practice of the Vajrayogini path itself, of practicing, for example, this teaching of Vajrayogini, or Vajrayogini by herself without meditation with Cakrasamvara. And also it is said that one can gain this result of being born in the realm of Kurchata if one is able to eat the flesh of someone who has been born as a human being seven times, but actually for someone to be born as a human And if they would walk in the moonlight, actually their shadow would make seven different shapes. It would just have one appearance, one shadow with seven different forms.

[01:40]

So, if you ever meet someone like that and you give them a piece of their flesh, you can gain the Buddha realm of Vajragini. However, I don't meet anyone like that. Very rarely. through the teaching of the great Mahasiddha, Nirobha, who himself had a direct realization, a vision of Vajrayogini, and this was taught. And also these teachings of Vajrayogini are described or expressed in the 37th chapter of the root tantra of the Cakrasambara tantras. And also they are found within the Sakhya realm, and it's considered a very uncommon and very special path for gaining that result.

[02:58]

Also, within this Vajrayogini teaching, another even more special and more profound method for gaining that result, the Buddha realm of Katara, or the a very profound teaching of Bhāgavinī, that this is So in order to do this meditation of the meditation yantras, an uncommon or extraordinary method

[04:10]

Having done the sadhana up to the point where one has completed the vocal and mental recitations and the supplementary or short process of completion practices, then at that time one is in the form of Vajrayogini, as in the sadhana, complete with hand ornaments, hand objects and different ornaments. And then one visualizes that from the navel, transparent and also very straight. And then on either side of it, on the right side is the rasana vein, on the left the lalana vein. Actually the navel itself, these three are joined together into one vein, one part. And then from there they split up, the central vein goes straight up right to the top of the head, and the right rasana vein and left lalana vein are And then you visualize that at the place where these three veins come together at the navel, there is the essence of one's own mind with the essence of another bum, which is the essence of one's own mind, in the form of a small Vajrayogini about the size of your thumb, actually from the joint upwards, top part of your thumb, who's adorned with

[06:28]

concentrate on her day there. And then, along with the exhalation, just as you normally breathe out, but also you visualize that one Vajrayogini, another one, issues out from the one at the navel, and as she issues out, or comes out of the one at the navel, she's slightly smaller, the one that comes out is slightly smaller than the one at the navel. And then it comes out through the right rasana vein, rises up through the rasana vein, the right vein, and then issues out through the right nostril. normal exhalation. And then it comes out and just remains just outside the nose itself, this Vajrayogini. So, as a neighbor we have one Vajrayogini, and from her, another one separates, comes out, rises up through the right nostril, or through the right prasanna vein, exits through the right nostril and just remains outside of your nose there. And then from this one, countless innumerable other Vajrayoginis issue out, many, many Vajrayoginis issue from this one.

[07:40]

and also... forms of Vajrayoginis all now return and reabsorb into the Vajrayogini who is outside of your nose, who remains just outside your nose there. Then with your inhalation, this Vajrayogini now enters into the left nostril, rises up through the left nostril, and then goes down through the left lalana vein, and then again is reabsorbed into the Vajrayogini at the navel. And then at that point,

[08:50]

Then, as that Vajrayogini comes back and is reabsorbed into the Vajrayogini, your navel, you concentrate very strongly on the Vajrayogini there and then perform the Vajra Tension of Breath, holding the Vajrayogini there within the navel. And this actually is known as the purification of the veins, of the three veins. So that you do this visualization of this part as many times as you can, like three, five, seven, twenty-one times, whatever you can of the coming out just outside the nostril, the nose. And that is showing many Vajrayoginis to make offerings to the Buddhas and Bodhisattvas and transform all the living beings and also animate very firm.

[10:23]

Having concentrated on the Vajrayugini at your navel, then you visualize that from the Vajrayugini at your navel, light raises you out. And due to this, all the going straight up through this globe of light. And the two veins, the right rasana and mandala vein, when they come down and they come into the central vein, they come up into it. And Vajravini's feet are on these two veins, the ends of these two veins, as they come down, as they turn up into the central vein. And then this Vajravini starts to rise up through the central vein. And as she rises up through the central vein, these two other veins and the central vein itself are absorbed upwards into her.

