. [...] When I was born, I was born and [...] I was born I was able to find a way [...]

[01:26]

No, no. When I was born, I was born. [...] Well, the land is being used to land, [...]

[02:55]

I'm going to talk to you about this. [...] He said, he said, he said, he said, he said, he said, he said, We see, we see, we don't have a change.

[04:03]

We don't have a change. [...] We don't have change. We don't have change. [...] She was able to do something else. She was [...] able to do something. She was able to do something else. She was able to do something else. Now, the fourth section that is among these six in establishing the meaning of the meditation, the fourth section is the authentic signs of activating vitality.

[05:09]

And these signs arise because of having caused the cessation of the airs within the left and right channels, causing these airs to cease within the central channel. And on the basis of the power to come from that, the force that comes from this, then there are various different experiences which arise. These are mentioned the same in both the Kala Chakra tradition and the Hevaja tradition, in the Landre tradition of the path and the fruit, where in that tradition, in the Hevaja tradition, it says that if you don't see what's inside, you won't see what's outside. And in the Kala Chakra tradition, it speaks of inner, outer, and alternative or other Kalachakra, meaning that the outer Kalachakra is all of the external universe. The inner Kalachakra is the formation of the entire physical body that is all the channels and the airs, circulation of the elements and so forth.

[06:13]

The other Kalachakra being that of the creation stage and perfection stage practices which bring about the realization of the indivisibility of the interior and the exterior world. And on the basis of this type of practice, then there are many different experiences which arise. Experiences which can be related to all of the different realms, that is the six realms. Experiences of these actually arise exactly as would be experienced in those realms. That is, there are physical experiences where you may actually experience being a hell being or hungry ghost, an animal, whatever the case may be. Those are verbal experiences. That is the experiences of the voice of an animal, of a hell being. These things may arise. That is the places or locations. That is experience actually being in hell or being in a God realm, being in heaven.

[07:14]

These experiences arise because of the circulation of the air as a channel, and the drops and so forth within the channel. Likewise, there'll be experiences arise in dreams, especially associated with meditation, such as activating vitality, where you're involved in meditations upon the heirs of the five different elements. And so there may be events which occur in dreams, like flying, which is associated with that of space, and so on. So basically, the point being that within us, we have the basic ground Buddha nature. or the basic Buddhahood within us. And that if this is something which is recognized in its pure state, one is in nirvana. If it's not recognized, one experiences samsara. This basic quality, though, is present, and it can be experienced on the basis of different practices. And likewise, all of the different realms within samsara can be experienced as the result of different practices and the movement of the heirs.

[08:20]

the mind to within certain points in the channel within. And these experiences arising now, then they don't need to be experienced later. This purifies the channel and the necessity for the arising, the experience of the future is removed. And so in this way you can experience what it's like in the God realms, in the hell realms, all the different six all the different Sith realms. Plus, also one experiences the different views on the nature of reality, that is according to the Madhyamaka, according to the central wave philosophy, according to the mind-only philosophy, according to non-Buddhist traditions, and so on. All of these different experiences of the path arise because of the practice that one is doing. And in this way, then, also one among these experiences can be the experiences of the result. And so there can be a rising of experiences of Buddhahood, of enlightenment, of gaining primordial wisdom.

[09:23]

And when this arises, then one can recognize what is to come. And then there's a feeling of incredible bliss and contentment, knowing that if one practices and uses meditation in a certain way, that's the result that should come. Then it's one's own experience, not just thinking about something. It's one's own experience, you know what it will be like and then you can practice on the basis of that. Then also there is the question of the authenticity of the state of mind which experiences this. So here it's the experience of primordial wisdom which has arisen because of the cessation of the errors of conceptualization and this passing within the side channels, these errors ceasing, within the central channel. And so as was the case in the previous branches, there was the direct perception of a sensory nature.

[10:23]

Here it's direct mental perception. This is the primary direct perception which is occurring. Then the fifth category is that of distinguishing that which is to be purified and the process of purification. The basis for the purification is the same, but that which is to be purified through the practice of activating vitality is the six sets of aggregate and constituents, such as that of formation or conditioning factors and so forth. The process of purification is the practice of activating vitality, and this is divided or classified according to the passage of the errors into the central channel in relation to the different mandalas of the right and the left, that is the different points within the channel.

