, about the need for devotion for your teacher, because it would seem to be mixed up with some kind of self-interest. So what we try to do tonight is to try to come in with Sonata's outsiders and try to express something which they can't really get up and teach you because that wouldn't really be popular. So we're like coming in from the outside and we're trying to give you this, I don't know, this great holy power of understanding how important you teach them. The important point to mention, in closing, alright? It doesn't... Vishnu says, "You know, you have this American expression, what is it? It don't matter." It's like that, "It don't matter." You see, you have this expression in English, "It don't matter." You know? If they're an enlightened being, your immediate teachers, whether they're an enlightened being or they're not an enlightened being, what? It don't matter. It just don't matter. You see, if you Think of them as an enlightened being. If you behave around them as if they were an enlightened being, all the power, all the energy of every enlightened being will pass given to you. 그래서 내 시아가 돼서 그는 그런 게 많은 사이에서 So I've gotten up tonight and I've tried to present a teacher on how to behave as a teacher, right? But there's a thing in our tradition, there's a thing in our lineage. Don't just buy whatever you hear. Don't go to a talk and somebody says something and then you just buy it. Don't do that. Because you'll hear all kinds of weird stuff. Don't do what everybody says. My job was to teach tonight. What's your job? he said check you have to check you have to check it out so try try to treat your teacher differently for a couple years all your teachers treat them as if they were enlightened people check it out yourself don't believe what I say don't believe what everyone says check it out and see if it doesn't get you some amazing results some really big change in your life just by a small change in how you think of your teachers. So it's getting late, and I just thought that was enough that we could talk about tonight. And again, also consult your own teachers about this question. Talk to your teachers, talk to those that you respect. Everyone who's in many different traditions here tonight, many different kinds of teachers that you have, talk with your teachers. Talk with them about the proper way to act with your teacher. But most importantly, try what I said. Just try to relate to your teacher as some kind of enlightened being, and see if something cool doesn't happen. . . So again, in the Buddhist tradition, there's this sort of progression that you go through, certain spiritual levels that you go through, and that would begin with finding a spiritual teacher, and then it would extend on to trying to find some kind of relief with all the pain in this life and the suffering in this life. And then that would lead you naturally to start to try to open your eyes and admit all the pain and doubt that's going on in this life. And if you got good enough at refusing to ignore the death and violence and pain in the world, then naturally you would seek a true spiritual teaching. Okay. Correct. I'm going to ask you something. How about the real doveti? How about the real doveti? Thank you. and the temple. If you helping you about that kind of suffering. And then naturally you'd want to find one who is qualified or capable of helping you with the suffering of this life. So what I'm trying to do tonight is try to give you a sense of this progression and make the violence and pain in the world. Let it overwhelm you. And then seek it to you. I have to say our own hatred towards other people, our own ignorant desires, craving desires, the own lack, the lack of peace and comfort within our own minds is the greatest violence being done in the world. So this is the one we have to approach first. So that's all I have to say tonight, and I wish you a good night, and I hope I didn't bore you to death. We're going to take a break, but I'm going to ask if you could have a line going out like this way, and it's a position to present a white scar and some offering, if you have. And that's just a very nice, sweet position, so we'd like to do that. And then after that's finished, we'll resume with some how to repeat it. Thank you. I got one. I got the one I brought. Rob's going to bring it back. Thank you. İzlediğiniz için teşekkür ederim. Thank you. Thank you. Thank you. Thank you. Vielen Dank. Vielen Dank. Vielen Dank. Vielen Dank. Vielen Dank. Thank you. İzlediğiniz için teşekkür ederim. Vielen Dank. 