Before that, actually, what happens is, inside your body, you have to remember that you are in the form of Vajradhini, that inside of your, at the level of your heart, there's a moondisc, or a double triangle moondisc, on which is the letter BAM, surrounded by the 32 syllables of the mantra. What happens, actually, at this point, during the Vali-Mandala, is 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 little one in the center, the letter BAM, also transforms into a small red bhajra-yogini. 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 bhajra-yogini in the center of this, and in the center of that, or actually here, in the center of that is bhajra-yogini, and in the center of her heart is another red body inside her heart, then it's a double-time moondust letter bump surrounded by the mantra rosary.

[01:36]

And from that letter bump and mantra rosary that you visualize in order to practice the mantra recitation, from that letter bump you visualize light rays issuing out in the form of red colors in order to fill your own body through being touched by these libraries are purified of their obscurations, that karma, and all of them are transformed into forms of Vajrayoginis, all of them chanting the mantra of Vajrayogini. And then also these libraries go out to make offerings to all the Buddhas and Bodhisattvas or pilgrimage shrines, holy shrines.

[02:40]

And then also the mantra boards, Vajrayoginis, those who've been transformed through your mantra earlier. And all these actually blessings of the Three Messengers are returned in the form of light rays. Actually, all their blessings, their attainments, come back in the form of light So in this way that you maintain this visualization of light rays going out, blessing sentient beings, also making offerings to all the enlightened beings, and then receiving the blessings and attainments of the Kachara Buddha realm or the enlightened realm of Vajravini, and also the blessings of the various types of messengers or Vajravinis. And then with that visualization, maintaining that, that you begin to recite the mantra as many times as 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 always going out and coming back, and maintain that visualization along with reciting.

[03:51]

If you're tired of doing that visualization, you can also visualize different things. Just think about yourself to be Vajrayogini, or visualize part of your body, your body itself, form of Vajrayogini, or different parts of the body as Vajrayogini. Or just listen to the sounds of the mantra, keep your mind concentrated to the sounds of the mantra, Or, for example, to keep your mind on all the sentient beings who are filling this world of existence. And all of them inform about you. 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, it doesn't matter. But it must be applied to some form of visualization. but 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, a very little result. And if one has some form of concentration on some part of the deity, or whatever it is within sadhana, then the attainments of vajra yugini will come very quickly, very fast.

[05:00]

So it's very important that there is some connection, that a patient arises at the time of reciting the mantra, But here, actually, what happens is that because of this body mandala practice, that the letters in your heart all become in the shape of deities of the body of dheenis. So for the purpose of the mental recitation, that all these deities again revert into the form of letters, into letter bombs surrounded by 32 syllables in the mantra rosary. And then, after

[06:01]

purifying your airs through exhalation, expelling the airs, the residual airs in your lungs, then taking hold of the vows retention of breath, which was described yesterday, you bring down with the air all the letters, the letter palm of the mantra rosary in your heart, down to the level of the navel, and then you do this mental recitation, which was described yesterday, within that vows retention of breath, reciting or looking at the letters of the mantra as many times as you can, reciting them while 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 bliss whorl. The front and back ones are empty. So also, after doing the mental recitation as much as you can, then you should also, if you can, do the vast retention of breath again, and then just direct your mind to the bliss whorls, turning very quickly to the left After doing that, then there's the meditation which we described yesterday of having the central vein running from the secret organ straight to the top of the head.

[07:10]

We're here also in the text, it says that it can turn at the top of the head and end up in the place between the eyebrows. So either place that you visualize it, for this practice it doesn't matter, either at the eyebrows, just between the eyebrows, within the forehead, or at the very top of the head. You can visualize it stopping at either place. And then in the lower part of the The central vein is the red visceral, which is spinning very quickly to the left. At the top, either between the eyebrows or at the top of the head, 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 apoducty vein, the central vein. through the central vein, but all your experience or visions, perceptions take on the aspect of emptiness, and then finally these two merge together at the level of your heart, merging together into a pink-colored visceral, which spins very quickly to the left, and finally disappears, or dissolves into the state of emptiness, at which time then

[08:21]

detail over yesterday. So these are actually the same practices, but within the sadhana practice, after doing the vocal recitation, then you do the mental recitation, and then these what are known as sort of supplementary processes. meditation beyond thought. So, at the end of the sadhana, what this is, that one uses, at the end of the sadhana, or even at the current point of sleep, that one's self is in the form of Rajagini, from the sadhana, which you recite the mantras, done the process of completion practices, the sadhana-mantra practices.

