And the little inside on top of his head downwards and upwards to hide into a red light and a small little red light that sends through the sky and you feel half of your head and make it to your head. In this bay, the wrong mind is a virgin and the emotional brain by which we see the blessings of the triple gen and also realize that the ultimate triple gen is nature and the mind. three recitations for each of the seven types of visualizations, the three common visualizations of pure kind, in the news, through the sports and aspirations, and in the four uncommon ones of the four, a bunch of initiations. General concentration meditation, just to get the idea to identify ourself as the deity, to identify ourself as being not an ordinary being,

[01:16]

identifying ourselves, recognizing what we ourselves are really, what we're a nighting being, what we really are, Vajjigini yourself, who is a conscious of the stage of feeling for the nighting, 13th stage of Vajjigata. And with this form of Vajjigini that we should think of, that we should feel ourselves to be, it's not an ordinary flesh and blood body, but instead it's a body which is of the nature of light itself. It's not a flat, it's not a flat kind of body like a picture on a wall, but we know it's a three-dimensional form, but still of the nature of light, And it feels just as we would see a reflection in the mirror. Again, not flat, but really dimensional of the nature of light itself. So, gaining or looking upon yourself in this, I mean, really just getting this feeling that, I am God you're doing, I am God you're doing. Just repeat that, think that, I really own this deity, and then get a general appearance of what you look like, what it feels, and become close to being the deity, what the deity is.

[02:16]

And first, just think of this with this fact that I am the deity, recognize the thought, and then concentrate on that thought very strongly, bringing it to the force. And then when the bringing the force becomes clear, I'm going to go, just rest the mind. Keep the thought of being the deity, and then rest the mind. And if you're distracted, start over with, I am the deity, I am the body, [...] I am the body If you get it, relax the mind again. Keep it on the thought of doing what you do without any effort doing that. When you lose that, then you're back again. Let me keep doing this. We'll do this for about five to ten minutes, and then we'll work on the individual concentration. So having identified yourself, recognizing yourself, being of this nature, now we'll look at the individual parts that we're being looked at. So the most important place to meditate for concentration on a patient in the beginning is the central eye.

[03:25]

So what you should do then is really visualize and think that there's an eye right on your forehead. It's just like taking the left eye and turning it upright. So the top of it is a bit narrow and then it comes a little circular. And then it comes down again, a little more broad, bottom, more narrow, top. In the center, the pupil is very broad. surrounded by the skull, which is white, and by the edges of that, it's slightly reddish. You just think it's there. If it's not for visualization, then just say the words to yourself. In the center of my forehead is a central eye. A pupil is black, surrounded by the white, and the edge is a slightly reddish. And you don't go to that, but if you really cannot do that also, what you can do is draw an eye and place it on your forehead, and sit and find a mirror, and so is like that in Scripture. And then you can put that down, and just So, what you want to do again in concentration meditation is you sit here carefully in an upright position because when your back is straight, your veins are straight in the back, when your veins are straight, when the air is running through, through the veins are straight, when your mind is straight, then you can have a full visualization.

[04:33]

And then with that, and a special kind of doing, it's ordinary, it's breathing, you really concentrate, first identifying what you want to look at. So here you can come and look at the central eye, you know, and not go ahead. So then you identify that. And then you bring your concentration very strict, very strong, right to that place. And you hold it there. And once you get the visualization, then you let go. You don't have it to run as a real obstacle to getting the visualization. You just get it there. And once you have it, then you relax the mind. You just start the mind. Rest my next thought. I do the central eye. If you cannot get the visualization, don't do the skill. Just move for a minute. distract yourself, and then go back to visualization. If you become very clear in the visualization, also don't keep it too long, because if you try to hold it too long, the more thoughts will come in. So once you get it clear in the beginning, hold it, relax the mind on it, and then again let it rest, let the mind go up, and then go back and start the whole process again. So we work on this simple attitude that comes in since it's most important.

[05:41]

Look at the light on in the same manner, keep the spots around the world, It's not bad, it's not bad, it's [...] bad. and also the teeth are coated, very straight, perfect teeth. The core and size of teeth is slightly longer. Also, the teeth slightly older, you can see, the thin enough, very reddish and yellow, also depending on the product and slender.

[06:43]

The lawns are going across, and at the right, the upper teeth, the lawns are going to make the adjustment of that size. And also the lawns can also focus on the ears, You've got the hand down in the head. You've got the problem in your back. Each one's separate individual strands. And also the left one, which is them upwards and have a lot closer to the outside of the body. They're just designing. you have a part about it called staff, and then narrowing around the waist, making the waist down, falling out again, getting heavier, and the right leg stretched out completely, and the left leg bent is how the wing is, and with the right foot is red color action, and the foot is pressing down in the breast, red color action, and the left leg, which is down in, is down pressing down in the back of one head, up front of the water, so the water is laying on the stomach,

[07:56]

and his head is bent backwards, and then he did it on the back of his head, and his forehead is left by the left hand. On the ground, he put in his bed of mouth, the hand over the length is cold, a blade of salt is made out of copper, and his head is bent, and he went to the samsara, but I'm ready to be found, he's lost in the heavens. When your left hand, or that lap in your left hand, is a very light sculptor for your blood, and his blood issues, his damage comes down, and you look up towards the left wheel. The face is turning towards the left, and we're looking upwards, so the network goes from the sky top of the continuing plane that we're on, continuing on now. There's a wheel on the other point, like a spotlight on the top of the head, and through the openings of this, the wheel comes out and goes back down. And finally, this wheel has big spokes on the ends of the spokes, the passers, the little loops, and the other.

