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

[01:08]

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

[02:15]

Satsang with Mooji I pray with one who's often, Sonam Chokken, Sonam Chokken, Sonam Chokken, where our species can never jump up, more change in the day, chapter 1, Thank you.

[03:35]

Thank you. Thank you. Thank you. and to direct receptors. By power and dedicated economy of the power of the charred process of creation, and the behavior of the central main process of the Christians, let it mean that there are as a name, the directness of some things with a rhythm, from the end of the world, and to the beginning of the stage of the charred. And that's what champs would mean if it would invest in. So if you have a Vajra, you use a Vajra. Now if not, you get your hands and put a five-prong Vajra position up to point just before reciting the mantra.

[04:50]

So we'll recite the Refuge Prayer 21 times, then we'll recite the Vajra Sefta also 21 times. You should visualize at this time that the place of your city is a pure realm, a spiritual realm of Yudhi, very pure, very beautiful. And within this realm, in the center of this realm, there's a wish-for-pilling tree, on top of which is a lotus and a jewel throne. On top of this also is another lotus, a moon disc, and then runs on a guru, in the form of Girabha-dhamma, whose body is red in color, one face with two hands, right hand-holding, dhamdulillah, left hand-holding, a skull-topped old with nectar. On his left shoulder is a pranastat. and speak the gospel about the position. You should think that these complete combinations of guru, guru, dan, and sangha are combined into one. And in front of this, oneself is seated, a man's right, a man's father, a man's left, a man's mother. In front of our enemies, people's fears, behind and on all sides, all essentially dates with six rounds of existence on human beings.

[05:53]

End of one thought, one voice, and one intention, and take refuge in guru, mutlapodinam, by reciting the verse for a long time. Actually, concentration meditation is two different types within the bhārījāna. One is known as the general concentration meditation, and one is known as particularly specific. So the first one we'll do is the general concentration meditation, which generally just means actually they have the pride within the deity. So at this time, actually, you've created yourself in a form of deity through the satana. And now at this time, you should really think that I am Bajayugini, that I am fully enlightened, being Bajayugini. This came to stage 13, stage Vajradara, full and perfect enlightenment. And I have this body, which is red in color, one face and two hands. And don't think about anything specific about the body. Just generally, your body is red in color and standing up. You're very proud, very...

[06:55]

self-assured manner that you really are this enlightened being. And this body that you have Vajragini, it's not like a flesh and blood body like we have. Actually, what this body is, is really the nature of light. If this body appears, we see the body, that we really are Vajragini 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 emptiness itself. So in this time, actually, what you should do is just really sit in a very good position of meditation and then just really concentrate very strongly that I am Bajrugini. And then just get a feel of being Bajrugini, just as you have a feel of who you are in your own daily life. Now you should just get a feel and a real idea that I am Bajrugini. I am someone who has gained this stage of enlightenment. I am this deity whose body is white in color. There's one face in two hands, three arms. And then just think, I am Bajrugini. And then just keep it. on that thought.

[07:57]

And what you should do is just, first of all, just get a feel of being the deity and then concentrate very hard on it and become very strict. Get that feel of being the deity and then relax the mind and just being the deity. And then after a while, then again, come back to what becomes strong with your thought of being the deity and then become very strict with it. I'm really on the deity. And then once you get that, again, relax the mind and then just sit in this idea and the deity. And this sort of general concentration would be for about 15 minutes. as the email actually you'll pick out or 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'll be able to identify the parts of your body to really get a feel for yourself to be defeated so maintaining the pride of ultimately it itself then we start By concentrating on the various parts, we'll start with the central eye.

[09:00]

So at this time, actually, the Vajragini has three eyes, one face, three eyes, two hands. So, of course, just concentrate on the central eye and think, actually, that the central eye is just like the left one, fair enough. And just think, in the center of my forehead is an eye. Pupils are black in color. The white area is scarier. Surrounding this is white with slight red. Suddenly it seems 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, I'm sorry, the pupil is black, surrounded by the white, and at the edge is the slightly red. And then repeat that, those words a few times. Having this thought like that, then concentrate very strongly on the I being there, really very strong. And when you get a feel of it being there, hold it, and once you get it, then relax the mind.

[10:04]

Keep your visualization, 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 back again to the concentration, bring it back to the I. Think about the I. You have to recite the words again to yourself, what the I is like. then the concentration is very strong, very forceful, from the eye being there until you get it clear. And once it's clear, relax the moment, keep it on the eye. And then, after that, your mind starts to waver and let it go, and again come back. And then you just repeat this again in the moment. The right eye, just like your normal eye, again, pupil is very black in color, surrounded by the whitish edges. towards the inner part it's a bit more roundish as it comes to the end on the outside it's more slender it's a very peaceful arm I'm just bringing the competition to that I just think you'll notice it's very straight outside of course it's very red but also inside it's very airy and slightly reddish also because it's tinge

[11:16]

It looks slightly open, so you can see all the teeth very light, which is not as slightly open as if you send the right teeth as the opening. And within that, you can see the top, there, the slender, and back. Looking at the neck. Here, actually, the neck is a very red color. And then across the neck, there's three lines across the light to that. two upper ones to lower the thumb and [...] the thumb come straight down through your waist, very straight, very separate, very shiny.

