Kalachakra Yoga Practice: Working with the Subtle Body

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Sherab Gyaltsen: Good evening everyone and welcome to our second talk for the land of Shambhala Holistic Living Series. Today’s talk, we are discussing the Kalachakra yoga practice and working specifically with the subtle body. So today we’re very fortunate to have Tulku Lobsang Rinpoche and Khentrul Rinpoche come together and discuss the importance of working with our physical bodies, especially in the Kalachakra Yogas. Our two masters will discuss how working with the subtle body, including our chakras, channels and drops, that we’re able to influence and transform the subtle structures of our body and mind which leads to enlightenment. I would firstly like to welcome and introduce Tulku Lobsang Rinpoche, who is the founder and head of Nangten Menlang International…

Yeshe Wangmo: Wait…Pedro you need to be on Portuguese [channel]

Sherab Gyaltsen: …and Tulku Lobsang began his monastic education at the age of six and at the age of thirteen was recognized as the eighth reincarnation of Nyentse Lama. Tulku Lobsang was educated in various monasteries in Tibet and India, receiving instructions and teachings in philosophy, medicine and astrology, along with various initiations and empowerments. Tulku La has also received instructions empowerments and initiations from thirty-five main teachers, including the Jonang Kalachakra tradition, and has received general teachings in all eight lineages, and he remains a practitioner of all eight lineages. In 2002, Tulku La established…

Yeshe Wangmo: Can you go a little slower?

Sherab Gyaltsen: Yeah… a medical centre in Nangten Menalng in Manali, which is now based in Vienna. And the school of inner medicine offers movement practice, such as healing yoga, meditation medicine, and subtle body practices, including breath work and tummo practice. And Tulku Lobsang teaches Tibetan yoga practices worldwide, and has appeared in a National Geographic’s “Story of God”, with Morgan Freeman, where he demonstrated the tummo practice. And also, I would like to introduce Khentrul Rinpoche. The founder and director of Tibetan Buddhist Rime Institute and Dzokden. Rinpoche studied in many monasteries under the guidance of over Twenty-five masters in all the Tibetan Buddhist traditions. And due to his non-sectarian approach, he earned himself the title of Rime Master. Identified as the reincarnation of the famous Kalachakra master Ngawang Chozin Gyatso. Khentrul Rinpoche has authored over twenty books and His Holiness has praised and endorsed his Rime book, “Path to Pure Vision”. Whilst Rinpoche values the diversity of all spiritual traditions found in the world, which he explores in his book “Ocean of Diversity”, he focuses on the Jonang Kalachakra lineage which contains the only advanced and complete teachings of Kalachakra. And Dzokden offers the most extensive Kalachakra program and practice materials in the world, which is available in thirteen languages, presented in a clear, step-by-step presentation of the Kalachakra path to enlightenment. And expanding on this extensive Kalachakra program Dzokden has purchased forty acres of land in order to build a spiritual paradise for all types of people, to experience the life changing qualities of the Kalachakra path. And as part of Rinpoche’s vision, we bring together the teachings of Kalachakra, the sciences and various wisdom traditions in the one place. So we hope that Land of Shambhala becomes a destination where people can come and practice the extensive Kalachakra path, leading to the Golden Age of peace and harmony. I will now hand over to Khentrul Rinpoche to begin our talk and welcome to Tulku Lobsang.

Khentrul Rinpoche: Hear me?

Tanya Lie & Yeshe Wangmo: Yep. Okay so, welcome Tulku Lobsang. We’re very, very honoured to have, today we have a guest and welcome everybody. And we have a great opportunity today to listen Tulku Lobasang’s teachings today. And I facilitate a little bit if it’s needed. But before, I very shortly introduce, that…what is Kalachakra really is? Kalachakra is traditionally known as king of the tantra and there’s many ways to explain, but the most interesting for me and for many people, the Kalachakra is explained; outer Kalachakra, and inner Kalachakra, and the enlightened Kalachakra. When I say enlightened Kalachakra, I try to make sense to everybody. In traditionally say alternative Kalachakra, or something like that. What does means is, traditionally means, traditionally… the external Kalachakra they talk about cosmology and astrology you know. But the reality, what I see is everything in this universe other than our self, what appears for us is external Kalachakra. And then, our self, we have the same elements on outside, we have the same elements as everybody, have with us, with our body and mind, but what the difference is we have a consciousness associated together. All these ones as I identify is inner Kalachakra. Traditionally say channels, inner movements and the essence of the body. But I, more easy way to say, all our body system and the mind system. Which means include our thoughts, attitude, emotions, feelings, everything. And then alternative Kalachakra, or the enlightened Kalachakra means, traditionally talk about the Kalachakra mandala, and the deities. Very extensive mandalas and deities they talk about that. But in more simple way is our, the deepest truth. The most sacred truth of our self. So, and then the even more importantly we have to know that external, all universe is within our self. And that’s why in traditionally, the texts have everything, almost everything referring each other. Which means the correlation. What is your, each part of your body, each of your chakra, channel, everything has correlation with outside, the planets and stars. And then, so then, each one we can have the correlation with the mandala. Part of mandala, the deities, everything.  So that’s why is incredible extensive but also very, very interesting for anybody, any background, non-believers, scientists anybody. If they realize that, then is very interesting for everybody. For science and everybody. So therefore, I choose this path to emphasize and dedicate my life. 

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However, so far, working on twenty years in the West, I more emphasize teachings are the doctrine and the preliminary practices. So I haven’t done huge emphasizes of the yoga practices. Why? Because the traditionally, they are go, somebody is incredibly advanced the other stuff, everything, then they start the yoga path. So I am also stuck in that habit. Basically. So I restrict, didn’t teach many people. But, and also myself I’m too busy to be preparing the other things, so I haven’t done so much this yoga and physical practices.

So, so today we are very fortunate have Tulku Lobsang. Because he is the most revolutional person, he break all these rules of this traditional, but he still is winner because the traditional people reward him. I was very, very surprised, so that’s why. So now I decide, you know with the Tulku Lobsang’s guidance, we can, you know, we can emphasize on this subtle body and the yoga. That means not only who already done all preliminaries, all the doctrines studied, not only them, but Tulku Lobsang find a way anybody can start any time, you know. This is wonderful you know, so that’s why I invite Tulku Lobsang

 

I would very much appreciate and so, yeah, Tulku Lobsang talk about today, so my question, it’s not really question, but is a first thing I say, Tulku Lobsang, can you talk us about what is the subtle body and then how can we work with this? Especially how to relate it to the Kalachakra yoga, these things please.

 

Tulku Lobsang: Oh thank you very much Khentrul Rinpoche.

 

Yes, and well, I’m very, very, I would say I’m very, very happy to I have this opportunity to sharing of the Kalachakra, Kalachakra yoga practice, or Kalachakra Lu Jong practice and this subtle body, all these things.