[09:02]

And then in the very center of the standing right up, which in the center of the sphere is the masterly raised by the camera, which is by his light and color, but in the rear, which I can reveal, the kind of the ball, the ball, which is your finger, and the left hand, plastered with his heart, standing up, just within the center of the sphere. the top of your forehead, there is five skulls, actually it's like little pieces of skull, flat about three inches high each, and one on each front of this one is five skulls, and the skulls itself, and the pieces are tied together with a hair, and then you tie them in the back of your head so they spin up, just like a So there are loops that come down. And then within those loops, the second loop comes down.

[10:04]

I feel like one loop is going to come up with another one each year. And then also, after that, on the left shoulder, there's a tongue of staff, which is a stick, silver in color. As long as your body is resting on the shoulder itself, the bottom having a body tip, the top, from each one of those three stars. And then also, from each other, a bell, a dungle, and also some of the stream. Three big black pieces of bone, one in the center and one on the other side. And some of these people stand together with strings of bone beads. And also some of these little circuits came down 16 minutes. black piece of room in which a little goddess is now, an African goddess, and it's held together by a string of three strings of arms, one on each wrist and upper arms above the other, and also one of each.

[11:29]

So they're taking this kind of thing, There's the right side and there's the left side, and they show the balance of the bone. And from there, three strands of bones come around to the top of the bell. And hanging down from that bell, there's many strands of bones that come down. They're good at circuits in between. And in total, actually, 64-year circuits, which are interconnected to a form of the right-hand plant. And then coming around the neck, coming down to the level of the middle of the thighs. There's 50 skulls, one after another, tied together, going down through the top of their head, and then coming down through the mouth, and then going into the next head. So one after another, pull down, coming around, coming down, coming around. You see a small skull.

[12:36]

In the center of this, there's a sun list. In the center of this, there's a sun list. In the center of this sun list, you see a small red-black blue unit. And then just in front of her, there's a red-black blue unit. And to the main is left, green-black blue unit. And then to her right, a yellow-black blue unit. And in the perimeter of this sun list, there's 32 small black blue units that are always looking into the center of them. Look at all these 37 black blue units, each one of them, having three eyes. We start from the top, [...] from the top. and as to look within your body, you do the body number of artists, group of human beings, mental recitation, and then burning the truth, and of course you don't talk to me from all of us.

[14:00]

From the center, the last one on the right, the lower one on the left. The center is going to be straight up to the bottom of the open is the top of the head. while the other two rings were straight up to the front of the head, where they have both down towards the end of the respective nostril apertures, located in conjunction with the rings of the neighbor as a small vajjivinu. From this vajjivinu, the neighbor, another one, who exact same appearance, but smaller, issues forth, and rises up along with the exhalation through the last end of the ring on the right side, and emerges through the right nostril, and remains just outside the nostril. From this vajjivinu, countless smaller vajjivinu's enemies go up in other directions, to the numberless of other realms, in order to make orphans to all the goddess and the sephilis. Having made orphans, the many world aljujunas draw out of the world realms of existence, and through their touch and their appearance, presence, our things that are purified and transformed into the world aljujunas. And all these aljujunas be turned and absorbed into the aljujunas in the outside of these nations.

[15:02]

Next, this aljujunas anchors through the left nostril along with inhalation, and his son's tooth is lying on the ring on the left side of one's body. Arriving at the neighbor, she's re-girred into the vision of that beginning of the neighbor. Then, by the way, it's issue 4. From that beginning of the neighbor, we throw every part of one's body. The rings of the body dissolve into light and emerge with a chunk of the body. Then the chunk of the body dissolves into a ball of light. As Vajrayabhini slowly ascends through the Abhavati vein, the lower part of the three veins in the body of light are worked upwards into her. As she arrives at the top of her head, all the veins in the middle of light have worked into her. Finally, she emerges from the Gwana Randa opening at the top of one's head and quickly goes straight up into the sky and arrives to Curyawana Pachata. Having arrived there, she vanishes into the core-like Gwana Randa, the state of emptiness.

[16:05]

So, in other words, actually, Bajra Gini reappears in the sky from the drama Kachatam. In some true sky, when she arrives at the drama around the earth and the top of the hill, in oneself, again, reappears in the poem of Bajra Gini, but now, naked of eminence, and without, you know, at this point, you know, we could come out from the dream. So, of course, we'll do this in 92. Again, we'll do the future mountains, first on the Vajugini, then to the Lower Cemetery, and then to Bakunis. And I just checked, like I was wrong, the mantra for Lower Cemetery has two Kunis. Kuna, kuna, [...] kuna. Out of the state of emptiness, from our allies is a spell card which is wide in glass.

[17:38]

which inside of this, in the dissolution of the five meats, the five nectars, and the five transcendental energies, arises a great ocean of transcendental and large nectars. Amen? A light-raised issue from one's heart to invoke from the Akinishtha realm, the world and Vajra Yodini, surrounded by Buddhas, Bodhisattvas, Buddhas, Yodinis, the Pranaparas, and World of Gardens. These appear in the sky in China. Om Vajra Samaraja. Om Om Om Sada Vajra Dakinye Vajra Dhanamye Vajra Dhanamye Vajra Dhanamye Om Om Om

[18:42]

. [...] Om Om Om Saba Dura Dakiye Vaja Vana Miye Vaja Dado Chaniye Om Om Te Te Te Soha Om Aparumetan Saba Dhanamom Arimutana Tvada Om Aham Te Soha Om Vajayogini Saparubara Adem Harim Kuspe Dute Alope Yende

[19:42]

I offer this holy offering to the mails of Jordan, Bad New Guinea, and the assembly of gurus in Badenu. Frustrations? Frustrations? Bye. From one's out, light rays emanate, and in the sky before one appears a wind number up, and the ocean is low, onward to the vast

