We don't stop on top of the head downwards and upwards to head before red night and small or about red night, from through the sky and before top of the head. recitations for each of the seven types of visualizations, the three common visualizations of purifying illness, spiritual sports and aspirations, and sins, and then the four uncommon ones of the four, contra-definition. General concentration meditation, just to get the idea to identify ourselves as the deity, to identify ourselves as being not an ordinary being,

[01:16]

identifying ourselves, recognizing what we ourselves are really, what we're a nighting being, what we really are, Bajjigini yourself, who is accomplished at the stage of 3 and 4 and 13 stage of Bajjigata. And with this form of Bajjigini that we should think of, that we should feel ourselves to be, it's not an ordinary 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 kind of body like a picture on a wall, but we know it's a three-dimensional form, but still of the nature of light. And it appears just as we would see a reflection in the mirror. Again, not flat, but really a dimension of the nature of light itself. So, gaining or looking upon yourself in this, I mean really just getting this feeling that I am what you're doing, I am what you're doing. Just repeat that and think that. I really am this deity. And then get a general appearance of what you look like, get a feel, and become close to being the deity. It feels like what the deity is.

[02:16]

And first, just think of this with this part that I am the deity, recognize the thought, and then concentrate on that thought very strongly, bringing it to the force. And then when the bringing the force becomes clear, I'm going to go, just rest the mind. Keep the thought of being the deity, but then rest the mind. And if you're distracted, start over with me, I am the deity, I am God, you're giving me my body's welcome here, I'm standing here as the deity. And then bring it very strongly into focus, bring the mind very strict, keep your mind strict, not long enough, If you get it, relax the mind again. Keep it on the thought of doing what you're doing without any effort doing that. When you lose that, then you're back again. Let me keep thinking of this. We'll do this for about five to ten minutes and then we'll work on the individual concentration. So having identified yourself and recognizing yourself to be of this nature, now we'll look at the individual parts that we're being looked at. The most important place to meditate for concentration and meditation in the beginning is the central eye.

[03:25]

So what you should do then is really visualize and think that there's an eye right in the middle of your forehead. It's just like taking the left eye and turning it upright so the top of it is a bit more circular. And then it comes down again, a little more broad, bottom, more narrow, top. And the center of the pupil is very black. surrounded by the skull, which is white, and by the edges of that, it's slightly reddish. You just think it's there. If it's not for the realization, then just say the words to yourself. In the center of my forehead is a central eye. A pupil is black, surrounded by the white, and the edge is slightly red. And you don't go to that, but if you really cannot do that also, what you can do is draw an eye and place it on your forehead, and sit in front of your mirror, and so is like that in Scripture. You can do that in a way that you put it in place, and then you can put it back down, So what you want to do again in concentration of meditation is to sit here carefully in an upright position because when your back is straight, your veins are straight in the back, and when your veins are straight, when the air is running through, through the veins are straight, and your mind is straight, and you can't afford visualization.

[04:33]

And then with that, and especially when you do it in this ordinary breathing room, you really concentrate, first identify what you want to look at. So here you can look at the central eye, you know, and not go ahead. So then you identify that. And then you bring your concentration very strict, 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 to run as a real obstacle to getting the visualization. You just get it there. And once you have it, then you relax the mind. You just start the mind. Rest my next thought. I did the central eye. If you cannot get the visualization, don't do the skill. Just move for a minute. distract yourself, and then bring it back to visualization. If you become very clear in the visualization, also don't keep it too long, because if you try to hold it too long, more thoughts will come in. So once you get it clear in the beginning, hold it, relax the mind on it, and then again let it rest, let the mind go up, and then bring it back and start the whole process again. So we work on this simple idea for that coming, since it's most important.

[05:41]

I'm going to put the light on in the same manner, with the people's thoughts, It's not by myself, it's not for me. It's not for me. And also the left arm, which is done upwards in the part of the left, goes from that side of the body.

[07:21]

Big-west design has to do all the part about it by the staff, and then narrowing around the waist, making the waist down, and out again, with more heavier, and the right legs pressed down completely, and the left leg bent is how the arm is. under her right foot is red palorection, pressing down in the breast, red palorection. And the left leg, which is down in, is down pressing down in the back of the head of black palorealda. The palorealda is lying on his stomach, and he's head is bent backwards. There's a wheel made out of bone, like a flat line on the top of the head.

[08:47]

And through the openings of this, the head comes out and goes back down. And from the, this wheel has big spokes on it. And from the ends of the spokes, there are passers, there are loops from there. And from one end to the other. And then in the very center of this thing, in the light up, which in the center of this wheel, is the masterly raised by the farmer, which was right in front of the wheel. standing up, just depending on what you're doing. Pay attention to the top of your forehead, there is five skulls, actually like little pieces of skull, flat, about three inches high each. And down on each front of these, on these sides, going from the front, in front of the right, you know, of pictures, drawings of scars itself. And if these are tied together out here, and then you're tied together back to your head, so they spin up, just like that.

