Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 68-minute session, Ven Jamyang opens with a practical reframe: people who cause harm are seeking happiness but are unskilled at finding it. He then teaches the Four Opponent Powers—regret, reliance, remedy, resolve—Buddhism’s method for purifying karma. He explains how negative actions ripen across four dimensions: what you experience personally, your environment, your habits, and your rebirth circumstances. The heart of the teaching is a guided Vajrasattva meditation: visualizing an enlightened Buddha at your crown, drawing down white light that purifies negativities of body, speech, and mind while you recite mantra. For a simpler approach, he offers Om Mani Peme Hum with Chenrezig. He concludes with practical steps for recognizing karmic patterns in daily life and applying these antidotes when they arise. Suited for practitioners ready to engage directly with transformation.
File metadata (for organising)
File: mind healing session 2.mp3
UUID: 2da92043-dddf-43d3-878a-94a2715d8349
Teacher: Ven Jamyang
Collection: Jamyang Mind Healing (Ven Jamyang)
Recorded at: Buddha House Adelaide
Duration: 67.9 minutes
Words: ~6,844
Mhmm. That if we’re all looking for happiness, then for instance, in the cases that you’re talking about, your husbands were looking for happiness, but they were unskilled in knowing how to find it. And so that when that thought came to me, it was easier to it’s easier to think about having compassion. I wouldn’t say love, but having compassion for somebody who’s doing hurting or who’s doing something that I don’t understand Mhmm. Or think I don’t understand.
Mhmm. And think, well, I would never do that. But to think, well, they’re just looking for happiness, and they’re unskilled in knowing how to find it. And they’re doing the best they can. It doesn’t condone it with their action, but but their motive they may not even understand their motive, but it still would be to try and find their own form of happiness.
However, we might say how aware of warp that is. It’s Mhmm. Trying to find happiness. It’s still It’s true. Don’t know any other way except Except that?
Except what they’re doing. Controlling the urges. Yeah. There’s no control of their own mind and, you know, desire. There’s still one.
Is a big driver of happiness and lots of people. Yeah. What is that? Sexuality is a big driver of Sexuality is based on attachment. That’s the strongest attachment that we have.
It’s like you’re surviving. I think it’s stronger than eating. I’m not sure. But they’re both very, very strong. Buddhism says that we are now in degenerate age where people are driven more and more and more by the desire.
And the more we do that, the more we that attachment is gonna manifest itself. And we will see more strange things that we think how the hell are where where are they coming from? You know, I have no understanding where they’re coming from but that is just how it’s gonna happen. And, you know, if you can see that people are overwhelmed by their desire and by their attachment and that they are looking for happiness and that is the only way how to find it, you know that’s quite sad. They have no other option than that.
Because what you’re saying or what the Buddha is saying is just a more skilled way or refined way or whatever way you wanna say it of finding happiness. It’s true. But what you do is the the essence is very, very different, isn’t it? Because you don’t follow your attachment. You recognize that following your attachment is giving a temporary feeling of happiness which is very important in a life to have these experiences because that keeps you going somehow, you know, but knowing that that is not skillful in any way.
It’s not giving you the lasting happiness that you’re looking for. So you change that that from saying, who’s gonna benefit me and they, you are my friend. If you benefit me, you’re my friend. That is based on attachment on self centeredness. Saying how can I make you happy is changing that whole attitude?
Then when we make other people happy, we feel happy. That’s a completely different kind of happiness. That’s more stable happiness. That is more reliable happiness. And that is what you try to develop.
Yes, and we don’t change that. We keep on looking for happiness, you know. We’re not changing that. We can’t change that. We do need happiness.
You okay? Mhmm. You have a better smile now than this morning. A bigger smile or a more your eyes are more smiling. Mhmm.
Is that Last week we had a little bit of crazy week. It wasn’t a crazy session. Long one. A long one. A very long one, but also intense one, I think.
And I’m not sure why it happened the way it happened. I’m not sure. I have tried you know, it rang me up and I’ve tried to think about it the whole week like, what is the most skillful thing to do? And yesterday night, I still did not have the answer of this is what I have to do. From my side, I wanted to allow people to come in, you know, and I can see that that was disrupting and so I made a decision I won’t allow anybody to come in but then I realized I had already told Carol to come.
