From the bottom top, I do my knees, my knees. It's too patient. Yeah. It's just this week. Can we just help?

[01:14]

No. All right, actually, negative digits. It's things and things. that retreat first, and then, before that we started, to give some ideas about a very traditional basic put-up retreat, on how you would really do a retreat, according all the traditional math, proper math. So, you know, for doing that, actually, there's a lot of preparations you need, I mean, a lot of things you need, a lot of first, of course, initiation, you need the blessing, you know, teaching on how to do the retreat or on how to do the side in itself. And then when you're going to do the actual retreat, it says that there's different ways to do a retreat, either according to realization, according to time, or according to the mantra. So, for example, according to realization, it means you start a retreat until you actually see the deity face to face, or you have a very clear sign that you do not stop the retreat, like what we've known as a retreat experience.

[02:19]

Then a retreat of karm is certain retreats that you do for a certain time, like seven years, or three years, or one year, six months, or one week, for certain retreats. There's different traditions of being for a certain day, there's a certain length of time that you will retreat. And then the most common method for doing retreat these days is actually by the number of mantras that you do. So according to Sakyat tradition, the basic idea is that if the mantra is less than 16 syllables, if you do a hundred thousand times each syllable, So, for example, if you do, for example, a retreat of Alcantara, since it has six syllables, you would do it 600,000 times as a basic retreat. Any deity that has a mantra more than 16 syllables, say that you recite the mantra 400,000 times. So that's your deity retreat, or from the purpose of recitation, you do it 400,000 times. So whatever it takes you to recite that, you do that. reciting this mantra 400,000 times.

[03:21]

Actually, according to the Devadra Tantra, it says that we recite the mantra 100,000 times, but it also says because we're in a degenerate age, when we can't get the realization, it was 100,000, it's better to like four times, 400,000. And so what is the basic retreat of just, in a sense, actually, In the Latin word, for us, a patient like this is expediental, which means to approach. So it means you approach the deity, you come near to the deity. So by reciting the mantra, you become near to the deity, and you need a certain number of mantras, according to the general experience of other practitioners, in order to really approach the deity, unquote. So that's why they say, for example, for the patient to do that. So Many people actually have to do a Bajrugini retreat, and they basically take about two months, three, three, four, four, five, five.

[04:25]

When you're actually doing the retreat, the method of doing the retreat, there's a couple different traditions. Some say actually you do the Sadhana three times a day, some say four times a day. According to this specific form of Bajrugini, which comes from the Tsarpa tradition, the subsect of Sakya, they're very strict now, so you should do four sessions a day. The method is great. So what happens during your four sessions is that you need to cycle the entire sadhana four times. And if you're concentrating on the mantra, then what you do is you just go very quickly through the sadhana. And then when you get to the mantra, then you just stop. And then for the majority of the session, then you're just doing mantra recitation. And that's what you're concentrating on. What we're going to do today or what we're going to do during this retreat actually is slightly different because one thing, we don't have the time to do for our foundation. And also just to get an idea of what the entire teaching is like. And some people actually do a retreat also of the entire teaching of what Stephen gave earlier.

[05:28]

So the best method for doing that actually, if it's very traditional, is that you want to do a very long retreat in which you do the foundation practices in conjunction with the Southern or in conjunction with the deity. So for example, you would do 100,000 either prostration for refuge prayer, which is where the Black Blue, within the sadhana of Adjurgini. So to do the retreat of that, for example, and that's what we're going to do for session today, is that you start the sadhana, and when you get to the first part, where it is actually the recitation of the refuge prayer, the refuge visualization, you stop there, and you count 100,000 times at that, and that takes actually a month or so when you have a strict retreat. Then when you finish that, then you go to the Vajrasattva. Then [...] you do the Vajrasattva up to that point each day four times. No. You do that, and then when you finish that, then you go on with the Vajrasattva. But very quickly. You must finish the Vajrasattva each time.

[06:29]

But your emphasis within that practice is on that one specific aspect. So the person of refuge, for example, and then Vajrasattva. But every Vajrasattva, or every session, you must finish the entire session. That would be in the Vajrasattva. And then after that, 100,000 of that, then you do Buddha Yoga and then also a Mandala offering, each one 100,000. And then when you finish that, then you go on to different aspects. If you want to do the entire teaching, then, for example, the next part really is to concentrate, do concentration in that patient at the day, so that there's a place in Satana where you stop, and then you start concentrating on that. And we're going to do actually one of these sessions every day like this, to help. When you finish that, for example, I myself did one retreat of Bajra Dini. Actually, I did two retreats of Bajra Dini, one where I just did 100,000 recitations for the month, or 400,000 recitations a month. And actually, I had done the rec, the foundations earlier of Bajra Dini, but separately. I did one month, and then after some months, you know, I didn't, I did like a one-month retreat, then stopped for a while, did some months, and then I came back and did another month of Bajra Dini, and like that, instead of just more solid retreat.

[07:39]

And then when I had a chance, then I stopped and arrived at the Empire of Atchugini retreat of the 400,000 meditation. And then after that, again, I did another retreat. And the second retreat of Atchugini invited was to go through each section of those. Instead of doing the 400,000 of each preliminary, one way that they do in Sapi also is to do three days of each. So three days of refuge prayer, three days of Abhisattva, three days of yoga, three days of Mamba offering. When I finished that, then I did one week of concentration meditation, starting with the central eye, and then just concentrating on that for one session or two sessions, and then going to the different part of the body, and then spending two days to a week just doing that on concentration meditation. But again, like four sessions a day. And then after that, I went through the mantra of cetacean, and then decided 400,000 times to the mantra. It took about a month and a half, and then in that part, the entire routine took about three months. Then after that, there's the meditation beyond thought. Then you stop for about one week and do a strict retreat just on that. Within the side, you're concentrating on meditation beyond thought.