[11:24]

the veins themselves below are merging up into her, and also the globe of light, as she goes up, your body, which is in the form of this globe of red light, also is absorbed up into her. So as she rises up through the central vein, coming up like this, then all the bottom parts of the veins, and also the globe of light, which is your own body, is absorbed Also, the light is completely absorbed just in the heart itself. So just now, it's only this small level 5 Yogini, about the size of your thumb, which is remaining. And then immediately, she just goes straight up through the sky and becomes smaller and smaller, and just goes higher and higher. And then, after some time, you visualize that Vajragini again reappears in the sky and comes down, and where your body previously was, as it reaches the place where your top of the head previously was, then again you reappear in the form of Vajragini.

[13:06]

Actually, it comes down, and then your body again appears in the form of Vajragini, but here without hand objects or ornaments, just in the form of Vajragini. So you reappear. Then after doing that, again you repeat the meditation, of light rays issuing out from the Vajra Gini to your navel, filling your body, the limbs of the body, absorbed into light, absorbed into the trunk of the body, the trunk of the body becomes like a globe of light, and then this Vajra Gini starts to rise up through the central vein, and when she does, the veins in the body start to merge up into her, and then again she gets to the top of the head and then goes straight up to the realm of emptiness, the realm of do many times again, like three, five, seven, as many as you can, so you rest in your mind in its own natural state, or the state of its own ultimate reality. If one is able to practice this, what is known here as this meditation beyond thought, every day in a very diligent manner, without very understanding the meditation, practicing it very carefully, it is said actually just by this meditation alone, of the meditation beyond thought, that Vajrayogini will appear to you and take you by the hand.

[15:05]

different, will also appear to you, actually, and not in the form of Vajradhina, but in the form of a horseman and a woman, and again, take you directly, without you having to leave this human body that you have, take you directly to the Buddha realm of Kachana, or Vajradhina's Buddha realm. And having arrived there, that one will showers flowers down upon you and Within a huge rainbow temperature.

[16:58]

They'll take you directly to the realm of Kachara or the realm of Vajrayogini So actually this was practiced over many many centuries by various Lamas and it is said actually in the biographies that many many of the Lamas a great many people were And blessings of this teaching has continued. and then the subset of the morpahs and the tsarfas.

[18:10]

Within the morpah tradition, this specific teaching was given the name of the small po'ah, or the small mind transference practice, which is given a name like that. Within the bhakti itself, it was given the name of the inner a state of liberation, a state of very high realization through just this practice alone of the meditation beyond thought. So, for that reason, it's only given to one person at a time, and for that reason, since people have continued to gain the realization through this, and because it has such a great force and a great efficacy in its method, it's considered very holy and is given in this manner.

[19:11]

I'm going to take this and put it in the fridge. is not left behind.

[20:38]

In other words, with the mind going off, actually it's the mind and body. to gain that result of rebirth in the Buddha realm of Kacchara, or actually direct realization of this realm of Kacchara or the realm of Vajradhini, that there is no method which is more profound or more deep or more special than this specific meditation itself, of the meditation beyond thought, this uncommon meditation beyond thought. And there is nothing higher So, actually this is a very special and very profound teaching on the Vajrayana, and within the Vajrayana it's a very uncommon and extraordinary path.

[22:05]

of it, then it creates a great harm for oneself in the sense that one will have many obstacles, one will not be able to gain these payments, and it will create a lessening of effect for not only oneself but for all others who are practicing this path. So it's very necessary to keep this teaching very sacred, keep it within your own heart, and not let it out to others. that one has no doubts and there is absolute visible proof for anyone to see. If one has gained such a realization, then you can talk about it to others. But until you gain, and people see you as Vajrayogini or something like that, some real pure sign that you've gained the realizations completely, then you must keep it very secret and hold it within yourself. So, through the practice of Vajrayogini, what is known here is the process of creation and process of completion, through the process of creation, the first part of the teaching which was given, the one is able to gain what is known as the temporary or the relative realm of prachara.

[23:36]

In other words, the relative sphere of Vajrayogini rebirth in her Buddha realm, from which one can go to other Buddha realms, give many teachings, and there progress on the stages of the path. Actually, at that stage, one is known as the through the second part of the process of completion teaching that one is able to gain the excellent enlightenment, in other words the dharmakaya of the enlightenment, the dharmakaya of the Buddha. And this primarily arises through the practice of the process of completion. And then when one is able to practice these two joined together, the process of creation and also the process of completion both together completely, all the process of completion practices.

[25:26]

that one practices incredibly diligently. Thank you very much.

