With a holy preceptor and three precious jewels, I bow down and take refuge. Through that the course of my future lifetimes, please be still always with blessings only. Visualize that light raises the Shriak from the Guru's heart to touch all the sentient beings surrounding them, so that all their sins, observations, departments are purified. Their bodies are transformed and performed by the Huguenins, their minds are transformed in Drona Kaya, let all of them go up to their own individual Buddha realms. Then the Guru himself, on the top of his head downwards, turned upwards, and dabs into a red light. And finally, this small ball of red light descends through the sky, upwards to the top of your head, emerges with your heart, fit in the sweat, in your mind, and the Jogha Jank completely merged together. Ending the stage, the perfect and enlightened ones, I must rescue all living beings with the ammunition of samsara, For that purpose, I am practicing the profound methods of Vajrayogini's path. On attaining to the stage of the perfectly enlightened ones, I must rescue all living beings from the great ocean of samsata.

[01:08]

For that purpose, I am practicing the profound methods of Vajrayogini's path. In an instant, upon the crown of one's head, appears the Blessed One, Vajrasattva Sri Heruka, who is seated upon a moon disk within a lotus. We'll just clarify one time in a simple way, because when we do the other tumor practice, we'll clarify a little more. So then just one time, first drawing into the left posture, tailing to the right, into the right, big upper air, scooping it up, and think that the visualization of the deities turns into letters, and then as you take a little spittle, it goes down right to the navel, and draw some work, three times drawn lower air, and then cap the vase, and then read the letters within the Dhammakara and Nunda scooping this navel.

[02:42]

on the four glisphoros in the four corners on the sides of the gama cut of the navel. And again, draw in some lower air and bring in a big amount of upper air, make the vise retention, draw in the lower air again, and then visualize the four glisphoros turning into clockwise. without that visualization just to dissolve the emptiness of yourself in the form of Roger Eugenie.

[04:52]

Think that from the secret organ to the top of the head and then coming down to the place between the eyebrows is the central ring. The base is a red visceral, spinning very quickly in kind of a clockwise direction. At the top of the albogutti vein, the place between the eyebrows is the white visceral also spinning very quickly in kind of a clockwise direction. Now, direct in your mind to the visceral base of the albogutti Watch it rise up slowly through the central vein as it rises. All appearances, all thoughts in your mind is completely pervaded. Like this, everything is of a red color. Watch it slowly ascend through the arbitral vein up to the level of your heart. Then lift your mind to the this world, the white one at the top of the Alphadutthi womb, laying between the eyebrows. Watch this one also turning counterclockwise and start to ascend through the Alphadutthi womb to the top of the head, and then to descend very slowly through the Alphadutthi womb.

[05:59]

And as it descends, all appearances are the nature of emptiness, mind pervaded by emptiness, and also all appearances are the whitish color. And watch it so slowly descend through the Alphadutthi womb to the heart, just about to red this world. You see them spinning very quickly, anti-clockwise, and finally merge together into a pink-colored visceral. It spins so fastly, it finally made dissolve and just disappear into emptiness itself, to place your mind in a state of the combination of this and emptiness. Now we'll do the tumult practice.

[07:10]

Actually in the book, it's in the text itself on page 45. So here for this actually, you do the practice, you go to this time after these short classes of completion practices. And actually the purpose of the tumult practice is really to purify the inner body, to purify the veins and the letters of the body. It's said actually that the body, what is known as the Vajra body, consists of four mandalas, consists of veins in the body. These veins are tied up into letters, so the veins are known as one mandala of the body, the body mandala. And then the letters are another mandala of the body. And then there's nectar elements that go through them, like the white element, the red element. These are known as the element mandala. And finally there's the very subtle airs which pass through these veins also, and this is known as the air mandala. So actually the body consists of these four mandalas, veins, the vein letters, neckers and airs. So the purpose of the inner heat really is just to purify this, to purify the veins and also purify the elements within them.