[10:00]

And then, like there are loops, come down. And then within those loops, the second loop comes down, so they're going to loop and come up with another, on each ear. And then also, after that, on the left shoulder, of the rest of the world. So what's up? of a flat piece of room that we just had, in which a little goddess is now, an African goddess, and it's held together by a string, three strings of arms, one on each wrist and upper arms above the others, and also one of each.

[11:17]

open the kind of thing of this. Three black pieces of bone. One of them. Her, the needle, and one towards the right side and towards the left side, in which the balance of the bone. And then when three strands of bones come around to pile up a bell, and hanging down from that bell, there's many strands of bones that come down with little circuits in the tree. And in total actually there's 64-year circuits which are interconnected to a form of an open plant. These skulls run after another, probably get it like going down through the top of their head and then coming down through the mouth and then going into the next head. You have a look at each one separately.

[13:10]

You start from the top, from the third eye, and just go down, there's two entire parts of your body. Just look at yourself. One hundred percent of the world I believe is all the enemies, but from the top, all of the human power, and as a look within the body, the body of the body, the body of the body, [...] and the body. The upper vein goes straight up to the bottom of the opening as the top of the head, while the other two veins go straight up to the bottom of the head, where they have both down so as the end of the respective nostril apertures.

[14:13]

Located at the conjunction of the three veins, the neighbor is a small raja unit. From this raja unit, the neighbor, another one, in exact same appearance, but smaller, issues forth, and rises up around, with the exhalation through the last vein on the right side, and merges through the right nostril, and the moon is just outside the nostril. From this Gajudinian countless smaller Gajudinians animate the way up from every direction to the numberless of other realms, in order to make outcomes for all the goddess and bodhisattvas. Having made outcomes, we know all Gajudinians throughout the world's realms of existence, and through their touch and their appearance, presence, our things, but how many of them are purified and transformed into the Gajudinians. And all these Gajudinians returned and entered into the Gajudinians' universe outside of this nation. Next, this algegene enters through her neck menstrual, along with inhalation, and it swings through the line of the ring on the next side of one's body, allowing the navel she's revealed into the vision of the algegene of the navel.

[15:17]

Then, light waves issue 4, from the algegene of the navel, you throw every part of one's body. The limbs of the body dissolve into life and merge with a chunk of the body Then the chunk of the body dissolves into a bar of light. As Vajrayudini slowly ascends through the Abhavati vein, the lower part of the three veins in the body of light are dirped upwards into her. As she arrives at the top of her head, all the veins in the middle of light are dirped into her. Finally, she emerges from the ground around the opening of the top of one's head and quickly goes straight up into the sky and arrives at the pure one of the chata. Having arrived there, she vanishes into the core life of the Ramadatta, the state of emptiness. So if this time has just washed her mind in the state of emptiness. Okay, so in other words, actually, Vajra Gini reappears in the sky from the drama Kacharam. In San Sui's sky, when she arrives at the Ramadatta Earth in the top of the head, one self of them reappears in the form of the Ravan Vajra Gini, but now make it of eminence and without any life.

[16:29]

At this point in order to come out from the dream. So of course, we'll do this. Again, we'll do a few tomates, fresh on the Bajubini, then to the lower cemeteries and then to the kumis. And I just checked, I was wrong, the mantra for the lower cemeteries has to be kumis. Kumakum, kumakumatist. So I was like that, kumakumatumatist. So the English language. Yeah, please don't. So, starting with Vajjigini from that one. Om Sumbhami, Sumbha, Dung-Hong Te. Om Gena, Gena, Dung-Hong Te. Om Gena Thaya, Gena Thaya, Dung-Hong Te. Om Amnaya Ho, Babagam, Bithiraja, Dung-Hong Te. Om Sobhava, Shudeh Sava, Bama, Sobhava, Shudeha Om.

[17:31]

Out of the state of emptiness, from out, arises a skull club, which is why it involves. Inside of this, in the dissolution of the five meats, the five nectars, and the five transcendental analogies, arises a great ocean of transcendental knowledge's nectar. Aum, [...] issued from one's heart, to invoke from the Akinishthe realm, the world and Baj Yodini, sworn by Buddhas, Bodhisattvas, Buddhas, Yodinis, the Klamakarlas, the world of gardens, these appear in the sky and the world. Om Bajra Sama Jaya. Om Om Om Saga Bode Da Kim Ye Bajra Banam Ye Bajra Banam Ye

[18:40]

Om, Om, Om. Aum, Aum, Aum, Saba Dura Dakiye Vaja Vaniye Vaja Dagojaniye Vaja Vaniye [...] I offer this holy offering to the Malls of Melbourne, Wagyu Guinea and the Assembly of Girls in Gathinas.