 

And yes, and first of all I want to say thank you very much I have this opportunity you know.

 

And secondly, I think maybe yeah, my English is very much broken and therefore…

 

Khentrul Rinpoche: No it isn’t, better than mine.

Tulku Lobsang: No, no, no, no. Some Lamas need the translator to English to English, but maybe I don’t need translator English English, but very much broken, but I hope you understand. Thank you.a

Khentrul Rinpoche: We definitely will. Don’t worry about that.

 

Tulku Lobsang: Yes, let’s say this way in…the out Kalachakra, or inner Kalachakra and the secret Kalachakra are correct. And the out Kalachakra, what we…I mean essence of out Kalachakra are the sun and the moon. The will of the sun and moon. And the essence of inner Kalachakra is the inner sun and the moon, is red essence, white essence. Secret Kalachakra essence, the great emptiness and great…oh I mean emptiness and the bliss union. That is. 

But today we are especially talking this inner Kalachakra you know. They have important thing to say is…we say, in Kalachakra teachings there say sutrayana and tantrayana. We say sutrayana mind vehicle. Tantrayana body vehicle. That’s what tantra, what the Kalachakra say you know. I always very much like this. I’m always using during the teaching. This is the…I don’t find this kind of conclusion many other tantric teachings, but in the Kalachakra, in the Kalachakra very, very begin they teaching they say, in the Kalachakra, sorry the sutrayana is a mind vehicle and tantrayana is a body vehicle. You know but that’s not mean tantrayana is not teaching about mind, but yes, it say body vehicle. 

Because very interesting is that our mind is look like…our mind is look like adult person, our bodies look like a small child you know. Which is more easy to training? You know, adult person you need to training is very difficult you know. They have very strict mind you know. But to training child is more easy. Therefore, our body is the teaching of body, oh sorry, our body is look like a child, our mind look like adult person. 

That’s why is through our body, and you try to reach the hidden nature of the mind, more quicker more, more productive, or more quicker, more powerful. Yeah? And that’s I think leading too you know. And that’s why is we say…body way…what say? Yes that’s why is the tantrayana, or tantrayana Buddhism, or especially also Kalachakra, we say this body vehicle. They use the body, is the vehicle of the discovering our true nature. 

I mean we have a different kind of body you know. We have this gross body, we have a dream body we have…what say? Intermediate state body. Okay this physical body what we have now is maybe, maybe not I say this way. However, yes we have this… maybe I say this way better. We have this physical body, is pain body, we have a hidden body, what we call bliss body. You know, and this physical body is, in this physical body, or in this pain body is we have a hidden body, what we call bliss body. What really mean hidden body is this channels, and wind energy, and then essence you know. So the channels we have maybe I don’t know 72,000 different channels, we have many, many channels. And we have a twenty, twenty, what say? 21,600 energies every day we are breath, breathing in/out. And then we have this essence, red essence, white essence, you know. Through of Lu Jong training, or through of Lu Long practice, we make functional this subtle body. 

You know. It’s a very interesting I think in the tantric, or Kalachakra teachings we say our bodies look like earth. Let’s say our bodies look like Earth, and our brain, or our brain is look like ocean.

Okay. Our chakras is look like seven lakes of Earth you know. Our channels is look like 72,000 rivers of Earth you know. Yeah? Is our brain is ocean of the bliss. Yeah? And then our throat chakra, that’s the heart chakra, naval chakra, sexual chakra, oh we have more chakras, but this main important chakra we say the lakes. Yeah? And then we have 72,000 channels we say rivers. 

 

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At the moment, our ocean…what say? Our ocean and lakes and…what call? Rivers is freeze. Yeah? Freeze. It’s not melted. Yeah? And more freeze ocean, and lakes, rivers, we experience more pain body. We more experience pain body, our mind become more agitated, or more active. You know. Therefore, through of, let’s say inner fire practice, or through of inner yoga practice, you go to melting this rivers, and lakes, and ocean. Maybe you melt 100%, you know, then you have a bliss body. A bliss body? Yes bliss body, not a pain body. 

 

And this bliss body, once you discover this bliss body you know, and then you discover this, what you call subtle mind…this bliss body we call subtle body I think, and then once you discover this bliss body and then you’re going to discover calm mind, you know. Calm mind, or non-conceptional state of mind you know. I think that’s is kind of a very special way to meditate you know. Very special kind of way to meditate.

 

First you try to discover bliss body. Once you discover bliss body, you don’t need to really meditate. Mind naturally go calm itself. And then when you have this calm, and the mind you know, this most…yeah, something look like this…maybe yeah. What Rinpoche you want to say anything? That’s what I thought you know, and that’s what…

 

Khentrul Rinpoche: Yeah. Very nice, very nice way of phrase you know like, is, you know like if the rivers, and lakes, and the ocean, everything, unpolluted and then goes well, then the Earth produces, you know, the planet plants and everything and you know healthy. Everybody knows that. So you know, if we poison that the rivers and you know, and the ocean and then of course everything affects. So yeah it is very nice way to phrase, you know like, yeah is…

 

The problem, usually the problem is people that don’t know the relationship between the gross level of body and then subtle level and even the most, most subtle level, we can even say the quantum field level you know. And all these things have a relationship. When we don’t know what the relationship is and then of course, we have trouble you know. So that’s why is Tulku Lobsang phrase very nice way. So it’s yeah, I agree 100%. You know like, yeah it’s so…

 

 So tell me more about, you know like the tummo. I think you teach the more you practice tummo very well and even we just look at you and, you know, how handsome you, how, you know like not just handsome but is so is energetic and you know like vibrant, how you call? Is, you know like you practice very well, not just talking about. So that’s why we want to know a little bit about, you know like, how about the tummo. What means to you and how do you practice? Maybe you can’t tell everything your personal practice but yeah, as much as you can tell us.

 

Tulku Lobsang: Thank you very much Rinpoche. 

 

I just want to say something, remember very, very beginning I said, I think this is very important, this in Kalachakra teaching, they say the mind sutra we call mind vehicle, and the body is the tantra, we call body vehicle. This is very important we keep in our mind because I told that our mind is look like adult person, you know, very, very educated adult person. Is body is look like just pure child you know?

 

 Khentrul Rinpoche: Yes, yes, whatever mind says, whatever mind says body do that.

 

Tulku Lobsang: Correct, correct, yeah.

Khentrul Rinpoche: So the adult, whatever adult say, the child have to do that, you know. So yeah it’s also this very nice way of phrase.

Tulku Lobsang: That means, you know, is the I mean to train mind is more complicated.

Khentrul Rinpoche: Yes of course. Adults, we adults we have so many fixations and so many, you know rigid. And children is more like blank paper, you can draw anything, right?

Tulku Lobsang: Yes, yes.