[08:41]

Then there's a portal practice. Then you stop the 10-day portal practice, another, just doing that, concentrating on that. But again, within the entire system. Then finish that, then start it on inner deep practice. And then there's another practice again. So you can go through an entire teaching like that. It's best, actually, if you have applying. to do the entire foundation separately on a dozen inch. And then the basic retreat reciting the mantra 400,000 times in a strict retreat, if you can. And then after that, to come back and then start really working on each section again, so that you're really in tune with the practice. And then you can go back and work on the entire teaching. But again, what we're going to be doing this retreat is to do each section, so you just know what it really feels like it did to the entire teaching, and we'll do one session. And each session we do, we'll concentrate on Monday.

[09:44]

But then we do the environment clean. So, that's basically the idea. Now, when we do a basic retreat, the thing is, first, you should be in a very quiet place, if possible. A place for you to be undistracted. Also, where you have proper pools and proper necessities to be kind of helpful to help you. And then, well, the idea actually in today's work where you're treating sound, sound actually just means limitation, that you limit yourself. You limit what you do. You limit your activities. You limit the place you go. You limit what you talk to. You limit your time, what you're doing. Let's suppose you have what you do in four sessions a day. Then you limit the limitations of your time. You're sitting two hours, three hours, four hours a session. There you go. any sessions in the time that you're doing it yourself. And especially the place where you're going. In a very traditional retreat, actually, there's a certain ritual that you did before, and you put markers outside. And where do you put usually a marker, that white stone?

[10:44]

And wherever you put that white stone, you can't go further than that. And then you put a second white stone inside, and that inner stone means no one from outside can come further in than that. So if you're a few stones, one you can't go further out, and other others cannot come further in that. However, what you usually do is you set up a list of names of people you will meet during your retreat so that you know exactly who you will meet before, and those people are allowed. Even those, actually, usually we don't allow in our own meditation cell. We usually have a second room for so many unique people, unless you have a special, your own teacher, or you go through a system or something like that. Also, when we set up a meditation room, First of all, it should be clean. Then we have to set up a shrine, which we've done here. So for the shrine, actually, we could have an image or a panca or a painting. We have a couple of images. In front of that, on a higher level, we put the trauma author. So here, we didn't make trauma author.

[11:45]

We just put up food. And actually, trauma is just a food author. Until that became very complicated, but I don't want to make the special. We can't see different types of traumas with different abilities. According to the data, who was the Lastly, the Indian Uyghur, who brought the Lambré teaching, and his own disciple, who was a translator, . In their teachings, they said, actually, Torma offerings is a heap of food. They never made any special design. But in later times, that can be special. So actually, it's just representing food. So basically, what we've done there is just put up some food offerings. Also, an offering of tea, because during the retreat, we have the Torma offerings every session. And then in front of those, they'll be put offerings. So there's just the ordinary offerings here, two water offerings, and flour, and then scented water, and then a general food offering. So this is the basic shrine that we're setting up. Sound. Actually, in sake, for an offering outside, you don't put sound offering.

[12:49]

Actually, you decide that you have to suffer with yourself. There's no special place for sound. Some traditions, such as Guardiola, actually need a separate offering up there as an eight-month-percent of music. Then, when you set up the shrine, on the first day, actually, there's a special kind of tree resin, which I was burning. It's good to purify the shrine with this tree resin, actually with smoke with the tree resin. I think it's called Lanzine or something like that. There's a couple different ones. A couple of different types, actually. This one comes from India. And then, in any case, every session also, what you have to do is to bless the shrine, but on the shrine, or on the table, you have some nectar pills, which you kind of gave some way, which you have. And actually with this, you should sprinkle the water from your left to your right, actually the nectar itself. And then from right to left, you sprinkle water. And this is actually to purify the shrine, and just to bless the offering for the name.

[13:51]

And then every time you make a Torma offering, so every session you make a Torma offering, you have to put new offerings up. So what we have there, actually, is you have three Tormas, or three tins of food. And I put little cups next to it. So then these little cups will add these little biscuits as a supplement to the Torma offering. You don't put new Tormas every day. You just put supplement. So that's what we have up there. And then also for the ordinary offering, you add a little bit to each one. Like the first little water, you add a little bit to each. And then flour with incense actually. We just have rice inside, so we can add a couple of granite rice to it. And then burn another lamp, add another little food offering like that. So the only time actually you need offerings is when you're making a Torma offering. For your general day, it's good to have offerings, but during the retreat, well, it's because you're making a Torma offering during that session that you must have other offerings also. Because actually, what that is, it's called an outer creation. You're invoking the deity outside, in front of you, and you're making offerings to the deities. So for that, actually, we also want to have an offering, as an appropriate offering for them.