[08:16]

And if one cannot purify them first, then actually you cannot do the upper or the higher meditations of controlling breath and moving the elements and breath within the body or within these veins. Because basically what happens is after we're born, or at the time of conception as we grow, that these veins are very they become very gross and very impure, they actually start to knot up, they're not straight anymore, and also they're clogged up with a lot of impurities, the elements going through them are very impure, the subtle air cannot pass through them, and also they're sort of tied up into letters, and also letters are very knotted, the veins become knotted, and there's no flow through our body, at least. So actually what we're going to do is to straighten out the veins, to unknot the veins, and when we unknot the veins, then we can get the elements and the airs to pass through the letters. We can start moving through the veins themselves. And when we can do that, then we can start to gain control over the elements to purify the elements and gain control over them. And when we gain control over the elements, we can move the subtle air, which is actually the essence of our mind, the real subtle mind.

[09:22]

And when we can move that in the veins, we can destroy conceptualizations, we can destroy cleaning through outer objects, we can destroy cleaning through inner objects, notions of duality, things like this. Because when we have all these veins and these elements, and especially airship passing through them in a gross way, actually all of our conceptualizing thoughts arise, such as you and I, or other and self, good and bad, all types of dualities arising from that. So we're not able at this time to overcome these kind of thoughts because we don't have control over the body. Actually, there's different ways to gain control over that type of thought. But here, according to Vajrayana, a very subtle method of doing it, the most profound, is to gain control over the physical body. And when we gain control over the physical body, which here is the subtle physical body, meaning working with the inner veins and elements and airs, then we can gain control over the mind. And once we gain control over the mind, we can place the mind in the state of its own naturalness, or in other words, in the state of an item in itself.

[10:25]

So, the whole purpose of this higher meditation is just to come to the realization of the nature of mind itself or ultimate reality. So the very basis of this actually to start the whole practice is actually to purify the body. And the method for purifying the body is inner heat. That's why we're producing inner heat. It's not to keep warm, actually it's for the purpose of cleaning out the veins, straightening the veins, straightening sort of like cooking the elements inside the white element, the red element. And when we heat them and purify them, actually what happens is the impurities of those elements are burned off. They actually dissolve. And then the pure elements remain, which are very fine, very subtle, and then these can start moving once we're able to start to control them. And we move them also with our mind or with our air, the subtle airs. So we can't move anything at all unless it's purified. So the heat practice then actually is the basis of just purifying that.

[11:27]

In order to do the heat practice also, really, what happens is our body must be in very good shape. If the body's not in good shape, we can never produce a fit condition to do these meditations. That's why it says in the Vajrayana that you shouldn't do certain types of medical practices, such as burning your body or sticking noodles in the body, because what we're doing is destroying the veins in the body. This sort of goes against certain ideas, but according to the Vajrayana, the veins are very important. in the body, and once we start to pull with them, like if someone has an operation, more or less actually they really can't do this meditation so well. I mean, they can do it, but it won't work so well, because we're doing something against the body, against the natural body, and we need that natural body in a perfect condition to really accomplish the meditations fully. It depends what type of operation also, because I've also had one. For Vajrayana they say acupuncture really is not very good because there's different veins in the body which are in forms of letters and also in forms of deities.

[12:39]

Sometimes you kill a deity by sticking a needle in it or cutting it. So for a real Vajrayana practice actually it's certain. And there's many teachings on actually different types of food to eat to help clear the veins, different types of practice. And also there's a whole set of yoga practices to do in order to first straighten the body to get the body right. Because when we do air practice and heat practice, it's very necessary that the body really be straight. And when the body's really straight, then the veins start to straighten up. And as long as the veins are crooked to start with, we're never going to get close to unknotting them. So the body, I mean, it's really important in meditation position when we're doing this type of meditation. And once the body's straight and the backbone is straight and everything's in line, then the veins become straight. And when the veins are straight, then the elements can move through it. When the elements can move, when the airs can move, then we can get through meditation, the higher meditation. So it's really necessary to bring the body into proper condition for this. And then, when we're able to bring the body into condition through getting it into proper meditative position, then we start to work on the air, or work on the heat.

