Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute session, Ven Jampa Gendun opens with the image of a wheel rubbing on its axle — the literal meaning of dukkha — to explain why our fabricated inner world grinds against reality. He borrows the Greek word aletheia to frame Buddhist practice as clearing away psychological fictions, illustrated by the analogy of mistaking a photograph of chocolate cake for the real thing: no matter how many images we consume, genuine hunger is never appeased. He then reframes the path as narrative identity — we are each a life story, and practice means consciously becoming its author rather than remaining a habitual victim. The second half covers the four opponent powers of purification, carefully distinguishing regret from guilt, before guiding a structured meditation: nine-round breathing, compassion cultivation toward a neutral person, and a Śākyamūni Buddha visualization in which white light from the Buddha’s heart flows in to purify accumulated negativities.
File metadata (for organising)
File: 13 HMA 1997 08 27.mp3
UUID: b02cb8a1-c0cb-4915-bd33-d40d6047ce63
Teacher: Ven Jampa Gendun
Collection: The Heart and Mind of Awakening 1996-1997 (Ven Jampa Gendun)
Date: 1997-08-27
Recorded at: Buddha House Adelaide
Duration: 45.3 minutes
Words: ~5,883
Stop speeding, stop acting, and perhaps reflect on, well, where are all our various activities and ways of thinking taking us? Is it the direction that we want our life to go? And then perhaps getting back in touch with some deeply held values or principles that we would in our better moments or finer moments or our more noble moments would very much like to see our lives lived out of. You know, how do we bring meaning to our life, bring purpose, you know, some of the deeper values by which we measure the good life, a worthwhile life. There is something perhaps deeper than the superficial standards that we usually adhere to in determining our our behavior, what we’re going to do with our time, with our energy, with our resources.
So this process of reorientation, of redirecting ourselves, getting back in touch, prioritizing, and then again and again questioning what it is we’re about, what it is that we want, who it is that we would have ourselves be. And then maybe five years from now or ten years from now, a lifetime from now, you know what? Where is all our blood, sweat, and tears, all our planning, our work and struggle taking us. Who is it that we want to be? You know, it’s not, you know, our greatest reward for all that we do, all of this this planning, this worrying, struggling, is not what we receive for it but who we become by it, who we are as as a person for having done it.
So what kind of a person are we making of ourselves? What kind of fate, you know, are we creating for ourselves? We do that every day of our lives, create our fate by the choices that we make. We are the summation of all the choices that we made up to now. Who we are now is what we have done and what we do now we have we will become.
So who are you becoming? Beginning to review in seemingly insignificant choices that we are continually making, being confronted with over the course of our days. We’re creating the person that we will be and therefore the quality of our life’s experience. Our life isn’t something other than who we are as a person. The two are inseparable.
And last week we were talking about the idea of realization and idea of clearing away. This Greek word, aletheia. Anyway, where the the underbrush has been moved aside. They come to a clearing. And that’s what aletheia is.
That way you’ve cleared away confusion, cleared away ignorance, various misconceptions, distorted awarenesses, and you come to see the reality of whatever it might be, the true nature of the thing itself, devoid and divorced of our misconceptions about it. And this is what, you know, very much traveling a spiritual path is about, coming in touch with the reality, with the way things are in fact, in their true nature. And this is the value of traveling a spiritual path. Now this is the all this is the value all the work that we’re doing together, know, all the various listening and discussing and studying and reflecting and all the meditating that we do, all trying to put these teachings into practice. You know, it’s been defined religion has been defined as think it was by one American author, as the the means for ultimate transformation.
And I think that’s a pretty good definition at least from the point of view of Buddhism because that’s what that’s why we practice to bring about an ultimate transformation. And it is the truth which does that coming into contact directly, clearing away our confusions, misconception in the process of aletheia. Learning about possible alternatives and the methods to whereby we can act upon them and we can begin to modify our mistaken beliefs, our inaccurate maps, our distorted views about the world and begin to see the world as it actually is. So, you know, process of traveling a path is a process of gaining realization. Coming to know the truth as opposed to, you know, our various levels of fantasy.
You know, we we I think I don’t think we can appreciate it present or appreciate to the extent of what is in fact the case. But most of what we know isn’t a large measure of fantasy. You know, what we call I call an epistemological fantasies. Fantasy. Can you say it?