[20:02]

the palace of skulls. Inside this the fine seats of lotus and sun stand the glorious lords of the cemetery, father and mother, surrounded by infinite recognition of worldly and transcendental documents. I am Raja Samaya. Raja Samaya Samaya. Raja Samaya Samaya. Om viraja viraja kuma kuma kumtis maha kishachi sa parivara idam balum bunja kaka kadi kadi saura sabunye raichanto saura Om viraja viraja kuma kuma kumtis maha kishachi sa parivara idam balim bunja kakka kahi kalli sava siddhine kai chanto swaha om viraja viraja kuma kuma kuma kumtis maha tishachi saharewara idam valim bunja kakka kahi kahi sava siddhine kai chanto swaha om shmasamakati agam kadi kushpe

[22:50]

I offer this great blessing to the minds of the various worlds of the cemetery and the watching, to perform those deeds which cause the doctrine of the Buddha to his name, and his witness to the rest of the world. Amen. Thank you.

[24:50]

Thank you. Aum Kapa Parhi Parhi Sava Yaksha Raksha Sang Bhopa Kepa Tishachi Umada Apasmara Bhaka Vakiniya Daya Imana Vali Gunantu Samaya Rakshantu Mama Sava Siddhame Vakshantu Nitevan Iteshtam Gunjata Jigata Thipata Mati Pramata Mama Sava Pariya satsū kāṁ ṣūdāya sahayaka vāvāntu hūvī pārta-sāyā.

[25:51]

Om kāpa pārī-kārī sāvāyakṣa-rakṣa-sā bhūta-pārta-pīśācī-umādā ava smara-bhāta-vāthinya-daya imān-varī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī-vī ithe vant ithe stam pujyata jigita tikata matitramata mama sava kariya satsukam vushidaye sahayika tegantu kumu kete soha om agam soha kariya soha kushbe soha dute soha om alope aham om gende aham om vede aham Please partake of this offering of sacrificial cake and all divisions of the girls.

[27:07]

Hold on life with praises of the young. Protect the sound of allowed any other holy gooders to live down, laying on directions in inevitable circumstances, obstacles, obstetricians, or disciples in their circumstances. May our thoughts and actions be performed with them. May we attain our desires until 90 minutes, and ride, protect, and greatly assist us with the cheaper effort. So, Congratulations, guys. Mm-hmm.

[29:24]

Whatever was incomplete and scared, and whatever my ignorant mind asked others to do or did myself, may the Master forgive all such. All the Buddhas and Bodhisattvas residing in Ten Barakins can be needed. As long as all such beings who are equal to the limits of space, are not placed in non-abiding Yavana. Until then, may the mind of the top has a tempered mind the ladies which are made and invoked, so as to enter into these images, continue to remain so long as they, the images, are not destroyed through the damage of the four elements. Having continued to remain, may they firmly affect God and assist myself in all sentiently. To the transcendental aspect of eternal guests who are without own image,

[31:17]

May you grant whatever cities are desired. May I please go to the very realms in which you came and return here again when you requested. God will honor you. The transcendental aspects return to a mental abode, and the clutch aspects are non-durly absorbed in the insults, Jah, Hun, Ban, Ho. And we go back to the Saatman in 16.62. So then we say, when Saatman's Vajrayogini has, what Umbam at the navel is the essence of Vajravarayi, Yuhamanyam at the heart is the essence of Yama, Yuhamanyam is the essence of Yuhamanyam, Your flame, flame, the core health is the essence of Chubhami.

[32:19]

Green and flame, hum, amant is the essence of Mahayavi. Smoke, fire, tap, tap, and heavy wind is the essence of Chambhari. Om Chambhari. Om Chambhari [...] Through this virtue, then I am, having a phase in order, so quickly pace, a normal stage, and these sessions.

[33:35]

Indeed, the first one is at least, so in front of you, I'm up. That's Christ. For one, somebody, from the home, Christ. The next is to your left, just on your left side, which means the side. Then, behind and below, and then to your right, which is the side. Then, front, right. In that way. The front actually just represents the east and then above you. Actually, we're going to cover ten directions. So ten directions means east, south, north, west. You have four intermediate directions, then above and below.

[34:36]

Okay. So what we're doing is setting, we're placing 10 goddesses around us to protect us. So the 10 directions which we exist in means east, here's north, west, south, and then the north, there's southeast, southwest, northwest, northeast. And then also there's a direction above and one below. So the one in front is east and then above. So that's representing the one above. And then we go to the north, And then it's the west and then below. That's right. Yeah. This actually is the motherland counter. Everything with the motherland counter is left. Everything turns to the left. Even it says actually if you do circumambulation when you're visualizing sacrifice you're being, you're going to kind of highlight that election.

[35:44]

But people remember still notes. In a way, you think you're going to kind of highlight that. Because everything is the opposite or nothing. There's eight goddesses that surround you. Yeah. Actually the reason we're using one for the front and above and behind and below is because it's It's one goddess, and there's two different goddesses, but the same one, the same form of that one goddess. It's taken in two shapes, or two places. That's right. It's west. It's actually one below. Because there's only eight different goddesses, so there's two. The east and west one show two places, or two points. So they're really resting on the separate tree. Visualizing yourself to be in the pure realm of Pachata, the very pure realm, where you all have made yourself out of the earth.