한글자막 by 한효정 Thank you. Hello. Yeah. We're going to do just some good love. It's called jachi. It means you should just do a little bit of a titi for good love. So we'll just do 15-20 minutes. But it's just customised. Can Julia stand up for granted? No, keep standing. This is Julia. She's in charge of a group of people that is preparing 3,800 CDs to go out free to the world. But they need someone to stick labels on the envelopes. They need 10 people who can be here at 1 p.m. tomorrow. So if you can help, please raise your hand. 1 p.m. tomorrow here. How many do you have? Yeah. We need 10, okay? We need 10. It's $30,000 of CDs that are going out free tomorrow. But they just need someone to stick that on the label. Okay? Okay. One verse 23. and thank you for honoring for us that's a big deal and we're very proud that you did it so nicely and it means a lot for us because he's our ilama so thank you for that thank you all for that Okay. Karma-shat-kamidhyam-gopyaam Gata-shodhana-karakam Vichitra-gumasandhai-puja-te-yogi Pungapai The instructions on the six practices are kept private. They are highly honored by the highest yogis for they purify the body cavities and achieve a balance of the disparate elements within the body. I don't think there's much commentary needed there. High yogis respect these practices because they can make you suitable for practice. In Tibetan, they call them lerum. These practices make your body suitable for panayama practice and for asana practice. So high yogis, the word I like here is pujate. Say pujate. Pujate. Pujate. Pujate. The Tibetans, they think puja is a great word. They think it's a big deal. And they talk about it a lot. So I just follow in tradition. We should talk about puja. Puja, you know, it means some kind of... People say, we're having a puja today at Jivamukti. And it means some kind of a prayer ceremony or some kind of a ritual. But the root of puja is always explained in Tibet as pleasing someone. making someone happy so tonight we tried to pujate our lama, right? we tried to pujate we did puja we presented flowers we bowed we presented an offering the scarf is very special now the scarf is like uranium 22 now or something very powerful it's very good to keep on the head of your bed like under the pillows or just on the bed headboard and it'll help you sleep it keeps away negative energy so now it's been blessed it's been charged put it on the headboard some people put it over the front door of their house on the inside on the outside it gets swollen in New York so you put it on the inside and every time you pass under it you get this blessing from this beam, you know. And a special use of this scarf, it's called a katha, is that if you know someone who's ill, or someone's in the hospital, then you take and you put it on their headboard, or someone's ill in your family, or like that, and if they can appreciate the thought behind it, then offer it to them, and, you know, ask them to keep it like somewhere where it would be over their head when they sleep, It's very good for people in the hospital and like that. So it's a big blessing. And we'd like to thank YSI for arranging it and Ani Chunzon. They took a lot of effort and it was a lot of money and they offered it to us. So I'd like to thank them for that. So Pooja Day. So did you Pooja Ghesi Lothar? Did you Pooja Ghesi Lothar? I hope so. It is yet to be seen. it is yet to be seen because what's the highest puja? it's to do what they teach you there is no higher puja like you give a llama money or you give them roses or you give them some oranges or you build them a house and they're still waiting to see if you've got a puja there or not and it means you carry out what they ask you to do if my memory serves me correctly it was one month 30 days of treating all your teachers yoga teachers, school teachers parents, our teachers children, our teachers treating them all as if they were already enlightened beings and then he kept saying check, check give it a month try for a month and see if something beautiful, it's a beautiful beautiful, beautiful practice to serve your you don't know how beautiful it is he spent his whole life his whole life was a guru yoga his whole life and we both served our lama, and we were like service brothers, you know, I washed the dishes he cooked and like that, for 30 years 20 years, and there's nothing more happy, there's nothing more beautiful, so try it, you know, just try it it's wonderful, you all have a yoga teacher serve them like that honor them like that, see what happens there's no happier way to spend your life There is no happiness in this thing. We are on verse 24. Jathuranguli Vistaram Hastapancha Dasayatam Luvarupadishta Margenam Sikhtam Vastram Shanaer Vraset Shanaer Vraset Punah Pratyahare Chattu Chattayd Uditam Dauti Karma Tath Here is what we call the practice of cleansing. First get a piece of cloth which is four finger widths wide and fifteen hand lengths long. You should make it damp. Then, following your spiritual teacher, Swallow it slowly and afterwards draw it back up. So this is a practice called doughti. Doughti means cleansing. And one of the interesting things about this verse is the use of pratyahara. What does pratyahara normally mean? Yeah, you withdraw your mind from the outside world. You withdraw from the five senses. And it's one of the eight limbs in the Ashtanga. It's one of the eight limbs that's found in the Yoga Sutra, right? It's right before you get into meditation. You have to withdraw your senses from the outside world. But here, this word is used in its literal sense. So you're actually drawing the thread or whatever that you've swallowed back up out of your throat. And it's like that, it's an interesting, you don't often see this word Pratyahara used in its literal sense. So it's an interesting gloss of the word Pratyahara. Do you remember the root of Pratyahara? Well, there's prati, right? Which means... Yeah, it's like so-so in Tibetan. Like prati moksha vows. It's individual. Or one by