the process of creation and the process of completion teachings were completed. And this evening Rinpoche will be teaching the Vajrayogini Polla teaching, or the Mind Transparency at the time of death. And for this also there's two different types, the common practice and the uncommon practice. The common practice involves both the father, Chakrasambhara, along with Vajrayogini to be involved in the common practice, and the uncommon practice is just Vajrayogini by herself. So first of all, the common practice of the Koa, of this teaching, first of all, one should perform the entire sadhana of Vajragini, starting from refuge, inspiration, enlightenment, thought, right through the entire sadhana, going through the mantra recitation, and then doing the meditation beyond thought. And then arising out of that meditation beyond thought, the one appears in the form of Vajragini, without the hand objects and the ornaments. If one wants to do it in a very short form, then just do, say, refuge, recreation, enlightenment, thought, and tension instantaneously as one self appears in the form of Vajrayogini, but the off-time Vajrayogini, meaning the visualization of Vajrayogini without the hand object and ornaments.

[01:18]

But if you can do the entire sadhana, then it's better. So arising out of that state of emptiness at the time of the meditation beyond thought, the one self reappears as Vajrayogini. Here, one should think, actually, that from the level of one's navel, straight up to the top of the head, appears the avadhuti vein, the central vein. And at the base, it's about the thickness of a bamboo shoot, or a bamboo stalk, sort of a middle-sized stalk about the size of your thumb. And then as it rises up through the body, it becomes slightly thicker and thicker, until finally, the top of the head, it opens up like the top of a trumpet. It flares out like a trumpet's whatever you call it, the top of the trumpet. So it gets a little bigger as it gets to the top of the head. And then at the base of this central vein, at the level of your navel, just the same size as the vein there, there's a yellow sun disk, which completely fills. It's the same size as the diameter of the central vein itself, so that no air or anything is going through there.

[02:26]

It just fills it right completely. standing on top of this, that one's own mind, your own mind, appears. But here it takes the form of Vajrayogini, complete with all the ornaments about the size of your thumb, like from the upper joint of the thumb to the top. body red in color, one face and two hands, wooden curved knife and skull cup, and having all the ornaments in it and decorations completely. And she's standing there as if she's ready to go, as if she's ready to fly off very quickly. She's very prepared as if to go somewhere. And here she's going to go up through the central building, so really quite as if in motion. visualization that you should visualize slightly above your head and slightly in front, some space in front of you, that there appears a jeweled throne upheld by lions, eight lions.

[03:29]

On top of this is a lotus, and then a moon disk and sun disk. And on top of that is one's own rūpa-guru, but here in the form of Cakrasambhāna, but here known as the simultaneously arising Cakrasambhāna, which means a very simple form of Cakrasambhāna, whose body is blue in color, one face, two hands, right hand holding a bhaja, left hand holding a bell, and with him actually he's embracing another consort, who is known as Vajravarahi, or Vajrayogini, actually the same, whose body is red in color, one face and two hands, right hand holding a curved light, left hand holding a skull cup, and they're standing on top of the two demons, or these two deities, worldly deities or gods, Bhairava and Kalatratri. And then surrounding them are all the, or countless numbers of viras and dakinis and yoginis from the three, from the three sacred places, or three places, such as the Akhanishtha realm, from the realm of the various shrines, the 32 and 24 holy shrines.

[04:35]

There's, in other words, countless dakas and dakinis and other enlightened beings surrounding them. So all disappears in the sky in front of you. And then, You think actually that light raises you up from the guru's heart, who is there in the form of Cakrasamvara, to invoke all the enlightened beings, all the objects of refuge, all the buddhas and bodhisattvas and other objects of refuge, and all these then return to reabsorb into the heart of Cakrasamvara. So in this way, he becomes the entire, the shrine for the complete objects of refuge, fully merged into one form. So to this Cakrasamvara, this holy guru, in the form of Cakrasambara, the consort, that you think that the Vajragini at your navel, that small Vajragini, makes a prayer, a phrase with very earnest, great devotion. So this Vajragini, which is the essence of your own mind, now makes a prayer to this Cakrasambara guru who's in the sky in front of you. And at this point, the prayer says, to the Venerable Holy Preceptor, who is the essence of all the Buddhas in the Three Times, I pray, bless my mind to abandon the grasping of a self.

