Today, for today's teachings, we'll continue with these 11 yogas. Actually, what was just given now to each group in the group of threes is known as the body mandala teaching, which will be explained a little bit later. Before that, actually, what happens inside your body Now, if you remember that you're in the form of Vajrayogini, that inside of your, at the level of your heart, there's a moon discone, which is, or a double triangle moon discone, which is the letter Bum surrounded by the 32 syllables of the mantra. What happens actually at this point during the Vajrayogini, all these turn into, or transform into deities. So this will be explained later, but what you have to know at this point is the middle one in the center, the letter Bum, also transforms into a small red Vajrayogini. So actually, for this, what's given here, actually, is known as the ninth practice, or the yoga of recitation, recitation of mantra. So for this, actually, what happens is that inside one's own heart is this small part of your being in the center of this, in this, and in the center of that,

[01:06]

here in the center of that is Vajruvini. And in the center of her heart, then, arises another red double triangle, in the letter V, surrounded by the much rosary. So you, in the form of Vajruvini, in the center of your heart, in the very center, is another red Vajruvini inside her heart. Then there's a double triangle, in the letter V, surrounded by the much rosary. And from that letter bomb in Montrose, it can be visualized in order to practice the Montrose station. From that letter bomb, we visualize light rays, especially now, in the form of red colors, in order to fill your own body, purifying you of all your sins and obscurations and violence. And then it issues out from the pores of your own body to all the different ten directions in order to touch all the sentient beings of the world of existence, all of them, through being touched by these light rays, are purified with obscurations, that karma, and all of them then are transformed into forms of Vajrayoginis, all of them championing the mantra of Vajrayogini,

[02:15]

And then also, these Mahabharata go out to make offerings to all the Buddhas and Bodhisattvas, and the blessings of all the Enlightened Ones, and especially the blessings to the messengers, meaning the three types of Vajra-vinis, the Sambhogakaya Vajra-vini, or Vata Nishtha, the Yamanakaya form of Vajra-vini, meaning the bidders or heroes, carolers, in the 32 and 24 yoga shrines, holy shrines. And then also, the... Moksha boards, Vajrayoginis, those who've been transformed, we read Moksha earlier, that all these actually blessings of the three messengers are returned in the form of light rays, actually all their blessings, their payments, come back in the form of light rays, and are reabsorbed into your body, or you can visualize them reabsorbed into another bone in Moksha Rosary, inside of the heart of the Vajrayogini, inside your heart. So that this way that you maintain this visualization of the libraries going out, blessing such beings, also, or making offerings to all the enlightened beings, and then receiving the blessings and obtainments of the Tathagatabuddha Ram, or the enlightened Alcabajur Beings, and also the blessing of the various types of messengers and Alcabajur Beings.

[03:30]

And then with that visualization, maintaining that, that you begin to recite the mantra as many times as you promised to chant it. At the time, it's very important that you never depart from your visualization so that you maintain that visualization by just going out and coming back and maintain that visualization along the way. If you're tired of doing that visualization, you can also visualize different things. Just think about yourself, the big Vajrayogini, or visualize part of your body, your body itself, the form of Vajrayogini, or parts of the body, the form of Vajrayogini. Or just listen to the sound of the mantra, keep your mind concentrated on the sound of the mantra. Or, for example, to keep your mind on all the sentient beings who are feelings for all of existence. follow them in the form of Adyogini, and then listen to them also chanting the mantra. So that no matter what you're doing, when you're reciting the mantra, you must always be concentrated or have your mind applied to some form of visualization along with that, whatever visualization you do.

[04:34]

It doesn't matter. It must be applied to some form of visualization. You maintain some kind of concentration along with the recitation. And if you recite the mantra for a very, very long time without concentration, then there's no result. If there is some point of concentration on some part of the Deity or whatever it is within Ksatana then the attainments of Vajrayogini will come very quickly and very fast. So it's very important that there is some meditation arises at the final three-second mantra. And then it says, After reciting this vocal recitation of the mantra as many times as you can, then you do the mental recitation, which was described yesterday.

[05:39]

But here, actually, what happens is that because of this body mandala practice, the letters in your heart all become in the take the shape of the deities, of the body of deities. So for the purpose of the mental recitation, all these deities again desert into the form of letters, into letter font, surrounded by the very two syllables of the mantra. And then, After purifying your airs through exhalation, expelling the airs, residual airs in your lungs, then taking hold of the vase retention of breath, which was described yesterday, you bring down with the air all these letters the letter bomb and the mantra rosary in your heart down to the level of the navel and then you do this mental recitation described yesterday of within that box retention of breath, reciting or looking at the letters of the mantra as many times as you can, reciting them by your mind. After that is finished, then actually inside the double triangle in the four wings, or the four little triangles on the sides, you'll see actually there's a small little lisp world in the front, the back ones are empty.

[06:46]

So also, after doing the mental recitation as much as you can, then you should also, if you can, do the boss retention of breath again, and then just direct your mind to the lisp world, turning very quickly to the left in those four wings of the double triangles. After doing that, then there's the meditation which was described yesterday having central vein running from the secret organ straight to the top of the head where here also in the text it says that it can turn at the top of the head and end up the face between the eyebrows so either place that you visualize it for this practice it doesn't matter either of the eyebrows just between the eyebrows between your forehead toward the very top of the head you can visualize it stopping in other place and then in the lower part of the you know the central vein is the red visceral, which is spinning very quickly to the left. At the top, either between the eyebrows or up ahead, you visualize a white visceral spinning very quickly to the left also. And then directing your mind to the visceral, starting at the bottom of the upper dute vein, the central vein.

