First of all, the refuge. And then the Vajrasattva and the yoga. Emphasizing on that and actually going through the entire sadhana and getting a feel of how you would do the sadhana in the proper retreat environment. So that's why we're using the double Vajra to sit upon because it's within retreat that we use this as our base of perfection. And then also to set up the Shrine Croft in which make one of all things blessed room. Everything that you would do, not as a daily practice necessarily, but as a retreat practice. So that's more or less the formula that we've been following for this. So today what we're going to do... Actually, if we were following the foundations completely, the next step would actually be to do the mandala offerings. Unfortunately, I just remembered that we don't have everything figured out. The mandala offerings, we'll just skip that. There would be a part right in the middle of the Guru Yoga before you take the four concentrations, you stop and make mandala offerings but actually some other time we're going to have to go through that because we don't have to do readouts for doing that.

[01:08]

Also, it would take a long time to really explain that very popular. In fact, we need mando face and vice and everything to do in a very proper way. So what we're going to do today then is to go through the sadhana again and then just before the chanting the mantra, we're going to stop and we're going to do a concentration meditation practice, concentrating on the deity. We'll do this in two parts. One is general concentration, and the second is a particular, specific concentration on different parts of the baby's body. So we'll explain that as we get to that point. So then first what we'll do is to start the sadhana. And in order to start the sadhana, first we'll recite it, compared to lineage buddhas, as we always do, we start every sadhana in the retreat. Then after that, because we're making a formal offering today, in this session, Then we have to do the room blessing, which is on these separate sheets. We'll chant the room blessing and also the rest of the shrine itself. And then after that, then we'll start the actual sadhana. So we're still on page 50.

[02:15]

Vajrayudhini, Maha Siddha Naradhatna, the Panthin Brothers, Chirrase, Narodhava, Satyabha, [...] Satyabha. Cindy Gyaltson, and Suman Gyaltson. I pray that Janyang Champo Kampa Gyaltson, and Hashmi Chiyo-Jay Kauru Gyaltson, the Beniku Shura-kawa, Holy Pham. I pray that Janyang Champo Kampa Gyaltson. [...] I pray to the Lord Jesus Christ, the Holy Spirit, [...]

[04:01]

and to direct receptors. By power and dedicated in the coming of the form of the historic process of creation and the behavior of the central main process of the creation, thus I need to give rise to the name, the directness of something spiritualism can turn in from knowledge and to clean in the stage of the charting. So, if you have a Vajra, you use a Vajra. Now, if not, you get your hands in what is known as the five-prong Vajra position, up to the point just before reciting the mantra. So, we'll recite the refuge pair 21 times, and then we'll recite the Vajra Sefta also 21 times. You should visualize at this time the place of your city is a pure realm, a spiritual realm of Yogi, very pure, very beautiful.

[05:07]

And within this realm, in the center of this realm, is a wish-for-pilling tree, on top of which is a lotus and a jewel throne. On top of this also is another lotus, a moon disc, and then one's own guru, in the form of Biravaj-drama, whose body is red in color, one face and two hands, right hand holding, down room, left hand holding, a skull top full of nectar. On his left shoulder, the prana staff, and speak the gospel about the position. You should think that these complete combinations of guru, guru, dan, and sangha are combined into one. And in front of this, oneself is seated, a man's right, a man's father, a man's left, a man's mother. In front of all enemies, people's fears, behind and on all sides, all essentially dates with six rounds of existence on human beings. End of one thought, one voice, and one intention, and take refuge in guru, multiple genomes, by reciting the verse for a long time.

[06:11]

Actually, concentration meditation is two different types within the Vajrayana. One is known as the general concentration meditation and one is known as particularly specific. So the first one we'll do is the general concentration meditation, which generally just means actually to have the pride within the deity. So at this time, actually, you've created yourself in the form of deity through the satana, and now at this time you should really think that I am Bajayugini, that I am fully enlightened being Bajayugini. This came to stage 13, stage Vajradara, full and perfect enlightenment. And I have this body, which is red in color, one face and two hands. And don't think about anything specific about the body, just generally your body is red in color and standing up. You're very proud, very... self-assured manner that you really are this enlightened being. And this body that you have, Vajragini, it's not like a flesh and blood body like we have. Actually, what this body is, is really the nature of life. If this body appears, we see the body, but we really are Vajragini in form. However, this body is of the nature of emptiness.

[07:13]

It has no reality of its own. It's just like the reflection in the mirror. Actually, it cannot be grasped, cannot be held in that form. It appears, it's there, but at the same time, it's of the nature of emptiness itself. So in this time, actually, what you should do is just really sit in a very good position of meditation and then just really concentrate very strongly that I am Bajrugini. And then just get a feel of being Bajrugini, just as you have a feel of who you are in your own daily life. Now you should just get a feel and a real idea that I am Bajrugini. I am someone who has gained this stage of enlightenment. I am this baby whose body is right in color. There's one face in two hands, three arms. And then just think, I am Bajrugini. And then just keep it. on that thought. And what you should do is just, first of all, just get a feel of being the deity and then concentrate very hard on it and become very strict. Get that feel of being the deity and then relax the mind and just being the deity. And then after a while, then again, come back to what becomes strong with your thought of being the deity and then become very strict with it.