[11:26]

The sixth point then is the results obtained from the practice of activating vitality. First of all, there is the relative result, and this is mentioned within the Tantra itself, where it says that the benefit to come from causing the cessation of the heirs in the Rasna and the Lalana is that one will receive prophecy and blessing from the Buddhas and the Bodhisattvas, and that also one will enjoy the perception of the sense of of the six objects of sense perception as the different aspects or facets of primordial wisdom. And so in this way, then there will be the arising of clairvoyance or supernormal powers in relation to the six senses, and also one will gain control over human beings and non-human beings. Then the ultimate result is that

[12:30]

At the time of enlightenment, there will be the transformation of the six constituents associated with air into the Buddha Amogasiddhi and so forth. And so this completes this section of establishing the meaning of activating vitality. So now for doing the meditation upon this, time is running a bit short because I think there's another group which is coming here. So we will do very quickly now, first of all, through the preliminary. I think just do that yourself as Rinpoche does it into that. I don't know how to do it.

[13:36]

I don't know how to do it. So begin with refuge with the same visualization in line as described the other time. Imagine that all phenomena dissolve into light, absorbed into you, then focus upon your own appearance as Kala Chakra. Then this appearance as well dissolves into light, into the letters that launch within your heart, and then these dissolve into emptiness, and you rest your mind briefly in that state. ... [...]

[14:55]

My name is Nagata. [...] Definitiveness. We're going to talk about something that's important. We're going to talk about something. [...] Tung-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk-suk

[16:22]

When I was born, I was born. [...] So I'm going to ask you, [...] Now, for the teaching today, which is on activating vitality, actually what's within the text by Janggun control,

[17:48]

is extremely brief and doesn't really contain very much of what was explained today. So I think Rinpoche himself is going to just lead it through what he considers essential now. When I was born, I was born and born. I was born and born. That's what I was thinking about. I was thinking about it. [...] There was a lot of people who had a [...] lot of people.

[19:17]

So first of all, within the teachings which were given today was the explanation of Vajra recitation according to the Mahapandita Shaka Sri. The first clearing out of the airs.

[20:20]

Now, what is meditating upon oneself in the form of Kha Chakra during all of these practices? And then you learn the word, talk about something like that. For just observing the breath, exhalation, inhalation between. You just need to go to the top of this. That's what I wanted to do.

[21:43]

But I didn't know what to do. So I didn't know what to do. [...] Now also for the second practice of Vajra recitation, again still imagining yourself as Kalachakra, clear within. The center of your form is, first of all, the central channel, which is blue in color, and then to the right of that, the red rasana, and to the left, the white lalana channel.

[22:49]

So you visualize these going from the navel to the top of the head, and then the two side ones going to the nostrils. ... As you exhale, then imagine that the airs go from the navel up through the central channel and the right channel and exit from the nostril. And as you inhale, then the air breath comes in through the nostrils and then passes down to the navel coming to the central channel and left channel. And then when the airs abide within, imagine that they only are within the central channel.

[24:04]

No, no, no, no, no, no, no, no, no, [...] no. We can't do anything, we can't do anything. We [...] can't do anything. When I was born, I was born. I was born.

[25:06]

I was born. [...] Then also for the second practice, you imagine that when the airs circulate from the right nostril, that they're red when they circulate through the left nostril, white, and through both nostrils, green or blue. ... When I was a kid, [...]

[26:27]

Then for the third practice, for exhalation, that is oneself still as Kala Chakra, visualizing the three veins or three channels. As you exhale, you visualize that there passes out the letter A together with the sound A. And as you inhale, the letter om together with the sound om, and that both the letters going out and in, this occurs through the central channel, not through the right and left channel. And then the ears rest within, imagine the sound. home and the letter of home at the navel.

[27:54]

So, when I was born, I was born. [...] Well, you know, you know, [...] you know, Again, quickly, the techniques for changing the passage of the breath from the right or the left nostril with putting the hand across, for instance, first of all, across the left breast under the left nostril.

[29:23]

arm, and then blocking the right nostril with the left index finger, breathing into the left nostril, and then breathing out, blocking the right nostril, breathing out. I'm sorry, blocking the left nostril, breathing out the right, and then the opposite way out. If you don't know what to do, you will be able to do it. [...] When I was born, I was born.

[30:29]

I was born. [...] There was a lot of people who lived in the world, and there [...] was a lot of people who lived in the world. The third section is that of base retention practice for binding the airs within the central channel.

[31:31]

As was mentioned, first of all for this, it's best if one is breathing through both nostrils. Otherwise, you use the techniques as just explained for clearing the nostrils and causing the air to be balanced and the breath to come through both. So to begin with, this practice also one clears the stale airs out by doing it nine times. Wouldn't that ... [...] That's what I'm saying. It's not that easy.

[32:40]

It's not that easy. [...] You breathe swinging the head from the right to the left, like this jaw in the upper airs. As you draw in the errors, then also you should let a little saliva go down the throat swallow.

