When I was a child, I used to go to school. I used to go to school every day. [...] Rin Che. Rin Che. Rin Che. In the past, there was no such thing as a temple.

[01:05]

In the past, there was no such thing as a temple. [...] Thank you. We haven't time today to We haven't time today to explain each of the 37 offerings, the 37 offerings made in the longest version of the mandala prayer.

[02:18]

As for the second, version that is the offering of the seven mounds, it will suffice for you to know that one is offering in the center the great mountain Sumeru, surrounded by the four great continents. And then the sun and the moon. Now, you should visualize Sumeru as we described it before, the four continents, as just being filled with all the emblems, all the signs of good fortune. Each of these different continents, as we said, have beings and special characteristics that distinguish them from other regions of space.

[03:26]

But, for example, in the western continent, Odenia, if one imagines that the... that the surface of the earth is filled with very abundant crops and fruits and flowers and all good signs of prosperity, wealth, and causes of happiness for beings. So forth. In other words, use your own imagination for the science of good prosperity and well-being for beings. These are all, you should think that you are offering this sort of a universe. Something like New York. So now we're going to...

[04:38]

in a very introductory way, merely really to sort of acquaint you with the actual service itself. We're going to run through the mandala offering ceremony. Now, since it is being treated here as a meditation in itself, we have again, as always, the preliminary practice in which the mandala offering will be preceded, the main meditation of mandala offering will be preceded by the taking refuge and the awakening of the enlightenment thought, Then the Purification Through Emptiness, in which you recite the mantra Aum Sobhava Sudha. Then His Holiness will lead the Tibetan lamas in the recitation of the long poem, the long form of the offering, mandala offering, to which you should listen with very single-pointed attention and imagine that you are offering such a universe, as we've described, and making the mandala offering.

[06:13]

After that, we will all join in reciting the short form of the mandala offering found on your handouts. And we will recite that together 100 times. Now we will first recite the combined refuge and bodhicitta together with the lamas, and then they will recite for us. Love story. Love story. Thank you. YOLO, POTATO, GUARDIAN, SIDOR, CAFTA, CHEVALER, [...] CHEVALER

[07:39]

No, I don't. [...] In the first year, there was a time when there was a lot of war. In the first year, there was a lot of war. In the first year, there was a lot of war. In the first year, there was a lot of war.

[09:10]

This is the story of the Sangha. This is the story of the Sangha. This is the story of the Sangha. Yes. Yes. So, we have to take care of our children. We have to take care of our children. So, we have to take care of our children.

[10:26]

All right, now we will give you the instructions by the way in which you should perform the full meditation. the full ceremony of the mandala offering. First you recite the combined refuge in bodhicitta three times, as we have just done. Then you recite the mantra, which purifies through emptiness. That is the mantra, om svabhavasiddha-sarva-dharmah svabhavasiddho-ham. You'll find that in every meditation manual, or in particular in the meditation of Great Compassion.

[11:43]

you visualize that everything, all ordinary appearances and situations, yourself included, disappears or vanishes into the state of emptiness. Then out of that state of emptiness emerges, suddenly emerges, a vast celestial mansion, which has four sides and a door at each side. It is fashioned of very priceless stone decorated with jewels and flowers and the like. It is a true celestial mansion. And it is... It is a very, very vast, a very vast mansion in its dimensions. Now, then visualize that in the center of that celestial mansion, in front of you, there is that eight lions are upholding a jeweled throne.

[12:52]

Atop that is a lotus, and upon that lotus is You said the jeweled throne again, you homeless. Was it the jeweled throne? Yes. There's a jeweled throne. I'm sorry, the jeweled tree, the wish-fulfilling tree, again. And on top of that is a lotus and your own guru in the form of Vajradhara, just exactly as he was described to you yesterday in your refuge visualization, blue, black in color, and with crossed hands. referred to the visualization for the refuge taking, which were given yesterday. And again as yesterday, exactly as yesterday, in the front you have all the deities of the four classes of tantras. And surrounding him you have, first of all, you have surrounding him all the masters of your line of transmission, meaning all the Sakyapa lamas from Virupa.