[36:53]

It's very pleasant, very pleasant. In the center of this realm, the wishful pinning tree on top of which the lattice, the truth form, other lattice, nindus, nandudu, the form of dira vajabhan, and dada. His body is right in power, one face and two hands, right hand, head in the perimeter, the left hand, head in the center, and his left shoulder, head in the center, and stick across in a larger position. And he represents here the entire foot of the gym, power in the running, running around the room. His mind represents the ruler, as well as the yiddish, his voice represents the armor, his body represents the sunroof. And in front of us, he runs south, and right hand, father, and left hand, mother, We find our un-ease into its works. We find all such beings with such non-existence. And we find the healing beings. Many with one intention, one bliss, one mind, the other one. It's got huge in the total gain. Holding steadfast from this time and to the essence of a night being is reached.

[37:59]

I am now in the evening to a beautiful space to walk you through the most holy and venerable preceptors. We take refuge in the public in the United States. We take refuge in the United States. We take refuge in the United States. We take refuge in the United States. To the holy pre-sucking and pre-precious journey, the Bible in my head, throughout the course of my future, life-time, previous, or earlier, was less important.

[39:05]

I visualized it from the Bible's heart, and [...] the Bible's heart. and I'll circle your mind to transform it in Dhamdhyana, and when you do this, it keeps running on the wall, and you get clear around. Then, the Buddha, he sat on the top of his head down, which is kind of awkward, because your small balls look like this comes down, and listen through the top of your head, notice of your heart, with your own mind, and circle down, and put your nose together. I'm clean, to the stage of the perfectly enlightened ones. I must rescue I am. I am attending to the stage of the perfectly enlightened ones.

[40:05]

I am attending to the stage of the perfectly enlightened ones. I am attending to the stage of the perfectly enlightened ones. I am attending to the stage of the perfectly enlightened ones. I must rescue all living beings from the good nations of Messiah, in progress and practicing the frown methods of using this kind. And at least in, upon the planet one's state, it fuels the blessed land by your sattva, Shri Viraja, who seethes upon the meanness within the earth, by your shrine also, and your breath becomes enough good, and provide your thoughts, and the mood, and also the year of being's purification. I'm thinking this fourth, power comes at the point of compassion. I, be eluded by ignorance, have broken and sore the laws and vows, order and protect us in my mind. For the highest, my God, possessed of the essence of great compassion, achieves our goodness, our way of great riches.

[41:08]

With us, among the axis, be building the laws and vows, and be written by hate, which we know. Friends, be built by thy glory, all the generations of saints of pain and pain. Having put any gas by the sakura and mother, bizarre into life, and roar to the top of the earth's head, when the human body becomes like a pure crystal egg. When you put these in the sky in front of you, and with great devotion from the very depth of your heart, in the sight of the sparrows, in your blessings, to the root preceptor of great kindness, and the most perfect and holy land preceptors, and [...] to the root preceptor of great kindness, and the most perfect and holy land preceptors,

[42:14]

They bestow always with blessings on me, throughout the course of all my lives. All one's material possessions lie before one, while on your life stand all human beings. Mandala offering, actually it's a displace of one with no mandala offerings. This would be the place where if you wish you could stop and do like a hundred thousand recepations in the mandala offerings also. So it's really, it always comes actually before taking recepations. which is a request for receiving the consecration. I'm going to go on to the first prayer to request the consecration. To the holy preceptors, who are the essence of all the Buddhas and the free times out of bed, we still only need to do our consecration. To the holy preceptors, who are the essence of all the Buddhas and the free times out of bed, we still only need to do our consecration. to the holy preceptors who are the essence of all the goodness of the three times, I pray, restore on the shoulder of the four constipations.

[43:20]

The root preceptor branches question me with widening eyes at the lion preceptors. Ask them, shall I restore the four constipations or not? The lion preceptors look at the root preceptors with widening eyes in the manner of granting permission. Do so. The lion preceptors absorbed into one letter from left to left, finding a flash of power to absorb into the loose conception. Ways of right light are stored from the inceptor's forehead, and are stored into one's own forehead. In this way, one contains the last consecration, the thorns of body that purified, and one is empowered to meditate upon the path of the process of creation. One also attains the result of non-manacaya, and receives the blessings of God. Again, ways of red light issues for it from the soul of God, but a few supples through it, and are absorbed into one's own group.

[44:23]

In this way, one contains the secret consecration. The impurities of the host are purified, and one is empowered to meditate on the path of chandaya. One also attains the result of somber fire, and receives the blessings of those. Once again, the rays of blue light issued forth on the syllable, hum, red through its heart, and are absorbed into one's own heart. In this world, one obtains the consecration of transcendental knowledge and wisdom. The pureness of mind are purified, and one is empowered to meditate upon the path of messengers. One knows from what obtains the result, dharmakaya, He means the blessings of man. Finally, the release of light, red, and blue light, which is poor, includes such as forehead, throat, and heart, and are stored into one form of man. In this way, one obtains the fourth concentration, and one is empowered to meditate on the path of Mahamudra.

