Four doorways to home (rigpa)

Four doorways to home (rigpa)

Five years ago I wrote a book called Four Houses of Enlightenment which is an explanation of the so called four dantiens (ch. dantien, jap. tanden) known from Taoism (and it's various practices), and their relation to natural awareness (rigpa). Since then, my understanding of these four doorways has changed and developed. This text is a concise version of this topic.

Inside the space of the physical body there are three (non-physical) areas that act as doorways to natural awareness. I like to call this natural awareness, or rigpa, simply as ”home” because that is what it is, our home as clear, calm, loving and knowing awareness, devoid of me, yet having a will.

Each of these doorways are areas about the size of one's own fist. First is at the lower belly, slightly under the level of the navel, deep in the gut. Second is deep inside the chest and is sometimes referred to as the ”spiritual heart”. Third is inside the head at the level of the eyes. Fourth is not inside the body (and is not the size of one's fist) but relates to the three highest of the seven chakra-centers above the head. These three chakras also relate to what in Open Heart Bhumi Model are known as mahasiddha bhumis. Through all four of these one can access home, if the instructions are correct. I say that the instructions need to be correct because there are many teachings that basicly teaches about this and yet doesn't.

The way how one can use any of the doorways is to bring one's attention to the mentioned location and just be openly aware of what happens in one's body and mind. The doorways are sort of like balls or bubbles that one's awareness has to penetrate and unite with. This is something that cannot be done with force, but rather with gentle attention. The way how you know ”you're in” is that seeking, questioning and selfing stops. Your mind becomes clear, lucid and subtle brimming with life. At first it will be short moments until it grows on you but even short moments make a difference.

In the beginning it doesn't matter which door you choose as your main doorway. Essentially all the doors ”get you to the same location” even though they have subtle distinguishing characters as well. In the long run, I feel, it is importat not to get stuck in using only one doorway because this has the potential pitfall of onesided interpretation.

The four doorways are not four separate things, but one underlying whole. As is taught in orthodox dzogchen, there is one special energy channel (tib. kati, skt. amrita nadi*) that goes from the eye balls to the crown and to heart, similarly there are these four doorways. These doorways are not ”made of” ordinary energy channels but of extraordinary ones that are beyond cause and effect. These areas do not store karmas but are ever pure and clear. They are doorways to home for anyone. And everyone is invited.

*according to Machig Labdron

When we are talking about these four doorways, we are really talking about the most profound essence of all yogas. This is the teaching of great perfection or dzogchen. There is nothing more profound than this.

About two years ago I was taught a series of meditation practices by mahasiddha Vimalamitra. This series is known by the name of Wisdom Meditations or Vimalamitra sem dzin in Open Heart-teachings. We have an ongoing 3-year meditation course that focuses on these practices.

However, I have to admit that regarding the mentioned first doorway, I didn't understand it until very recently. You see, the way I understood this doorway was how it is cultivated and applied in Japanese rinzai zen buddhism. I trained in that tradition for a couple of years back in the day and always remained a big ”tanden” or ”hara” fan. However, at some point I started to feel that essentially it is mistaken to teach about the energetic tautness of the lower belly or hara because then one is really stil working with the ordinary channels and energetic sensations arising from them. I feel that the way it, gut practice, has originally been in zen buddhism must have been the way I am presenting it here but whether this is historically true or not doesn't make a difference. When going in through the doorway of the gut, there is no tautness and there is no need to cultivate or build a ”strong hara” with special kind of body posturing and breathing techniques as the Japanese traditions say. One is not working with ordinary pranic energies here. Therefore, I feel, that at some point in history some mistakes lurked in into zen buddhism and probably taoism also. But gee... The zen-priests of the ancient times must have been amazing if they applied the gut-door the right way. You know, zen-people sit hours and hours on end on daily basis. This cannot but have a great and tasty fruit.

Regarding the second and third doorways it is necessary to emphasize that they are not the heart and forehead chakras that are commonly known. These two centers, again, are made of ordinary channels and therefore they don't do so well as doorways. If you are working with the ordinary channels, you mind keeps busy with thoughts, forms and lights and there is no profound clarity of home. In both cases one has to go deep inside the body to access them. Deep inside the chest, deep inside the head.

Fourth of these doorways is a bit more tricky to locate because the mentioned centers are high above one's crown, floating high up there. It is not impossible but one needs to have very good concentration and attention skills to be able to differentitate between the higher centers. But a simple and functional way to do go in through this door is to relax, open up and surrender to it. Tibetan Heart Yoga has techniques for this, as well, but essentially all one needs to do is to surrender to the rain that falls on you.

Here, as with all doorways, it is important to recognise the three characteristics: 1. calmness and clarity, 2. aliveness, lovingness, compassion and 3. knowingness, cognizance that is selfless.

So there. I hope you found this useful.

Thank you.

Kim

Pureland and buddhahood by Gyatrul Rinpoche

Pureland and buddhahood

by Gyatrul Rinpoche

Always try to see where you are as a pureland. We think that someday we will arrive in the pureland, that it is someplace we have to go. Actually, the pureland is something you train in, something you recognize... Appearances change continuously. So if you die, it’s nothing much. It is just appearances, changing a bit. In terms of your body, maybe death seems like a big change, but in terms of appearances, it’s not a big deal, because appearances are changing all the time anyway. Watch how they constantly arise, constantly change – whether waking or in dreams, morning and night...If you die but to you everything is a pureland, then you are still in the pureland. Sentient beings’ experiences are changing, but it is all your pureland. You don’t need to buy a ticket to the pureland. You just need to recognize what you have right now. In your pureland, all happiness and suffering are liberated. They call that quality “all-encompassing purity.” “All-encompassing” means it is even, evenly pervading everything. “Purity” means all obscurations are purified, like the syllable “sang” (“purified”) in the Tibetan word for buddha, “sangye.”

At the same time, that purity is inseparable from compassion for sentient beings. All appearances are all-encompassing purity, but beings don’t recognize this. Instead, they suffer in the realms of samsara. Thus, they are naturally objects of compassion. That purity is also manifesting unceasingly. You think that Vimalamitra and all the great masters of the past came and then they went away? No! They are present, here, now. These manifestations are but the expression of the qualities of all-encompassing purity, your buddha nature. They emanate and appear in all different forms in response to the needs of beings. They are made by the mind, and the mind can do anything. It can appear in any way... In the future, if you have learned many things and then you pop up, thinking you are something special – that means you blew it! It means you couldn’t give up the afflictive emotions, the five poisons. You didn’t get real method or real wisdom. You don’t need to go anywhere; you already have it. What you need is to study and train in pure appearances. Then, your grasping to ordinary reality, grasping to

this and that as good or bad, grasping to subject and object as impure:

all these will decrease slowly...