[21:16]

On this rest amounts to the mirror of skeletons, on top of which is a four-sided palace of skulls. Inside this, upon seats of ladies and sun, stand the glorious lords of the cemetery, father and mother, surrounded by infinite records and transcendental records. Om Vaja Samaya. Vaja Samaya. Om Virajah Virajah Kuma Kuma Kuma Kuntis Maha Kishachi Sa Parivara Hidam Vallum Bunja Kaka Kadi Kadi Sava Sibunne Raichanto Sava Om Virajah Virajah Kuma [...] Kuntis Maha Kishachi Sa Parivara Hidam Vallim Bunja

[22:21]

kakha kahi kahi chava siddhine kai chanto swaha om viraja viraja kuma kuma kuma kumtis maha tishachi saharevara iran valim gunja kakha kahi kahi siddhine kai chanto swaha om shmasamakati agam kadi kushpe I offered this great blessing to the minds of the various worlds of the cemetery and their watching, to perform those deeds which caused the doctrine of the Buddha to make the most hidden so as in the world. Thank you.

[23:33]

Thank you. Thank you. Vajra Vakini Samayastam Grishya Ho Om Thakha Padi Padi Sava Yaksha Rakshasa Gota Vajra Vishachi Uma Bhakasmara Vaka Vakini Yadaya Imur Balin Vinayantu Samaya Rakshanku Mama Sava Siddhame Yayakshanku Yadevan Viteshtam Jigata, Thipata, Matipramata, Nama, Sava, Haryya, Saksu, Kham, Vishudaya, Sahayaka, Devanto, Humum, Gata, Sova.

[25:12]

Aum, Kaka, Parhi, Parhi, Sava, Yaksha, Yaksha, Sang, Gata, Keta, Kishachi, Umava, Ata, Smara, Bata, Palkiriya, Daya, Imam, Balini, ganantu samaya rakshantu mamasavasudhane prai chantu nitevam iteshtam runjata jigata tipata matipramata mamasavahariya satsukam ishudaya sahayaka avantu honum tepe soya om katha padhi kaihi sava yakshya rakshasa Kupatota Kishachi Umada Havasmara Vata Vatiya Daya Iman Balim Vinantu Samaya Rakshantu Mama Sava Siddhumme Khaichantu Ithe Vant Itheshtam Pujyata Jigita Thikata Matipramata Mama Sava Karya Satsukam Vushidaya Sahayika Devantu

[26:27]

Om Om Tete Soha Om Om Om Om Om Om Om Om [...] These parties are just offering a sacrificial cake, and by the teachings of the girls, put on life with praises of the young, protect the sound of the land of any of the other girls to live down, lay in our directions in inevitable circumstances, obstacles, abstention, and the sight of the nurse comes from. May all our thoughts and actions be accorded upon.

[27:29]

May we attain our desires until 90 minutes. And God protect and greatly assist us with the cheaper effort. Fill the collection of gods. Fill the collection of gods together. [...] Thank you.

[29:27]

Thank you. Whatever was incomplete and spoiled, and whatever my ignorant mind asked others to do or did myself, may the master forgive all such. I, the Bodhisattvas, resided in ten barakins, came in the moods. As long as our ascensioned beings were equal to the limits of space and not placed in non-abiding the mind. Until then, may the mind of the top has a tempered mind, royal works personally, ladies which are made and invoked, so as to enter into these images, continue to remain so long as they, the images, are not destroyed through the damage of the four elements.

[30:59]

Let them continue to remain, may they firmly protect the heart and assist myself and all sent you today. To the transcendental aspect, a return of guests, without any image. And may you forget what other cities are desired. Now please go to the better realms from which you came, and return here again when requested. God will only honor you. The transcendental aspects return to a natural abode, and the pledge aspects are non-durly absorbed in the insults, ja, hum, ban, puri. And then we go back to the Sadman in 16. 62. So let me say.

[32:01]

So let me say. [...] the poor health is the essence of Churbani. Greening home home is the essence of Mahārādī. Smoke fire, cat cat, the living is the essence of Chambhārī. Om Sikīpī. Om Chambhārī, Sūnbārī, [...] Through this virtue, when I am having the things of holy chari,

[33:14]

...quickly face a formal stage... ...and such as. No. Indeed, the first one is at least so in front of you and up. That's twice. The next is to your left. Which means the side. Then behind and below. And then to your right, which is the side. Don't front right. In that way. In that way. And then front left. The front actually just represents the east and then above you.

[34:30]

Actually we're going to cover ten directions. So ten directions means east, south, north, west. We have four intermediate directions then above and below. So what we're doing is setting We're placing ten goddesses around us to protect us. So the ten directions which we exist in means east, here's north, west, south, and then the south-east, south-west, north-west, north-east. And then also there's a direction above and then below. So the one in front is east and then above. So that's what we represent the one above. And then we go to the north, and then it's the west and then below. That's right. Yeah. This actually is another counter. Everything with the motherland counter is left.

[35:35]

Everything joins the counterclockwise direction to the left. Even says, actually, to do circumambulation, when you're visualizing sacrifice, you're doing counterclockwise direction. But people don't understand that. Inwardly, you think you're going in front of that house. Because everything's the opposite. There's eight goddesses that surround you. Yeah. Actually, the reason we're using one for the front and above and behind and below is because it's one goddess. And there's two different goddesses but the same one, the same form of that one goddess. It's taking two shapes or two places. That's right. West is actually one we love. Because there's only eight different palaces. So there's two. The East and West one show two places. So the room dressing and the supper tree.