Khentrul Rinpoche: Similarly, if you, yeah train the body, it seems good which means you know, yeah we, you have to tell us and we, yeah we have to learn more. I mean we know on the text, we know there, but it’s just we haven’t done practice as much as you done, you know like so that’s why you are the model. Our model you know like inspirational model everybody. So then yeah that’s why you are here.

Tulku Lobsang: Yes I mean because the, I mean…something look like this. Mind have a solid stone personality, is you know. Especially in our, I mean in the modern world, let’s say in the, I know it’s Western world we are more mind culture you know. Everything built around the mind. Learning, learning, you know. But in Asia let’s say, generally I’m saying, we are in more body. You know, it’s you know, we are more body in the more child culture …?…  you know. But in the West we have more this mind culture and therefore, especially what I discover when I come in the West you know, in especially our Buddhist mental path teaching. They’re already so much in the mind and you go to teaching all this mental path, it makes sense. It’s great, very good but they have a challenge you know.

Therefore what I want to say, mind looks like adult person, and the body look like a child, and how you bring this together. You know, how you bring this together. I’m always used to say, I mean, I’m always used to say, when you sleep is the moment of the body control your mind you know. Is the mind need to follow body. Correct? That how nature function. When you wake and then mind more active, body need to support. But sometimes this not happening in our modern world. Body and the mind is just working opposite. 

Example, your body want to sleep, but your mind don’t want it you know. Body really want sleep, body really want sleep and that’s, I mean, that’s her job, correct? That’s her job. Body say I need sleep and you mind, so much interesting thing happening is you don’t want it. Correct? Then early morning maybe, you know, your mind won’t wake up, but your body not. You know and therefore your body and the mind is fighting. Just so much fighting. 

And then we have this kind of new illnesses in this modern world you know. The stress, burnout, depression, loneliness, lost. All this kind of problems coming you know. Therefore, is so important, especially in our modern world to do, example, physical exercises.

You know. I’m used to making joke Rinpoche. I used to say sometime I used to say example, early morning, you know…let’s say I’m saying this way. I’m used to making joke you know sometimes body and mind discuss each other you know, and I used to say when I’m jogging in morning let’s say, first before I want to jogging, but then my mind little complain you know. That’s too tiring to difficult, this and that. But then I start to jogging, forty-five minutes you know, and then I’m started jogging. Each moment my mind become less, and less, and less and, less and more body you know, more body.

0:30:21:12
You’re more in the body, you’re more present in the moment and then some moment, you’re so much alike, you know. After forty-five minutes you jogging, you start, is this really true you know? You know you start to like. And then you come back home and you sit, your mind is, I mean this gross mind, this complaining mind is not there, and just you and the body there, you feel so peaceful. You feel so nice, isn’t it? But then after, after maybe half hour, then mind come back again, look like oracle you know, it come back, are you sure, yeah. 

Therefore, is so important this physical exercise I think. Everybody, but especially the people who have modern life you know. Who always stay in the chair. Who is in the phone, or who always in the computer. Could not walk so much out. Is very, very important I think

Khentrul Rinpoche: Yes, Tulku said you know, the sutra is mind vehicle and the tantra is the body vehicle, so that means of course, Tulku said, you know, that the tantra have no…doesn’t mean no mind use. Of course use. Tantra uses everything, the mind, and the emotion, the feeling, everything. You know like, so the sutrayana way you, the mind and the emotions you have to be selective. Some of them is the good guys. Some is the bad ones you have to fight. But in tantrayana, is everything. That’s why is, that’s why is tantra, you know tantra. That’s why everything turns into path. So that’s why it’s yeah, it perfectly makes sense so. Yeah, Tulku can you tell us a little bit more about tummo and then maybe other aspects? And then you know, how other people are telling you the benefits, you know like these things.

Tulku Lobsang: Okay first I like to say one thing Rinpoche. Is I think because of how you say, it’s making me the, you know, it’s the gross mind. We have this gross mind. Is gross mind, has so strong personality. You know her personality is build it, is just beginningless. And you want to go to change it, I’m not say not possible, but is tough. You need so much need energy. You need so much time and mostly people maybe give up, some practitioner you know. 

But with tantric practice, with the subtle body practice, all of this gross mind is make it dissolve, the gross mind going to dissolve, I mean sorry, maybe I say…with the tantric practice you build, with tantric practice you discover bliss body. Let’s say bliss body. And once you discover bliss body, the gross thought and the, is a dissolve in subtle, okay, it’s the subtle mind. Okay, subtle mind you know.

And then you use the subtle mind is the vehicle of the discovering, let’s say Buddhahood or Buddha nature. Then you have the highest of the highest speed you know. That’s is I think tantric…what say? Tantric special. And I very much like to practice, let’s say this, Rinpoche what you say, tummo, all these things, you know. Because of the, we have, we believe we have the 72,000…maybe I say this way. 

First maybe Rinpoche I need to say this way. We have a body, and we have many chakras, but a few more important chakras; crown chakra, throat chakra, heart chakra, naval chakra. And therefore, we have four important locations, we call four kingdoms. Our minds look like a king you know. He have four seasons you know. It’s I think, it’s the past kings, he have a four palaces, each season he moving. Therefore, in our bodies like four chakras, four kingdoms, therefore our mind is look like king. And therefore, when we are awake, in the tradition of Kalachakra, one minute…yes it’s traditional Kalachakra, when we are awake, is our mind, mind and energy is crown chakra. Tradition of Kalachakra. And when we are dreaming our energy and the mind is more in the throat chakra. When we are asleep, and the mind and energy more in the heart chakra. And then when we are sex, therefore we are for nature important moment, is in Kalachakra tradition, is the energy is, energy and mind in the sexual chakra. 

But other tantra is a little different. It’s example Kalachakra say when we are awake is the energies…what say? In the crown chakra and other tantras so, Hevajra, all other tantras, when we awake, energy is…what say? In our sexual chakra, or naval chakra sorry. 

Therefore, we have these four locations, the channel is four location. Each different moment our energy more there. Where’re have more energy they have more mind. Where we have more energy, where they have more mind. Therefore, when we are awake… is correct? Yes. When we’re awake, our energy more in crown chakra. We have more energy, I mean energy everywhere clear, therefore mind is everywhere, but they have a special moment, they have more energy one part of body. Example when awake, is the energy more crown chakra, therefore mind more there. And when we’re dreaming, energy more is our throat chakra therefore mind more there. When we asleep our energy more, I’m sure is energy everywhere still, but more in the heart chakra, therefore mind is more there. When we are sex, is the energy more is naval chakra, and our mind is more there. There we call four location, is a very, very important.

Four location, this is location, or door, or door of mandala, or secret door of the bliss body, let’s say something look like this. And therefore, to open these doors, I mean yeah…what I want to say? Yes, sorry, is therefore in this four locations we have and therefore, depend what kind of practice you do and some practice focusing more, more. 