[09:57]

And then, it promptly let her bump into her heart, many life waves issue out, and it's going to dissolve the three worlds of existence. So, the three worlds of existence, halfway up the mountain there are actually what is known as the realm of the four heavenly kings. So up to that point, from the base of Mount Sumeru and all the beings there, up to those levels of the Goddess, actually, okay, we have the four heavenly kings at the center, on top of the heaven of thirty-three, and then just above that, there's also four other heavenly realms.

[11:21]

the base of Mount Sumeru, 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 Sumeru, and then at the top of Mount Sumeru, the heaven of the 33, and then these four other realms, all this is known as 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? Then above that, above Mount Sumeru, starting up from like different layers, as if like piles of clouds, rise up 17 different higher heavenly realms. And these 17 heavenly realms there are known as the realm of form. And then above that, it has no appearance, actually, to us, which would appear to be a state of emptiness, are four other heavenly realms.

[12:26]

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 Sumeru, which includes the lower animals, or the lower beings, the six realms of existence, the formless realm. So first of all, in order to do this meditation, then, the light rays issue out from this matter bomb in your heart, and it touches the formless realm above, now it's a matter of touching these four realms of existence within, or four levels of the gods within the 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

[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 the higher gods. And by touching them, at that whole state, the beings in there, as well as the physical face, all dissolve into a red light, and this is absorbed into the middle part of your body. Then third, again, light raises you out from the bum in your heart to touch the realm of desire, which means 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 animate and inanimate world, have been dissolved into light and are absorbed into your own body. Then your own body from the, from the, underneath you is a double triangle, the Kumundis, from that upwards, from the top of your head downwards, you are in the form of Vajravini. All dissolves into a red light, and this is absorbed

[14:31]

into your own heart, into the small Dhammakara in your heart. And this is absorbed into the moon disk, the moon disk into the mantra rosary, the mantra rosary into the letter phum in your heart. Then the letter phum, the main part of the letter is dissolved into the little crescent moon on top of the letter. That is absorbed into the little circle on top of that letter, the letter phum. And then finally there's just one little dot, like a little point, a point of red light left. And finally that also meditate for some time and then if you're doing the sadhana just 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 come out of the meditation and go about do your daily work or whatever time you're doing it then once again you appear in the form of Vajrayogini spontaneously arising out of that state of emptiness in the form of the deity or otherwise otherwise otherwise if you're not doing

[15:42]

And then you practice this sleeping yoga, as we described as the first practice. And then in the morning, when you wake up, then you do a rising yoga, immediately appearing in the form of Vajra Gini, and then going back to 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 that it creates the auspicious connection where the proper connection causes conditions for you to eventually gain the state of dharmakaya, or the result of dharmakaya of the bodhis, or of the enlightened beings. And also, by arising in the morning, by arising out of that meditation in the form of the deity, this is creating the auspicious connection where the conditions, causes conditions for future arising of reproduction of the bhuvakaya for yourself. In other words, nirmanakaya, sambhogakaya, forms or states of enlightenment. of all the forms of enlightenment.

[16:56]

In other words, the ruhakaya and also the dharmakaya states of enlightenment. So this is the purpose of the practice there. as the main or the proper practice of Bodhisattva is 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. Now the 11th yoga is known as the yoga of all-time practices or the yoga of experiential practice.

[17:57]

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, when you're not sitting down in a meditation session. The other yogas before this are basically describing 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 without any hand objects like the curved knife or the skull cup, and without ornaments like the bone ornaments or anything like this, but just in 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 or activities or whatever work or activities you do during your daily life, and that you maintain this at all times.

[19:18]

And along with that also, that any of these in the form of the deity, in the form of Vajrayogini, and that you have no attachment, that you don't think some objects or some forms are pleasant ones and some are unpleasant, some are beautiful, some are ugly, that instead actually you 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 deity selves. And then all sounds that you hear, any types of speech or any types of glaring sounds, really loud sounds or soft sounds, that actually you shouldn't think that some sounds are nice sounds, some are pleasant, some are unpleasant, some are very high-pitched, some are low-pitched. But instead that all of these are really the sound of the mantra, prapācchu dhīne, cisgo mo'hum sarva-bhūtaḥ, prapācchu dhīne mantra.