We think we need to go to the pureland today, but we don’t know how to get there. Actually you don’t need to go there, you don’t need to “go” anywhere, in any ordinary way. Recognize that right now you are already there, in the middle of it.

We think, “A pureland, wow, sparkling! Someplace special, I want to go

there!” No, it's not like that. If we need to go to a pureland, we need to slowly, slowly understand the purity of appearances. Then all the buddhas are with us. Understanding the purity of appearances is understanding the nature of the buddhas. If you understand the nature of refuge in the buddha, then you know that the nature of the dharma is the same, and the sangha are just the emanations of that same buddha.

Guru Rinpoche is, too. He is the emanation of the forms of all the

buddhas. He is also the emanation of their speech, mind, qualities, and activities. They say there are eight manifestations of Guru Rinpoche, but actually there are countless emanations. When we awaken, the benefit of others will manifest like this, and we don’t need to be kissing and

hugging everybody to try to benefit them.

Kuntuzangpo is the primordial buddha, and he is called that because he has never strayed into confusion about appearances. He has always understood their nature, and thus he has never had any learning or training to do. That accurate and unchanging understanding is the ultimate teacher. It is our own nature. In fact, all the buddhas have that nature, and so do all sentient beings. So you can see, the buddhas are not something far away, out there; all their qualities are present, evident, and manifest. If you know them, that’s enlightenment. If not, that’s samsara.

- Gyatrul Rinpoche

http://vimalatreasures.org/Downloads/VGRspring2014onpurevision1.pdf

Good and bad devotion

Good and bad devotion

Devotion is important. Devotion can be understood in several ways. I like to think of devotion as something that has to do with the opening of the heart, like loving devotion. Devotion is essential in many kinds of spiritual approaches, both buddhist and otherwise.

We can use loving devotion, in the form of feeling love in our hearts or by praying to God, guru or our own essence, both in good and bad ways. A good or spiritually valid way is to use that emotional surrender as a stepping stone, use it and then discard it, not dragging it along. Just say the prayer, feel it having the effect of your biased mind opening up from the heart-region and then forgetting it. A bad way to use the same technique would be to keep the attitude of surrendering our egos, limited minds or dualistic problems and never let go of it. The point is not to remain inferior to whatever it is that you are praying or surrendering towards. The point is not to stay below or separate of your spiritual ideal. If you do, you end up being caught in the dichotomy of self and other, ”me” and the chosen ideal. Were you to keep this view, you only end up being as miserable as before.

When we pray, ”Heart, heart, heart... Love, love, love... Master, master, master...” or however it is that you pray, it is done because loving surrender is perhaps the most powerful way to bypass the self-based mind and with the help of that mechanism to go beyond the dualistic mind and enter rigpa. Now, if we insist and stubbornly stick with the idea, with the conceptual thought of ”heart”, ”Love”, ”guru” or ”God”, this will not happen. The point is to use a concept to go beyond it by applying loving surrender which is emotion. For a beginner, it is possible to experience bliss and overwhelming love, and this can be good because this can heal a lot of hurts, but from the point of view of our true self, rigpa or home awareness, this is not really the point. The point is, by applying the emotion of loving surrender, to reveal our true nature and become it, instead of becoming a self-biased fool. Rigpa is subtle, transparent, and there is no one there. There is no God or buddha there. You are not there either. Home or rigpa is nonspatial, non-dimensional and entityless. Just the openness, brimming with subtle power and life. You don't ”feel” rigpa. You don't and cannot ”recognise” it. Our home is beyond our self, beyond our minds. Home knows itself, it is self-cognisant. So, I feel, that loving surrender is correctly applied when it transcends itself and our knowing awareness (rigpa) is recognised. This is not rocket science. This is not ”highly spiritual” or something ”very evolved meant only for experienced meditators”. No, no. You don't have to create this barrier of difficulty and then pursue to go beyond it. Anyway, loving surrender or devotion can be useful.

Something important. The thing is that if you have never tried this, it is likely that you aren't aware of the emotional aspect of yourself, i.e. you can have a great of territory in your bodymind that you've never even become aware of. One can become a very skilled meditator, like a surgeon's scalpel, that can follow the breath for hours on end and perform analytical meditation like a machine but this doesn't mean that one has recognised one's truen nature, or arrived home even for a moment. Don't become a ”skilled meditator”. Open up. Lighten up!

What can be discovered with this application is that as our minds become clear and transparent, and we really see with the eyes, hear with the ears, feel with the bodymind, is that our problem is self-caused and the solution is never away. The solution is sort of ”here and now” but if you look for something that is ”here” or something that is in the ”now”, you are again playing with concepts and getting caught by them. Our home is beyond concepts. That's the thing. Pray and open your heart and see for yourself.

Loving devotion is as handy a technique as the diamond cutter mantra phet is. The first uses our emotional aspect to access rigpa and the latter applies our power of concentration brought to a momentary maximum combined with energetic power to access rigpa. It would be idiotic to keep shouting ”Phet! Phet! Phet!” on the top of your lungs all the time. You'd only end up exhausted. A few phets will do to cut through. It's the same thing with prayer. And ultimately it's the same thing with all techniques. Praying is enough when the heart and our whole being opens up. Opening up means becoming subsumed by rigpa. That is our home, our true nature, us as buddhas. This is not radical. This is how it actually is. Be practical. Don't romantisize. Try.

- Kim Katami, 10.9.2016

Open Heart,

www.openheart.fi

Wisdom air and other secrets

Wisdom air and other secrets

Clarity of mind, or in other words recognition of rigpa, is in direct connection with channels and energies, or traditionally "winds" that blow through the channels. Channels which number up to many hundreds of thousands (I do not think it is possible to count them all, they are so many) are the energetic representation of our being. This energetic representation is the same as "mind" or energy body. In this short text I won't go into channels and centers but wish to mention a few things of the connection between the physical body-to-mind-to-rigpa. Several bits that I am going to say are held secrets of a couple of distinguished meditation traditions. Personally I do not think there is need for over-protecting secrecy.