[36:39]

Visualizing yourself with a mature realm of the child. In the center of this realm is a wish for putting a tree on top of which is the lotus, fruit from other lotus, mumbus, and then buddha, in the form of dira vajabana, and dada vajabana. His body is wet in power, one face and two hands, right hand has his diameter, left hand has his heart, and his left shoulder has become the star. He represents the spirit of the entire football game, and his mind represents the leader, as well as the leaders, his voice represents the learner, his body represents the sunburns. But in front of us, he runs south, and the right, and the father, and the left, and the mother. He finds all un-easy spirit spirits, he finds all such a danger with such long-term existence, and on the front of human beings, many with one intention on the verse,

[37:47]

on the mind of its refuge in the program. Holding steadfast from this time and to the essence of a night-beam is reached. I am now in the heavens, who have reached the space, to the refuge in the most holy and venerable disciples, who take refuge in the provision of the night-beam, the blessed ones, who take refuge in the holy teachers, who take refuge in the northern centers, Three subtle and pre-precious things are rather than I had to live with.

[38:59]

Throughout the course of my future, life-time, previous, or earlier, I was less than ever. Visualize it from the Buddhist heart and the light-waves that you are working by watching the others empty minutes for one year. The body, the touch of these light-waves I was seeing, and aspirations, and the body, [...] and the body. each one of them go off the ground and you get to the ground. Then, the wood of his side from the top of his head down, which is become awkward, you have to put small balls like light, just come down, and listen to the top of your head, most of your heart, with your own mind, and shook it down, and put your head down. And it came to the stage that we focused here in 1911, I must rescue I am.

[40:00]

I'm attaining to this day, you perfectly enlightened. I'm hanging with the creation of samsara. For that purpose, I'm practicing with the following methods about your dreams, God. I'm attaining to this day, it's perfectly enlightened. I must rescue all living beings from the good nations of Messiah, in purpose and practicing the ground methods of using this kind. And at least in upon the planet one's dead, it fuels the blessed land by your sattva, Shri Hiruja, who seetheth upon the newness within the earth, by your shrine also, and your breath becomes enough good, and without your thoughts, and the mood, and also the new living purification, and taking this forth power from of broken and sore, the laws and the vows, the quarter of the captives in my mouth. For the highest of God possesses the essence of their compassion, the chiefs of humans, a way of the refuge.

[41:08]

With us on our lapses regarding the laws and vows, the written by hate, which we know. Friends, we go by our faith, all the explanations of sins, thoughts, pain, and harm. having poured gas by the sakura and not a bizarre into light, and poured to the top of your own soul, when your own body becomes like a pure crystal egg. I need to lose in the sky in front of you, and the great devotion from it, by death of your heart, in the sight of spirit, seeking your blessings. To the root, please suffer by great kindness, and with perfect and holy land preceptors. Praise the Lord with blessings on me throughout the course among others. To the root preceptor of [...] great kindness, and with perfect and holy land preceptors. Praise the Lord with blessings on me throughout the course among others.

[42:09]

To the root preceptor of great kindness, and with perfect and holy land preceptors. Praise the Lord with blessings on me throughout the course among others. To the root preceptor of great kindness, and with perfect and holy land preceptors. Praise the Lord with blessings on me throughout the course among others. To the root throughout the course of all our lives. All one's material possessions lie before one, while on your life stand all three, two, and one's. Mandala offering actually is a displacement one with no Mandala offerings. This would be the place where, if you wish, you could stop and you would have a hundred thousand receptations in the Mandala offerings also. So it's really, it always comes back to people who are taking the constipations, there is a request. To the holy pre-suffers who are the essence of all the Buddhas and the three times I pray, be still upon me for the whole consecration. To the holy pre-suffers who are the essence of all the Buddhas and the three times I pray, be still upon me for the whole consecration.

[43:11]

through the holy preceptors who are the essence of all the goodness of the three times, I pray, to stay on the shoulder of the four constipations. The root preceptor branches question me with widening eyes at the lion preceptors, to ask them, shall I destroy the four constipations or not? The lion preceptors look at the root preceptors with widening eyes in the manner of granting permission to do so. The lying preceptors endureth into one matter and left to one, finding one of the factors of the floor is reduced, etc. Ways of right now are stored from the front of the preceptor's forehead and are stored to the one's own forehead. In this way, one contains the last consecration. The thumb lines of body are purified, and one is empowered to meditate upon the path of the process of creation. One also attains the result of non-manacalla, and receives the blessings of body.

[44:14]

Again raises red light, issues forward from the soul of power, for the preceptors through, and are absorbed into one's own group. In this way, one contains the secret consecration, when pure is the voice of pure body, and one is empowered to meditate on the path of chandaya. One also attains the result of sambalaya, and receives the blessings of those. Once again, the rays of blue light issued forth from the syllable , and are absorbed into one's own heart. In this world one obtains the consecration of transcendental knowledge and wisdom. In pure means that the mind is purified, and one is empowered to meditate upon the path of messengers. One knows from what obtains the result . It means the blessings of man. Finally, the release of light, red, and blue light, which is poor, includes such as forehead, throat, and heart.

[45:17]

And I was born into one's mind as a man. In this way, one obtains the fourth concentration, and one is empowered to meditate on the path of Mahamudra. One also obtains the result of Svabhavakaya, and receives the blessings of the body of the world, sin man. To the holy venerable guru, who is the essence of all the gooders of three times, I pray, please restore your blessings upon my mind. Having prayed thus, the priest-suffer himself desires into life, simultaneously downward, from the crown of his head and upward from the lion queen. Then, in the region of his heart, and in the realm of this light, which is of the color of Sindhura father, becomes a whole life value, which is of nature of very bliss. This blissed need, it sends potential to the top of one's head. It descends to know the concern of the time within one's heart.