So I don’t know where you guys want to go from here. I’m happy to say to anybody who comes next, sorry, you know, you can subscribe for the next course which is gonna start next year or that you say, well, when you investigate properly, we are happy to let people come in who can be part of the group instead of maybe disrupting the group. Yeah. Well, I mean, I still learned I still learned something from last week, but and then, you know, Carol’s really added something to the group. And that week that Susan came, I really thought that was a wonderful week.
So Yeah. You know, I thought she was that was a real privilege to share It is hard and I find it hard too, you know, because I can also see that last week I thought I was so much in it with what happened. I I’m going to listen back to what all happened but there was so much to see what was going on. That can be a big learning experience too, you know, but then you have to feel like, yes, that’s what I wanna go with or not. Or I just thought it was really interesting that So would you prefer that I say this is the group and won’t allow anybody to come in or would you say check better?
Check better. Check better. Okay. Good. So you’re happy if other people come in?
Okay. And I’ll check better. And I think she asked me on a point that was, I think, at the end of Robina’s tour, and I was completely exhausted. And I must have missed something. You know?
I did not really go deep into things and I just trusted that everything will be alright. I trusted. I did not check up myself, which is stupid. So I’ll do that better. Yes, I’m human too.
Welcome to the club. Yeah. So, purification. Okay, I’ll do that. I’ll see what happens and I’ll be more mindful and yeah.
Yeah. Yeah. My point was really about having the ability to talk about what’s happening for you. Yeah. So from one side you say that and from the other side you say yes, if you check carefully you can allow people to go.
So you feel still feel that you can share if you feel that these people support you or give you the space. Well, not if they don’t take up all the space, like No. I will I’ll make sure that that doesn’t happen. Yeah. Yeah.
Okay. Good. And I’m really, really sorry that that happened. I’m not in control. No.
You can’t. You can’t. And maybe people just meant to be. Well, we have to accept that, isn’t it? That it was a karma that ripened.
Yeah. Yeah. Yeah. And I do vouch that even if you shave your head, it does not make it easier to mind read. Oh, my dear point.
Is was that your motivation for shaving? No. Know. I wanted to see what my head looks like. Do you know?
Always thought it would be. No. Yes. Well, Elizabeth felt it was a karma and that we apparently had shared similar things in previous lives. And I don’t know.
I I don’t know. I don’t even know what to think about it. You know? It’s just something that happened and we’re trying to prevent that from happening again. Yes.
True. I won’t take completely responsibility for myself. Purifying karma. So I have two purification practices with me and I’m not sure yet which one to go. But I’ll first explain how purification works.
So in Buddhism we have a purification practice which is called practicing the four opponent powers. The four opponent powers. How do say oppose the causes that we have created. There is no karma that is so negative that it cannot be purified. Any karma can be purified.
Very heavy karma is when you kill your guru, when you kill your parents, when you, they say, draw blood from the Buddha’s body, when you kill somebody who has achieved very high realizations in their mind. These are very, very heavy karmas. They lead to very miserable rebirth in the lower realms and according to some parts of Buddhism you can never purify these, never ever. But according to Tibetan Buddhism you can purify any negative karma and you can even purify all that in one life time if you practice the four opponent powers. So the first power is the power of regret.
Purification is something that we do with our own mind. It’s not something that we do in relationship to a higher being. It’s not something that we do if we do something really, really well then Buddha is going to forgive us. It’s about forgiving ourselves for what we have done. So if we look at karma then certain karma what we can experience from our actions is that we experience something similar like that in the future.
For instance, if I kill a mosquito then I might experience, for instance, having a shorter lifespan in the future. Or when I kill human beings I might experience being killed myself in the future. Somehow the moment we kill, the moment we create a harmful action towards others, we create fear in the mind of others but also we create fear in our own mind. Somehow, you know, it’s like if you and you don’t know what that is but if you steal, you know, you can’t you can have the feeling that people are after you, that people are trying to get you. I don’t know.
When I was young, I had a very strong that I always had a feeling that somebody was following me, trying to attack me. That’s negative karma of having done the same to others. So first of all, in order to stop the karma in which we experience the same kind of result as that we have done, we have to develop regret. Regret in our own mind. So first of all we have to recognize that we actually created negative action.