But in example, Kalachakra I think Rinpoche, you need to make me correction, because I’m doing the practice part many times, but I forget many things. Is Kalachakra is the the Six Yogas of Kalachakra, the first two yogas is mainly focused in the forehead chakra, or crown chakra you know. Therefore, head chakra. And the Second Yogas and the number Five yogas is more focused naval chakra. And then is number four I think, Second, no Third Yoga I need give numbers you know. Third yoga and Fifth Yogas is more focused naval chakra. I think in the Sixth Yogas is the more…no, Fifth yogas is more sexual chakra and the Sixth Yogas, all chakra and heart chakra, you know.

To conclusion, however, we call mother channel, correct? Mother channel. The famous mother channel is Tibetan medicine, what means is really is artery. Actually the pulse, yeah? Therefore, pulse is until…we have 72,000 breaths, breathe in/out. We have a heartbeat. We have out breath in breath. Out breath, what we breathe in/out. Inner breath our heart beat. Until we have breathe in/out until we have a heartbeat, until we don’t discovering subtle mind. Beyond breath, beyond heartbeat and then you discover the subtle wind. Because the heartbeat breath is the gross wind. To go beyond that, you need great bliss. Because more bliss, the breath reducing. Breath reducing, breath reducing, some moment, heart beat reducing and you go beyond that, then you discovering we call because subtle energy.

 0:40:06:23

In this subtle energy, they have one subtle consciousness, or subtle consciousness, subtle energy, and this you know, is they not have the strong…what you call? They not have the strong character you know. Whatever, however you want to use is look like gold, is soft you know. Just how you want it. But this body, this mind, so much limitation you know. It’s so much limitation you know. Just some moment you want to give up you know, just give up. 

You know I mean I’m just joking sometimes, you want to make six pack, you know six pack. How much you need energy need you know? Every day, or at least one week three times you go two hours, it’s training, training, training. I don’t know, six year training you have six pack. And then you just stop training one month, a six pack become one pack you know. It’s kind of not fair you know, it’s not so fair. You know is required, more training, more training, more training. It looks like modern world you know. It’s just you not interesting you know some moment. I’m sorry. Please Rinpoche, yes.

 Khentrul Rinpoche: Yes, you know, I think the…everybody have to realize the most important that tantrayana is everything turns [into] your path. So that’s why it’s not…you don’t have to fight with anything. That’s why you saying you know like, training, training, again training “oh no more training” okay. That kind of fighting, right? That kind of fighting. So that’s why it’s difficult, too much, you know. But if you know how everything is your path, all existence you know, like, existence in the world, existence within yourself, everything you know is a path. You can use as path you know. That’s what I personally see, that is the really the tantrayana unique, you know. But not many people talk about that you know, some reason. Yeah so maybe lost in some academic, or I don’t know. 

So yeah, what I mean, you know, it’s not many people bring tantrayana in practical level. That’s why, many people talk about, but it’s not bringing practically. So Tulku Lobsang you bringing practical level you know, so that’s why you have to tell some inspirations for us. You know, how your students react, you know what they say, what they change their lives. You know I mean even little practice, not huge practice, just even a little practice. I heard many, I kind of heard many of your students. Even my students, when we practice retreat or something, they do, they say “is okay we do these Tulku Lobsang’s practice between?” Traditionally say no ones, I say yes, no problem you know. I let them do because the benefits. So if you can tell us a little more even nicer, yeah, is different aspects, whatever way you like talk more.

How long we have time? We have plenty time?

Yeshe Wangmo: We have at least  fifteen/twenty more minutes before Q & A.

Khentrul Rinpoche: Okay.

Tulku Lobsang: Okay Rinpoche, then maybe I just say especially in the Kalachakra, in Kalachakra is amazing thing, I mean, I mean…let’s say this way. Okay is…in Kalachakra they have many different exercises you know. For example they have…?… , or …?… is Tibetan language is this I’m used to called the sixth, or nine in the secret of Kalachakra exercises. That’s what people do. The first part of Kalachakra, they make the self massage you know. It’s nearly all Tibetan Yogas they have the self massage you know. Different names give, but the purpose of doing that is gross and wind and the gross channels you know. To tensions reducing you know, you make the massage and you make you know. It’s self-massage, massage yourself together with movement. 

And then you go to main exercise you know, they have the nine minute exercises. Very, very powerful. And then after the Kalachakra, after nine exercise, we have the twenty different exercises we have, in this twenty different exercises we have. And after this we have this twenty, sorry this twenty exercise I think Kalachakra call root exercises. And then we have twenty-four exercise and this name we call Kalachakra branch exercises call. Then we have fourteen different exercises have, and this name what we call Kalachakra power exercise. Is you need to be really strong. You need to be very, very flexible. But always the beginners, you need we say, you need to exercise look like a king. King means you do slowly and soft, because otherwise you going to break the channels you know. 

Yes and that’s what we do this and that’s more connected in the channels and the wind. Training of channels, this exercise more training of wind and the channels. And then we have after, another twenty exercise. This is more connect essence you know. Is totally they are one hundred sum exercise how, in Kalachakra Lu Jong exercise. Maybe is the, it’s mostly other tantra teachings also have exercise, Lu Jong exercise but Kalachakra maybe have most. Maybe most have. Yeah, yes. 

Khentrul Rinpoche: Okay great. Yes, that’s why you know like traditionally, you practice all preliminaries, and then you practice two, the advanced practices. One is Generation, one is the Three Isolations. And then after that, until the Third yoga, until then mostly mind and body postures, but not really Yogas. 

But I think this traditionally, I got this feeling, you need more prepare before that. So that’s why I, you know I appreciate very much like Tulku Lobsang, he found a way, you know like, earlier, more gentle ones first, right? And then more harder, harder you can do it. But the traditionally do suddenly, not totally suddenly of course. That you said, the first five ones and then the nine. This little bit gentle, but and yeah. It’s quite short time you know, within one year, so it’s just not very long. I mean the program they learn two years, but the length is, if you look at, just like one year. So that’s is too much. You know like too much. 

So yeah, the traditional way, then everything 100% secret, you cannot, nobody can see, is everything it’s just a little bit too much. We learn by experience, so that’s why is really…so yeah, we have aspiration you know, to introduce the preparations earlier. And then, at the same time we study, practice and preliminaries and everything, so then when ready, you are really ready you know. So that’s I hope achieving So that’s why you are one of our inspiration.

0:50:09:12
Thank you so much, and now I think Tulku Lobsang, whatever you would like to say to the audience. And then maybe after that, maybe the audience have question. So the question mainly should be Tulku Lobsang, especially this body, all these things, definitely Tulku. So if there’s something have to be me, and then you just address this question Khentrul Rinpoche. If you say it I think easier, but mostly should be Tulku Lobsang. Would you like to say a few things, something we didn’t cover?