[14:57]

So that's the purpose of that. And then in front of you, what you should have, actually, you have a small table. And then you should have a spell cup. Now in India, actually make very nice little metal ones. And inside, or just an ordinary cup, inside we have some nectar pill, or pot and deer. And this is actually for what's called the inner offering, offering with five vectors and five meats. And then a bodrum bell. Well, for certain retreats, you need a jump. Actually, this is a Vajrayvini retreat, and for Vajrayvini, it's a mother-line tantra. So for mother-line tantras, we usually use a bell, I mean a jump. These days in the Vedic, everyone needs a jump for everything, but by tradition, for father-line tantra, and also in non-du-line tantra, we don't need the bell, the jump, just actually the mother-line tantra. And then also summarize for... blessing the shrine at the end of the session. So these are the outer things that you need. Then also, for a retreat, basically what happens in a very strict retreat is the place you sit for your session and the place you sleep is the same place.

[16:05]

You don't move anywhere. You can lie down. According to certain traditions, people say you don't lie down. Well, we usually practice that you can lie down, but the place where you lie down is the same place where you're doing your session. Actually, in the scripture it says that the place where you're sitting during the creature never becomes cold. So it means you're not wandering around somewhere long enough that your seat becomes cold. And so that is a very cold place. I think you can hold your equipment here, actually. But that's the idea. Like you could just sit in your session room and just lie down. So you'd have a sort of bed in a place. And then underneath of you can make it form and also a symbol that you're within what is known as protecting the chakra. Then you put it double quadrant, and that's why we made these drawing to it. You can put it under your seat, and that's the place where you sit it on. Under the cushion, or just over? Under the cushion. Because actually you should be there all the time. So basically, in the retreat, really, what happens is because you're using the same seat, but you're never moving anything. Well, it's ever comfortable for you.

[17:07]

There's pillows here on the floor. So what happens then, actually, is that the place that you set up to be your seat, you have this double-dodger there and it doesn't move. And also, actually, they put some kosher grass down as a sign, actually, just like the Buddha Shakyamuni set on kosher grass, meaning, like, as an auspicious sign that you ought to, that this would be the place of your enlightenment. And also, sometimes, they put rice down. Actually, to do that, you shouldn't be on the floor. You should be on a little, like, little raised platform, because if you're on the floor, it actually gets very much in the same place as you're sitting. So in scripture it says, with the place you're sitting, there should be some kind of air ventilation underneath of it in order to, just for the purpose actually, that things become moldy and wet.

[18:14]

So that's actually the place that you're sitting. Any questions up to this point? We could or two try it. You know, that's to the beauty and this is to the... Well, this is just their house shrine. I mean, these people, you know, I suck their shrine. I see. So basically, what we want is just one shrine. For the whole... You're okay. So, you're set in that way. And on the first day, we're doing a retreat in a traditional way. What we have to do is that, according to idea, old ideas... scripture, actually, is that in the area where you're going to retreat, there's certain spirits that live there. And there's different types of spirits that live in a place, actually, like the land itself, maybe like the art spirit. Or different local spirits, sort of like place spirits that live in our area.

[19:19]

And some have the power, due to their karma, and also if they happen to have less and be poor, to stay here. And some don't have the power to stay here. They're not walked around there. So the first day of doing the retreat, actually, what we do is the first thing to start the retreat with it is to do a thermal offering, which is known as the preparatory thermal offering. And preparatory thermal offering is in order to clear the place of any obstacles, any spirits, or negative forces which are going to cause, well, tendencies or obstacles to the retreat. So for that, actually, we make the thermal. Here, actually, we just have some red on software. And the idea there, actually, is that those that are allowed to stay here, they'll be invited to stay, and those who are not allowed to stay, they'll be chased out. And when they're chased out, you don't just throw them out very nicely, and you'll actually be able to put food to eat also, and ask them to go, and if we're referring voice, but also, if we do it nicely, we get the food. So what we're gonna do now, and actually this is here, the first thing is to do this preparatory formal offering of clearing the area where you're gonna do the retreat, asking for the blessings of the dailies,

[20:27]

asking for the lessons from the Triple Gen, and then also to prepare the area of any obstacles. So to do this, it's actually a ritual itself, which we're going to do with papers. Is there any way to do a retreat at work? Whether it was like if you could get up at 3 in the morning, you didn't move one or two sessions, but then go to work and come home with tradition, it's great. Actually, it's best to really just put time aside completely. Because, I mean, there's great benefit in doing like that, but at the same time, it's not a real treat because you're going to be distracted. And the idea actually, also this idea of limitations means limiting your thoughts, limiting your spirit or experience during that day. So it creates great distractions for you to kind of do it that way. I think If you really can't in the beginning, I mean, especially if you're working, I think it's good to try and get a weekend like this and just do a weekend of a retreat in the beginning of a minute.

[21:33]

Eventually, you get one week, but two weeks are knocked off and try to expand it in a way. And that's good. Like, you know, for like preliminary practices, you know, like refugies or prostration, I think it's okay to do it in separate sessions like that during periods. But again, actually, there's greater result, greater efficacy in doing the practice when they're really concentrated on it. I think so. What means actually during this period now, if you're going to stay here, for example, then You should think that, let's say you take the front gate. Okay, so that's my limitation. I'm not going to go out that front gate. I'll go outside. You can make your own thing. You can say this door is your limitation. You won't go past that door. Or you say the front gate.

[22:33]

If you're going to be really loose, then you'll be at the beach or somewhere else. But generally, it means you narrow yourself. And also the amount of people you're going to see. So, for example, like a weekend retreat, maybe if you just do like voucher, you know, and then just really concentrate on the mantra, you know, if we set them up at night time, if you can, because of course that shouldn't be there for one weekend. You'll see, actually, great. It's a good experience. Something will happen. And actually, in the beginning, it's hard to do the only trick. The first trick I've ever done, I actually had to go back one week. And I thought it was a very difficult experience, really tired. You know, we'd go through one, two-hour session, barely being able to sit there for two hours, jump up and run right into the kitchen the first time, eat as night as I could.