[27:36]

things, the things of this world. I'm very involved in all the things of this world, so we don't consider Dharma or Dharma activities very much. So because of that, it's very difficult, since we are still steeped in this world of existence, that it's difficult for us to accomplish this path in its entirety, or to make our life 100% a Dharma practice. Therefore, since it is very difficult, according to your own capabilities, time, and situation. rule, our own set of rules, sort of training upon ourselves, that we can consider, actually, that this daily life, that actually there's 24 hours in one day, and if we work for 12 hours and sleep for 12 hours, that completes the day.

[29:51]

But we can subtract a little bit from one of that part and maybe do one part for about consider our day, look at it very carefully, and set aside a certain time every day, whatever we can do, one hour, two hours, or whatever you can do, and just sort of make that as part of your daily habit, make that part of your daily rules, just that you have to do something else during the day, also, just as necessary, you have to do some dharma practice. So make this a rule for yourself, set this up as a necessary event of your daily life, part of your daily life. not the stone up practice of the path.

[31:30]

So in the practice of the sadhana of Ajogini, the practice of Ajogini itself, it's very important to do the practice of the sadhana on a daily basis and also if you can, to do some of the process application practices. And at the time of doing the meditation of Ajogini, like the long sadhana, even if you're not able to visualize very clearly all the various aspects, such as, for example, starting the refuge, that if you're not even able to visualize very clearly anything in the sky in front of you, the refuge, that even at that time, when you recite the refuge, that you have very great faith, through your own body, voice, and mind, that you really think that the refuge is really in the sky in front of you, benefits and then after that to create the enlightenment thought that even if one cannot

[32:39]

what she has, ornaments and various parts of the body. Still at that time I just have a very strong experience, a very strong feeling that really I am the Deity. It really creates a pride that I am really Vajrayogini. I am the Vajrayogini who has attained the stage of 13th level Vajradhara, the stage of full and perfect enlightenment. And the disappearance of the Deity is just the appearance of an election being. So, in other words, that should be parents' authority. and also that time just to think that though the sound is appearing, also the nature of the sound is emptiness itself.

[34:36]

So it's a combination of sound and emptiness perched together. And some people think actually that then most definitely every day you should do the entire sadhana. If you get stuck, you can just recite the mantra, but really creating the thought that you are the deity, and then listen to the mantra along with the understanding the duties of the nature of emptiness, and then try to merge this deity and meditation and mantra recitation together. And this is very important. Then after that, if one is able to do some of the process arising from the very

[35:40]

core of the real nature of the entire Buddhist path. And if one ever loses sight of this, this enlightenment thought, then one doesn't even have the Buddhist path as we know it. This is really what we can say makes us a true Buddhist in here in this in mind always that we're working for sentient beings, and especially when you get angry with someone or someone does something you're bad against you, that you forget all about this. So, even at that time, it's very important, again, that you remember the enlightenment thought, and even if you're not able to return a kindness for a bad thing that has happened to you, that even then, you do not create Tibetans said that you do not create a black mind, a mind of blackness, which means actually that you do create a mind which wishes to really seek the downfall or the detriment of someone who does you harm.

[38:16]

So if you keep this in mind, that even if someone does harm you or does bad things to you, that you try to do good in return, if you cannot even do that, that you have absolutely no wish whatsoever to harm the other person or the others, and it's necessary then actually to keep in mind along with your path this idea of enlightened thought or the benefit of all such things and that's why you are involved and why you're engaging in this path. In order to gain that result, we have to have received the teachings properly, to maintain all the vows and pledges which go with that very properly, to have the proper view of ultimate reality, that we seal our meditation always with the view of ultimate reality at all times, that we always have to consider the Guru to be the Buddha, not different from the Buddha, to be the Buddha

[39:57]

Our path isn't quite that best, not a few weeks anyway. In compared to others though, it is considered a very fast path, because through receiving teachings and really putting them into practice, we will be able to gain the result of enlightenment, relatively speaking, very quickly. To really gain the state of enlightenment within this lifetime, we really need these pure vows, holding the teaching properly, intelligence and the various parts of the path, a very strict mind which understands However, one shouldn't think that if one practices the path and one doesn't get a result in a few weeks, one doesn't become Bhagavad Gita next year or something, that this path is no good.