[07:49]

This rises up through the vein to the level of the heart, creating experience of bliss throughout your body and throughout all your visions. Then as the light of this world descends through the central vein, all of your experience, your visions, perceptions take on the aspect of emptiness. Then finally these two merge together at the level of your heart. merging together into a pink color, this world, which spins very quickly to the left, and finally disappears, or dissolves into the state of emptiness, at which time then that you face your mind also in the state of non-grasping, the state of non-go priority emptiness, and then just let your mind rest at that time. And actually these were described in detail more yesterday, so these are actually the same practices, but within the sadhana practice, after doing the the vocal recitation, then you do the mental recitation, and then these, what are known as, well, sort of supplementary process of, process of completion practices here, not in the Soviet.

[08:52]

And the tenth yoga is known as the yoga of the meditation beyond thought. And actually for this there is a common practice and an extraordinary practice. And here actually this time the common practice of the meditation beyond thought. The uncommon one is the one which will be given on Wednesday evening to one person at a time. So at this point, actually, at this time in the meditation, for those who in the art have the uncommon meditation, they use just this practice itself. And once you receive the uncommon or the extraordinary meditation, you can substitute that instead of doing this specific practice, which would be taught now. So at the end of the sadhana, what this is, that one uses at the end of the sadhana, or even at the point of sleep, that one's self is in the form of Vajrayogini, during the sadhana, when he recites the mantra, done the process of completion practices, the supplementary practices. And then the front of the letter Vam in your heart, and then he light-places you out, and it's going to be resolved with three worlds of existence. So the two worlds of existence, according to this cosmology, can explain that this world is flat,

[10:11]

And in the center of this groin, in the center of this earth, this flat earth, is a huge mountain, which is Nelson Meadow. And as you go about halfway up the mountain, there are actually what is known as the realm of the four heavenly kings. Below that, actually, is the other realms that exist, in fact, the hell realms, hundred ghosts, animals, humans, and demigods, just in our own world. And then above that, when you get to the halfway point on the mountain, then we have the four heavenly kings. And then at the very top of the mountain, the mountain meadow, is the abode of what is known as the heaven of the 33, which is the name of the heaven itself, the heavenly realm. So up to that point, from the base of Mount Sumatra and all the beings there, up to those mebbles of the gods, Actually, okay.

[11:12]

We have the four heavenly kings at the center on top of the avenue of 33s. And then just above that, there's also four other heavenly realms, water realms, four lower heavenly realms. So from the base of Mount Sumatra, of all our beings, up to these six god realms, in other words, the four heavenly kings at the center or the halfway point of Mount Sumatra, and then on top of Mount Sumatra, the heaven of the 33 and then these four other realms all this is known as the the realm of desire actually there's three realms of existence according to buddha's idea the realm of desire the realm of form and the formless realm so all the lower beings up to these six types of lower gods is known as the realm of desire okay and above that above mount sumeru starting up in like different layers as if like in piles of clouds uh rise up 17 different higher heavenly realms and these are these 17 heavenly realms there are known as the realm of form and then above that

[12:16]

well, actually, though it has no form whatsoever, it has no appearance, actually, to us, which is, you know, here to be a state of emptiness, are four other heavenly realms, and this is known as the four realms of the formless realm, or the four states of the gods in the formless realm. So in this way, from this earth up to the top of Mount Meru, which includes the lower animals or the lower beings, of the six realms of existence, including the six lower heavens. This is the realm of desire. Above that are 70 levels of higher God's realms, which is known as the realm of form. And above that, there's four other realms, or levels, which is known as the realm of the formless realm. So first of all, in order to do this meditation, then, the night raises you out from this letter form in your heart, and it touches the formless realm above, now to the letter form. touching these four realms of existence within, or four levels of the gods within a formless realm, by the light rays touching that formless realm itself dissolves into a blue light, blue color, blue light rays, and these return and are absorbed into the upper part of your body.

[13:29]

Then a second time, light raises you out from the bum in your heart, and they touch the realm of form, which means the 17 realms, or 17 levels of higher gods. And by touching them, at that whole state, the beings in there, as well as the physical face, all desolates into a red light, and this is absorbed into the middle part of your body, Then third, again light rays issue up from the bum in your heart to touch the realm of desire, which means no two matter with all the lower beings as well as up to the six lower heavenly states. All that dissolves into a white light, and this white light now returns and is absorbed into the lower part of your body. So in other words, all the realms of existence as well as the inanimate world have been dissolved into light and are absorbed into your own body. Then your own body from the Underneath you is a double triangle with the moon disc. From that upwards, from the top of the air head downwards, you form a block of your DNA. All these opposite to a red light, and this is absorbed into your own heart, into the small dhammapada in your heart.