Wisdom air

A friend of mine mentioned that one of his Tibetan lamas, said to keep one's mouth open during atiyoga. The lama had said that keeping mouth open makes it "wisdom air". What this actually means was not explained. Here's my take on this.
Dzogchen atiyoga is the king and queen of all samadhis and meditation practices. To really "get it" one has to have a lot of "battle experience". By battle experience I refer to calmness and clarity of mind, insights to selfless nature of self and mind content, as well as valid practical conceptual knowledge of the structure and different functions of the mind. 
 
Atiyoga is rigpa practice. Rigpa refers to knowing awareness, knowingness that is not self-based. Rigpa is not an experience, nor it is perceived. I hate to use such a foreign term like ”rigpa” because peoples minds, such as mine, are so easily caught by such attractive designations, but I use it because it really refers to something distinct. Mind is so multilayered and obscured. I do not think anyone really knows oneself as rigpa without extensive training.

Rigpa-genic areas of the body

The word ”erogenic” is used for areas of the physical body which when stimulated cause sexual arousal. In a similar way there are areas in the physical body which are helpful in making our minds clear. Ultimately the whole body is a ”rigpa-genic” area but it's not that obvious to have this insight. I've seen many not so experienced meditators glimpse this but due to their limited practice history and conceptual orientation they usually are not able to understand the core of it. So, some areas a more helpful than others in silencing our minds and in recognising rigpa. Breathing through the mouth can also be helpful.

Central channels

In general, breathing through ones mouth while meditating, abiding as sky (three dimensional sky gazing, shamatha meditation without concretic support), has the effect of activating one or several of the central channels. The central channel which runs from the pelvic floor, though the spine to the top of the head has several layers. It's like an electrical wire with an outer, middle, inner and innermost layers. When any of the central channels becomes active it instantly affects the mind. To a beginner of meditation these moments are precious discoveries. He or she may think, ”Now I found it!” And in one sense this is valid, even though he didn't get to the innermost core. So, keeping one's mouth open can and does directly stimulate the central channel. The same can be done by a bunch of different means.

Just by being aware of the central channel, by doing deity practices, breathing practices, mudras, bandhas and so on. This can also be done by sensing the centers above the crown.

If you wish to get to the innermost of them, you can visualise the channel of hair's width made of transparent jewel. When you do this, *subtly pay attention*. If you have the battle experience, you will notice the difference. If you don't have it, you will not notice anything.

Master glands

Many years ago, when my teacher Sara Sivakami was still alive she taught me a secret practice that she gave only to a few close disciples. She'd be fine me talking about this on a general level.

Sara was really skilled in mystical skills. She was a master of astral projection and lucid dreaming. She met and received many teachings like that from many teachers, including Lama Thubten Yeshe, a famous gelugpa lama, who at the time was in between reincarnations.

Once, she told me, when she had lied down for the night's rest, when she was subtly picked up by a particular mahasiddha who took her to a cave in the Himalayas. She recognised this cave as her abode of a previous life. She went inside the cave, or a network of caves, and was re-initiated into a very specific type of spiritual practice by gulping down a few drops of potion that was hidden. She knew where to look for the drink. When she drank these drops, she remembered these particular teachings again that she had practiced before. This happened during an astral projection.

This practice has to do with master glands inside the head, the pituitary and pineal glands and the tube connecting the two.

Now. At the back of the mouth there is something called ”soft palate”. Check it up to see what it means. By feeling the breath touching the soft palate, the pituitary gland becomes activated. When pituitary gland becomes active, the mind becomes clear and there is a possibility to recognise open awareness (rigpa) and abide as rigpa. When the activation of pituitary gland is joined with the activation of the pineal gland, it is hard to miss rigpa. The mind, with all it's layers becomes so thin and weak, while transparent rigpa-awareness becomes dominant. I am not talking about dharmakaya (body of all kinds of mind phenomena) only rigpa.

Interestingly I've heard of orthodox dzogchen practice called ”yangti” which is very secret. It is clear to me that an essential part of this practice has to do with pineal gland.

So, when the lama said that keeping mouth open makes it ”wisdom air”, it might have something to do with this. And even if it doesn't, what I have said above is valid in regards to recognition of rigpa.

Turning off the radio

Another point that came to my mind about keeping one's mouth open has to do with ”releasing body, speech and mind” as taught in Tibetan buddhism meditation. Inner speech refers to that part of our mind that is like a radio with a constant program on it: stories, ideas, comments, music, memories... This involuntary radio can be turned off simply relaxing the area of the mouth and jaws. If you keep your mouth relaxed and slightly open with a floating tongue, the radio-function stays off. This doesn't concern breathing through the mouth but it is useful and meaningful when calming the mind and when recognising rigpa. This can also be called ”wisdom air”, in my opinion.

These are some of my thoughts on this topic, mouth, breathing, rigpa and ”wisdom air”.

Cheers,

Kim Katami

Dudjom Lingpa & Heart of Great Perfection

Dudjom Lingpa &

Heart of Great Perfection

Although I practiced in that way, when I encountered even a minor issue, I would lose my own grounding in the nature of existence and revert to ordinary states. For example, when I was alone and naked in the wilderness, if I were to become frightened when various ferocious animals and savages let out terrifying roars, I would be no different than an ordinary person. In that case, there would be no way I could be liberated in the intermediate period by way of such meditation. But with heartfelt faith and reverence I prayed to my guru, the Lake-Born Vajra, “Please grant me right now practical instructions for handling such circumstances!” Falling asleep with immense devotion, in a dream I had a vision of Orgyen Dorjé Drolö* appearing from an expanse of blazing fire and light, and he chanted the lyrics of this Hūṃ song: [479]