[14:01]

on down, the present. They're all in the form of Vajradhara himself. Then in the front of the guru, you have the tantric deities of the four classes of tantras. To his right, you have the buddhas and bodhisattvas in both the nirmanakaya and dharmakaya aspects. To behind him, you have the great mountain of sacred literature, representing the Dharma. To his left, you have the eight great bodhisattvas, Avalokiteshvara, Manjushri, Maitreya, and the others, together with the wealth gods, the protectors of the Dharma, ,, representing the Sangha. Again, just as yesterday in the refuge taking ceremony, you should visualize your guru in the center of this great celestial mansion.

[15:04]

Tantik bepan nang ka ni tsyarpa pa yin tsong ni. Tini, kon lang tsong nang, tam tsiong tsong. Lele tsong. Ya ni tantik ditong, wo yin tsong. Lele tsong. Tini, rong ni ka ni, veze wen ne la. Ni tsyarpa ta ma. Ka ruk ka buwa, tse buwa, na buwa, dyang ka. Ta rong na tsok pa nang, tshui ni. Ye lang ni, tini, kon tshuk. You will pay a lot of money. [...] When I was a child, I used to go to school.

[16:40]

I used to go to school. I used to go to school. I went to school. And then, he said to me, he said, he said, he said, Then, he said to me, he said to me, he said to me, Yes.

[17:52]

Yes. I am the one who is [...] the one Yes.

[20:02]

Now, visualize that rays of light shine out on the visualize that boundless rays of light shine forth from the hearts of those of the guru surrounded by the preceptors, the Buddhas and Bodhisattvas and deities who are visualized in front of you. And these boundless rays of light shine throughout space and invoke all the Buddhas dwelling throughout space. All their wisdom, transcendent wisdom, compassion, and power are invoked and return and converge upon them and converge upon the gurus in the form of rays of light and are absorbed into them.

[21:17]

At this point, you should visualize that from your own heart, myriad offering goddesses issue forth and make offerings to those, to the guru, to the line of preceptors, the Buddhas and Bodhisattvas as visualized before. These different offering goddesses are very beautiful goddesses who carry offering cups made of exquisite, fashion of exquisite precious metals and stones, and they make the sevenfold offering, that is, the offering of the seven items that were described earlier surrounding the shrine mandala.

[22:20]

That is, first of all, white offering goddesses issue forth and carry this offering. carry and make offerings of drinking water. Then red goddesses issue forth and make offerings of the bathing water. By the way, you should just imagine the whole sky is just filled with these goddesses offering this very exquisite is exquisite, ideal, idealized substances. Then again, white goddesses issue forth offering the flowers. Blue goddesses issue forth offering incense.

[23:23]

Pink goddesses issue forth offering the lights. Green goddesses offer the incense. Wait, fruit? No, no, not incense but perfume, that's what I meant. No more. Yes. All right. Blue goddess is offered the perfume. Red goddesses offer the food.

[24:30]

All right, I'll run through it again. Let me just get it down myself. Red goddesses offer the food. Then blue goddesses offer the incense. And blue goddesses offer the music. Okay. Beg your pardon? Yes, I'm going to repeat them. All right. Yes, thank you. Drinking water is offered by white goddesses. Washing water is offered by red goddesses. White goddesses offer the flowers. Blue goddesses offer the incense.

[25:33]

Pink goddesses offer lights. Green goddesses offer the scented water or perfume. What is your name? My name is Mahmoud. My name is Mahmoud. Mahmoud? My name is Shahzain. Shahzain, Mahmoud. Your name? Shahzain Mahmoud. All right. Well, food is offered by red goddesses, and music is offered by blue goddesses. Really, it's not so important just the colors of the goddesses. Just to visualize that offering goddesses or making offerings, it's not really a big deal. your heart, from your heart, just imagine that the sky is filled with these offering goddesses carrying offerings of these different seven things that we have described and offering them to the Buddhas.

