Yes, just like Vajrasattva. Like we'll be doing in the after, this meditation. So there will be some differences. To give you some idea of the deity's appearance, we can refer to it. All right. Now, our topic today is the second of the four foundation meditations, a lot of the Vajrasattva meditations. its primary function as a term to be it, is to bring about purity or purification of obscurations and obstacles that might hinder one in one's practice or in one's attainment of spiritual stages. So it is important for beginners to undertake his meditation in the beginning to remove these possible hindrances before they are encountered.

[01:13]

His meditation is attributed with the with qualities which remove karmic results before they ripen. That is, if one meditates with one's meditation before a non-virtuous karmic action has ripened into bad results, it is possible to to circumvent the like and evil karma through his meditation. In other words, he purifies that karma and the results of that karma, such as diseases, little physical obstacles to future practice, greater than future practice. Why is this quality attributed to Vajrastattva and not to other deities?

[02:15]

It's because he is the central position in now the tantric deities. As you know, there are five Buddha families in Tantric Buddhism. The Vajra family, the Jewel family, the Karma family, the Lotus family, and the Yoga family. Dhamma who are family of Right Arjuna. But Vajrasattva, when these Dhyani Buddhas are raised together, when they are assembled together and not taken individually, Vajrasattva is placed in their midst because he is the patra-familias of all five Buddha families. In other words, he is lord or chief. over all the families and not really over one single family outside the upper 20 years.

[03:24]

Therefore, in order to remove, to him it's a true kipitāra to remove the obstacles or impurities that hinder beings who belong to one or another of these families. Okay. Now, as per the appearance of the deity, the way in which one meditates when one watches oneself, you visualize yourself in an ordinary human form. Visualize also that parallel to one another, within one's body, one's three vertical psychic channels. You've probably heard of these three psychic channels, which are special feature of tantric meditations.

[04:25]

In the center, there is the so-called middle channel, and then there's one other channel on either side, that to the right. So this middle channel runs up to the center of one's body, and in this case, this meditation, it exits through the top of one's crown, what is known as the aperture of Brahma. Now, you should visualize these channels, particularly the center of your own, and Visualize further that atop one's crown there rests... He looks so silly. Atop one's crown there rests this fully blossoming lotus.

[05:28]

And David was crying, trying to calm it down. How can that be true? Okay, there's a fully blossomed lotus whose stem, whose stem enters or rests inside the opening, the upper opening of this little psychic channel. If you get the picture, I mean, the channel runs up to the center of your body, it comes off the top of the crown, or opens there, and the top there is this open petal lotus whose stem rests within the hollow of that hollow psychic channel. Now, on top of this lotus is the disk of the moon, and on top of that disk of the moon, there's suddenly a glimpse the bodhisattva, or, yes, the deity Vajrasattva.

[06:31]

Now, in some traditions, there is first to visualize the letter, and then he goes through a sphagnetic undergoes transformation, and then, which turns into Vajrasattva. But in our Sakyam tradition, our Landry tradition, it is, it just suddenly appears there. All right? Now, Vajrasattva is white in color, with single face, two hands. He is seated in the full Vajrasana posture, that is the full lotus posture. In his right hand he holds to his heart a Vajra, a single Vajra, in a vertical position. and it's just held up like that. And his left hand holds to the side, to his left side, a bell, which has as its, what do you call the top of the bell?

[07:40]

It's a stem, not a tender, tender. Hold it at the top of the tender of the Vajra. Okay? One end is the Vajra, and the other end is the bell itself, you know. The left hand is quite catered to his left side, sort of like this, sort of holding. And the other hand is like out the portion of his heart. But he is also, he is not alone. He holds, he sits in union with his consort, the famous Rajagari. Now, she is similar in appearance to him. This is one of the differences between his ordinary or single form. Here you see him in his peaceful aura, as Sambhogakaya had left. The difference is he had a consort in this meditation and he is not wearing

[08:46]

made garments. In this, in our visualization, he is wearing bone ornaments, long lengths of human bone. He's not wearing celestial garments of silver or jewels, ornaments, but he's wearing bone ornaments, and he has a console. So, What we are doing is meditating upon Vajrasattva in his wrathful aspect rather than his peaceful aspect. In his sambhogakam, peaceful aspect, he appears, usually he appears alone, he wears ornaments of precious stones, jewels, medals, and so forth, and wears celestial blood garlands. Or, in his wrathful aspect, he has consorts and he wears ornaments of bones. In this aspect, he is called Vajra Heruka.