[13:48]

So actually, in here there's this one method which is used for creating inner heat. Actually, for example, in Lundray's system, there's about 18 different air practices to create heat. And there's different ways how you start to learn to control the air. Basically, what we're doing is learning to control our outer air so that we can bring it inside and then create heat and then also start to use the inner air. So actually, there's a lot of practices with that. Here, actually, there's just one method alone which is used. So to do that here, First of all, they will clean the airs, the residual airs from our body. 45. Yeah, I mean, actually the teaching stuff starts in 44, where it says, the first, possessing the eight, the sevenfold meditation. This is like the preliminary part of this. To make what we do, we get the visualization first of what you need.

[14:57]

So you should think, still very important, that you're in the form of Vajrayogini, and Vajrayogini, who is of the nature of light, not Vajrayogini, who's like of flesh and blood and bones and all kinds of other things, but really the deity, the appearance of the deity, but the deity of the nature of light itself. And then you should think that inside your body, it's not like, you know, there's a heart and the liver and the lungs and all these things, but it's really very open and sort of like a... a space or a cavity of light itself, very clear, but very transparent also. And then you should visualize that there's three veins actually, the central vein in the middle, which is a bit thicker, maybe about the size of the middle finger. And then on either side, the right side of the vasana, left side of the lamana, which are a bit thinner, maybe about the width of your small finger. And with the navel, they're joined together. And then from the navel, they run straight up together. They're not joined together, but they're touching. They run straight up. Here, actually, the central vein just runs right up to the top of the head and just stops right there.

[16:06]

And the other two veins come down from the top of the head and then go to their respective nostril endings. At the base here, at this time, what happens is the navel. These three veins then join into one vein. Instead of having, like, three separate veins, they just join into one vein by itself a bit thicker. And it goes from there down to the secret organ itself. just as one vein. And you should think actually that these veins are very clear, very transparent, but also very straight, very supple also, they're very thin in that sense, but at the same time, completely straight running up through the body and also of the nature of light. So sort of get to just visualize that for a moment. we'll just clear out the airs, and we'll do it in a long way.

[17:21]

Just keep the visualization of yourself as Vajragini, with the three veins starting from the navel, or actually turning the guy from the secret organ into one, and then at the navel spitting, they're three separate veins, running straight up, central vein in the center, ending the top of the head, the Vajrasna and Alana curving down and ending at the right and left nostril. Now they can air through the left nostril. To the right. To the right. Exhale to the left. And half the both. Exhale to the left. Extract to the right.

[18:32]

Extract to the right. Extract to the right. Extract to the right. Not for the right. Not for the right. That's not for the right. Now visualize where there's three veins come together from navel, there's a small letter of rum, which is very dark red in color.

[19:50]

Rum actually means it's a syllable for fire itself, it's a matter of fire. You visualize a small little letter of rum about the size of the tip of your small finger, just at the place where those three veins come together. Let me just get a view of that for a moment. Keeping your eye and your mind on the bladder rum, which is in conjunction with three veins, the navel. And expel the air to both nostrils, because you've already done the residual air. It's expel everything.

[20:51]

You go in a little lower air first. And then scoop in a big upper air. Then bring the air right down to the navel itself. And then bring in some lower air again to capture glass retention. And inside that glass, visualize that letter rum. And due to the air touching it inside there, this letter rum starts to burn up. You think actually that the letter rum just starts to blaze with great flames. It starts heating up greatly. The letter rum is still there always, but it's just like emanating flames and burning flames. So keep your mind and also your breath. Your breath is there. Keep your mind all together on that letter rum. And you hold it as long as you can, and then when you let go, very leisurely, just let the air go out very softly. And then again, if you rest for a moment, it's okay, just keep your mind on the letter one in between. And then when you're ready, take in more air again, you'll devise retention. And then just keep doing your mind and the breath right on that letter one.

[21:56]

Keep it heating. And then again, let it go. Keep your mind on the letter one. Then again, do our breath retention. Now for about three times of doing like this, and rest your mind in the idea of emptiness. Even if you produce heat at that point, don't think I've produced heat. This is heat, actually. This is actually just grasping. What you want to do is place the mind in its own natural state. You want to have the idea that there is heat. It's actually a combination of heat and emptiness. It's of the nature of emptiness itself. So we're going to do this for a while. And if you don't want to do the life retention, what you can just do is just take in some upper air and then just hold the upper air over the navel and then visualize the room there. And we'll do this, say, about 21 times, the visualization. Very important, actually, to try to get this breath. So in longer teachings of this type of inner heat, usually the first thing which is taught is just how to do the breath, the bias retention, and then train on how to hold that.