[23:39]

And then we'd go to sleep, you know, for the next part, and then wake up and start another session. And this was in India, where it's really hard to quote. I mean, you have to do a cartoon story, you know, and try to put something on that. Well, it's quite... the experience is not a different place. Um... So, basically, that's what we're going to need to do. I can only go, and then I'll put it all on, and we'll get up to you, and probably do that idea of what we're going to do. So, first, actually, what we're going to do now is this, uh, preparatory turmoil icon. So... Also, if you don't have to do that, what we're going to do now is to make the offering of this trauma to the deities. And then also, at one point, we have to take it outside. So someone's going to have to do that. No, she's only going to take it out to like a far corner in the yard. And you just take the bread up and pull it down, bring the tape back.

[24:42]

And you just leave it there and turn it like an offering for all that script. So here it says then. These are some mustard seeds. This also is just so to plant mustard seeds actually split the guy that I need. That's the idea of it. So we use it also. and they just know how to do it. So on the text, it says, Preliminary Tormat Offering Provides with Genie. It's about three pages. It says, first, curify the torment by stumperning it with water and beer. See that?

[25:43]

I've done, actually. And the nectar tells, actually, there's a little beer inside also. They include the beer. You just sprint with your ear and then begin the recitation. So we're going to start with that. If you have a Vajra, actually, when we recite this mantra on Symbolic's window, then actually you will take the Vajra in front of you in a counterclockwise direction. And if you don't have a Vajra, what you can do is put your hands in the Vajra, like in the form of a Vajra. We put the middle fingers together and then And then you sort of rotate this. And then we said, .

[26:48]

Going down on the bed. And then, on. Then the next monitoring will just be done. On the way. [...] Aum Aum Aum Aum Aum [...] visualize it right where it is that you are from the heart.

[27:50]

You think, actually, you're in the form of a dream meaning, with one letter bomb in your heart, like where it is that you are, from both in the sky in front of you, the eight cemeteries, which means that all the rock were placed in the eight cemeteries where, uh, that you need, that you need, that you need to actually live, that they reside there. And then, we'll make a tonal offering to them, which is long and long. And during that time, we'll rotate our hands a little bit, and then put them together in the food offering at the end of that. So we start home. Thank you.

[29:16]

Unabhukka, Apasmada, Daka, Lataniya Daya, Iyana, Pahaleng, Vinandhu, Sataya, Pradakshanthu, Dramat Saras, Siddhulme, Trayachanthu, Yadheypamda, Iteshachan, Unjashat, Jigattha, Vityatrata, Mahadiramatta, Namorat Sarada, Pradha, Satsukam, Vishuddha, Sataya, ... [...] . .

[30:17]

. I offer this holy offering to the mouths of the Japanese. I'm in three places such as . Then we'll just start reciting the next part.

[31:40]

The entire collection of cards. The entire collection of what to you. What? [...] to attack the fight for war on an unknown barrier. This is a new wheel of business drawer, right? It's tough to prove its various activities to better traders. I hate plastic. I hate it. [...] They will reveal us in a fight called Magnificity.

[32:52]

But that's how I do it. What I want to do is I will not be easy. Be 50 in a lie. They go first to death. 15 in all the eyes. But there is fear and heinousness. There is fear and heinousness. There is fear. [...] To the sake of all sentient beings who are equal to faith. Many inspectors of alien protectors who are on the side of work.

[34:04]

I have repeated this retreat. More or other. So you can't even write nine minutes. I don't want to go slow. [...] Now, that's what we're doing to master two years ago. That's how we're doing. That's how we're doing.

[35:04]

That's how we're doing. That's how we're doing. That's how we're doing. Three times? Yeah. And that time you saw that an angry moot, you think you're really chasing someone else. Who's that? Then next also, when you're doing a session, every session always must start with the prayer to the goodies, because you seek the blessing to the goodies actually that you'll be able to receive the actual blessings.

[36:07]

So in this book here, there's a lineage prayer, a very short one. On page 50. I pray to the great Vajrala, but the great Vajrala, [...] the great V

[37:12]

The act of the king [...] We actually call the Congress to tell him, you know, Then, whenever you want to make a formal offering for a session,

[38:41]

you must do what is known as the womb blessing and then also the blessing of the shrine. The first thing that we just did before, actually, was just the first day of the retreat. You never do that again. It's just cleanse the place for doing the actual retreat. But for every session that you do, whenever you make a Torma offering, then you must do what is known as the womb blessing and also the bless the shrine because you're on the nature of the offerings. So again, this is on these sheets that we gave out, the first one, where it says to bless the womb in the objects of offering. So since this session, we're going to do a tumor operating also, then we'll do this. Oh, I need to do that. Okay. Okay. Which one will... If you... So, of course, you start.

[40:11]

At this state of emptiness, one's room will appear as a letter of one, and from this arises the celestial mansion's name of various jewels. This is a very rare day, with poor dollars, the duty to lie by poor tidalists, and deteriorate with all of the darkness. Thus, I do that in the Philippians, all of the signs of a celestial mansion. But it is, from many levels of a white gold gold, trellin, and wisdom, which are triathed and extensive, You can be somebody that's listed as a letter of home, a purely various objects that are offering which are made in the mind, such as drinking water, washing water, blood hours, and the same plants for human gluten-witted music. All of these are the good guys here in us, and fill the entire world, spy, and space between these two. Therein is legal, and the power of all of it is described in the story of R.S. of Anathabana. And they exclaimed, and the priesthood looked for all the archers, and said, and they issued the two of us.