[09:50]

Vajra Heruka. Heruka, translated literally, means vampire or blood-taker. Well, heruka means blood drinker. Now, what are we to understand by blood drinker? To understand Vajra, that blood is a symbol. of Mahasukha, of the elixir of great bliss. That blood is the symbol of both life and death in a mundane context. That is life and death. It symbolizes the ambrosia of the elixir of great bliss. It is the symbol of the transcendent gnosis or transcendent wisdom

[11:04]

of what we call great bliss, meaning when it's a tantric state, it is a tantric term, and it represents the tantric experience, the meditator's experience of ultimate reality, which is called the non-duality of great bliss and broadness here. And this is symbolized, that state that experiences, which is total purity, total bliss, so forth, is symbolized by blood. So Heruka, who experiences great bliss, is called the blood drinker. And Dekuwa, he is, we meditate upon him, not as Vajrasattva, but as Vajraheruka, meaning the Shraddha, countric aspect. Now, apart from these two differences, we said there's another difference. He has a plant sword, and he wears bone ornaments. He wears six kinds of bone ornaments.

[12:23]

They are the crowns. It's described in the book how many bones he has on his head, skulls on his head. He has five, I think. He wears, he has six kinds of ornaments, you know, bone ornaments, the head, a necklace, which is here. kind of a wheel formed of bow spokes. And another one on the back, which are laced together by kind of bone, how do you say, beads of bones, you know, you get the picture, kind of a saddle. Not necessarily that, just bone beads, you know. I've seen these when they make this. They're just sort of like strong beads of bones that are ornamented in the middle of this. So this is very beautiful. a big circle, a big wheel here with spokes, then the earrings, then he has counted together as one of the six bones, and this is where you have these bracelets on the upper arms, on the wrists, and on the ankles.

[13:29]

The result counts as one pipe, one of the six bones. Then he has a belt in which dangle, and in particular to form a kind of an apron of interwoven bone strands. You'd have to see it You know, and it's kind of an apron that is, when we film it, so it's going together, you know, it's quite beautiful. If you get an example, you're seeing later, you should go up and look at the little picture of Asa Yogi, where she was. Human nose. And, uh, okay. Well, yeah. Okay. So, Vajrayamika then, at concert, wears bones, wears six ornaments of kingdom bones, and these are attributes of his wrathful aspect.

[14:41]

Hold on a second. I'm going down. His guru, who also appears in the form of Vajrasattva, in other words, a tiny image which duplicates its own appearance, is seated atop his crown. And atop that image, that Vajrasattva's crown, is a small half-vajra. In other words, the vajra has two ends, right? has two ends. So just one end is on top of that tiny Vajrasattva's head. Now you should think of Vajra Heruka, sorry, Vajra Heruka as being none other than your own root guru. That they are, the appearances of Vajra Heruka is none other than your own root guru. Why should you do this? Because If you meditate upon your guru, upon the deities of your guru, then because of your deities, of your guru's own personal record, that you get more blessings, just as the guru is inclined to bless you in your practice.

[15:53]

And if you meditate upon your guru in the form of a deity, then the blessings are more powerful and the results are more effective than if you meditate on your guru as a human. So in this way, these two techniques, the meditator, the student who meditates in this way, receives quicker and more powerful blessings. transmissions of blessings from both Buddha and Buddha. At the top of your head, yeah, there's a tiny Vajrasattva, about six inches tall, and on top of his head, there's another tiny Vajrasattva, and you drop that little Vajrasattva, so it isn't half a Vajra. Oh, yes, you always taste the same thing you do. That's right, that's right. You don't have to be looking at the world the way we all do. It's not like it's that bad. It's strong in the kinship.

[16:56]

You visualize that image of Vajra Heruka on top of your head and you ask him, there should be one toe in measure. What is a toe? A toe is... One toe is the distance between your outstretched thumb and the tip of your middle finger. This is one toe. Now if you're seated properly in meditation with your back straight, your body from the tip of your spine to the top of your crown, would be approximately five toks in height. Okay? Five toks. Now, yes, yes. Then, if you visualize that image of Vajra Heruka on top of your head, which is as having one tok in its height, this would be just right.

[18:27]

Okay? What about his consort, Bajra Garwi, which means adamantine pride? Okay, Vajragadri is, as we said, seated upon Vajraheruka's lap in yogic union, and she It is, of course, facing her consort. Her right hand is stretched out over Vajra Haruka's shoulder, and in it she holds a curved blade. You know, the Vajra Kartri mask, curved cutting. She holds that straight out over his shoulder.