[14:34]

And this is absorbed into the moon disc, into the mantra rosary, into the letter B in your heart. Then the letter B The main part of the letter is dissolved into the little crescent moon on top of the letter. That is absorbed into a little circle on top of that letter. And then finally, there's just one little dot, like a little point, a point of red light left. And finally, that also dissolves into the state of emptiness. And then at that point, you rest your mind in the state of the true nature of mind itself, in the state of merging with the other, quietness and emptiness. Meditate for some time. And then, if you're doing this self-meditation before you sleep, then at that time you just go to sleep. That's it. You don't come out of the meditation. You sleep in the state of emptiness itself. Or if you're going to come out of the meditation and go about and do your daily works for whatever time you're doing it, then once again you appear in the form of a flash of your being. You know, some spontaneous state arising out of that state of emptiness in the form of a deity.

[15:38]

Or other words, otherwise, if you're not doing it with the meditation or with the sadhana, but you just do it before you go to sleep, you dissolve the world of existence like this, dissolve your own body into a state of emptiness, and then you practice this sleeping yoga, as we described as the first practice. And then in the morning, when you wake up, as you do the rising yoga, immediately appear in the form of Anjurini, and then go and develop your daily work. So this is known then as the meditation beyond thought, the common form of it, And the purpose of this, actually, is one is just to purify the state of death itself, one's perception of death or one's experience of death. Also, by dissolving your own mind into the state of emptiness like this, it creates the auspicious connection, or the proper connection, as it calls its conditions, for you to eventually gain the state of Dharmakaya as a result of Dharmakaya of the Buddhas, of the enlightened beings. Also, by arising in the morning or arising out of that meditation in the form of the deity, this is creating the auspicious connection with the conditions, called as conditions for future arising of reproduction of the vubhakaya for yourself.

[16:46]

In other words, nirmanakaya and samogakaya forms states of enlightenment. So this is setting up the conditions right now for the future results of all forms of enlightenment. In other words, the vubhakaya and also the dharmakaya states of enlightenment. So this is the purpose of the practice there. This first part, then, up to this section of the first 10 yogas, in other words, is known as the Copper the main or the proper practice of what is known as the process of creation, creating yourself in the form of the deity and doing all the practices in relation to that. After that, actually, this also process of creation generally is dealing with at the time of performing the sadhana itself, doing the sadhana at the time of the meditation session.

[17:51]

Now, the 11th yoga is known as the yoga of all time practices or the yoga of experiential practice. So the yoga of experiential practices actually refers to the type of meditation or the type of state of mind you should have during all times, that when you're not sitting down for a meditation session, that the other yogas before this are basically describing how you're going to be sitting in the meditation session itself, performing the sadhana. When you get up from the sadhana and go about your daily life, then what is needed is this eleventh yoga, which is known as the yoga of experiential practices. And this actually has two parts, the main part, and then also some grand practices with that. The main aspect of this eleventh yoga of experiential practices is to always remember that you yourself are really Vajrayogini, that you have this pride of being Vajrayogini at all times. But here you appear in just ordinary forms like you're being, meaning a woman, one face, two hands, body red in color, but without any hand objects like the curve knife or the skull cup, without ornaments like the bone ornaments or anything like this.

[19:00]

But it's just an ordinary and simple appearance that you always maintain this idea and this pride and also this perception of yourself as the deity at all times during working activities or whatever work or activities you do during your daily life. and that you maintain this a lot of times. And along with that also, that any object that you see in this world, any living being, whether a person or animal or whatever, as well as any other just physical object, that you see each and every one of these in the form of the deity, in the form of body or being, and that you have no attachment, that you don't take some objects or some forms of pleasant ones, and some are unpleasant, some are beautiful, some are ugly, that instead actually just have a perception that all of them are Vajrayogini themselves, and that since all are Vajrayogini, that you have a mind of equanimity, and a mind which has no attachment towards some or hatred towards others, but instead actually just viewing all as a deity themselves. And then all sounds that you hear, any types of speech or any types of glaring sounds or really loud sounds or soft sounds, that actually you shouldn't think that some sounds are nice sounds and some are pleasant, some are unpleasant, some are very high-pitched and some low-pitched, but instead that all of these are really, the sound is a mantra, papachyutiné, which is called om om sattva-buddha, that two-year mantra, but just that, that the sound, whatever they are, are just the mantra themselves, so that in this way,

[20:26]

all sound or anything that you hear through your ears is a speech about your King and yourself. And then anything that you think of, any of your memories you have, any perception you have, any conception that you produce with your mind, at that time you should think that it's not an ordinary conception, some being good ones or some being bad ones, but instead that whatever conception comes is really the real dharmakarya, the real dharmadhatu of the enlightened. mind, or in other words, that all are really just an accommodation, not reality, bliss, and emptiness. And this is what a lot of the ancient mindstreams, there's not a good thought, a bad thought, or anything like that. So these are not clear, that could be inferior thoughts, but instead, you see them to be the nature of mind, the ultimate nature of mind itself. So this actually is very important, because when you're doing the meditation practice, you're sitting down and you're really concentrated, your body being flat, you're eating in your mind, being the mind about your being, your voice being the mantra about you being. But when you're during off times, you're not concentrated in that way.

[21:30]

You're not really worrying or thinking about it. So we're actually, in order to make the practice complete and to make the practice really efficient, that you must also maintain these ideas during your off-time practice. So this is the basic or the main practice of the yoga experiential practice, that you're always maintaining these thoughts throughout all the times of your daily life. So besides this main part of the yoga experiential practice, there's also branch practices or supplementary, subsidiary practices.