one. And then hara comes from a root hur. Which means to take. And it's related to a root hur. Which means to bear or carry. And you get the word bear or bring. Or offer. like we offered to Geshe Motar tonight. So this is a practice where you are swallowing a sort of string-like thing and then letting it sit in your stomach and then pulling it back out. And one of the interesting things about all of these shatkarmas, all of these practices for getting the mucus down, the kapha, dosha to lower in your body is that you start to have a different relationship with your body. You start to, like, if you're like swallowing strings, you're starting to know, like, where the stomach is. How many of you actually know where your stomach is, and like, where it stops, and where it starts? Like, you put a string down there, and then you pull it out, and then you're like, oh, that's the esophagus. You know, and it's, you start to have this different feeling towards your body, and that makes you able to start to have a different relationship to things like food, which we normally eat because we want the taste of it, or because we're out at dinner with our friends and everybody else is doing it, or, you know, there's all sorts of weird reasons why we eat food, because we're nervous, or because we're depressed, or, you know, but when you start to have this different relationship with your body, You start to eat differently. You start to eat in terms of the body as a machine that needs fuel. You know, you think of the body as something objective, that's something that's not necessarily you. You know, it's like me and my body. You know, and it's not. No, you have an objectivity about it when you start fooling around with the insides of it because you don't really relate to yourself in terms of stomachs and spleen. So you start to explore these cavities, and then it starts to be... It helps you disassociate yourself from your body. And one of the most important things to do is to be able to disassociate ourself with this old body. You know, this old body that's going to get old and die, that's rotting as we speak, that's getting wrinkles every second, that is made of this impure substance of flesh and bone, we don't really want to be associated with that body anyway. So it's a really good practice of learning to distance ourselves, learning to distance who we think of as me from this fleshy mortal body. Because then when the time comes, when you go into a deep state of meditation and you have to leave the body, you'll be ready. Because you won't be so attached to it. You won't be so associated with it. You won't be so rooted down into this mortal body. You know, you will have distanced yourself. So this practice is funny. I used to do this as a kid. Like when I was a little kid, I used to try and swallow strings and stuff and like pull them out. I thought it was a really fun thing to do And my mom was like, stop it I'm sorry mom Obviously there was a seed there somewhere There was some past life thing I was doing these swallowing practices Before, you know But mom didn't like it too much So I stopped after a while She was a little worried Because nobody in Southern California does stuff like that. So, you know, not in my neighborhood anyway. And then, then much, much later in my life, when I was, I was searching on my spiritual path and I was traveling through India by myself. I went to Rishikesh and I met this yogi, this crazy yogi guy. And he was, he was swallowing all sorts of stuff, you know, and he was trying to teach me these practices of Dao Ti. And so I experimented a little bit with it, but not much. You know, the yoga teachers that you have here will probably know more than we do about this practice of Dao Ti. They know a lot more than we do. So one of our suggestions about this course, We're going to give you... Did we... Mazzala's that yet? Oh, okay. Well, I can't tell you yet because we're still waiting for a response from certain teachers. But hopefully there will be some sort of retreat program that we could all go and swallow things together in. That is sort of in the making. And as soon as it's set, we'll announce it. It's a really good practice for cleaning out the kapha dosha. The guy in India, he wanted me to try this other doughty where you swallow a string that's about the size from here to that wall, this really, really, really long string, and you just keep swallowing it, and you don't bring it up again, and it goes all the way through your intestines, and then all the way out. And that's another kind of doughty, you know? So there's all sorts of fun things you can do with your body. But the common one is just swallow a cloth about this big, like this much longer, and then pull it out again. And like I said, we don't have a lot of expertise in this particular one, so we're going to give you recommendations for it. And it's not something that we can try. in a New York City yoga studio at 11.30 at night together. You know, like we all get buckets of water with the strap. You know, it's just not going to happen. You know, we have to go somewhere quiet where there's a lot of grass that in case you throw up, you can go over there. Right? So anyway, that's doubting. We'll be doing it next month at the future training. Cool. Until