Let alone understand it. A fantasy about the way things are, the way that we know the world, trying to make sense of our experience. That somehow you know, as long as we live in a world of fantasy, we’re going to relate with the world in ways which are not functional, unskillful ways, inappropriate to what reality, the way things are, has the capacity to give us. You know, what in fact is able to how it is able to work in in terms of the enhancement of our well-being. Now we talked about the two most dysfunctional patterns are those of ignorance and this is what we’re working with now in trying to develop, the awakened mind and that of self centeredness.
These as the most basic causes of our problematic approach to life. And it’s we’re trying to learn some skills, aren’t we? We’re trying to re calibrate many of our our life tools that we’re making use of in order to get by, in order to eliminate our suffering, in order to find happiness. You know, it’s very much like a a builder whose whose tools are out of whack. You know, they’re they’re not calibrated correctly.
They’re all in various ways in one way or another screwed up. You know, what kind of structure can you build for yourself when your levels aren’t levels and your squares aren’t square. Somehow, you know, everything is kind of misshapen and distorted. We can’t quite relate. We can’t work with the way things are appropriately.
And there we therefore, we this is we experience this this conflict or disharmony as dukkha, as dissatisfaction, as disappointment, as frustrations. We don’t quite fit. There’s there’s like, you know, a rubbing against. This is what the word dukkha actually meant means. I mean, it used to mean and and the Buddha adopted this word in a very original kind of fashion.
It meant a wheel that rubbed on its axle. You know, our world kinda rubs against us. It hurts us. It wounds us. We don’t fit quite properly.
There’s a misfit between ourselves and our terms of our expectations and in terms of our conceptions and the true nature of things in themselves. So, you know, the you know, when when the we live in a world of fabrication and when this fabricated inner world collides with the world in the way that it is in its true nature, the experience of some sort of disease of some sort or You know, some kind of fundamentally flawed approach to life. You know, it’s like someone who refuses to acknowledge that summer changes to autumn and they they dress inappropriately and they fall ill. We’re very much like like that individual, stubbornly refusing to accept reality, clinging to our misconceptions, fantasy world, trying to impose trying to impose our notion of the way things are upon the reality of the situation. And thereby we experience some degree, some form, in some manner some kind of suffering.
Anyway, we are aware of reality to the extent that the goal of survival makes necessary. That much and no more. You know, the realm of our psychological fictions is the primary world in which we are living. And above all, Buddhism is a is a method to help us to work out of that fiction, that realm of misconception. You know, all of our various dysfunctional dysfunctional premises, beliefs, maps, you know, which perhaps and probably we haven’t even recognized or it hasn’t in fact been pointed out to us that we are harboring, that we are basing our life upon, that we are approaching our life on the basis of these distorted views and wrong assumptions and mistaken ideas.
And these shape our world. And our world becomes pathological. It becomes diseased in some fashion, in some way or form. And it’s like it’s like believing that a photograph of a piece of chocolate cake is the real thing. And there’s there’s the disparity between our our belief our belief condition perceptions on the one hand and the and the reality of the object on the other.
This true nature devoid of our our misconceptions, our our superimposed illusions about it on the other. No matter how many photographs we and, you know, we can look at our life and perhaps validate this in our own experience. No matter how many photographs we may be able to to accumulate, no matter how many we may be able to consume, we never experience the level of satisfaction the that our that our mistaken beliefs had led us to assume that we could. You know, no matter how many photographs we accumulate, no matter how many photographs of chocolate cake we eat, and we try to swallow as many as possible, We never get what it is that we want, what we really want. When at a deeper level we’re looking to the chocolate cake to bring us.
And that is our hunger is never appeased. We have to keep on searching again. Desire arises once again and we have to keep move on to something new. We have to continually keep on consuming more and more over and over again. The nature of cyclic existence, the nature of our existence up to the present time has been very much characterized by that.
You know, however much we consume, there’s still some kind of place in in us which is left unfulfilled. There’s a certain emptiness, a sense a sense of something missing, some kind of inadequacy, a feeling that we and our world don’t quite fit together right, fit properly. You know, either we are inadequate to our world or our world is inadequate to ourselves in some fashion, some form or other. Now there’s a you know, this is dukkha. This is what dukkha means.