[46:20]

When the meaning is absorbed into it, then the time becomes larger and larger than the images of the rainbow. You can very clearly visualize yourself to be that in the beginning. And here within your own heart is the body number, meaning the red that you're reading in the center. So in your heart, what you visualize is a double triangle, the symbol of the pyramid. On top of that is a sun disk. On top of that, in the center is a red that you're reading. Just in front of her is a red that you're reading. To her left, the center that you're reading is left, the green that you're reading. Behind is a red that you're reading. And then to the right is a yellow that you're reading. And then on the corner of the entire sun disk, So this is with the new heart. Now in the heart, at the center that we begin, the center one.

[47:29]

And then Vajrasattva and Buddha Yoga, emphasizing on that, but then actually going through the entire sadhana and getting a feel of how you do the sadhana in the proper retreat environment. So that's why we're using the double bodhi to sit upon, because it's within retreat that we use this as our basic perfection. And then also to set up the shrine clock in which the thermal offerings, the festive room, everything that you would do, not as a daily practice necessarily, but as a retreat practice. So that's more or less the formula that we've been following for this. So today what we're going to do, actually if we were following the foundations completely, the next step would actually be to do the thermal, or the mandala offerings. Unfortunately, I just remembered that we don't have everything cleared out. The mandala offerings, we'll just skip that. It would be a part, right in the middle of the Guru Yoga, before you take the four consecrations, you could stop and make mandala offerings. We'd actually, some other time, we'd have to go through that, because we don't have to readouts.

[48:35]

Also, it would take a long time to really explain that very properly. In fact, we need mandala plates and rice. and everything in a very proper way. So what we're going to do today then is to go through the sadhana again and then just before chanting the mantra we're going to stop, we're going to do concentration meditation practice, concentrating on the deity. We'll do this in two parts. One is general concentration and the second is a particular, specific concentration on different parts of the deity's body. So we'll explain that as we get to that point. So then first what we'll do is to start the sadhana. And in order to start the sadhana, first we'll recite the parat of the niche gurus, as we always do to start every sadhana in the retreat. Then after that, because we're making the formal offering today, the new session, then we have to do the womb blessing, which is on these separate sheets. We chant the womb blessing and also address the shrine itself. And then after that, then we'll start the actual sadhana.

[49:36]

So we start on page 50. I pray to the great Raja Dada. Raja Yogi, Maha Siddha Narupaka, the Panting Brothers, Charak Singh, Ramana Tsala, Sakyeva, Sakyeva, Sakyeva, Sakyeva Dhaniwa, and to the wherever you are in this church, Sunam Simho, Ndapa Gyalza. I pray to Sakyeva Dhaniwa [...] I pray to the confectioner

[51:12]

Thank you. [...] Next we'll chant again, begin the passage. So, if you have a Vajra, you use a Vajra.

[52:13]

Now, if not, you put your hands in what is done with the private common Vajra position. Up to point just before reciting the mantra. So, we recite the refuge prayer 21 times. Then we recite the Vajra Sefta also 21 times. So then, you should visualize at this time the place you received as a pure realm. built to realm about Yugi, very pure, very beautiful. And within this realm, in the center of this realm, is a wish-for-cilling tree, on top of which is a lotus and a jeweled throne. On top of this also is another lotus, a moon disc, and then one's own guru, in the form of Dhirabha Dhamma, whose body is red and color, one face and two hands, right hand holding, down to the left hand holding a small couple with nectar, on his left shoulder with a thunder stack, his feet are crossed in a larger position. You should think that it's a complete combination of Guru, Buddha, Dhamma, and Sangha are combined with everyone.

[53:16]

And in front of this, oneself is seated on one's right, on one's father, on one's left, on one's mother. In front are enemies, people's spirits, and behind and on all sides are the sentient gates of the six realms of existence on the human beings, and with one thought, one voice, and one intention to take refuge from the Guru and the Triple Jim by reciting the verse. Actually, concentration meditation is two different types within the Vajrayana. One is known as general concentration meditation and one is known as particularly specific. So the first one we'll do is the general concentration meditation, which generally just means actually to have the power to be in the deity. So at this time actually, you created yourself in the form of deity through the sadhana, and now at this time you should really think that I am Vajrayogini, that I am fully enlightened being Vajrayogini, this came the 13th stage of Vajrayogini, full and perfect enlightenment, and I have this body which is red in color, one face and two hands, and don't think about anything specific about the body, just generally your body is red in color, you're standing up, you're very proud,

[54:35]

in a self-assured manner that you really are this enlightened being. And this body that you have by Jyugini, it's not like a flesh and blood body like we have. Actually, what this body is, is really the nature of light. If this body appears, we see the body that we really are by Jyugini in form. However, this body is of the nature of emptiness. It has no reality of its own. It's just like the reflection in the mirror. Actually, it cannot be grasped, cannot be held in that form. It appears, it's there. but at the same time it's up in nature by things itself. So, in this time actually what you should do is just really sit in a very good position in meditation and then just really concentrate very strongly that I am Vajrayoginian and then just get a feel of being Vajrayoginian just as you have a feel of who you are in your own daily life. Now you should just get a feel and a real idea that I am Vajrayoginian. I am someone who has gained this stage of enlightenment. I am this deity whose body is wet in power. There's one face and two hands, three arms. And then just think, I invite you to be.

[55:37]

And then just keep on that thought. And what you should do is just, first of all, just get a feel of being a deity. And then concentrate very hard on it. Become very strict. Get that feel of being a deity. And then relax the mind and just stay in the deity. And then after a while, then again, come back to it. Become strong with your thought of being a deity. And then become very strict with it. I'm really in the deity. And then once you get that, again, relax the mind. And then just... sit in this idea that I am dealing. And this sort of general concentration will be about 14 minutes, just thinking of this, about 10 minutes. As it is now, actually you have to pick out, identify, recognize the various parts of who you are. So the best place to start actually, this is the central I, actually another way to identify the parts of your body to really get a feel for myself to be dealing with. So, in maintaining the pride of the alphabet itself, then we start by concentrating on the various parts.