[19:29]

When she faces her consort and holds over his shoulder who is facing her, she holds a curved leg. All right. And her left arm, her left hand, is curved around her consort's neck. In it, she holds a skullcap, a human skullcap. And she is drinking blood from that skullcap. OK, you got the picture? We'll look for a picture. Just around his neck. It's you actually. Just around his neck. I don't know.

[20:37]

which is as you'll hear many strange and even sometimes embarrassing things in the tantric practices. However, you shouldn't you doubt them, nor doubt their practices. All you should understand is that in tantra you use words and words and practices symbolically, but all of these things have meaning. They have meaning to the tantric meditator, and they're not to be taken literally as an uninitiated, non-tantric person would, of course, be inclined to take them. We're ignorant and we find them very shocking for us. But for the tantric meditator, understanding the meaning and their application to his own particular experience of practice is very, very useful. There's great benefit. to the meditator in using these symbols as a code for tantric experience.

[22:07]

But for the literal-minded, they may be embarrassing or may be harmful if they reject them out of mistakenness. So, that's what I wanted to say. Now, finally, back to the meditation. She, Vajragadari, has only five of the six bone ornaments. She does not need to wear the chakra, the wheel, the old wheel. on her breast. Why? Because the sixth mudra, as these six kinds of ornaments are called, the sixth mudra is that of wisdom. And she herself, the female deity, symbolizes wisdom. So she need not wear, male deity, wear six kinds of ornaments because they need wisdom. Female deities do not need it because they are wisdom.

[23:12]

If you don't want to do it, you don't want to do it. If you don't want to do it, you don't want to do it. Having visualized the deity and his counsel, You should visualize next that within his heart, within the heart of the dead, that is, within the heart of Vajraheruka, Nargopatantra, there rests upon a lotus moon a small white syllable, PUN.

[24:39]

Now, rays of light shine out, shine forth boundlessly from this white silver hole in his heart to invoke all the Buddhas and Bodhisattvas who have space, wherever they may be. Now, the, the, uh, the Buddhas respond, the enlightened minds respond to this invocation. And then back to Vajrasattva, the quintessence of their own mind, of their enlightened mind, their transcendent gnosis of the Dharmakaya, their transcendent gnosis of the nature of ultimate reality returns to Vajrasattva. in the form of white ambrosia, or white-colored elixir.

[25:46]

Now, even though the transcendent gnosis, transcendent wisdom of ultimate reality with which these enlightenments are endowed, is formless, it has no form, it is not white ambrosia, it is not something that is endowed with form at all, yet for the sake of meditation, in order to gain the effect of this transformation, to invoke it upon ourselves in meditation. we use the technique of formalizing it, that is, of visualizing it as having form. So we visualize it as assuming this transformed hypnosis is taking on the form of this ambrosia, this celestial white-colored ambrosia, which reigns throughout space and converges upon Vajrasaruka, who is seated at the top of our crown.

[26:54]

And as it re-converges upon him, it is absorbed into his own form. Which I think, by seeing it in this way, as we just described, that the rain of elixir is absorbed into the home within his heart, you should invoke the invoked Vajra Harukas directly by praying as though as it is written on page 32, Dewal Habit, O Blessed One, cleanse and purify, I pray, all the accumulations of sins, obscurations, thoughts, feelings, and impurities which I in all sense of being have collected throughout beginningless samsara. Now, what is being purified?

[27:59]

We say sins, obscurations, faults, failings, and impurities. Well, by this generally we mean by sins, what can we mean? Unholds and karma. The opposite of the ten virtuous actions of body, voice, and mind would be the misuse of body, voice, and mind to perform the ten unvirtuous kinds of actions. Obscurations, by that we mean both cognitive and emotive obscurations. Emotive obscurations such as the depilments, negative mental states such as desire, hatred, delusion, pride, envy, delight. By cognitive obscurations, we mean the ignorance and the deluded misperception of reality so that we view it subjectively and in terms of subject and object. We don't see reality as it is, but as we learn to see it and as it is not.

[29:02]

All of this is obscurity, not the obscuration of reality. This is a cognitive obscuration. Faults and failings mean those conscious and unconscious violations of Buddhist precepts and vows, those that we have that are naturally incumbent upon us, like it's naturally incumbent upon us to take that, that we might do it through ignorance or even consciously, and then keep it concealed. Not the failing of having committed unconscious and unconscious violations of both. Okay, alright.