[08:16]

I really am the deity. And then once you get that, again, relax the mind and then just sit in this idea and the deity. And this sort of general concentration would be for about 15 minutes. As of the email, actually, you'll be able to pick out or identify, recognize the various parts of who you are. So the best place to start, actually, is this is the central I. Actually, in other words, you'll be able to identify the parts of your body to really get a feel for yourself to be the deity. So maintaining the part of how to be the deity itself, then we start by concentrating on the various parts, we'll start with the central eye. So at this time, actually, the Vajragini has three eyes, one face, three eyes, two hands. So, of course, just concentrate on the central eye and think, actually, that the central eye is just like the left one, fair enough. And just think, in the center of my forehead is an eye. Pupils are black in color.

[09:18]

The white area is scarier. Surrounding this is white with slight red. Suddenly it seems red at the edges. and that the eye is slender and looking out straight. And really just get a feel of this eye being there and then concentrate very strongly that it is there. And if you can't get the visualization of the eye being there, then just say to yourself, in the center of my forehead is the central eye, the pupil is white surrounded by, I'm sorry, the pupil is black, surrounded by the white and at the edge is the slightly red. And then repeat that, those words a few times. Having this thought like that, then concentrate very strongly on the I being there, really very strong. And when you get a feel of it being there, hold it. And once you get it, then relax the mind. Keep your visualization and relax the mind. And then after a while, just let it go completely. Even move your head, move your body a little bit, look around. Then bring it back again to the concentration, bring it back to the I. Think about the I. Do you have to recite the words again to yourself what the I is like?

[10:21]

concentration, very strong, very forceful, so the eye being there until you get it clear. But once it's clear, relax the moment, keep it on the eye. And then, after that, your mind starts to waver and let it go. And again, come back in, just repeat this again. On the right, the right eye, just like your normal eye, again, people with red and black in color, surrounded by the whitish edges, red tinge. Towards the inner part, it's a bit more roundish. As it comes to the end on the outside, it's more slender. It's a very peaceful arm. Let me just bring the competition to that. Just think of the nose, it's very straight. Outside, of course, it's very red, but also inside, it's very, very reddish also, very thin. I think the ribs slightly open until you can see all 40 teeth very light or straight.

[11:38]

Not as slightly open as if you send the right teeth as the opening. And within that, you can see the top, red, very slender, and black. Looking from the neck. Here, actually, the neck is a very red color. And then across the neck, there's three lines across the right to the left. And two are almost a lot of the family that's on the shoulder. separate, but shiny. Concentrate just gives us a feel for your entire face. This face is very colored, three eyes, the central eye, right in the middle of the forehead, like a left, left, left, right in the middle of the forehead, like a left, left, right in the middle of the forehead, like a [...] left, right in the middle of the forehead

[12:54]

up to the realm of the pattern [...] heavy, right-legged, outstretched, outposts to right, and left comes bent inwards. It's got a feel of the entire line, bumping one part to the other. It's got a feel to get an idea of the way to do what you're being in every part. Everywhere, and under the right foot, within red, red, on the left foot, back to the right arm, right arm. Now, another triangle. In the center is the sun.

[13:58]

And then on top of that, there's a small little battery unit throughout the size of the top of your small finger. And in front of the head is a small white battery unit. On her left, in the center of our team is the yellow one. A green one behind is the yellow one. And then on the right is the yellow one. And then around them are 32 other small battery units. You can just think of First of all, 37, red in the center, white in front, in green on the left, red in, yellow on the right, in a very small depth, but this idea and feel is all 37 on the red. And once you do that, then look at the central one alone, and look at the first central eye, and look at the light on the left eye, the mirror, [...] the mirror. I'm going to do that for each of the frames here. And let's go through it very briefly and I'll do it from all of us.

[15:03]

From the red mantra rosary, circling around the syllable bum, in the center of a knee, that's in front of that your knee, that your navel, There's another small vajra, you mean, about the size of your thumb, completely decorated with all the garments. The meeting at the neighbor are the basis of the three veins, adaguti in the center, lasana on the right, lavana on the left. The adaguti veins are straight up to the top of your head, right up to the dhammaram, the opening of the top of your head, while the other two veins go straight to the crown of the head, where they tore it down so as to end with respect to natural actions. located at the conjunction of the three veins of the navel of the small light genie. From this light genie of the navel, another one, with the exact same appearance but smaller, issues forth and rises up along with the exhalation, through the last of the navel on the right side and emerges from the right nostril, and remains just outside the nostril. From this light genie, countless smaller light genies emanate and go up in every direction, through a numberless little realm, and originate all kinds of vulnerability in various levels.