[26:42]

Okay? Yes. And you should just think that they are very vast and in number and are making these offerings to the Buddhas on this vast scale. Yes. Yes. Yes. So I tell them, no more you. See, no more you are not. So what you are not, then you see me. Then you shut up and you are not. You [...] are not. Yes. Yes. That's right.

[28:06]

That's right. When I was a child, I didn't know how to read. [...] Nyang'in-ling mandawa, sowan-dipe yinang-seng, tsong-ji-do tsong-chuk-sang-man-ma, yin-ni, do-tsak-ru-ru-du-da-tuk-tyo-wa-do, yin-ang-ru-ku-ru-yu-ze-pa-du-ta-ni-ta, cha-hang-yin-leng-go-ma-ti-tong-nu-mung-bu-yu-ri, ni-tien-lang-sang-na, nyang-in-ling-da-ma-ru-sya-pi-k-te, yin-ling-ju-yu-ru-nu-seng-su, yin-yi-ju-no-bu-yung-bu-tsi-en-la-tsong-pa, nu-po-mu-mung-ba, chun-di-po-ti, yin

[29:44]

Thank you. Yes. One should also visualize that one is performing prostrations before the shrine and making the sevenfold offering. The sevenfold offering you may recall from the descriptions given during the various initiations this winter, but in brief,

[30:52]

The Sevenfold Service is the taking of refuge, the confession of sins, rejoicing in the virtuous acts of others, requesting the teachers of dharma to remain long in the world, requesting them to teach the dharma. And the dedication of merit, and one other one. Yes, the awakening within oneself, the resolve to be enlightened. Is it wrong? This is something else altogether.

[31:56]

I'm sorry. Would you please... Only the bodhicitta or this one, your Holiness? This is the Chökyi Kôlokor, isn't it? The requesting... It's prostration, and then offering, and then confess. Yes, yes, yes. Then rejoice. Yes, yes, yes. Then request to turn the way of dharma. Yes, yes, yes. Then request to remain in this world. That's right. Yes, yes, yes. And then dedication to me. That's good. So the other one was the offerings. Right after taking refuge, you would have offerings. Thank you. So this is very important, these sevenfold. This sevenfold service is really of great importance and should be performed. Yes. .

[32:58]

sañcāya piññāy tāvāsi piṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭ Satsang with Mooji Chant Chant Oh, my God.

[34:58]

Satsang with Mooji Satsang with Mooji That's it. And now we will make the mandala offerings. First, we will have the offering according to the longer version, in which the Tibetans will recite the offering of the 37 mounds.

[36:18]

After that, we will... I'll join in the offering of the bundle offering. The shorted form is found on the handout. Lift. Allah is the Greatest, the Most High. Choir singing.

[37:47]

I don't know. I don't know. I don't know. Thank you for watching. New girl in my head, man [...] in my head. Thank you. [...]

[39:21]

Thank you. [...] And now please join in the recitation of the short form, the mandala offering, Sanchi Puci.

[41:16]

Sanchi Puci. Right. God bless you. God bless you. God bless you. Choir singing.

[42:30]

The Lord God is with thee, O Father, and with thy Son, [...] Satsang with Mooji Thank you. Thank you. I love you, I love you, I love you.

[43:55]

I love you, I love you, I love you. Now they're going to get to the city, and they're going to get to the city, and they're going to get to the city.

[45:42]

Now they're going to get to the city, and they're going to get to the city. Satsang with Mooji He said, he said, he said, he said, When I was a child, I used to go to the temple to pray.

[46:47]

I used to go to the temple to pray. [...] After you have offered the mandala the desired number of times, you should then conclude by directing your mind towards the root guru as he is visualized in the sky in front of you. and recite the verse of the guru yoga, which invokes his blessings. That is the verse we have just recited at the bottom of your handout.

