a small experience or two, the network, the homogeneity, the homogeneity, and also the whole purpose of visualizing it within the whole creation of country, it was best just to think about that, think about it there. The prayer, to many people, is actually, I mean, it's an evoking prayer itself, so its purpose is slightly different. Do you want me to recite? No, it wouldn't be appropriate in that space itself. Yes, when would we recite? Well, if y'all want to come down the aisle. Of course, never. Before the beginning of the Sādhanā-tāṭṭhā. No, no. It's not that. No, no. It's not that. It's the best place. But also in the Lama Sādhanā, when there was a prayer, which compared to the Buddha, it was written that one place could be poor, where it says, could be good, good, such or such, and it's perfect, and what we've been able to present, great is the always your blessing, what we've brought, what's our miraculousness. You can recite that, and then after that, you can recite that prayer.

[01:07]

On page 54. So now for one more character now. So you can recite that prayer, and after that, you can recite a prayer such as, well, it is a prayer, but such as that for one you feel good. She said, Jake, we met a bit every day. But in fact, if I did that, I could finish quite a bit in a week. So what we thought was, you know, we were talking about losing our dad out, and then Jason would blow it on and do that again. Sorry, Jason, but it's hard to do that. Turn this back. Check on the... Check on the last day. What time was that? Two o'clock. Two o'clock. Well, we just have actually, I mean, you don't have to do it every day, you know, occasionally. Also, you know, you just put that one in for glasses of water, and then just keep the water pretty cold, and then take them every day.

[02:13]

Two of these, oh, two. How much? Fifty. Fifty. That's a little bit. Put your hands higher. You don't need to talk. Sorry. And the other thing is, if we do this Completion of the Dead Meditation, having only begun the practice a few days ago, is there any danger to it? People tend to get very excited about nappies and chakras, and they want to not do the beginning, they just want to put that. Is there any danger to it? You know, do you know? I'm sorry, I'm sorry. I think that's it.

[03:27]

Yeah, what you're saying actually leads to great anger. There is no great anger. The fact is that actually it's good to balance that first going process of creation practice and then going process of creation practice. And it's best to merge these two practices together if they're in a proper balance. And one that's like this actually is good. Of course, generally speaking, it is said that there are some, there can be problems with the process of visual factors. However, when it starts visually and within the proper context, then it doesn't go very well. Each of the three, this is a pre- or post-work sacrifice to visualize. That's actually just listing the names of the gurus who are sitting around me. Yeah, actually up on that wall, you're right.

[04:38]

The group on the right side, above, you see, is the center on the right side. That's the, what do you think, unit? Oh. One big block is it, like, what on the left there is. But actually, we can just do a visual, like, just a group of, you know, like, some of the, you know, [...] For the purposes of learning this, can we learn the common meditations first, the common completion, the common meditation beyond thought? Then they add the uncommon afterwards.

[05:56]

I know it sounds a lot like Victoria's question, but... Because you've received the, the difference between the common law and common act is that you receive the tea, but you're eating tea, which I tell you how much you can do the uncommon practices, so that there's no distinction there of showing that, you know, first you eat that one, and you go to the other, you know, you've got to read it, let it, read it, but actually it's just a question of how to receive the tea, you know. Since you've received the tea, it tells you about the, you can't use the uncommon practices. Mm-hmm. I, with the uncommon meditation that I saw, I'm still a little confused about, you know, you in the form of Vajradhini, you know, rise up to the heaven, the Kachara land, but your mind is in the form of Vajradhini at that point.

[07:10]

And does your mind go all the way to Kachara land? Because there's also the saying, you're not yet synaptic, and... I wasn't sure if that's the same thing. And they say, I don't care what people think, I don't care what they say. And I say, I don't care what people think. [...]

[08:11]

I should have done it both. If not, do mine here instead. It's still in that page 95 in the Kama of the yoga practice here. First we visualize the three rules. The rule goes in the form of Buddha, Vajra, Dhamma, and then there's a circling wind, Vajra, Vajra, Vajra, Vajra. Papa brought the Bible to the room. What a wonderful day. [...] On the last page of the Long Sadhana, there's this thing where you do this, and there are different mantras.