[45:29]

One also obtains the result of Svabhavakaya, and receives the blessings of the body of the earth and mind. To the holy venerable guru, who is the essence of all the gooders of three kinds, I pray, please restore your blessings upon my mind. Having prayed thus, the priest-suffer himself dissolves into life simultaneously downward, from the crown of his head and upward from the lion queen. Then, in the region of his heart, and the arm of his life, which is of the color of Sindhura father, becomes a whole life value which is of the nature of very bliss. This blissed belief, it sends potential to the top of one's head. It descends to know the concern within one's heart. When we even convert into it, the end of the time becomes larger and larger than the images of the rainbow. very clearly visualize yourself to be Vagradjurgeny.

[46:45]

And here within your own heart is the body number, meaning the red Vagradjurgeny in the center. So in your heart, what you visualize is a double triangle, a symbol of pyramid. On top of that is a sun disk. On top of that, in the center is a red Vagradjurgeny. Just in front of the heart is a white Vagradjurgeny. To hard left, the center Vagradjurgeny is left, the green Vagradjurgeny. Behind is a red Vagradjurgeny. And then to the right is a yellow Vagradjurgeny. And then on the corner of the entire sun disk, So this is with the new heart. Now in the fight, at the center back we believe, the center one. And then Vajrasattva and Buddha Yoga, emphasizing on that, but then actually going through the entire sadhana and getting a feel of how you do the sadhana in the proper retreat environment. So that's why we're using the level bodhi to sit upon, because within retreat, we use this as our basic perfection.

[47:49]

And then also, if you set up the shrine clock, then we'll make thermal offerings, the festive 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 thermal opera, mandala offerings. Unfortunately, I just remembered that we don't have everything cleared out from the mandala offerings, so we'll just skip that. It would be a part, right in the middle of the Guru Yoga, before you take the four consecrations, you could 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 the readouts for doing that. Also, it would take a long time to really explain that very properly, because we need mandala plates and rice. and everything 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 chanting the mantra we're going to stop and do concentration meditation practice, concentrating on the deity.

[48:58]

We'll do this in two parts. One is general concentration and the second is a particular, specific concentration on the parts of the deity'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 the parrot and the nature of this, as we always do, we start every sadhana in the retreat. Then after that, because we're making the formal offering today, in this session, then we'll have to do the womb blessing, which is on these separate sheets. We chant the womb blessing and also the rest of the shrine itself. Then after that, then we'll start the actual sadhana. So we start on page 50.

[50:07]

I pray to the I pray to the young temple of Kampa Gyalse, I pray to the confectioner,

[51:12]

Thank you. Thank you. Thank you. I, by power, am dedicated in harmony with the form of the charlie process of creation, and the hero of the central main process of completion, blessed me in the world of spinning, the directness of simultaneously arisen, sentimental knowledge, and continuing at the stage of the charlie. So next we'll chant the dream within the passage. So if you have a Bajra, you use a Bajra.

[52:13]

Now if not, you put your hands in what is done with the private palm of the position. Up to point just before reciting the mantra. So we recite the refuge prayer 21 times. Then we'll recite the Bajra Sefta also 21 times. So then you should visualize at this time the place you received as a pure realm. spiritual realm about Yugi, very pure, very beautiful. And within this realm, in the center of this realm, is a wish-for-tilling tree, on top of which is a lotus, and a jewel throne. On top of this also is another lotus, a mundus, and then one's a guru, in the form of Biravajdharma, whose body is red and color with one face and two hands, right hand holding, down the room, left hand holding, and a small cup there with nectar. On his left shoulder is a tiny stack, his feet are crossed in a frontal position. You should think that it's a complete combination of Guru, Buddha, Dhamma, and Sangha are combined with one.

[53:16]

And in front of this, oneself is seated, one's right, one's father, one's left, one's mother. In front are enemies, people's fears, and behind and on all sides are the sentient gates of the six realms of existence, armed with human beings, and with one thought, one voice, and one intention to take refuge from the Guru and the Triple Jim by reciting the verse. Actually, concentration meditation is two different types within the Vajrayana. One is known as 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 power to be in the deity. So at this time actually, you created yourself in the form of deity, through the sadhana, and now at this time you should really think, I am Vajrayogini, that I am fully enlightened being Vajrayogini, this came the 13th stage of Vajrayogini, 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, you're standing up, you're very proud,

[54:35]

in a self-assured manner that you really are this enlightened being. And this body that you have by Jyugini is not like a flesh and blood body like we have. Actually, what this body is is really the nature of light. If this body appears, we see the body, but we really are by Jyugini in form. However, this body is of the nature of emptiness. 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 my things itself. So, in this time actually, what you should do is just really sit in a very good position in meditation and then just really concentrate very strongly that I am Vajrayogini. And then just get a feel of being Vajrayogini, 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 Vajrayogini. I am someone who's gained this stage of enlightenment. I am this deity whose body is working power. There's one face and two hands, three arms. And then just think, I invite you to be.