[12:31]

Concentrate just gives us a feel for your entire face. This face is red colored, three eyes, the central eye, right in the middle of the forehead, upper left, left in the middle of the left, the other two eyes, nose, mouth, suddenly open, holy, red, even, white, deep, stuck to mouth, slightly open, the neck, three lines, black hair flowing down, and also think actually the basis that you're turning to the left and looking out the opportunities that are done with the pattern of [...] the pattern the waist coming down, quite narrow, and then the flat part of the body, bearing out the heavy right-legged, outstretched, out towards the right, and left from the left inwards.

[13:33]

You just get a feel of the entire body, but from one part to the other. You get a feel, get an idea of where to be, while you're being in the right part, in every way. And under the right foot, it's in red, red, kind of adoption, on the left foot, back to the right arm. And then on top of that, there's a small little fracture unit throughout the size of the top of your small finger. And in front of the head, it's a small, white fracture unit. On the right, on [...] the right red in the center, white in front, green on the left, yellow on the right, you know, pretty small, but this is the idea, the feel for all 37 and the red. And once you do that, then look at the central one alone, and look at the first central eye, and look at the right eye, the left eye, the nose, [...] the mouth, the mouth, [...] the mouth, the

[14:53]

Very briefly, I'll give you some offerings. From the good mantra rosary, circling around a syllable bond, in the center of the navel, in fact, informed about your meaning. But your navel is another small quadrant, you mean about the size of your thumb. It's really decorated with all these ornaments. The meaning of the navel are the basis of the three veins, out of the navel in the center, on the right, launa on the left. The other two veins were straight up to the top of your head, right up to the bottom of the opening of the top of your head, while the other two veins were straight to the bottom of the head where they tore it down so as to end with the respective natural captures. Located at the conjunction of the three veins is the navel of the small life beginning. From the spine reading of the navel, another one, the exact same appearance but smaller, issues forth and rises up along with the isolation the lake on the right side and emerges from the right marshland, who remains just outside the marshland.

[16:05]

From this life-changing, countless smaller life-changingness emanates and go off in every direction, to the numberless of little realms, in order to make offerings to all the buildings and the other settlers. Having made offerings, the innumerable life-changingness can offer to fill the three realms of existence, and through their structure and mere appearance, all things, both eminent and ineminent, are purified and transformed into life-changing beings. Then all these Vajjoginians return and are absorbed into the Vajjoginian who remained outside of his nostrils. Next, this Vajjoginian enters through the left nostril along with the inhalation and sends from the Lama bin through the Lama bin on the left side of the body. Arriving at the navel, she is reabsorbed into the original Vajjoginian. And then you should think the libraries issue forth from the Vajjoginian navel and throw every part of the body. The limbs of the body dissolve into light and hurt the trunk of the body and the track of the body resounds as a black light. As Vachunhimi slowly ascends through the rabbit with the vein, the lower parts of the tree veins and body of light have absorbed up into her.

[17:07]

As she arrives at the top of the head, all veins, the remainder of the light, have absorbed into her. Time is she emerges from the Glamadondha opening of the top of the man's head, and then quickly goes straight up into the sky and arrives at the pure realm of the chatter. Having arrived there, she vanishes in pure light of the Glamadondha, a state of emptiness. in this form of expression, mind and state of culmination, merging together together with this. And then there are cemeteries come up from many vakins. So this is on page 90. Dr. Gini's form operates on page 90. The various cemeteries are on a separate sheet. Thank you. So for the Torah already, we set it up yesterday, and already today we set up the shrine again, made additions, and blessed the shrine by smoothing the nectar and water. So now I'm just ready to make the offering.

[18:10]

Om Sumbani, Sumbha, Umu Te. Om Viena, Viena, Umu Te. Om Viena Paya, Viena Paya, Umu Te. Om Naya Ho, Bhagavan Vidyasa, Umu Te. Om Swabhava. Out of the state of emptiness, from Allah, arises a sorbha, which is wild and grass. Inside it is, from the resolution of the five neats, five nectars, and five transcendental mahalas, arises a great ocean of the present of the nectars. Okay, we stop with this one. Aum, [...] Aum.