[05:42]

In other words, the grasping, the holding on to this belief of our own individual existence or true nature, true existence of our own selves, that this grasping or attachment to our self that we give up, that the Buddha will bless us so that we can abandon that. Also, bless the arising upon my mental continuum of the knowledge that all things are useless." So here, meaning actually the time of death, you find that all the things you possess, you have, which you always thought were very worthwhile, are actually useless. There's no benefit. So at the time of practicing poem, it's very necessary to leave attachment to all the things which you're clinging to. So at this time, you pray to the Guru to bless you, to understand that all these things are not needed, that they are useless by their own nature, here at the time of death. And then also, bless me to practice Powa, the highest path. In other words, requesting the Buddha to bless you in order to practice this mind transference, which is a very special or the highest method at the time of death, because through that, the one can gain liberation. And bless me to attain the faultless Kacchara.

[06:45]

And Kacchara means actually the attainment of Vajrayogini's border realm, or the attainment of Vajrayogini's state itself. So one makes this prayer. Actually, you make it yourself, but you think that the thought you're eating at your navel is making this prayer very earnestly, three, five, seven, or however many times, which you wish. OK. OK. OK. I'm not sure.

[07:55]

There are some people who are practicing Ayatollah Sakyong, there are some people who are not practicing Ayatollah Sakyong, there are some people who are [...] practicing Ayatollah Saky My name is Tetsuo Yorin. I was born in Japan. [...] Next, having prayed in this manner like this many times, ten, three, five or seven, whatever, that you bring up lower air, actually very strong force air, in a very strong manner up from the anus, so that by this air coming up through this actually it touches the

[09:58]

sun disc at your navel, the level of navel, and because of this, as she's touching this, the sun disc heats up, and then it, in other words, it pushes the Vajrayogini, who's at the navel, straight up through the central vein, so that she rises up straight up through the central vein, and then comes right out through the top of your head, through the opening of the top of the head, and goes straight into the heart of Chakrasamvara, with concert, who's in the sky in front of you. And then when it enters into that moment, at that time, you place your mind in the state of non-grasping or the state of emptiness itself. And then after a very short time, then with an inhalation as you breathe air in, and you think actually again as she comes out of the heart of the Chakrasambhara father and mother, and then again comes in through the top of your head, goes down through the central vein, and then comes again to rest on top of the sun disc at your navel. And then again you push the lower air up, and then you do like this like three, five, seven times, as many times as you want. And then what you should do actually, if you do it like 7 times or 11 times, whatever, then after a while you should do the prayer again, make this requesting prayer like 3 times or 7 times, and then again do the practice of pushing up the lower air and the Vajrayogini rising up through the central vein and into the heart of Chakrasambhara, and then again coming down.

[11:16]

And then when the Vajrayogini comes down and gets to the level of the navel, If you wish at that point also you can do this Vajra Retention of Breath. Here actually in Texas has a Lung Khajur, Lung Khajur means Vajra Retention of Breath. It's a Tibetan word for that. So once she gets back at the navel, then do the Vajra Retention of Breath, Lung Khajur, visualizing Vajra Gini there at the navel. And then after that, again, push the lower air up, and she rises up again through the central vein, exits out through the top of the head, emerges into the heart of Chakrasambhara. Then, facing the mind and non-grasping, then again with inhalation, she comes down again through the central vein, and then rests at the navel. So you do like this many times in one session. The more times you do it is good, but however many you're comfortable with. So do it for some time, then do the prayers again. And then, again, do the visualization of her going out, entering in the heart of Chakra Sambhara, and then coming back, like this. That you do as many times as you're comfortable with one session. Then, when you wish to end the session, that's that session of meditation of the co-practice, then you should visualize that all the litters and dakinis and the enlightened beings which are surrounding the Chakra Sambhara and the sky in front of you, they all dissolve into a light, into light, and are absorbed into the Chakra Sambhara with consort.