next time. Fun to you. In Elmanga? Yeah. Yeah. Oh, we're supposed to read these verses. The next verse is just another verse on Dalti, which we're going to read really quickly. Vasa, Pliha, Kushtam, Kapha, Rogascha, Vinshita, Vinshati, Delati, Karma, Prabhava, Prajant, Yeva, Na, Sanshaya. Once the power of the practice of cleansing has done its work, then mucus congestion, problems with breathing, illness of the spleen, leprosy, and all the twenty varieties of disease related to phlegm, depart from the body. Of this there is no doubt. So, only thing interesting here is a couple of key words. Kappa is related to words like cough and choke, which is easy to see, right? The cognates. And do you remember what we did with shvassa? Do you remember the cognates for shvassa? Give you names. Huiz or his or... And then quarrel comes from schwas. The Latin derivative is query. Like schwas, query, something. The H-H-V goes into the Q-U. It comes into quarrel, quarrel in Latin. And it's supposed to be like an irregular. Sometimes shvasa, prasvasa just means breathing, but a lot of times it means an irregular kind of breathing. Like wheeze or hiss or quarreling. Okay, next verse. By the way, if you know Sanskrit, You see at the top of the page, Atabastid? Say Atabastid. So in, as the, Tibetan scriptures are interesting. At a certain early point in Tibet, they started to carve blocks to print books. And there were huge, thousands of carvers would do a set of books. And they would carve everything in mirror image. They couldn't read a book front-wise. They read a book in mere image, you know, and they carved day after day. The 10 year took, I think, 60 years of carving. You know, carving, big armies of carvers, you know. And the last two carvers were in South India, and we interviewed them. And they were these two old brothers, and they were three in their carving, you know. And Rinpoche sponsored one of the last carvings in India. And then the computer took over. They put all the carvers out of business. But in Tibet, those blocks, for example, the 10-year blocks that John just put on the CD, those were done about 400 years ago. And the blocks are still there. And we had a new print printed off the Dairday blocks, you know, like a couple years ago. And that's how we input it, you know. So the blocks were wonderful for keeping manuscripts standard. But in Sanskrit, there were no blocks, because they don't keep in India. And so everything was handwritten, even up to the 18th century. Things were handwritten copies. And so what you get is, the Hatha Yoga Padibhiki has 20 different editions. And they're all slightly different. People make mistakes when they copy something by hand. So there's a, somebody has inserted in most editions something called Atta. Atta means next we're going to talk about. And here it says busty, you know. We talk about busty practice. So we chose not to translate that. We believe it's not part of the original text because it's inconsistent. The way they say atha, blah, blah, is not consistent. But since it was in most editions, we kept it. So we sort of did a piti-piti. We didn't translate it, but we kept it in the Sanskrit. Then it says, The practice of lower abdomen treatment is where you sit in a crouched, it says couched by accident, maybe you'd be couched in America, positioned in a pool of water. Your bottom, did I really translate as bottom? Yes. Your bottom down in the water, far enough for it to come up to the navel. I don't know. Contract your anus and pull the water up, afterwards releasing it for a cleansing effect. Very romantic verse. This is a practice that we just learned straight from Sharon and David G's. And we wouldn't have done it without them. we heard horror stories of people friends of theirs who had gone to Indian rivers and tried to suck Indian water up into their intestines so the first rule of thumb is use distilled water not even tap water so what we're going to describe I'm just going to sit and describe what they taught us and we did it in Tree Retreat. We did it in more than, we did it in like three or four hours. More than once. Well, it's kind of a big production, but anyway. It's a big production. Or a mission, but anyway. Especially when you don't have any water. We're just going to discard to what we did. And this is the kind of thing, we didn't have much faith in it to begin with, you know, and that's where we were. we didn't know the practice no lama had told us to do the practice our teacher came our yoga teachers came they said try this practice and so we're like well okay they told us to try it they're the Buddha we have to try it and I wasn't quite sure what it would do I've never done an enema in my life I didn't even know what the word meant really and so they went into this long thing they got us hot water bottles and then they had a connection for a hose and then that had a soft tip on it and then here's the instructions they gave us and we did it by the book and here's what it did for us so we had a nice they said get into a place where if you have to do a very very sudden and unexpected major bowel movement that you have everything there so we went out in the middle of the desert we went into a wash that had all sand and we dug like four big holes and then we were