[19:20]

Lightways issued from one's heart to invoke from the Akaneṣṭa realm Love and God you are in me, so you are by God, for the Sabbath, for the rest, [...] Om Maha Kadamukam Saza Dramanam Hari Amit Paham Wada Om Maham Veth Vaham Om Om Saza Bodh Lafiniye Vada Bonanye Vada Baracaniye Om Om Veth Veth Vaham Om Maha Kadamukam Saza Dramanam Hari Amit Khamam Wada Om Veth Vaham Veth Vaham

[20:22]

Om Om Sarvabhavadachanyaya Vabhrabhanyamaya Vabhrabhavachanyaya Om Om Om Tepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepepe I offer this holy offering to the house of Reverend Bhagavad Gita, and the family of your rest and bodies. Frustrations please. emanate in the sky of the world, appears the wind mandala, in the ocean, ocean above, above which is a grass surface ground, only a stress is a member of the skeletons, above which is the four-sided palace of spouse.

[22:57]

In the silence, among the states of others, in silence, stand up for the rest of us in the silence there. Father and Master, come up by him in the message of horrible days, to which one thing they did, And then the five-prong move it. 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 then put the thumbs together. And then with this actually, actually what you're doing now is you're visualizing you in front of your genie, you disemboke this, you are the cemeteries which are two skeletons, may I feel now. And with this moochal, you keep putting this on your heads, you bring them under your control, and you make them promise to go the pleasures. So that ends in Vajra, Samayas, Vajra. Samayas, Vajra.

[23:59]

Samayas, Vajra. [...] Ibn Khadrīvā, Kāpā, Kādī, Kādī, Kādī, Sādhā, [...] What is it the same as the mantra, the words and the same? It's too good, I think. It's just true. I'm checking. It is not in a moment.

[25:02]

We've tried that long when we have one or two from us. Giraça, Giraça, Huma, Humtis, Mahathashashis, Saparivara, Hidamtharin, Gunja, Kakat, Kavi, Kaibin, Swara, Sadamne, Raichantri, Swaha. Om, Giraça, Giraça, Huma, Humtis, Mahathashashis, Saparivara, Hidamtharin, Gunja, I offer this whole population to the males whose voice raised the sentence and their retina.

[26:14]

Perform these days Shri Mataji. Vāja-dhakimi samāya-stam drśya-ho.

[27:49]

Om kāfā kāhi-kāhi sāna-yakṣa-yakṣa-sā. Bhupan-kaitra-kuśāci. Bhumādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhādhād ... [...] Dabha, Tathya, Daya, Ina, Pana, Galantu, Samahaya, Shantu, Mama, Sarasadane, Vaya, Shantu, Yatevam, Niteshtam, Mujratta, Jiketa, Kupata, Mati, Kramata, Mama, Sarasaya, Satu, Kam, Vishudaya, Sahaya, Prabhantu, Om, [...] Om.

[29:11]

Kriya [...] Bodhodakini Vajra Dakin, [...]

[30:42]

And... Herutas Samaya Manaka.

[32:38]

Give me the Vajrasattva Mantra three times. From Shri Vajra Herutas Samaya Manaka Mantra Vajrasattva Navadisna Veda Madhya Vajrasattva Mantra [...] Vajrasattva Mant Om Shri Bhaja. Om Shri Bhaja. Om Shri Bhaja. Let me take this. All the Buddhas and Bodhisattvas residing in the ten directions

[34:02]

please pay heed to Me, as long as all beings who are equal... No. Start there again. All the Buddhists and Bodhisattvas residing in the temperature, please pay heed to Me, as long as all sending beings who are equal to the limits of space or the place and the mind of life. Until then, May the deity, which I made and evolved, was to enter into this image, continue to remain so long as they image and are not destroyed, through damaged by the poor elements. Have you continued to remain? May you firmly but have, Lord, yes, assist myself in those enemies. The transcendental aspects return to the natural world

[35:31]

Then we'll go back to page 62 in the Sādhāna. So oneself in the form of Rājavarādhī has what, Hāmpam, at the navel, is the essence of Rājavarādhī, The bottom bump of the labour is the essence of Maha'ani. Blue hamyo at the heart is the essence of Maha'ani. White hamyo in the mouth is the essence of Maha'ani. Yellow choosin at the forehead is the essence of Maha'ani. Green hamyo in the crown is the essence of Maha'ani. Smoke out the head and green is the essence of Maha'ani. Thank you.

[37:00]

So that is such a competence. One, when you are 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, you know, with your hand, your palm faced up. If you throw it down like this, actually, usually when you do a wrathful ritual to get rid of 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 Yidams and the protectors, you want them to stay, not the Lord.