[20:21]

But just that, the sound, whatever they are, are just the mantra themselves. So that in this way, all sound or anything that you hear through your ears is the speech of Adyogini herself. And then anything that you think of, any remembrance 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 dharmakaya or real dharmadhatu of the enlightened mind, or in other 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 about the idea of your body being Vajrayini, your mind being the mind of Vajrayini, your voice being the mantra of Vajrayini, but when you're during off times, you're not concentrated in that way, you're not really worrying or thinking about it.

[21:31]

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 all-time practice. So this is the basic or the main practice of the Yoga of Experiential Practices, that you're always maintaining these thoughts from all the times of your daily life. So besides this main part of the Yoga of Experiential Practice, there's also branch practices or supplementary, subsidiary practices.

[22:34]

These are a bit complicated, actually. There's five different ones. Some can be in different texts and cases, though. But the first one, actually, is known as the Yoga of Eating, the Eating Practice. So here, actually, there's a long, middle, and short way to do it. In the long form, actually, there's what is known as a long nectar blessing ritual, where you transform the food through chanting, visualize it, and turn it into what is known as the five meats, the five nectars, and the five transcendental wisdoms, and to be transformed into nectar itself, pure nectar itself. think that you are in the form of Bhajagirini, that your navel is a fire, a huge fire, actually like the fire of 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, if any have 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 place butter or oil and food into the fire during the fire ritual itself. the food, you think actually that you're feeding this fire, of the fire ritual, to the deities who are residing in your heart, and if the food is consumed or burnt by the fire, it's enabled, and the deities are in this way satisfied with the offering that you give to them. In a middling form, if you cannot do that, just when you have the fruit in front of you, you chant the mantra, Oma Om Bhavo Hri, three times, and then think, actually, that the fruit has been transformed into nectar. Having transformed it in that way, then you think, actually, view yourself in the form of Ajurdhini, that in your heart is the letter BUM, and this letter BUM 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 BAM in your heart.

[24:36]

So in other words, you're offering to all the Buddhas and Bodhisattvas. So this is like a middling 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 Vajrayogini, that the food which you're going to eat is also in the form of Vajrayogini, so that one Vajrayogini just is absorbed into the second Vajrayogini, and that's all you do. 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 folk 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 of Sangeep Bhasang, and according to his text, learned at a separate time.

[25:45]

The third practice is known as the fire ritual, which also is a very complicated practice. This also is described in a text by that same Lama, Sanghukasana, and there also he describes two different types of fire rituals, a very full, complicated fire ritual of drawing a mandala with powder, sand, and then on there creating the fire and invoking the fire. 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, Sanghipasam. The fourth one, the fourth branch practice, is known as making the offerings on the 10th and 25th of the lunar month, the lunar calendar. And these actually, generally, are different types of soap, or food type of offerings. If one does it in a long way, if you remember during the initiation, when Rinpoche had the shrine here, there was the three levels of shrine with the simbhuta powder on the bottom, and then the skull cup in the center, and on top of that was the sort of mandala drawn about Yogini, with the simbhuta 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 Vajrayogini with the sadhana, and then creating the front shrine with all these instruments, and then making all the offerings in chants. It says actually one cannot do it in that way, there's also a form of just using the upper level of that mandala, which is known as the mind aspect of the mandala, which is a flat plate with the mandala drawn or bhajagini, the double triangle with the mantra, and on that having sundara 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 or fulfill this aspect of the 25th offerings, what you can do is that whatever number much as 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 soap offering or even offer food to others. On the fifth practice, or the fifth type of branch practice of yoga, of 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, 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, a special shape, first blessing the torma with various mantras which are given in the book itself on page 90, and then blessing the torma itself so that you transform it into nectar through visualizing it to be the five meats and five nectars and five transcendental wisdoms, so then it's transformed into nectar itself, and then you

[29:14]

blessed again with the mantra OM AH HUNG HA HO HRI 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 Vedas 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 Torma offering that you make. And then the mantra of the Torma offering itself, which also is given here, is the mantra of Vajrayogini, the Aum Aum Aum Sarva Buddha Dakini Mantra. And at the end of that, you add a Torma mantra, which is Aum Akaramukam Sarva Dharmanam Hridnupanam Dvada Bumavate Svaha. And this is actually also inside the text here on the Torma offering on page 1991. And after you offer the torma with this mantra three times, then you make other offerings, such as offerings of incense and flowers, like this, to Bhakti-yogini. And then we make praises, and all of this actually is in the text itself, so it describes it there very clearly, very carefully, how to do this.