[41:17]

And the priesthood, the priesthood, and the priesthood, the priesthood, and the priesthood, and the priesthood. And then if you have a Vajran bell, you ring it. You know, you check this long lunch of your time in order to increase the offering. Vajran bell. Thank you.

[42:27]

Thank you. So that's not what to be left to learn, actually. That's when you do it at the beginning of a session. Because then, we're waiting to actually be saddened. It's a little wrong way today because we have to do this initial cleansing. So what we're going to do is to... This first session, we're going to concentrate on the God Teach. So what we're going to do is to go on saddening about it. It starts on page 51. Then we're going to do an entire saddening. up to 63. So what we're going to do, then, is concentrate just first, now, on just doing the wreckage. And actually, we don't have a lot of time, so we'll recycle wreckage for about a half an hour. I think, actually, we need to decide. We'll start beginning to get in.

[43:29]

And then the part, I mean, actually, where it says, holding sweatpants from this time until the essence of the lightning is reached, all in all living beings are equal to face. Take wreckage, and those fully vulnerable preceptors will take wreckage. in the court of the enlightened ones, the blessed ones, take refuge in the holy teachings, we take refuge in the local assemblies. So the part where we take refuge in the most holy and vulnerable preceptors from their own, we had to work, we, and that we just keep repeating again and again. So what we're going to do here then is to visualize, you know, to think that the place we're in is really a pure realm, it's actually the pure realm of Argentinian, that within us is the larger floor that we're sitting on this double module. Actually, what this means is the entire floor under is made out of modules. There's two huge double modules that are filled with modules as a form of protection.

[44:30]

And around us also is a huge module fence, a black-white module, maybe the top of the dome of modules, so that we're within this very vast and solid form of protection. And within this, actually, is the water route of Vajray Demon, which is very pure, very pleasing, very nice. The odors, that's right. And I've sent them all the sounds, the sounds of the mantra of Vajray Demon. The floor is made out of sapphire gems with the dawns of gold on them. I mean, they were made out of sapphire, very soft, but if they pushed down on them, they could have pulled up. That was just comfortable, just the way it is. And within this realm, actually, everything is just cruising through the line, everything is great, just as we wish, as we would ever wish it to be. And then within this realm, in front of us, we should visualize a huge tree, a wish-fulfilling tree, meaning that if anything we wish of this tree, think of it, it will give us a restore our wish.

[45:32]

And on top of this tree, there's a lotus. On top of this lotus, there's a mind-support throne, a jewel throne. On top of this again is a lotus. On top of the lotus is a flat moon disc. Seated on top of the moon disc is our own beauty, the guru who gave us his teaching, the fact of the meaning, in the form of clear about the diamond, that he dreaded all of one place to clear. His right hand is beating a drum, a small number of fill, and his left hand holds a spell cut, filled with nectar at his heart. On his left shoulder he has a capunga stare, And he's seated with a steep cross in the back of the vision. And in this way, actually, he's a great condemnation, a great shrine, that his mind represents the view, and also the widows, that it most represents the garment, the teaching of the witness, and that his body represents the sun, or the color of the other, so that in one form, not a simple shape, that he's the entire refuge, the entire shrine, to whom we're going to take refuge from the depths of our heart,

[46:35]

and looked upon as our sole saviour and refuge to whom we seek shorter. And in front of us is our self-proceeding there, seated on the ground, on our right at our family, and left by our mother. In front of us all our enemies, the evil spirits, anything instant, helps to go to a greater harm. And then also beside us, and on behind us in Alsace. To actually get this to your body, you can visualize yourself prostrating with the prostrations. Actually, from your body, moons and innovations come out of your own body, and they're all making prostrations. It could be them. It was your voice that you were reciting with that feedback. And your mind, that you're concentrating fully on the rugby side, and the very deep deep ocean coming right down to what's at your heart, to the triple neck. And then maintaining this position and really concentrating on everyone in front of you was a complete shine.

[47:40]

One will recite the refuge. So I think what we do is recite it all together once and then after this, we do it in the visual. Holding step past us from this side of the essence of the light in this reach. I'll let all of the universe separate both in space. We take refuge in the most holy and venerable preceptors [...] And then just like a flock of birds, they all go off.

[48:54]

They only need a little bit around us. Then the little trip of their cell on the top of his head down, and as it probably finds a bullet going upwards, his outfit will lead like a small little ball, but not remaining. And this comes down through the sky from the sky and goes into the top of your head. He sends through your body and goes through your heart. that in this way that your own mind and the triple gen would have on the sound of the Buddha completely merged together. Then, understanding that your own mind is the real triple gen, the clarity of mind, the clarity aspect of mind is the sound of it, that the empty nature of mind is the Buddha. The combination of these two together, the irony of the nature of the Buddha, is the essence of this spirit, the iron and the initial combination. Also, These two are more different from each other. It is one essence. In your mind, it is a real, ultimate trick of your mind, space, meaning.

[49:58]

Thank you. I will trust you so long when it begins in late, it is just a thought of ash. The aproposite practice in profound methods apply to you with that. On a ten-eighth-two-three-eighth-two-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three-three.