[16:14]

Having made offerings to innumerable Vajrageni's philosophy, three realms of existence, and through their structure of mere appearance, all things, both animate and inanimate, are purified and transformed into Vajrageni's. When all these Vajrageni's return, we are exhorting to the Vajrageni to remain outside of his nostrils. Next, this Vajrageni enters through the left nostril, along with the inhalation, and it sends from the Vajrageni bin, through the Vajrageni bin, on the left side of the body. Arriving at the navel, she is re-exhorting through original Vachiyogini. And then you should think that libraries issue court from the Vachiyogini's navel into every part of the body. The limbs of the body dissolve into light from earth to the trunk of the body, and the trunk of the body dissolve into a ball of light. As Vachiyogini slowly ascends to the rabbit of the vein, the lower parts of the three veins from body of light have absorbed up into her. As she arrives at the top of the head, all veins of the remainder of light have absorbed into her. So this is on page 90.

[17:43]

and the various cemeteries on a separate sheet you have. Thank you. So for the tommy already, we set it up yesterday, and already today we set up the shrine again, made additions, and blessed the shrine by sprinkling with nectar and water. So now it's ready to make the offering. Out of the state of emptiness, from Allah arises from Saurabhara, which is why I am rest. In five days, from the resolution of the five necks, five lectures and five transcendental moral classes, arises the great creation of transcendental power.

[18:47]

Okay, we stop with this one. Om Om Om Om Om Om Om Om And then to invoke the beauty. Lightways issued from one's heart to invoke from the Akaneṣṭa realm, the Lovren Rajvādini, surrounded by Bibles, Bodhisāvas, Jiyāvis, Mahāmasas, and the Lord of Godings, These appear in the sky in the sky. Om Vajra Samadhyam. Om Om Om Svavva Vodha Rathinaye Bhagavad Vajra Vajranachanaye Om Om Om Te [...] Sava Om Maha Kadamukha Svavva Vajra [...]

[20:03]

... [...] Om Bajwa Arali Ho Om Aam I offer this holy offering to the house of earth and bodies, and the family of earth and bodies.

[21:11]

Frustrations. As we visualize in the uniform of Ajijini, we disemboke the cemeteries, which are two skeletons, male, female, and with this mojo, we're putting this on their heads to bring them under control and make them promise to further pledges.

[23:53]

So that ends in Vajra, Samayas, and then to make the offerings, and then to make the offerings, maha-pishācśni-sāpāra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-māra-i-mā from peace. That's amazing, yeah. Okay. Was it the same as the mantra, the words and the same? It's too cool, I think.

[24:55]

This is true. I'm checking. It is not very normal. Victoria, in that one moment we have one or two from us. I'll check him out. All right. Om Giraza, Giraza, Humat, Humtis, Mahatishashis, Sapari Vara, Idam Kareem, Kunja, Kakat, Kavi Kavi, Swahas Sadamre, Rai Chantri Swaham. Om Giraza, Giraza, Humat, Humtis, Mahatishashis, sākāre vāra ādaṁ tāniṁ gūjā kākā kāhi kāhi svakasināya prācantra śāraṁ. Om śmasana-patri ādhāna-pārī puṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-guṣpe-gu

[26:08]

I offer the soul of patience to the males and the boys and the ladies and the son of the secretary and the retina. Reformed is in the age which the child is offering to put over the spirit. Congratulations to the lives of the world. Om.

[28:32]

. [...] Mujratta, Jiketa, Kupata, Mati Kramata, Mamasara, Kariya, Satsukam, Vishudaya, Sahayaka, Prabhantur, Om, Om, Ateya, Sola. Om, [...] Imaṁ taniṁ pināṁ tu samāyaṁ chāṁ piyāṁ tu dāma-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya-savya.

[29:53]

Listen to your viewers, Nathini, of the three places. Please, body of this offering, love, such as a spiritual cake, and by God, the teaching of the Buddha's presence, hold on our love through the earth, the rest of [...] the earth, May we be again our desires, and to be with you, [...] and to be with you.

[31:03]

Shri Bhada Hirata Samaya Manakhamaya Bajra Satpatrana Patiṣṭha Sriramagāva [...] Thank you. Whatever was incomplete and spoiled, and whatever my ego demands, others will live with myself.

[33:50]

May the master forgive us. [...] All the Buddhas and Bodhisattvas reside in the same directions. Please pay heed to Me, as long as all beings who are equal... What? I'll start there again. All the Buddhists and Bodhisattvas residing in the temporary universe, please pay me to Me, as long as all sentient beings who are equal to the limits of space are the place under my body in the body. Until then, members not test in the body, but continue to be the day. Moreover, may the deities which are made and evolved So as to enter into this image, continue to remain so long as they are not destroyed. Through damage by the core elements, everything continues to remain.