[09:18]

I don't think we received instructions on that, did we? No, I don't think so. What should we do? Just do it? If you drop dead, you won't. What page is it? Actually, the last page on the left. Actually, the Buddha, Vajradhama, is the same, but this is reticent. This one is... Well, no, help me. It's going up exactly. Could you stop that? It's red. Be sure to watch it. I don't know what to say.

[10:20]

Actually, it's a practice to use markers. With that, there's a set of three types. There's a code of the matrix, and there's a set of three types, and they represent the artist's bias. Protecting goddesses, protecting them is a general protection. Protecting the second, protecting the fourth. As you can see, there are various directions around it. The eight directions, the south, west, east, and the middle. All the goddesses are speaking. [...] And, uh, that he was given at the end of the wrong side, and so at that time, he was recycled three times. And then, just thankfully, in theory, uh, that guy's place is east at the time, he was sent to the east, and then he was sent to the north, and then he was sent to the west, and then he was sent to the north, and then he was sent to the south.

[12:18]

And then it would get forked in from the other side. So sometimes it's not really moving, it's just snapping the finger. So you think it's on the front, and then at the bottom, so if you see the piece at the bottom, and then you work, and the rest will be low, and then you sell it in that direction. So it's like the... The first time, it was not in these six parts. We thought about the side, back, you know, right side. And then the second time, we went opposite direction. Actually, we're in directions. It's like South East and then North East. Oh, it's actually, if you're in the center, so in front of you is East. Oh, it's... And then on the right side is the cell. Behind this device, your left side can work like this. So what you should pull actually is this visualizer. You should obviously, it should be there. Actually, your first, the four main ones, we'll first have the slow side, then we'll have the analysis side, then we'll have the doctor side, then we'll have the needs side.

[13:20]

Thank you. When you recite a mantra, at the same time you wish to... Do you repeat again, what? Yeah, first time's up. Oh, cool. Cool. Thank you. Yeah, the kind of that you didn't say anything about the dead.

[14:22]

Well, actually the names are separate, the names are different. Or do we have to actually visualize a craw or something like that? They're there. That's the most important thing. The first is a pro, the second one now is a dog, which is a big deal. But basically, you just have to be psychotic and check around. One quick question. Can you explain, ask him to explain how drinking blood from a skull cup represents transmittal knowledge? I don't understand how blood can not be seen. Now, do what they tell you to do. Tell me how that can not be seen. How it is. How it can not be seen. Visibly, physically.

[15:23]

How it is. Tell me how it is. Try to endow us with the right hands. Endow us with what I need to do. Do you know what I mean? Here's the answer. It's time. See it now. It's time to pull you into it. It's time to pull you into it. It's time to pull you into it. A lot of time. A lot of time, yes. Who exactly would be form it in the shape of blood, but the nature of blood here actually is the nature of great bliss itself, because the elements of the body, the aspects of the body, it's from the nature, it's from the aspect of the blood of the body, that bliss is created.

[16:36]

So bliss here, the nature of blood itself is what the nature of bliss, and that's why it's shown to be that form, and it's shown that she's taking Yeah, for example, during the . practice of your ER. supplementary part of the teaching practice that there is a small little visceral coming up from the navel, but once you've already used red in color, when this rises, it actually represents the light that lives within your mind. And the white one coming down, that represents the light as it is within your mind. So the red one actually represents the light itself, but the nature of the red one, you know, the red element of the body, from the closer part of the blood itself.

[17:42]

So it shows the nature of that element itself. I have some questions about the outer, inner, separate beings. Are these goddesses that are making, that are making offerings, are they just, you know, banal visualization, or ishwa, or ones of the traditional, you know, You have the center of the mind or the outer of things, the skull, this is what we visualize from outside. Yeah, actually all of these come from the neural mind, whether it's outer offering, inner offering, secret offering, but they all issue from the neural part, the neural mind sector, they issue from the very first offering, like outer offering, inner offering, and each time then we turn, we observe it through our mind, so they all arise from the neural mind.