[22:56]

And there's actually, in London, for example, there's a system where you touch your both knees and your forehead, and you snap, and that's one. That's one. And then you do like this until you get to about 64, holding one breath like that, so for a couple of minutes. And then there's systems actually where it becomes just natural that you could hold it that long. Sometimes like people would do it like for eight counts first and then 32. And then it becomes a natural thing where it's almost as if one breath is 64 counts when the body really becomes accustomed to the practice. Then after that, people can start holding for one hour, two hours, or even 24 hours. And when they really can't complete control of the breath at that point. And then when you have good breath control like that with the bias retention, then you start applying the visualization, like if you had a rum or something, and it comes really fast. The practice of creating the heat, because you need to control the breath. Actually, if you don't have that, you can produce some heat in the beginning, but still you're not set. Because when you're doing heat control, also climate improves inner heat, you shouldn't sweat, for one thing. You can sweat if you're losing the inner heat itself, which is not good.

[23:58]

You shouldn't sweat. You shouldn't sit near a fire. You shouldn't sit in the sun. actually what you're trying to do is create this energy and then bring it, keep it within you to purify the inner thing so if you start spreading the thing, you're losing the deep self. So it can't push your own meditation. So when you're used to holding breath really properly, and this helps to create, to help in the meditation. But anyway, I mean, still in the hiddhi, you can practice like this and try to get a feel of what it's like, and then try to hold your breath longer. Also with the sex, there's a lot of teachings that you should receive from some mama at some time, you know, if you really prepare to do this in a long way, in a very sort of strict practice, of really learning how to sit properly, learning how to do the breath and pull properly. When you're doing this in a strict way also, like over a period, then really also you have to eat different things, like I don't think you can eat chilies and onions, and things that's going to open the pores and make you sweat more, these actually will hinder your practice.

[25:00]

for certain things you have to give up at that time in order to do it. So you should learn some of these. But we're just trying to get an idea of what it's like now. So here actually this practice also, what happens is that when you're able to create heat at the navel or some other place, what we want to do really is to increase that very greatly. And what happens actually is that basically the body has three main veins, the central vein in the right and left. And then from these actually other veins start branching off like at the heart. from these three veins, eight branches, eight veins branch off, and from the navel, it goes out into eight, and then 16, and then 33, and 64 veins, and the throat becomes actually eight, and then goes into 16. And then from those veins, actually, which are connected with the central veins, it starts to branch off into like 36 veins in the body, and then 72. And then finally, it branches off to all of our veins. Like it says, there's 72,000 veins. minor veins, and then very, very small veins, then stuff for 45 million, very small veins, which are actually ended the swept force of the body.

[26:06]

So what we want to do actually in this meditation, really, is when we're creating the heat, is to pervade the heat throughout all the veins in the body, starting with the main veins, and then it permeates all the veins. And what it does is it cooks all the elements in them. And when it cooks them, in other words, it purifies them, the impurities of the veins are burnt off, the elements are burnt off. And then what happens, actually, we're going to do a little visualization of this. is that when all these impurities are burned off due to the heat, then all these elements start running through the veins. They just start sliding through very naturally because now they're in a very clear state. And what they do actually is they start running into the body, not out. I mean, everything we're working out when we're born, all of our creation evidence pouring out of the body. We're not taking, we're not giving the essence of the body. So here what we're doing is all the elements are coming back in from this 45 million, like to the 72,000, then to the 36. Actually, there's a whole set number. Until finally they're all coming in right to the two veins, the vasana and the lagana on the two sides. And then from then actually, what's going to happen, we're going to think that all the elements are purified and they're coming down into those two veins.