That is why it is important to acknowledge, Oh, what I did was actually harmful. You know? Your ex husband can’t do that because he says, well, it was not that harmful. You know? I don’t know what your ex husband if he ever was confronted with what he did.
I don’t think so. But I don’t know. I don’t know. Right. He became a loving man.
So maybe he did regret what he had done. You can regret what you have done, what you do is prevent the same things from happening happening to you in the future. Right? So you if you have killed a mosquito and you recognize that that is actually taking the life of another sentient being and that is actually harming a sentient being and that harm will come back to you in whatever form. If you regret doing these actions then you stop that harm from coming back to you.
Then the next power is the power of reliance. And this has two aspects. One of them is that you rely on the Buddha for purification. And with the Buddha I mean somebody with an enlightened mind. Somebody who has developed their full wisdom and compassion, has removed all the faults from their mind stream.
If you feel that Jesus is a person like that, if you feel that God is a person like that, then that’s fine too. That’s just a definition of a certain kind of mind, the Buddha. We all have the potential to become a Buddha inside. First of all, rely upon the Buddha. And then we see the Buddha as like the doctor who is going to give us the medicine.
The Buddha, we rely on the methods that the Buddha gave us in order to purify. So in that sense there is a reliance on that, on the Buddha. The second one is that we rely on other sentient beings. The negative actions that we have done are in relationship to other sentient beings. We have harmed other sentient beings.
So in order to purify that, we have to rely on them by seeing that what we did was actually harming them and that that is not what we want. That what we want is actually that we want to benefit them and that we want to take care of them. So in a way we rely on the Buddha for the methods and in a way we rely on the sentient beings because they are the ones in relation to whom we purify that karma. We want to create a more positive relationship to them than the negative one. If we think that we harm many, many sentient beings in our life and we imagine ourselves in the next life, they can manifest all in relationships with people who don’t like us.
Oh, don’t like you. I don’t like you. We will meet or many creatures who don’t like us if we harm a lot of sentient beings. So in order to purify that karma you rely on sentient beings in the sense that you make the determination that you don’t want to harm them but you want to benefit them. So that’s the power of reliance.
Then the next power is the power of the remedy and that’s like medicine. So we rely on the Buddha for the method, who is like the doctor and then we have to take the medicine. First of all, have to say the power of reliance purifies the environmental result. So whatever we experience around us, if we rely on the Buddha and if we rely on sentient beings, we purify that kind of result. If we are living in an environment where many people don’t like us then by purifying that karma and relying on sentient beings we create a cause to invite more people who do like us.
Very simple. If we live in a situation where there was a lot of harm for instance from creatures, from snakes, from insects, from ticks, from mosquitoes then when we purify that karma of reliance and when we start to work for the benefit of sentient beings, that karma gets purified and our environment will definitely change. Either the environment changes or we move to another part of the country or another part of the city. Sometimes you know, you live in a house where everything is really, really nice around you and you look around the corner and there it looks very, very different. I find that in Adelaide very strong.
There are places that look really, really beautiful and then look around the corner and you think, My God, you can’t imagine to live here. You see that too? So the power of remedy is you purify is the throwing karma. Is that what makes you being reborn in a certain kind of realm? The power of remedy has to do with what kind of antidote do I apply or practice do I do in order to purify the karma.
And with that you can think of reciting mantras, what we did with that meditation, Om Mani Peme Hum. Or you can think about reading certain scriptures or you can think about, you could even think about I’m going to do twenty hours of my time. I’m going to use that to benefit others. You can somehow create your own power of remedy. Anything that you do in relationship to enlightened beings or to the Buddha or to the even if you read parts of the Bible that is more powerful than what you do as an ordinary action.
Know? So you have to choose very what you want to choose is you want to choose the most powerful things so that you have to spend not too much time in doing that, isn’t it? You want to purify as quickly possible and as much as possible. So you want to choose the most powerful method that you can find. And then the fourth power is the power of resolve and that has to do with, you know we talked about that we have tendencies to engage in certain actions.