[51:43]

The aproposite practice in profound methods apply to you with that. So now we're just going to go back to the side path. So this will be the medication and do the restation of the common clients. So the best thing happened to explain is that there were minutes to go along to the side path for the days and each part will be explained. Thank you.

[52:49]

And then to all the protectors, like Mahakalaya, and there's other special protectors at Saqqia. And then especially for this, again, the cemetery. And then after that, we're going to do vacuums. So we're just going to do the short one. And then I have a short term offer that Mahakalaya will do in the afternoon session, this one prior to. So at this point, then we'll all claim the page 90 and the total offerings. On page 90. Can we post them off and just do what you want? So we have a bad dream. Thank you. After the state of emptiness from our arises a story which is wide and vast.

[53:51]

Inside the days from the resolution of our deeds, our legacy, and our transcendental knowledge, arise a great notion of transcendental monsters. These needs are given to fight it. Including. We go. I don't think we have to know. Actually, just that you take the nectar, the torment of liberty is possessed by a belief, by a network that can't spend from the audience. And at the bottom it says, This is actually, of course, just a plastic minute, the kind of Mexican book that you really become a bit of this and came Light was issued from one's heart, to invoke all the happiness realm. An urban Bajia needed, surrounded by a village that was found in this area, that the village of Bajia and Alice of Warmore in the audience, disappeared in the style of the dark.

[54:59]

All my eyes on my eyes. [...] . . . . . . .

[56:10]

... [...] Yeah. [...]

[57:11]

This is what we do, yeah. Northern cemeteries. We can only do this. Yeah, first you start actually down to the west corner, but then . [...] The roof above is constructed of human legs and various ribs and bones. It is adorned with parapets and railings of dried skulls, from which hang garlands and hat-garlands of fresh intestine.

[58:24]

Beneath are arranged various folds, fresh and blood. Upon that, from the syllable palm, appear two lotus mandavins, with the sound of whom come lotus seats. From ra appear sun mandavins, with whom come solar seats. From ra appear moon mandavins, with whom come lunar seats. Above the seats, from the seat syllables whom and om, appear a conch shell and a cowie shell, marked with noon and om. From these arise the lords of the cemetery, the father of others, both possessing the form of fearful skeletons, white and radiating light. They each have one face, two arms, and wide staring eyes. Their tongues are curled back and their banged teeth are showing. In their right hands they hold a lock in the air, a dried skull cup. and with their left hands they hold at their heart's skull filled with blood in which they are drinking. They stand in the half-bodger position with their right legs bent and resting on the left thigh in the manner of dancer.

[59:25]

They are attired with a lower garment of very-colored silks and are adorned with two of crowns and earrings. They abide in the midst of blazing flames of wisdom surrounded by an incoherent retinue of worldly and super-mundane daftones. At the forehead of each his own, at the throat on, at the heart boom, from the whom their hearts light, rays of light emanate, and invite from their natural evolves, and from the Dakini land of Oregon, both the glorious loads of the cemetery, father and mother, surrounded by an infinite red moon reborn in super mundane Dakini's. Om Vajra Samali. Om. Glorious and powerful great mighty ones who perform the aim of the four kinds of acts, pray now approach to this very place of one who has faith in great tantric realms. Shri [...]

[60:40]

Om Bajra, Agam, Hadyam, Pushpe, Dupe, Mareke, Gade, Navide, Shabda, Amun. Om Amun. Ja, Hum, Va, Ho. The Samayan wisdom beings are branded Mandulu. The hosts of deities of the Bhagavad Chakrasambara Mandala bestow consecration. The nectar fills their bodies, all impurities are cleansed, and the remainder of the nectar overflows and becomes the two-armed Chakrasambara, adorning their kings. Om Bajra, Argon, Padya, Pushpe, Dupe, Godde, Naluvya, Shalda, An, Unk. I praise the loads of the cemetery grounds, you who show a fearful floor, for the sake of controlling all either room, who perform the actions of the conqueror's thought, and bestow the objects of our design.

[61:54]

Aum, Bajra, Samaya, Svab, Samaya. Thank you. Thank you a lot to me. The boy as lords of a cemetery together with their retinues, having accepted this proper torment, Please conform the activities of facing my long life, held with enjoyments, and inhibiting all thieves and robbers. And pray, annihilate all mischievous sprites, demons, and evil spirits who would harm and injure, in general, all sentient wounds, and in particular, the fuiyobans and our dependents.

[62:58]

We do not transgress the pledges and commands of the holy gurus and the deities of the Sri Chafasambhaya Nandala. Thus assign their duties. Imagine that they partake of the tournament through Raja tongues which are like hollow beams of light. . . .

[64:09]

Imagine they partake in our feast. Imagine they partake in our feast. Glorious throats of the cemetery together with their retinas, having accepted this part with trauma, please perform the activities of increasing our long life, health and enjoyments, and inhibiting all mischievous sprites, stings and evil spirits, who would harm and injure it if general all sentient beings, and in particular the yodans and our dependents. who do not transgress the pledges and commands of the Holy Furies and the deities of the Shri Chakasambara of Mandu.