*Orgyen Dorjé Drolö refers to Guru Rinpoche, Padmasambhava



Hūṃ Hūṃ! Supreme being, Vajra of Pristine Awareness,
Hūṃ Hūṃ! do you understand the common thread of the three realms of saṃsāra
Hūṃ Hūṃ! as dualistic grasping at the apprehender and the apprehended?
Hūṃ Hūṃ! Do you understand both the object and the subject
Hūṃ Hūṃ! as two thoughts?
Hūṃ Hūṃ! Do you understand the joys and sorrows of this life and future lives
Hūṃ Hūṃ! as delusive experiences?
Hūṃ Hūṃ! Do you understand daytime appearances, nighttime appearances, the physical world, and its sentient inhabitants
Hūṃ Hūṃ! as experiences of light and dark?
Hūṃ Hūṃ! Do you understand the joys, sorrows, environment, and friends of this life
Hūṃ Hūṃ! as dream experiences and delusive appearances,
Hūṃ Hūṃ! and know that they are equally unreal?
Hūṃ Hūṃ! As vast as the physical world and its sentient inhabitants are,
Hūṃ Hūṃ! they do not extend beyond the expanse of space.
Hūṃ Hūṃ! Although space has no periphery or center,
Hūṃ Hūṃ! it does not extend beyond the expanse of pristine awareness.
Hūṃ Hūṃ! Buddhafields and excellent buddhas
Hūṃ Hūṃ! are the face of your own ground, the nature of existence.
Hūṃ Hūṃ! Do not mistake the buddhas as being autonomous.
Hūṃ Hūṃ! I shall cut off the errors of the māras above.
Hūṃ Hūṃ! Enemies, demons, bad companions, and your surroundings
Hūṃ Hūṃ! are delusive experiences of conceptual, dualistic grasping.
Hūṃ Hūṃ! Do not regard them as anything other than reification.
Hūṃ Hūṃ! I shall destroy the errors of the māras below.
Hūṃ Hūṃ! Daytime and dream appearances
Hūṃ Hūṃ! are reified and clung to as names and things. [480]
Hūṃ Hūṃ! Even though you know emptiness for yourself,
Hūṃ Hūṃ! do you understand thoughts as aspects of your own nature?
Hūṃ Hūṃ! While you understand all of saṃsāra and nirvāṇa
Hūṃ Hūṃ! as the primordial expanse of the absolute space of the ground,
Hūṃ Hūṃ! do you understand them as nondual displays [of pristine awareness]?
Hūṃ Hūṃ! Appearances of these creative expressions slip into the essential nature of uniform pervasiveness,
Hūṃ Hūṃ! releasing themselves into that expanse.
Hūṃ Hūṃ! Do you understand that there is no practice of meditation?
Hūṃ Hūṃ! Inwardly there is the bondage of grasping at the “I.”
Hūṃ Hūṃ! Outwardly there is grasping and clinging to objects.
Hūṃ Hūṃ! Meditation in between is immaterial.
Hūṃ Hūṃ! Do you understand that the gateways of
Hūṃ Hūṃ! outer and inner conditions obscure the face
Hūṃ Hūṃ! of the Great Perfection of saṃsāra and nirvāṇa?
Hūṃ Hūṃ! First, by investigating, understanding will come.
Hūṃ Hūṃ! Next, by meditating, experiences will arise.
Hūṃ Hūṃ! Finally, by resting, realization will come.
Hūṃ Hūṃ! Once realization has occurred, it is nondual with simultaneous liberation.
Hūṃ Hūṃ! Objects and subjects together
Hūṃ Hūṃ! are awakened in the mother’s space of the great expanse.
Hūṃ Hūṃ! My emanations and I
Hūṃ Hūṃ! have never been separated.
Hūṃ Hūṃ! Their essential nature is the illusion of my own creative expressions.
Hūṃ Hūṃ! Like the dissolution of the apparitions of an illusionist,
Hūṃ Hūṃ! they are nondual in absolute space. Phaṭ Phaṭ!

With those words he became nondual with me, and an experience arose of my great appearances pervading all of saṃsāra and nirvāṇa. From that time onward, [481] due to this sign, I knew that these were pith instructions for collapsing the false cave of appearances.

To expand on this just a little, (1) seek out the source of names, (2) destroy grasping at the permanence of things, and (3) collapse the false cave, which is primordially liberated within your own mindstream, by knowing and realizing all of saṃsāra and nirvāṇa.

1. Seek Out the Source of Names

By investigating and analyzing the tenacious grasping of saying the name “I” and grasping at the thought “I am,” you find that the basis of designation of everything—including the flesh, blood, and bones, throughout the exterior and interior of the body, and from the crown of the head down to the soles of the feet—is nonobjective and empty. Then continue to expose the error by also seeking out each of the specific names of the head, feet, arms, joints, and so on. As for the way to investigate all manners of establishing names and conventions in the external environment, by seeking out the name house, for example, in terms of its exterior, interior, upper, and lower areas, and its clay, stones, and so on, it disappears by itself. Earth becomes pottery; and the names of the upper and lower sections of stones, the tops and bottoms of trees, and so forth naturally disappear from where they are, and through transformation and modification they become water mills, stoves, pillars, and beams. Water becomes tea, fire becomes the flame of a butter lamp, air becomes a gust in a bellows, and so on. Reveal the fallacy in each of these cases that the bases of designation of such transformations, cessations, and disappearances [482] cannot be ascertained.

Translation by Alan Wallace

Meeting Sakya Trizin

Meeting Sakya Trizin

In August of 2016 I had the opportunity to join Sakya Trizin's teachings at Helsinki, Finland. Sakya Trizin is the head of the Sakya school of Tibetan buddhism which is one of the four main schools of tantric buddhism of Tibet. You can find information about him by googling.

As such a high profile representer of vajrayana buddhism was in town I wasn't going to miss the opportunity to go and see if my analysis of him with the Open Heart Bhumi Model was correct or mistaken. In this episode of Bhumi Study Series, I've mapped him as 9^th bhumi (9/13) which makes him a mature bodhisattva. Mapping for the mentioned series has been done solely on the basis of his photography.

Sakya Trizin taught at Helsinki on four separate days. The teachings covered the very basics of mahayana buddhism such as preciousness and transitoriness of human life, need for dharma practice and so on. The lectures were preceded by prayers and sutras read in Tibetan and other languages. The venue was a classy one which they had decorated with the regalia of a traditional Tibetan buddhist temple. ”Tibetans sure can put up a show”, Alan Wallace said.

I seldom join events that are highly religious and glad in particular cultural attire. And it always surprises me. This time as well. The same thing happens to me everytime I go to these grandiose churches in central Europe. ”Wow... What a setting... How did they come up this!? It must have taken them a full day to build the whole thing up. Now, let's see what they teach!”

I joined Sakya Trizin's sessions on two separate days, for 3 hours at a time. On the second occasion I also had the chance to stand just 2-3 meters of him for about 2 minutes when he was on his way to the throne.

The moment he came in, I clearly felt that he still is 9^th bhumi, as myself. However, he is a mature 9^th bhumi while myself am a newly hatched. This being the case, his presence had no effect of clarification or elevation to my mind which always happens in the company of a person who is spiritual more advanced than you are. That didn't happen, the conclusion being that the OHBM worked once again. I have also tested my bhumi analysis in the physical company of Amma, the Hugging Saint whom I have rated as 13^th bhumi, fully enlightened buddha. So far, after publishing the model I have not met other teachers whom I have rated.