[30:09]

of precepts, such as not to take life, and of vows, such as those that we have consciously taken upon ourselves at one or another ceremony, that any attempt to conceal these and not to confess them is also a failing and must be purified if it is not to render us in that practice. And there are six kinds of impurities which I don't know. when you think about all these various obscurations and obstacles that you may have accumulated either in past lives or in the present life or in any time up to the moment and realize that they are they are sure to hinder you, or if not purify, to create obstacles for you in the future when they ripen into bad results.

[31:14]

Then through realizing their wholly negative nature, you realize that the only thing to be done with sins and sins, obscurations, faults, failings and cruelties is to discard them, to get rid of them. And if you perform this meditation of Sri Vajraya Heruka, Sincerely, mindfully, with all four forces at your command, it will be effective. Your aim will be achieved. What are the four forces? These are the four essential factors which must be present in order for this Vajrasattva meditation to be effective in removing your obstacles, sins, and shortcomings.

[32:18]

The first force is the force of your object of meditation. The object of your meditation is Sri Vajra Haruka. Now, his function is to purify sins, obscurations, bad karma, and so forth, effects of bad karma. So, through the force of the nature of his function, Vajrasattva being who he is, able to do what he is, what he does for you, and through your invoking him and his function, that comprises the first force which is necessary. in this meditation. The second force is the force and the power of your own remorse. If you, upon considering the karmic obstacles and evil that you have accumulated through Amritsar,

[33:28]

actions, body, voice, mind, through breaking your vows, precepts, so forth, when you realize that you have only caused harm and obstacles to yourself and to others, and can only result in present and future harm, then if you sincerely repent, having done these actions, then that is called the force of remorse. It was the second prerequisite. The third prerequisite is the power, is the force of resolution. If, upon reflecting upon the ill that you have accomplished, that you have achieved through breaking your vows or misusing body, voice, and mind to the detriment of yourself and others, if you resolve that never again, even at the cost of wiping them, will you repeat these same actions, annuls and actions, then that constitutes the force of resolve.

[34:36]

you decide that having purified it this time, I will never do it again. That is the force of this vow. The fourth force is called the force of... of... I can't just name it. I can't explain it. It's the force of the... of... of the force of the method itself, meaning that if you have a pure object such as Vajrasattva, and if you have within your mind genuine remorse for your past bad actions, as well as a firm resolve never to repeat them, then it is possible, it is possible to purify your bad karma, your obstacles and obscurations.

[35:45]

That if these three are present, these first three forces are present, it is possible to purify everything, every bad karma, no matter how great it is, even if it is one of the five immeasurable sins. five very heavy things, you can purify it through this Vajrasattva, Vajra Heruka meditation, if all these factors are present. Why? Because sin itself has no inherent nature of its own. It is like virtue. a product of causes and conditions and devoid of any inherent nature of its own. It is not something which is immutable, not something that has an inherent identity of its own. All that can be done with sin is to get rid of it, to purify it, because it has the nature of being purifiable.

[36:51]

It can be purified through this meditation of Vajrasattva when all these forces are present. And so the fourth force consists of the knowledge and confidence that sins, no matter how great, may be purified through the right performance of this Vajra Herita meditation. These four forces must be present, and they have been explained to you this evening, exactly as the Great Ghatamala Lekha Rinpoche expanded them to Dijon Rinpoche. They are so important that Rinpoche repeated them to me. Three times. I spare you the second and third repetitions, but take it, take his word for it that they are important. You need, in order to purify anything, you must have all these four forces present in your body.

[37:52]

Later. All right. Now, to return to your visualization, remember you invoked the transcendent gnosis of all the Buddhist throughout space. And that transcendent gnosis rained down upon, rained down throughout space in the form of of ambrosia, white-colored ambrosia, and was absorbed into the white-silver womb within the father, that is, within Vajra Heruka's heart. Now, at this point, after you invoked him, his blessings to purify you of all sins and obscurations, in response to your prayer, then this white ambrosia begins to to flow from the white silver home within his heart. It fills up his entire body. In other words, as if his body were like an empty glass.

[38:57]

It fills it up throughout. His entire form becomes filled up. And then, now it begins to pour over into the form of the mother at his consort. It passes through the father's vajra into the mother's padma and then fills up her entire body. And as it begins, as it completely fills up her form also, it overflows at the crown of their heads, both their heads and from every part of their body, from every pore of their body. When you were young, did you go to school? When you were young, did you go to school? Yes. When you were young, did you go to school? Yes. Yes, that's right.

