Hello, everybody to like my new backdrop I got a new computer. And I have all these different options about backdrops. I don't have to use my green screen anymore before I had to put this big, gnarly green screen behind me. But now I can have these all these options on my little background screen. And because it's cold, dreary, deep winter day out here, I figured I would choose the beach scene. So hey, it's nice to see everybody haven't done a webinar in a while I, I can't I shouldn't say I apologize. I've just my busy heavy teaching season is at the end of each year. And so I was just gone so much in my staff at nightclubs saying no, you got to keep keep to this regular track of the fourth Monday or fourth, Wednesday, I should say. And so it's really their fault, not mine. But what we're doing here is continuing our romp through the stages of Dream Yoga. And before I forget, Allison always, I should say Alyssa always puts up these links to upcoming events, some of which are, I think in February approaching the one with Bob Thurman. I'm really quite excited about that. And then the one I'm doing with this big panel on four or five day death and dying symposium, which I'm really psyched to meet. I've never really met officially Deepak Chopra, and Evan Alexander, Joan, I met John a couple of times, and Frank, some pretty cool people in this program. So I'm really honored to be able to attend that. And so where we left off, I don't know if my memory serves me properly, is in one of the richest of the stages. And so remember, in my kind of unpacking of the stages of Dream Yoga, and this is a colossal difference between lucid dreaming and Dream Yoga. There's nothing like this and lucid dreaming, lucid dreaming. I mean, if it's out there, I haven't come across it. There is no kind of systematic progressive training involved. And so this is a massive difference between these two disciplines. Where remember, Dream Yoga transcends but includes lucid dreaming. So we use lucid dreaming as a platform. But with Dream Yoga, we work we engage, we work with the mind in this refined distilled in somewhat concentrated environment, where of course, we have this extraordinarily precious opportunity for the conscious mind to relate, work with and transform the unconscious mind directly. That's colossal. And it's incredibly important because until we bring all the contents of the unconscious mind in to the Light of Consciousness, I echoed by the way in the work of Carl Jung, his whole kind of narrative. individuation was largely about this. Until we bring this massive substrate mind unconscious mind is iceberg, even Freud's model. You know, as you know, Jung was probably the former student of Freud. They eventually split ways. Because Jung's I mean, his approach was more definitely more transcendent. Freud's approach was largely based on a kind of pathology in Jung kind of, I wouldn't say turned against them, but saw the limitations. But one of the incredible gifts of Freud, of course, was his absolute genius, introduction, reintroduction of the unconscious mind to the Western world. And he had this very famous iceberg model. That's what we know as conscious awareness is really just the tip of the iceberg. And then below is this massive below the bulk of the iceberg, below the surface of consciousness, and it exerts a colossal influence on the conscious mind and our so called daytime experience, where fundamentally, we live our lives buffeted around by these unconscious processes. Literally what it means to be asleep spiritually. Forgive them Father, for they know not what they do, because they're being just pinged around by their unconscious mind. And so you've heard me referenced this statement before from Bruce Lipton, and you know, his research, and others 95% of what we do, is actually brought about by these unconscious processes, this is what it means to be sleepwalking through life. And so harping on this is really big deal. That's is really what empowers these practices. The view is like, Well, why bother? Well, because instead of waiting for these unconscious processes to flower in waking life,
why not work with the blueprints, why not work with the DNA, why not transform it down there before comes to fruition up here. And so this narrative is is really big deal when it comes to Dream Yoga, facing the unconscious mind directly, bringing these processes into Light of Consciousness, transforming them, eventually liberating them to the point where the unconscious mind itself is completely liberated. There's no such thing. In an awakened mind, as the unconscious mind, everything is conscious. That's one definition of enlightenment, free from the burden of the unconscious mind, illuminating everything in these dark recesses. And so therefore, you're completely now really free, no longer buffeted around by the vicissitudes of your unconscious mind. And so that's really what these journeys have these nine stages. And by my mapping, remember, I take the three classic Tibetan stages, I unfold them into nine stages, because the classic three stages is I learned them in my retreat there so pithy, they're so steep, that most people can't really relate to them very easily. So we started last time around a couple of months ago, with Wally, which is one of the richest of the nine stages right smack in the middle of stage five, this really powerful practice of transformation of identity. And so I'm going to be reviewing a little bit of what I am going to try to recall what I said a couple months back, if I repeat myself a little bit, indulge me a little bit, I think you won't do any harm, because this material, I think, is so important. So there are a number of ways to go about this transformation process. Starting at a little bit more kind of colloquial level. And actually, you will see this on the text as well, that you can, when you become lucid in the dream, to work with transforming your identity, you do this in a number of different ways. And so one kind of entry level way. It's not that easy. But it's entry level in terms of where we're going to be going is literally arising in your form, which usually arises out of habitual pattern anyway, you don't have to do much about that. And then transform it. So if you're small, you transform yourself into being big. If you're, you know, obese, rotund, you imagine yourself then if you're thin, you imagine yourself is a large being. And this brings about this kind of flexibility, this kind of plasticity, this is what we did talk about for sure. This principle of memory, neuroplasticity, my languaging of Nadi plasticity working with the subtlety, the malleability of the subtle body. And then Fundamentally, this is all a way to talk about the ultimate plasticity, which is emptiness. That's the ultimate plasticity that everything is fleeting, fluid variable, changeable. In a real way, this is the central narrative of not only Dream Yoga, but I would say Buddhism altogether, everything circum emulates this notion of emptiness, this ultimate plasticity. And so to throw a little bit into this, just immediately a deeper aspect that I did not write about when I first penned this in my book Dream Yoga, that when we are in a dream, we just assume that there is a dream body there. There isn't. It's just the power of habits called Baba samskaara, the heaviest of the samskaras, the heaviest of all the habitual patterns, is the habituation for Habitat itself that we actually think we have a body. Well, when we're in a dream in an unexamined way, we feel that we have a body but there isn't one there actually. It's just the power of habit that creates the illusion that there is something there. So even here at this deepest level, we're working with this fallacious way of relating to ourself that there is some self in the dream, there isn't. The dream is ultimately irreducibly selfless. And that applies into the body less aspect, there actually isn't a body there. So I didn't write about this one when I wrote about my stages. But since then, this has become more of a big deal practice for me. And some of you may have heard me talk about this in different settings that, for instance,
when I'm looking at, let's just say, not my body, but looking at my hand, or if I look down to look at my body, there isn't a body there to look at. I actually generate that hand that body in the very instant of looking at it. Thinking otherwise is what's called non contextual realism that there's something there irrespective of context, irrespective of perceiver. And there isn't, it's just the power of habit that brings that about. And so every time we do this in the dream state we're working with This malleability, this flexibility of identity, we do it in this somewhat physical ballistic way, so to speak, for lack of a better term, where we work to change the dimensions of our body. And even again, even the classic Dream Yoga texts, the work of Evan events and others, when he talks about the classic Yogi's of Tibet, he talks about this. And I learned this as well in from the Maha Mudra perspective, working with changing the size, shape, color of your identity, but we want to take us a little bit deeper, and the elevation, the immediate elevation here is to arises the deity of the dream, right. And so this becomes, even though this is middle grains, middle grade, stage five, Dream Yoga, this is already starting to get a bit advanced, for sure. And for some people who may not relate to this, that's fine. But I'm at this point being a mouthpiece for the tradition, the way it unpacks this practice, for joining it with my own experience and doing it for decades. But as we talked about last time, this is so important, we have this kind of default reductionist approach to self another on this kind of Flatland. reductionism, where we reduce everything to matter, we reduce everything to frisky dirt. This kind of flatland reductionism is rampant in the western world because of the high priests of science, scientific materialism, physicalism, in the light, reducing everything to matter.