[41:32]

It's actually a useless path and I should abandon it and Buddhism is no good. It's not like that actually. One must create proper faith and also work in accordance with the system as it is taught. by stages and along that way it's very important not to be discouraged and think just because you didn't become a Buddha next week or next year that this must be a bad path or it's a bad teacher or it's a bad teaching and it's all useless and then you give up the path of Buddhism itself and think actually for your own spiritual development than trying to jump around and find all kinds of paths when actually you have the teaching in its proper form and if you maintain your vows and also your practice in a proper way then you are on the path to enlightenment and you will get to that result through the practice.

[42:43]

So it's very important actually that you do not confuse your practice of enlightenment, every time that you're engaged in the various practices of the path, you are getting closer and closer to that stage of enlightenment. this one should think actually that

[44:15]

omniscience and freedom, and that what is arising out of this time, if you do have anything, is actually just your own karma ripening. So you shouldn't think that if you start practicing meditation and something bad happens that you blame it on the meditation. It doesn't have anything to do with the meditation. bad results, I won't have to be born in the hells, I won't have to be born as an animal and I can keep progressing on the path and you should be very happy actually that something bad happens to you now. It's a great blessing that you're getting rid of it at this time and that from this time onwards you're going to keep progressing to higher and higher stages of happiness and liberation. So there's no reason to think actually that if you practice and the Dharma is an obstacle, and meditation is an obstacle.

[46:20]

It's not an obstacle. Actually, it's the cause of future happiness. It's the cause of liberation itself. So you should consider and think of this very carefully, and consider the teachings, consider the path, and be well, have everything well thought out as you do the Dharma path. And this is very important, so that you do not create confusion in your mind, and it will create confidence and understanding as you go along. Also, it's important that you practice this sadhana on a daily basis, and then also do the recitations, especially the mantra of Ajahn Bhimi, since itself is said to be a very special mantra and a very special path, by which many people have gained realization. But just a few mantras, 21 or 100, are not quite enough. You're going to have to recite quite a bit, and very constantly. beginning ten million times, and he says actually it's not enough, that actually you must practice actually teaching yourself.

[47:49]

My own personal belief is that he has quite enough, and he has come quite far. But he's saying to us anyway that we have to work very diligently and really work hard to get on to the path, so like a hundred thousand He has recited this, and he does this practice many times a day, not just once a day, but he does this practice many times every day, and then in retreats and on and off times, and he has recited this mantra actually more than 10 million times in order to accomplish the path of Vajrayogini, the path of enlightenment. So he's just telling us actually to give us encouragement and enthusiasm that we can accomplish the path that he has. we are able to level by level and stage by stage to gain the various levels of enlightenment and really gain the results of Vajrayogini, the results of enlightenment itself.

[48:57]

So, this is Rinpoche's advice and encouragement for all of us to practice this system. It's very special and worth the time we have. He is making pictures of Vajrayogini for all of us, unfortunately, tonight. They're not ready, so he will give out Friday night at the time of the Chitta Bhakti Initiation. Tonight actually we would like to just give out a few blessings, some cordial blessings and also some nectar pills which were made by Swami Satyajita and these actually contain very holy substances that we can use and also for your nectar tasting ritual every morning you can use these nectar pills instead of drinking beer. First of all, in the text itself, the book is titled The Teaching of the Non-Common Meditation Beyond Thoughts, found on pages 77 and 78.

[50:04]

So actually, everything that's included in this book now has been taught to you. So the book is yours. It's free to be used. However, there's a couple of people that missed a day or two that were there, and really, special practices in a shorter form, taking it as a long one or a short, uncommon one, as you'll see in the back.

[51:21]

Other announcements, tomorrow night there's the sofa offering, and also the revelation of the Dhammata, which is also a reality, it's not a short blessing or initiation. Also, last night we announced that there is a short Mahabharata Chandra Sadhana. These are ready, so anyone who wishes to have one, who has received the initiation of Mahabharata Chandra, to see Chandra ready, will have those short Sadhanas. And also, if anyone would So he has pictures, so please see him afterwards.

[52:29]

And that's it. So, there's a question. Is it any advantage for a person who is in a male body to practice Hevajra versus Vajrayogini? Because of Vajrayogini is obviously a female in terms of the presentation. What is your feeling about it? It doesn't matter, male or female. Yes.

[54:04]

Yes. Yes. Actually, according to your capacity, you can do any of these. Here in the back of this book, actually, we have the Uncommon Practice of Vajradhini in a very long sadhana, and also in a very short form. So if you can only do the short form, it would be best, since you've received this teaching, to do the Uncommon Practices in the short form also. It's OK if you cannot do the long one. So the short one, actually, is the last sadhana in the back on page 95. This is a brief sadhana of the Uncommon Practice of Vajradhini on page 95. page 51.