[56:41]

So, we start with the central eye. So, at this time, actually, the Vajragini has three eyes. One face, three eyes, two hands. So, first, just concentrate on the central eye and think, actually, because the central eye is just like the left one, fair enough. Just think, in the center of my forehead is an eye. Pupils are black in color. the white area, the scaria, surrounding this is white, it's slightly red at the edges, and the eye is slender and looking out straight. And really just get a feel of this eye being there, and then concentrate very strongly if it is there. And if you can't get the visualization of the eye being there, then just say to yourself, in the center of my forehead is the central eye, the pupil is white, surrounded by the pupil is black, surrounded by the white, and that the edges are slightly red. And then repeat those words a few times. And then having this thought like that, then concentrate very strongly on the eye being there, really very strong.

[57:43]

And when you get a feel of it being there, hold it. And once you get it, then relax the mind. Keep your visualization and relax the mind. And then after a while, just let it go completely. Even move your head, move your body a little bit, look around. And bring it right back again to the concentration, bring it back to the eye. Think about the eye. You have to recite the words again to yourself what the eye is like. Then bring the concentration very strong, very forceful to the eye being there until you get it clear. And once it's clear, relax the mind. Keep it on the eye. And then, after that, if your mind starts to waver, then let it go. And again, come back. And you just repeat this again and again. Right eye. It's like the normal eye. Again, the pupil is very black in color. Surrounded by the whitish edges, it's a red hinge. Of course, the inner part is a bit more roundish. As it comes to the hem on the outside, it's more slender.

[58:45]

It's a very peaceful eye. I'm just bringing the concentration to that. The extension of the nose is very straight. Outside, of course, is very red, but also inside, it's deep. higher and slightly reddish also, reddish tinge. This thing gets slightly open so you can see all the teeth very wide or straight. Not as slightly open as if you send the right teeth. There's an opening, and within that you can see the cow, red, or slender. and then across the neck, there's three lines that sort of run across to the right to the left, the two upper ones are lower and the one in the left side of the shoulder. very straight, coming back and hanging down behind the back, coming straight down through your waist, very straight, they're separate, they're shiny.

[60:17]

Concentrate this gives you a feel for your entire face. This face is a red color, three eyes, a central eye, back in the middle of the forehead, back the left one to the left, the other two eyes, nose and nose, southern, open, [...] open. lines, black hair, [...] Of course, the desire, very firm and large. The waist coming down, quite narrow, and then the bottom part of the body, paring out, the heavy, right leg is outstretched out towards the right, and left one is bent inwards.

[61:21]

So the feel of the entire body went from one part to the other, you would feel, you'd have an idea of really being in every part. And under the right foot, it's a good conduction on the left foot. And then on top of that, there's a small bunch of meaning about the size of the small finger. And in front of the head is a small right part of the meaning. On her left, the center of the meaning is the other one. A green one, behind is the other one. And then around them are 32 other smart entities. And you just think of, first of all, 37, right in the center, right in front, and green on the left, yellow on the right, you know, 32 small work-led entities.

[62:27]

And you just give an idea, a feel, that all 37 are there. And once you do that, then look at the central one alone, and look at her central eye, and look at her right eye, and left eye, and nose, and mouth. You don't have a body. [...] but your navel is another small part of your navel by the size of your thumb. The meeting of the navel are the basis of the three veins, Avivati in the center, Vlasana on the right, Lajuna on the left.

[63:28]

The other two veins go straight up to the top of your head, right up to the Vramara in the opening of the top of your head, while the other two veins go straight to the crown of the head, before they tore it down so as to end with the respective nostril apertures. Located at the conjunction of the three veins of the navel of the small right tube unit. From this right tube beam in front of the navel, another one, with the exact same appearance but smaller, issues forth and rises up along with the exhalation through the glass in the vein on the right side and emerges from the right nostril, and remains just outside the nostril. From this right tube beam, countless smaller right tube beams emanate and go up in every direction, the numberless and originate offerings to all of the living body setness. Having made offerings, the innumerable Vagyugini's philosophy will be three realms of existence, and through their texture of mere appearance, all things, whether element and in-element, are purified and transformed into Vagyugini's. Then all these Vagyugini's return, and absorb into the Vagyugini, who remain outside of his nostrils.

[64:30]

Next, this Vagyugini enters through the left nostril, along with the inhalation, and it sends from the allowment thing, on the left side of the body. Arriving at the navel, she is reabsorbed into the revision of Vachyogini. Then you should think that light rays issue forth from the Vachyogini to the navel and throw every part of the body. The limbs of the body dissolve into light and hurt the chunk of the body, and the chunk of the body dissolves into a ball of light. As Vachyogini slowly ascends through the operating vein, the lower parts of the three beings and body of light have broke up into her. As she arrives at the top of her head, all the veins in the member of light are broken to her. Finally, she emerges from the Ramadanda opening of the top of her head, and then quickly goes straight up into the sky and arrives at the pure realm of Tachara. Having arrived there, she vanishes into the pure light of the Ramadatta, the state of emptiness, and this bring up, especially mine and the state of emptiness, the combination of emerging the day of the Ramadatta.

[65:34]

Please don't ask them. and then the cemeteries come up from the name of the king's. So this is on page 90. Dodger-Didi come up with on page 90. The various cemeteries is on a separate sheet we have. Page 90. So for the tomo already, we set it up yesterday, and already today we set up the shrine again, made additions, and blessed the shrine by sprinkling with nectar and water. So now she's ready with the offering. from Allah arises a salka, which is why I don't rise.