[47:51]

It's called . Recite this verse several times, and then visualize that all the, as yesterday, when you visualize the refuge, the Buddhas and deities of the refuge shrine, that again, the deities, Buddhas and Bodhisattvas, dissolve into light, one after the other. One each dissolves into light and is absorbed into the other. And progressively, they are absorbed into one another. So finally, only one's root guru remains in the form of Vajradhara. He also dissolves into light, that is, from the crown of his head downward to his heart and from be thrown upwards, he dissolves into light until finally only a small dark blue dot or point of light remains.

[48:57]

And this descends through the crown of one's head and is absorbed into one's own consciousness at the region of one's heart. There at the region of one's heart, you should visualize a lotus of various colors, very colored petals, upon which is seated, upon which rests the sun and the moon. And Rūmīcī, the Ṭhūka-dhūla-dhikāra-yara is [...] the And then he is absorbed into oneself. Seeing it their own is one's guru, in the form of Vasudhara. And you should visualize him there and think that he remains within your own consciousness until you have gained enlightenment.

[50:02]

Satsang with Mooji Satsang with Mooji Satsang with Mooji O Thunderman, you need some light. But there's a real amount of wood here. I really did not care, but thank you, dear, for getting to him for going out this long, dear. Thank you. Thank you. Good morning, good morning, good morning.

[51:14]

Good morning, good morning, good morning. Good morning, good morning, good morning. I'm going to the church. I'm going to the church. Thank you. If you don't know, you don't know.

[53:01]

You don't know. You don't know. You don't know. When I was a child, I used to go to school. When I was a child, I used to go to school. [...] This concludes the instructions for the mandala offering exercise.

[54:27]

Finally, we have the instructions for the last exercise, that of the guru yoga. Instructions for this meditation will be much briefer than the others. The meditation itself is performed rather simply. You visualize on top of the crown of your head a lotus, and atop that a moon and throne, upon which is seated your own root guru in the form of Vajradhara, as described earlier. think that he is the quintessence of all the Buddhas, bodhisattvas, protectors of the Dharma, the wealth gods, the dakas and dekhinis. Of all of them, he is the very essence. He embodies the essence of all those holy beings.

[55:34]

Now visualize that rays of light shine forth from his heart into all directions and invoke all the Buddhas and Bodhisattvas, protectors, etc., dwelling throughout space. And they converge upon him, falling like rain through space, and are all absorbed into himself. And then with the mind of intense, sincere, unwavering faith and devotion, thinking that he is truly the quintessence of all those holy beings and the true refuge for yourself. You pray for his blessings that you will never be separated from his guidance and blessings. And then you recite the desired number of times the verse of the Guru Yoga verse, which will be found on the handout.

[56:39]

the final verse on your handout, recite that the desired number of times with a mind of unwavering faith, devotion, and longing for his guidance. Sorry. Rinpoche will recite the verse for us and give us the loom for that particular meditation. Then we'll join him in reciting the verse. Sorry. Satsang with Mooji In the name of the Father, and of the Son, and of the Holy Spirit, and of the Holy Spirit, and of the Holy Spirit.

[58:03]

Amen. I don't know. I don't know. Yes, and now please join in reciting the Buddha Yoga verse.

[59:20]

Yeah, combo. That's right. After the recitation of the Guru Yoga verse, you should then visualize that your guru, who is seated on the crown of your head in the form of Vajradhara, now dissolves into light and is absorbed downward into your own consciousness, so that your own consciousness, your mind and his mind, become non-dually mixed.

[61:02]

And then with assuming the correct posture of meditation with a straight spine and so forth, you should sit for a while in silent meditation without grasping at any concept or at any state of mind whatsoever. Just sit in a very thoughtless state thoughtless and ungrasping meditation upon the non-duality of your mind and the Guru's mind. Learn this. Do that now. I don't know. I don't know. I don't know. Oh, yeah.

[62:10]

Thank you. Thank you. Thank you. Chant Chant This completes the instructions for the Guru Yoga.