[22:34]

And these are a bit complicated, actually, despite different ones. Some of these practices don't really have any different techniques built. But the first one, actually, is known as the yoga eating practice. So here, actually, there's a long, little, and short way to do it. In the long form, actually, there's what you have is a long metric. nectar that's a ritual where you transform the food through chanting, visualizing, that's referring to what is known as the five needs and the five nectars and the five transcendental wisdoms, and to be transformed into nectar itself, culture nectar itself. And having transformed through your visualization of food into this nectar, you think that you are informed about Haudenosaunee, that your navel is a fire, a huge fire, actually a fire ritual, that in your heart are seated all the Buddhas and Bodhisattvas, that your mouth is like the opening of the fire ritual when you throw food into a fire ritual. I've seen a fire ritual.

[23:35]

It's a very complicated form of ritual. and that your hands are actually the instruments which are used to taste butter or oil and put into the fire during the fire ritual itself. So that in this way that when you eat the food, you think actually that you're feeding this fire of the fire ritual to the deities who reside in your heart, and that the food is consumed by the fire at the navel, and that the deities are in this way satisfied with the offering you give to them. In a middling form, if you cannot do that, just when you have the food in front of you, you chant the mantra OM AH OM AH HO CHRI three times, and then think actually that the food has been transformed into nectar, having transformed it in that way, then you think that you, yourself, in the form of Vajradhini, that in your heart is the letter Bham, and this letter Bham is the essence of all the Buddhas and enlightened beings combined into one. And then when you take this food then, or the food which you think to be nectar, then you offer it to the letter Bham in your heart.

[24:36]

So in other words, you offer it to all the Buddhas and bodhisattvas. So this is like a meditational way, or a more simple way to practice. The simplest way to practice is just to think that you, yourself, are in the form of Vajradhini, that the food which you're going to eat is also in the form of Vajrayogini, so that one Vajrayogini just is absorbed into a second Vajrayogini, and that's all you do. So it's a bit of a separate form. So whichever form you use, like the middle longer form, the middle form, or the shorter form, that you can practice what is known as the yoga of eating. And the second one is known as the yoga of making the outer and silk offerings. outer rituals. And actually here it doesn't really describe it. It says that there is a text written by one lama by the name Sanghi Bazon. And according to this text, there actually is a very long ritual. It's a 60-page text on how to create Vajrayogini in the shrine, on the shrine, and make very long offerings and do different chanting to her.

[25:41]

So it's a bit complicated. And you'd have to learn at a separate time. The third practice is known as the fire ritual, which also is a very complicated practice. This also is described in the text by that same Lama, Saint Balsam. And there also he described two different types of fire rituals, a very full complicated fire ritual of drawing the mandala with outer sand, and then on there creating the fire and invoking the fire. the duties of the fire ritual and Vajrughini, and doing the whole ritual. Also, there's a shorter form where one just uses a butter lamp, or just a small lamp, and creates the deity there, and makes offerings to the fire within this lamp itself. But both of these forms, again, are found in different texts written by this nama, Sanghipasa. The fourth one, the fourth branch practice, is known as making the offerings on the 10th and 25th of the lunar month. You would encounter And these actually generally are different types of silk or food type of offerings. If one does it in a long way, you remember during the initiation, when Rinpoche has a shrine here, there is the three levels of shrine with the simdura powder on the bottom, and then the skull coffin centered on top of that with the sort of mandala drawn about Yudini with the simdura powder placed on top of that.

[26:56]

So for the long form, you'd have to have all of that and then do a very long ritual with creating this shrine, which is known as the front shrine, making offerings to that, actually first creating yourself in the form of Vajudhini with the sadhana, and then creating the front shrine with all these instruments, and then making all the long offerings and chants. It says actually one cannot do it in that way. There's also a form of just using the upward level of that mandala, which is known as the mind aspect of the mandala, which is a flat plate with the mandala drawn about you need a double triangle with the mantra and on that having some daughter powder and then using a text which will which accompanies that type of practice if one is not able to do that in a very simple way to accomplish your fill this aspect of the 10 25 offerings what you can do is that whatever number mantras you promise to do on a daily basis. For example, if you promise to do 100 every day, then on the 10th and 25th of the month you do 200.

[27:59]

So you just double whatever you promise to do and that will fulfill that practice, that branch practice of doing the offerings on the 10th and 25th. And also it says actually that time you can do a short silk offering or even offer food to others. Thank you. The fifth practice, or the fifth type of branch practice that will give up experiential practice is known as the Torma offering, how to make Torma offerings, which is a food offering to deities or to Vajrayogini. And this actually, there is a translation of this entire act in the back of the book of H90. So you'll see it there very carefully. But what happens actually is that you make a food offering generally in the shape of a Torma, in a special shape. First blessing, the Torma. with various mantras which are given in the book itself on page 90.