I'd like to mention one particular thing about this and other buddhist events, in regards to mahasiddha bhumis.

What happened at this event was that when buddhist sutras and prayers, along with prayers to Buddha Shakyamuni and the Three Jewels (buddha, dharma and sangha) were read, instantly there was a high spiritual charge in the room of the mahasiddha bhumis. It lasted for the time when these prayers were read, both before and after the lengthy lectures given by Sakya Trizin.

I once witnessed the same thing happen at a zen buddhist retreat where a zen-teacher conducted a ceremony of giving the so called lay percepts to a couple of practitioners. The charge was so beautiful, so fresh and full for the duration of the ceremony. Shakyamuni's presence was palpable. After the ceremony I asked the zen-teacher if he was aware of this subtle charge. He honestly answered he was not.

To me personally, from one perspective it was interesting to go and be in the presence of this archbishop of Tibetan buddhism who is largely regarded as a living buddha. We don't get such opportunities often here up north. On the other hand, with all love and respect, it was boring as hell. 2½ hour long lectures on the absolute basics of buddhism where you keep hearing the same exalted things over and over, well, made me sleepy and bored.

I've witnessed exactly the same type of dharma events in Finland several times, taught by several rinpoches, during the last two decades. I can't help thinking how it is possible people do not demand to be taught something more visceral, something more real and less religious. Perhaps it's just me but I have hard time understanding why people are not taught pragmatically. I've never been a fan of ancient religions especially if they are said to get one fully enlightened. Perhaps people who join these events have no need to know. Perhaps they are not confused in existential sense, they way I used to be. If this is the case then the teachings offered might be exactly what they need. And I'm just an angry fool let down by my own frustrations.

Anyway, there is a long way from prayers recited in completely foreign language (Tibetan) to experiential understanding the principles behind it. Therefore I doubt people ”get it”, get awakened or enlightened this way. For sure, there is some benefit and transformation from doing such practices in the way they were taught, which is wonderful, but I often wonder the purpose and effect of the whole thing. I feel these traditional schools of Tibetan buddhism are like ancient dinosaurs brought to modern environment.

Nonetheless, I wish all the best to anyone involved.

• Kim Katami, 22.8.2016

Open Heart, www.openheart.fi

Taking the Essence by Lama Thubten Yeshe

Taking the Essence

by Lama Thubten Yeshe

In 1981/82, Lama Thubten Yeshe prepared his first batch of chu-len (taking the essence) pills according to traditional procedures, using extremely valuable natural ingredients. The pills were then blessed by more than seventy monks and nuns of the International Mahayana Institute through the recitation of one million Vajrasattva (one-hundred-syllable) mantras. Using these pills, in the summer of 1982 under the leadership of the great yogi Geshe Jampa Wangdu, fifty dharma students from all over the world made successful retreats at Tushita Retreat Center, Dharamsala, showing that this practice is no longer for Tibetans alone. (See the article "Experiences on the pill.")

After this, Lama Yeshe made more pills, which were offered not for commercial purposes but for the spiritual growth of sincere students. Over the next few years, these were used by practitioners intent upon making serious pill retreats in accordance with the instructions and advice given here or as medicine for certain illnesses, as prescribed by Lama Yeshe.

The gathering of this information by Lama Thubten Yeshe began in 1982 and finished in May 1983. Originally published in New Delhi as a booklet by Wisdom Publications in 1983.

INTRODUCTION

Out of his great wisdom and compassion, Guru Shakyamuni Buddha presented a vast range of methods by which sentient beings could, according to their various mental capacities, recognize and overcome their problems. These methods include:

• Accumulating merit

• Understanding dependent arising

• Utilizing the power of medicines, matter and mantra

• Purifying psychological symptoms

• Achieving realizations of deities

• Performing miracles as antidotes to obstacles

• Achieving indestructible concentration; receiving empowerments that enable one to actualize a deity through performing strict retreat and thus qualifying one to accomplish the four activities of peace, development, power and wrath

• Countless others that also bring the common and uncommon realizations

From these methods, that presented here is the so-called “pill retreat,” an extremely powerful and skillful means that enables sentient beings to overcome quickly the enemy?the hallucination of the pleasures of the five senses.
This pill practice helps us attain quick release from attachment and readily gain experience of the three principal aspects of the path. It is a perfect method for easily achieving powerful, indestructible concentration and, thereby, realizations of dharmakaya and rupakaya. Therefore, this method is much more powerful than deity retreats.
Through this practice we go beyond the hypocrisy of “religious dancing.” It is a great antidote to distraction and sluggishness. Other results of this practice are satisfaction and a simple life?we achieve a truly basic and organic simplicity, with less desire and grasping.

THE LINEAGE OF THESE TEACHINGS

The extended lineage of these teachings goes back to Shakyamuni Buddha; they were not invented by Tibetans. The Buddha forsook all human food but pine nuts for six years, after which he manifested enlightenment. By practicing this pill method we can quickly discover enlightenment just as Shakyamuni Buddha himself did.
The close lineage comes from Vajrayogini. She gave these teachings directly to the great yogi Padampa Sangye, from whom they passed through many great yogis up to those of the present day. That Padampa Sangye lived for 572 years shows that, among its many other benefits, this pill method also helps to extend the lifespan. This yogi not only lived a very long time; he also achieved many realizations.

THE MOTIVATION AND QUALIFICATIONS REQUIRED FOR PRACTICING THE PILL RETREAT

We should have an exalted or, at least, other-directed motivation. By understanding that the pleasures of cyclic existence do not give satisfaction and recognizing their impermanent, transitory character, our grasping attitude towards worldly pleasures changes; in other worlds, we generate a renounced mind. In addition, we should be seeking inexhaustible peace and happiness and have the wish to share our good qualities with others. Thus, we free ourselves from obsession with worldly pleasures and make space in our mind for tranquility and peace. We should also have, or be trying to develop, great wisdom and compassion. Those who have these qualities and goals are qualified to do this practice.
Specifically, there are three types of person qualified to be pill retreat practitioners

1. The most highly qualified person is the one who has renounced worldly life, wants to develop indestructible special insight and inexhaustible bliss, and seeks enlightenment for the sake of all sentient beings.
2. The person with medium qualifications is the one who, having a shortage of basic necessities, takes the pill for self-preservation in order to benefit others.
3. The person with the lowest qualifications is the one who uses the pill to cure disease.
   

