Hi, there to be honest with you I facing the most hardcore time of my life in many ways. Strangely I did find my calling not just teaching Buddhism but doing my music to awake people.

Passing that for some of us we are part of one sangha and that good, for some us we are part of multiple sanghas and that also good. This podcast today is about the power of our everyday life, modern yogi the last podcast dig a bit on this but today it’s time to hit the point.

I trained my spirit in the method.

Milarepa

We are in a very challenging time whatever way we look nothing is certain, nothing is written on the wall.

Whatever we are in the Buddha teaching path, we need to look at the modern world and understand that avoiding our world is also basically avoiding our inner maras. We all love going to the gompa, having a teaching but real teaching start when we are head to head with a co-worker or someone in our family.

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Having meditated on gentleness and compassion, I have forgotten the difference between myself and others.“ — Milarepa

When we speak of non-duality what others views call oneness we talk about the highest state of selfless. When we understand love compassion gain wisdom by letting go of our ego grasping we realise the state of one the same.

The difficulty for us ordinary people is that we see subject and object, me you, this that and we got lost on everyday experience thinking that is real. Because as the Buddha Shakyamuni teach in the golden light sutra five senses five thieves in empty village.

Sutra of Golden Light PART 6 OF 21

Emptiness

Then at that time the Tathagata spoke these verses:

In numerous other inconceivable sutras, I have expounded empty phenomena in detail. Hence, here in this supreme sutra empty phenomena I will just briefly explain.

As beings of slight intelligence, ignorant, are incapable of knowing all things, hence, here in this supreme sublime sutra empty phenomena are explained only in brief.

So that all beings may certainly know, so they may be delivered from cyclic existence, through compassionate ways, methods and other means, I have expounded this supreme sublime sutra.

The body is like an empty village or house; senses are like soldiers and thieves. Although they live in the same village, they are unaware of each other.

Many Dharma practitioners rely on Dharma protectors when they seek protection from fear. Dharma protectors, however, play various roles in different aspects of Buddhism. To understand these, we need to explore the benefits that protector practices can provide us for our daily lives. Let’s look at what it actually means to feel protected and safe, and then we can take a look at some of the methods suggested by the different protection practices in Buddhism. Mainly, we need to look at the essence of the practices themselves, in order to see what we can take from them if we practice them in a more formal way.

When talking about the Guru, we must distinguish between the external form and the Guru in our heart: "The illustrative guru, who is the external form of the guru, illustrates through his teachings the actual guru, which is the luminosity within your own heart. The guru's instructions awaken the ultimate guru within." In this statement, the outer guru called "the illustrative guru," the one who has realized the nature of mind (Buddha nature) and shows this nature to you so that you can then realize the nature of mind.

The outer guru is called the illustrative guru because he gives us the indication that leads us to realize the ultimate guru. When this happens, you will realize the bond between your mind and the mind of the guru. It is like the string of a mala. You will realize the nature of your own mind and the nature of the guru's mind to be the same by nature, an inseparable union. When this awareness occurs, you will see your own true nature, which is when you see the ultimate guru being your Buddha nature. But because we do not recognize it, we just ignore our true nature. That is why we rely on the master, on the outer guru, the rupakaya "master who appears in an ordinary form with a face and hands”.

The illustrative guru manifests to us in order to help us realize the ultimate guru, which is the clear light in the center of our hearts. Once this is awakened through the teacher's instructions, it is precisely this that we put into practice: the ultimate teacher beyond any arising.

- Garchen Rinpoche

Like sesame oil ~ Tilopa

Sesame oil is the essence.

Although the ignorant know that it is in the sesame seed,

they do not understand the way of cause, effect and becoming,

and therefore are not able to extract the essence, the sesame oil.

Although innate coemergent wisdom abides in the heart of all beings,

if it is not shown by the guru, it cannot be realized.

Just like sesame oil that remains in the seed, it does not appear.

One removes the husk by beating the sesame, and the sesame oil, the essence appears.

In the same way, the guru shows the truth of tathata,

and all phenomena become indivisible in one essence.

Kye ho! The far-reaching, unfathomable meaning is apparent at this very moment.

O how wondrous!”

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The first empowerment is called the “vase empowerment,” which points out that the nature of our five aggregates (Skt. skandhas) is actually the five buddha families. There are five aspects of the vase empowerment: the vase empowerment of Akshobhya, the crown empowerment of Ratnasambhava, the vajra empowerment of Amitabha, the bell empowerment of Amoghasiddhi, and the name empowerment of Vairochana. Through these five stages of the vase empowerment, we recognize the five aggregates as being the five buddha families. The second empowerment is called the “secret empowerment,” and this takes place through the actual experience of tasting and swallowing the healing nectar (Skt. amrita) that is passed out in the empowerment. If we are completely receptive and swallow this amrita, then all the knots and blockages within the subtle channels (Skt. nadis) in the body and the life force (Skt. prana) are untied or liberated. With this empowerment, if we are receptive to it, we will experience an extremely even flow of the energy within the body. This is the empowerment of the energy flow, the channels, and the energy drops within the body, and especially the flow of the mantra itself.17 The third empowerment is called the “knowledge and wisdom empowerment,” in which we actually experience great bliss. By experiencing great bliss, we recognize that it is inseparable from the nature of mind, that it is emptiness. So we attain an experience called “bliss-emptiness.” The fourth empowerment is called the “empowerment of the word,” which explains the real nature of wisdom itself. These four empowerments are called “ripening empowerments” because when we receive these empowerments, this does not mean that we have attained all the stages and never need to practice anymore. Rather, ripening empowerments should be taken as symbolic moments that eventually lead to the fruition of our practice. Having received these empowerments, we should feel that we have had the great fortune of receiving the empowerments and these empowerments are connected with the full realization of these empowerments with further practice.

Om Ah Hum is an ancient Tibetan Buddhist mantra used to purify the mind, speech, and heart. This guided practice lets you quiet the thinking mind and go beyond it using a silent mantra meditation. This is an excellent daily exercise - be it morning or evening

Om : purify the body

Ah : purify the speech

Hing : purify the mind

So in this second stage, the practitioners actually submit themselves to conditions such as rage or desire that would normally evoke disturbing consequences. In the first stage of completely virtuous behavior, beginners avoid these situations, but in the vanquishing stage, meditators actually seek them out. The meditators have to destroy their arrogance, pride, and hatred by throwing themselves into situations that evoke a response that allows them to work with these emotions. The third stage of “victorious in all actions” is the final expression of total fearlessness; a total lack of any inhibition about anything that is done. An example of this third kind of behavior would be to fearlessly ride on the back of an incensed tigress. This stage is the final expression of realization.