The session begins with Andy asking Geshe-la about a teaching from Tenzin Wangyal Rinpoche on “uniting the three spheres.” Geshe-la offers possible interpretations, including sky, space, and expanse, or silence, stillness, and awareness. He explains how these descriptions relate to the natural state, noting that openness and narrowness of mind are reflections of awareness. At the most authentic level, stillness transcends such distinctions.

Geshe-la continues by linking the spheres to body, sound, and mind, describing the expanse as a mother womb, source of both samsara and liberation. He emphasises that the natural state is always present, whether recognised or not. He then expands on the variability of ordinary perception and the different framings of the three spheres in Bön teachings, connecting them to Tönpa Shenrab’s pointing out of liberation.

The conversation shifts to the eight auspicious symbols. Geshe-la explains the outer, inner, and symbolic meanings of the conch, lotus, umbrella, vase, fish, and victory banner, noting their presence in monasteries as reminders to live with wisdom rather than afflictive emotions. He relates them to meditation posture and their role in sustaining awareness of conduct and liberation.

A participant asks about integrating meditation into daily life when stability on the cushion does not carry over into reactive situations. Geshe-la introduces the practice of “mixing,” likening it to the role of a judge: observing expressions, tone, and actions without reacting, maintaining awareness and compassion. He contrasts unskillful compassion based on ego or under-confidence with genuine compassion arising from awareness.

The dialogue continues with a discussion of differences in meditation experiences. Geshe-la explains that body conditions, food, weather, and external influences affect practice, and that diligence and perseverance are essential regardless of results. He frames practice as commitment, connecting it to the pāramitās of ethics and diligence.

Geshe-la then outlines the four essential sentences of Bön teaching: view should be vast (Dzogchen view), living should be humble and simple, actions should be rooted in great compassion, and skillful means should be supported by the ten pāramitās. He emphasises compassion as the foundation of all Dharma practice.

Further inquiry focuses on karmic tendencies. Geshe-la explains these as habits of mind accumulated through past lives or forgotten childhood experiences. Such habits create ingrained momentum that must be gradually reversed through repeated effort and awareness. He notes that sangha support is essential, though it can bring challenges alongside benefits. Practitioners must discern whether relationships strengthen or weaken their practice.

The session closes with a guided meditation led by a group member. Practitioners are invited to settle into posture and reflect on life changes, the cosmos, and maternal figures across time and species offering compassion. The visualisation then shifts to a teacher or Buddha on a throne, with lineage figures behind, gazing with compassion and support. Practitioners are guided to open their hearts, releasing fears and doubts into the care of these figures, resting in gratitude and support.