Tulku Lobsang: Yes. Yes, I think what I wanted to say is first of all, I think is, I’m always saying this, Rinpoche really I mean, is sometimes our traditional teachers we are too much respect our teachings, great. 

Khentrul Rinpoche: Yes.

Tulku Lobsang: It is important, but we are too much respect our teachings, we are too less compassion our students you know. I mean that is a problem. A problem means yes, but something looks like some Western teachers, maybe I’m wrong, maybe they’re so much compassion of their student but they’re too less respect teaching and they have some tensions, teaching and the student. Therefore, I think, I’m always thinking you know, truth is not important, help is more important. Therefore, what in this trend, especially the Buddha also say this degenerate time in the tantra, especially mother tantras, is more suitable in the people’s life practice you know. 

Because, why? I mean number one is because we don’t have so much time you know. Our life is so busy, therefore I think we need to give some kind of practice I think, not too much condition. Okay you need some conditions, but it’s not too much conditions, otherwise people just you know, already they stress out. I think that’s what I see very important. 

Yeah, therefore I see many Western practitioners, Westerns they like very much practice. They’re really good practitioner let’s say you know, generally is you really give. At least they try. At least try. I don’t know how long they try, but at least they try. And therefore, I’m very much motivated to give this practice’s and I like myself all these physical things you know. Therefore, I’m very much like doing all these things, tummo, all these things. Therefore, I want, my conclusion, we need to respect teachings, but we need compassion student. Means we need adapt according to them. I really think so. I’m not really joking, I really think so.

Khentrul Rinpoche: Oh yes, yes. Yeah, the traditional teachers definitely they have great compassion but they, you know, they don’t see the many cultures. They don’t see the whole world enough, that’s why is you know, they’re very restricted you know. They always refer the texts, but also text ancient texts only. If it’s modern, somebody say modern, and then they don’t respect you know. Only have to be, have to be is the long time ago of practitioner, or scholar. You know. So that’s why Tulku Lobsang is completely right you know. Like we have to think many angles, not just one angle you know. Is yeah, definitely they have compassion because they’re meant to be bodhisattvas, then yes, compassion but it’s, I don’t know it’s like that so. Especially I want to say this because the Kalachakra, the tantras, some of tantras they emphasize more anger as path, emphasize. Some of them like more the desire. So then is Kalachakra is looks like much more desire emphasize path. So therefore, I think this modern time, not just prophesize Buddha, the Kalachakra, within the Kalachakra, we have the Golden Age, in the future, you know. But not only the prophecies, but it’s logically it makes sense to me, you know. So it’s the modern time, not too many angers and fighters as ancient time, and we also not value so much the anger as in the past. But it is so much desire, everybody, you know. And especially the Western is… how do you say? More like appreciate desire culture, you know. So that’s why I think, that’s why the Kalachakra is in my point of view, is really is modern practice. But also we have to remember the prophesies. All other religions say “oh we become worse and worse. Kali yuga”. But Kalachakra only say “no, we’re going to have Golden Age”, you know. So that’s why is for me is real inspirational Tulku Lobsang. So I always looking for somebody defeat my points. But I haven’t found anybody yet. 

Tulku Lobsang: Yes, yes.

Khentrul Rinpoche: So that’s why I so much appreciate you done, you know, this all these posture, everything. The draw and drawing, and you put into a book and you know, you brave enough to break this one, you know like. So that’s why I see as like a warrior, you know compassionate warrior. So that’s why. Usually the traditional ones very criticise. You know that, but now, they didn’t say much. So that means you know, okay, everything is all right.

 Tulku Lobsang: Yes, yes, thank you.

Khentrul Rinpoche: Okay, so is it time to, Q &A time?

Sherab Gyaltsen: Yes, thank you very much Tulku Lobsang and Khentrul Rinpoche. If anyone has any questions can you please pop them in the Q &A section in Zoom. We do have a few to start with as well. So Tulku La, can you please explain a good practice for people who have work and family, that they can do every day? A lot of commitments, but can you recommend something that they can do?

 Tulku Lobsang: Yes, I think what I like to say, the cycle of the sun and the moon each twenty-four hour…let’s say, each twenty-four hour we have a cycle of birth and death, and then we have each life we have the cycle of birth and death, you know. How you sleep, exactly same, how you die. How you dream, exactly same. After death, intermediate state. How you wake up, exactly same. How you birth. Therefore, you know, the whole the cycle of the life, birth and death is you experience in twenty-four hour, one day. Therefore, I’m always believe practice of the one day is the practice of your life. You know today is you don’t have time to practice, I don’t believe you have time to practice of life. I don’t believe life is bigger than one day. You know I’m used to say yesterday is dead, I’m sorry you’re too late. Tomorrow is not yet born, I’m sorry, you’re too early. Today is the only what you have, you know and therefore, every morning is twenty-one minutes yeah? Twenty-one minutes. You know it’s possible. I believe possible. This is should be possible. Is if you want it, you know. 

0:59:30:14
Twenty-one minutes you know, ten minutes is you do Lu Jong exercise, any Lu Jong you know. You know ten minutes, you know, it’s just some form of exercise, or any exercise okay you like. And then ten minutes you make meditation you know, just meditation you know. Simple meditation. And then one minute you need to do something you know. Therefore, I say body, mind, life. Therefore, body you give ten minutes. Mind you give ten minutes, one minutes life. That’s all, this twenty-one minutes practice. Enough, enough good, you know. Enough good you have a better day or when you have a better day, you have a better life. Therefore, ten minutes you do some exercise, Lu Jong, or yoga, whatever you like. And then ten minutes you do meditation you know. And then one minute you save this for yourself you know. You say this way. “I give my best in this world”. Really in the bottom of your heart, you just verbally say, verbally say, “I do, I’m going to give best in this world. But after whatever come, I will fully accept it”. That’s enough, that’s enough you know. You say, “I’m going to give my best in this world, without expectation. And whatever comes, good or bad, I fully accept it without…”, what say? “…fear”. And then I think that’s enough good to practice you know. If twenty-one minutes is too much, break eleven minutes. Yeah.

Sherab Gyalmo: Thank you. We have someone who is a practitioner of Hatha yoga, and is a Dharma student. And is looking for I guess, would like to join Buddhist teachings and is looking for an effective body practice to help them on the path. So would you recommend anything?

Yeshe Wangmo: Can they use their Hatha yoga? Or do they need a change to Tibetan yoga or…?

Khentrul Rinpoche: Question for him?

Yeshe Wangmo: Yeah.