[38:01]

So, we actually throw up in the plane. Also, what we did today was to concentrate on the concentration meditation part. The real key to that practice is really getting the central eye under control. And if you can get the central eye focused and really have a concentration meditation on that, then everything else will come very easy. That's actually, it's not that it's the most difficult, but it's really key because within the body itself, The central eye is right in the center of the forehead, and the central forehead, the central vein, the altibility vein, has two endings. Some say three, actually. One in the throat, there's like a little upper gratis, which comes down, there's an ending for the vein there. There's one at the top of the head, and there's one at the place between the eyebrows. So because that's connected with the central vein itself, which is really the core or the essence of the physical body, with which you're able to do a concentration meditation on that specific point, where the central eye is, because it's connected with the very essence of the body itself, then later you'll be able to visualise different parts of the body much easier.

[39:05]

So usually the practice is concentrated in the beginning on just the central eye, just for that purpose actually, because it's a real key for the body. So maybe the next session we'll work on that a little bit again, concentrating on the central eye and getting that down. And once you have that, then you start to familiarise yourself with all the parts of the body and do the concentrations. I don't know if there's any questions. On page 93, after the one for the entire selection of God, and so forth, the paragraph that says, Partake of this author and accept a piece of case of blessings, medical, and knowing of our reference to obtain life without sickness, power, glory, gain, and good luck. Is it supposed to read that one? Without him it goes with the sickness, not the other parts. Yeah. Yeah, the without is only going with the first one. Actually, in Tibetan, unfortunately, grammar's different.

[40:10]

It doesn't quite work out in English. I mean, actually what they have is just separate words, and one word actually has both without, without sickness has one word, and each one actually has a single word, but in English it doesn't work quite like that. But it's supposed to be perfect. No? The question was good. I thought actually people were picking up on the concentration, we would just do it again and work on the concentration meditation once again as the emphasis of the session for this session also. So then what we'll do then, again we're going to make a term offer, so we'll start first of all with the room blessing, or actually first with the prayers to the Buddha's, and then the room blessing, and then we'll go right into the sadhana. So we'll do it the same as the spring, and then when we get up to the place to do concentration meditation, again we'll start And then we will start to do, I'll spend a little bit again on concentration as well. So then first I'm starting with the lineage to the Guru's on page 50. I'm not very good at tunes, so we'll give it up.

[41:30]

Actually, it's in the back of the book, but I don't know the tunes at all. So, we'll start on page 50. Okay. Guna's Prayer. I pray to the great Vajra Dhamma, Vajra Nizmi, Maha Siddha Naro Tata, the Panicin brothers, Sharap Se, Mahalo Tsaro, I pray to satya-panchi, Thakur-nambache, Concho-o-pa, Cho-je-dapu-pa, Sonam-gyasana, Vyatsana, [...] The Master Saichin, Janganan Tenze Vanitya, and Dalakshini Gyatsum.

[42:34]

According to Vanthus Rappen, Sonam Chokni, Sonam Chodru, Yes, Vicious Hamra Champa, Mochim Jai, Khyabha Naishas, and the Khingyalogna. According to Nankacchini, Chantra Nankala Nekhi Vendru, Thank you Niena, the master of all races from the temple, temple of Zambara, and the king of Zambara, I pray to the Lord of Sikrasi, Lothar Rampo, the spiritual ancestors of Kirkyo Nini, Uwakura and all the countries, Shatayimbo, Tardun, Namungungo, and to the root we suffer. By the power of meditating upon the yoga, the program Kachare, process of creation, and yoga of the central brain, process of completion, bless me, and rise in the great bliss of the sun coming through the horizon, the tenement of an hour, until the beginning of the stage of Kachare.

[43:47]

Next will be one blessing to bless the Shrine of Kachare. So you have your hands in the five kama nigra. You go, five kama nigra. Yeah, actually supposed to look like a kapa kababra. You can use it in the kama kapa stand. It's am sumbani, sumbha, kama, kama, kama. Out of the state of emptiness, one's room appears as a letter of dhundra, and from this arises a celestial mansion made from that spirit.

[44:58]

This square hand shape with four doors which are beautified the four covenants, and devour it with all real ornaments. Thus it is complete with all the signs of the celestial nations. Within this are many letters of art, which are not instantaneously written, which are vastly expensive. Within these, from the dissolution of the mother of him, are pure or various objects of art form, which are made from divine substances, drinking water, washing water, flowers, incense, lamps, perfume, food, and music. All of these are pure, vast, pure, endless, before the entire earth, sky, space, and between these two. They are inconceivable like the flower of orphans described in the story of Abyabhya Sarmantabhadya, and they span in your trees to improve all the orphans, the musicians, the builders, and the fraction of deities, buddhas, and bodhisattvas,

[46:02]

Khaju Gini's Esam. On baca alam ahun, on baca kabin ahun, on baca kush be ahun, on baca du be ahun, on baca havet be ahun, on baca den be ahun, on baca mure be ahun, on baca shak. In this day, the young man who was young, by which he received a blessing for the children, also realized that the atmosphere recitations for each of the seven types of visualizations, three common visualizations before finding illness, spiritual spirits, and aspirations, sins, and then before I'm coming on to the floor, a bunch of demonstrations.