There are four types of person not qualified to be pill retreat practitioners

1. The person concerned with reputation. One who simply wants others to think he or she is a great yogi, a renounced meditator, is not qualified. Using the pill with this attitude benefits neither oneself nor others.
2. The person concerned with receiving materials. One who uses this practice to become famous and receive offerings is also not qualified. Using the pill with such selfish motivation benefits neither oneself nor others.
3. The miserly person. One who is so miserly that he or she decides to live an ascetic life in order to save money on food simply creates the cause for more suffering. A person who actually has sufficient means but this miserly attitude should not do the pill retreat because it will only create more negativity and miserliness. Furthermore, such people are reborn as hungry spirits or in places without water, such as Africa.
4. The person who takes the pill for pleasure and health. Because these pills are very powerful and affect the body as a super-protein, one can gain great physical pleasure by taking them or revitalize low sexual energy. Using the pill to gain physical strength or increase energy or pleasure is also the wrong motivation. One should not do the pill retreat for such impure, superficial, worldly reasons unless one has great sickness or suffering.
   

However, the pill can be taken in times of famine or if one is emotionally disturbed, generally tense, or suffering from obesity caused by hormonal imbalance. Hormonal imbalance is caused by energy going in the wrong direction; the chu-len pill can bring the body’s energy back into balance. But if one takes the pill only out of laziness, they will not be beneficial.
We should take the pill with strong determination and confidence in our own ability to liberate ourselves from any kind of dissatisfaction and, by understanding the plight of living beings, try to actualize limitless equanimity, love, compassion and joy.

THE METHOD OF TAKING THE PILL

There are two methods.



With deity yoga
Since the pills have been blessed with one million Vajrasattva mantras, we should generate ourselves as Vajrasattva. Those who have not received this empowerment can generate themselves as any deity whose empowerment has been received.
Then, from the self-identified deity’s heart, white, yellow, red, blue, green and brown light radiates throughout the universe in all directions and hooks back the energy of long life, strength, beauty and all other perfect qualities. This sinks into the pills and they become inexhaustible, blissful wisdom energy nectar.
Invoke the long-life energy, knowledge and perfections of the buddhas, bodhisattvas, dakas, dakinis and protectors of the ten directions. They emit radiant, five-colored light, which sinks into the pills. Then, in their own aspect, all the deities sink into the pills.
Recite the mantra of the deity throughout the entire visualization; at least twenty-one times, but the more, the better.



Without deity
Visualize the pills as radiant white, red or blue light, like the sun or moon. Choose only one color and concentrate on that light. It radiates throughout the ten directions and magnetically draws back the energy of the four elements: earth, water, fire and air. All splendid energies?such as the qualities of all natural planetary resources, all magnificent universal vibrations, the finest aspects of male and female beauty, all the perfections of humans and animals, and unsurpassed love and wisdom?sink into the pills. Through this penetrative contemplation, the pills become inexhaustible, blissful wisdom energy nectar.

THE RETREAT

How to take the pill
The pills must never be exposed to direct sunlight, even when being made, because the sun takes energy. Also, don’t let them get moldy.
One pill can be taken two or three times each day - morning, noon and evening - with boiled water, black tea or some non-acidic juice. Orange, grape and pineapple juice is too acidic; the protein in carrot juice is too strong. Apple juice is suitable, but don’t add any sugar.
Ingesting one of these pills is like taking in the universal sun or moon energy. As you swallow the pill, feel your entire nervous system fill with great, blissful wisdom nectar. Visualize that this blissful energy becomes non-dual wisdom, contemplate this and let go.
During the Retreat
Since one of the reasons for doing the pill retreat is to gain perfect, powerful concentration and eliminate distraction, during the retreat, it is an excellent idea to practice the preliminary exercises for the six yogas of Naropa and the vase meditation, as these practices will help you develop deep concentration.
Any kind of deity meditation is good, but do plenty of single-pointed concentration and special insight meditation. You should do a lot of meditation, prostrations, mantras, concentration and exercises that eliminate wind interference (rlung); preliminary practices, such as 100,000 prostrations, 100,000 mandala offerings, guru yoga, 100,000 guru mantras, 100,000 water bowls or 100,000 refuges, are ideal. Also, reciting at this time 1,000,000 Chenrezig mantras to gain compassion or 1,000,000 Vajrapani mantras to eliminate powerlessness and gain the strength to control your future is very beneficial.
Your retreat should be at least twenty-one days long, but to gain deep, thorough experience, one month would be better. During this time, avoid food or drink that cause the body to produce feces. Liquids that don’t have this effect are acceptable, but control the amount to prevent element imbalance. If you drink too much on an empty stomach, you might get ill. A medium-sized mug of liquid with each pill is sufficient.
If during the first week you experience great difficulty, weakness or an inability to cope, take some liquid that increases energy, such as boiled warm water mixed with a teaspoon of honey or brown sugar. Do not drink anything that produces feces. You can do the same during the last week, but during the middle week or weeks, try to take only pills and water. Do not take any strong drugs or liquids at any time during the retreat.
During the first week, your stomach is purified. During the second, disease is purified. During the third, you grow a new body with new strength and energy.
It is advisable to have someone experienced and knowledgeable about the retreat nearby, since this method can be dangerous for the inexperienced practitioner.
Beginning and ending the retreat
Before starting the pill retreat, reduce the amount of food you eat very gradually, cutting down your food intake even a month ahead. It is unnatural to stop eating suddenly and to do so throws you out of balance.
When you end the retreat and start to take gross food again, start slowly, spoon by spoon. Don’t suddenly eat a kilo of milk, butter or yogurt, or some extremely rich food, otherwise you’ll shock your nervous system.
Very thin soup made of tsampa or suji, with a little butter and finely chopped, well-cooked vegetable is excellent. Don’t eat any raw vegetables.
Situations and Conditions for Retreat
A peaceful environment is essential. While in retreat, do not to meet people or read newspapers, novels or comics, which have little meaning. It is better to read about meditation subjects such as how to free the mind from the afflictions of cyclic existence?desire, grasping, dissatisfaction, anxiety and so forth. Books like Milarepa’s biography and Shantideva’s Guide to the Bodhisattva’s Way of Life are useful.
While taking the pill, keep your body, speech and mind pure. It is absolutely essential to keep the five precepts: don’t kill, steal or lie; don’t smoke any kind of cigarette or take alcohol or drugs, including hashish. It is especially important to avoid all sexual contact; experiencing strong sexual pleasure during this retreat is extremely dangerous. If you keep your body, speech and mind pure, your energy will become totally directed towards penetrative concentration.
For detailed retreat advice, see The Tantric Path of Purification (Becoming Vajrasattva).