[27:11]

And they start flowing down through those veins. And then when they get to the navel, they fill out that area where the three veins are together. And then at that point, we pull a little lower air up. And then we think that all these pure elements now comes right up through the central vein. And this actually is bringing the elements, sort of like bringing the breath into the mind, or bringing these together. And this actually brings us to a state of, when we really do that in actuality, it creates a state of meditation, of samadhi, where we're getting to understand the clarity and emptiness of mind itself. Actually that's what happens, because the two side veins are like the veins of subject and object. And here actually, when these are purified, and we're bringing everything into the central veins, It becomes like the non-duality of emptiness and childhood, the non-duality of all our dualistic nature. So that's actually what we're doing and bringing in.

[28:21]

Sure. For a while rest your mind in meditation on emptiness. At this place, just as we're doing that, in between the mental recitation and the meditation beyond thought. Cateromas like this. probably one time actually at first, just again, meditating on the letter realm, trying to create a little heat at that time, and then feel actually just that the speed is rising up in the body and really purifying all the veins of the body.

[30:03]

And at that point, after you do that, you just think that the elements which have been purified start to stream, right? It's like it produces a bliss in the body itself actually, very leisurely and very smoothly, they start to stream through all the minor veins into the major veins. like the arteries and everything. And so finally they're getting to the really subtle veins inside the body of the two brass and lalana. And I just think they're really flowing down through them. They come down to the level of the navel, fill up that cavity at the level of the navel where the three veins should get there. And then just pull a little lower air out. I think it pushes this bodhicitta, which here actually you can think of as like a silver white color type of nectar or element. And it fills up the central vein right from the navel right up to the top of the head. I think, actually, that the central vein is filled at that time. Then rest your mind in a state of emergency area of clarity and numbness.

[31:09]

So then we'll go to that, to P.M. 1, verse 77. So still, you remember that you're in the form of And again here, I'm just, you drop off the entire visualization you join, but here, being in the form of Vajra Gini, again you have the three veins, this time, running from the navel to the exhalation, through the rasana vein on the right side, and emerges through the right nostril, and remains just outside the nostril. Then from that Vajra Gini, Countless smaller vajraginis emanate and go up in every direction through all the Buddha realms to make offerings to all the Buddhas and Bodhisattvas. And having made offerings to all the Buddhas and Bodhisattvas, they also emanate and go up to fill all the three realms of existence. And by their touch of presence, all things, both animate and inanimate, are transformed vajraginis.

[32:12]

Now all these vajraginis complete, come back and return to reabsorb into the vajragini outside of your nose. Then with inhalation, this Vaithyugini rises up through the left nostril, descends through the Lala Narvain, and then reabsorbs, emerges once again, is absorbed once again into the Vaithyugini navel, and at this point just concentrate on her navel, if you wish to advise for attention. The tank of the body itself also becomes a big ball, a grove of light. And Rajivigini slowly starts to ascend through the central vein. As she rises up through the central vein, the other veins, which are below it, as well as the lower parts of this grove of light yourself, are absorbed up into her. And slowly she rises up through the central vein. And finally, as she rises to the top of the head, all the veins, light, a grove of light, will grow up into her.

[33:15]

And she goes straight up through the sky, and rises up to the true realm of katana. and there it just dissolves into the state of the rhamadatta, state of emptiness, dhammakaya. For this time, just rest your mind in its own natural state, which is the culmination of herding emptiness. Sends to the sky, as you rise with the brahmananda, opening the top of your head, you will then reappear in the form of Vajragini, but this time without, and that's within all of us. And then through the session, we do the mandala, So, on page 91st book begins. What you do is you tie it into what's known as a vajra knot. It's a bit complicated. But you tie it into a vajra, actually. And then you put it on your seat and you cover it so that it stays warm while you want it.

[34:18]

I'll see to protect you. It's actually what you do. I don't know how to... Hold it in between the small fingers and the thumbs. And this part's coming inside. Yeah, that's right, but this one's coming inside, on that other hand also. And then bring the right one on top of the left, so it circles around the back of the left hand. So there's going to be a cross in there. Okay? Yeah. The right hand comes around. So actually, you see, the back of your left hand is free.

[35:21]

The back of the lantern is empty. So you bring this around, then the rosary comes from back. And then... And then you take your right hand and the rosary, you scoop it up under the fingers and pull it back. Now you're going to have a piece on the back of each. It's quite long ago. Some are too short. Actually maybe these are too short. That one should do it. First go around the left. Yours is twisted too much so it should only be once somehow. It's first flat like that and then bring it around so it's twisted once. Now, see, what you're doing is you're bringing the whole thing around twice.