[40:08]

Yes, that's right. Yes, that's right. It does not descend from, it doesn't overflow at the top of their heads or from their body. That's a single aspect of Vajra after meditation. What it does is that it flows out after passing from the father's body into the mother's body, it fills up her body also and then begins to flow out from their union, and it flows down over the lotus petals, and it flows down through the lotus into the top of one's cry.

[41:22]

That is, remember the aperture of dharma, talk your own prayer. And it proceeds to flow downward through your body, through all its parts, and fill the entire body and as it passes through your body and fills your body, you should visualize that all illnesses, all evil spirits, all sins and obscurations are completely purified and washed out of your entire being, your physical and mental, whatever it may. And you can visualize them as being Yeah, well it says here in the book, it says that they are purified

[42:34]

as pieces of urine, but it doesn't say that at all, actually. It just says that you can visualize all these obscurations and impurities as being cleansed from your body and exited from your body at the I have observed the two lower passages, as well as the soles of your feet, but it does not say that you can visualize this as disease in urine. That's quite wrong. It says that in Tibetan it is visualized as like smoky liquid or pot and blood, et cetera, that are usually... Excuse me? That's a good excuse. Yeah, really. No, it's not. It's like... That sin is usually, when you go into the detail of that sin, you know, there's sins, and they're usually part of a smoky, kind of a smoky colored liquid, and that's where you get rid of the kind of poor evil spirits that are in the form of, like, even, like, little snakes or scorpions and spiders and things like that.

[43:49]

The translation is quite interesting. Yeah, I'm saying, it says here, I mean, somebody just read a book, and so there's just a true law about it, and it's a true about it. But he decided to grow and wallow. If it's for too low a price, it's not too low. You know, feces are wearying, but but it's for two. It's not bad. And I've never heard that. But everything matters. Yeah. Yeah. Yeah. Thank you. So, I'm a little bit, you know, very impartial in her body and out of the soles of her feet. Yeah. No, yeah, whatever, just looking liquid and, or just sort of, how do you say, bloody flux, meaning diseases usually, but that, diseases are usually thought of. Also, I have a lot of questions, lots of questions. I have a lot of questions, lots of questions. I have a lot of questions, lots of questions.

[44:57]

Okay. I just want to take a short break here before we return to the recitation. If you want to stretch for a few minutes. If you want to proceed. Coupled with this visualization of purifying the body, as we have just described it, and which if you missed or didn't know how to do, you go straight to hell and then you should recite the holy mantram of Sri Vajraheruka. This is called the hundred syllable mantra of Vajra Harika. Note it is slightly different to the Vajrasattva mantra. And it is important to enunciate the syllables of this mantra correctly.

[46:17]

It is something of a fault if you mispronounce them. Therefore, listen very carefully to Rinpoche's recitation. He will repeat the mantra three times for your benefit. Listen carefully to his pronunciation of each syllable, and then we will join Rinpoche later in the recitation of the mantra. Satsang with Mooji That's what I'm saying.

[47:22]

That's what I'm saying. That's what I'm saying. sūpa-khoyaṁ cawaraṁ cittaṁ ne pari-yītaḥ sarvā-karma-śutāṁ heraṁ hṛpaṁ khera-yākura-paṁ hā-hā-hā-hā-kho vāṅgaṁ veda-khera-paṁ nāmen-bhāṁ ca-khera-kho bhāva-bhāva-samāyaḥ sānto ākhaṁ te If you want to know more about this, please visit our website at www.youtube.com. Don't let me see Mumbai city.

[48:46]

Don't let me see Mumbai city. Don't let me see Mumbai city. Don't let me see Mumbai city. He said to me, he said, he said, He said to me, he said to me, he said, I don't want you to know what is and what is not.

[50:09]

You did tell about Mantram correctly and single-pointedly, maintaining the visualization as we just described it. Upon completion of your recitation of the Mantram as many times as you are able or wish to do, you then should invoke, again invoke directly, Vajraha Kheruka seated upon the crown of your head, and pray to him in the words that Upon reciting the mantra as many times as you can or will, you again invoke directly Vajraharuka who is seated upon the crown of your head. With the words of the prayer of the prayer found on page 36, in which you address them.

