The session begins with updates on Nepal travel and planning for the Melbourne retreat. Details are shared: an opening session Friday evening, full days on Saturday and Sunday, with preliminary practices, concentration training, and later stages focused on recognising natural mind. The retreat is clarified as unsuitable for complete beginners, with prerequisites of some concentration ability and familiarity with Mahāmudrā or Dzogchen practices. The program will also connect to online teachings and is designed to help participants build stable practice through structured guidance.

Discussion turns to pilgrimage opportunities in Nepal, with Geshe-la noting availability around September–October when he is usually in residence. Plans for 2026 international teaching trips are also mentioned. The group then shifts to personal reflections, including a participants account of trauma release leading to spiritual opening. Geshe-la responds that whether awakening follows depends on recognising the mind’s role in constructing trauma. Without that recognition, old patterns may return.

Nigel comments from his perspective as a psychologist, connecting the discussion to spiritual emergency and integration, referencing “The Body Keeps the Score” and Stan Grof. The group asks Geshe-la to explain Dzogchen view. He describes it as recognising primordial purity and spontaneous presence, supported by the three trainings of ethics, concentration, and wisdom, which encompass the ten pāramitās.

Geshe-la stresses that ethics and humility are natural signs of realisation. Pure intention rooted in compassion is essential; outward actions are secondary to motivation. He outlines four essential lines of Bön teaching: view should be Chen view, conduct should be humble and simple, support should come from the ten pāramitās, and all should arise from compassion. Non-dual awareness is explained as luminous, clear, and distinct from deep sleep.

Trust is emphasised as fundamental. Without trust in teacher and teachings, practice cannot touch the heart. Trust leads to aspiration and admiration, becoming habitual and strengthening practice. Participants reflect on difficulties in sustaining awareness in daily life, with Geshe-la noting that strong habits require patience and forgiveness rather than ego-based self-criticism.

As the session closes, members reflect on community and acceptance as vital supports for practice. A participant shares a story of meeting Albert Hofmann, who described perceiving flowers biochemically as spiritual poetry, resonating with non-dual awareness. With Geshe-la having dropped from the call, a group member leads a short closing meditation, and the session ends with gratitude and song.