[29:00]

And then blessing the turma itself so that you transform it into nectar through visualizing it to be the five needs and five nectars and five transcendental wisdoms, so then it's transformed into nectar itself. And then you... blessed again with the mantra Om Aho Aho Tri and then having recited this syllable pain to invoke another Vajrayogini in the sky in front of you that you think actually she comes surrounded by many deities and dakinis and other beings of her other enlightened beings of her realm and that they come down they come in the sky in front of you in order to partake of this food offering this turmoil offering that you make And then the mantra of the Torah offering itself, which also is given here, is the mantra of Vajrayogini, the OM OM HOM SAKHA BUDDHA DAKINIYE mantra. And at the end of that, you add the Aturma mantra, which is OM AKARAMUKHAM SARVADAMANAM AIDINUKPANA TUVATHA UNOHA PETSVAL. And this is actually also inside the text here on the Torah offering on page 91. And after you offer the Torah with this mantra three times, then you

[30:05]

You make other offerings, such as offerings of incense and flowers, like this, to Vajrayogini. And then we make praises. And all of this actually is in the text itself. So it's got it there very clearly, very carefully, how to do this. So this actually is known as the Ptolemaic offering. And then you can make the Ptolemaic offering to Vajrayogini, and then also to all the deities of the Dakini, who are also hidden factors of the Dakini, like this. And actually, it would be good just for you to read that over on page 90 and get an idea of it. You have questions, you can ask him to check about it. So in any way, this is actually the fifth and final of the branch practices of the last yoga, the yoga with experiential practice. So it says then, actually, if one is able to practice these 11 yogas of Vajrayogin, which is really the entire process of creation, if one is able to gain, at a very quick time, the attainments of kacchata, or in other words, the Bodhr Ram of Vajrayogini, the results of enlightenment through the process of Vajrayogini.

[31:09]

And though these eleven yogas basically represent only the process of creation, it is said actually when you add the various teachings such as the supplementary practices of the process of completion, and also other process of completion practices which will be taught in a few days, that really within one practice of the cycle of Vajrayogini, that the entire path to enlightenment is completed, because within one practice of the sadhana that one receives all four consecrations, the Vajra, secret, third and fourth consecrations entirely, and also it deals with the various chakras within the body. For example, by creating yourself in the form of Vajra Gini, this actually is said to complete the idea of the Vajra consecration or the process of creation. towards the Vast Consecration, so you receive the blessings of the Vast Consecration. And the First Consecration, that when you visualize within your own heart the letter BAM, surrounded by the Mantra Rosary on the moon disc and also within this Dharmakara, the double triangles, that this itself represents the Secret Consecration, or is it the Second Consecration.

[32:21]

And it's said actually this is so because Within the secret consecration, it deals with the various chakras of the body. So it's said, actually, that these two dharmakara, the two triangles, the one which is pointed outwards within the heart, represents the other one itself, represents the nirmana chakra, the 64-vein petal nirmana chakra, which is basically situated navel. But here it's represented by the dharmakara itself. Actually, let me say, the Dharmakara, there's two triangles, or the two triangles, one is like pointed toward the front of you, and one comes out and is pointed towards the back of you. So the points which are going out here represent what is known as the Mahasukha Chakra, which is at the secret organ. It's a 32-bank pedal Mahasukha Chakra, which is situated at the secret organ itself. The points of these two triangles represent that. The inward parts of the triangle, when the points come in towards you, this is representing the 64-day Vedal Nirmala Chakra at the navel.

[33:30]

Then, the moon disc at the heart itself, within this, is said to represent the 8-day Vedal Dharma Chakra at the heart. Within that, actually, when the Badimandala is described, it says actually that in the centers of the letter BAM and surrounding that are four syllables, YALA, LA, WA, and that these four syllables themselves actually, which will be described a little later, represent the 16th vein, that old Nirmanachakra, or Sambhogachakra, which is situated at the throat. And then around that actually are the 32 syllables of the mantra, which also are transformed into 32 deities. And these also represent the 32 things that hold Mahasukha chakra at the top of the head. So that within the body of Vajrayogini, the visualization which is done at the heart itself, the heart region, represents entirely the second consecration, the secret consecration.

[34:31]

And along with that, it actually represents the five different mandalas or chakras within the five phases of the body. And also, through doing the process of completion practices, such as the supplementary practices which were taught yesterday or earlier today, and also those which will be taught later in the next couple of days, through doing that, actually, one is able to purify the veins and elements of the body, and through that to create great bliss within the body itself. So this production of bliss within the body represents itself the third consecration of the consecration of wisdom, continental knowledge, And then, having created that bliss, actually, that we've dressed the mind in the state of non-emergency, the other bliss and emptiness, or the state of ultimate reality, and this itself represents the full consecration. So that through doing the entire practice of the Vajrayogini Sadhana at one time, in other words, all the four consecrations and the five chakras of the body completely are found within that practice, so it completes the practice of the entire capital enlightenment itself.

[35:37]

So from that point of view, it's considered a very special practice. And for the person who practices properly, does the sadhana on a daily basis without breaking it, understands the practice, recites the mantra as many times as one is promised to do, and also can do other practices on the 10th and 25th of the month, and also if one is able to do the basic retreat of Vajrayogini. The basic retreat means that when you do the retreat and during that time that you recite the mantra of Vajrayogini either 3,700,000 times, which means actually it's 100,000 mantras times each syllable of the mantra itself. So there's 32 mantras, or 32 syllables in the mantra, plus in the apart, you have the letter Vam surrounded by these four other letters, which will be described during this, the Balimangala teaching a little later today. So in total, there's 37 letters, or 37 siddhis. So you do 100,000 recitations for each of those, so it means three names that we're recognizing.