[51:16]

It's not written here, you have to add the word. Gombos, which means Lord. In beginnings, it's very close. Lord, or Protector. Lord, I, deluded by ignorance, have broken and spoiled the vows, put her in protectively my refuge. To the highest Vajradhara, possessed of the essence of great compassion, the chief of beings, I go for refuge. I confess all my transgressions of the root and branch vows of body, voice, and mind. So, you invoke, again invoke the power, his power to purify, and they confess before him. all the, in particular, all the broken precepts that you might have, broken precepts and vials that you might have committed, for example.

[52:28]

For example, all the misdeeds, misuse of body, voice, and mind that you might have incurred, you might have incurred through the performance of what are called natural violations. That means it's a kind of pose against the law and moral nature to perform, to misuse the body, voice, and mind. For example, taking the life of other beings, telling lies, blasphemy, envying, harboring false views, and malice, and so forth. The performance of these so-called natural violations, natural misdeeds. On the top of that, you have, let's go to the... Um... Um... Well... These are...

[53:42]

violations of vows, meaning they don't apply to all beings naturally. For example, it's a misuse of body, voice, and mind, that one takes life, tells lies, and so forth, for everybody, no matter who does it. But then there are certain precepts or certain vows, which only those who have taken upon themselves the vows will be responsible for. For example, the Tashriyat Vows, you know, only those who have taken them would incur the sin of the downfall through their not practicing them or not observing them. They wouldn't apply to all beings naturally. So these sins These things and thoughts which one may have incurred in carelessness or ignorance or whatever other reason, you now confess to Vajradhara himself and you

[55:07]

You reveal, you hold nothing back, however terrible they may be, however you would resist confessing them out loud to some other person. But before Vajradhara, you completely reveal, open up your mind, confess, acknowledge that you have committed these sins. Oh yes, the other kind is called overt violations, meaning that these are violations, conscious violations of your precepts, special precepts and vows you have taken upon yourself. So both natural and overt violations. You can press and ask for his help in purification. This applies also, as we said before, for all accumulations of of the obscurations, that is, you ask for yourself to purify all the cognitive and emotive obscurations and all impurities. There are six kinds of impurity, which Romoche Pausis will explain later.

[56:21]

And so, having invoked Him sincerely and praying in this, having prayed in this model, you should visualize or you should think that your own Buddha, who is seated on top of your head in the form of Vajrasattva, responds, responds to your prayer and says, very well, or something like that, a son of a good family, You are purified of all your sins, obscurations, faults, downfalls, and impurities. From this time, principle, you should not commit them again. You should be brave for committing these silly actions. And we think that he is very pleased with you and looks upon you with favor. And as he does so, then I... you should visualize, you should think that he has learned your strength, he has in your heart, that he has accepted your confession and your purification efforts, and that you do have his love.

[57:30]

you do for that all is purified between you and the Buddha. And that now the Vajra Haruka dissolves into white light and is absorbed downward into your own consciousness, and that your own body, voice, and mind become none other than the body, voice, and mind of Vajra Haruka himself. And you should meditate upon this way, thinking that your own form is written in white, Father towards the radiant, clear, absolutely without flaw, and having nothing but nature, total pristine purity. And then move up. Well, she dissolved into light. Excuse me? Oh, no, no, no. You just use your own body as well. You're as clean and pure as possible.

[58:37]

Your own body becomes very, very clean and pure, and not solid flesh and blood, but like the deity's body, translucent like a rainbow, but very, very pure and clean. And then for a while, you sit and meditate upon the non-dual clarity and oneness of your own mind, which is the ultimate nature of Vajrasattva. It is that Vajrasattva, the ultimate nature of your own mind, which has been evolved and through whose power you have been taught up. Just think you are Vajrasattva. Now, then finally you dedicate the merit of all this that you have acquired through this in the practice of Vajrasattva's meditation by saying some of it. By this virtue you may quickly attain the stage of Vajrasattva. and place upon his stage also, all living beings without exception.

[59:38]

Now, we had a few questions. One here, one there. Yes. Well, can I answer off the top of my head, or do you want me to recourse? Well, my answer is, it depends. For example, in simple action to an unholding process, the thought is the first step. You have to have intention, which would include the thought. For example, I would kill so-and-so. That would be a simple thought. But if you don't follow through it, then you don't have the sin of killing. However, the first step is the conscious thought construction, I will kill, so and so.