[19:22]

how to perform in a very various way. How to shorten Parents, if I'm not going to be a one-time mother, then I'm going to die. If I'm not going to die, then I'm going to die. I don't know how to explain it. [...]

[20:33]

Yeah. [...] Actually, whichever sadhana or practice you like, you should do that one. It's fine. And if you've been doing something before, then you find something you would rather do at this time, then there's no problem in dropping off what you've done earlier and starting something new. There's no problem doing that. If you want to do it in a very short way, there's a tradition of Dombitha Ruka, one of the great Indian saints, Dombitha Ruka. He created a system where he used to do many sadhanas every day. But what he would do, actually, is just start one sadhana, going to the refuge of Krishna, creating a self-informed really, and doing the mantra.

[21:53]

And after reciting the mantra, that he would invoke the next deity, that deity would absorb him, he would become that deity, and recite the mantra that day. And then he didn't invoke another deity, now he would absorb that deity, recite that mantra, and he would just do many, many that way. And at the end... but whatever deity it was, his principal one, his all-time practice would be that deity. He would always visualize himself as one of that specific deity. And that would be his main practice, you know, doing the actual sadhana in a very long time with that one deity. Then he'd evoke his other deity, Vishwapura. But that's really a question of time. That is just one behavior of himself. Otherwise, one thing, you have time, you can do other, you know, you have time, you can do other titles as you wish, complete. And then, because it's important, at least that one, you really are having a very strong connection with. And then without breaking that, you can put one day, you'll be at, at least, and then that would be, that would be excellent.

[23:00]

What happens when they have worked, if one is continuing that, that time, What happened to your connection? What happened to your connection? It just is the way it's going. It's just [...] the way it's going. I can't do it. I [...] can't do it. Śrīmad-Bhāgavatam.

[24:08]

What he's saying actually is that the essence of all the deities, the nature of all the deities is the same. So even if you're stopping one, you're selling another, really the essence of all the deities is really the same. So you have a connection at all times. The forms are different, but actually the essence is the same. There really is always a connection. To stop it, it doesn't matter. If you have some kind of doubts or confusion in your mind, if you want to stop a practice and you don't feel happy about it, then continue with the mantra, or if you can't continue it, stop it. or if you want to just do the main sadhana of the main practice you're doing, then substitute, or, you know, what do you say, bring that one into your practice after the mark of dissipation, you know, like, it all of a sudden, that new deity absorbs into you, then you become that deity for a short time inside the mark of dissipation, and then that one goes off again, and you revert to your main deity. Within the... Within the long sadhana, or within whatever sadhana you're in. Yeah.

[25:50]

And go back to your main data. You have to launch your recitation. Okay. But don't do that actually. I mean, if you want to, like, even if you stop at the blue light, recite the sadhana like once a week or once a month for all special occasions, it's also okay. Or just recite the mantra a few times every day also. It's okay. But if you're centered in your mind and you have no doubts yourself, you can just stop with a different subject. It won't matter. Thank you. Rinpoche thinks actually it's more important, for example, as a sadhana, a practice such as Sivadra, to keep that on unbroken lineage because it's a major consecration.

[26:55]

And during a major consecration, you receive all four powers, all the four initiations. And in a sense, actually, that what you do at the sadhana, that you're bringing almost on a daily basis of receiving the consecration, all four consecrations again and again, and like the boss, secret, internal four consecrations. So that because this is on a daily basis, it makes a good connection with receiving the blessings of body, voice, and mind from that point of view. And that's a good practice to keep on a daily basis. And the other ones, which are not of that whole complete system, that if you're breaking them and doing it at different times, it's less critical, let's say, in learning with Devakya. Sometimes we take initiation, like Vyavatsara and Patrīdhīmi, and also other things which are, you say, no attachment, but then we have the choice which one to really throw, because if I should always be taken by a foolish prophet and drop out the other one then, because you're not... If you're one, because one can tell what he told, and then you're flashing the... then another one...