[36:41]

And if you can't do that, then you recite the mantra 400,000 times as what's known as the basic retreat. And if one does that in this proper way, doing the basic retreat once, maintaining the practice and the basis in a proper way, Then, in this very life, the Vajrayogini will come to you, take you by the hand, and take you directly to her own Buddha realm. So without even leaving your body, as you can gain the result of kachata or the result of Vajrayogini at this time. And this then actually is known as the superior type of practitioner. . No No If one is not able to accomplish this path in that way and get the result very quickly, which is known as the superior type of practitioner, then you can practice the middle path, which here is said that this is known as the practice of the Pankali wood practice.

[38:11]

And for this, as a basic part, actually you have to do the basic retreat two or three times. So in other words, you rechamp the mantra 3,700,000 times, two or three times. And after that, she said, please come and we'll teach you this next part very carefully. Before that, actually it's written here in the book. We'll just describe it very briefly. Because you have to do the retreat like two or three times like this. And after that, you have to go through the ritual. There's a very long ritual of... propitiating the front creation of Vajrayogini, and then taking a special piece of wood, which is called Lankali wood, it's a tree actually found in Nepal, and that you make this hollow, and then through doing a ritual, every day you take this sindota powder, and you eventually actually have to keep it special, and then later you'll seal it into this piece of wood, and actually the bottom, the top part, are sealed, the top part has like a lid on it, inside of it there's a little mist world, which is written, or drawn out,

[39:12]

And having done a very complicated ritual, first all the retreats and then these long rituals, and then having gone to a cemetery and buried this thing for some time and did much chanting with this, actually this document text, after doing a very complicated ritual in the cemetery, then you take this wood with you and you dress like a beggar and you place it on your forehead and then you walk around throughout the world, especially where there's large collections of women, And eventually, one day, this little bliss swirl, this sort of like spot on your forehead is going to transfer to another woman's forehead. And when that happens, you know that that woman is Vajrayogini, and you prostrate to her, circumambulate, and make phrases to her, and then she'll take you by the hand and go right up into the sky and disappear. So, it's actually a very complicated process. But the first and basic thing you have to do is do the retreat. of the mantra 397,000 times, twice, at least twice, if not three times. So Rinpoche said, when you do that, he will teach you this very carefully, how to do this, how to climb the woods and how to put it on your forehead and go around.

[40:21]

But this is called actually the Lankali wood practice, whereby you do a very long process of doing retreats and also certain rituals that you have a definite sign, a physical sign of meeting Vajrayogini and then receiving her blessings directly and being taken to the wooden realm of vachata and then also going through the various stages of enlightenment. And this is known as the middling type of practitioner. Practices in this way, and it still doesn't harm you, or if one doesn't even try it, then you go to the inferior type of practitioner, which means the practice you go down to death because you didn't make it during the site. So it's known as the poha practice, the practice which is not at time of death, or the mind-transparency practice. And this actually is known as the inferior type of practitioner who does the poha practice.

[41:23]

The poha practice, the actual practice itself, will be taught tomorrow. There's two different poha practices, or mind-transparency practices, which are performed at time of death. These will be taught tomorrow during the teaching. But today it's just said actually that if one does not accomplish the path of Vajrayogini during this lifetime, then one should prepare to meet Vajrayogini at the time of death through this mind-transparency practice. And it says actually that one will practice what is taught tomorrow. in a short time, in a very strict type of retreat, to gain the result of the polo practice. And one doesn't do this in a very long way because it says the great practitioner of that teaching doesn't live very long. So you study it very carefully and then you leave it until you die. You keep practicing again and again because you live for a short time then. And then, at the time of death itself, then you should actually practice what is known as the polo teaching or the polo practice. And it is said here in the text that you have to make sure that you're going to die, that you don't do the Paul practice before you're going to die, so that you don't kill yourself, in other words.

[42:28]

And in order to know that you're going to die, there are various signs of death. So you must examine very carefully all the signs of death that appear to you. And actually, in other texts, many of these are taught here, just a few examples of signs that are given. In some texts, actually, a very extensive manner of different signs appear for death. So if these signs of death appear, then you'd have to put in practice the poet teaching. So here, actually, like different times of death, for example, it says that if you would hold your ears, you'd press your ears, you'd hear a whirling sound, a woo sound. And if you'd press your ears and there's no sound, then that's a sign of death. So that's a way of testing. Or a second way, actually, is that if you go and you get up early in the morning at sunrise and you stand with your back towards the sun, and the sun comes over the horizon, and you look down very carefully in your shadow, above the shadow you see some steam coming out of your body. If you don't see any more steam, it means that you ran out of steam.

[43:30]

And it's time. And the light forces bond. Or again, what you can do is you press your eye. Some people press inside or some people press anywhere on the eye. And when you press very lightly, you'll see like a little ball of light come up on the other side. If you press up the outside, you'll see a little ball of light inside. And if you can see it, if that little ball of light doesn't come, then this also is a sign that... Or again... What you can do is early in the morning, again with your back towards the sun, you sit and you put your knee up and you rest your elbow on your knee and you put your hand on the fist and hold it to your forehead. And then you look at your wrist and your wrist becomes very small and smaller and smaller. Everyone, it'll happen like this. You see, actually, it just becomes smaller and smaller. If it breaks off completely, it separates the hand from the arm. And this is a sign of that. And for most of us, actually, it'll just get very small and then after a little while, it'll get a little bigger so that it won't break.