[12:32]

Then the throne upon which they're standing, the jewel throne, and the sun disk, the lotus sun disk, the moon disk, and also the two demons, that all these are absorbed into light, and they're absorbed into the Chakrasambhara, the concert, and then they become themselves very small until they become about the size of the top of your thumb. And then when they get to that level, that size, then they also come down through the sky, enter in through the top of your head, go down through the central vein, and arrive at the place about the level of your heart. when they arrive there, then the Vajrayogini at the navel looks up to them, they look down at the Vajrayogini at the navel from the heart, and by looking at each other in this way, actually within your own mind stream, the bliss of transcendental wisdom is produced, and they remain there. Then At that point, after doing that visualization, you should think that the top of your head is completely sealed with a very strong red light. It's almost like a covering for the hole in the top of your head. You visualize a very strong red light, very firm, very brilliant red.

[13:36]

And in the center of it, there's a double Vajra, or a cross Vajra, which has the four colors. The east is white, or the front is white, the south is yellow, west or back is red, and the north or left is green. And then, You think actually it's so strong that this light which covers the top of your head is so strong and so firm that even if the wind, the great wind at the end of an aeon, which can destroy this world, would come, it cannot destroy or cannot lift off the covering on the top of your head. So you make it very firm for yourself. So this is actually the practice for accomplishing the poem. It's actually what you're doing. during a session or a meditation retreat in order to accomplish the signs or the preliminary practice of Po so that one will be able to accomplish it. The real accomplishment of Po itself is at the time of death, when you're about to die. So, having had the various signs of death, as we described the other day, and if they really are there, if you really have all the various signs that you are going to die, and there's nothing you can do to avoid it at that time, then you should

[14:46]

this yoga or this practice, just as we're describing doing the sadhana and then preparing for death itself. In the time of doing po'a, it's very important that you leave attachment to all the things of this world. If you have attachment to yourself or to your family or anything, any objects or things you have, then po'a will not work. At the time of death, if you have attachment, then your mind stays here, it won't go anywhere. It's very important at the time gain a state of liberation, and it cannot do that as long as there is attachment to something within the soil. So it's very important at the moment of death that you prepare your mind for giving up attachment, and then you do the entire sadhana as we described. You create yourself in the form of life repeating, and then you do this polo practice. And here actually you visualize the Vajradhini at your navel and then pushing up the lower hair and she rises up through the top of your head and then enters into the Chakrasambhara, Chakrasambhara level concert into their heart and then after that again you don't think she comes back down just immediately another one is produced or you visualize another one arising at the level of the navel and again you push that one up and goes right into the head or right into the heart of Chakrasambhara and then again and again you just keep doing this you never visualize

[16:12]

and again she goes off into the heart of Chakrasambhara and finally after doing this a number of times that when you're really ready to die or at the moment that the mind itself in the form of Vajrayogini goes off goes into the heart of Chakrasambhara and then the Chakrasambhara with concert themselves just you think goes off or like sort of flies off into the sky and goes to the Buddha realm of Vajrayogini, the Kachana Buddha realm with a state of non-grasping clarity and emptiness. And at that point, it's finished. I mean, your mind's gone. You've gained a state of liberation through the whole practice. Actually, in the text, this one is slightly wrong. You'll see in the text on page 74, where it says that the Vajradhini rises up to the heart, where it meets with the Guru Chakrasambhara, and that goes off. That's a mistake in the text itself. Guru Chakrasambhara is always in the sky in front of you, and the Vajradhinis are going off into his heart, and then again up through, into his heart, and then finally he goes off.

[17:25]

and it's coming back down when you're doing your practice at this time. But at the moment of death itself, it's the complete upward movement at all times. Vajragini is always going off into the heart of Chakrasambhada, and then Lua comes and goes off like this. So everything's an upward movement. Your mind's in an upward movement. And finally, Chakrasambhada disappears into the state of Kichada or the Buddha realm of Vajragini. So that's actually the method at the time of death itself. So this is actually the practice, the first practice of the common power practice, or the power practice of Vajradhini, which involves both Cakrasamvara and Vajradhini. One common practice of Vajradhini, or the power which involves Vajradhini by herself, is first of all, again, you do the entire sadhana up to creating yourself after, creating yourself in the form of Vajradhini. meditation beyond thought.