like I never thought we'd be teaching about it neither did I imagine my surprise Frankly, it's a little easier if you don't have any clothes on. Because everything gets dirty. So frankly, it's easier if you don't have much clothes on. And then you have to hang the water bottle up like, we did it on a tree branch, okay? But it has to be, it's a gravity fence, so it has to be up in the air. the water this is a personal advice make sure it's body temperature because it's a little bit weird if suddenly all this cold water comes in and then coat the end of the tube, the hose with some kind, we used ghee but I think if I'm under some kind of maybe I would get sued by somebody I would use a sterile hospital, some kind of a lubricant which helps insert it into your anus. And I had never stuck anything in my anus before, so I was like, I didn't quite know what to do or how to do it. Make sure you can open the valve and shut the valve quickly. That's very important. That's very important. There's this little touch thing. You've got to learn practice a little bit before you insert it anywhere. Like cutting it off quick. You don't want air going. And you don't want air. You don't want air in there. So make sure the bottle is... Yeah, you have to fill it properly. Fill it properly. There's no air in there. And then you lay down on your stomach. You have some nice towels and blankets that you don't care about. Side. Side. Side? Side. Side. Okay, side. I haven't done this. But anyway, on your side. And then you insert... thing in your rear end. And then, you know, slowly... By the way, you shouldn't do it without a teacher. No, you might get some weird stuff. A brave teacher. A brave teacher. I mean, they taught us something. When they were teaching us this, they said, your relationship to your body will change. Like, it seems to be this very... I don't know how you say it. You don't know your body very well, and you can't treat it very objectively. But once you start sticking things in, or sticking things in your nose and like that, it becomes an automobile. It's like you start to think of your body like you think of your car. And you're like, okay, I've got to put oil in the car and I've got to make sure that the tires are good. And like that, you gain some... Our lama, Geshe-Notar, my lama, he was very, very objective about his body. If the doctor told him to eat 500 grams of this every day, he would have a little scale there. He would measure 500 grams. He wouldn't put anything in his body that he didn't feel was completely necessary for its proper function. He wasn't attracted to food as a habit, or eating as a habit. He just took food as like a laboratory. So then your feeling about your body changes. And they told us, Dave and Sharon told us, get curious about your body. Like see what happens if you do this, and then observe what happens, get better at it and make changes and make adjustments at suit house. So you're on your side, you release the water, and they didn't really, we weren't speaking, they were just like telling us and writing notes, and so we didn't know what to expect, really, you know, and you let it go, and you're just like waiting, you know. And then, I'm just saying personal experience, which is better than books, right? And it just felt like water was spilling out of your bottom. And then you just sit there for a while and you're wondering, is this enough? Or did I do it long enough? They told me something drafting was going to happen. And then suddenly, I don't know, it reaches this nerve ending that says poop. And then you have about ten seconds to get that water out, turn off the thing, and jump over one of the holes. And then you have this big explosion come back. And it's mostly, it's like really gross water and all this poop here. And what they told us, and I believe it because we tried it, is that in the folds of your intestines over the years, fecal matter collects, it sticks there, it starts to harden, and then your digestive power starts to lessen. And if you can clean out all the little folds of the intestines pretty far up by doing this practice busting, then your digestive power gets higher and stronger. And so we repeated this two or three, four times until the water was almost completely clear like that. And I don't know, it got to be kind of kinky fun after a while. You know, we're like giggling and we're comparing. And that came out, you know. I think it can be fun. These practices, they don't have to be threatening. Like, it is kind of new for you, and it kind of feels weird at first, but after, it's sort of fun. If you have a good group of people who are not so... who are, like, into, can have fun with it. It's fun. And then I wanted to tell you about the effect it had on me personally, right? So I'm waiting to see how does it change me, you know? How does it change my life? And you know, if you fast, I'm not very good at fasting because my blood sugar drops fast and I get headaches, like really bizarre headaches. We fasted the first year and a half. Once a week we did fasts, and I'm not very good at it. My body doesn't work very well to fast, but my mind, after a day or two of fasting, it was much sharper, and a lot of great meditations and a lot of wonderful thoughts coming in and very, very