Tulku Lobsang: I think, first of all, what I want to say, I mean I don’t think they need to, I think all kinds of yogas I’m sure is good, you know. Hatha yoga, or any yogas is great you know, is I’m sure. But is he or she have any chance, or any possibilities to practice some of the Buddhist yogas is maybe very, very good you know. But yeah, is possible example, your practice Kalachakra, is Kalachakra yogas have. You practice Six Yogas of Naropa, they have Naropa exercise yoga. You want Hevajra, they have Hevajra exercise. You have thousands of exercises have different lineages. Every Tibetan lineage have exercise you know. Every tantric practice if you want it. Therefore, is you have a chance you know. You join there is very good but I think still may be beneficial to keeping your…what say? The Hatha yoga. I think very much beneficial. But maybe Rinpoche want to say anything, they hear something?

Khentrul Rinpoche: No, no, no, no, no I would say definitely what you said, you know. You don’t need to change. You don’t need to give up your, you know like, the Hatha yoga or anything. You don’t need give up anything, but you, as you said, exactly you know, you can, you can experiment something Buddhist you know practice. Mind training, or the body training, whatever. It’s worth to do some experiment. And sometimes philosophically, you challenging you know, whatever you believe. Sometimes challenge our self is good, I will say that.

Sherab Gyalmo: Thank you. Tulku La, there are yoga teachings and practices available in Europe and the United States like semantic methods or Yantra yoga and the Atiyoga. How can these be approached for integration with Kalachakra and ngondro? And maybe what aspects should people be cautious about of the systems and teaching, so they don’t get confused or mixed up? 

Yeshe Wangmo: With the lineages, because the Namkhai Norbu taught the Yantra yogas so I think they’re asking how to bring them together? Or is that a problem?

Tulku Lobsang: I think they have, they don’t have one general advice you know, is I think you know. But my view is, I mean you are Yantra yoga practitioner is very, very good. You know you continue to practice this, and then you go to your ngondro practice you know. It’s no problem. Example, some tradition, some traditions all this Lu Jong exercise they do very, very beginning you know. First. And some traditional doing the practice, some traditional doing after practice. Therefore, the exercise, the Lu Jong exercises you possible put any place. You possible doing your Dharma practice, or not doing the Dharma practice. Any time is possible. Therefore, I don’t have really, really precise to say something, but I don’t think is a problem you know. You like example yoga, what say? The Yantra yoga practice and you do continue your ngondro, it’s no problem. And then maybe after finish your ngondro, Kalachakra ngondro finish, then maybe you are, some moment arrive to also Kalachakra Lu Jong exercise, you know. I don’t think a problem. But I think is best you ask your master, Lama in this moment of your practice you know. It’s every individual may be different guidance how. That’s is tantric quality you know. Is adapted every people you know. Different people have a different possibility, different condition. Therefore, maybe master give a different guidance. Yeah, that’s what I’m thinking? Rinpoche, What do you think? 

Khentrul Rinpoche: Oh I wasn’t, question wasn’t very well. What Chloe [Yeshe Wangmo] say the question? 

Sherab Gyalmo: So the person is asking about different practices and different… how do they integrate that into the Kalachakra path without getting confused or mixed? And how does that all work together? 

Yeshe Wangmo: They have a yoga practice from a Nyingma linage, I think, yeah, Nyingma and they want to practice their Kalachakra ngondro and they’re just wondering is there a way that they can bring these yogas, these Yantra yogas from Namkhai Norbu in? Or how do they practice these techniques from different lineages without getting confused? 

Khentrul Rinpoche: I think the problem, main problem is people worry too much. You don’t need to worry anything. You know like you naturally what falls. Without any worrying, you just naturally falls. You know, “oh, I try this. I try this. Okay, and together this. Or I don’t need this one. Or I do this”. Whatever you naturally falls. What you see is benefit with your experience, you just follow that. You don’t have to any other worry. That’s what I would say.

Tulku Lobsang: Perfect saying Rinpoche. That’s very nice yeah.

Sherab Gyalmo: Thank you. Tulku La, what if somebody has physical limitations like a spinal disorder, or something? How can, what would you recommend as a physical practice for them?

Tulku Lobsang: I mean is the, usually is what I want to say is also our, this Kalachakra traditions, also other traditions, people who have physical limitations, also because of age, because of health, they are allowed adapted you know many, many adapters give. Therefore, I think is generally is important to listen your body. You know you listen your body. Is you know some exercise, you just listen your body. You feel good, is okay, you continue practice. You feel no good, you just stop. And therefore, I’m not possible give one answer here.

But example also I used to teach this Lu Jong, we have twenty-three or twenty-one exercise have, usually already adapted to somehow everybody possible do, but still some people who have physical conditions is difficulty, and then they need to go to teacher, and they spend time with the teacher, and the teacher you talk and discuss, and then what kind of exercise you possibly do, how to do. I think you need, is you have a special physical condition you need individual guidance with the teacher to what kind of exercise you possibly do, what not, you know.

1:10:36:00
Sherab Gyalmo: Thank you. This one is for you Khentrul Rinpoche. If somebody is doing their preliminary practices with you, the ngondro practices, would you encourage students to practice the yogas at this point? Or at what point would you encourage them to practice yogas?

Khentrul Rinpoche: Yes I encourage practice yoga, and any type of yoga you want to practice, no problem. Anybody teach you. But I’m not going to teach you whole yogas. My plan is gradual, gradual yogas and teach, and then people need prepare. That’s already in my mind is we should adopt, not stick with tradition 100%. Is thirty years my like observation. You know like it seems not benefit in that that much strict. But still I think we don’t need everything teach. So then I think anybody can practice, even the ngondro, they can practice simple yogas I think, no problem. But it’s not only individually, but in the world. Everybody practice yoga, you know. Some people have almost zero spiritual, still they practicing physical yoga. So is no point to hide everything and you know it’s just so many years past, we don’t see the benefits of the hide, you know. So that’s why I appreciate Tulku Lobsang. 

So yeah so I would say everything go together naturally falls. I think many things, many, many, many questions, not only just today, but always, people have too much restrictions and too much brain wash, you know like, “oh this can’t. This you can’t. Oh you do this then is big, big bad consequences”. These things I think we need a little bit relax you know. We need a little bit relax and always follow what naturally falls into, you know. What within your experience you put number one. And the instructions good, but if the experience contradicts the instructions, you can follow your experience. That’s why I’m saying it’s important to just follow whatever naturally falls.

Sherab Gyalmo: Thank you. Tulku La, if the bliss body is beyond, or inside the gross body, how can one bring bliss, or the subtle body together with the gross body? How does that happen?

Tulku Lobsang: Okay. I mean I’m use some simple words, but this is very difficult, I mean it’s kind of a complicated subject, but maybe I don’t give a little direct answer, I make some kind of a little explanation here. I think, remember in our body, according to tantric teachings, is our body experience bliss, our mind experience happiness, you know. And the happiness is our mind experience happiness. When your mind feel good, this name we call happiness. What your body feel good, this thing we call bliss. To be happy you need a reason. Is we are normal person, look like you and me, is we are normal people to be happy mind, in this mind, I’m not talking subtle body, subtle mind, but this mind and this mind to be happy need a reason, reason why. Nobody have, I have, or nobody win, I lose you know. 