[63:51]

And with this we have completed our discussion of the five the five exercises collectively known as the nando practices. In the brief time we've had for the purpose, we have tried to give you some indication of the nature of these exercises their purpose, and the basic instructions you will need if you ever wish to practice any of them.

[64:53]

Admittedly, the instructions and the practice that we have engaged have only been introductory. We try to give you a sample of what the practice should be like. It has been more in the nature of an introduction to each of the five with a bit of practical application thrown in to your benefit. We hope that it's been very useful. that it's been of some benefit that you will have gained some understanding of the basic exercises and their purpose and of their practice as well. We'll conclude our weekend session by the recitation of the Dedication of Merit. That's on your regular page. your lam-dre prayers, lam-dre man-lam, after which, if you wish, we'll set aside 15 or 20 minutes to answer some of your specific questions.

[66:07]

Would you ask Lukashev, in reference to the rice that we use, are we supposed to clean it? How do we clean it? And how often do we change the rice that we've been using? Lukashev, the... I would like to thank all of you. I would like to thank all of you. I would like to thank all of you. Let's go. It is known that in New York, there is a lot of people who come here. They come here to pray. They come here to pray.

[67:08]

They come here to pray. They come here to pray. They come here to pray. Yes. Before offering, before using the rice for your mandala offering, you should check it to make sure it is quite clean. That is, to remove all pebbles or whatever other impurities you might see there. It's also a good idea if you want to wash it first.

[68:08]

Just satisfy yourself that the rice you're using is clean enough. If you didn't use it, ideally, you should change the rice you're using after every session. A session is a formal session of meditation, usually lasting, say, a morning or three hours or two hours, or whatever your session is. However, it would be all right if you just change the rice every day. For example, you use a certain amount of rice for your offering one day, and the next day you should replace that with new, clean rice. Yes. Susan Mayers. Yes, so if we do our practice, yes we do all this everything like the total mandala offering when we get back or can we take refuge can we make an offering then if we settle for prayer and then if we have to work

[69:21]

I see. Yes. I think this question was answered yesterday. Yes, I know. This question was answered yesterday. And at that time, if I can briefly reply, Rinpoche said that you can do it either way. Generally speaking, it's better to concentrate in each session, in one session of meditation, to concentrate upon one, one of the five exercises. That is refuge, practice your refuge as a separate meditation in itself. And then at another time, if you so wish, you, for example, do guru yoga, make a whole session of guru yoga. However, he said, there's nothing to prohibit you combining them in the way you've just described, in which all of them are practiced in the same session. Generally speaking, he said, it's advisable to concentrate upon one.

[70:26]

And just I might add myself parenthetically, it's usually advisable to concentrate upon one of these, for example, in the order they've been given, first refuge, accomplish your full requirements of refuge, and then take up, then move on to the second requirement, which is what, what does it, the hundred syllable mantra, so forth, because they do have, there is a certain amount of progression from one to the other, and having had the first, for example, having mastered the refuge, puts you in much better shape for mastering the second one, and so forth. Well, it goes, yes. Yes, that fits in, in which each of these is treated as a meditation, as Rinpoche said, so that in each session of meditation you'll definitely have those three elements, those three stages involved.

[71:35]

The first is the preliminary stage of taking refuge and awakening enlightenment thought. Second will be your main practice, whether it is taking refuge or a hundred-syllable mantra meditation or guru yoga or whatever. followed by the third stage of dedicating merit. Yes. Yes. Carolyn. I can't hear you. I am unclear as to where the visualization of the Celestial Mansion with the tree by Tredar and all of the two goddesses, at what point does that come? When do you believe that? I forgot too. You visualize that Countless offering goddesses emerge from your heart, issue forth from your heart and make offerings to the visualized shrine of the gurus, buddhas and bodhisattvas.

[73:02]

This precedes your offering to them of the mandala itself. All right? Preceding the offering of the mandala. You mean, where does that come in? But that's when you visualise the mandala. Yes, as you are offering it, you understand or you visualise that this is the mandala that you have of rice, represents this whole universe or cosmos that you are in fact offering. Yes. What are we doing while reciting the mantra? Which mountain? For the offering of the mandala. You mean the verse? The little verse of... What are you doing? Yes. At the moment we are visualising the mountain.