Well, it's beyond our scope of what we can talk about here. But matter itself is also an illusion. Matter is basically just one way to talk about the regularity of experience. I'll just fill this in very briefly, we can talk about in the discussion if you want. The only thing we ever have ever, under any circumstance, the only thing we ever have is experience. That's it. Think about this, the only thing we ever really have is experience. Everything else is inference. Everything else is indirect. And so when we talk about things like matter, again, we seem to have this this default non contextual realism thing, the whole there is this material world out there this matter thing. And you know, it's out there solid, lasting and independent. And I'm subject of the machinations of matter, as in fact, the scientists will tell us. But really all that matter is, and I've reflected a ton on this over the last couple of years, as I dive deeper and deeper into what philosophers call the idealistic way to describe reality, reality is not the nature of mind, matter, realities, the nature of mind. And so a really more compelling way to look at matter is not being something solid, lasting independent out there. Matter is just the word the language that we use to append to the regularity of our experience. Think about that this is a really amazing statement. Matter is just the word we throw out. To describe the regularity, the reproducibility the consistency of experience, because that's all we have. And so then we conflate this notion with the fact that there's something there, irrespective of us this non contextual realism thing that we call matter, there isn't. It's just not true, fake news. So trying to flip this is, oh, my goodness, this is a monumental part of the of the path. In this stage five, I personally discovered is a really powerful way to do that. So one of the ways that we do it classically is you arise as this deity and if you don't have a connection to the Deity principle, as is professed in Hindu and Buddhist mantras, that's fine you can arise as Jesus you can arise as Muhammad you can arise as Shankara doesn't really matter. The idea is to elevate to arise in some kind of beatific, sacred form. So this is connected to what we talked about last time, that this practice also doubles as the practice of pure perception. Purifying in this case means purifying reality of the stain, the imputation, the projection, of matter of solidity of reification. That's what purification means here and so that's what the deity represent. The Deity isn't some frozen cartoon like thing, the deity is an archetype. And in this case, deity principle here, this is a multi Vaillant term deity principle here means purification principle, purifying in the deepest possible terms purifying reality of the stain of inherent existence, in other words, the stain of reification So you can start to see like, Whoa, this is deep, this is really getting to the heart of the whole matter. We are really talking again about the plasticity, the empty nature of things here. And that's why this stage, this is a big deal stage. There's a whole lot going on here, we obviously don't see ourselves this way, we don't see the world in this kind of sacred way. So this is another one of these fake it till you make it practices. But once again, because we're engaging in a template that is in resonance with reality, eventually, this actually collapses into reality, so to speak. And we start to perceive ourselves as a deity. So and another way to say this is this practice jogs your memory. It's a way of jogging your memory that you already are, you've already forever been, God, the Buddha, the deity doesn't matter whatever term you want. And that's who you really are, we just forgot. We suffer from this kind of primordial amnesia, which the Sufis talk a lot about. So this practice is another way to jog the memory to say, hey, wait a second, you know, I really am the deity, I really am. Jesus, or whatever sacred principle, you want to fit into the blank here.
And so this is the way when awakened ones see the world, this is the way they see the world. They'll see them as literally cartoon like deities, they see the deity principle behind everything, the sacredness behind whatever arises. And so therefore, by working with this process within ourselves, by rising as the deity ourselves, we are actually also simultaneously working to recognize the deity and others. So therefore, when you develop this type of pure perception, this pure perception also doubles as a kind of X ray vision, where you can cut through not only your degraded view of yourself, as this kind of dirty physical material thing you cut through that you see through that. And then really, by immediate extension, because what is perceived outside is initially registered inside, you start to then purify the perception of others. And this is actually part of what it's called the de Samaya vows, the sacred contract vows. And I can speak with authority on Buddhism, I'm not 100% sure that Hinduism has the same science, I'm not sure about that, that they do. A part of these tantric vows or Samaya vows is literally that's part of your practice, to see everybody is sacred. See every person and sometimes share this kind of thought experiment that I work with a lot that imagine that you're in a world where everybody is awake on this planet, the entire planet around you right now is full of Buddhas and Bodhisattvas. And sages and saints, everybody, even the animals, you're the only one that's not awake, you're the only one on this planet, that's still confused. And so therefore, when that jerk cuts you off, on the highway, that's Padma Sun bhava teaching you patience. When someone steal something from you, whatever, that's Bhaja yogini, teaching you about letting go. And so therefore, everything there becomes a kind of a teachable moment where if you really look at the world in this purified way, it really elevates it's a radical. For me, it's a radical transformation of the way I relate to previously kind of degraded, derogatory experience. And so all this stuff is absolutely tied in to this type of practice. And just to situate a deeper within both definitely Hindu and Buddhist Tantra, and I believe I mentioned something about this last time we were together, this is absolutely connected to a major part of tantric practice called Generation stage practices. Because what you're doing here is you're generating, using the power of your mind, your visualization capacities, you're generating these images in the dream. So you're in the dream, you're visually visualizing yourself as Jesus, you're visualizing yourself as mother, Mary, it doesn't matter. It really doesn't matter. You're visualizing yourself in this pure form. This is a way to actually work with this purification principle. And it's also deeply connected for the slightly deeper divers who are listening here. So the second of the three forms of illusory form meditation. So again, you start to see how much is here. So I talked a ton about this when we did the dreams of light book study group, right? Where there are three forms of illusory form. One is what's called impure illusory form. That's really when you're working in the daytime arena. You go around saying to yourself, This is just a dream. This is an illusion, that kind of thing. That's called impure illusory forms impure because it's it's pretty darn conceptual. You're still really faking it. The next stage, which I didn't talk a lot about in dreams and the dreams, the lightboard is what's called partially pure illusory form. And sometimes it's literally call it just pure illusory form. But literally, it's called partially pure illusory form. That's what you're doing right