[30:20]

So this actually is known as the torma offering, and then you can make practice. So it says then actually, if one is able to practice these 11 yogas of Vajrayogini, which is really the entire process of creation, if one is able to gain in a very quick time the attainments of pratyadha, or in other words, the Buddha realm of Vajrayogini, the results of enlightenment through the process of Vajrayogini, and that though these 11 yogas basically represent only the process of creation, 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 sadhana of Vajrayogini, that the entire path to enlightenment is completed.

[31:35]

Because within one practice of the sadhana, that one receives all the four consecrations, the vows, the 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 Vajragini, this actually is said to complete the idea of the Vasa consecration or the process of creation through the Vasa consecration, so you receive the blessings of the Vasa consecration from the first consecration, that when you visualize within your own heart, like a bump surrounded by the mantra rosary, on the moon disk and also within this dharmakara, the two double triangles, that this itself represents the secret consecration or the second consecration. And they said actually this is so because within the secret consecration it deals with the various chakras of the body. So they said actually these two dharmakara, the two triangles, the one which is pointed outwards within the heart, one itself represents the Nirmana Chakra.

[32:40]

Nirmana Chakra is a 64-veined petal Nirmana Chakra, which is basically situated at the 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 pointed toward the front of you, and one comes out. is the Maha Sukha Chakra which is at the secret organ. This is a 32-vein-pedal Maha Sukha Chakra which is situated at the secret organ itself. The points of these two triangles represent that. The inward parts of the triangle, like the points coming in towards you, this is representing the 64-vein-pedal Nirmala Chakra at the navel. the moon disk at the heart itself, within this, is said to represent the eight-veined petal dharma chakra at the heart.

[33:43]

Within that, actually, when the body mandala is described, it says actually that in the center is the letter BUM, and surrounding that are four syllables, YA-RAN-LA-WA, and that these four syllables themselves, actually, which will be described a little later, represent the 16-vein-petal nirmana-cakra, or I'm sorry, sambhoga-cakra, 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-vein-petal mahasuka-cakra at the top of the head. So that within the body of Vajrayogini, the the visualization which is done at the heart itself, the heart region, represents entirely the second consecration, the secret consecration, and along with that it actually represents the five different mandalas, or chakras, within the five places of the body. And also, through doing the process of completion practices, such as the sacramental practices which were taught earlier yesterday or earlier today, and also those which will be taught later,

[34:49]

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, or the consecration of wisdom, transcendental knowledge. And then, having created that bliss, actually, that we rest the mind in the state of non-merging together bliss and emptiness, or the state of ultimate reality, and this itself represents the fourth 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 path to enlightenment itself. 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 a month, and also if one is able to do the basic retreat of Vajrayogini.

[36:04]

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 of the mantra itself so it's 32 mantras there's 32 syllables in the mantra plus uh in the heart you have the letter bum surrounded by these four other letters which will be described during this the body mandala teaching a little later today so in total there's 37 letters or 37 deities so you do a hundred thousand recitations for each of those so it means three million seven hundred thousand And if you can't do that, then you recycle the mantra 400,000 times. That's what's known as the basic retreat. And if one does that in this proper way, doing the basic retreat once, maintaining the practice on a daily basis in a proper way, Then, in this very life, Vajrayogini will come to you, take you by the hand, and take you directly to her own Buddha realm, so that without even leaving your body, that you can gain the result of kuchata or the result of Vajrayogini at this time.

[37:09]

And this, then, actually is known as the superior type of practitioner. Thank you. If one is not able to accomplish this path in that way and get the result very quickly, then, 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 Bhangkali 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 chant the mantra 3,700,000 times, two or three times, and after that 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 Ayurvedic. And then taking a special piece of wood, which is called Langkhali wood. It's a piece of, it's a tree actually found in Nepal. And that you make this hollow. And then through doing the ritual, every day you take this tindora powder and you eventually actually you have to keep it special and then later you'll seal it into this piece of wood and actually the bottom and the top part are sealed the top part has a like a lid on it inside of it there's a little blissful world which is written or drawn out and having done a very complicated ritual first all the retreats and then these long rituals and then having gone to a cemetery very distinct for some time and did much chanting with this actually it's described in the text after doing

[39:26]

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 porch, and then you walk around throughout the world, especially where there's large collections of women. And eventually, one day, that this little bliss world, this sort of like And when that happens, you know that that woman is Vajrayogini, and you prostrate to her and circumambulate and make praises 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 3,700,000 times, at least twice, if not three times. So Rumiji said when you do that, he will teach you this very carefully, how to around. But this is called actually the Langkhali wood practice whereby through a very long process of doing retreats and also certain rituals that you have a definite sign, a physical sign of meeting Bhajji Yogini and then receiving her blessings directly and being taken to the Buddha realm of Kachara and there also going through the various stages of enlightenment.