You know, it doesn’t mean like breaking your arm. That’s a form of dukkha but that’s a pretty trivial form. You know, we can become a bit more sophisticated in our thinking about the dissatisfactory quality of a dysfunctional approach to life that is called dukkha. So the way beyond dukkha, the way beyond this dysfunctional approach to life, beyond suffering of dissatisfaction, this continual search, this never a moment’s rest, of peace, a moment’s respite that we kept to continue, usually moving on and struggling in one shape or form or another. This is that which characterizes our life?
This isn’t hopefully, isn’t we’re talking about our lives. It’s not a fiction or it’s not something which is irrelevant to what is actually going for on for us each day of our life. The way beyond that process that is experienced as dukkha is necessarily a path of change. You know, we have to change. And, you know, we as a person, what does it mean to to change?
You know, the the premises, the the mistaken notions, the the wrong assumptions, the the false beliefs, the misconceptions, the the incorrect views upon which we are relating with the world about us and ourselves, the the world out of which we see. You know, like these views are the eyes from out of which we see. We look upon the world. We we see our world darkly. We need new we have to develop the the eye of new ideas, more functional, more appropriate, more skillful ideas and views and premises and assumptions.
That’s all. You know, just refining. You know, sometime coming to the point where we can say, I have enough. I have all that I need. I need no more.
I can rest. You know, we we you know, to come to that point, we interestingly enough we have to know what it is that we need if we’re ever going to have enough. And that perhaps we’ve been looking in the wrong places, trying to solve the wrong problems. We really haven’t diagnosed the disease accurately enough. So, you know, the looking at all the various levels of of misconceptions and wrong beliefs which we harbor, which very much determine the quality of our life, and then beginning to change the story that we tell ourselves about ourselves and our experience of life.
You know, most of us are are victims in one way or another. It’s it’s a it’s a comfortable role but it’s not satisfactory. It’s only comfortable because it’s it’s become a habit. We’re used to it. And to begin to to become forward looking.
And it’s who, as I mentioned in terms of who it is that we want to be. You know the past experiences definitely influence the present. But but they are not entirely determining determinant of the present. The it is a it is a the orientation of the Buddhist path stresses that it is our present intentions and our goals what it is that we know that we need to find satisfaction and happiness and not our childhood experiences and backgrounds that are most important. You know, Buddhism is more concerned in the direction in which we are moving at present than what than where we have been in the past or what we have done.
Now we have to begin to to change the story that we’re telling ourselves about ourselves. We’re trying to begin to tell ourselves a Buddhist story or a happy, healthy, loving, sane human being story. Some different story than the one that we’ve we’ve adopted and become comfortable with but it ultimately is dissatisfactory, isn’t bring doesn’t bring us all that life has the potential to bring us. We each have a we each of us have a life story, an inner narrative whose continuity, whose sense is our lives. It might be said that each of us constructs and lives a narrative and that this narrative is us, our identities.
If we wish to know a man, we ask, what is his story, his real inmost story? For each of us is biography, a story. Each of us is a singular narrative which is constructed continually unconsciously by, through, and in us, through our perceptions, our feelings, our thoughts, our actions, and not least our discourse, our spoken narration. Biologically, Biologically, physiologically, we are not so different from each other. Historically, as narratives, we are all unique.
You know, the the Buddhism is asking us to that we that we focus upon taking conscious possession of our life story, which is tremendous responsibility. It’s a it’s a it’s a daunting challenge. It is really, I think, if you begin to if once you begin to to take as a premise that you have freedom of choice, then you cease to be a victim. But then the the insecurity, the awesome responsibility of choosing who you will be. Perhaps many most of us aren’t up to that You know, or it’s a matter of a degree gradually working toward that.
You know, to to actually begin to conceive that we can choose who we are. It’s rather almost unimaginable, but it seems to be that is in fact the case. The the Buddhism is essence that we focus upon taking possession of our life story and become the author of our life. You know, that we become forward looking and assume responsibility, that we that we make a paradigm shift, a reattuning of ourselves away from who I have been or to who I can become both in terms of both privately but also terms of a relationship with the world. So the emphasis in Buddhism and the liberative psychology is who I can be and what I can do now to become that.
You know, who I can be. Everyone in this room can be a healthy, happy, loving, sane human being. Everyone in this room can be a Buddha. That’s the world view as posited by Buddhism. That’s the reality as in the within the Buddhist eye of looking upon life.
And that will be determined by what I do now to become that. It’s a reattuning away from who I have been or what I have done or what what has happened to me. You know, we are what we do and are free to do what we choose. In our denial of our freedom, we have we have become victims. We have simply allowed the default pattern to keep being played out and we keep going through the same dissatisfactory compulsive cycles within and between our lives.