here. That's what you're doing in generation stage practice. For those of you who do this, in their meditation, you engage in baths complex rituals, where you visualize yourself this now we're in the waking state. you're visualizing yourself as these deities in the waking state, you're reciting their mantras, you're taking on all these mudra as these postures as a way to invoke this kind of archetypal energy. So that's pure bliss, we form during the course of the day, pure illusory form at night is exactly the stage, where now you're doing this in the nighttime arena. you're visualizing yourself as these archetypal principles within the arena of the dream. This is pure bliss reform, within the context of the dream arena, the final step is what's called perfectly pure illusory form. And this is what I talked a lot about in dreams of light, which is where you're no longer faking it, you've made it perfectly pure means it's perfectly purified of all consent of concept of all invitations of reification, you actually then truly start to see yourself as a deity, you start to see everybody in this world as a deity, because that's really what they are. That's truly the way they manifest. So you see, there's so much here, this is really when I was reflecting more on it this morning, looking over some of the stuff, this could be the richest of all nine of these stages. There's so much in stage five. So here's a statement from Christopher Hatchell. I don't believe I read this last time, but if I did, it's worth reading again. Generation stage yogas. And so that's what this is. That's what we're doing here. Generation stage Yogi's are typically methods through which one begins to generate or give birth to oneself as a Buddha. I'm going to pause and make a statement right here as well, because there's so much in what Chris is saying. When it comes to things like Bardo yoga, so this is totally connected to the Bartel practices the dream at the end of time. This practice totally prepares you for that. The generation stage practices in the context of Bardo yoga languaging. They purify birth. Very briefly, and I can't say too much about this. Now, we'll say more about this in stage eight and stage nine, Dream Yoga, because that's where the following statement really comes into play. What are called the completion stage practices. They purify death, but more on that later. So this is exactly what Chris is saying here. He's not mentioning the Bardo connection. But this is totally connected to that. So let me read it again. Generation stage yoga is our methods through which one begins to generate or give birth to oneself as a Buddha. So you're purifying birth. Because now you're purifying, you're actually taking birth, voluntarily. In this case, through the intentionality of these practices, I'm voluntarily shaping my formless awareness into the form of this deity. This is what it means to purify birth, in that second sense of purification, you're purifying it now of the stain of involuntary karmic impulse to purify the impulse now is one born of this motivation of practice. So this also connects directly to Barlow yoga. Back to Chris. One method of accomplishing this is to transform one's self image, cutting off the idea that one is an ordinary, deluded neurotic being so me again, inserting this is what it means to sustain birth to em purify birth, to think that you are an ordinary, deluded neurotic, bang, that's a stained perception. That's literally threefold impurity. So we're working to actually flip and transform and purify that. So back to Chris. This ordinary self perception is then deliberately replace with the divine pry literally called pride of the deity of being a Buddha, or whatever deity you move, visualize yourself as in this practice, who is capable of performing enlightened deeds and quote, and so yeah, this is a practice that it's another one of these rules. Really powerful reciprocating or bi directional practices. You've heard me use this term a lot, which is really exactly what Dream Yoga is designed to do, were. Usually when we live our lives, we there's fundamentally no communication, no interstate commerce. And I like to play that word between the waking state and the dreaming state.
In normal, conventional life, there's no interstate commerce at all, there's no traffic going back and forth, at least intentionally lucidly there is unconscious traffic going back and forth. We're not even aware of the way that our waking state affects our dreams. And the way our dreams affect our waking state, we're not aware that that interstate commerce is already taking place. This practice opens up that interstate commerce and brings these unconscious processes into light of consciousness. So here are very specifically just to reiterate, because it's so key. We do these types of practices, these visualization practices during the day, they then will reach some level of maturation, fruition and expression in the dream state. But again, we don't just leave it there. What we're doing now with stage five, is we're doing that exact same practice in the dream arena, and now using the insights from that to feed back into the day. So therefore, you're replacing this previously unconscious, vicious cycle with a conscious virtuous cycle, where you still have this bidirectionality this interstate traffic taking place. But now it's taking place, intentionally, consciously volitionally. And this is why again, you can absolutely use these waking, I'm sorry, the dream practices as a way to accelerate augment what you're doing during the day. So I wanted to say just a little bit more about how this relates to Bardo yoga. Because it will inspire you perhaps to be more conservative in efforts and engaging in this sort of thing. And this doesn't mean you know, if you don't do these types of practices during the day, you can still do them at night, for sure. So even though you go geez, I don't do generation stage practices, I don't do that kind of stuff. Well, you don't have to do those to do the stage of Dream Yoga. It's just helpful if you can, but it's not necessary, you can still engage in this type of practice in the night in the nighttime arena. But now what I want to do is I want to take you even like I alluded to earlier, even a step before, because now by talking and connecting this practice, to the dream at the end of time, now we're developing interstate traffic between three states of consciousness, not just to not just the waking state, not just the dream state, but now the after death state according to this tradition. So as you can say, almost try directional. So this is super important, because according to the Tibetan Book of the Dead and many other texts, this is exactly the exactly the stuff I'm going to be talking about with Bob Thurman. And my two three day weekend programs I'm doing with him starting in February, I think this is exactly the stuff we're talking about. In that program with him, where what you can do with your proficiency in the day, your proficiency at the night, that will then extend into proficiency at the dream at the end of time. And here, this becomes according to the Bardo teachings just unbelievably helpful. Because if we have the capacity in the dream at the end of time, just like in the nighttime dream, to actually have the wherewithal the presence of mind the lucidity to say, hey, wait a second, I can arise as this deity presents or whatever, in the after death state. That changes everything. And so I wanted to read a couple comments, lines from the Tibetan Book of the Dead to support this. At this time of terror, and let me I'm going to run commentary as I go through it because these are pretty much statements. The only reason this becomes terrifying, is because it's unconscious for most people. The Hmong conscious mind is being released. That's what makes it terrifying. But it's not at all terrifying, if you're lucid to it, and even better, if not at all, terrifying if the unconscious mind has been purified, right? There's no terror here at all. So when the Book of the Dead talks about the perilous straits of the Bardot's are all these intimations of the terror which can scare the bejesus or the Buddha out of everybody. That's only in the mind is unprepared and still kind of infected by these unconscious impulses. At this time of terror when you are helplessly pursue By the Avengers that's only if you're not lucid.