[28:04]

It doesn't matter whatever your main practice is, whatever the higher or lower tantras, they maintain that and that's fine. From the central point of view, or from the teaching point of view, basically the higher tantras are more important because that's a higher path or a more complete path. So from the essence point of view, they are more critical or more important review, but whatever your main practice is, it doesn't matter. We can just do that. for the higher, lower form of daily basis. What I was expecting is that sometimes people talk about what they're doing, and you can't distinguish higher class ultra-deity and the advantages of these generations of deities from a lower class deity, which doesn't have a generation of deities, and that will not know what to do. They're just going to take anyone's land because they feel some kind of behalf from that deity on their great higher yantra.

[29:12]

If you like the lower tantric deity, it doesn't matter. That's your main deity. Yeah, I mean, that's what he's just saying. What he was just saying, if you have a desire where it's likely for doing the lower consciousness, you just do it, as opposed to higher consciousness. What I said, if you didn't understand the difference between the two, And then, not knowing what to do, you abandon the higher practice, which you have to get rid of from place to place, because sometimes doing other ideas has nothing to do with consciousness. Would it then be better to keep protecting the higher empowerment? Somehow, we'll talk. All right. You're done. Okay.

[30:16]

People don't really choose on different contexts. So if you have a desire in your own mind to re-associate it or to have a relationship with it, whether it be the Lord of the Conquerors, it doesn't matter. Desire, conflict, we appreciate that, really. Yes. So, when then, having broken that, that, that string to the higher here, should we, does that mean, I mean, when we actually, we shouldn't really be, should we then continue to practice play, don't we feel like, or do we break down? You know, that, that is not, that is, you, all of you, don't understand, I think, how to make it, you know, harder. It's hard, isn't it? Can you pull it, you know, here, because, you know, you can't bring it over there. And really, it's hard, isn't it? Well, it's, it's tough. No. Oh. This is actually a great lineage of a higher topic beauty.

[31:54]

It's best if you want to start that off as a remained practice, then it's best to receive initiation again. However, if you do not receive initiation, I mean, you're empowered to do the practice. There's great benefits, great merit, and great virtue in doing the practice. There's just no fault whatsoever. You're the best in doing it. But if you pause, it's good to have continuity of the blessing, which you receive at the final initiation, and then which is carried forward with nature. Power can be carried on or continued because it was the only practice. Then, if you're going to do it in a very forceful way or a very cathartic way, then it's good to receive the concentration again. But it's not happening necessarily. If we were to adopt, let's say, a regime like we did the short and common Shadana of Vajrayogini, say, every morning during the week, And that did Abraja sadhana once on the weekend.

[32:55]

And did that as a sort of a ready to be scheduled. Did that be a good balance point? If our primary interest was to be a guinea, but we wanted to maintain the abraja. We did kind of keep doing it. Keep doing it. You know, it's much sick. And the cause, and the market, not good, you know. We didn't have enough money to do it. Basically, actually, in order to keep Lesson from being unbroken, from the power of consecration, you have to do the sadhana every day. So when you do that, if you do it at a Greek practice, actually it's very great, and the benefits of the art, receptivization, you can see the benefits arising from that.

[34:00]

But from the point of view of treating it as an unbroken practice, it won't fall within that category, like the Devadana, for example. But actually, if you do it in another practice every day, like the Greenwood, it's excellent. And whenever you can do the Devadana, No, but it's not, that's, it's like a really quiet thing, about what clues are talking about. You know, It's very difficult to do that, maybe. That's the question. And if I decide at all, not to take one month, you know, or if that's the reason, that's it, I'll do it. Thank you. If you've had many different initiations in your

[35:17]

You don't feel a really strong connection to one of them, say you like three or four. Is there some way to narrow down the choices here? If you want to do one practice or perhaps two, but you have a wide field of choice, is there some way to narrow it down? Yeah, mahmudra, you know, tamādraṁ te jñāraṁ na, don't you know, sukṣi, te vidhāt, dhīrī, jñāraṁ ca, kīrī, jñāraṁ te jñāraṁ te, Thank you. or affinity or some data, can you just practice that?