[18:31]

And then, again, you visualize it from your navel to the top of the head, runs the central vein, the central avadhuti vein. Again, the same thickness, the base being about the size of a bamboo stalk, and then getting thicker as it rises to the top of the head, and finally running to the top of the opening at the top of the head, the brahmaranda opening. And then here, actually, at the base of the vein, this time, instead of having a sangha, you visualize that the vein itself ends up in the and then within that you visualize your own mind here in the form either of a red letter bum or in the form of a small red droplet about the size of the tip of your small finger either one is okay in either case actually represents the nature of your own mind the essence of your own mind either in the form of a red letter bum or in the form of a red droplet and again which either one you visualize using

[19:33]

leave the place where it is resting. And then, right on the top of your head, here for the visualization of the Guru, on the top of the head itself, you visualize a lion-supported throne, a dual throne. On top of that is a lotus, and in the text it has a moon disk, which is actually probably better to visualize the sun disk. On top of that is the two gods, Bhairava and Kalaratri. And on top of that is the guru, the essence of the guru, the guru himself. But here in the form of Vajrayogini, so standing up with all the ornaments. So now we're standing in the form of Vajrayogini, one face, two hands, right hand holding her, left hand holding the skull cup in which she's drinking. And also that she's completely surrounded by all the Devas and Dakinis and Dharma protectors, types of the Vajra Ginis from the three places, in other words, the Sanatana Kriya arising, the Sambhogakaya Vajra Gini, the Nirmanakaya, face-born Vajra Ginis, and also the mantra-born Vajra Ginis, who would be surrounded by them.

[20:43]

And also that you think that this Vajra Gini on top of your head is standing within the Buddha realm of Vajra Gini, which means that she's completely surrounded by many rainbows and a shower of flowers falling down upon her, a very beautiful perfumes and incense being burned which has a very special and very transcendent or beyond worldly scent and that there is a shower of flowers coming down constantly upon her and this then is actually the Guru in the form of Rajagini just standing right on top of your head. Next one should make offerings to the Guru, and here one is really offering one's own wealth and body, all the merit which one has accumulated through this life or in previous lifetimes. This is actually what one's offering, but the form of the offering is in the form of water and flowers, incense, food, music. And here again you should think actually that it's your own mind which is offering this, the mind in the form of a letter bump at the navel or in the form of this red droplet.

[21:44]

of one's offerings. So first I'm thinking actually this one's a lot about which one is offering. This one makes the offerings where one says, And after that, one makes a praise, praise to Vajradhini. First is a praise, where one just recites, prostrations to the saviour of beings, the auspicious Vajradhakini, the empress of the Dakinis, who possesses the five transcendental knowledges in the three bodies. As many Vajradhakinis as there are who cut the bonds of conceptualization and enter into worldly activities for the sake of sentient beings. To all those who prostrate, this action is an attack. So this is a praise first. So we make offerings first to Vajragini and then make the praise. And then finally after that we make the request to bestow the blessings. So it's similar to the one at the time of the common Vajragini call. Just the first one is different where it says, To the preceptor who is Kacchari and Vajragini, so in other words who is Vajragini, the guru in the form of Vajragini, I pray.

[22:54]

Bless my mind to abandon the grasping of a self. Bless the arising upon my mental continuum of the knowledge that all things are useless. three, five, or seven times in very earnest, very great devotion. Then again, taking the lower air, bringing up the lower air very forcefully, then this letter BAM, or the red droplet, whichever one is visualizing, shoots up, or goes up very quickly, right up through the central vein, goes up through, exits through the top of one's head, goes up through the throne, and enters right into the secret organ of Bajjigini, goes straight up through her, and then merges with the letter BAM in her heart. So that your own bum, or the red drop of whichever one you're visualizing, merges with the mind, or the heart of Adyagini, which is in the form of a redder bum. And when it arrives there, then one can place your mind in the state of non-aggressive emptiness, or non-aggressive non-duality. And then, after a short time, with the inhalation of breath, again, you think that the bone separates, that your mind comes out from the bone in the part of the buttock, comes down through her body, enters in through the top of your head, and then comes down to rest again at the red triangle, at the level of your navel.

[24:11]

And then, again, if you wish, at that point, you can do the Lung Cajur, or this Vajra Detention of Breath. Then, after that, again, pushing with the lower air, the bone goes up through the central like three, five, or seven times, and then you should make the prayers. Here, actually, just the requesting prayer for the blessing of Ayurveda, like three times or five times. And then, again, you do the visualization of the mind growing up in the form of a letter bomb or the red droplet through you into the heart of Ayurveda. And you do this many times for one session. So after doing this as many times as you wish for one session, then in order to end the session, then again, the Vajra Gini comes to sit at the navel, or the letter BAM, or the red droplet comes to sit at the navel, and then again you close the top of the head with this very strong red light, which is sealed in the center, or marked in the center with the double Vajra, and then you complete the session with the dedication of merit like this.