[74:03]

What is the best you can approximate? I think Rinpoche said you visualise all of that. Yes, but it's not when you give life more meaning. To the best of your ability, I think you do have in mind that you are offering Mount Meru, the four continents, the sun and the moon, at least roughly in the centre, as you said, the mountain with the four continents in each corner, and then the sun and the moon. You should at least have the idea, the concept, to the best of your ability to visualize. It certainly takes a long time before this becomes easy to keep all these in mind, but sort of approximate it. And at the same time, we're so visual at the mansion? Yes, you should at least have an idea that you're in a mansion and that there are the Buddhas, there's the offering shrine, and there are the Buddhas and all of that that you are offering, and then your offering at the mandala is this. It's really quite complicated, as you said. It takes time, but sort of approximate it and try to master the details.

[75:06]

And it will come gradually, the more you get into it, it sort of falls into place. Yes. Well, if you're considering numerically, if you're counting the mandala offerings as you go on, is it one meditation session on the mandala offering that's considered one? Or like I noticed Rinpoche would symbolically represent Mount Sumeru and the continents and then wipe it off and do it again. And we would also be simultaneously chanting, which is even, which goes even faster, you know, the mandala, the rewrapping, you know. Anyway, so what is actually counted as one, just the whole meditation session itself? No, no. Each arrangement of the mandala, of the sumeru surrounded by the four continents, and the recitation of one, one recitation of that four-lined verse, that is one. Then when you clean it, that's one. And you start all over again, and that's two and three.

[76:09]

Okay, Jennifer, you had a question. Yes, you were saying? Yeah, no, okay, I was wondering about mixing traditions, that's all. I mean, if I, like, I consider my root guru to be Kala Rinpoche. Yes. Okay, but it's a different lineage. And I was wondering, like, some of the instructions here where you put short in the refuge of Africa, just do a short form of prostration, say, grand prostration. Could I do that, or should I just follow what I know the way that the other method? Rinpoche, That's it.

[77:13]

Yes. The practice and purpose of these foundation practices are really identical in all of these sects. If there are slight variations, then of course it is not only quite all right, but quite excellent that you would follow the instructions that Kala Rinpoche may have given you. Or if you wish to have clarification, I'm sure that Lama Narada would be able to give you the details for practice. There's certainly so little difference that it makes... there's no difference at all about the instructions or...

[78:40]

that you will receive for practice. And if there are variations, you should learn these from Lama Norval or others, and Kimbo Katara and others, and practice accordingly. Yes. Can I just ask about Dr. Scott? Is he visualizing in a mansion as well, or does he just sort of peels on him? That was for the Vajrasattva Meditation of Yudhya of the Hundred-Celebred Mantra. No. At the time of visualizing, of meditating upon Vajrasattva and reciting the hundred-syllable mantra, there is no visualization of a celestial mansion. Yes, I saw a hand, like there was Kathy. Through the instructions for our compassion meditation, I've just tried as much as possible to make a habit of having Amitabha on the crown of my head.

[79:49]

And I find that whenever we're instructed to place a new visualization there, I find that it's already happened. Are you a Buddhist fighting amongst themselves here? They have arrived very neatly in conclusion in Christus' way. Yes, you should...

[81:02]

You should also let Vajrasattva sit there sometime. It's just this or this problem you've got, actually. This problem. Is there really only a symptom of, how do you say, of beginners, of beginners, beginneritis that you have? Once you get used to visualizing one part of another in your head, there really won't be any problem in switching from one visualization to another. It's only because you're having a kind of rigid, how to say, a reifying approach to your visualization, and you started making them really real and rigid there,

[82:30]

that you haven't developed this flexibility, but it comes through further practices. Okay? Yes. I'll take another question. When we were doing the Vajrapani, there's a section for mandala, and I noticed that when Rinpoche was reciting, it's the same name. So these eight... I don't remember them, but they correspond to the eight points on the mandala that he's laying here. You mean the offerings? Vajrapani points, where we say, do mandala offerings. That's true. And where does it begin, and should we or can we associate it with these associations that are given in the Eighth Difficult Court? Yes.