[55:37]

And then just keep on that thought. And what you should do is just, first of all, just get a feel of being a deity. And then concentrate very hard on it. Become very strict. Get that feel of being a deity. And then relax the mind and just stay a deity. And then after a while, then again, come back to it. Become strong with your thought of being a deity. And then become very strict with it. I really am a deity. And then once you get that, again, relax the mind. And then just... set in this idea. And this sort of general concentration will give you about 15 minutes, just thinking about this, about 10 minutes. As of the day now, actually you have to pick out, identify, recognize the various parts of who you are. So the best place to start actually, this is the central eye. Actually, in other words, you have to identify the parts of your body to really get a feel. to be the deity. So maintaining the body of the deity itself, then we start by concentrating on the various parts.

[56:41]

So we start with the central eye. So at this time, actually, the Bajrugini has three eyes. One face, three eyes, two hands. So first, just concentrate on the central eye and think, actually, because the central eye is just like the left one, fair enough. Just think in the center of my forehead is an eye. pupils are black in color, the white area, the scoria, surrounding this is white, it's slightly red at the edges and the eye is slender and looking out straight. And really just get a feel of this eye being there and then concentrate very strongly if 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 and so the pupil is black, surrounded by the white, and at the edges it's slightly red. And then repeat that, those words a few times. And then having this thought like that, then concentrate very strongly on the eye being there, really very strong.

[57:43]

And when you get a feel of the thing 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, and bring it again, bring it right back again, the concentration bring it back to the eye think about the eye you have to recite the words again to yourself what the eye is like then bring the concentration very strong very forceful to the eye being there so you get it clear but once it's clear relax the mind keep it on the eye and then after that if your mind starts to waver then let it go and again come back and just repeat this again You have the right eye, just like the normal eye. Again, the cubo is very black in color, surrounded by the whitish, and at the edges, it's a red hinge. It encourages the inner part to get more roundish. As it comes to the hem on the outside, it's more slender.

[58:45]

It's a very peaceful eye. I'm just bringing the concentration to that. The ostensibly nose is very straight. Outside, of course, it's very red, but also inside, The air is slightly reddish, also reddish tinge. This thing gets slightly open so you can see all four of your teeth very wide or straight. Not as slightly open as if the center of our teeth does the opening. And within that you can see the kind of red or slender black. And then across the neck, there's two lines that sort of run across the neck. Two upper ones are right on the bottom of the left side of the shoulder. And then on top of that, there's a small bunch of meat about the size of the top of your small finger.

[61:58]

And once you do that, then look at the central one alone. And look at her central eye. a very good thing I did from our friends. From the earth, Monta Rosary, surfing around the hill of the bum, in the center of the knee, in the form of archivini, but your navel is another small archivini by the size of your thumb, completely decorated with all these limits.

[63:21]

The meeting of the navel are the basis of the three veins, out of the good thing in the center, Vlasana on the right, Vlahana on the left. The other two veins were straight up to the top of the head, led up to the Vramarana opening of the top of the head, while the other two veins were straight to the crown of the head, where they tore it down so as to end with respect of natural actresses, located at the conjunction of the three veins of the navel with a small right genuina. From the Swajiti mean half navel, another one, with the exact same appearance but smaller, issues forth and rises up along with the exhalation, clearly waxing the name on the right side and emerges from the right master, who remains just outside the master. From this right human being, countless smaller right human beings emanate and go off in every direction, the numberless little ones, and originate offerings rather than the very settlers. Having made offerings, through a new mobile right human beings go off to fill the key realms of existence, and through the texture of mere appearance, all things, whether animate and in-element, are purified and transformed into right human beings.

[64:23]

Then all these Vajrayoginians return and are absorbed into the Vajrayoginian who remain outside of his nostrils. Next, this Vajrayoginian enters through the left nostril along with the inhalation and descends from the Lalamath Inn through the Lalamath Inn on the left side of the body. Arriving at the navel, she is reabsorbed into the revision of Vajrayoginian. Then you should think the libraries issue forth from the Vajrayoginian navel and throw every part of the body. The limbs of the body dissolve into light and birth. chunk of the body, and the chunk of the body dissolves into a ball of light. As Vaikyugini slowly ascends through the objecting vein, the lower parts of the three veins and body of light have drove up into her. As she arrives at the top of the head, all veins in the member of light have drove into her. Finally, she emerges from the Ramadanda opening of the top of the head, and then quickly goes straight up into the sky and arrives at the pure love of Tacharam. Having arrived there, she vanishes into the pure light of the Ramadatta. in the state of emptiness, and this promote, especially in my own state, a combination, merging together, and then the cemeteries come offering, and then the Vikings.

[65:38]

So this is on page 90. The various cemeteries is on a separate sheet we have. So for the Thoma already, we set it up yesterday, and already today we set up the Shrine again, made additions, and blessed the Shrine by smoothing with nectar and water. So now I'll just read it in the afternoon. Om Sumbhami Sumbha Umu Te. Om Viena Viena Umu Te. Om Viena Paya Viena Paya Umu Te. Om Om Naya Ho Bhagavan Vidhyalaza Umu Te. Om Swabhava, Shudasarva Dhamma, Sava Shodha Ha. Out of the state of emptiness, from Allah, arises a salva, which is wild and grass. In five days, from the resolution of the five meters, five meters, and five transcendental knowledge, arises a great ocean, and the presence of the sky.