Some people have the tendency to kill, some people have the tendency to lie, people have the tendency to steal, some people have the tendency to gossip. Right? We all have the tendency to gossip. But that is what we do with the power of resolve is that you say from now on until maybe until in half an hour time, until tomorrow, until next month, I’m not going to engage in this action anymore. Which means that you try to stop the habit that you have.
Practice these four, if you think about that one action has a result on many levels, one action can have the result that you’re going to experience the karma yourself. One action can have the same result in the sense of that you experience it in your environment or that you experience it as a habit that you have developed or that you was the last one that you experience it by going to another realm. So what you want to do is when you purify, you want to tackle all the places where this karma can ripen. So that’s why you purify with four powers attack the four places where your karma can ripen. So what we can do is the most powerful practice of purification is what they call Vajrasattva purification, where you visualize the Vajrasattva Buddha who is white.
He’s actually behind the curtain. What you visualize is a Buddha who represents the Buddha of wisdom, who represents our own wisdom mind in all its purity. And what you do is you visualize him on top of your head. First of all you develop the power of regret and then you have the power of reliance in that you visualize Him on the crown of your head. That’s the first part that you rely on the Buddha or on an enlightened being, you know, however you want to shape that.
Then you take refuge in the Buddha for the benefit of all sentient beings. So you generate a mind that says I want to work for the benefit of sentient beings. Then you do the power of remedy where you recite a mantra. And while you recite the mantra you visualize light coming through your body, filling your body, purifying all the negativities. And after that you have the power of resolve where you make the determination and stop engaging in negative actions.
So the mantra that goes with this Buddha Vajrasattva is quite a long mantra and that’s why I hesitate if I should do that with you or not. So we could use Chenrezig and do the same that we do the Om Mani Peme Hum which is not too difficult or I could teach you the more difficult one And I put that out there. You want to have the more difficult one? Yep. Okay.
But I have to give you that on the paper then. Well, power of this practice is that when you do this mantra on a daily basis, a certain amount of times, you stop your negative karma that you created during the day from ripening in the future. How many times? We do that twenty one. Okay.
So that’s what I say is the power of the mantra. If you do that every night twenty one times then you stop any negative actions that you have done during the day. You stop it from ripening in something bigger. Remember that last week we spoke about power of karma is that it becomes bigger and bigger and bigger when you do anything about it? So with this mantra you cut it off.
That means the seed is still there. The seed is still in your mind and still has the power for negative experiences to arise in the future but the seed cannot grow. Right? So it cannot become a huge thing if you have done something small. If you do it more often, you know, you can actually purify purify the seed more deeply.
So that instead of being killed, maybe you have a car accident. You hear these accidents that people have a car accident, the car is completely crushed and they get out of the car and nothing wrong with them. Isn’t it? That’s what they sometimes say. That happens there might be some very bad karma being purified so that nothing happens to the body but still it looks like a very bad car accident.
If you want to do the difficult one, have to go and make a copy very quickly. Where’s my fourth page? Is that okay? Two, three, four, five, six. Yeah, maybe.
You know how to do it. Don’t know. I’ll ask Henry. Yeah. Just double sided.
And he will say that’s not so quick, but Oh, all these patience. Yeah. Seven. You sing it all day? Fantastic.
Does it make you feel happy? It makes me feel calm. Calm? They say, Om mani pemi hum? In Tibet, many lay people recite that mantra the whole day, the whole day.
And if they have to purify something, go to the Lama and say, What can I do? And He says, Do three million Om Mani Peme Hum or ten million Om Mani Peme Hum. And mother and grandmother, they sit there the whole day with a rosary Om Mani Peme Hum. They say Om Mani Peme Hum has the sound of nurturing. It’s like the mother mantra.
It gives you a really nice feeling you, you know and I think the calmness and the maybe feeling nurtured and feeling supported and feeling that is what a mantra can do. It’s very good. Uh-huh. Mhmm. Yeah.
It won’t make your mind more unclear. You know? It can only make your mind more clear. The more wisdom we have, the more we won’t get uptight by things that happen, Because we know that things happen and we know that’s the nature of life and we know the more that knowing is there, that’s clarity. I hope Henry is back before you have to go.