[36:23]

But what you want to do, you just bring this one loop over. That's it. That's it. So then there's a little cross here. That's it. That's it. So you want to have it crossed somewhere, actually. And then between where they cross, you're going to scoop it up. in the fingers of the right hand, like in these fingers. From the inside. And then bring it out. So when it flips over the backside, that's fine. And then around. Yeah. And then, with your middle fingers, you grab the beads which are inside on each palm, grab each one. Just grab that and grab that. Hook those and then pour it straight through.

[37:33]

Okay. Try it again. You go like this. Bring it around. I think there's an easier method, by the way. All right. So you have one cross. And then... You scoop this and then bring it so it flips over the back. Now each side you have on the back, you have the strand on the back of each, right? And then you just grab this and grab this one with your middle fingers. Yeah, and then pull through. That's it. So actually it's in the shape of the body. Like this. Bring it around. You're going from the right to left though.

[38:36]

First you start like this, okay? You bring it around back. That's right. Bring it around back. And then you scoop this. Okay. Then this part, you scoop and bring behind. Okay. Start like this. Bring one around. Okay. Then this part here, you scoop and bring behind that hand. That's right, the right hand side. That's it. Alright, but don't bring it over your thumb. No, not over your thumb. Okay, you bring, grab that, and then bring it like that. That's it, that's it, that's it.

[39:38]

You get this? Alright, first you get this part, right? Alright, then you want a little, you want a little cross here. And then you hook this. You got that part? I'll start with this again. Okay. Bring it over. Okay, you got that. All right. Bring it behind. You get that looking? Okay, good. All right. Now this one, you grab this. Grab this. Yeah, four fingers. Grab that. Yeah, all the way through. And then just pull it back. Not the thumb. Bring it inside the thumb. That's it. That's it. Now pull it back. OK? Like this now. Now you hook this one, and you hook the top strand of each. So you're hooking here, and you're hooking here.

[40:40]

You're going to pull them, and you pull it straight through. You lost something somewhere. Yeah, she just left her. Do what? I'll try and... You're doing the other way, though. Oh, I'm right, I think. That's it. Okay. Then... This is the lower one. The lower one. This one. Grab that. That's it. Then pull back. Then grab this. And this one. No, I don't have this part. But you lost it. Start over.

[41:42]

That should be there from... No, you don't have it in the beginning. That's it. That's it. Oh, okay. I like this. Yeah. Bring it over. Grab this, and then behind. It's too short. Yeah, yours is a bit short. Okay? And then the last part, behind the last part. You hook this one, and you hook this one. The top, and the top. You just hook those. At this top, I mean this one, they have a three, they have a one, two, three. Mine only looks too wet. Yeah, three and three. Anyway, the one on top here, If you pull back, there should be one line on top of your palm. So that one, that top one, and this one. Then you hook with the other fingers, grab them, and then you just bring it through.

[42:48]

In this side, we use this already in here, right? Uh-huh. And then you use four fingers. Yeah. Come here. Yeah, and then turn it back. Yeah, I know, but I used to. Okay. So then you use this, and then with this. Yeah, and grab those. Grab, grab, grab, and then pull. And then pull. Actually, what you're trying to do, you get your thumbs out at that point so you can hold them. Just four fingers to... And then... What about this? Actually, if I don't have my hand up... Yeah, bring it around back. That's it. Now, hook this. Let me see. It's difficult.

[43:54]

A bit difficult, huh? I don't have my wrong one. I have it in the posture. I have this and then I have that. How I pull? I pull. Try and get your thumb out of there, and grab it. Grab that one that you're hooking with. Yeah, right here. And then grab the other one, and then pull them still. Yeah, you got it. Right, thank you. Yeah, please. Okay, that's enough. When you have some of your little dress, you should come and say, Thank you. Thank you.