[44:32]

But if it breaks completely, then get ready. And actually, these are just a few. There's actually many, many different signs, many different ways to test if you're going to die. And if these signs of death appear, don't get excited and jump up and do the boa immediately. First, actually, you have to do some rituals, like long-life rituals or long-life retreat, seek different blessings, and try to do a couple of different methods to extend your life. And if you do those, like long-life retreats and rituals or other methods, whatever methods are available for extending your life, and still the signs of death are there, then it's time to practice po'a. Then you really have to get ready to meet Vajruthini at the moment of death. So that practice itself of po'a, that actually is taught tomorrow, the actual methods themselves. . Teaching which is given about concentration, meditation on yourself in the form of the deity, versus a general concentration to try to being a deity, and then the particularized concentration to different parts of the deity's body, such as the central eye, like this.

[45:54]

and we've gone up to being the entire leading without ornaments. Today also it's taught that you should continue that type of concentration meditation, but today continue with the ornaments themselves. So starting with the skull, the crown of skulls around, as a crown which you're wearing, actually like five pieces of bone with long skulls on them. You visualize each of these separately. And then from there, then you go to the other ornaments, like the wheel, the top of the head, the earrings, the necklace, and then the bracelets and anklets, upper arm bracelets, and then the apron, the belt and apron around the waist, and then the 50 dry skulls, and then the hand objects. That should be a pair of knife and... and the skull cup. Then you visualize each one of these in turn very separately as a concentration meditation. So then what you should do then is starting right from the beginning of, starting with the central eye, going through each part of the entire body, and then going to each of the ornaments directly, fit each one that you visualize and concentrate on very carefully until you have a clear visualization of each.

[47:05]

And even if you have a clear visualization, you don't hold it too long, you visualize it, get a clear visualization, and then you let your mind go off, let it go to some other object, look at something else, and then again come back and visualize the different parts of the body, first without ornaments and then with the ornaments, so that you do a complete concentration meditation practice of the entire deity. Today, actually, the special teaching which was given is known as the body mandala. In other words, the deities within the body, which are created. So here, at the time of the practice of the sadhana, if you remember, that you, first of all, create yourself in the form of, you go through the entire sadhana, where after the Buddha yoga practice, you create yourself in form of Vajrayogini, and then from the letter BAM in your heart, that you have to invoke the three messengers, in other words, the Mancanesha, Sambhogakaya Bhagyugini, the place-born Nirmanakaya, the arrows of heroines, and also the mantra-born Bhagyuginis, and all these return to one.

[48:21]

And due to the absorption of this, of all these three messengers and types of Bhagyuginis, at that time, actually, what happens is that within your own heart will maybe turn and absorb into the letter Bum in your heart. But this letter Bum itself now transforms. And also from that letter, if you remember actually, the Uniform of Vajradhina in the center of your heart is the moon disc in the center, which is the letter Bum, surrounded by the Moksha Rosary. Actually what happens is that letter Bum splits out and becomes five letters. The center is the letter Bum. In front of that is the letter Ba, which is white in color. On the left of that, towards your left, on top of the moon disk, is a letter Ya, which is green in color. Iharn is the letter Ra, which is red in color. And on the right is the letter La, which is yellow in color. So actually what happens is that the letter splits up into that.

[49:25]

So you have the letter Ba in the center, Sirenaq by Jalal al-Wa. And then outside of that, on the edge of the moon disk is the marker rosary. Then when these three messengers are absorbed into one's health in the form of light, all these letters now completely transform into deities. If the letter bump in the center becomes about red in color, the letter... Ya on your left becomes a green Vajrayogini. The one behind the letter Ra becomes a red Vajrayogini. The one on the right, La, becomes a yellow Vajrayogini. And the one in front, Va, becomes a white Vajrayogini. And then all 32 syllables outside on the edge of the moon disc all become small red Vajrayoginis. So in other words, now you have 37 deities within your own heart. Letter V in the center, which is the essence of your own morning. And the letter , which are in the different directions, northwest, south, and east, and representing four elements like earth, fire, air, and water, all are transformed then into the shape of deities.

[50:38]

So in the center is the letter B, red in color. Just in front is white Vajrayogini. On the left is green Vajrayogini. Behind another small red Vajrayogini. On the right, yellow Vajrayogini. And then completely terrified by 32 small Vajrayogini. So these are all very small in shape. Consider this, you've got the center of your heart. And then in the center of the heart of that central Vajrayogini a moon disc, and on top of that is the letter B, surrounded by the mantra rosary. So that when you're doing the mantra recitation, it's from that letter B in the heart of Vajravini, who's in your heart, that the light rays are going out and coming back. So actually this is known as the body mandala, because here actually is the essence of your own mind, the essence of your elements of the body, all transformed in the shape of deities, which are then the essence of your own physical or mental form, in the shape of deities within your own heart, the white, red, yellow.

[51:42]

It's a green and it's marked like that. And this is a very important meditation and because it is an essence or very profound method of seeing the nature of your own mind or the nature of your own body in the form of these letters. So actually that's the, today actually that's the main teaching which was really given concerning this body mandala, which is within your own heart. So actually then we see that all these letters with mantra transformed into deities themselves. So, actually, generally when you're visualizing the Matra Rosi in your heart, it seemed to be on top of a moon disc, but when these letters are transforming into deities, you should visualize them standing on top of a sun disc, rather than a moon disc. And inside the central Vajra you're giving in your heart, in her heart is the Matra Rosi, so that's on a moon disc itself. And the reason actually that this is considered such a special profound teaching is that according to the Vajrayana, if you're able to control the inner parts of your own body, referring especially to the veins, the vein letters inside the body, the vein elements, that when these are under control, then you control the entire external world around you.