Have you done the Vajrasattva before? Yeah. So you know the mantra. It’s a hundred syllable mantra. So, Om Mani Peme Hum is six, Yes, I said it’s very complex, it’s very long.
Yes. And actually they say that the more you recite mantras it purifies your speech. So if you have done lots of and we all do that because speech is so easy. It’s so easy for us to say you know what happened?’ and then we start talking about somebody else behind their back. It’s so easy, we all do it.
The chatting that we are doing the whole day long about nothing. These little lies that we make in order to look better ourselves or to get what we want. It’s so easy to do. So saying mantras then you change your normal speech for a mantra and the mantra is something that is very subtle and very powerful and very pure. So you just practice pure speech when you do that.
Way of, know, mantras are sound. So another thing that you can try to do when you engage, you know, nasty people, Whatever sounds come out of their mouth, you see them as mantras or you visualize them that they’re actually mantras and you see them as pure, you know, then you just you just feel happy with whatever anybody is saying about you and it just all goes it doesn’t touch you. Because they’re just they’re just the unskilled ways of saying I love you. But then you still believe in the reality, you know? Sorry?
Yes, that’s deluding yourself on a conventional level. My mom always told that if somebody abuses you that’s because he loves you. So when you say this, I get this feeling of That’s so not true. That is not really true. And you can say, yes, it’s an unskillful way of loving you but you can never as an adult you can see that but if somebody does that to you and you believe that is love, that is actually not true.
That is not love. That person can believe they are loving you but that is not love. Doing it in my mind, is it not just I just think I’m transforming exactly what you said to do. So it’s just a transformation in my mind. Instead of saying when you said if someone is saying all kinds of awful things to me and I’m in my mind just saying thinking, well, they’re just saying a mantra to me.
Yeah. What is why is that any different than saying they’re just saying I love you, but they don’t know how to say it any other way except fuck you or whatever they’re saying to me. But I not in I’m not in any way trying to to believe that it’s love, but I’m trying to transform what they’re saying in a logical, rational sense. Yes. You could be dangerous because you could move into relationships that are destructive thinking that it’s.
Yeah. There is a danger. There is a danger in there. Lots lots of women that trade with men that are abusive. So it’s like me.
They actually love me. Don’t they love me. That’s the way of loving me. With incredible abuse. So that’s that’s not what a Buddha means when they say see the words as mantra.
But what I mean is that you still have if somebody harms you, there is still that distinguishing wisdom that says this person is harming me. But when I can perceive it as something from the Buddha, doesn’t mean that I cannot or a mantra or some holy speech. That doesn’t mean I should stay there. That doesn’t mean that I should put up with that. But for that moment, I won’t have the reaction of getting angry or getting upset but you still walk away from it.
Yeah. I think I heard I heard that. And in a way, you’re alright, you know, but I think that step in between, we need to have that for the women who would stay in a relationship. Hey. Thank you.
Yes. Fantastic. He did so much work before Robina. Okay? So what you can do is you can what we did last week, you were looking at your own behaviour, you your own speech, your own looking at what happens to you to recognise what kind of karma do I experience in my life.
So if you for instance live in an environment which is really If you live in an environment that is really harsh and for instance you cannot find the medicine that you need and you cannot find a doctor who can heal you and that has to do with a result of killing what you can say is Okay, I live in this environment. You look into this checklist that I gave you last week and you say Oh, that must be a result of killing. The fact that I live in this environment must mean I have killed someone in the past. So I call that to mind I must have killed because I can see it around me. I call that to mind and I think about sentient beings that I have harmed and I generate a regret first of all because I experienced the result of this.
First of all because you don’t want to experience that result. So you generate a feeling of regret. And then you call to mind an enlightened being who gives you the method to purify that and the sentient beings that you have harmed. And then you do the purification practice and then you make the resolution I will be more mindful of how I deal with sentient beings. I will stop killing or if you recognize that today you’re still killing.
I mean how many termites get killed in this country and how many It’s so easy to kill, you know. It’s such a habit for us to kill especially with a Christian background where it’s so normal to kill. And if you see where you’re killing, you make the resolution, I’m stop doing this from today. And then you make the resolution to do that for however long you can abstain from that. Some habits are so strong, you know especially the speech habits that you cannot say I’m never ever going to do that again.