[40:47]

And this is known as the middling type of practitioner. Practices in this way, and still doesn't find bhajj-yogin, or if one doesn't even try it, then you go to the inferior type of practitioner, which means the practice you do at the time of death, because you didn't make it during this life. So, it's known as the Bhava practice, the practice which is done at the time of death, or the mind transference practice. and this actually is known as the inferior type of practitioner who does the Poha practice. The actual practice itself will be taught tomorrow. There's two different Poha practices or mind transference practices which are performed at the time of death. These will be taught tomorrow at the time of 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 transference in a short time, in a very strict type of retreat, to gain a result of all practice.

[41:57]

And one doesn't do this in a very long way, because it says a great practitioner of that teaching doesn't live very long. So you just study it very carefully, and then you leave it until you die, and you have to 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 here in the text that you have to make sure that you're going to die, that you don't do the pole practice before you're going to die, so that you don't kill yourself, in other words. And in order to know that you're going to die, there's various signs of death. So you must examine very carefully that all the signs of death have appeared to you. And actually, in other texts, many of these are taught. Here are 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 Bhava teaching. So here, actually, like different signs of death, for example, it says that if you would hold your ears, you press your ears, you hear a whirling sound, a woo-woo sound.

[43:03]

And if you 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, if you get up early in the morning at sunrise and you stand with your back towards the sun, 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. But it's time. It's about time. I mean, the life force is gone then. 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 see like a little ball of light come up on the other side. If you press on 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 of death. Or again, what you can do is early in the morning, again with your back

[44:07]

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, and it'll happen like this. You see, actually, it just becomes smaller and smaller. If it breaks off completely, separate the hand from the arm. This is a sign of death. For most of us, actually, it'll just get very small, and then after a little while, it'll get bigger, but it won't break. But if it breaks completely, then get ready. It's a sign of death. 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 the signs of death appear, don't get excited and jump up and do the polo immediately. First, actually, you've got to do some rituals like long life rituals or long life retreat, seek different lessons and try to do accomplish 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 Poah.

[45:15]

Then you really have to get ready to meet Vajrayuti at the moment of death. So that practice itself of Poah, that Eki's taught tomorrow, the actual methods themselves, concentration meditation on yourself in the form of the deity, versus a general concentration prior to being the deity, and then the particularized concentration of two different parts of the deity's body, such as the central eye, the eyes, the nose, like this, and it's done up to being the entire deity without ornaments. Today also it's taught that you should continue that type of concentration meditation, but today it's continued with the ornaments themselves. So starting with the skull, the crown of skulls around as a crown, which you're wearing. It's actually like five pieces of bone with drawings of skulls on them.

[46:16]

You visualize each of these separately. And then from there, then you go to the other ornaments, like the wheel at the top of the head, the earrings, the necklace, and then the bracelets and handkerchiefs, upper arm bracelets, and then the apron, belt and apron, around the waist, and then the 50 dry skulls. And then the hand objects, such as the curved knife and the skull cup, that 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, to each one that you visualize. And then 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, go to something else. And then again, come back and visualize the different parts of the body.

[47:18]

First without ornaments, and then with the ornaments. 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, you first of all create yourself in the form of, you go through the entire sadhana, where after the guru yoga practice, you create yourself in the form of Vajrayogini, And then, from the letter of Bhama in your heart, likewise, she went out to invoke the three messengers, or in other words, the Akanisha, Sambhogakaya, Vajrayogini, the place-born Nirmanakaya, heroes and heroines, and also the mantra-born Vajrayoginis, and all these returned to one.