[53:00]

But according to the Vajrayana teachings, the external world only appears in consequence or independence of you are depending upon your own inner veins, inner elements. And when you have these veins and elements and letters, then the outside world appears. So when you're able to control or to purify your own inner elements, when you can bring the veins under your own mental control, then you can control the outer world. And also here, actually, when you can see that your own veins are in the form of deities, then outside all people also start to appear as deities, whereas divine forms, enlightened forms. So, because the essence of the entire practice, instead of trying to see outside, forms that transform each one of them individually into an enlightened form, that just by transforming your own inner elements or your own inner veins, by that alone, then that transforms the entire outward universe or outer world. So it's a very profound and very special teaching. And here, actually, according to teachings within the body, there's actually many, many thousands and millions of veins, but we can

[54:06]

subsumed into thirty-seven major veins, thirty-seven veins of the body, which are here represented by the thirty-seven deities with Hindu's body and also that these thirty-seven, really their meeting point or the principal trace of residence of the veins within the body is at the region of the heart itself, or the heart chakra. So for that reason it seemed to be within the heart, at this place, and that the veins here take the form of the letters, or the letters take the form of the veins into the shape of deities, so these 37 deities. So by meditating on these 37 deities within your own heart, at the level of the heart chakra, and by really Realizing them to be there through your own meditation practice, focusing on them at that spot, understanding what your brains are in the form of letters or in the form of deities there, get to that, one is able to subdue the entire universe, or in other words, one is able to transform the entire universe into a divine form, or into a enlightened form, so that all other appearances then are transformed into enlightened appearances.

[55:16]

So, because this is a very special teaching to do that, it's only given to a few people at a time, as I said, after many years to appear this one time. And along with this, actually, later on in this teaching, this, what is known as the one common or extraordinary meditation beyond thought, which also deals with a principle like this, is taught, and that's even more special, that it's only taught to one person at a time. So the reason actually that this uncommon meditation beyond thought and also the body mandala are taught into a small number of people at any one time is because it's a very profound method, it's a very direct method for working with the body in order to transform one's own appearance and the appearance of the world into the appearance of enlightenment. So for that reason it's considered something that has to be taught to very few. So that's the purpose of it. So basically that's the teaching for today. And we'll conclude the teaching with dedication of our prayers.

[56:19]

So this is actually a particular teaching for today. This evening there's going to be a short explanation of the Mahavatarasana practice only to those who have received the Mahavatarasana initiation. So anyone who has received that initiation and wishes to hear some brief explanation about the sattva may come. Anyone who has not received the initiation, please don't come. Because you have to have it at 7 o'clock. And also, a couple short announcements. First of all, today's teaching, in the text itself, it runs from about page 24 to page 37. The rest of the yoga practices and meditation go from page 24 to 37. Also, the Dharma offering practice, which was described in the branch practices of the yoga experiential practices on page 90 and 91, And also, concerning the body mandala teaching, actually now you can perform the entire long satana of Vajrayogini, which is appendix two in the text.

[57:43]

So actually, there's long satana itself, starts on page 51, and the entire appendix two, it goes up to page 63. And the body mandala teaching itself, or description itself, is found on page 59 to page 60. And also there's a brief note about the Bodhidharma, which is just a couple words about it. So those are all there. A couple other announcements. So this evening we have this Mahabharata teaching at 7. Also a request from the center that many people here are taping these teachings of Vajrayogini. So if those who are taping it, you can get together one good set of tapes to be left here for the Center's library, and then also from that, anyone who's not taping and wishes to have the tapes, that from that set they can take on to others. It'll be very much appreciated.

[58:44]

So if people who are taping it need a good set together, either by one or by whatever, then please make a copy and put it in the Center. Also, on November 2nd, which is a Saturday. In the evening, there's going to be a farewell reception. A farewell dinner for Rinpoche. Actually, in the afternoon, there's going to be a meeting about people who have these activities. Rinpoche, do you want to talk about the Yigitama? How did you get here? How did you get here? When you have a lot of work, a lot of lessons, a lot of machinations, who's based there? Somebody in the morning. Yeah, somebody in the morning. Somebody in the morning, can I go up there? Yes, up there.

[59:45]

Oh, we think November 1. 30, 30. 30. Yeah. The Vajrasattva practice with the various visualizations, did one do those same visualizations that they're doing the Vajrasattva and then another side of them? Thank you. I don't know what you're doing. I don't know what you're doing. Not special with tea, but generally speaking, you should be doing it as a daily practice in any case.

[61:07]

So on a daily basis, you should be trying to do it every day, but you don't have to do it specifically as part of the teaching, per se, in relation to the teaching itself. But you should try to cosplay or ritualize yourself going as a daily. It's a natural process you've got to practice. So, if that's all, good night. Both are playing. You can see it. It tells recording. Picking up from what side? There's the microphone. See, the light goes on when you're recording. And what I do is... It's just a matter of reminding you. If you really get into what he's saying, then... Actually,

[62:04]

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