You should immediately visualize with your whole mind, the blessed supreme Haruka, or high agrega, or Voyager Pawnee, or your Yidam deity if you have one with a huge body and thick limbs standing in a terrifying attitude of wrath, which crushes all evil forces into dust and quote, what an amazing statement, right? Well, there's some gritty comments. So what pomson Baba here is saying this is from the Tibetan Book of the Dead. That's exactly what I just said. You arise and he mentions these three particular deities Haruka high agree of our budget Pawnee, if they don't mean anything to you do not worry. If you can arise at any one of these forms, and whatever languaging very inculturation speaks to you. That's really the point. If you can do that, now all of a sudden, the tables are turned. Now instead of being terrified, but what's actually rising and buffeted about you develop control. That's where we want to go with this. That's why Dream Yoga came about largely as a way to prepare for death. This is one of the principal reasons right here. So here's even more so this is further from the Tibetan Book of the Dead and this one's really powerful. I believed, the non existent to exist, the untrue to be true, the illusion to be real. Therefore I have wandered in samsara for so long. And if I do not realize that these are all illusions, I shall still wander in samsara for a long time and certainly fall into the muddy swamp of suffering. Now they are all like dreams. These were classic word called the quilt, the 12 analogies of illusion, originally, I believe on the Diamond Sutra, a personal pyrometer suitor, but here you'll find them in this Tantra and this is, again from the Book of the Dead. Now they all like dreams, illusions, echoes, cities have Gandharvas Gandharvas is this is a multifilament term again, it means Hindu languaging I love this word, and it means like celestial musicians, right? It'd be a great name for a rock band, right? The Gandharvas somebody's gonna come up with it one day for sure, right? Celestial musicians become dargahs Gandharvas also mean in BARDA languaging. This is another term Gandharvas for the type of being that exists in the Bardo state. So this word has several different meanings. Like cities of Gandharvas, mirages, images, optical illusions like the moon in water, they are not real for even a moment by concentrating one pointedly on this conviction, belief and their reality is destroyed. When one is inwardly convinced in such a way, belief in itself is contracted. If you understand unreality like this, from the bottom of your heart, the womb entrance will certainly be closed, and quote, there's so much in this quote. At the very outset, I believe that non existence to exist the untrue to be true. So this is a way again to talk about emptiness, the fundamental mistake that we make, every time we take things to be real, again, it doesn't lie, their appearance, things absolutely, positively appear. We don't really you serve that, but we challenge the status of our parents, right. So he's he goes through this thing. By seeing the empty illusory plastic nature what arises, this is what closes the womb entrance. What this is referring to this is Twilight language, code language, for closing the womb entrance from taking impure birth into reified form. That's what's actually this is what's being referred to here. And this is exactly in much more than the metaphorical terms what will take place literally. Because if we don't have the capacity to do this, according to these teachings, then this more metaphorical mythopoetic rendering becomes a literal nightmare. Where then we are driven by these impulses, the impulse for habituation, I should only rephrase that the habituation for habitat, the habituation for form itself, that will eventually drive us involuntarily into bad form because we believe in that form. And so as I often say, when I talked about the emptiness thing these days we take on existence, because we believe in existence. We take on existence because we believe in existence. And so this practice right here is working exactly with that and therefore preventing rebirth preventing involuntary rebirth.
So that's what this notion means the womb entrance will certainly be closed refers now very specifically to the very end of the Bardo, literally just before you're about to take rebirth in a physical form, you will leap into this room in a way to kind of express this impulse, this habitual pattern to take on form. And that is precisely what this stage, many of them do them, of course, in the in the nine stages of Dream Yoga, but this is by far one of the most powerful. So how this applies right now oh, this is nice to sunlight, culture, Tibetan thing, well, how this applies right now, the inner immediate day to day rendering of this is that we can take rebirth we can prevent rebirth into samsaric states of mind, right here and now. Every time we see you the illusory nature of things, every time we see through the solidity of things, see the world as empty, see the world as dream like with that type of purified perception born from the stage, you can prevent this type of rebirth, this is what's called closing the womb entrance moment to moment to moment, taking rebirth, moment to moment to moment. So this whole samsaric thing, it's again, this is this bi directional thing, we will take rebirth at the end of life into another form, precisely because we're doing it right here and right now, what is found that was found then what is found then is found out so this is another bi directional thing. So by working with this, and again, all the impure, I should say all the illusory form practices do this, we are absolutely positively preparing to purify both rebirth now, and rebirth at the end of this life, at least according to these teachings. So there's one final message here from the Tibetan Book of the Dead. And then I'll just say one last thing. And we could talk a little bit about this, because this is, I realize this is a fair amount. I want to make sure some of what I'm throwing out there is actually landing for you. But one last final instruction from the Tibetan Book of the Dead. And if you've read this, you will recognize this as well. This connects to a little bit what I was talking about earlier. Another way you can use this day to Dream Yoga to prepare for the dream at the end of time is to purify your perception of of your future parents. And once again, I'm just I have no recollection of this, I have no memory. I'm speaking really as a mouthpiece of the tradition here. But what the Book of the Dead says that at the very end of this after death journey, just as you're about to take rebirth, you will see your future parents and union. And certain actually, the ignition of the three poisons will arise passion for one, aggression for the other, which is kind of the primordial Oedipal, complex Freudian, Oedipal complex, all born of ignorance. So the three poisons come into play, passion, aggression, and ignorance. If you capitulate to those three poisons, you're going to jump in. That's it. Next life, however, you can close the room entrance here, like I mentioned earlier, by by visualizing seeing your future parents as these purified deity principles. And if you do that, this is kind of your last resort instruction for using this type of approach to work with involuntary rebirth at the end of life. And so really, again, there's so much here it's it's it's a really deep stage of the nine stages that the draws and all these different things from from the, what's called the illusory form yoga is from Bardo yoga from the emptiness teachings. There's so much that comes to distillation that comes to fruition in this particular stage. But one last very practical thing like this, if none of this really lands with you, if you don't really connect to this sort of thing, which is fine. Another way to really work with this is to notice how it is even right now. That we are always changing our identities. We're so chameleon like even now, right? I mean, we express ourselves. If you're a father, you express yourself as a father to your child, if you're a brother, you express yourself as a brother to your brother, if you're a spouse, you express yourself in that particular bandwidth of identity. And so what this stage has done for me as well, in addition to this more high kind of highfalutin thing is that it really points out to me one more time, the other fluidity of my identity, the fact that I exist across this vast spectrum of identity. And that's by learning how to take on all these different forms donning all these different roles almost like a good actor.