You’re fooling yourself when you say that. So you can say I’ll try to this for the next hour. I’m not going to engage in any talk about anybody else when the person is not present for instance for one hour. You train yourself for one hour. Then the next day you maybe do that again, one hour.
Then slowly, slowly train your mind in abstaining from that. So the mantra, so we go through that process and then when we do the mantra, I’ll say the mantra: You go to page two and there is in the big bold letters, oh it’s not bold, it’s capital letters. You see the mantra? You can see it? Can you you turn over Mary’s page?
Yeah. So I’ll say it one time, and then we’ll go through the practice, and we’ll do it slowly. Can you follow that or go do I go too fast? Sorry. Do I go too fast?
Yes. Okay. Okay. I’ll go slower. Just try to read it with me.
And even if you can catch only a few at a in one mantra, don’t worry about it. If you’re home, you just try to go slowly, slowly go through it. If you’ve got it too frustrated, go back to Om Mani Peme Hum. Right? That’s fine too.
So first of all, keep your page on page two to do the mantra and I’ll go through the whole meditation. So, we’ll do the meditation now. Do I turn the clock for you? Yes. Okay.
So, first of all, call to mind negativities that you must have done in the past. And you know that you have done them, for instance because you can remember that you have done them. Or because the way your mind works, you know that you must have done them, or because the things that you experience in this life, you know that you must have done them. Or because for what you’re seeing happening around you, you know that you must have done the same kind of actions. So choose one, the one that you suffer most from.
And if you have a little bit of faith in the law of cause and effect, then try to say, I must have done this in the past. And if I don’t purify this karma, I will experience more results in the future. And I don’t want to suffer. I don’t want to experience this again and again. So I regret what I’ve done.
And then make a strong aspiration that we are doing this purification practice so that from now on we stop harming others and we try only to benefit. Recognizing that harming others is also harming ourselves, is causing suffering for ourselves. And then visualize on the crown of your head, Vajrasattva. Vajrasattva is, in essence, your teacher or your inner guru. He is made of radiant, blissful white light.
He sits cross legged on a white lotus. The white lotus represents our own mind. Although it is born out of mud, it is untainted by mud. That is just like our own enlightened potential, which is born out of our delusions, but it is untainted by them. Vajrasattva Vajrasattva’s face is radiant and beautiful.
His eyes are long and peaceful and full of love compassion for us. His mouth is red and very sweet. His hair is black and held up in a top knot. His arms are crossed at his heart, left underneath the right. The left is holding a bell, representing wisdom, and the right is holding a vajra, representing the indestructibility of compassion.
And then think that you go for refuge until you are enlightened to the Buddha, Dharma and the Sangha. By this practice of meditating on Guru Vajrasattva, may we reach Buddhahood so that we can benefit all sentient beings. And then visualize at Guru Vajrasattva’s heart, light rays radiate into all the ten directions, hooking the energy of the body, speech, mind of all the enlightened beings of the universe. That light dissolves into the heart of Guru Vajrasattva, who now embodies all that energy. He is even more brilliant and blissful than before.
And then we first purify our body. We visualize a powerful white nectar comes from Guru Vajrasattva. It comes from his heart and enters our crown, pours into our entire body, filling us completely. It keeps coming. And you can visualize that out of your lower orifices, all the harm you have ever done to any living being with your body comes out in the form of liquid or black smoke or scorpions.
It all disappears into space. Not one atom is left. And then we’ll recite the mantra three times very slowly together so you can read on page two in your paper. And while you say the mantra, try to keep on visualizing that all the dirt leaves your body through your lower orifice or orifices. Orifices?
Orifice. Then imagine that your body is completely purified. You feel very happy that all the negativities have left your body. And imagine that your body is not capable of doing anything else than benefiting others. It is definitely not capable of harming others.
Feel very strongly that that is what you want. And then when we try to purify our speech, we visualize that Vajrasattva sends nectar from his heart, which pours into our crown, filling our entire body. And then we visualize that the dirt is surfacing. It’s like you pour water into the body and then the dirt stays on top of that and comes slowly, slowly out of the crown of your head. And the dirt contains all the negativities of your speech.