[34:51]

May your firmly but head, Lord, yes, this is my servant of many beings. The transcendental aspects return to their natural world Then we'll go back to page 62 in the Salman. So oneself, in the form of Vajra Dini, has read Hompam at the navel of the essence of Vajra Bharati,

[36:01]

It is the essence of Ardhavarayi. Mool hamyo at the heart is the essence of heaven. White yellow in the mouth is the essence of heaven. Yellow tooth in the forehead is the essence of the heart. Green hamyo in the crown is the essence of heaven. Smoke out the head and bring the essence of heaven. Om Sumbhani Sumbhani Om Teh [...] So, that is actually a couple of things.

[37:25]

One, when you are If you're throwing rice to have a deity remain in the shrine, you should throw it like you're offering it up. So actually, if you're throwing rice, you sort of throw it up like this, with your hand, your palm faced up. If you throw it down like this, actually, usually when you do a wrathful ritual to be rid of something, you throw it down. Like when we were doing the first day, we used the mustard seeds to chase out the square 301 here, then you throw it down. And that sort of shows a bit wrathfulness, so you don't want to do that with it. the Yidams and the protectors, you want them to stay, not the Lord. So we actually throw up in the plane. Also, what we did today was to concentrate on the concentration meditation part. The real key to that practice is really getting the central eye under control. And if you can get the central eye focused and really have a concentration meditation on that, then everything else will come very easy. That's actually, it's not that it's the most difficult, but it's really key because within the body itself,

[38:27]

The central eye is right in the center of the forehead. In the center of the forehead, the central vein, the auditory vein has two endings, some say three actually. One in the throat, there's like a little epigratus which comes down, there's an ending for the vein there. There's one at the top of the head and there's one at the place between the eyebrows. So because that's connected with the central vein itself, which is really the core or the essence of the physical body, with which you're able to do a concentration meditation on that specific point, where the central eye is, because it's connected with the very essence of the body itself, then later you'll be able to visualize different parts of the body much easier. So usually the practice is concentrated in the beginning on just the central eye, just for that purpose actually, because it's real key for the body. So maybe the next session we'll work on that a little bit again, concentrating on the central eye and getting that down. And once you have that, then you start to familiarize yourself with all the parts of the body and do the concentrations. If there's any questions?

[39:29]

On page 93, after the translation of God, and so forth, the paragraph that says, Partake of this author and accept a special case of blessings, and that is known directly to obtain life without sickness, power, glory, gain, and good luck. Is it supposed to read that? Without him it goes with the sickness, not the other parts. Yeah. Yeah, the without is only going with the first one. Actually, in Tibetan, unfortunately, grammar's different. It doesn't quite work out in English. I mean, actually what they have is just separate words, and one word actually has both without, without sickness has one word, and each one actually has a single word, but in English it doesn't work quite like that. But it's supposed to be perfect. The question was good. I thought actually people were picking up on the Concentration Act.

[40:32]

We'll just do it again and work on the Concentration Meditation Act again as the emphasis of the session for this session also. So then what we'll do then, again, we're going to make a term open. So we'll start first of all with the Moon Blessing, or actually first with the prayers to the Buddhas, and then the Moon Blessing, and then we'll go right into the Sadhana. So we'll do it the same as the spring. And then when we get up to the place to do Concentration Meditation, again we'll start And then we will start to do, I'll spend a little bit again on concentration as well. So then first I'm starting with the lineage to the Guru's on page 50. I'm not very good at tunes, so I'm really good to go. Actually, it's in the back of the book, but I don't know the tunes at all.

[41:40]

So, we'll start on page 50. Okay. Do those prayers. I pray to the great Vajra Dhamma, Vajra Nizmi, Maha Siddha Mado Akapa, the Panachin Dhabas, Shattva Siddha, Mahalo Tsara, I pray to satya-panchi, takvarambache, koncho-o-pa, chodre-rakupa, sanam-gyasana, yasana-tanya-tanya-tanya-tanya-tanya-tanya-tanya-tanya-tanya-tanya-tanya-tanya-tanya-tanya-tanya. The Lankraśyādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhād

[42:56]

Manuman Rinpoche, the master of all races in the temple, temple Zandra, in the temple of the temple. I pray to the Lord of Sikrase, Lothar Lampo, the spiritual ancestors in the Kirkyi Nini, who actually gave all of the countries, shatayindo, kardun, naman kundok, and to the root three sects. By the power of meditating upon the yoga, the profound kachare process of creation, and the yoga of the central healing process of completion, blessing me and rising me, a great bliss in the sun of the ministry of risen, tens of never an hour until the healing stage of kachare. Next will be one blessing to bless the shrine for the fullness of me. So, he has his hands in the five kama nigya.