through this practice, we realize a couple of things. First of all, we realize we don't have to be reified, locked into any particular way of relating to others. And secondly, really, by taking our multiple selves in a certain way, we dissolve the illusion that there's a fundamental archetypal self, we realized that we manifest in all these different kinds of expressions of the shine of the mind itself, we take on all these masks literally what persona personality comes from a root that means mask, we wear all these different masks. And so by playing with these masks in the stream arena, taking them on replacing them, replacing them with others, we will then find ourselves much more fluid and are able to respond and not react in daytime environments where we'll be able to be more sensitive, more awake, more adaptable, to whatever is arising and current situations. And this is really the definition of skillful means. meeting others meeting situations meeting the world, where it's at, instead of like a reified, solidified stance from where we think we are, where we think others should be, and I remember very clearly llama Yasha, who was just wonderful go lupa teacher. He won't share the story is cool story. And then I'll pause and we can talk about this where he was teaching a class on teaching something. And he found out that one of the students listening or participating with an actor, and you got all excited, and in his broken English, she said, actor, actor, I good actor, I good actor. I'm nothing. Therefore I can be anything. Fantastic, right? There I am nothing I am empty, of inherent existence. And therefore, because of that emptiness, I'm also full. I'm a good actor, I can take on any role on the stage of life that can be of ultimate benefit for others. And so that's really where this practice will take you. It will take you all the way from this more slightly more entry level, I wouldn't say superficial, that's really not true, because there's nothing superficial about the stage, but more entry level practice of fluidity of identity and the way we relate to this world, all the way up or down depending on which metaphor you want to use to these lofty teachings on the nature of mind and reality of emptiness altogether. And so I hope this wasn't too much too fast. But this is really there. There's a ton here at this stage. It's one of the more difficult stages. And it's certainly one of the most profound. So I'll pause for a second if there are questions or comments about this. I'll check the chat column or anything else related to the world of dreams. Now is the time to ask so while people are lining up I think Myra has her hand up I'm going to scan through the chat column Hi myRA. You can unmute yourself
I can't hear you
can't hear you Hello
Alyssa she muted or can you help?
Am I have I've been talking to myself for less than minutes I'm not hearing anybody. Yeah, sure. Great. Well, there we go. Yeah. Talk about you're waving to me. Can you type it in and type it in the chat column
where you can hear me but I certainly can't hear you. It won't let you unmute
Oh, this is a new one okay, you can hear me but I cannot I can't hear anybody
my speakers on. So listen, what do you think's happening? You want to type something in for me and click the three dots next My name
just when you think you get the zoom thing down
Well, here's what here's what I will do. Let me do this. While you guys try to figure it out, because I'm not sure I didn't do anything, I haven't clicked a button since I started. And since you can hear me, I will answer the questions that came in until we can figure out what's happening to the live thing. So I will start with these and then maybe we can figure out what happened. So this is from Barry if we are having trouble becoming a deity and in the dream. Can we work on doing it during the liminal stages? Yeah, good point. Very, yes, you can. Um
yeah, I mean, that's an interesting one. I mean, you can do this under any particular kind of space I find in the liminal space theory that one of the things that characterizes that space is instability. You know, you're, you're in this not here, not quite their space, right. Not awake, not asleep. And so therefore, you could do it. But my suspicion is because of lack of stability. There we go. Somebody just came back on.
It's me now. Yeah, what happened? So when you logged in with your new computer, it logged you in as host, and it kicked me out as host. And so it wouldn't let me unmute myself. Oh, no kidding. Well, that's it. I basically logged out and logged back in so we should be good. I have control again. Oh, yeah.
As long as you have control.
Sorry about that. I didn't know. It was too late.
No, it's all good. So this means we can get my robe back on as well. Okay, cool. So Bear Yeah, you can work out in the liminal space. I'd be curious to see how that works for you. I have never actually tried it in the liminal space, because I'm usually kind of skirting all over. And most of what I do on liminality is just witness type things. But there's no reason you can't do this almost really under any state. So give it a crack and let me know. Okay, um, I think we got you now. Okay. Oh, there we go. Yes.
First thing, I mean, I have to do upset so much that I beg you to please go over this again. And then next webinar, I think you can do a year teachings with the class today. This is like whiplash. So that's a lot of information. But beginning with the fact of that, that there is no body industry like where it began, it caught my attention that sometimes in the dream, like if you're going to do any proof or pull your fingers or something like that, we are in my case, maybe I'm talking about myself where almost like a witness of the Dream first and then you say okay, let me try my hand or to see a check a dream shock. And in that moment, it's almost like in the meditation when you go very slow, you can almost see your hand and then you pull your fingers for example, or you may not have any body in a body and then you feel like you're naked or have dress or in the bathroom and all this other than the body or a sense of the body. Is there is that what you're talking about?
I think so if I'm understanding you know, let me just repeat what I would have come to understand and then correct me if I'm not grabbing Yeah, but yeah, so there there does seem to be a nice insight that yes, when we first kind of clue in there does seem to be this this initial phase or even flickering of the kind of the witnessing stance is not participatory, you're simply just wow, there it is. I'm watching the screen. So a little bit like what what the the Hindus talking about as Turia, you know, stepping back witnessing that we want to do more than that right, then we want to step in, participate. That's more Turia Tito. That means going back in now engaging in that spirit, participating more and actually working more to transform, the witnessing capacity is incredibly powerful. But one near enemy of the witnessing that differentiation, of course, is dissociative quality. Yeah. And so I think that's, that's the reason that becomes important and liable as that is, I think it's a provisional step. Because if we don't really step back in then we can slip into these different kinds of bypassing disorders.
So then you step in, and that's when you may be to import or multiply or center or not thinner. And then that's when you become, you know, which would be to the wholeness of the emptiness in the other way.
Exactly. So then what you're doing, like I alluded to very briefly is, then you're taking your awareness, and you may not have thought about it this way. But this is what's happening, then what you're doing is you're actually shaping your awareness before your thing. Now you're shaping. So you're actually by stepping in your voluntarily and whether you know it or not, you're voluntary shaping, giving birth to formless awareness in these forms, you think, in an unexamined way, that there's just the body there, that there's something that actually needs to be formed. That's that non contextual realism mistake, we all fall into this mistake. What you see in the dream much more easily than you can see here. You can see more readily that when you actually work with bringing about appearances, you're generating those experiences, hence generation stage practice, you're generating forming them, and you're doing so in an intentional way. That's the purified component. And therefore that's where whether you know or not, there's there's a great deal of subtlety and nuance profundity taking place in that gesture. Does that make sense?