[45:10]

I'm going to take a look at this. I'm going to take a look at this. Anymore? Actually, the idea, though, is that if you're doing this as a daily practice, what you really do is just start, if you wish, actually, recite the prayer to the nine lineage gurus, it's good, and then just do the sadhana right from the beginning, refuge, straight through up to the recitation, the mantra, and then the mental recitation, and those one or two short process completion practices, and then do the meditation beyond thought and dedication as a daily practice, that's good, you don't have to do

[46:35]

at other things like the process of completion practices like you're doing. Those are actually good to do if you're going to sit, let's say, for a week and just sort of concentrate on those. And it's good to do that as a separate practice. As a daily practice, you don't. It's good to just concentrate on the side of the first until you're really very familiar and used to the practice itself. And then when you do a retreat, a full retreat of Vajjigini, during which time you recite the mantra, 400,000 times, then also that time you're doing the sadhana basically as we've been doing it here, you go right through it, get to the place of the recitation of mantra and then you concentrate on that, you work on that for a long time. And then after you do the mental recitation and a little bit of this, the supplementary process of completion practice like we did, visualizing the bliss worlds and then also the movement of the red and white bliss worlds in the central vein. and then the process of completion. That's basically what you do for a retreat practice, basically just using the satan itself as a practice.

[47:43]

And actually also you do it like we've been doing here every day, like three or four times a day, starting right from the beginning of the satan and then going through it each time again and again. And if you do retreat like this, if you do three sessions, say even for a weekend or something, then just basically you could do what we've been doing here, just starting two sessions in the morning, Or if you want, actually, you can even do one longer session in the morning, one longer session in the afternoon, and one long session in the night. So sort of spread it out over the day, and you can do it in that way, so it's good. If you want to add in four, then you can do like two shorter sessions, one early morning, one later morning, and one in the afternoon, right? So you can divide your time. According to Scripture, it says, actually, it's good to get up at dawn and do the first session from dawn to noon, but that's a bit long, actually. And then it says the second one, you start after night, and you go to sunset. And then at night you start and go up to about midnight. But those are very, very long sessions. So it's sort of like as the day is divided, you're dividing your time also. So what we can do is take a period in between those, like between sunrise and noon, and then do a nice session for two or three hours.

[48:51]

And then in the afternoon, maybe later, I think like 2.30 or so, up to 5 or 5.30, and then do another session. Then at night again, like around 7 to 9 or 7 to 10, do a session. And then it's nice to actually, at the end of the session, just to go to sleep immediately. where you are even. If you can, just lie down in the middle of the session. Actually, what you do is you do the meditation beyond thought, where you enter into a state of emptiness, and just lie down at that point when you're in emptiness already through the meditation. And then when you wake up in the morning, the Vigigini reappears in the sky and comes down, and then re-enters you. And at that point, then, again, you appear as Vigigini, so you wake up in the morning with that meditation. And then end the meditation by doing the, placing the armor on the body, and doing the protection and dedication tomorrow. And then you can get up and then go eat and watch like this, then sit down and start another session. So it sort of makes a complete cycle of the practice throughout the day and night, which is nice to do in that way. So, in any case, what we're going to do now again is just sort of go through the Sathanae very quickly, and then we'll do a little bit of the other five sets of completion practices, which were given during the teaching, when we're in kind of Jewish spirit.

[50:02]

So you just have a feel of what they're like. So first then we'll start with the prayer to the lineage gurus on page 50, and then the room blessing after that. Then pressing the right muscle to get to the left. Exhale up to the right. Exhale to the right. Exhale to the left. And have to go. Exhale to the left. Going a little lower half.

[51:03]

Taking a good upper air. As the air goes down, take a little spittle with it, and think that that king is transforming to letters in the heart, and it's going straight down to the level of the navel. And then bring up some lower air again, captivize, and then read the letters to the mantra. Concentrate on the four blisteros, the four corners of the wings of the Dhammakara, which is at the heart, or at the navel.

[52:07]

And again, hold a lot of attention. Concentrate on those four. organ to the top of the head and then putting down the face between the eyebrows is a simple vein. The base of the central vein, the bottom end, is a small red visceral turning very quickly to the left. And at the top, the face between the eyebrows, there's a white visceral also turning very quickly to the left. Now concentrating on the visceral at the base, visualize that it slowly rises up through the central vein up to the level of the heart. And this red visceral rises up to the central vein.