[65:10]

Lord, I praise the roads of the cemetery grounds, you who show a fearful force for the sake of the control of all evil ones, who perform the actions of the conqueror's thought and bestow the objects of our desire. I praise you who establish in happiness beings who dwell on the path which is right, rescuing us from the bonds of existence and granting us aid in all happiness. Having considered her promise towards all those who make offerings and propitiate you, please bestow every one of the cities upon me, thus grant my requests, just as I have prayed. To the glorious ones who are guards of the doctrine, together with all of their retinues, I offer an ocean of tonal operation and also those tantric substances which are a source of all the accomplishments. Perform those deeds in a song now to you.

[66:29]

the restaurant in the room, and in the car in the room, so there is an option after the event booth. One car in the room, and [...] in the room, Thank you. . [...]

[67:56]

Thank you. Amen. Amen. Thank you.

[69:20]

Thank you. Oh, yeah. Oh, yeah.

[70:30]

What would I mean to you? What would I mean to you? I mean to me myself, I don't know what situation is to be pure, I don't know how to do a good job. Thank you. Thank you. Thank you.

[71:53]

Whatever was incomplete and spoiled, and whatever might live now, I'd ask a pleasure to breathe where we are now. May the master forget all the touch. All of the policies and policies residing in the community. Please take me to me. I've loved it. [...] But this time it was after you told the right side of the image, The former guest, actually the of the other deities you invoked, to offer promise, now you ask them to enter into the image you have there with each one respectably so that they may lift you.

[73:05]

And then for those deities that you don't have a picture or an image, then it says, to the transcendental aspect of the former guest who are without an image, May you bestow what all the gifts of high ascension be to step away from other cities in a desire. Now please give the goods of the world, from which you say, and to the area of the area of the land, one request of the life of your own soul. Turn it out, it's out. Turn it out, it's out. What's it? Well, this is just standing back, man. What time is the chance of not allowing us back? And then it says, the transcendental knowledge, the transcendental aspect returns to the unnatural goals, and the third aspect, the physical form, are now absorbed into oneself. Now we go back to the side again, on page 62.

[74:07]

It says, once again, bind on the environment. Welcome from the name of the essence of the variety. The heart is the essence of the heart. [...] Thank you.

[75:19]

That's one section. Actually, there's some queries about you being recited this time once. So that's one session. I mean, we just went into a, I mean, it'll pick up as we do online. What we'll do next session, though, is instead of reciting Reptives Prolonged by the Satwa, and then get that into it, and then third session, then we'll be able to. Now, you did the authority that one does the Dr. Satwa as a Satwa? It's good to keep it within this because this particular form of Vagasattva comes from the Chakras and Vata Tantra.

[76:30]

So the Vagasattva, you do these up with Chakras and Vata Tantra. Also, it's within the same system. So it's better to keep that system. There's a shorter Lord of Cemetery's Tama operation. There was two moving out. Yeah, that was long ago. But this is really the idea. So what we'll do now is, I mean, we're going to go in the sadma again and again every session, and then we'll concentrate on different parts so that you will just have an idea of what it's really like, what the sadma is like, what the different parts are, and then also what it is to really treat and complete. Actually, like, to do the tonal upwards and everything is a bit complicated. It relates to part of the yoga. So also as part of the retreat idea is that now actually you should think that you are in the home of Bajurini. And it's very important during that time, especially when we're on the retreat, to keep this idea that I'm Bajurini.

[77:33]

And then when we eat, actually, at the time of doing eating, we're going to do eating yoga, which actually is in his book, Tendler. Yeah. Yeah, when you do the food offering, you don't take sips at the bottom. You do that. Honestly, this movie is like this. First, for any food offering, first you put your right hand at your heart, and that's going to come down and say, oink. And then change, pop. And forget it, boom. And so this is actually just showing emptiness, showing a rising of purity, and then the combination to get it unlocked.

[78:39]

And then the last part is that you move that, which is like, you take the middle fingers and touch the tongue, and then you bring that together, touch the sides, the heels of your hand together. And then put the ring fingers with the index finger down. Let's come across it. I don't care. You got it. You got it. Yeah, okay, you got the perfect. Now, look, I'm a plus. Yeah, then how it looks great.

[79:50]

Okay, get that. Oh yeah, that's right. Actually, it's hard. The last one. Actually, if you want to look at page 6, there's a bottom part. There's a person on page 6 that you start telling somebody who's going to be in Africa. You recite that mantra. Then you recite the emptiness mantra. Then I'll stick it up and create

[80:56]

And at the end of that, you don't get the . I mean, there's one paragraph which you have . And one of the things that you think that you have . And you're offering your spirit to . Thank you. No, I mean, you don't have to do it. Actually, just relate to yourself. If you want to do a very short show, just to yourself and say, oh, no, it's your kind. Oh, no, no, no, no, no. Let me look for yourself as a baby. Not for daily practice. The retreat is nice. I guess about two weeks to 30.

[82:38]

So we'll start the session now. In order to do this again, since we make formal op-line, then the first thing is we have to add additions to all the op-rins. So we've done that. So the three porm-rins, we actually just use like little biscuits to add as supplements to it. And then for all the op-rins, like the water and the others, we don't empty it out. We just add a little bit more to each one, like a little water to the first two. And then instead of flowers and inside food, we just put a few grains of rice in there to add to it. Put a new candle inside. or using oil, just add a little bit of oil, and then more water, and then another piece of biscuit for the food offering. And then taking the nectar, you sprinkle the offering from left to right, and then some water, and you sprinkle from right to left, and that blesses and purifies it. So... So... Again, then we start this session. What we do first of all, then, is, of course, recite the prayer to the lineage.