Yeah, it makes sense. And if I make sure something really quick, and I know there is a lot of people reading a couple of weeks ago, I drempt. That oldest, so many my dream I'm witnessing and take that Hi, this is my dream. And I say, but he is really not well, he's not walking. So why would he be my dream. So in he invited me to walk with Him. So I'm with him kind of walking on that I call mine a dream. And so that means that I should be reading some books, this is about interbeing. So I go back into the dream, and I'm in that I'm trying to see. And then he backs up and shows me some you look like pure land kind of environments. And I come out of the tree said, no, no, go back into it. Because you are not her disciple, you really have not read much about him. But this is about something. So I have that sensation of coming. I didn't transform, I was just kind of witnessing and participating at the same time. So I come out of the dream. This is this is one that I have to write. So I tell my son in law, I says, You know what? I think he's traveling already. And he's gone. And pretty soon. So that was Saturday that he passed on Thursday. And I'm so the problem with a dream like that. It is it was so HD was so Technicolor was so significant was so so sublime in a way, but then I have to tell myself, okay, that may be all true, but it's not about the images or where he said or why she could. So it's so I see what you're saying. And I feel okay, even that you have to see the emptiness of the dream. And it could be so many things that we never know about. So just enjoy the thing and just move on and keep trying to manifest in a different way. And it's like, coming in and out of that
sensation is
it's really a trap.
Yeah. Yeah, exactly. I was a ladder. And the fact that you know, we're really comes to mind is all the different ways we can use our dreams, right? Because on one level, and this is what you're suggesting, on one level, you're getting this kind of messaging, there's something some type of communication, some type of teaching, play taking place. And remember, you may not be an overt disciple of tick, not Han. But he represents the truth, you're, you're a disciple of the truth. And so perhaps in that instance, for who knows, maybe there was something happening as a premonition for his impending death. There was something being transmitted and archetypically, you are relating in that capacity as well, what level you're really harnessing taking advantage of that type of display. And then the latter comment you said was, was another wonderful way of working with these dreams that that we have, therefore, also the capacity to work with exactly that same dream in a different way. So you can see it on one level, this this probably message interpretation, your Ristic thing. And then on another level, you can see it more within the kind of context and teachings of emptiness. And so I love that because just like in the spirit of this particular stage and all the stages, it shows us the plasticity, the flexibility, the malleability even of the dream, right. So in this case, you have all these different ways of relating to one display. And so, I just think that's awesomely cool. And yeah, that's what comes to mind around it. Thank you. Thank you for listening. Yeah, always nice to see you. Lads in the green room. He's always on the green room.
Hi, Andrew. I think I have two different aspects of the same thing. So the first aspect is, I've realized in my dreaming, some sort and lucid ones, I really don't have a body. And I've also realized that in my upbringing, because I'm brought up American Born Chinese, but as a person, I existed within the expectations of my parents, and because of a lot of different things with regard to my parents, partly because I've been gay and other things, I tended to discount my body. But I happened to be an architect, and there's reasons for that. And so I think I've kind of reified my body into most of my dreams have extremely elaborate settings, architectural environments. And I think I'm transferring a lot of that into the it's taken, I think about two and a half years to realize that somehow the whole environments that I'm in which I can draw the plans for are my body. And so going through walls, all that stuff, but it's it's still just keeps reoccurring. And I'm, I've been progressively going through all the environments in my life, I've realized now.
So I'd say the last part again, so through your dreams, you've been progressive going through all these environments, what are the
most recent ones are really environments I've lived in, in the last 10 years. My, you know, my three houses that I lived in as a kid, my grandparents on one side grandparents on, it's changed. So that that's my sense. And then the second part is that so I do grew, beginning grew yoga practice through the beginning path to liberation from from, and it's very difficult for me because I really can't relate to all these Buddhist figures and, and all that stuff. At one time in meditation. I had this extremely vivid encounter of two male Buddha figures making love to each other. I realized, oh, maybe that has more salience for me. Yeah. And then I, because of COVID, most of my sexual activity, all my sexual activity is masturbation, which lets me deal with fantasies, and I'm realizing that in that I come up with a deity, but it's all negative. And it's their black deity features, their negative deity figures, you know, and so, if let
me interrupt so I can stay with because you're saying a lot here. So when you append a labelled deity to that, why are you even using the word deity to that?
Because they're archetypes? Ah, that's what they get back. But they're archetypes that come from American life, you know? Okay, motorcycle dudes that kind of stuff. Yeah. Yeah. And, and violence and all sorts of stuff. And that seems to come really easy. In, in in masturbation fantasies, so.
Holy moly. Oh, Glenn. So help me out a little bit here. I mean, you threw so many noodles against the wall.
I just had spaghetti. So that's.
Yeah, yeah, you throw some spaghetti sauce on me. So help me a little bit. So what I'm not entirely clear what the intake is what the hardest issue or question is, it's not that's not clear to me.
Maybe I'm just stating that I've discovered that maybe the difficulties for not having a solid deity in Guru Yoga is one because I don't yet have a teaching guru. Okay. I have to point. But secondly, I have these other other archetypes. Yeah. Useful to play with at the moment.
Yeah. Yeah. Okay. So two things. And so on. The first one.