[44:09]

Actually, it's supposed to look like a kapa padabra. It's a msumbani, sumbha, hodinu, te, nge, nge, nge, Om Yenathaya, Yenathaya, Om Nite. Om Anmariya, O Bhagavan, Vidyaraja, Om Nite. Om Swabhava-Shudha-Sarva-Dhamma, Swabhava-Shudha-Aham. Out of the state of emptiness, one's room appears as a letter of room, and from this arises a celestial mansion made from very few. This square-hand shape with four doors, which are beautified by the four covenants, and decorated with all new ornaments. Thus it is complete with all the signs of the celestial nations. Within this are many letters of art, which are vast and expensive.

[45:19]

Within these, from the dissolution of the mother of him, are pure or various objects of art form, which are made from divine substances. drinking water, washing water, flowers, incense, lamps, perfume, food, and music. All of these are great, vast, pure, endless, before the entire earth, sky, space, and between these two. They are inconceivable, like the flower of offerings, described in the story of Avalok Samantabhadha, and they expand in the trees to include all the offerings within the visions of the leaders, in the fashion of devis, boris, borisasas, haju gilius asam. Om Baja Alam Ahum, Om Baja Khabim Ahum, Om Baja Khuspe Ahum, Om Baja Dupe Ahum, Om Baja Hazote Ahum, Om Baja Dende Ahum, Om Baja Nureti Ahum, Om Baja Shaf.

[46:24]

And a good one saw on top of the world, and [...] a good one saw on top of the world, Three recitations for each of the seven parts of the visualization, three common visualizations of qualifying in this, in Buddhist spirits, in Habsperations, Synths, and in the four, I'm coming on to the fourth, a bunch of initiation.

[47:31]

General concentration meditation, just to give the idea to identify ourself as the deity, to identify ourself as being not an ordinary being, identifying ourselves, recognizing what we ourselves are really, what a light and being that we really are, Bhajjivin itself, who has accomplished the stage of feeling for the night, the 13th stage of the body. And with this form of Bhajjivin that we should think of, that we should feel our flexibility, it's not in his, in his flesh and blood body, but instead it's a body which is of the nature of light itself. It's not a flat, it's not a flat form of body like a picture on a wall, but you know it's a true dimension of form, but still of the nature of light. And it appears just as you would see, a reflection in the mirror. But again, not flat, but really dimensional, but the nature of light itself. So, gaining, or looking upon yourself in the scene, really just getting this feeling that I unbiased with meaning, I unbiased with meaning, just repeat that, think that, I really own this feeling, and then get a general feeling of what you look at, get a feel, and become first to being the deity, if you have a feeling of what the deity is,

[48:39]

And first, just think of this, get this thought that I am the beauty, recognize the thought, and then concentrate on that thought very strongly in the complete force. And then when you bring the force, it becomes pure, and let it go, just rest the mind. Keep the thought of being the beauty and rest the mind. And if you distract it, further away from, I am the beauty, [...] I am the beauty. If you get it, you relax them on again, keep it on the top of doing that, without any effort doing that. When you lose that, then you have to do it. You'll do this for about five or ten minutes, and then you'll look on the individual concentration at the moment. So having identified this type of body, and recognizing that you need to stop to do with this nature, now you'll look at the individual parts that you're looking at. The most important place to meditate for concentration meditation in the beginning is the central arm.

[49:52]

So what you should do then is really visualize and think that there's an arm right in the end of the program. It's just like taking the left arm and turning it upright. So the top of it is a bit minor and it's going to get a circular. And then it comes down again in the middle of the right, bottom, middle of the path. In the center, the cubits are all black. surrounded by the square root, which is right, and by the edges of that, it's like rubbish. You just think it's good. It's not good for the irrigation, let me just say the words for yourself, and it's done on my forehead, with a central arm, you've heard that, surrounded by the light, and the edges of the side of the road. And you don't go together, but you really cannot do that out, so you can do it with brown eyes, and put it on your forehead, and stick it by the mirror, and stuff like that in scripture, and you do that, and you're able to do that in relation, and then you can put that on, So, what you're going to do again, the concentration of the patient is the sixth part of the patient, not by the patient, because when you're back it's straight, when you're going into [...]

[51:06]

So then you identify them. And then you bring your concentration very stiff, very strong, right to that place. And you hold it there. And once you get the visualization, then you let go. You don't have it too long. You don't do it. How do you do it? You're getting the visualization. So you just get it there. And once you have it, then you relax and then you start and then rest and then start. If you cannot get the visualization, don't do this goal. Just move from you. distract yourself and then bring it back to meditation. If you become very clear in the meditation, after doing people too long, because you'd probably hold it too long, you know it's up for a minute. But once you get a clear in the beginning, hold it, relax in your mind, and then again let it rest, let the mind grow up, and then bring it back, and then bring it back to you again. But we work on this simple aspect, I mean it's a little bit. And if there's a lot of items in the same manner, if the people start to end it all right, because it's a good point.