[60:41]

The second step is the preparation. For example, you go out and buy a Saturday night special. Then that is the preparation. Then the third step is the action. uh, perpetration, yeah, the, the, uh, you, right, it's, it's, it's, right, Well, it's a thought. Do you mean just a random thought for that person? Well, in itself, you can't call it wholesome indefinitely. It's an unwholesome thought, just, you know, because even that thought must arise from anger or must be hurting if you even have a random thought. I will kill so-and-so. Surely, though, I... It would be effective for it, but there you're only purifying one's hopes and thoughts, which really comes under this category of obscurations. Cognitive and emotive, it's one of those angles.

[61:42]

It's one of desire, hate, and illusion, which are emotive obscurations. But more specifically, there are other thoughts, not necessarily our children's thoughts. For example, your Vajrayana rules. For example, if you think of things as being empty, all things being void, that is breaking my vow. If you think of that. But you might think of it that way, or you might think of certain things on Vajrayana, and you've broken your vow. I mean, it's just a thought. I think of it. I take it you haven't read Vajrayana Vows. How did you fail? For example, other thoughts, like there, it is not so bad, it's just a random angry thought. But there are other thoughts, for example, if you know your 14 vows, I don't know, there are some who may not have taken those Vajrayana Vows, so I don't want to go into detail, but if you break those just by some extra thought, for example, if you perceive things not as they really are,

[62:42]

If you think of things like Li, for example, real, you're working with Vajrayana vow. You reversed, I think you reversed it. Go read up your Vajrayana vows and you can see that there's so much of the thought, even though in an ordinary person, an ordinary person, in an ordinary person, those very thoughts may not be a violation of any vow, but for you, the tantric practitioner, you've done the vow, it's a downfall right there, and you can be brought by it by this meditation. It's a natural thought. That's right. It's natural and overt. Yeah. It's rooted in the, it's one of the motifs. Yeah. Okay, you want to ask a very interesting question. Okay. That's why I don't know what the question is.

[63:49]

I don't know what the question is. [...] They are non-virtuous. They are not right. They are rooted in desire. Desire is the cause of continued deluded existence. It is that which binds beings to delusion, to suffer. Therefore, there is no way that you can conceive a desirous thought as being anything but non-virtuous. It can, however, be purified. You've got it all. Yes, this is the thought. I asked him, I just said the mere thought of desire.

[64:50]

Yes. That thought, such a wicked thought, can be purified through this meditation of Vajrasattva. Of course. Now, you're talking about your teaching thoughts as being thoughts per se. In Vajrayana, there are other things you can do with wicked, lustful thoughts, like transforming them into wisdom. That goes into here we're asking whether it can be purified. Yes. I mean, it goes without saying that if it's unwholesome, it can be purified, even if it's one of the five unforgivable sins, like, you know, killing a mother, a father, or a Buddha, or something like that. Okay? So it goes without saying that minor unwholesome things like that can be purified. All right, Helen, at a cost. One, please. Okay. How specific do you visualize these things that you would actually think of as some sort of security?

[66:13]

Do you actually... But I can put it down. [...] Technicality. Everything. Do I do that and profess it and do it? Or do I just put it all together and I'll be able to do it? You know what I mean? When you say they did the job, they did it. They did it really well. They did it really well. They did it really well.

[67:13]

They did it really well. [...] I don't know. I don't know. I don't know. I don't know. Yes. All right. First of all, you can lump all things together generally. Take all things together generally and say all the unholy things. terrible things that I may have accumulated from beginning of time about body, voice, and mind, or all of that, and just really start it in a blanket manner, try to cover everything that you might possibly have reason to be so sorry about, even though you don't remember specific instances, for example, of having the motor, lie, or whatever in that circle, but every trauma you may have accumulated or misuse of body, voice, and mind to purify.

[68:42]

So you can put some of that But if you have a specific instance where you know that you yourself did something that you regret, there are some things that stick in your memory that have not been forgotten, that still remain within memory as a sore point, as a sticking point for bad karma, as something that tricks your conscience and reminds you that something that you have done that was not right, that was harmful, that is in need of purification, or that you wish that you had not done, and you are not sure that you are purified of having done that. In this way, those you should dwell upon in particular, and pray especially that those could be purified by this meditation. For example, if you said to your mother, when you were eleven years old, that would be something that you could dwell upon and pray for special. So you can say you feel that you have been purified.