THE BENEFITS OF ENGAGING IN THIS METHOD

All disease is eliminated, your lifespan is increased and your complexion and body vibration improve. This retreat can make you appear younger and eliminate wrinkles and gray hair. While taking the pill, you are protected from new diseases. You do not get lice. You gain great wisdom and clarity of mind. You can receive realizations more easily because you are not eating food obtained from impure sources, such as money earned by selling texts, or food with heavy karmic obligations, such as that bought with offerings for the dead. Through renouncing impure food, you can easily achieve realizations such as great compassion, loving kindness and wisdom; the positive mind arises without difficulty.
These pills are an antidote to all diseases common to humans; the elements they contain balance your internal nervous system. Therefore, they are an essential medicine for controlling all disease. Generally, you make the pills according to the imbalances in your own body. For example, if you have a preponderance of bile, you make pills containing more of the natural medicine for bile.
If your body is quite well balanced, the ordinary pills made for the retreat are satisfactory. But if you have a serious illness such as tuberculosis, you can have pills made according to your needs. There are particular ingredients for each disease. You learn through experience what percentage of each ingredient to include.
Normally your body, speech and mind are dirty, but when you take the pills, your body becomes so clean that it has a fragrance of purity. Normal body odor transforms into perfume, speech into mantra, and mind into wisdom. As a result, you attract all positive energy magnetically, like sources of honey-nectar attract bees. All dakas, dakinis and positive spirits become your friends and come to help.
Matter has great power; the power of mind and matter go together. If the yin-yang energy of the food you eat is out of balance, your body becomes imbalanced; when the yin-yang energy is balanced, extreme thoughts of desire or hatred do not arise. According to Tibetan medical theory, bile produces anger, wind produces attachment, and phlegm produces ignorance. These pills eliminate this impure energy and automatically subdue the interdependent emotions of desire and hatred. It is for this reason that the chu-len practice results in great bliss, not because of the power of the pill; it is because you eliminate your unsubdued energy, which is interdependently related you’re your emotions.
Taking the pill under ideal retreat conditions, you discover your own fundamental nature. It is like an introduction to your own consciousness, to awareness of your own mind, and leads you to discover your innate potential to develop limitless, omnipresent wisdom and loving kindness.

CONTENTS OF THE PILLS

Tibetan Name	Common Name	Latin Name
1 A-ru-ra	Chebulic Myrobalan (benefits all diseases)	Terminalis Chebula Retz
2 Ra-nye	Polygonatum Cirrkifolium
3 Le-tre	Heartleaved Moonseed	Timospora Cordifolia
4 Se-wai me-tog	Wild Rose	Rosa Sericea
5 Tri-ngag		Callicarpa Macropylla
6 Kur-kum	Saffron	Carthamus Tinctorius
7 Ka-ko-la	Greater Cardamon	Amonum Subulatum
8 Tag-ngu	(for bile)	Drosesa Peltata
9 Ba-ru-ra	Belleric Myrobalan	Terminalia Bellerica
10 Chu-shing	Banana Tree
11 Ha-lo me-tog	Mallow
12 Ba-lui me-tog	Himalayan Silverfir, like Azalea (for phlegm, T.B.)
13 Li-shi	Clove	Syzigum Aromaticum
14 Chu-kang	Bamboo Manna
15 Kyu-ru-ra	Emblic Myrobalan	Emblicia Officinalis
16 Nye-shing	Aspargus	Spinosissimus
17 Lug-mig	Aster	Aster Flaccidus
18 Ut-pa-la	Utpala	Nelumbo Nucifera
19 Me-tog lang-da
20 Tsa-di	Nutmeg (for wind disease)	Myristica Fragras
21 Pe-ma ke-sar	Petals of Ironwood	Tree Mesua Ferrea
22 Dang-tzi	Honey
23 Mar	Butter
24 Cha-ka
25 Se-ma		Tribulus Terrestris
26 Lug-mug		Pedicularis Diveriana
27 Pang-gyen	Gentian
28 Wang-lag	Orchid Root (like ginseng; gives strength and energy)	Gymnademia Crassimerius
29 Sug-mel	Lesser Cardamon	Elletaria Cardomonium
30 Ug-chö me-tog	(for improvement of sense organs)
31 Chang	Wine
32 Ba-tam	Peanut
33 Ba-tru

Each of these helps eliminate particular diseases and gives a particular energy. In Tibet only a few ingredients were used. But, in these times, especially in India, there are more diseases. All the extra herbs have been added as antidotes to these. Also, it is very easy to obtain all the medical substances here, thanks to the kind assistance of the Tibetan Medical Center.

34 Chung-shi	Quartz (antidote to phlegm, T.B.)
35	Coral
36	Silver
37	Gold
38	Turquoise
39 La-tzi	Musk from Tibet
40	Natural Camphor
41 Rin-chen rat-na sam-phel	contains purified mercury, sulphur, sixteen differentmetals and minerals
42 Seventy other ingredients include:	Copper, iron, lead, lodestone, pearls, lapis lazuli and zi (a rare and precious gem from Tibet)
43 Animal products include:	Rhinoceros horn, musk and bile stones of elephants