[52:07]

... [...] And the left leg is down and [...] down.

[54:14]

between his head and [...] holding his head and holding [...] his head And if you look past two of these, you know, the face is coming towards the left. And we're looking at those, because the network goes from the side past. You can see the things going around. There's a wheel here that's going, like, flat around the top of the head. And if you look up into this, you know, it goes back down in front of this wheelhouse. and spokesmen, and in terms of the spokes, there were castles, so there were loops, and, you know, told the loops, kind of, went into the other.

[55:29]

And then in the middle of the center, the center of the sphere, was naturally raised by a channel, as God was right inside, or in the real, as you know, [...] as the center of the sphere. There is five skulls, actually it's like little pieces of skulls, about three inches high of each, and down on the front of you, and the skulls, [...] and the skulls. And also on the left shoulder is a thunder strap, which is a stick.

[56:35]

It's still there as long as your body is resting in the shoulder itself, the bottom head of the foot. And also on the left shoulder is a stick. It's still there as long as your body is resting in the shoulder itself, the bottom head of the foot. Thank you. ... [...] There's 50 stars, one up to another, tied together by the head, going down through the top of the head and then coming down through the mast and then going into the next head, going up to another, coming around from the lake and coming down and coming down.

[58:39]

I'm going to say that [...] I'm going to say that. From the side of the beginning,

[60:48]

by the way fished forth, from the body being made up, and for every part of one's body. The limbs of the body dissolved into light, and merged with a chunk of the body. Then the chunk of the body dissolved into a ball of light. The body being slowly ascends through the other two veins. The lower part of the three veins in the body of light, as birth after tinder her, as she arrives at the top of her head. All the veins in the limb of light Finally, she notices from the Dhyamadamma opening of the past one turn, and quickly goes straight up into the sky and arrives to the Khyurama Pachata. Having arrived there, she vanishes into the full life of the Dhyamadamma, the spirit of openness. So it is kind of just like the moment. In other words, Dr. Vajra can be reinforced in the sky from the Dhyamadamma Pachata, and from to the sky, she arrives to the Dhyamadamma opening of the past one turn. You know, one self, again, the experience in the form of the earth in Bajajinini can now make it a firmness on the Bajajinini.

[62:41]

But this can be one of the people from the earth in general. The first would be just one of the people. Again, with the trick from the earth, the first one of the Bajajinini went to the Lord of the Cemetery and then took Bajajinini. And I just checked that, I was wrong, the mount of the Lord of the Cemetery, just two things. So I will say that suma-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum-tum Out of the state of emptiness, from here, lies a skull club, which is wild and vast. Inside of this, from the distillation of the five meats, the five nephons, and the five chimpanzees, arises a great ocean of chimpanzees and marsh nephons.

[64:00]

Lightly especially from one's heart, in a book from the Akanishita realm, the world and the world and the world. God bless you. om a hong [...]

[65:29]

Om Vajrayogini, Sakharivara, Agul, Harim, Kuske, Yudhe, Alete, Mende, Mlede, Sherda, Ahim. Om Vajrayogini, Sakharivara, Agul, Harim, Kuske, Yudhe, Alete, Mende, Mlede, Sherda, Ahim. Om Vajrayogini, Sakharivara, Agul, Harim, Kuske, Yudhe, Alete, Mende, Mlede, Sherda, Ahim. Om Vajrayogini, Sakharivara, Agul, Harim. I offer this holy offering to the mouth of the earth and [...] the earth. Om Girwaja Girwaja, Humma Humma Kuntis Maha Tishanchi, Sathari Vara, Udham Valu, Gunja Kattak Padi Padi, Swara Siddhanyo, Dalchanto Soura.

[68:17]

Om Girwaja Girwaja, Humma Humma Kuntis Maha Tishanchi, Sathari Vara, Udham Valu, Gunja Kattak Kahi Kahi Swagas Siddhinyay Kau Chantuswaha Om Vey Vadya Vey Vadya Kuma Kuma Kuma Kumpis Maha Kishachi Satharevara Yidam Balim Bunjata Thakta Kahi Kahi Swagas Siddhinyay Kau Chantuswaha Om Shmasana Tati Agam Kadi Kishpe Purve I have offered this great blessing to the Mount of the glorious doors of the cemetery in the wedding, for whom there is the which was called the doctrine of the Buddha, to the death, and in the midst of the world.

[69:21]

Amen. Thank you.