[48:21]

And due to the absorption of this, of all these three messengers and types of Vajrayoginis, within your own heart, when they return and absorb into the letter BUM in your heart. But this letter BUM itself now transforms. And also from that letter, you remember actually, you in the form of Vajradhini, in the center of your heart is a moon disk, in the center of which is the letter BUM, surrounded by the mantra 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 VA. is a letter, Ya, which is green in color, behind is a letter Ra, which is red in color, and on the right is a letter La, which is yellow in color. So, actually what happens is that the letter splits up into that, so you have the letter Bam in the center, surrounded by Yaro La Wa, and then outside of that, on the edge of the

[49:30]

Then when these three messengers are absorbed into oneself in the form of light, all these letters now completely transform into deities. The letter BAM in the center becomes a bhajji-yogini red in color, the letter YA on your left becomes a green bhajji-yogini, the one behind the letter RA becomes a red bhajji-yogini, the one on the right LA becomes a yellow bhajji-yogini, and the one in front Va becomes a white Vajrayogini. And then all 32 syllables outside, on the edge of the Mundus, all become small red Vajrayoginis. So in other words, now you have 37 deities within your own heart. Letter Vamana center, which is the essence of your own mind. And the letter Dararvava, which are in the different directions, northwest, south and east. and representing the 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 BUM, 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 surrounded by 32 small Vajrayoginis. And these are all very small. in shape, because they're just right in the center on top of this Mundus, in the center of your heart. And then in the center of the heart of that central Bhajurdini is a Mundus, and on top of that is the letter BAM surrounded by the mantra Rosary. So that when you're doing the mantra recitation, it's from that letter BAM in the heart of Bhajurdini, who's in your heart, that the light rays are going out and coming back. So actually this is known as the Baddhi Mandala, because here actually And this is a very important meditation because it is in essence a very profound method of seeing the nature of your own mind and the nature of your own body in the form of these letters.

[51:57]

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, the mantra, transform into deities themselves. So, actually, generally when you're visualizing the Mata Rosa in your heart, it's seen to be on top of a Moondisc. So when these letters are transformed into deities, you should visualize them standing on top of a Sundisc rather than a Moondisc. And inside the central box you're giving in your heart, in her heart is the Mata Rosa, so that's on a Moondisc itself. And the reason, actually, that this is considered such a special, profound teaching is that elements, and when these are under control, then you control the entire external world around you.

[53:00]

Because according to the Vajrayana teachings, the external world only appears in consequence, or in dependence of, or depending upon, your own inner veins, inner elements. And when you have these veins, elements, and letters, then the outside world appears. 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 or in divine forms, enlightened forms. So because the essence of the entire practice is instead of trying to see outside forms and transform each one of them individually into an enlightened form, it's just by transforming your own inner elements or your own inner veins, by that alone then that transforms the entire outer universe or outer world. So it's a very profound, very special teaching. And here, actually, according to the teaching within the body, there's actually many, many thousands and millions of veins.

[54:05]

But we can subsume them into 37 major veins, 37 veins of the body, which are here represented by the 37 deities within this body mandala. And also that these 37, really their meeting point are the principle place of residence of the veins within the body is at the reach of the heart itself, the heart chakra. So for that reason it seems to be within the heart at this place and that the veins here take the form of 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 veins are in the form of letters or in the form of deities there. Yet through 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 an enlightened form, so that all outer appearances then are transformed into enlightened appearances.

[55:16]

So because this is a very special teaching to do that, in one time. And along with this, actually, later on in this teaching, what is known as the uncommon 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 Bali Mandala, are taught then to a small number of people at any one time is because it's a very profound method, transform one's own appearance, the appearance of the world, into the appearance of enlightenment. hear some brief explanation about the Sovnit that comes.

[56:54]

Anyone who has not received the initiation, just 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 and the entire appendix too. It goes up to page 63. And the Baddhi Mandala teaching itself, or description itself, is down on page 59 to page 60.

[58:00]

And also there's a brief note about the Baddhi Mandala, which is a request from the Center that many people here are taping these teachings of Vajrayogini. So if those who are taping, if you could get together one good set of tapes to be left here for the Center's library, and then also from that to anyone who's not taping and wishes to have the tapes, that from that set they can tape on to others, that would be very much appreciated. So the people who are taping, if you get a good set together, either by one or by whatever, Please make a copy for the center. Also, on November 2nd, which is a Saturday, in the evening, there's going to be a farewell reception.

[59:08]

Farewell reception? Farewell dinner for Ruma J. Actually, in the afternoon, there's going to be a meeting about people who are The Vajrasattva practice, the various visualizations, could one do those same visualizations that you're doing the Vajrasattva in another It's not special for the time of the tea, but generally speaking, you should be doing it as a daily practice in any case.

[61:07]

So just on a daily basis, you should be trying to do it every day, but you don't have to do it specifically at this time of the teaching, per se, in relation to the teaching itself. Both the plane and the board go down. You can tell it's recording. There's the microphone. You can see the light goes on when you're recording. And what I do is, whenever she starts talking, it's just a matter of, if you really get into what he's saying.

[62:03]

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