[66:36]

Inspired ideas from the resolution of the five meters, five meters, and five gentlemen from all of us, arises a great ratio of the presence of that God. Okay, we stop doing this. Om. [...] And then to invoke the Buddha. Lightways issued from one's heart to invoke from the Akaneṣṭha realm, Welcome, God, to our kingdom, to one of our fathers, for the Sabbaths, the rest, the kings, and all the pastors, and all the religions. Please be here in the sky and high.

[67:39]

Om Vajra Samaritra. Om Om Om Saurat Buda Dakini Yeh, Vajra Parman Yeh, Vajra Parachane Yeh. Om Om Om Teh Teh Saurat. Ongo ma akaromukam sarva parmanam harimu parmanam twadha omamu vebe soha. Ongo ma akaromukam sarva parmanam [...] Thank you. Thank you.

[68:56]

I offer this holy offering to the Nau's Asparamangha Yugi in the sacred of the West and the King. Frustrations please. Frustrations please. So let me start.

[70:18]

Om Om Om Om Om Om Om Om [...] Aho, we pray. From one's heart, light rays emanate, and in the sky-deep glow, appears the wind-land below, and the ocean-ocean level, above which is the grass-surface of the ground, on the distress of a number of skeletons, on top of which is the Lord's side and the palace of the spouse. In Saturdays, come to the streets of others, and then stand in the glorious doors of the cemetery, Father and Mother, And then the five-pronged movement.

[71:25]

Pull the wind fingers down, and then touch the small fingers, the middle fingers, and then the backs of the middle fingers with the index fingers, and put the thumbs together. And then with this actually, actually what you're doing now is you're visualizing you're only about your being. You just invoke this. There are cemeteries, which are two skeletons, male, female. And with this muja, you're putting this on their heads to bring them under your control, I think, to make them promise to you for their pleasures. So that then you say, Vajra, Samayas, and then to make the offerings. And then to make the offerings. Actually there is one there, there's not too many kumas in there. There should be kumakumites, not kumakumites.

[72:44]

It is only what Puma? Puma, Pumtis. Okay. Wasn't it the same as the mantra that, what are you talking about? It's true, Puma, I think. It is true. I'll check. If you start, I know nothing. We've tried that long when we have only two Pumas. I'll check in one of those notes. All right. Om Girajah Girajah Humar Humtis Maha Teshachis Sa Parivara Hidam Kareem Bunja Kaka Kari Kadi Sawas Siddhamme Rai Chantri Swaha Om Girajah Girajah Humar Humtis

[73:53]

Maha Nishyachi Satari Vala Hidam Kalim Gunja Kaka Kahi Kahi Sarasiddhne Prachantri Swara Om Shmasana Pati Arvam Pali Kuspe Dure Aloke Gendo Milede Shavdaha Om Aum I offer this oath of allegiance to the males and the warriors of the Senate, the secretary, and the retina. Perform these to the east, which requires an afternoon to go over the stairs. Congratulations to the giants of the world. Aum [...]

[75:53]

Vajra Vali Ho, Jajum Vam Ho, Vajra Vakini Samayashtam Vrishya Ho. Om Kha Kha Kahi Kaidi Saurav Yaksha Vaksha Sa, Guta Petra Tishachi Vumadha Atasamara Dakha Kiniyadaya Iman Vali Vinantu Samayaya Shantri Om Kapha Khabhi Kairi Swagha Moshya Vakshasa Kravata-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-draita-

[77:22]

Vishuddhaya Saharika Prabhantur Om Om Erte Asura Om Bhattar Kairi Kairi Sauraya Lakshyasa Bhutta Bhuttam Tusharci Udma Dham Abhasmara Dhakar Kiriya Daya Yuma Vani Vinayam Tu Samaraya Lakshyam Tu Vama Sarasadamne Kraya Chyam Tu Yate Vam Ites tam, unjata, yugeta, pepatrata, matyajanata, mara-swatha-kharaya, satsimhaam, nishukhaya, sahayika, kavantu, komo-pote-swatha. Om Arvinswatha, Om Arvinswatha, Om Pushvidee-swatha, Om Bhutee-swatha, Om Pallotee-watha, Om Mugentee-watha, Om Narayana, Om Shattva, Om Narayana, [...] Om Narayana

[78:52]

take us down God for the faithful Holy Spirit. May we lay our actions through faithful circumstances, up-to-holds and obsessions, up-to-holds, and [...] up-to for a couple of hours. You do the Vajja Sapa Macha three times.

[81:04]

Page 52. Ha, ha, ha, ha, ha. Thank you.

[82:04]

All the Buddhas and Bodhisattvas resided in different directions. Please pay heed to me, as long as these who are equal I'll start there again. All the Buddhists and Bodhisattvas residing in the 10th direction, please take it in me, as long as all such beings who are equal to deliverance in space are not placed in the mind of having no bondage. Until then, the language is not passed in the mind. But continue to remain forever. May the daily which I have made and evolved, so as to wander into a new image, continue to remain so long as they remain and are not destroyed, through damage by the whole elements.

[83:15]

Have me continue to remain. May you firmly protect from your account, since my servant knows any means. Aum Subhatisna, the dragon's son. The transcendental aspects return to the natural world. Then we'll go back to page sixty-two. Sixty-two. So oneself, in the form of Bajra Dini, has read Hombam of the navel as the essence of Rajabharati.

[84:29]

It's the essence of Ardhavarayi. Luramyao Tadavara is the essence of heaven. White and yellow in the mouth is the essence of heaven. Yellow shows him that the forehead is the essence of heaven. Green and yellow in the crown is the essence of heaven. Smoke out the head that carries the essence of heaven. Sixty-three. Om Sumbhani Sumbhan Om Om Om Om Om Om Om Om [...]