[71:08]

Thank you. [...] samaya vachantu mama savasubhane vachantu ivevam iteshpam runjata jigata pitata mati pramata mama sava kariya catsu kam ishudaya sahayaka evantu hon him kotha soya hon pata kavi kahi sava yaksha rakshasa hukta kotha Kishachi, Humada, Havasmara, Vata, Vakiniya, Daya, Iman, Balim, Vinayantu, Samaya, Vakshantu, Namasava, Sibunne, Praichantu, Ditevan, Diteshtan, Pujjata, Jigita, Hikata, Matutramata, Namasava, Kariya, Satsu, Tan, Vushibaya, Dahaida, Vedantu, Tomu, Tete,

[72:33]

Satsang with Mooji Please partake of this offering of sacrificial cake, and by the visions of the gods, put in love with the praises of the land, the text of the sound of the land of the land of all the good of the new crown, laying out on directions in unbreakable circumstances, obstacles, obstitious, and the light of the earth. May I ask us, and my chance to record with them, They were in our desires for 90 minutes, and rods protect their sisters, so they should be able to do the collection of rods.

[73:48]

Whatever was incomplete and still, and whatever my ignorant mind lost others to do, I did my stop, and I did not forget all such. All the Buddhas and Bodhisattvas residing in ten Dalekis, they hid in me. As long as our ascension beings were faithful to the limits of space, were not placed in an unabiding around. Until then, where the mind was not found in the room, I could keep in me. to enter into these images, continue to remain so long that they, the images, are not destroyed with damage of the four elements, but will continue to remain with a firmly attack God and assist myself in all sense in the day. To the transcendental aspect of eternal guests who are without an image,

[77:21]

and yet other cities are resided. Now you go and go the realms in which you came and return there again when you're fostered. The continental aspects return to the mental abode, and the fresh aspects are memory of work between south, down, green, brown, cold. Let me go back to the side menu and speak. One soft as Bajra Dini has... Let me say it. One soft as Bajra Dini has red and bumped at the navel to the essence of Bajra Darihi. Yoham Niyam at the heart is the essence of Yamaha. White in the mouth is the essence of Yoham. Yoham Niyam at the forehead is the essence of Chodami. ... [...]

[78:51]

To this virtue, one may end, having a taste of others, have a pretty taste, a harmless taste, and a good taste. You know, in Vila, the first one is least in front of you and up. You're close. You're close to your left. Just on your left side, which means the south. Don't, behind and below. Don't, behind and below. Don't, behind and below.

[79:52]

Don't, behind and below. Don't, behind and below. The sun actually just represents the East, and then above you. Actually we're going to cover 10 directions. So 10 directions means East, South, North, West, the four intermediate directions come above and below. Okay. So what we're doing is setting, we're placing ten goddesses around us to protect us. So the ten directions which we exist in, you know, east, here's north, west, south, and then the north, there's southeast, southwest, north, north, northeast, and then also there's a direction above and one below.

[80:59]

So the one in front, is this and then above. So that's what we're going to do on above. And then we'll go to the north, and then the west, and then below. I'm sorry. Yeah. This actually is another mantra. Rajiv, one thing, one mantra. Everything with the motherland mantra is left. Yes, and this, I would think Jones is kind of top objecting to the left. Even if there's actually to do circumambulation, when you're visualizing the festival, you're going in kind of top of the direction. But people will understand that. In a way, we think you're going in kind of top of that. Because everything's yet, it is up for another moment. There's the other, there's eight goddesses that surround you. Yeah.

[81:59]

Actually, the reason we're using one photo in front and above and behind and below is the positive. It's one lattice. And there's two different galaxies, but the same one, the same form of that long lattice. It's taking these two shapes. They're two places. That's right. West, the positive and below. The photo is on eight different galaxies. So those two, the east and west man, share two places. They're two points. to the room dressing on the Supper Chi. Visualizing yourself to be in the cool realm of the pattern, where you feel a little realm, where you open this, where you start by the universe. The voice doesn't, it's even. In the center of this realm, the dish between the tree, on top of which the lotus,

[83:00]

other ladies mean this, and then they did it, this one was a little bit about the bone, the model, and the diamond. His body was working hard, one patient, two hands wide, and has a bundle, and left in hand, and his cell phone, his heart, and blood shoulders, and his heart, to the cross, and the diamond position. And he represents here, these eyes of the one, and [...] the one. He's not a representative, the blood, and the leader, his way, he's not a representative, and his body, he's not a representative, Then in the final days we come back, like father and love and mother, we find our enemies to be assured, we find our attention being to be put down for the gifts, and find the feeling being, knowing with one intention and devotion, one mind to cover up, what we do and what we do. Holding steadfast from this time and to the essence of another beautiful village, I know I'm going to be leading to a beautiful stage We pray to the creation of the United Nations.

[84:02]

We pray to the creation of the United Nations. We pray to the creation of the United Nations. We pray to the creation of the United Nations. and pre-courses in the Bible and our faith in the world. Throughout the course of my future, I've found a project for OI, with less and more.