[47:31]

General concentration education, just to give the idea to identify ourselves as the deity, to identify ourselves as being not an ordinary being, but identifying ourselves, recognizing where we ourselves are really, where the light and being that we really are, Vajjivin of the Self, who has accomplished the stage of feeling for the night, the 13th stage of consciousness. And with this form of Vajjivin that we should think of, that we should feel our flexibility, it's not in his, in his flesh and blood body, but it's still the body which is of the nature of light itself. It's not a flat, it's not a flat form of body like a picture on a wall, but it's a true dimension of form, but still of the nature of light, and it appears just as, you know, you will see a reflection in the mirror. But again, not flat, but really dimensional of the nature of light itself. So, gaining, or looking upon yourself in the same room, really just getting this feeling that I'm involved with meaning, I'm involved with meaning, just recruit that, think that, I really understand it, and then get a general experience of what you look at, get a feel, and become first to be in the day, if you are here to look at the ideas.

[48:40]

And first, Just think of this, get this card that I am the beauty, weaponize the thought, and then concentrate on that thought very strongly, bringing into the force. And then when you bring into the force, it becomes core, and let it go, just rest the mind. Keep the thought of being the beauty and rest the mind. And if you distract it, whether it be, I am the beauty, [...] I am the beauty. relax them on again, keep it on the top of being loved with you, without any effort doing that. When you lose that, then you have a game. You need to keep it on the field. You'll leave us for about five or ten minutes, and then we'll look on the individual concentration of the body. So having identified the structure of the body, recognizing the structure of the body of this nature, now we'll look at the individual parts of the body. So the most important thing

[49:41]

place to meditate for concentration, meditation. In the beginning is the central arm. So what you should do then is really visualize and think that there's an arm right in there on your forehead. It's just like taking the left arm and turning it upright. So the top of it is a bit narrow and you can get a circular. And then you come down again, you know, a little more wide, wide, more narrow, up. In the center, the pupil is very black, so you want to start exploring it, which is right in the outer edges of that. It's like a rubbish. I just think it's good. And after the realization, let me just say the words for yourself. And stand on my forehead, the central arm, the pupil is back, surrounded by the light, the light, the light, and the light. And you don't go together, but you really cannot do that obsolete. You just draw an eye, and put it on your forehead, and put it on your mirror. And so like that, you do that, and you do that, and you're able to pull the information. And then you can put that arm, and just pull up the air. So, What you're going to do again, the concentration of the patient is the sixth area of health in our body position, because when the back is straight, your brains are straight in the back, and when the brains are straight, when the ears are straight, and when you're not straight, then you can't feel the original version.

[51:00]

And then with that, and the special time we do it in this ordinary, we're doing this morning, but we really concentrate, first identify what you're going to look at. If you're using anything you can look at, it's something I, you know, I'm like brother. But then you identify that. And then you bring your concentration very stiff. very strong, right to that place, and you throw it there, and once you get to visualization, then you let go. You don't know if you want, you don't do it. Absolutely. You're getting to feel visualization. You just get it there, and once you have it, then you relax the mind, you start to mind, rest, I'll make that, I'll do it, I'll do it. If you cannot get to visualization, don't do it. Just move from you, distract yourself, and then go back to visualization. If you become very But once you get a clear in the beginning, hold it, relax in one minute, and then again let it rest, let the mind go up and bring it back, let it go back to you. But we work on this simple aspect, I mean, it's not before.

[52:04]

I look at the love items in the manner that the people start to end of their life, Thank you. and also the feet by footed, by shape, purple feet, and the floor in the size of the feet is slightly longer.

[53:08]

Also, the feet start working to see, depending on the reddish hair, as it becomes longer and longer. The line in the process of the light, the upper two, the line in the last one, and also along with me, I cannot say for the summer years, You know, if you're right there, you're going down from your head. You're going down. [...] you have a part of how it's stuck, and then you narrow it into the waist, and then the waist down, falling out of there, pushing a heavier, and the right leg touched down completely, and the left leg doesn't have to use, and at the right foot, it's dead on the left, and the left leg just got in, then pressing down on the back of the right leg, or the back of the right leg, and the right leg is lying on the stomach,

[54:14]

between his head and [...] his head And if you look past two of these, you know, the face is coming towards the left. And we're looking at those, because the network goes from the side, and continues to move around. There's a wheel here that's going, like, flat around the top of the head. And if you look up into this, you know, goes back down in front of this wheelhouse. And in terms of the folk, they were castles, they were loops, and they were told to loops, and they went into the other.

[55:29]

And then in the middle of the center of the seminary, the center of the sphere is naturally raised by the eternal, and the body of life and life. But in the real, the real, the real handbook, the real handbook, the best man, the body of the world, coming up close to the center of the sphere. on the top of your forehead, there is five skulls, actually it's like little pieces of skulls, about three inches high of each, and down on each front of you, and the skulls, [...] and the skulls. loops to come down. And then within those loops, the second loop is connected to the metal and the stairs.