[33:51]

And you can use that rapid step with fingers to count how long you can keep the breath held. So if you're one who has... mastered the practice of mental stability and you have control over the signs of clear light, then you can cause them to appear within the body.

[34:56]

And if so, then you focus upon an empty form in the navel and use the base retention practice and count the time with snapping the fingers and rotating the hand. And if not, then you focus upon it wherever else empty form is visible. And if that's not the case, then also just focus on the naval area. The most important practices here are that of Vajra recitation and the

[36:14]

based retention practices. And so we've done these now according to this tradition. The other teachings that were given in some detail also focused upon many of the same points just from different traditions and slight variations. The main teaching, however, is that Vajra recitation and emphasis upon based retention practice. So one doesn't... necessarily do the meditation sessions together on all of these other extra parts. He was born and born.

[37:16]

He was born and born. [...] So, I'm going to talk to you later. I'm going [...] to talk to you later. There was a lot of people who had [...] a lot of people.

[38:38]

The main significance of the practice of activating vitality is to cause the cessation of the errors which normally circulate within the right and left channels. Instead, drawing these within the central channel and causing the cessation of subject and object dichotomy, conceptualizations, and the awakening of the primordial wisdom errors. So the parts which had to be done together, we've done now, the various other parts don't have to be done together. Yes.

[39:39]

Yes. Yes. Yes. ... [...] I should begin, first of all, by imagining that

[41:06]

everything transforms into a celestial realm within a protection chakra, and within that, each of us appear as Kala Chakra. When I was born, [...] I was born Now I'm going to go back to the house.

[42:10]

I'm going to go back to the house. I'm going to go back to the house. I'm going back to the house. So that's what I want to do. I want to do that. [...] So, you know, you should be able to do that. You should be able to do that. You should be able to do that.

[43:11]

You should be able to do that. [...] To begin with, we should have the motivation to attain a state of complete enlightenment for the sake of all sentient beings. And the teaching which we will listen to and strive to practice is the six branch yoga, Pala Chakra, which is the sublime quintessence of all of the sutras and tantras. It is the source of all of the various spiritual attainments, both worldly and transcendental.

[44:11]

It's the unique path, the ultimate path, which has been traversed by all of the Buddhas of the past, present, and the future. The entranceway for each and every great master practitioner. And it's the technique with which one can very quickly attain to a state of complete enlightenment in this very life and using this very body. That is for human beings who are born with all of the six elements complete within what is known as the Vajra body. These techniques are explained very clearly within the Sri Kalachakra Tantra, not concealed as they are in many other Tantras, other condensed Tantras, where they are spoken of in what are called Vajra praises or Vajra words, that is concealing the meaning, even though it is present there. And so it is a teaching which is identical in intention to the teachings found within all of the tantras.

[45:16]

And this, however, is one which presents what is known as the Six Branch Yoga of Mahamudra, or also known as the Profound Path of the Vajra Yoga. And so it's this teaching which we are receiving, and to receive this we should imagine that the Master himself is actually Kala Chakra giving this teaching, standing upon a beautiful throne supported by lions and also all of us as well here as Kala Chakra. This is what I'm going to say. I'm going to tell you what I'm going to say. I'm going to tell you what I'm going to say.

[46:24]

He said to me, [...] . . . . . . No, no, no, no.

[47:50]

When I was born, I was born. [...] My name is my name. My [...] name is my name. ... [...]

[49:15]

. . . Yeah. I don't know.

[50:24]

I don't know. Now, these various teachings which have been given began, first of all, with the explanations of the preliminaries, that is, to begin with the ordinary preliminaries, the five preliminaries, beginning with refuge, which is the basis of the path, then bodhicitta, awakening the motivation to attain enlightenment for the sake of others, then the meditation upon bhajrasattva, to purify obscurations and effects of sins, then mandala offerings to generate merit and guru yoga to receive blessings. Then there was the extraordinary preliminaries or uncommon preliminaries, which is specifically for the practice of the six-branch yoga, that is this uncommon preliminary being the co-emergent kala chakra, the creation stage of co-emergent kala chakra in the form of heruka in union with the consort.

[51:42]

Then the sixth branch yoga itself was prefaced by explanation of a threefold isolation of body, speech, and mind. And then the sixth branch yoga itself is composed of six teachings, those of individual withdrawal, mental stability, activating vitality, retention, intense mindfulness, and meditative concentration. First of all, the teachings on individual withdrawal emphasize that One practices during the day and during the night, two different types of meditation sessions during the night in pitch-black darkness during the daytime, focusing upon the sky, and that during this practice there may arise the different signs of clear light, such as, for instance, during practice at night, the signs beginning with smoke and fireflies and so forth. During the day, the signs such as flames, vajra, lightning, and drops of light.