Is example, I’m used to making joke, many, many Europeans, or many Westerns are going to mountain areas you know. Nepal, top of Mount Everest, not because of bliss, because of happiness. They go to, you know, not because of body, because of mind you know. Especially old people, little old men, they’re going, you know. Sometimes sherpas need to carry them up, you know. And they go top of Mount Everest and they’re crying, they’re happy. This name we call happy you know. Why are you happy in the top of Mount Everest because nobody went there in my village you know, my town. Me went there, you know. This kind of way. 

Therefore, sometime in the modern world, we don’t find the reason to happy. We don’t find the reason to happy. Therefore, we need a create reason to happy. And this most people say I need a hobby, I need a challenge. My life is boring. I know, because hobby and challenge give you some kind of a fake reason to be happy. And therefore, some people extreme challenges. Go top of Mount Everest, or whatever you know. They go to Norway, some rich people and they go Norway and stand the whole day in the river, catch one fish, you know. 10,000 euro give to do that and they catch fish and then they make a picture, the biggest fish ever caught by the man in this river you know. This kind of happiness is so poor you know. I mean is okay. Or some people go Africa to hunting elephant you know. Give 100,000 euro, many Western rich people doing that you know.

I mean they don’t know how to be happy. They don’t find the reason to happy. Breakfast is okay, is good, but not enough to be happy. I have a good car, not enough. I have nice family, that’s not enough. Nothing special. Nothing special. I need do something so, so special, nobody did it, kill elephant. Okay something look like this. This kind of crazy things happening okay. 

That’s how we are so poor in the modern world happiness, you know. Therefore, I always say people don’t searching reason to be happy. Please give reason to be happy. Therefore, every morning I just give a reason to happy, my breakfast you know. My breakfast, I possibly eat my breakfast you know, I just give simple reason to be happy. I think this makes your happiness more richer, and richer, and richer, one thing.

Secondly is bliss what we’re talking in the body, what you’re questioning, the bliss you know. To feel bliss in the body you don’t need really reason, but you need a small condition. Example piece of a chocolate put in your mouth. A piece of chocolate and you put in mouth, you feel bliss correct? You when lottery you be happy. Put chocolate in the mouth, is you feel bliss. And you feel this kind of condition of bliss, correct? Conditional bliss. 

But with tummo practice, with tummo practice, this conditional bliss we increase you know, increase. What we feel bliss, nothing, so little you know. With tummo practice your body is can look like warm chocolate. It’s warm chocolate you know. It looks like the happiness of the all over the world at once you experience in your body. You feel so, so bliss. I mean this is still conditional bliss okay. Somebody put the needles in your body, you don’t feel pain, you should be feel, you feel bliss. But this is still conditional bliss correct? But through of this bliss, you possibly discovering the true nature of mind, and this name we call peace. Therefore, I’m always say people three think, you know. Happiness, oh sorry, bliss in the body. Happiness is mind. Peace is the nature of mind. Therefore, we are looking something beyond. Beyond the bliss of the body. Beyond happiness of mind. What I call the peace. Peace this is I mean this peace, or sometimes people give name also great bliss. I’m sorry to all different kind of name using, maybe a little confused.

1:19:43
But therefore, what I want to say, bliss, happiness and… what say? Peace. Bliss animals also have. Dogs have, cows have. They have bliss, they have pain, they have bliss, they have pain. Happiness, suffering is not so much have. I’m sure little have dogs or animals, but not so much. Happiness, suffering more in the mind. More human think you know. Therefore, we want to go beyond the chocolate. We want to go beyond winning lottery you know. Chocolate put in the mouth is good, but how many hours you possibly eat the chocolate, you know. But some moment you don’t want it. How possible win lottery? Maybe you win lottery every day. I don’t think this make you happy anyway. It’s possible, but it’s not, you know. Something beyond that and that’s name what we call peace. And this to be discovering this peace is the meditation is the only path discovering of this peace. Tummo is the one kind of form of to meditate, to discovering this peace. I know I’m sorry to whoever just asked. I didn’t give a direct answer because then is strained. Therefore, I give some explanation. I hope okay.

Sherab Gyalmo: Thank you very much. Tulku La, is it okay to, when you’re doing physical practices, or exercise, to be reciting sadhanas, or mantras at the same time? What is your opinion or thoughts on this?

Tulku Lobsang: In example, especially in the some traditional, like some tradition our exercises, example, some, especially Kagyu traditions, when they make this sound exercise, they make refuge prayer, compassion prayer, they do together, doing the self massage you know. In the self, doing the self massage. But in the doing the really main exercise, we are not chanting the mantras or things, because you need to hold the breath you know. And you need to hold breath, you need to higher concentrations, you know. But every tantric teachings we always say we have a three thing…what say? Body posture. Is this body posture we call yoga of the turtle. Yeah? Body posture is yoga of the turtle you know. Turtle seems best yoga, oh, body posture you know. He possibly relax, but same time he don’t lose body posture. Therefore, I never see turtle who hanging head down, you know when he relax. And then we have this…what say? We say yoga of the marmot. Is marmot means, I think marmot in Austria, in Tibet south. When winter time they sleep underground, they are not breathe in/out you know, completely relaxing you know. And therefore, we have yoga of the body posture. Yoga holding breath and then yoga of visualization, you know. This three is the most important. But in many teachings we say is yoga of body postures, yoga body postures, holding the breath is too much disturb of your visualization, and then better not to do. You know but exactly what Rinpoche say. I’m very much like that I learned something very nice you know. Is that do, to follow how naturally you feel good you know, yeah.

 Yeshe Wangmo: Tulku Lobsang, one person asks also if they can do mantras while jogging, because you mentioned jogging. So what about that?