[83:44]

Every session, you recite that. And after that, then we'll recite the room blessing again, the room blessing in order to bless the offerings, because we want to make a common offering also. So that must be known. So first, on page 50, we recite the prayer to the goodness. And after that, on the separate sheet, where it says to bless the moon and the offerings. Actually, it's said in the scriptures that you're supposed to bless the offerings you put up there because otherwise, according to the scriptures, there's certain types of spirits to kind of take the offerings. So they're not actually entitled to this offering. So by blessing it, it purifies it and also purifies those who are not allowed, and you might have the offering, to keep them away. And then they say they'll be used for the proper purpose to list the seriousness given. Then we'll start on page script. We put the quorum. I pray to the great Bajibada, R.W.A., Mahasudha Nathapaka, the Pantene Brothers, J.A.T.S.A., R.A.D.U.P.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L.A.S.A.L

[85:11]

with the Son of Angel to it. I would pray that Mr. Chairman of the New York, and that also, the option to choose the edge of the New York City. The great wish of all the glory you've got, the master of Christ, for everything that they like to, and they love them in the Jackson. I would pray that the one who was artisan, [...] . . . . . Now the room bless him.

[86:32]

Let Tavatsas to bless the loom and the objects of Atan. Om Sumbhanis Sumbhavakumumpe. Om Vena [...] one three-room materials and one in the room, and from the right direction, many eight of various studios. It is very varied, with the four doors, which are filled out by four presidents, and they are greater than the only doors for a citizen fleet, but on the side of the left direction. But in this, so many letters as I, is so common, of transcendental wisdom, which are to rest and to rest. with this being on the business of the network and a curator of things of opera, which are made in the by-susts.

[87:47]

J.P. water, plush, and cigar, flowers, and incense, masks, for putting it to your own memories. All of these are fluid, masks, cure, and yes, they'll go in the by-susts, try it, that they seem to be useful. They are inconceivable like the power of the populace to survive in the story of the orphan and the mother. And they expand and create to include all of our friends, the division of the groups, and the function of the 80s, who do this, [...] who do this. Oh my God. Okay. Oh yeah. Oh my God. Yeah. Oh my God. Yeah. [...]

[88:53]

Yeah. [...] So we'll start the satan on, say, . And here, actually, what we'll do is we recite the Refuge Prayer 21 times only. And then we'll go into, we'll do the Vajra Cycle Meditation, which means the main one.

[89:53]

So for the Vajra Cycle Meditation, just remember that Vajra Cycle, the counter, in fact, you're at about six inches high, resting on a lotus in medias. And as you're reciting the mantra, we'll recite it. whatever time, an hour or so. And during that time, you should be dividing your visualization into seven parts. The first three, I know, is three common visualizations and next four, the four, uncommon lines. So the first, actually, is that the nectar's coming down in the form of a different color, like nectar, like no substance. And this comes down a little bit to purify you with any sickness, illnesses that you have. And the purification, actually, really, if you have what is known as a cold disease, then you should think the nectar is red and very hot, like the sun. Or if you have a hot disease, what is known as a hot disease, then the nectar should be very cold, like a moon crystal. And then if you have any kind of air diseases, lung disease like this, then the nectar will calm down so that there's no butter.

[90:58]

So as the nectar comes down and fills your body, it drags out all the illness and then through the two lower passages and also through the the soles of the feet and the toes of the feet. All this black liquid is coming out. And this black liquid actually is all your diseases and illnesses. And you think it comes out and then just disappears into its. So that's the four stages of it. The second one is to visualize the driving out of negative forces of evil spirits like this. So this time the nectar comes down, starting from the home in the part of the , passing from his body into the mother's. down from both their bodies, comes in through the top of your head. And here it's in like a copper-colored type of liquid, like melted coffers. And inside of this, there's many little radical deities, like little vodophanes or little Heidegger, the solid little deities inside, actually very small, like grains of rice, and they come down through your body. And then it draws out all these evil spirits and negative forces, and all this comes up through the lower parts of your body.

[92:01]

But here they come up in forms of like little creatures, like snakes and frogs, spiders, ants, flies, all kinds of creatures. And then again, it disappears as it exits from the body. Then the third time, the nectar comes down, white in color, and here actually is to purify all your negative karma and with these, you accumulate since beginning this card. And these actually issue off in your body in the form of very thick, black tar. That tar you go on the street, black tar, very thick, liquid. driving out all of these negative corners that you accumulated. And the fourth visualization, so the first of the four uncommon ones, it's just the nectar comes down and just comes down and just fills up, down to the level of your eyegross. This time from the top of the head, it fills up just to here. And as it arrives at the forehead or at the eyegross, then this means you receive a vows consecration, the first consecration. purifying all bodily impurities and purities, and also receiving the body blessings.

[93:02]

Then it comes down, goes down to the level of throat. In this way, you receive the secret consecration, all impurities and obscurations and voice are purified, and you receive the voice blessings of all the nutrients. Then it comes down to the level of your heart, and by this you receive the third consecration, all mental impurities and obscurations are purified, and then you receive the heart blessings and all of it in the disciples. would primarily close from the top of your head all the way down to the tips of your feet. And in this way, you see the fourth consecration purifying all body, voice, and mind defilements as well as any residue or the residue which would remain defined. And you see the body, voice, and mind blessings evolving like the booms. So maybe what you can do, if you're doing it in a very long session, let's say if you do 700 recitations, then you could be like 100 each. or you can just put it back to seven of each or probably one of each.

[94:02]

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