[53:08]

All appearances, perception, is provided by the nature of this itself. Next, concentrate on the visceral forehead. This will tell me very quickly from that, when it descends through the opposite vein, and then descends from the top of the head down through the opposite vein. Receive all appearances to the other nature of emptiness, why we should color, and also that the mind is pervaded by emptiness. And watch it as it descends through the vein, through the level of the heart, just above, arriving just above, and being with this world. you see these two spinning very quickly together, just at a level of heart, and finally they merge together into one of this one, which is pinkish in fire, and they start to spin so quickly and violently, that it ultimately just vanishes into the state of dhyana fire, and then place your mind in the state now, in its restful state, of merging together in clarity and understanding.

[54:27]

and the patient keeps in itself, protects itself. First, we'll repeat again what we did this morning, in the earlier session, creating the inner heat. So for this, again, just remember that you still maintain the form of Vajragini, complete with all the ornaments, all the hand objects. This is on page 45. And then visualize very clearly that your body is a nature of light. It's not a flesh and blood body, but a nature of light. through the center part of your body, runs the central vein from the navel straight up to the top of the head. This is about as thick as your middle finger. And then on either side of this, you should see the right vlasna and the left lung on the vein joined together with the central vein of the navel and running straight up together with them up to the top of their head, then curving down and then at their respective apertures. Then at the base, the three veins join together at the navel.

[56:13]

And then as they join together at the navel, they merge into one bigger or thicker vein, and it runs from the navel down to the circuit organ. And then within that, within those three veins where they join together, just that's the level of the navel, visualize a pea-sized letter of rum, a dark redding kind of nature of fire, and there's a little flame coming out of it. Then the three veins joined together to the navel, merging with the one from the navel down to the circularity. And within this, I just let her run from the nature of fire. And then you should purify the airs again.

[57:26]

First, holding the right nostril and turning through the left. And exhale to the right. Inhale to the right. Exhale. That's kind of a word. Then again to the left. and the next time to go soft, hard, soft and again into the left and the next time to the right

[58:57]

That's going through it. Then this time bring up a little lower air. Then bring in the upper air. Bring it down. The bar is right at the navel. So the drum is within this. And again bring up some lower air, a little stronger. And feel the drum now starting to heat and blaze up very greatly. A pure spiral starting to blaze at the navel. Then keep your mind on that. And then when you can't hold the breath anymore, let it go. Keep your mind on, let it run, and we'll do this a few times. Hold the breath and let it go. when it's stressful, where you have no catchment or no gasping on, you can produce that amount of rum.

[60:42]

And due to the stint action, the rum really keeps up, causes all the impurities throughout all the veins of the body, suddenly to bigger and then less than 45 million minor veins and due to this all the elements within these veins actually are purified and the pure elements start to stream or flow down from the various parts of the body into the central part of the body or into the main veins and they flow into the two side veins, the rasana and nalana and there's all these very pure elements which is whitish in color or quicksilver in color, silver in color flow into the rasana and nalana vein and they start to flow down through that and they flow down through two veins on the sides, they fill up the space of the navel, actually, where the three veins come together, from the navel down to the secret organ, that whole conjunction there, the three veins, is filled with this nectar or this bodhicitta right element. And then, pull in a little lower air, and as you push up the lower air, you think that all this, the pure element now rises straight up through the central vein, right up from that spot, right through the top of the head,

[62:07]

central vein at that point which is filled with this nectar or with this pure element and that this element itself actually by entering into there is able to produce within your mind the samadhi or the meditation of transcendental knowledge of great bliss in that time you should relax the mind maintain the visualization, relax the mind, so it just rests in some natural state, state without grasping, and go to bed and still with nectar, still, you don't hold on to it, you just see it, and then just let it rest in itself. What is known as the yoga of meditation, the yoga of accomplishing bliss through bringing the breath into the body. But this time, actually, still you remember, of course, he's always in the form of actually doing all the ornaments and objects and objects.

[63:10]

And this time, the last one was out in the vein, just disappeared.

[63:12]

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