[85:07]

Visualize upon the Buddha's heart and the heart of the Shura's breath and power, as I know I've been to many times, and [...] I've been to many times and you look at it if you come along well off your own and you get clear around. Then, the good of yourself and the half of your head down it, and the others you have, your small bars, your light, will come down, but if you feel the half of your head, know each of your heart, because you're unknown, it's a good one, [...] it's I'm attaining to the scale of a perfect vision like a man,

[86:13]

I must rescue all living beings from the good ocean and sun, and for those who are practicing the divine methods that you can be found. In existing, I find a sign of one's blood, the fields, the blessed language, Bhagavad Gita Satra, Shigarupa, who is seated upon a new image within the earth. I will try and regret the time to not do again without your box to move, come up with a new image, but the truth, I'm thinking the truth. I, diluted by hiddenness, broken and store of the law and vows, built in the captor to my mother. To a hallowed blood star, the dust of the essence of the earth and vows, the chief of being a day of the refuge. The dust of the essence, the burden of laws and vows, the earth [...] and vows. comes into a high flame, all of the generations the same spark, flame, and time.

[87:13]

Having poured gas by the sufferer of one another, the drive into life, and walk to the top of the unseen, from being by the becomes of a pure Christmas egg. Many of the reasons stand in front of you, and with your devotion from the great rest of your heart, and with our desire in your blessings, To the root pre-suffer of great kindness, the most perfect and holy land pre-suffer. Praise the Lord, your blessings on me throughout the course of our lives. To the root pre-suffer of great kindness, the most perfect and holy land pre-suffer. Praise the Lord, your blessings on me throughout the course of our lives. To the root pre-suffer of great kindness, the most perfect and holy land pre-suffer. Praise the Lord, your blessings on me throughout the course of our lives. To the root pre-suffer of great kindness, the most perfect and holy land pre-suffer. Thank you.

[88:37]

To the Holy Preceptors, who are the essence of all the builders and the three times I pray, we spell the family for the whole consecration. To the Holy Preceptors, who are the essence of all the builders and the three times I pray, we spell the family for the whole consecration. to the holy peace-suckers who are the essence of all the goodness of the three times, I pray, to stay on the shoulder of the four constipations. The root peace-suckers glances, questioning you with widening eyes at the lion peace-suckers, to grasp them, shall I restore the four constipations or not? The lion peace-suckers look at the root peace-suckers with widening eyes in the manner of cleansing permission, Buddha, The blind two circles absorb into one another and left to one. Find one of the five powers and absorb into the use of touch.

[89:40]

Grace, a bright light, goes from the one's own forehead and goes towards the one's own forehead. In this way, one takes the last concentration. He finds the body of the four-five, and one is empowered to meditate on the path of the fastest creation. and one also of pain to result in one manaphyaya who receives the blessings of God. Again raises God's life and she's stored from the soul of God, for the preceptor's soul, and we're absorbed in the one's own group. In this way, one of our games is secret consecration, and the purity of the voice of the pure of God, and one is empowered to meditate on the path of Chandara. One also of pain to result in one manaphyaya, and will receive the blessings of those. Once again, praise the blue light issued forth on the syllable of whom, read through his heart, and are absorbed into one's own heart.

[90:41]

In this world, one of things, the consecration of fulfillment of his knowledge and wisdom, in pure means of mind, of purifying, and one will be empowered to meditate upon the path of the messenger. One of us, one of the pains, is the one of fire, to meet the blessings of man. Finally, the release of life, love, and blue light, Vishis Torah, includes such as forehead, throat, and health, and are absorbed into one samadhi and one. In this way, one was named the fourth concentration, and one was empowered to meditate on the past of my humbleness. One also came to resort to a bhavapaya, and received the blessings of the body, the ghosts, and the mind. To the holy one of these Jews, through the extenusence of all the good days of three kinds I fell, please restore your blessings upon my mind. Having faith, guys, the three scepter himself devised into life simultaneously downward, in the crown of his head, and upward from the lion's head.

[91:47]

Then an illusion of his power, and in the crown of his life, which is of the color of tsundara power, becomes a whole life around world, which is a nature of great lives. This must be it, in sense, to enter to part of one's own. It is the same to know which it is entirely found within one's heart. When the meaning is very simple, then the one becomes brighter and louder than the images of the meaning. So here you visualize yourself to do that unit. And here within your own heart is the body number, meaning the red badge unit in the center. So in your heart, what you visualize is a couple kind of, and part of that is the sandus. And part of that in the center is the red badge unit.

[92:48]

Just in front of the heart is the red badge unit. So hard left, the center badge unit is the red badge unit. Behind it is the red badge unit. And then to the right is the other badge unit. And then on the corner of the entire sandus So this is what the new heart, now in the heart of the central that we do, the central one about it.

[93:16]

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