[69:46]

Now the results of this meditation of Vajrasattva are that you will, through repeated practice, come to feel very light and purified in body and mind. You will feel as if freed from these mental burdens and their physical effects upon your body. and you will start to have dreams when you know, when you will know that you are being, you are purifying these things and obscurations, when you start to have following dreams. When you dream, for example, of seeing Vajra Herupe himself in person, Can you dream of eating? Or can you dream of the sun and the moon rising? The sun and the moon. Can you dream of bathing or dressing yourself in white garments?

[70:52]

Can you dream of drinking white liquids such as milk? Tell her, remember, okay, these sort of dreams are when you dream of waking up. All of these are signs that you are waking up. All of these are signs that your meditation is progressing nicely, that you are being purified. You should keep it up to really assure yourself You can view that prostrations and refuges can be taken together if you wish, but you can take them separately, one hundred thousand each, or you can combine refuges and prostrations. Then after you've completed As I said, you can combine prostrations and refuge.

[72:02]

You are 100,000 combined, meaning you cut into 100,000 refuge recitations, which you can combine with 100,000 prostrations. Or you can do those separately, yeah. After you've done the 100,000 refuges, next you do the Vajrasattva meditation. 100,000 recitations at 500-syllable mantra is required. You can do as many as you want, but the minimum is 100,000. I've never heard anybody advise you to stick around. I don't know. I don't know. I don't know. Yes, as we said earlier, that there is a progression.

[73:21]

in each of these four stages of meditation that each of the specific therapists hold on to. We recall that we said that refuge is for removing the obstacles to entering the path, really getting into the outside, the stream. Buddhist spirituality and so forth. Then the Vajrasattva's purpose is to remove the obstacles. Once you're in removing the obstacles, what might you might encounter to your practice. Then next you want to build up merit, so you offer you are for the mandala and so forth. Then by that time, once your mind is pure, you also need to develop this rapport with the Buddha, so forth. So there is a progression among these. It does not say that you absolutely must follow that order right down this path. But at least it relates to refuge, the 100,000 refuge, refuge of... recitations must precede all of these.

[74:29]

After that, I suppose it's all right, it says, to mix the remaining three up, but there's really no point in doing it. Oh, only just do it if they can count? Oh, sure. Sure, no harm in that, no. Well, yeah. Can we, can we just be a conscious part of the process, and then wait to see? What do you mean? What do you mean? When I was a child, I used to go to school with my parents. [...] Of course, it's not required that one must go into a retreat in order to accomplish the foundation meditation.

[75:53]

It's obvious that there will be many advantages if one is able to perform them either in retreat you'll finish much quicker if you're able to concentrate on you. However, if one is unable to do that, it is, of course, permissible to do them any way that you can manage, and for one is to be encouraged to do it. There are people who have spent three or four years on that, each one. They would do, for example, a hundred recitations a day or a hundred prostrations a day. And so, after three or four years later, they would have really accomplished a hundred thousand like that. It takes much longer, but that's the way they got to do it. You know, there's nothing wrong with it. You know? That's all. I don't know. [...] Rinpoche's own experience and his practice of these foundation meditations is that it's much better to do them while in retreat.

[77:08]

He has tried it both ways. And his experience is that there are too many interruptions, one's energy is not at its peak, one has many interruptions, it takes too long, and one can't keep up the It's a single-cornered, it's the one that you get the same effect, the single-cornered kinds of practice that you get in a retreat situation. It's just a piece of street, it's like it's preferable to do it in retreat rather than elsewhere. Sure, what form, like what form of prostration would you recommend? Green prostrations alone, like what kind of prostration or whatever? By doing this, you will you know, have the amount of time that you need to.

[78:25]

I mean, you recite one refuge prayer with each proponent of the cross. You have one prostration, do this a hundred times, and then you've finished. That's when you hope you've finished both. He recommends that. Yes, Rinpoche says that now you will all join in in meditating for a while. You will excuse me, I have an appointment with the husband.

[79:26]

If this won't take long Rinpoche, I assure you Satsang with Mooji Satsang with Mooji Sankhya Bhartadana Sankhya Bhakti Sankhya [...] Toi kia toi chokwa tsum kia nai shu pa.

[81:18]

Toi kia chokwa tsum kia nai shu pa. Toi kia chokwa tsum kia nai shu pa. Toi kia chokwa tsum kia nai shu pa. Satsang with Mooji

[82:37]

If I was not talking, I would not be talking. [...] I don't know. I don't know. I don't know. Satsang with Mooji

[87:51]

When I was a child, my father taught me how to read and write. He [...] taught me how to read and write. Thank you.

[90:00]

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