[66:47]

Okay, we stop doing this. Om, Om. A whole thing. [...] Lightways issued from one's heart, to invoke from the Akanishti realm, the well-grown Raja Marini, surrounded by gods, bodhisattvas, widows, maghis, amakavas, and all the religions. These appear in the sky and in the sky. Om Vajraya Samarajan. Om Om Om Svabha Buddha Lakini Ye Vajraya Parvami Ye

[67:50]

Vajabharacani Om Om Om Depepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepe Om Mokar Mokam Sarva Pranayana Ariyanyi Khamak Vata Pranayam Petsuasa. Om Mokar Mokam Sarva Pranayana Ariyanyi Khamak Vata Pranayam Petsuasa. Om Mokar Mokam Sarva Pranayana Ariyanyi Khamak Vata Pranayam Petsuasa. I offer this holy offering to all of our Bhagavad Gita in this seminary of the rest of the peace.

[69:16]

Thank you. And in the five kāna-bhūra,

[71:24]

Put the ring fingers down, and then touch the small fingers, the middle fingers, and then the backs of the middle fingers with the index fingers, and put the thumbs together. And then with this actually, actually what you're doing now is you're visualizing your influence on the heart of your being. You disembowel the cemeteries, which are two skeletons, you know, And with this moja, if you're putting this on their heads, in the manner that you'll control everything, let them promise you for your pleasures, so that in Siddhartha Samaya's form, and then to make the offerings to them. Om Giyaraza, Giyaraza, Humma, Hum, [...] Actually, there's one here, there's one too many kumas in here.

[72:39]

Yes, it would be kumakuntis, not kumakumakuntis. That's amazing. I don't care. Wasn't it the same as the mantra that I didn't tell you? It's true, I think. This is true. I'll check. We've tried that long when we have wanted to I'll check in one of those notes. All right. Om Girajah Girajah Humar Humtis Maha Teshachis Sa Parivara Idam Kareem Gunja Kakvata Kari Kaibi Swara Siddhamme Rai Chantri Swaha Om Girajah Girajah Humar Humtis

[73:53]

maha-mishyachin sa-tari-bhava idam dalim gunja-kha-kahi-kahi sarasiddhne prachantri-swaram. Om smasana-patit arvam-padyam kuspe-dure-aloke-gendo-milede-sherzaham. Om ahum. I offer this oath of allegiance to the males and the warriors of the Senate, the Secretary, and the Retina. Performing these to the age, which requires an afternoon to go over the stairs, congratulations to the Giants of the World. is from rishya ho.

[76:05]

Om kha-kha kahi khaidhi savaru yaksha yaksha-sa. Gopantetam kushachi momadha apasamada dhakarabha kiniyadaya. Iyam bali gyanantyu samaya yaksha-ku. Maga-sava-sukha-sukha-sukha-ku. Yate-vam yate-shitam Vumjata, Jiketa, Pitata, Matikramata, Namasara, Paraya, Sakshitsumakam, Dishiraya, Sahirika, Pabantya, Om Nuno, Tartara, Sarayama, Om Kappa, Kahi, Kairi, Svaramaya, Kachyasa, Bhuta, Bhaita, Kishachi, Om Nata, Hapas, Nara, Daka, Rakhine, Daya, Ilimat, Venant, Venantu, Samanaya-chantu, Mamasara-sadanne, Vaya-chantu, Gepedam, Nukeshtam, Mujratta, Jikita, Bhupata, Mati, Kiamata, Mamasara, Kariya, Satsukam, Vishudaya, Saharika, Kavantu, Tomu, Ete, Sura.

[77:29]

Om kapa trai hai sawayakshyam rakshyasa pota purta tishachi umar dhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhād māra-śvāra-kāra-yā, satsim kāṁ yishvāyā, sāhaika-kāvāntu, oṁ [...] We certainly obey us in the meaning of the three phases.

[78:42]

This body of this offering of sacrifices taken from our attention to Jesus, hold on all our praise and [...] praise Amen. Amen. Amen. Page 52.

[81:06]

Page 52. Thank you. Let me take this.

[82:10]

All the Buddhas and Bodhisattvas reside in the Ten Directions. Please pay heed to me, as long as these who are equal... All the Buddhists and Bodhisattvas residing in the Ten Directions, please take me to me, as long as all such beings who are equal to the limits of space are not placed in the mind of having no bhajna. Until then, language not passed in the bhajna. but continue to remain forever. May the daily which I have made and evolved, so as to wander into a new image, continue to remain so long as they remain and are not destroyed, through damage by the whole elements.

[83:15]

Have you continue to remain? May you firmly protect from your chance, as my servant knows any means. Om Subhatishna, the dragon's son. The transcendental aspects return to the natural world. Then we'll go back to page sixty-two. Sixty-two. So oneself in the form of Bajra Dini has word Humbam of the navel as the essence of Bajravarati.