[56:38]

And then also, on the left shoulder, the thunder strap, which is a stick, silver in color, along with your body, the rest of the room, the shoulder itself, the bottom head of the foot, and the fat on each other. And also, on each other, a bell, a drum, and a person who's doing it. It's a pretty thick flat piece of bone, running the center around the other side. And some of these people are standing together, which brings it, going up with them, with a circle coming down, to the skin on the other. Ankles, going up with this, but the ankles are flat piece of bone, in which a little goddess is now, talking about it. together by a strong, [...] strong, a strong, [...] And then coming down from that side, there's many strands of bones that come down.

[58:10]

There's little circles in between, and it can totalize with a 64-year circle, which would be connected to the point of the open account. And then coming down from that, coming down to the level of the balance, There's 50 stars, one up in another, tied together by the head, a few more, going down through the top of the head and then coming down to the mat and then going into the next head. So going up to another, going down and coming around from the lake and coming down in front of the head. I'm trying to get the bubbles at night. It's too small, the bubbles is kind. In the center of this is the sound which is very simple, you see a small little red light, and then just in front of this is a red light [...]

[59:24]

You have a look at each other. You have a look at each other. You have a look at each other. The other two things they showed up to the sign of the health for the first round towards the end of the use of the natural host chapters, located in conjunction with three rings at the middle of the small-backed unit.

[60:31]

From the side of the unit, the middle of another one can object in the front, but smaller issues towards the other side of the run with the escalation through the last milone on the right side, and emerges through the right dashboard in the middle of the right side of the night. From the side of the unit, the small-backed unit's enemies go out in other directions with anomalous little runs, in order to make offense to all the blood of their subjects. Having made offense to many of the human beings to rest before all the two worlds beyond the existence and through their touch and their appearance, others, and other things that animals and animals are purified and can't find into the life of the Venus. And all these rather than the same in its world into the life of the Venus in the life of the Venus. Next, this rather than the Venus enters through the left nostril along with inhalation in the same school is not on the limb in the left side of man's body. The body of man's body, she's moved with a condition of life beginning of man's body. And then, like they're pushing forth, from the body beginning of man's body, we pull every part of man's body.

[61:38]

The limbs of the body dissolve into light and merge with a chunk of the body. Then the chunk of the body dissolves into a ball of light. The body beginning slowly ascends The lower part of the three wings on the body of light are built up into her. As she arrives at the top of her head, all the veins in her window of light are built into her. Finally, she notices from the granite on the opening of the past one son who quickly goes straight up into the sky and arrives to kill one of the chava. Having arrived there, she varnishes into the full life of Manavato, spoke about things. So in other words, Dr. Vajragini reappears in the sky, from the Dhyama Kachata, and from through the sky, when she arrives at the Dhyama around the open, the top of the head, and then, once again, reappears in the form of that Vajragini, to now make it a permanence in the Vajragini.

[62:42]

At this point, the Vajragini reappears in the Vajragini. Again with the Shukta map, the first one about the Dini went to the Lord of the Cemetery and then took back in. And I just checked that I was one, really, really. Mounted the Lord of the Cemetery just to see Kumi. Kumi, [...] Out of the state of emptiness, from our allies of the skull pub, which is wild and vast.

[63:48]

Inside of this, and the distillation of the five needs, the five necks, and the five champion of humanity, arises a great ocean of champion of the universe necks. Amen. [...] Lightways issue from one's heart, in both from the Atanishtha realm, the world in Bajra Yudhi, surrounded by Buddhas, Bodhisattvas, Buddhas, Yudhis, Dramakalas, World of Gardens. These appear in the sky in front of the world. Om Gaja Samaja. Om Om Om Svabara Boda Vakiniye, Vagabara Vakiniye, Vagabara Tamiye, Om Om Om.

[64:51]

Thank you. Aum Aum Aum Saga Bada Vahimye Bada Vahamiye Bada Vahamiye Bada Vahamiye Bum Aum Aum Te Te Te Soha Aum Arparimutan Saga Yamamun Arimutana Tvada Aum Aum Te Soha Aum Bada Yogi Sa Parivara Ava [...]

[65:52]

I offer this holy offering to the mouth of the Northern Bhagavad Gita and the Assembly of Guru in Bhagavad Gita. in the ocean of love, on this west, once and merely of skeletons, on top of which, four-sided piles of stars.

[67:31]

Inside this, upon a seat of lotus and sun, from the girls, lords of a cemetery, father and mother, who are in vain, deeply deafness, of early, defensively deafness. Arun, Anvaja, Sarmaja, Satsang with Mooji Thank you. Thank you.