[37:02]

But sometimes people do, from a point of view of activities, some people have more affinity for Tara, but some want to go through what you've been exposed to, not just like this. According to some activity or aspect, you don't like the data in some way. So just according to your own affinity, your own desire, liking, and sort of if you really feel close to them, you know, In the practice of the Ankama Guru Yoga, what should we do toward the mandala of seven ribs and thirty-seven ribs and Tomahopali? Just recite the prayer? Tomahopali is a different place. You mean Tomahopali in front of the air? Yeah, comes from there. The mandala offering actually is not used on a daily basis when you do the daily practice.

[38:34]

It's used specifically either at the time when you receive a teaching, at that time that you remember to gain merit, to receive the teaching properly, or also if you want to just do the practice of reciting the hundred thousand or whatever mandala offering, then at that time you can stop at that point doing the sadhana and then doing the mandala offering. But as a daily practice, then the sadhana is not needed. The internal offering, if you're able to do it, it's fine. Also, if you're not able to do it, because it's a letter, it's just a special food offering, but they may protect this. So at the time where it states to do that, if you wish to do it, you can recite it. Otherwise, it's a daily practice. Thank you. Sometimes it seems to be better to read and find new sightings. It seems to be visualizing a big hit and then unoccupied people. And then I see sometimes we have pain in people, right?

[39:38]

We see sort of, we don't really know what speed to go, how to do it, and get the results in six hours or something else. In some way, Jai Pali feels that we should go with some sort of speed, some sort of technique, if you will. When I get older, I'm very, very, very, very, very, very, very, very, [...] a basic visualization, I mean, your emulation, your visualization, and the reading, I would put this over in your spaces, right from the beginning, right up to about eight minutes.

[40:51]

And many times in the study, I would say, like, at this point, you can stop and, like, use, like, a part of your memory, you can move it across the brain, you can move it across the condition. And at those places, it's at a super soft and then really medical and actually civic aspect there. But it's better than trying to do one part and then stop and do this and then do another part and stop there. Doing it that way, it's beneficial. You start letting the energy flow right through the entire side of the steady and constant flow. getting through most of the sadhana, that's going to be the manifestation forever. And then at that point, you have to want to do like the process, the big human process, creating practice, whatever it is, state it there. And that way then, the practice will be practiced, like the concentration that was in other parts of the body, or the mantra concentration, or the process, whatever, state that. That is the best method for the sadhana. Okay.

[41:52]

In the process of the kusali cutting off... In the state, there was a huge naga spirit, a snake spirit, and if you did this movement of facing out, nakas are very frightening, you know, burritos, on the burrito area, so it caused great fear, and so on Saturday they always talk that it should face in. So even though we're not in sakya now, still, we can face it in any case. It's a tradition like this. So we do this mudra, actually, the left hand out first, the right hand out second, and then together. And then we do the guru mudra, which is the tongue and the middle finger touching together. And then your index fingers hold down your ring fingers. wish of the sacraments, otherwise it takes too long at times. And then you would actually think actually that this purifies completely, this nectar, that due to this, actually doing this mudra, that there's a great fire which burns up underneath the skull cup.

[43:01]

It starts to boil, to cook up. your body and as it cooks this up, actually purifies it and it transforms into a very pure, very great nectar. This nectar is white in color, very sweet to the taste, very cool to the touch, and also it's endowed with the greatest potency or greatest strength. And let alone by tasting it, even just by thinking about it, just by remembering this nectar, that this produces within your own mind greatness of transcendental wisdom. So this is actually the nectar we're making. So in other words, for the beggar who has nothing else to offer, you offer your body, this is the... And this is actually what we're about to offer now to the wolves. You did such a... You go change that man. Yes, you came. Thank you. Thank you. I love you.

[44:02]

So at this point, actually, now, you've cut up the body and put it in there. So what's left of yourself here, actually, is the essence of your own mind at the moment, this little body of being, because you're still there. And then I think I just...

[44:23]

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