Tulku Lobsang: I’m sure everything free you know. Everything you possibly do, how you want it, but in according to our this lung, this…?… reading or we call [Tibetan?]. They have one samaya. Let’s say samaya is not to talk during jogging. Is that means also not doing the jogging not to chanting mantras you know. And therefore, I think this cut your breath rhythms you know, your breath is not flowing how you need it. And therefore, is the wrong time. Yes, mantra chanting are good, but everything need right time. Is a wrong time, is a right thing you do at wrong time, is it not benefit. Therefore, doing the jogging and chanting mantra, I think not so good. I know some of Western have this theory, and I know there’s some people jogging and they’re talking you know, they’re little, very small jogging, you know. I don’t know jogging, or walking just you don’t know. And they’re talking, then I ask why you’re doing that? So they’ll say yeah because sometimes people forget that you know. They’re too long jogging. They’re heart beat stop and therefore they need to talk each other. Oh I don’t know, but okay, they all have some explanations.But I think usually no, it’s focus your breath, and just your eyes look in the space. Make empty mind you know. Soft, you just breath try to keep flow how much you can, and then you make this vajra fist and you need to open your arm pits, because this is better your heart. And then first step you making, twenty-one steps to give full power. And then you go to slowly, slowly, slowly, slowly, slowly. And then you want a little more faster, and faster. Is very good. Jogging is the one of the best…what say? Dharma practice. Is the easiest and the best. Because in tantric Buddhism, we believe our under the feet, we have the chakra of the karmic wind chakra, you know. Karmic wind chakras. Therefore, you jogging, each time you hit your feet in the ground, the karmic wind you destroyed it, or release this tension, and then karmic wind to transform, then the all other winds you know, changed. Wind change, is the mind change, the body change. Therefore, is the jogging is the best way to purification. Or best way to merits. And therefore, according to tantric teachings is Lu Jong is the best I mean there are many ways to merit. Generosity to building house. All is all great but to doing Lu Jong exercise, or jogging, these things. In the Tibetan, I mean Tibetans we also have this kora we call it, temples, stupas mountains, rivers you know. Yeah that is very good. Also we have this prostrations is a very famous exercise. But yeah. Rinpoche, would you like something say there? 

Khentrul Rinpoche: No, no, no, no. I just want say, you know like the mantra, everything what you said is correct you know. If you are the best want to do, best level, then yeah, you focus 100% that. Nothing else you know. So that’s why sometimes people are listening Dharma, they’re doing mantras, and like these things you know. They meant to be not doing, you know. Because you’re not fully focused. But it is also you definitely agree with me, if somebody’s jogging and mantra saying, is nothing wrong, it’s not like going to turn very bad karma. It’s not like that. But just not the best way right? 

Tulku Lobsang: Exactly. Not the best moment, let’s say this. 

Khentrul Rinpoche: Everything best, you focus the best. Concentrate whatever the single pointedly, what you doing is the best always, right?

Tulku Lobsang: Yes that’s true. I mean I’m myself I’m very much like jogging. And I’m making joke, people I’m used to jogging you know, I’m making joke you know people who make this, …what you call? Golf you know. Is golf is means is when they’re a little more old you know. Is they make golf a little sign of, is wise but old, you know. I’m always saying we are making jogging and not too, but also sign of a little old because other physical exercise you need more energy. But in the jogging, you kind of you don’t need much, much energies. But I like jogging, mountain up and down. I’m so much like. You know is crazy you know. I like, I like, I like. The jogging I’m here every day, I’m making jogging. Sometime I possibly do two times. But I like very, very much you know. It’s very, I mean is when you look is not so nice, it’s not so holy let’s say. It’s not something so special, but experience is amazing. It’s a very, very good. I think that is a best Dharma practice you know. For many people you know.

1:30:08:09
Sherab Gyalsten: Thank you very much. We have one last question for both of you, as we’re out of time. So thank you everyone for your questions, but we will ask one last one.Tulku La, Rinpoche La, how do we bring awareness to the dream state? And how does one practice lucidly, or practice dream yoga?

Khentrul Rinpoche: Okay, Tulku, you go first.

Tulku Lobsang: Oh, maybe you Rinpoche first.

Khentrul Rinpoche: Okay, okay. So, the awareness of dream, I think there’s many, many thousands of instructions many people can tell you. But in my point of view, the main important is…is about dream isn’t it? Yeah so, is when you are waking, always you thinking “I’m dreaming”. You know you imagining I’m dreaming you know like that way. If you go, if you can focus that way, you can be mindful of that. Then, that’s one thing. And then before you go sleep, and you have strong conviction, very determination, “I’m going to you know, realize my dream”. And that way these two different mindsets, if you set up very well, and then you will recognize your dream. So if you recognize your dream, is not something small. That helps us a lot when we are in the bardo. You know it is not real. I mean you know, just like dream. So that’s why you’re not going too scared. This brings all benefits. So Tulku Lobsang maybe have some specific answer.

Tulku Lobsang: Oh, okay, thank you Rinpoche. Yes is a dream yoga is very interesting because what I want to say, we have a small dream, we have a big dream let’s say. Now is the big dream you know. We are in the big dream. When we have a small dream, big dream. This is also dream. We are already in the dream you know. And the lucid dream is, first you need to have a lucid, first you need to have a lucid dream. And then you need to, not enough just, first you need to have a lucid dream, then you need, second you need the stability of the lucid dream. Then third you need extreme conditions training is still you don’t lose your lucid dream you know. But to have lucid dream is exactly what say, Rinpoche say, is most important one. Early morning you wake up, immediately you think you are dreaming. When you wake up early morning you immediately you think dreaming. Your whole day you try to think you’re dreaming, “oh I’m dreaming. Oh this is a dream. I’m just dreaming”. This is very, very, very powerful. And then before you sleep, is possible you make twenty-one to vase holding the breath, and then twenty-one you’re chanting, or maybe no need twenty-one time, holding the vase breath and to vase holding the breath. And then twenty-one times make strong, what say? Strong motivation, or strong decision, you say twenty-one times you say, “tonight I really want to make lucid dream”. You know you say very strongly, twenty-one times, repeat in your mind, you know. And this help you have maybe lucid dream, you know. Yeah, that’s what I like to say, yeah. 

Khentrul Rinpoche: Oh, thank you so much Tulku Lobsang, and we are very, very enjoyed today your talk and I’m sure everybody enjoyed. So hope we can do this again, again more. 

Tulku Lobsang: Okay first of all, thank you very much Rinpoche, Khentrul Rinpoche I have this opportunity. And I want to say thank you very much all of your organization to have this opportunity. And secondly, I wanted to say thank you all of the students, your students, whoever joined there. And I’m always used to tell these people in way of my talk, way of my teaching, I’m sure they are many mistakes. If are any mistakes, please compassion me and thank you I have this opportunity. And thank you Rinpoche again.

Sherab Gyalsten: Thank you very much Tulku La and Rinpoche La. We so much appreciate today’s talk. Thank you so much. For all of the people asking for further information on courses, teachings, how to access everything from Tulku La to Rinpoche La, we will email out some links to you with all of that information. But yes again, on behalf of everyone, thank you so much for your time today. We appreciate it so much.

Yeshe Wangmo: And we just thank you both and we’ll remind everyone that in one month, we have the next talk in this series. It is a talk on the importance of Kalachakra astrology from a Vedic astrologer, who also does Kalachakra astrology, Jose. So that information is on the website and  that’s part of learning how to holistically see all aspects of Kalachakra, so we’ll see you next month for that talk.  And thank you both.

Khentrul Rinpoche: Thank you everyone to join.