[52:45]

Then during the practice of the second section, that of mental stability, there were five branches of the practice that one had to bring to completion. That is practicing, first of all, the branch of knowledge, then understanding and discernment, then bliss, and finally immobile or refined bliss. And on the basis of this, then one used the signs of clear light to cause the cessation of ordinary karmically created appearances and phenomena, using this sign of clear light to cause the disappearance of those. And then the various special signs might appear, in the midst of which would be the forms of Sambhogakaya Buddhas. Then yesterday was the teaching on the third branch, that of activating vitality, the purpose of which is to draw the airs from the two channels of the right and the left into the central channel. Today is the teaching upon the fourth branch, that of retention.

[53:48]

... So first of all, this teaching also is divided into two general sections, the essential points for practice, and then in this section, the establishment of the meaning of the meditation. This first section as well is divided into the actual instructions for practice of retention, and then the various techniques for enhancement and variation.

[55:02]

When I was born, I was born. [...] You know, you saw the other thing. You [...] know, you saw the other thing. This is the child's name.

[56:03]

The child's name is the child's name. [...] Now, the first section then is that for the oral instructions of the actual practice of retention. This practice is specifically the use of the base retention exercise to cause the dissolving, vitalizing errors into the drops within the central channel. And the practice of the Bhumbachin, or the vase retention itself, during both stages of activating vitality and retention is basically the same, except for the purpose of the practice during activating vitality was to cause the blocking of the two channels of the launa and the rasana, that is, the right and left channels, and then, as such, to bring about the

[57:26]

blending together of the vitalizing errors and the downward clearing errors. That is, the vitalizing errors being the errors associated with the heart center and the upper part of the torso and the downward clearing errors with the groin and the lower part of the torso. So these are caused to blend together and enter into the central channel. Now, during the practice of retention, It is these errors which have already blended together within the central channel, that is the vitalizing errors and the downward clearing errors, which are caused to dissolve into the drops which are within the central channel. No, no, no, no, no.

[58:46]

During the practice of activating vitality then, the main purpose is to draw all of the errors within the central channel. That is, the vitalizing errors above, the downward clearing errors below, and the errors in the right channel, or the rasana, and the left channel, the valana. Then, now there is again the base retention practice. First of all, the base retention practice, concentrating at the navel. This is basically the same as that used during activating vitality, but here again, this is in accord with doing the not the ultimate practice of retention, but that which corresponds to the ultimate practice of retention in the sense that one does the practice and one feels or imagines that it is causing the dissolving of these errors that are within the central channel into the drop which is at the navel within the central channel.

[60:04]

And so otherwise the actual practice of the vase retention itself is the same. the differences in what one feels, one imagines is occurring. ... [...]

[61:09]

so also for the practice of the base retention at the heart center it's basically the same that is that one begins basically the same doing the base retention at the navel. And then one draws this up to the heart. And the way that you do this is that you're sitting in the Vajra position, that is with the feet completely crossed up on the two thighs. Then you reach behind your back with both hands, grab the right, the big toe of the right foot with your right hand and the big toe of the left foot with your left hand. And then arch the back and been drawing up the heirs to the heart.

[62:12]

Otherwise, it's about the same. Come on, don't know what I'm doing. I'm not sure what I'm doing. I'm not sure what I'm doing. I'm not sure what I'm doing. When you come back to my dad, I'm going to go back to my dad. I'm going to go back to my dad.

[63:13]

I'm going to go back to my dad. [...] I'm going back to my dad. Now, the practice of all of these different base retention exercises is basically the same, in the sense that you begin with the clearing of the airs, in the way it was explained before, the threefold clearing of the airs.

[64:15]

Then you're sitting in the same position to begin with. First you draw in the lower air, then, that is, draw it in partially, then you draw in the upper air completely, then the lower air fully, and then hold it in what is called the base retention at the navel. Then, however, with heart then you're pulling it up to the heart center next with the base retention at the throat one is sitting in in this position but you put two elbows between the knees that is right in the crook inside crook of the knees and put the hands behind the head right at the base of the skull so that you're down like this with the elbows between the knees and with the hands, fingers interlace like this so that they hold behind, and then rotating the head, as Rinpoche is illustrating.