[84:28]

Recycling that. It's the essence of our tovarayi. Blue from yellow at our heart is the essence of heaven. White and yellow in the mouth is the essence of heaven. Yellow shows him that the forehead is the essence of chokamani. Green from home in the crown is the essence of heaven. Smoke out and bed that can be the essence of heaven. Sixty-three. Om Sumbani Sumbani Teh, Om Vyanak [...]

[85:30]

Through this night, then may I, having attained the aboli kacharya, quickly placed upon her stage, all being without suffering. So, that's a session. Competence one, when 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 riddle something, you throw it down. Like when we were doing the first day, we used the mustard seeds to chase out the spirits we don't want here. Then you throw it down. And that sort of shows a bit wrathfulness. So you don't want to do that with the udans. And the protectors, you want them to stay, not to go.

[86:32]

So we actually fill up in that way. 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, the central eye is right in the center of the forehead and the central forehead, the central vein, the outer-duty vein has two endings, some say three actually, one in the throat, just at the upper goddess 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, but if 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.

[87:38]

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. 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. Are there any questions? The photograph it says, Partake of this offering of sacrifices, blessings, and blessings, along the direction of your pain, life, without sickness, honor, glory, pain, and good luck. Is this supposed to read that? Without any, it goes with the sickness, not the other parts. Yeah. Yeah, the without is only one with the first one.

[88:41]

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, it has sickness, without sickness has one word, and each one actually has a single word. But in English, it doesn't work quite well. But it's supposed to be appropriate. The question was good. I thought actually people were picking up on me. concentration, what we'll do is just do it again. And go up on the concentration meditation once again as the emphasis of the session, previous session also. So then what we'll do then, again we're going to make a term offering, so we'll start first of all with room blessing, or actually first with the prayers to the Buddhas, and then room blessing, and then we'll go right into the sadhana. So we'll do it the same as this morning. And then when we get up to the place to do concentration meditation, again we'll start, and then we'll start to do I'll explain a little bit again on concentration here as well. So then first, I'm starting with the lineage to the Guru's on page 50.

[89:44]

I'm not very good at tune, so it'll be difficult. Actually, it's in the back of the book, but I don't know the team there. So, we'll start on page 50. Let's pray. I pray to the great Bhajjana, Bhajjana Zin, Maha Siddha, Nara Kapha, the Panshin brothers, Shattva Siddha, Mahalo Tsaro, Satyava, Satchini, Pungo, Rangda, and the Reverend Brothers, Sonam Senu and Lapa Gyatsum. I forward to Satya Kanchi, Pakurumbuche, Kancho Fai, Chöge Rappuva, Sonam Gyatsum, the excellent attainment of Merun, Sonny Gyatsum, and the Sonam Gyatsum. I forward to Jamyam Kintu and Kanchin, Bacchini Chöge Lodadyatsum, the Leprisha of all of Duringa,

[91:06]

The Master Saracin, Janan Kenze Wanjwam, and the Lakshmi Ngyasun. I come to Rampyut Rappan, Sonam Chepin, Sonam Chepin, Sonam Chepin, Yes, Shishis, Hanra-champa, Mochini Jai, Khyabha Naishas, and the Kunggalodha. I come to Rampyut Rappan, Chepin Mankai Lepi Rappan. Thank you in the name, Mahama Nunchin, the master of all races, Punga Tenten, Temple Zanda, and the Kenji Zanda. I pray to the Lord of Sutrasi, Loto Lanko, the spiritual ancestors of the Church Union, the actuality of all the conquers, Chate Nido, Kervo and Naman Pungo, until we leave the surface. By the power of meditating on the yoga, to prevent Kachari process of creation, and the yoga of the central brain process of completion.

[92:11]

Bless me for the eyes of me, the great bliss of the sun and the sun can be risen, the present moment of my life, until the beginning of the stage of Kachari. It's not to do the womb blessing to bless the Shrine of the Atoneness. So, you have your hands in the five-time nidra. Actually, it's supposed to look like the top of the dādra. You can move it in the kāna-kāpa's direction. So, om-sumbhāni, sumbhā, kāna-kāna-kāna-kāna-kāna,

[93:13]

Out of the state of emptiness, one's room appears as a letter of room, and from this arises a celestial mansion made from our spiritual. This square and shape with four doors, which are beautified by the four covenants, and decorated with all the requirements. Thus it is complete with all the signs of the celestial dimensions. Within this are many letters of art, which are vast and extensive. In these, from the dissolutions of the letter of him, are pure the various objects of art form, which are made from divine substances. drinking water, washing water, flowers, incense, plants, perfume, food, and music.

[94:20]

All of these are good, vast, pure, endless, before the entire earth, sky, and space in between these two. They are inconceivable like the flower of offerings, described in the story of Adios Samanta Bajan, and they expand and increase to the fruit of offerings. within the visions of the gurus, in the collection of Vedas, Bodas and Bodhisattvas, Pajra Gini's Asamu. Om Bhaja Ayam Ahun Om Bhaja Padiya Ahun Om Bhaja Pushpe Ahun Om Bhaja Durpe Ahun Om Bhaja Haleppe Ahun Om Bhaja Dhyande Ahun Om Bhaja Narodpe Ahun Om Bhaja Shra

[95:09]

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