BLESSED INGREDIENTS

1.	In the 1970s, His Holiness the 14th Dalai Lama gave the three great initiations of Guhyasamaja, Heruka and Yamantaka. Sand from each of the mandalas is contained here.
2.	Inner offering nectar from Kyabje Ling Rinpoche.
3.	Inner offering nectar from Kyabje Trijang Rinpoche.
4.	Du-tsi chö-men, a pill made by Thekchen Chöling monastery in a medicine retreat led by HH the 14th Dalai Lama.
5.	Thubten Yeshe’s Hayagriva nectar.
6.	Thubten Zopa Rinpoche’s wisdom pill.
7.	Sindura (red earth) from all the holy places of India and Nepal
8.	Gyalwa Yangtzangpa’s hair.
9.	Atisha’s kundalini energy.
10.	Rinchen Manjor, a famous pill made in Lhasa full of extraordinarily powerful ingredients. It cures high or low blood pressure, bile, phlegm and wind diseases, headaches, arthritis, hemorrhage, rheumatic and persistent fevers, rabies and infections. It stops the vomiting of bile and blood. It is an antidote to any kind of poison. Even if one has no disease, it can be taken as a vitamin or protein supplement.
11.	HH the 14th Dalai Lama’s kundalini energy.
12.	Kyabje Trijang Rinpoche’s kundalini energy.
13.	Kyabje Ling Rinpoche’s kundalini energy.
14.	Den-du, a pill made by combining many other blessing pills.
15.	Tashilhunpo Panchen Lama’s vase pill, a very famous Maha-anuttara pill.
16.	Earth from Bodhgaya, Sarnath, Rajgir, holy cemeteries, the Mahakala Cave and other holy places.
17.	Sakyapa’s great nectar pill.
18.	Robes of the previous Je Pabongka.
19.	Robes of HH the 13th Dalai Lama.
20.	Marpa’s robes.
21.	Takri Dorje Chang’s hair.
22.	Panchen Losang Yeshe’s hair.
23.	Precious pill from the Lhasa Ramoche Jo, a very famous Buddha statue, from which this pill came from when the statue was destroyed by the Chinese.
24.	Robes from the very famous Hayagriva statue in Sera Je.
25.	Incense from the pine trees planted by Kadampa geshes at Reting, Dromtönpa’s monastery. It is considered very holy.
26.	Ganden Kyenpa, a kind of incense that grows in Ganden, said to have sprung from Lama Tsongkhapa’s hair. It is regarded with much devotion and used as medicine.
27.	Earth from all Tibet’s holy places.
28.	Panchen Lama’s very famous blazing pill. When the Panchen Lama was blessing the inner offering ingredients, by the power of his realization and concentration it actually burst into flames.
29.	Pachung Rilbu, made of cow dung.
30.	Special herb matter, used especially in fire pujas, for peace, development, power and wrath.
31.	Tsampaka flowers from Kyabje Trijang Rinpoche’s body.
32.	Saffron flowers from Kyabje Trijang Rinpoche’s body.
33.	The 4th Tsame Ling Rinpoche’s hair and robes.
34.	Robes from the very famous Palden Lhamo statue in Sera Je.
35.	Robes from the Sera Je College Mahakala statue.
36.	Maha-anuttara nectar pill from the great yogi Yeshe Gyaltsen.
37.	A pill made from a collection of pills from all the great lamas of all the four traditions.
38.	The cloth covering from the blessed dagger (phur-bu) of the Sera Je Hayagriva statue.
39.	Mani Rilbu, meditation pill of great compassionate Chenrezig.
40.	Relics of Sangye Ösun, a past Buddha.
41.	A piece of Garuda’s nail. Garuda is a manifestation of Guru Shakyamuni Buddha.
42.	A piece of Shariputra’s staff.
43.	Shariputra’s robes.
44.	The bodhisattva Chöpa’s teeth.
45.	Naropa’s mahasiddhi ornaments.
46.	Wisdom energy of the bodhisattva Sadaprarudita (Always Crying).
47.	Gelongma Palmo’s begging bowl cover.
48.	Padampa Sangye’s meditation belt.
49.	Great bodhisattva yogi Lha Lama Yeshe Ö’s kundalini energy.
50.	Atisha’s robes.
51.	One Tibetan pandit’s prayer paper.
52.	Chandrakirti’s Guhyasamaja prayer paper.
53.	Guru Padmasambhava’s treasure material.
54.	The energy of Drubthob Thangtong Gyälpo.
55.	Great yogi Urgyen Lingpa’s kundalini energy.
56.	Robes of great yogi Longchen Rabjampa.
57.	Robes of the great saint Drubchen Legyi Dorje.
58.	Marpa’s meditation belt.
59.	The great yogi Gampopa’s shoes.
60.	The great yogi Karmapa Dusum Kyenpa’s shoes.
61.	Pagmo Drupa’s robes.
62.	Lama Shang’s shoes.
63.	Kedup Kyunbo Weijoi’s bones.
64.	Sakya Pandita’s meditation belt.
65.	Sachen Losang Gyatso’s robes.
66.	Lama Dampa Sonam Gyältsän’s robes.
67.	Relic pills emanated from Chöje Thondup Rinchen’s body (first teacher of Lama Tsongkhapa)
68.	The 86th Ganden Throne Holder’s robes.
70.	Sindura from Dragyerpa, a Vairochana cave near Lhasa.
71.	The 6th Dalai Lama’s robes.
72.	Nectar collected by the previous Gonsar Rinpoche, when it flowed from the 6th Dalai Lama’s holy body, on a trip to Mongolia.
73.	Leaves from the sacred bodhi tree in Kumbum.
74.	Pills made from the Ganden Kalampa statue, when it was destroyed by the Chinese.
75.	The 5th Dalai Lama’s robes.
80.	Geshe Chekawa’s robes.
81.	Lama Tsongkhapa’s robes.
82.	The 1st Dalai Lama’s robes.
83.	The 8th Dalai Lama’s robes.
84.	The 7th Dalai Lama’s robes.
85.	The 7th Dalai Lama’s hair.
86.	The 13th Dalai Lama’s hair.
87.	Panchen Losang Chögyen’s hat.
88.	Je Pabongka’s hair.
89.	Panchen Losang Yeshe’s robes.
90.	Panchen Palden Yeshe’s robes.
91.	Panchen Denpa Nyima’s robes.

ADDITIONAL INGREDIENTS

1. Sindura from a New Zealand ocean.
2. Perfumes from Spain, Germany, Austria, France and Switzerland.
3. Magnificent herbs from all these countries.
4. Ocean salt.
5. Yogurt.
6. Rock sugar, processed sugar.
7. Brown sugar.
8. Red sandalwood from Mysore.
9. White sandalwood from Indonesia.
10. Chamomile from Europe.
11. Alpap from Europe.
12. Iron.
13. Chinese seaweed.
14. Australian eucalyptus oil.
15. Lavender oil perfume from France.
16. Essence of chamomile from Germany.
17. Hungarian sozborszesz szged.
18. Rede frow from Hungary.
19. White grapes.
    

DEDICATION

These pills have been made to introduce people to perfect peace and happiness. Those who do the pill retreat become convinced of their own limitless potential. They achieve the power to create balance, harmony, great love and wisdom within themselves, without intellectual pushing. This pill method is the key to discovering those potentialities without need for intense intellectual indulgence. It will help counter the tendency of contemporary people towards over-intellectualization and skepticism regarding the benefits of religious practice.
Philosophical worlds alone cannot convince people to become deeply involved in meditation, but putting these same people into a situation of organic experience opens them up through their own understanding, and they then become totally convinced that they can achieve everlasting peace.
May this pill practice bring everlasting satisfaction to all sentient beings.