[55:20]

So that's the long segment with the uncommon practices. If you cannot do that, that same segment in a short form with all your uncommon practices is on page 95. So between those two would probably be best budget received for teaching. of the meditation beyond thought was given as a sleep yoga earlier and I was wondering if tonight's teaching could also be used as a sleep yoga. I would suggest that you do that. This is not a manifestation of your own thought at the time of sleeping. And then, again, when in the morning she comes back, you may reappear in front of you.

[56:26]

When Dr. McGee is up to the top of his head and is running off, one of the questions for him is, should I sort of, you know, stay here and watch him sleep off instead of imagine myself passing him? That might be what means your own mind. So your body is merged into her. You're not here anymore. You're not there. That's right. Your body is merged into your own mind, which is thought you're here. is small and horizontal. I received Pola teaching from Chanduk Rinpoche, and I missed yesterday.

[57:43]

Would that teaching that I received from other Rinpoche enable me to see Pola in the book without special meeting with Rinpoche? Yeah, no, actually, because each one is a separate teaching itself, so you don't have to read it. It says that first you're supposed to visualize Chakrasamvara out in front of you, and then when the Guru gets smaller and comes to the top of your head, then it says that it's got your heart. You, Roger Higinio, are looking at the Heruka.

[58:48]

So last evening, someone asked the question, were Heruka and Chakrasamara one and the same, and you said they weren't. No, they aren't. Oh, they are. Here, actually, Chakrasamara in a simple form here is known as Heruka. That was Chakrasamara one year ago, in the form of Heruka. In the Po practice, he said that if someone was dying and they went unconscious, then a guru could come and do the Po practice for them. If that person actually died before the guru got there, then that Po practice would not be able to be done, correct? For example, the best time is at the moment when the person dies, when the mind can be sent off like that.

[59:56]

If not, actually, after three days, according to the teachings, actually, the mind stays in the body for three days. And if the person is a meditator, actually, that's the state. The person is in meditation, actually holding the view of being deity. So if you do the poem after dying, before three days, it's considered not very good. because you're disturbing the meditation of the practitioner. At the end of three days, if one does it, actually when the mind's going to leave at that time, then it's very good also. So during those three days, actually, if the mind's really in meditation, the body shouldn't be disturbed whatsoever in three days. And then at the time, after three days, when the mind's going to leave the body, if you do ko at that time, it's very good. If the mind has already left the body, after that, If a very good Lama will come, actually, he can bring the mind back to the body, then do koa, set it off again, put it back to the right place. So this also is okay. So there's a few different times you can do like that. Thank you. Can the whole purpose be done to someone who's not a guru?

[61:03]

number men of Paul get also to an animal, it's okay. It doesn't matter who it is, actually. Actually, there'll be some benefit arising, you know, but you should have practiced for yourself at some point, and there'll be benefit in helping others. What do you mean by not stealing the potion? Not moving it around. Just by even touching the body, the mind will run off. So it means you don't even touch the body. Unfortunately these days it doesn't happen like that. This is the idea. That even just by touching it, you're shaking, disturbing the mind of the person who has died and it will run off at that time. Or the mind will run off, get disturbed and destroy the meditation or the state. that the mind goes into at that point.

[62:06]

If something does touch it, is there anything you can do to help it go off? If they touch the body, then they do so very quickly. So that's good. I mean, if it's possible at all, no matter who the person is, actually not to disturb the body for three days is the best benefit for that mind or the person who has died at that time, no matter what kind of person or what kind of situation it is. Yeah, I just, that way it wouldn't benefit others, I don't know. I was in that situation with my mother last year in Cedars, two years ago. And if you let them know and you're very firm about it, you just tell them that, they'll abide by that, regardless of what they say right off the bat. But you have to let them know right away if you think the person's going to die. And they'll tell you, well, we have to because of infection and stuff. But if you're insistent, then they will leave the body and sit like that. yourself.

[63:17]

And also he says, I mean, modern tradition these days is to destroy the body very quickly anyway, so it's almost ending up to be the same. But I think there's benefit. And also he says it's very good to donate like that. So, since you remember all the announcements and everything else, now you can come up and actually give us a blessed cord and also some

[63:46]

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