[68:49]

I have offered this great blessing to the Mount, the glorious Lord of the Sematary, in the Western, perform those deeds which cause the doctrine of the Buddha in the land. who were from. Vajra [...]

[70:59]

Thank you. imam vallin binantu samaya alakshantu mama sarasubhane kwan hantu iveban iteshtam unjata jigata pitata mati kramata mama sava kariya satsukam ishidaye sahayaka avantu hon him kotha soya hon pata kari kari sava yaksha

[72:01]

Shasa, Bhuta-tota, Tishachi, Umada, Havasmara, Vata, Vakiniya, Vaya, Iman, Balin, Vinantu, Samaya, Rakshanku, Mama, Sava, Sibunne, Prajshanku, Utevan, Uteshtan, Ujjata, Jigitan, Hikata, Matutramata, Mama, Sava, Parya, Satsultan, Vishibaya, Tahaika, Thank you. Thank you. Thank you. Please partake of this offering of sacrificial faith and by the vision of the girls, put on love with praises of the land, protect the sound of the land [...] of the land.

[73:29]

Thank you. [...] Whatever was it complete and still, and whatever my good mind asked others to do or did not stop, nor did not forget all such.

[76:27]

All the Buddhas and Bodhisattvas resided in Kandaraki, As Rana as our ascension beings, who are faithful to the limits of space, are not placed in the mind of God in the Rana. Until then, the Rana is not found in the Rana, but to achieve the real world, especially the ladies which are made in hope, so as to enter into these images, continue to remain so long that they, these images, are not destroyed with damage of the four elements. But I will continue to remain, may they firmly affect God and assist myself in our sense of humility. To the transcendental aspects of eternal guests who are without an image, may you are all present, and then whatever cities are desired, now equal in the little realm from which you came, and we turn here again when we foster the transcendental aspects we turn to a number of those and the fresh aspects are numberally absorbed between oneself and we go back to the side

[77:58]

I'm going to say, Nantaka Bajirini has red unbun at the navel, is the essence of Vazhul Haraifi, Lohanoyang at the heart, is the essence of Yama, white unbun, is the essence of Lohanoyang, Lohanoyang at the forehead, is the essence of Chövami, green unbun, is the essence of Maharavi, smoke powder, tap tap, the heavy wind, is the essence of Chandari. Hamsunbani-sumbai-suh-him-tok Hamsunab-suh-him-tok [...] Thank you.

[79:03]

Thank you. Thank you. The first one is at least in front of you and up. The first. The next is to your left. Just on the left side, which means the south. Then behind and below. And then to your right, which is to your right. Then front right. The front actually just represents the East and then above you.

[80:12]

Actually, we're going to cover 10 directions. So 10 directions means East, South, North, West, You have four intermediate directions, then, above, and below. OK. 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 mean east, here's north, west, south, and then the north, or the southeast, southwest, north, west, 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 what we're going to do in the one above. And then we go to the north, and then it's the west, and then below.

[81:25]

I'm sorry. Yeah. This actually is another counter. Everything with the motherland counter is left. Everything joins us to the top object, and to the left. Even if there's actually to do circumambulation, and then you're visualizing the festival, you're going to the top of the direction. So people will understand that. In a way, we think we're going to the top of that. Because everything's left, and he's left, so we're not knowing. There's the other, there's eight goddesses that surround you. Yeah. Actually, the reason we're using one photo in front and above and behind and below is the positive. It's one lattice. And there's two different galaxies that are the same one, the same form of that long lattice. It's taking these two shapes. They're two places. That's right. West, west, and below. The photo is on eight different galaxies. So those two, the east and west, share two places. They're two points. the room dressing on the supper tree.

[82:36]

Omni, Sumbani, Sumbha. Visualizing yourself to be in the full realm of this realm, where you feel about a realm, where you are just, where you start five years. The voice doesn't, excuse me, in the center of this realm, you wish for coming true, and after which you love us, you do it from other levels, And when he did it, the formula was written about the bone, the bone, the bone, the bone. His body is blood in power, one patient, two hands, right into the bone of it, left in hand in his cell phone, his heart, and blood shoulders, and his heart, to the cross in the body of his position. And he represents here, the entire system is in, in the body of the bone. He's not in the body of his body. He's not in the body of his body. He's not in the body of his body. He's in the body. The Holy Sector, from this time and to the essence of an idea to do it, I am not going to be able to do it, to work through each other, [...]

[84:01]

We take your ideas on the public in the United States. We take your ideas on the NTT. We take your ideas on the NTT. We take your ideas on the NTT. To the whole preceptual and preceptual journey of our lives, throughout the course of my future, life-time, service, or life, your lesson for me. Visualize upon the Giddlestar and the Outward of the Shorak's working power, as I know I've been to you and to you, and by touch of these outwards, I've been to our station, and I've been to your house, in order to transform them into something that we need.