[25:16]

And this is actually the method, the session method. At the time of Death itself, again actually, is like the time of the first or common fall practice where you never visualize the letter bum or the drop coming back down, but always it's just reappearing and going up through the central vein into the heart of Vajragini, doing this again and again and again, so that at the time that you're actually going to die, with no attachment to anything of this world, and you visualize this letter bum or the drop going up constantly to the heart of Vajragini, of the last time, that you think that Vajragini herself, or the Guru in the form of Vajragini, just goes off to the Kachara, or to her own Buddha realm, accompanied by much music and many offerings, and many deities come to make offerings to her in your mind within her, then it goes off to her own Buddha realm, or Kachara, or Vajragini's Buddha realm, and you just place your mind in a state of emptiness, and then you just let things rest there. So actually that's the method. At the time of practicing this, actually what you should do,

[26:17]

either one of these or both, until you have a sign of accomplishing the call. So in other words, if you do this practice very diligently for some days or some time, and then different signs will arise, such as at the top of the head, it'll become very sore, there'll be some irritation, or very itchy, or actually blood will come out, or there'll be some kind of wound, or you'll have some strange feeling, that in your room rainbows will appear, and flowers will start falling down, and something like this, some sign of accomplishing the poet practice will be there. And when this occurs, then actually you've accomplished the poet, the preliminary poet teachings, and you've accomplished the practice of the poet, and this means actually then at the time of death you'd be ready to use it. And instead actually here in these teachings, once you accomplish that, when you have gained that, that you should not practice this teaching again and again, because by forcing the mind out through this practice many times, that it shortens your life.

[27:27]

Actually, it'll affect you and actually cause an obstacle to your own life force, and it'll make you live less than you would normally do. So that actually, through practicing this, that you should practice very strongly and very carefully, so you do have a sign of accomplishing the path. And then, you should just keep it in mind, remember it, and then at the time of death itself, unless it doesn't matter at that time, it's just going to go. You can't shorten your life anymore. So, this is actually the practice for accomplishing hope and then bringing it into the path or bringing your death, the time of your death, into the path through the call practice in order to achieve liberation into the realm of Kātri-gīnī. Actually, there are many different types of whole practice of chakrasamvara and vajrayogini.

[28:38]

These are actually two types, sort of the principal practices. The second one is slightly different, where not only do you use the air when you push up the letter bum or drop it, but also you say the word Hicc with that. So actually there's many different methods. It's described slightly in the book, so you'll see it on page 76. But no matter which one you use, once you've accomplished either of these two power practices within the Vajrayogini or Chakrasamvara teachings, since there are different powers, detected in one's path to accomplish, because you've already practiced one and had signs of its accomplishment itself. So whatever call practice you use, it is okay, because once you've sort of opened up the vein, or you've opened up the opening of the head, in order to allow you to gain that state of liberation, that form of liberation from death. And at the time of dying, it's very important that the mind is not As long as there's attachment, when the mind is very attached or very steeped in grasping, then it's impossible for the whole practice to be effective.

[29:51]

Actually, it's very difficult for the person even to die. They get very great attachment at that point. And especially if this practice itself will not be effective, any type of attachment will be a great hindrance. It was said, actually, one time in India, at the time of the Gola Shakti Muni, that there was one monk who at that time was very sick and he was on his deathbed, and his breath wouldn't give up. Actually, he had a very beautiful begging bowl, though he had very few things, but he had a very nice begging bowl and he had a great attachment to it. And he kept thinking about his begging bowl and he couldn't die. He just kept really breathing very difficultly, but he wouldn't die. And he asked some of the monks around to bring his begging bowl. So they scolded him and they said, why do you want your begging bowl? Because you're going to die now. There's no use for this begging bowl that you have. And he said he wouldn't, I mean he just had too much attachment to it, so he said please bring it, bring it. And finally they told the Buddha about this, the Buddha Shakyamuni, the Buddha ordered them to bring the begging bowl to him. As soon as he got the begging bowl in his hand, then he died.