You know our future person consists of yet to be actualized possibilities. And each of us is personally responsible for actualizing whichever those potentialities are going to be realized. And this is an awesome responsibility for each of us if you begin to recognize it, that there is no one out there to help us in the way that we’ve been looking for that help. It’s not to say that we’re completely alone but, we can’t look for anyway anyone else to do the work for us. Each of us has to work out salvation for ourselves in that regard.
Sure, our teachers can help us. They can show us the way. They but they but the you know, as the Buddha said, and I find it repeating again and again. You the Buddhists do not wash away sins with water nor do they remove sufferings with their hand nor do they transfer their realizations to the mind of others. But by their showing of the truth, all will be free.
That’s all a Buddha can do. That’s all our teachers can do is to help us is truth therapy. Help us to begin to realign our thinking, begin to transform our premises and our our assumptions and our beliefs into a to a self sustaining, self validating worldview in which one finds peace, where dukkha comes to an end, where we actualize our potential. So it’s very much for each of ourselves to take responsibility for ourselves, to become the Buddha. So this this becomes really important for ourselves.
It becomes an inner focus to become healthy, at least to change, to begin to move in that direction. And we we use the truth, the Dharma, as the means. This this the techniques and the the methods, the teachings, all that helps us to realign our our our ways of thinking and behaving with a with a more functional and valid and fulfilling meaningful way of life, a way of a more successful approach to living of life. And it it there are those who can help us in their way and in in a very substantial and real way if we’re willing to do the work. You know, if if we if we don’t help ourselves then no one can help us.
If we help ourselves then there are many people who can help us. It’s but so it begins very much with ourselves. But it is a social it’s a project which occurs within a social environment, you know, those who are assisting us. But we have to begin to recognize how others can can assist us. We have to become realistic about what we can expect in terms of assistance from others and the work that we need to initiate initiate for ourselves and trying to raise the level of motivation.
We have to learn to love. We have to learn to act out of a compassionate attitude. If we are ever to find, you know, the the final story that we could write about our life and who we are, If we don’t do anything other than this we have achieved a great deal. Our life has been tremendously meaningful. To have grown a little bit in compassion and love is to have you used your life wisely.
To become a compassionate and loving person is the ultimate transformation. But we need to be effective effectively compassionate. So we also need wisdom. So this is what we try to do together in this way, try to ultimately transform ourselves in terms of love and wisdom. To the Buddha, the Dharma, and the supreme community, I go for refuge awaken.
Through the creative potential of my listening to the Dharma may I achieve the state of the Buddha for the sake of all living beings. To the Buddha, the Dharma, and the supreme community I go for refuge and awakening. Through the creative potential of my listening to the Dharma may I achieve the state of a Buddha for the sake of all living beings. To the Buddha, the Dharma and the supreme community I go for refuge until awakening. Through the creative potential of my listening to the Dharma may I achieve the state of a Buddha for the sake of all living beings.
Reverently, I pay homage with my body, speech and mind and present clouds of every type of offering, those actual and imagined. I disclose all my destructive acts accumulated since time without beginning and rejoice in the skillful actions of holy and ordinary beings. Please remain until cyclic existence has ended and turn the wheel of Dharma for living beings. I dedicate the skillful actions of myself and others to the great awakening. We would do the Śākyamūni mantra recitation practice tonight as part of our meditation session.
The the the mantra is on page six if you wanna. So, you know, in the development of wisdom and development in traveling a spiritual path it’s emphasized again and again that a necessary part of our practice is what is called accumulation and purification — the accumulation of merit and the purification of obstacles of negativities within our mind. That we we, you know, we have to integrate these practices. We have to that understandings arise within a context. We have to create the proper environment for these new ideas and ways of viewing to arise.
They they like creating an inner ecology of mind where where they can where these ideas can germinate and have a supportive environment for their flourishing so that they can overcome our misconceptions, their their opposites, the wrong beliefs, which they are over which they are can overcome, they can eliminate, eradicate from our minds. So but we we have to create the proper context. We have to look at it in that way. Ideals don’t arise in isolation from the from the overall context of our mind. Neither love nor wisdom and all the various what what makes up love and wisdom, all the various small understandings and feelings that that go into producing what we call love and wisdom.