[83:42]

Yes. [...] In the Vajrapani meditation, the Vajrapani Buddha Dhammaran meditation which you are referring, there is There are, there is a point at which, there are two points as you say, at which one makes the offering of the offering of the

[84:50]

makes the seven or eight offerings of drinking water, bathing water, flowers and food and so forth. Although there are no instructions there for making the offering of the mandala itself, but only of these eight offering items, definitely you should meditate or you should make those offerings, the offerings of those eight offerings, in just the way that it has been described today, even to the point of including the offering goddesses with just the same colours and just the same way that it was described today. And in fact, wherever… Whenever those seven or eight items are to be offered, eight offerings are to be made, you can do it exactly as you have heard it today. And that holds true for the other instructions you've been given this weekend, wherever it's called for.

[85:55]

refuge or mandala offerings and so forth, they can be made, can and should be made in just the... according to the instructions you have heard this weekend. Yes. I've got five minutes. All right. All right. Yes, I would like to know more about the offering, the different offerings. Yes, the offering madrasa, yes. You would like to see them, you would like to know what they are, or what? To see them. To be trained. To see them and avoid them. To train you. Offering of drinking water. Point it out. Loves. Gubu tamo de tode gyaru.

[87:25]

Mugu agon de jindu. Agon de jindu. Gubu tamo de mangin karu gyaru. Achebe tamon dunu de gyaru. For offering the drinking water very quickly to run through them, the middle fingers should be joined in this way, and then they should be pointed directly out in front of you. They should not be raised in this manner. This is the offering of drinking water. Om Vajra Aagam Aho. These the offering of drinking of bathing water on buzzer podium is exactly the same Okay Then the third the offer offering of Pushpam the offering of flowers You should fold your thumbs in and

[88:30]

Both thumbs in and curl your fingers over them to form a kind of fist. Bring them together. Yes. All right. Now, the offering of incense is just the reverse. I mean, it's just the same, but your fists are turned downward. That's okay. All right. The offering of lights. Form a fist, but have your thumbs upward. Bring the two fists together and touch the thumbs. All right, that's the offering of aloki or lights. The offering of incense. Spread the fingers, join the thumbs beneath. Look, excuse me. I'm sorry. I'm very sorry. It is not incense. Perfume. Yes, not in sticks, but of perfume.

[89:32]

Thank you. is join the fingers in this way. Bring the fingers together, fingers, both hands together, and just let the thumbs dangle. All right? Yes. Then the offering of food is just getting out the fingers extended but turned upward. The hand should be turned upward. And this way. This is the offering of food. Okay? For the offering of music or shabda, your four fingers should be extended. Your four fingers only should be extended. All right. Thumbs should be tucked under three of your fingers with your four fingers extended outward.

[90:34]

Bring your two hands together. Touch the tips of your four fingers. Yes. And then snap your fingers. Okay. There you go. One last question. That's it. Someone who hasn't asked. Nobody has asked. No last question. Okay. Who is our root guru? Is it the person who first initiated us? Is it someone we choose? Is it someone who started us on the path? Can we change it from time to time? Your root lama is the one who gave you gave you initiation into the meditation you're performing.

[91:42]

Initiation or instruction. Yes. All right. Thank you very much. Yes, in answer to your question back there, in answer to your question, if you have received many empowerments from many different Lamas, you should then think of all of them as your lamas, and think of that particular lama who has been most kind to you, whose instructions you are following most, whose meditations you are practicing most, and with whom you feel the greatest rapport. personal rapport and the most likelihood of getting instructions from the guidance you need, you should consider in this way and decide which one you feel to be your principal Lama among Lamas. All right.

[92:44]

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