[85:30]

Through this night, then may I, having attained the abode kacharya, quickly placed upon her stage, all being without suffering. So, that's a session. Competence one, when you're If you're throwing rice to have a deity remain in the shrine, you should throw it like you're offering it up. So actually, if you're throwing rice, you sort of throw it up like this, with your hand, your palm faced up. If you throw it down like this, actually, usually when you do a wrathful ritual to riddle something, you throw it down. Like when we were on the first day, we used the mustard seeds to chase out the spirits we don't want here. Then you throw it down, and that sort of shows a bit wrathfulness, so you don't want to do that with it. the humans and the protectors, you want them to stay, not the human.

[86:32]

So we actually fill up in that way. Also, what we did today was to concentrate on the concentration meditation part. The real key to that practice is really getting the central eye under control. And if you can get the central eye focused and really have a concentration meditation on that, then everything else will become very easy. That's actually, it's not that it's the most difficult, but it's really key because within the body itself, the central eye is right in the center of the forehead and the central forehead, the central vein, the outer-duty vein has two endings, some say three actually, one in the throat, just at the upper goddess which comes down, there's an ending for the vein there. There's one at the top of the head and there's one at the place between the eyebrows. So because that's connected with the central vein itself, which is really the core or the essence of the physical body. But if you're able to do a concentration meditation on that specific point where the central eye is, because it's connected with the essence of the body itself, then later you'll be able to visualize different parts of the body much easier.

[87:38]

So usually the practice is concentrated in the beginning on just the central eye, just for that purpose, actually, because it's real key for the body. Maybe the next session we'll work on that a little bit again, concentrating on the central eye and getting that down. And once you have that, then you start to familiarize yourself with all the parts of the body and do the concentrations. If there's any questions. It says, partake of this offering in sacrifices with faiths and blessings and blessings along with my reference to a pain, life without sickness, power, glory, pain and good luck. Is this supposed to read that only? The without only goes with the sickness, not the other parts. The without is only one with the first one.

[88:41]

Actually in Tibetan, unfortunately, Grammar's different. It doesn't quite work out in English. I mean, actually what they have is just separate words. And one word actually has both without, without sickness is one word. And each one actually has a single word. But in English it doesn't work quite well. But it's supposed to be perfect. The question was good. I thought actually people were picking up on the concentration after we would do it, just do it again. And go up on the concentration, medication once again. as the emphasis of the session, previous session also. So then what we'll do then, again we're going to make a term offering, so we'll start first of all with the moon blessing, or actually first with the prayers to the Buddhist, and then moon blessing, and then we'll go right into the sadhana, just so we'll do it the same as this morning, and then when we get up to the place to do concentration meditation, again we'll stop, and then we'll start to do, I'll spend a little bit again on concentration as well. So then first, I'm starting with the lineage to the gurus on page 14.

[89:44]

I'm not very good at tunes, so it would be difficult. Actually, it's in the back of the book, but I don't know the tune there at all. So we'll start on page 50. Okay. Do us pray. the excellent atenea of Lerun Samigyatsun and the Samangyatcho. I forward to Jangan Kenze Rangyatsun, Bacchini Chirge Nodogyatsun, the Relayakoshi of all of Boringa, the Master Sargeant, Jangan Kenze Rangyatsun, and the Lakshin Ngyatsun.

[91:13]

I forward to Rangkits Rangyatsun, Sonam Chukwung, Sonam Chukwung, Yes, this is Ponyachampa, Mochini Gye, Khyabba Anayisar, and the Pungalogi. Our parents is Nanko Chini, Champa Nankalipi Wendu, Tentu Niena, Maunga Nunchi, the master of our races, Punga Tentu, Champa Zambua, and the Kenzi Hwangi. I pray to the Lord of Succese, Loto Lanto, the Spiritual Ancestor of Turkey Moon, who act to all in all the countries, Shethi Nido, Kervin, Namangpungo, and to the Reef Receptors. By the power of meditating on the yoga to prevent the Chari process of creation, and the yoga of the central brain process of completion, bless me, realize in me,

[92:14]

It's natural for the womb blessing to bless the shrine for the homeless. So, you have your hands in the five-time nidra. Actually, it's supposed to look like the top of the dādra. You can use it in the nyanataka's direction. It's om-sumbhāni, sumbhā, oh-hum-thādhā, oh-hum-thādhā, oh-hum-thādhā, Out of the state of emptiness, one's room appears as a letter of room, and from this arises a celestial mansion made from our spirit.

[93:40]

This square and shape with four doors, which are beautified by the four covenants, and decorated with all the requirements. Thus it is complete with all the signs of the celestial dimensions. Within this are many letters of art, which are vast and extensive. In these, from the dissolutions of the letter of him, are pure the various objects of art form, which are made from divine substances. drinking water, washing water, flowers, incense, plants, perfume, food, and music. All of these are good, vast, pure, endless, before the entire earth, sky, and space in between these two. They are inconceivable like the flower of offerings, described in the story of Adios Samantabajan, and they expand and increase to the fruit of offerings within the visions

[94:41]

the Guru's, in the fashion of Vedas, Bodas and Bodhisattvas, Vajra Gini's Asamu. Om Vajra Ayam Ahun, Om Vajra Padinah Ahun, Om Vajra Pushpe Ahun, Om Vajra Durte Ahun, Om Vajra Alokte Ahun, Om Vajra Dhyande Ahun, Om Vajra Navodte Ahun, Om Vajra

[95:08]

@Transcribed_UNK
@Text_v005
@Score_18.92