[30:53]

I mean he just had too much attachment. So it's not good to have attachment because it hinders your death, the death itself, it hinders your mind, it hinders your practice of law. Also in Tibet, there was one monk at the garden monastery who had very great attachment. Actually in Tibet, when they drink tea, they put butter in their tea. And in the bowl, they usually have these wooden bowls they drink from. And around the edge of the bowl, this butter would sort of accumulate there. So he was very attached to the butter, and it would still accumulate on his bowl, no matter how rancid it was. But still, he was very attached to that butter, which used to stay there. And at the time of death, attached to it and he couldn't give up his thoughts about this delicious butter which he was going to leave. So one monk came and actually said, you're going to die now and when you can take rebirth actually in the Tushita Buddha realm of Maitreya, the Buddha Maitreya,

[31:55]

And there, actually, the butter is much better than this here. And when he thought about this great butter, actually, he could get in this Tushita heaven of Maitreya. Then he left his attachment to the butter in this world, and then went off to his great butter realm in the sky, or to the butter realm of Tushita. So it's very important, actually, at the time of death itself, that you don't have attachment. And Rinpoche was saying, actually, if you're around anyone who is dying, and they have very great attachment to some object, and they demand to have this object with them, then bring it to them at the time of death. I mean, don't tell them they don't need it, because they won't go anywhere without it. In order to make their death process very smooth, and also to help their mind, to ease their mind at that time, if someone really is demanding something, help them out by giving them that thing, and then ease them to the state of death. This is actually very important. So for yourself also that at the time of death you don't have attachment and then when you do this whole practice that you let your mind be released unencumbered to gain a state of liberation that's moving.

[33:00]

So actually that's tonight's teaching, very simple and very short. So we'll dedicate the merit for this teaching. But they don't dissolve, they just become small. Yeah, all the surrounding deities are all absorbent to light and they're absorbent to them. And then the throne that they're standing on is absorbent to light and absorbent to their body. So finally just the father and mother by themselves remain. And they become very small, to about the size of the top of your tongue.

[34:02]

And then they come down into the top of your head and then reach the level of the heart and remain there. No, Vajrayugini is at your navel, the father and mother at the heart. And then they look at each other. The father and mother looking out to Bajorgini's naval, she's looking out to them. That's a heart. When we talk about, won't that be to practice the Bodhisattva path.

[35:14]

One might not be. So which then, in order to fulfill that, have to take another body form, a path, or... I've got a lot of ideas, but not the exact questions. And I was going to question it. There is a condition. The whole sermon will be because of the woman. Then it says, say too much after that. There's no, [...] no Because the human life is very precious and very rare to obtain,

[36:41]

sake of sentient beings that with this human body it's only through the human body that you can accomplish great benefits for sentient beings and also it's only through the human body that you can practice the Vajrayana path. So it's very important that one extends one's life as long as possible or maintains the strength of one's life in order to put into practice the various practices of the Vajrayana and also the benefit of sentient beings. So because this human life is so precious and so special, it's considered to be your fault to try and shorten it in any manner. Even though you have it for a certain amount, still you should try to keep this life as long as possible in order to benefit it in such a way as to improve the practice. I don't know if it's a good thing or a bad thing, but I don't think it's a bad thing. they've got through that they totally got to it isn't the purpose actually the voice of the mouse aren't specifically in connection there with making

[38:35]

were keeping it, maintaining the force of one's life, actually to maintain the force of life itself, there's many rituals, such as Mary's long life deities, so these would be used for that, and I think what he's talking about is very important, there won't be so much in conjunction with that. So please make a time to come as early as possible for that. Yes, more questions? When you, in the common practice, when you're talking about the guru staying in the sky instead of descending to the heart, is that only from the time of death, or was that in general in practice? Actually, when you're doing the ordinary session, like you're learning the co-op practice, At the end of the session, he comes back and remains in your heart.

[39:45]

But at the time of death itself, when you're doing this power, then he never comes back into the body. He just, once your mind enters into his mind, then it just goes up to the Muslim realm. How is one supposed to do the practice of pushing up the lower era if you've, at the time of death, you've lost muscular control? Actually, that time, if you have no control over the body, you do it visually, in a visualisation, by your mind, that the air is coming up and is pushing that, and that becomes the cause for the ascent of the body. In essence, they're the same.