Bhakti yoga, Guru Yoga, this takes time for people, especially for those of us who don't connect to the inculturation is the bells and whistles of what particular display is taking place. And so that's why it's a practice. And so sometimes what you can do is you can you can juxtapose a quality and you may not have a connection to a particular Tibetan guru, that kind of iconography or whatever, but you do have a connection to love. I mean, you can you can cultivate, you can bring to mind, a person, a pet or something where you find your heart opening. That's really what you're trying to cultivate. And so the Tibetan approach, and also, I don't know bhakti yoga that much in the Hindu approach. These are just somewhat formalized structure certain ways to work with effective energies that actually can take a little bit of massaging and exercising that that. Fundamentally, this is why it's so important to understand the view and not get lost with all the machinations that are designed to bring about that view. So fundamentally the view with the Guru Yoga, bhakti, yoga, whatever it is really working with love the power of the Open Heart, harnessing that for the purposes of awakening. And so when you're working with this is just be curious if you could talk to Tim record, or someone else on Tergar about this, but you might want to explore and it's also helpful to do this within some guidance, so you just don't run off and do your own thing. And that's what your question I appreciate your question is invoking a quality of love within you using an image person, a memory of whatever, because you're, I can tell you're an open hearted, kind, loving man, I'm sure you've experienced love in your life, capture that space, touch into that space, work with that, and maybe it's see if there's any way again, using this kind of plasticity model or idea that you can somehow transpose that into these archetypal images of the Guru's. And then we'll all within that, give yourself some time. Because especially in the West, you know, I remember triangle Rinpoche said something very beautifully. Once he said, you know, he goes, I, it's a lot easier for me than you guys. I was born in this culture, I relate to all these deities, I was living and breathing all this iconography. He goes, I have it so much easier than you, you have to you have to kind of transpose yourself into this culture. And I so appreciated his sensitivity and doing that, because, I mean, I came into it, not only with that history, but also as a recovering Catholic. And I was like, Oh my God, I've seen this movie before. I don't want to go back into this movie. So that's when I started working gland very deeply about understanding the visions behind these practices, what are they actually designed to accomplish? What are they actually working with? What is really going on here. And so these types of explorations and the fact that there's some resistance or challenge, the fruition the, the potential fruition of engaging, this is directly proportional to the resistance of the challenge. In other words, this could really become a path for you. So instead of seeing it as a hurdle, see it as an opportunity. Okay, and give yourself some time to learn how to love work with this quality of love in this more traditional kind of classic way. The second thing about archetypes is a really interesting one. I am recently you may want to look at this book. Recently, I'm almost done with a reading this vile, vile book that my friend Roger Walsh, recommended is called LSD and the mind of the universe by Christopher Bayerische BAC he is a retired professor of religion, religious history. This is an outrageous book, I actually paint him I got his address, I'm gonna see if I can interview him. He talks about there's so much to say here, but briefly, he does seven deaths over 20 year period. He does 73 super high dose acid trips 500 to 600 micrograms. I mean, that's insane. And what he discovers in this thing is unbelievable. And a large part of it about halfway through he has a very interesting chapter on archetypes. The book is worth getting just to read that chapter, because he talks a lot and Ken Wilber does this also in the religion of tomorrow. The difference between unity and platonic archetypes are not the same. And so I might just just for your own purposes of edification, refer you to that book, in particular, that one chapter where he talks about archetypes in a really compelling way. Because in fact, when we're working with this stuff, we are absolutely positively working with these archetypal energies, these figures, these blueprints, and so I have to let it go because there's so much to say here, but this is another one. Oh, my gosh, Jung was onto it. He was a genius with this notion. The difference between the Platonic and Jungian archetypes absolutely worth sorting out, they are not the same. And understanding deeper, this whole notion of the archetype principle, this is massively fruitful, because that again, it will help you just like you're suggesting, understand these forces that are really shaping your life, you know, these first forms that are then manifesting and the outer forms of your entire life. So I'm not sure if that's specifically addressing what what you're talking about is these are really interesting, deep comments. And first of all, thank you for your good heart and transparency and open openness. That means a lot to me. And so that's what comes to my mind based on the finger painting that you threw my way. Thank you very much. Yeah, good stuff, my friend. Always nice to see you. Cool, okay?
All right. I'll get you unmuted there.
Hello.
And so I'm just loving all this stuff. So I had this really interesting experience in I was in a 10 day meditation retreat. And it feels like I was doing like the, the grade school version of generation. Because it was I was sitting, I guess, I don't know, well into it. And I just felt this contraction, it felt like a contraction of consciousness is just held the nurses band. Just I couldn't relax it, I couldn't just like, you know, just consciously let it go. And then it was like, Well, what does it want to do? Like, it just feels like it wants to do something. And it's like, I relaxed, and it kind of just spread out just like my consciousness was just like, a when Frost is forming, and just sort of came out in to a rack of antlers. I mean, this was felt. So it wasn't imaginary. It was like fast, what was happening, it was this, like shape shifting energy. And it was there. And the way my body felt was how I would be holding, you know, the muscles required to hold this huge rack. There just felt felt this. And then. So I started to play with that. And then the next time, it was like, whatever was contracted to my body, it just let it do what it wanted to do. And when time it was this, kind of like these butterfly wings, which was behind here, it just expanded out. And then along, my spine expanded out. And it wasn't static, it was moving so I could close them. And open them. It was this wild experience of you not thought of it was an experience. And then, of course more and more. So after my coma Shapeshifter play was just so you're so you're speaking about, you know, just playing with different identities, like, the just felt like this is just very contracted.
This meeting
in the world? Yes. Just kind of like, just as limited, you know, belief. Anyway.
So let me ask you a couple questions. So what type of practice were you doing? And were in the skin the duration of this retreat? Did this start to happen? So is this like a personal attendee thing? Yes.
Let's go and get Yeah. And it was, I guess, I don't know, maybe day. Seven.
Okay. So fairly well into it, and then somewhat without you. So you're, what were you doing at the time? Were you just doing the what was actually the essence of your practice? When this started to come about? What were you instructed to be doing at that point?
Well, and in this in the passionate in this, this one is like you go, you know, you're through your body with? Yeah, yeah. And so most of it, it was was really cool. Because I can like, oh, that's held and then you can unsettle, but this was locked. That's kind of like that. It was like, I was just getting into like, what is that? Like, what? Why is this? Like, I couldn't consciously relax it. So I just gave it like, what does it want to do? And how did it had its own
beautiful? First of all, good for you for relating to it in that way. That's a really important thing that there was a, what I'm picking is a sense of curiosity, a sense of, of spaciousness accommodation. And let's just perhaps see where this is going to take me. So let me just ask you a couple more questions. So you felt like a contraction or banding were around your head in this chain of chakra center.
It's like wearing a headband. Like from here to here. Just really? Yeah, like a headband.
And so that you felt this sense. I just want to make sure I'm understanding what you're saying. So you felt this kind of headband quality. And then when that when you allow yourself to go into it or relax into it or whatever, then that's when it started to morph into these kind of antlers. And then later in the wings and that kind of thing or so what was not clear to me it was a transformation of what you were saying Dealing with this contraction to then what happened when you felt this, this kind of other display. So what happened to the contraction isn't manifested into this other stuff?
It felt like it was too big for this small space. That's all I can say. It's almost like it.
What is the head now? The band or the other stuff?
Um, there was it, I created it to my consciousness. It was just contracted.