[85:13]

and then you go to bed and [...] you go to bed to the stage of a perfect day in 1909. I'm not sure I see it prior. I'm attending to a stage, and you've got to be in my room, and [...] in my room, I must rescue all living beings in the good ocean and sun, and for those who are practicing the divine methods that you can be found, and in this thing, I find the sign of one's place, it feels the blessed language, Bhagavad Gita Satra, Shigarupa, who is seated upon the moonbeams within the earth.

[86:34]

I will try and also regret the time to not do again, but all your thoughts can move, come up with it, you know, again, for the peace and thinking of it. I was saying, [...] of pain and pain. Having been blessed by the sufferer of another desire into life and work through the path of the end of the day, from the end of the day, becomes of the pure Christmas day. I need to leave in the sky in front of you, and the great devotion comes by the death of your heart and the sight of the sorrow in your blessings.

[87:37]

To the root of the sufferer of great kindness, and with perfect and holy land we suffer, and who are always with blessings on me throughout the course of our lives. Through the roof we suffer from great timings, and with perfect and holy land we suffer, and who are always with blessings on me throughout the course of our lives. Through the roof we suffer from great timings, and with perfect and holy land we suffer, and who are always with blessings on me throughout the course of our lives. Through the roof we suffer from great timings, and with perfect and holy land we suffer, and who are always with blessings on me throughout the course of our lives. All ones, material possessions, fly before them, fly on your left, stand, all feet, eat, and ones. And making this, uh, number of outcomes, actually, because this place, again, would make number of outcomes. Well, we have a number, but this would be the place where we wish you could start and do, like, a hundred thousand applications, and I'm glad, and so forth. So, it means, it all comes up before taking the consultation.

[88:39]

I request receiving the consultation. I'm going to go on with the first prayer. To the holy preceptors who are the essence of all the Buddhas and the three times I pray, we spell only before the four consecrations. To the holy preceptors who are the essence of all the Buddhas and the three times I pray, we spell only before the four consecrations. To the holy preceptors who are the essence of all the Buddhas and the three times I pray, we spell only before the four consecrations. The root pre-suckers glances crush on you with widening eyes at the lion pre-suckers. Trust them, shall I restore the core concentration in earth? The lion pre-suckers look like the root pre-suckers with widening eyes in the manner of friends and permission. Do so. The lion pre-suckers absorb into one another and look to earth, finding only five hours absorbed into the list of them. Ways of bright light goes from each of his forehead, on the floor of the one's own forehead.

[89:47]

In this way, one takes the last of the creation. He finds the body of purified, and wonders in power, conniving on the path of the process of creation. One also takes the result in one manpower, who receives the blessings of body. Again, ways of bright light each of forth from the soul, ah, for the preceptors stood, and were absorbed in the one's own group. In this way, when we gave us the secret consecration, when pureness of the earth is purified, when one is empowered to meditate from the clock of Chandang, when I hope things we get, some bold eye, we receive the blessing of yours. Once again, raise the blue light, issue forth, and the syllable of whom, read through his heart. and are absorbed into one's own heart. In this world, one of things, the consecration of transcendental knowledge and wisdom, in pure means the command of purified, and one is empowered to meditate upon the path of the messenger.

[90:53]

No more, nor the pain of the result, nor the power, in need of weapons of none. Finally, the ways of bright red and blue light, which is for people such as forehead, throat and health, and are absorbed into the land of my mind. In this way, one has named the fourth consecration, and one has empowered to meditate on the path of my Holy Spirit. One also has named the Edo Svabhavapaya, and received the blessings of the body of yours in my mind. To the holy that have endured through the utterance of all the goodness of three times I pray, please restore your blessings upon my mind. Having faith lives, the preceptor himself devised into life, simultaneously downward, in the crown of his head, and upward from the lion's head. Then, in the losing of his power, when we rebound in this light, which is of the power of Sindhura power, we find a whole life downward, which is of nature of great bliss.

[92:00]

This bliss needs to enter into Papa Gronk's head. is the same to merge with the material of the harm within one's heart. Now the meaning is brought to the goal, and then the ground becomes larger and larger, and the images have a reunion. They feel it was like you start to do that reunion, Here, within your own heart, is the body number, meaning the red battery unit in the center. So in your heart, it revitalizes the double triangle, and it's involved in it. On top of that, is the sanders. On top of that, in the center, is the red battery unit. Just in front of the heart, is the red battery unit. For hard left, the center battery unit, is the red battery unit. Behind it, is the red battery unit. And then to the right, is the yellow battery unit. And then on the corner of the entire centers, a very small battery unit.

[93:03]

Harder is a little bit in the center line. in the Roman central fact we build it around that time at this moment. So this is what the new heart, now in the heart of the central fact we build, the central lemon heart.

[93:16]

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