That’s it’s an interconnected network of beliefs and ideas. But we we use categories of thinking and ways of working and which we call, for example, develop cultivating or accumulating merit. Merit is like a positive inertia of the mind. A a wholesome force of the mind which promotes, which is conducive to these these more effective and functional, more skillful ways, ideas, and ways of thinking to arise as opposed to our present patterns of thought which are probably very much obstacles and which stunt and prevent their development. So but also the purification of obstacles and which prevent.
So you know, they actually they’re like it’s like two two sides of the same coin. So one way that we can, you know, that we can work with feelings and with a an irrational methods of the mind if you like. Know, it is the visualization and mantra recitation. But even but this has to be done, you know, in a prior in a proper context and within the for example the purification of negativities. There is no magic formula.
There is no as we’re going to learn, the words in themselves, the visualization itself had to has no inherent ability to remove these negativities from our mind without the proper context, without something from our own side in terms of our motivation, in terms of our understanding, the the the attitude that we bring to the practice. So in in a practice of purification it’s definitely necessary that we that we what is called we apply what is called the four opponent powers. And I’ve talked about these probably at great length one time or another and again and again. But amongst these four powers is the power of regret. So, you know, we have created these negativities with our minds and it is only our minds which remove them.
There’s no other force, no other power that we can look to to do that for us. So in developing a sincere regret and and I’ve talked about, you know, the the difference between regret and guilt. And and not to mistake the two. And regret, you is focused upon the action itself, not ourselves as a person. We’re not calling to question that we’re worthwhile people, which perhaps guilt does.
That somehow guilt sees ourselves as somehow That there’s that we are something wrong with ourselves in one way or another as a person. But that’s not that’s probably is a not only isn’t helpful, it’s probably very harmful. So we’re simply looking at the action. We made a mistake. We added one and one and made three.
And it might have had terrible consequences. But still it was only a mistake. And we can regret that under the influence of anger, under the influence of jealousy, under the influence of attachment, On the other influence of some distorted awareness, some dysfunctional pattern, we involved ourselves in an unskillful action. And we can regret that in a very sincere and genuine fashion without calling into question ourselves as worthwhile people. So developing a heartfelt sense of regret.
And there is said to be two objects toward whom we can we can create a negativity or we can create an unskillful action. That is said, the Buddhas and sentient beings. All living beings other than Buddhas. And, you know, in in terms of creating a negativity toward a Buddha. It’s I think we have to you know, generally, it’s said this is explained in terms of if we’ve taken vows and you you act in contradiction to a vow that you you you vowed not to kill, for example, and you went ahead and knowingly killed, you know, voluntarily and consciously did so.
This would be it is it’s like you know, sometime it is like sometime or other we have to have this appreciate that there’s that there’s a basic sanity about ourselves and and the path is trying to align ourselves with our own basic sanity, trying to avail help ourselves to avail ourselves of that resource of of of intelligence and caring and decency which is our basic nature. And that somehow we we’ve misaligned. When you you know, when this is what we might simply mean by sin or or negativity or where we’re at to call it. The getting out of touch with our our own Buddha nature, our own basic decency and intelligence and caring individual who we probably basically are. So the the the opposite of that is simply the realignment.
And this is what we call going for refuge and realigning ourselves with our own basic decency and with our own Buddha. We’ve turned our back on our own Buddha as it were. And now we’re we’re reorientating like we do every day, every Wednesday, you know, trying to get back in touch. We’ve lost sight of priorities in life in some way, and we’ve acted in ways which are which in our final moments we would rather, we would prefer not to, but we did. But we can change that.
We can get back. So going for refuge or on the other hand, have committed negativity towards sentient beings. Essentially, negativity means to harm. That’s all. Harming yourself or harming someone else.
We we think we can’t commit negativities against tables. You know? No matter how hard I hit the table, I only hurt my hand. You know, I don’t hurt the table. So this is all that it means.
We we haven’t there’s no one else to please. We’re simply trying to bring an end to suffering. To instigate suffering, to continue suffering is negative. If there is one evil in the world, it is probably the the prolongation of the time until each of us achieves awakening. Probably no other than that.
If we that’s the only evil is to prolong that time, if you call it evil, whatever you want to call it. So we we generate compassion again. We harmed. To harm is to is not is is not to love. To wish to love is to wish happiness.