Yeah, well,
I think really, you're you're pinging on what I think is the essence here is that, in fact, yesterday we are we are completely as long as we're stuck in this involuntary relationship to body we're banded strapped in with all these different levels of contraction. And it's a really pinched form of consciousness of pinched form of awareness that has somewhat provisional identity with this locus of body. And so when you engage in openings, which are either done overtly, or not so quite overtly, covertly, with meditations, you're relaxing, you're fundamentally opening you're releasing, and sometimes through the invitation to relax and open that way. And all practices are going to be doing this, whether they're stating it directly or not. You can sometimes by by establishing a heightened contrast, right, you can start to feel or see things perceive things that you hadn't felt before, in this case, this provisional type of contraction. So that contraction now became since orally effectively available to you felt something you hadn't felt before. And then things flowering and expanding from that led to the really wonderful insight that yes, indeed, you are so much more than that. If this is just a provisional locus of identity, trapped by all these habitual patterns, framed by all these different levels of contraction, and that as we open release those then the mind can express itself in all these magnificent ways. Some of which can be I can't say, with any authority Why would evolve is like this Aylor thing of the butterfly thing, I can't speak with specificity about it. But I think that secondary to the message with I'm leaning is just one of maybe growing up, and learning how to fly just opening and expanding your sense of identity, which is otherwise, you know, just so banded and contracted. So something like that. Does that resonate with
what? Yeah, yeah, totally. Yes, I guess too, then I was thinking of me. You were thinking about identifying with a DD. And this was like an animal. So I don't think that it was. I think it was, in a different way of a generation, but stage legislation, but in just a freelance of consciousness expansion,
actually, yeah. So generation stage practices adulthood before I forget the animal in the reference to like Glenn's question could have also been interesting to explore that in terms of archetypes, right? Because these and these animals have archetypal display. So that might be something worth exploring. What can these particular manifestations represent archetypal that you might find something in your tradition or others that could speak to you about that. But generation stage practice happens? both formally and informally? And so you're talking a little bit more about this informal generation, this informal kind of manifestation. And so in that larger framing of the usage of that term, is he said at the very beginning of your of your question statement, this could be seen as a type of I wouldn't say, generation, practice, but almost generation performance, that it's just the mind is simply generating and expressing yourself in this way. But really, the most important thing is, the way you relate it to it, and what you've already taken out of it. And it's not at all uncommon, if that gets very common to actually have all sorts of experiences, that then we spend, sometimes days, weeks, months or an entire lifetime, trying to understand. And so therefore, just very briefly, before I let this go, is always appreciating the tripartite pedagogy from understanding experience and realization. That's why you asking the question because you had an experience, that your framework of understanding was perhaps not sufficient to understand. And so therefore, it's very helpful to do exactly what you're doing. Continue to explore, continue to ask, and most importantly, perhaps continue to be open to whatever arises and just intensely curious, receptive and open to whatever arises. Because this it can be completely magical. These are all in the spirit of what are called Neons are temporary experiences. They're interesting, they're great provisionally, but don't make them too great. Let them go pay attention to them provisionally. But don't try to repeat them and don't try to get too caught up in them because otherwise that particular opportunity will backfire. into an obstacle, so a slight sidebar. But sometimes people have these really amazing, outrageous experiences, and they can't wait to have them again. That's a problem. You want to just release, let go. And then if it comes again, great. If it doesn't come again, that's also great. Allow yourself to be open to whatever the next expression may be. Yeah, exactly. Okay. Great. Maybe one more, because I actually have a podcast. Somebody's interviewing me here in a minute. So let me see if I got any others here.
I don't see any more hands up right now.
Okay. I think we Oh, yeah. Name of the LSD book. Yeah. It's called LSD in the mind of the universe? Do I have it here?
Let me get her unmuted.
diamonds from heaven is the subtitle.
Alyssa gave it to us in a link. Yeah.
Christopher Bay. It's an outrageous book. It's crazy. It's brilliant. It's wild.
Thanks for that.
I'm sorry, go ahead.
I, the day after our last class or that night, I had an incredible dream where, because you were talking about all this, I am sure I was a mote of dust or you know, nothing observing the feeling of the sun. And then remembered, oh, I supposed to be a DD and I became the Son. I told you this, I was really excited about it. But I told you, because it was quite amazing. And it was way too much. It was too hot, too violent, too. Whatever, I immediately came out of that experience. And then I had a body and there was another dream character there. And I said that was too much. And that dream character said yeah, oh, yeah, you don't want to become the sun. It's too much. So I looked down at the ground, and there was grass there. And so I became a blade of grass. And I had this ecstatic experience of being a blade of grass. Or being able to hear the cells dividing and the growth of the grass, it was it was a hyper color, feel the sun growing. But you know, it was it was a full on amazing experience, until someone cut the grass. And then I was out of it. And then I was like, Oh, I can go back in and I became it again and experienced the ecstasy again. And when I first told you this, I was still in the experience, because it had just happened the night before. And you said, Well, I don't want to bring you down. So I'm not going to tell you what, you know what you can gain from it. But so then I was curious. Well, what, what am I missing? What information did you have that you didn't share? I don't remember. Right.
That's a problem. Oh, dear. Yeah, I just I do remember having some impressions. And I, this is one of those instances when I probably should do this in the future, where I should leave a little note to self so that I can come back. Because sometimes when when you come back to me without just repeating the whole thing sometimes, right? Remember what I said, All right. So with your permission when he let me do this because they do need to run? Yeah, I gotta get ready for this other podcast thing. What's the next event we're doing together Monday night? Can you come to the meditation? I think I'm doing what is then what? We can spend a little bit more time or I can do you justice because right now
okay, also, I want to say, for me, nature is a kind of deity so I'm not surprised I went to the sun and the center. You know that this is what I love and life is the ocean the sun. Yeah,
yeah, absolutely. Let's do this. I'm pretty sure I'm doing the Monday group. If you want to come on one day. We can put you front and center and we can go through this with a little bit more thoroughness. But right now unfortunately, I kind of need to bring off the get ready for this thing,
no problem at all. It's a wonderful experience, even without commentary. Yeah.
I do remember having some impressions when you did share with me, so I just have to what that was about. Let's go for it.
Okay, thanks so much. Okay. Wonderful, wonderful class. I love
it. You're welcome. Nice to see everybody. Thanks, everybody. Thanks. i You can turn on your cameras if you want. Yours is always sweet to say goodbye. And I'm back on Monday. ain't pretty sure I'm taking that.
Yeah, I think so because Joe, did you interact? So I
will look forward to seeing somewhat many of you there. And thanks for joining us for this webinar. Lots of lots of cool stuff today.