All the gossip, the malicious speech, the useless speech, the lying. And you imagine that that all leaves your body and what stays in your body is pure nectar. Pure, clean, white. And we recite the mantra again three times. And then feel very happy that your speech is completely purified.
And no way that you could do anything but say something beneficial or useful or appropriate or kind to others. And try to think that is what you really want. Being kind to others. Benefit others with your speech. And then visualize again Guru Vajrasattva sending light from his heart chakra.
That white light enters your crown, fills your entire being. And this time, you imagine that all the negativities of your mind have made your body really dark. And as soon as you imagine the nectar coming in from Vajrasattva, it is like turning on the light. Immediately, all the negativities are dispelled. All the anger, all the violence, all the depression, resentment, jealousy, bitterness, instantly they’re all dispelled.
Not one atom is left. Your whole body is filled with white light. Right? White light. Are you okay, Mary, with the doing the mantra?
Then visualize visualize that all your negativities of your mind, all your delusions are completely purified, completely gone. And in your heart, you only feel love and compassion and forgiveness and wisdom for others. No way that you could harm others. And then if we have purified all the seeds, if they have no potential anymore to ripen as suffering in the future for ourselves, there’s still imprints in our mind. Like having garlic in a pot, even when you remove the garlic, the smell is still there.
So, the imprints are like the smell of the garlic. And by the next purification that we are doing, we imagine that even the smell, even all the imprints will leave our mind completely. Imagine again that Vajrasattva sends light filling your whole body completely your body, your speech, your mind. Even the subtle, most subtle imprint of negative energy is removed from your mind stream. I feel that now your mind stream is completely purified.
You feel very peaceful, very happy. And imagine that Vajrasattva is happy too. And then make a determination to do whatever negative action you just have purified, to stop doing that in the future for however long you can make that promise. If it is one minute, five minutes, one hour, one day, make it that long that you know that you can do it. You know, don’t make it too long so that you’re going to fail.
Make it so that you can keep your determination, so that you can keep your promise. Then visualize that Vajrasattva melts into white light. And that light absorbs into your crown chakra. It sinks down towards your heart, merges there with your most subtle consciousness, becoming completely one with your essence, Stay focused on that feeling of union with that energy for as long as you can. And then that we dedicate the merits of this purification, dedicated to the benefit of all sentient beings that you, by doing this purification, might achieve may this become a cause for you to achieve your full potential so that you can help each and every sentient being to achieve their state of full potential, which is perfect love, perfect wisdom, and perfect ability.
And then relax your attention. So your homework is to try to do this. Try to do it every day and see it as a moment of reflection, you know, where if you somehow recognize that karma might be true and that our mind is like a river of moments and that one moment leads to the next, to the next, to the next. What kind of moments have you created that are going to lead to the next moment in the future? Is that what you want to experience in the future?
If not, purify it. Have regret. Go through the four powers. If this mantra is too difficult, you can practice it. But if you find it too difficult, recite Om Mani Peme Hum.
Chenrezig, the Buddha of mantra Om Mani Peme Hum is white. Can use the same kind of image. He’s just not sitting like this. He’s sitting like this with a jewel in his hand. That yeah.
He’s a standing one. There in the back, there is a four-arm one who has two hands in front of him and two hands here. But there’s also a two arm Chenrezig, and you don’t see that many times on pictures but he just has a jewel at his heart. So you can visualize that. Just experience white and let it fill your body.
Don’t worry too much about the visualisation. If you want to, it can put a lot of effort in it but the main thing is that you talk to your own mind. Is this what I want to do? Is this what I want to do with my life? And if not, change it.
Okay. Thank you for coming. Next time we might start talking about delusions, you know from our attachment and aversion that comes in every action that we are doing and everybody that we meet and every circumstance that we meet. This attachment aversion from there many delusions come. Know if we have strong attachment then you can see the jealousy arising with that, you can see the pride arising with that, you can see even the anger arising with that.
From anger more stronger forms of anger like hatred and resentment are going to come. So what we’re going to do is look at the delusions. How do they look like and how can we apply antidotes to them when they arise so that they don’t become so strong. Okay, good. Then after that we’re going to talk about the ‘I’ from which all the delusions arise.