[40:53]

By essence, by nature, all the deities are the same, but in form they're different. Their shape, their form, different colors, different number of hands, different hand options. Once you have the blessing of Vajrayogini or this Vajrayogini initiation, Why would you choose one? Actually, when she says, for your own practice, you choose one. But for your own practice, if you wish to do both, or just one by itself, then this is fine.

[42:26]

But what's the benefit of choosing another one? What's the advantage of either choosing another one, or choosing... Cheap, it kind of covers everything. It's cheap because it's kind of cheap. Basically when she says they're the same, here it's called the special Vajragini pola because it's at the time of the Vajragini teaching itself and there is a tea or teaching like this of also Chakrasambhada where it also will have a different form of pola with, for example, Chakrasambhada with concert. So here actually it's just showing a couple of the different types of Chakrasambhada and here it's considered like a common practice because there's more deities and there's more

[43:31]

are more profound being very single, simple in the form of Vajragini by herself, and also here in relation to the Vajragini. I don't know if it's a good thing or a bad thing, but this is the first time I've seen it. I don't know if it's a good thing or a bad thing, but this is the first time I've seen it. I don't know if it's a good thing or a bad thing, but this is the first time I've seen it. Yeah, even though you would use another deity as your daily practice or your daily, as your special deity, still at the time of death you can apply this and do a day of practice.

[44:46]

There's no difference in that way. The placement of the syllables in the visualizations of the syllables of the mantra or the alphabet, are those visualizations traceable to one teacher or one source? And if so, do they change as subsequent teachers have those visualizations? You mean the placement of the letters of the mantra? Yeah, in any one of the initiations of that. Oh, this is a different letter, she means. Like in the protection wheel or in any one of the visualizations, where there's a placement of where the syllables will be.

[45:52]

And I'm just interested if those experiences are traceable to like one teacher, if the teachings say whether they are or are not, and if they change over the course of time, I would like to say that I am very happy to be here. I am very happy to be here. I would like to say that I am very happy to be here. I would like to say that I am very happy to be here. talk to her. Yeah, actually these letters which are found on the body, they're actually there.

[47:21]

They're physically there. However, it's actually said that, according to the Vajrayana teachings, that within the body are various veins, and these veins are tied up in certain letters, that there's actually physical letters within the body, but we cannot see these actually, only the Buddha or some enlightened person can see the actual veins or these letters within the body. And it's actually the Buddha knows all things, whether inside the body or outside the body, just like we can see the lines in our hand, that the Buddha can see all things just as clearly as that. So these letters actually are there right from the very beginning. And then just the Buddha himself described what the letters are within this body. And then actually because they're actually there physically, they can't be changed. They're just there as they are. And as he said that when a person is born that these letters are in the body, and at the time of birth itself they're a bit unclear. And then slowly they start to evolve and become very clear. And it's because there's letters inside the body, there's actual physical letters within these veins within the body, that we're able to speak. Due to dependence upon the inner letters of the body, then outwardly speech becomes available.

[48:27]

So that, for example, a small child after birth cannot speak properly because the letters aren't formed. In the beginning, actually, a child can just say, like, ah, ah, like this. Instead, actually, the first letter which is formed is the letter ah, the navel, within the veins of the navel. So the first letters that the child can speak, actually, is ah. veins or these letters start to form more clearly within the body then the child is able to develop speech and then to actually speak properly. So it's from this point of view actually that the veins are there or these letters are there within the veins that this is actually what was taught by the enlightened beings, how to develop that and how to meditate on that in order to put yourself in the path. So that's the origination and then there's a specific place of the letters themselves Yeah, it's there.