desirable states of mind coming. So for me, Busty was sort of like an instant way to get the effects of fasting without all the problems of fasting. So it's like you're emptying out the lower half of your stomach instead of the top half. You know what I mean? And so oftentimes we would fast after that. But it was like all this... Poop is toxic. Poop is a toxin. The longer you keep it in the body, every extra, when you poop, try to poop everything out, and take your time and try to get everything out, and don't go to sleep if you can poop it out. And yogis are very big about trying to poop before your asana practice, and Swami Sivananda was very big on that. His yogi said, at 10.15, I want your poops, you know? And we start in asanas at 10.25, you know? And you just, in a retreat environment, and if you're eating well, you can get to where your poops are timed for the same day. and the toxins are eliminated quickly from your body. So try not to... You know, what happens in New York, you're busy, you're working, there's a deadline, there's a board meeting, and you try to hold it. And then it's like poison in your body. It is a poison. And so my own experience was that I felt much lighter, I felt very happy, I felt like... And David was telling us, I remember he said, that Americans haven't missed a meal. many Americans haven't missed a meal for 10 years, 20 years, 30 years and your digestive machine is working without a rest for 20 years it's pumping, it's squeezing, it's processing the food 10, 20, 30 years without an hour off without a day off and what I personally found was that when we did Busty I don't know anatomically, I'm not very good at all that, but my experience was that probably two days of food was eliminated. The fecal matter or the dross of two days of food was eliminated from my body. And I just felt like I had just done asanas. You know how when you just first come out of an asana practice and you feel like all glowy? But I felt like that for like two days after that. so it's a really really beautiful practice it's a wonderful practice and I really advise trying it and seeing if it doesn't eliminate things that may be holding you up in your asana and your yoga practice you might find I have a friend in New Jersey Anicini's brother and he took one day Buddhist vows I don't know it's like 20 years ago and in those vows don't eat till noon. So he had never not eaten till noon before. And he had a weight problem and he had an energy problem and then he started fasting. He started doing these practices. And then he just changed completely. His body changed completely. His mind changed completely. And he just totally transformed him to change this one thing about how much junk he had in his intestines. So you should try it. It's really beautiful. Like if you don't have energy, or you feel heavy. This is like free. It doesn't require the discipline of fasting. You don't have to deprive yourself of anything. And you just feel great afterwards. So that's my own personal... From someone who didn't believe in it, but who tried it because their Buddha told them to. It's a great practice. Afterwards, clean all the equipment thoroughly. We had alcohol, and we cleaned everything, we sterilized everything. And then dry it, Make sure it's dry, the hot water bottle and all the tubing, and then put it away nicely and stir it nicely, and it'll be ready for the next time. And only use distilled water. What's that? Purifying. Okay. Well, tell our caretakers. It can't be tap water. It cannot be tap water. It should be purifying water. Okay. I think this is more baski than we're supposed to do all of them. Why don't we just read the verses? We'll just read one verse. Two verses. On the benefit and then we'll go. Okay. The power of the lower abdomen treatment destroys every disorder caused by excess activity if any of the humors of wind, vile, thumb within the liver, skin, or stomach. This is just so we did the verse officially. Verse 28. This water treatment of the lower Adonu will give you a feeling of having purified completely the various bodily elements, powers of sense and the mind within. It makes your body glow and raises the flame of the inner fire. You should practice it until you reach the point where every excess of the humors of the body is vanquished. It makes you shine. Kantim. Say Kantim. It makes your body shine. And Kurshta. Say Kurshta. It helps make you lean. Lean and shiny. Say Kantim. Kurshta. and it really does it's like asana but it's sort of cheaper and easier and more fun if you're a friend to do it with you I think we'll stop there tonight and thank you again for everyone who worked so hard to help Geshe Lotta's visit it means a lot to us so thank you for that Thank you. Satsang with Mooji Vidaṁ Guru-radhāmatā kāmiyatāyāmi Gewa-di-yevokum Sanam-yē-sē-tok-sau-sī Sanam-yē-sē-ve-jong-vē Dham-bāk-un-yī-tok-vā-sau One thing about bhasti. If you have some, no, if you have like common stomach problems, constipation, diarrhea, you think you might have picked up worms in India, which is very common among our students. Try it. Any kind of stomach problems, or even I think menstrual problems, you might find it helps. So try it. It's free. It's a nice practice. Have a lot of tissues ready. And some towels. That's all.