To harm is out of anger, out of jealousy or whatever, some negative state is to wish to hurt. So we apply the antidote of of realigning or recommitting ourselves to helping others rather than hurting others. And then, you know, as best you can as best you can determining. You know, we have we have patterns. We are very much habits.
Our habits, habitual choices are our fate, the patterns that that determine what it is that we do. And we have to begin to interrupt, intervene. Otherwise, they just keep playing again and again without our conscious awareness perhaps, but nonetheless they do. So we can consciously intervene. I’m not going to do that again for the next twenty four hours.
I’m not going to use abusive language for the next twenty four hours. Something that you can realistically be mindful of and practically fulfill the your determination. For the next twenty four hours, I’m not going to commit killing, you know, voluntarily in awareness. It is something that is a practical realistic challenge for yourself that you can live up to. Beginning to interrupt that that this that taking life that disrespect for life, others, for their feelings, for example.
It does matter whether you kill or not because it matters to these beings. They don’t want to die. It does. And be mindful of that fact to begin to interrupt this pattern. So anyway, the the the antidote of to reverse from the action.
So we’re going to apply those. Oh, maybe we won’t. I don’t know. Anyway, we will. So we’re going to we’ll we’ll we’ll we’ll do the nine round breathing meditation, then we’ll adjust our motivation in terms of cultivating love and compassion for stranger, someone you feel neutral toward, someone you find neither attractive nor unattractive.
Trying as best we can, you know, even if we just say words in our mind with with regard to that object, that person that we visualize in front of ourselves. You know, we’re introducing artificially and perhaps superficially alternative ways of viewing that person. But, you know, we have to begin somewhere. That’s a place to begin. And maybe there’s some feeling will begin to evolve.
You know, some some it won’t be just words. There’ll be something behind those words, even if only slightly. And that’s you know, it’s just a path a process of of familiarization. And it doesn’t it doesn’t it it feels artificial. It could it feels uncomfortable.
It feels like a game initially, but eventually it will become genuine. The mind, as I said, this fortunately ridden mind of ours has one wonderful quality. It will develop in whatever way we train it. And this is a process of training it. So we have to begin somewhere.
We begin there. Then we’ll do the practice of mindfulness of breathing and then we’ll do the visualization of Śākyamūni Buddha. So we’ll we’ll look at the, for example, the and by all means, if you want to use another image, whatever is most meaningful for yourself, use that. If you wish to use the image of Śākyamūni Buddha, you know, inspect it. Try to, as it were, visually memorize it.
And then without looking at it, cause it to arise in your mind’s eye to your mental consciousness. Not with the physical eye, but in terms of your visual memory. And then we will apply the the these four opponent powers. And then within that context, we recite the Śākyamūni Buddha mantra. And imagine doing this imagine doing this process that from the heart of Śākyamūni Buddha, which you can imagine, you know, maybe an arm span, you know, maybe even full arm span in front of yourself, maybe about the size of your hand, just made of light and and but alive, something not just a painting or a drawing or a living being.
From the heart of Śākyamūni Buddha, a light extends down the crown of your head. And as we recite the mantra, the white light and nectars begin to flow within your body, completely filling your body with brilliant, luminous white light and luminous white light and nectars and imagining that and strongly feeling that in a through this process that you’ve actually done something, haven’t you? You you you’re applying these four opponent powers and then in that as this supportive condition through this process of visualization that all of the negativities are are being purified. You know, that without the last vestige of of any residue from having done that action. It’s you’ve done something about it in a very real and substantial way.
You can have some kind of conviction, firm belief that that we you are it’s been resolved in some manner through this process. And you’re completely filling your body with all this brilliant white light nectar. And then having a sense and letting yourself go into that sense that it’s finished, it’s gone, the burden has been lifted, that a sense of purity, of innocence. You know, you’ve been carrying around this in one way or another whether you’re aware of it or not. And it’s been something of a a weight, of a darkness, of a cloud, and now it’s gone.
And allowing yourself beyond words. Just you know, you don’t know what to expect. You don’t know what’s gonna happen. You just can’t let your self exist or enter into this sense of real purity and clarity, clean, clear mind. And then but we need also maybe we’ll just do that part of the practice.
Okay? And then Śākyamūni Buddha will come down to the crown of our head, turn the same direction as ourselves, and dissolve into ourselves. Okay? So taking a clear, a firm, comfortable posture. So we’re we’re working our way through up this ladder of realizations trying to bring about ultimate transformation.