[49:35]

Actually, it says that inside the body there's various veins, and these veins are sort of like tied up knots. And if you look very nicely, you can see a letter there, an actual letter. I don't understand. [...] Now, Rumi says actually the veins or the letters themselves have their own language. So in the beginning, it's in the shape of its own language. And then slowly, as your speech changes, the letters also change. And they start to form the letters of your own speech. So they do tend to get, what do you say, shaping more towards, like, A, B, C, D, E, F, G, F, G, A, B, C, D, E, [...] F, G, A, B,

[50:47]

So we have to figure out the form of Chakrasamvara or just decide the name of it? No, the Chakrasamvara in the sky in front of you there is in a simple form. It's called the Simultaneously Arising Chakrasamvara, which means his body is blue in color, one face and two hands. and with a concert bhajana around him. So in a very simple form, not with the very complicated six arms or twelve arms, just two arms, holding a bhajana bell crossed over his heart, and with him is his concert bhajana, yajna bhajana, but on the right he, his body is red in color, right hand holding a curved knife, left hand holding a skull cup. What's the difference between bhajana and bhajana bhajana? The difference is in their names. They have two names for the same person or the same thing. Yeah, so it's just another name for the same person. Actually there's many different, there's basically three major traditions of the Vajrayogini teaching.

[52:19]

The one of the Indian guru by the name of Indrabhuti, at that time actually his realization of Vajrayogini, within the visualization in her hair there's a pig's head. And Varaihi actually means pig. So for that reason, it was called the pighead Vajrayogini. But basically, it's the same deity. So it's just another name. So you can apply the name Vajrayogini to Vajrayogini to Vajrayogini to Vajrayogini. It's the same. On the poor practice, as you were describing, of course, you said you didn't see the context of Mambamsa and Avalokiteshvara in the whole way. I'm just going to talk a lot. Ramji is saying, actually, even if one's not able to practice at that time, if you really accomplish the power of practice earlier, through a very intense meditation, that you have signs, that even if you're not able to do it consciously at the moment of death, because of your previous practice of the power of path, there'll be a very great benefit at the moment of death itself.

[54:00]

For example, if, in Tibet actually, there's a tradition, many times someone dies, they'll ask a lama to come to do po'a for the dying person. So if one has actually practiced po'a oneself at an earlier time and is not able to do it then, if another person does it for you, it's very easy to open the head or to get the mind, you know, it's very easy to have, I mean, that creates a very good condition or cause for its accomplishment. Is it possible for us to get a fair translation of the main mantra so we'll have some idea of what it is we're saying while we review it over and over and over again? Yes. But basically it just means that this Vajrayogini is the combination of all the Buddha's dakinis, or in other words, all the Buddha's body, voice and mind, their qualities and deeds, all the enlightened qualities or aspects completely merged into one.

[55:19]

This is the Vajrayogini. And basically it means that. tied up in conceptualization, or tied up in grasping things of this world, that her mind is free of grasping. Her mind is not tied up in knots, in other words, or not tied up in our world of existence. So it flows freely, separated from that. Well, how does that compare with Carl's era? Kata is a very peaceful deity, so to show beauty and peacefulness, she has her hair tied up very nicely. Sometimes actually, I mean, it's just showing peacefulness or beauty, you know, an aspect of her qualities or her activities.

[56:23]

For example, certain wrathful deities, their hair group is going upwards, which actually represents a more wrathful type of idea, or just represents here, increasing of spiritual activities or increasing of the Buddha's activities. So, I mean, there's no great difference. Well, the symbolism will change with each day. So here with Tara, for example, is just showing this idea of peacefulness, or this idea of beauty, or possessing, or selfless activities, or enlightenment activities. Yes? My question is about the form of sadhana, what do you mean by sadhana? Do you have to practice this sadhana? According to the owner of this various yoga practice, or are they all involved in the sattva?

[57:28]

Just by the practice of doing the sattva one time, it doesn't include all the eleven yogas, because we have the sleeping yoga, the rising yoga, nectar-tasting yoga, and also the yoga of in a meditation session. So basically, the daily covers about 5 or 6 or 11, but the idea actually is to put those into practice in a daily system so that you fit your life and the practice of the sadhana all together so that all 11 yogas are performed on a daily basis in conjunction with each other. The principal practice, the most important practice, is actually recitation by voice. But however, according to this teaching, there are two types of recitation, one by voice and one by mind. So if you're able to do also the one by mind, mental recitation, then it's very good. It can be good. You can do it. Are there co-op practices associated with peaceful deities?

[58:35]

Or is it just Anuttara or wrathful deities? They could talk in your language, but she would not talk in your language. She would not. So, that's all. Just a couple of announcements. One, the power teaching of tonight actually is found in the book, from pages 73 to 76, both of those on column 1. And again, tomorrow is this meditation beyond thought, so please...

[59:33]

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