[65:31]

Actually, it's at least one visualization. Then you draw the force of the air up directly at the base of the skull. That is, within the throat, up directly within the base of the skull. And you press down on the Adam's apple with the chin, doing this all simultaneously. That is, you're drawing up the downward clearing airs directly pushing or driving them up directly to the throat center. Then the next one is that of the vase retention at the forehead. And again, you begin in the same way as the one at the neck, that is with the elbows in the crooks of the knees, the hands linked behind the base of the skull. But then you're pulling behind at the base of the skull, which is pulling, pressuring here. pulling back, and you breathe through the mouth, and then gather the air, feel that the air is gathering in the cavity in the base of the palate, like in the very back of the throat.

[66:58]

The next one is that at the crown of the head. That is, by the forehead, it means right up about here, the crown of the head, right at the very top. And it's the same as the one before, except for that the concentration is upon the crown of the head. Then the next one is the base retention in the groin. And this comes only through the oral transmission. And for this one, first of all, blocks the anus with one with the heel of one foot and with the other foot or with the other heel, and one puts pressure at the genitals.

[68:07]

You put the two hands to the sides of your hips about six inches out, about one hand span out from the buttocks or the hips, and then you push up, pushing yourself up in that manner. And... then you raise the face up. You're gazing upwards as you draw in the airs very forcefully, very intensely. And simultaneously with this, you also draw in the lower airs through tightening the anus and the opening of the genitals multiple times over and over doing this. And in that way, drawing up the airs. So you're drawing up the lower airs in this way and the upper airs by throwing the head back in this fashion and drawing all of the airs together within the groin and holding in there.

[69:27]

Actually, if we were doing a meditation together on each one of the various instructions that's been given through the different branches of the yogas to this point, we just finished the 31st visualization and practice. But they said, you know, they didn't think they couldn't let them go. They said, you know, they didn't. They [...] didn't. So I'm going to show you what I'm going to do.

[70:33]

I'm going to show you what I'm going to do. [...] It's mentioned that some teachers teach that one should not, as a beginner, practice meditation of this sort any higher than the chest region that is up past the heart because this can be dangerous. It can cause the rising of the airs up and it can then influence the vitalizing errors in the heart center and cause different health problems in the upper part of the body. But as is stated in the text, if one does this very carefully and a little bit of it, very gently, then it's appropriate also for beginners to practice.

[71:42]

But one has to be careful not to do it with any extreme force and to begin very gently and very carefully. I was like, oh, my God. This is what we're talking about. We're talking about [...] what we're talking about.

[72:44]

We're talking about what we're talking about. We have to continue to do it. [...] I'm going to talk a little bit about it. I'm going to talk a little bit about it. I'm going to talk a little bit about it.

[73:47]

I was like, oh my god. So what's being given here is actually instructions and advice on how beginners should practice this type of meditation. That is that you should concentrate upon the one at the navel, base retention practice at the navel. Do this... say, 20 times, for instance, and then do the one at the heart once.

[74:49]

That is, that one begins, first of all, with the one at the navel, doing that, say, 20 times. Then you draw this, you do this once, draw it up to the heart. Then before you let out the breath, you lower it again. That is, you push it back down to the navel before you exhale. The same way with the practice at the throat, at the forehead and at the crown of the head. Each time you do one of these, then also before you exhale, you lower the airs, push the airs back down within the body to the navel, and then you exhale. That's the proper way to do it for beginners. And yeah, that's what's necessary to do. The important thing is to lower it to the navel before you exhale. And so also you do the one at the... groin one time. So you do the base retention practice at the navel perhaps 20 times, and then you do the others once, maybe the one at the heart twice, and then the others one time each, and each time exhaling after you've lowered the airs within back to the navel.

[76:04]

And then if there's any, what Rinpoche just illustrated is the technique for clearing out accumulation of the stale or residual errors within the body. If there's a building up of these within the abdomen, the abdominal area, then one does the base retention at the heart. And then, as Ramachay illustrated, there's the shaking of the upper body. Around the twisting is shaking of the body. And then the blocking of, you said, actually it doesn't mention specifically here, but it's specifically we talk elsewhere. Then the blocking of all of the sense orifices on the face and then shaking of the hands and doing this to clear out all of the airs as you exhale. Okay.

[77:09]

This also you would do at the end of doing the vaso-retention practice at the throat and at the forehead and the crown of the head. That is blocking in this way the nose and so forth and then blowing out the airs as you do the waving of the hands and shaking of the head. There's a lot of people who are living in this country, who are living in this country, and [...] who are living in this country. I had to say, [...]

[78:38]

It's not the only thing that we can do, but it's not the only thing that we can do, [...] it's not the only thing that we can do. . [...] because it's a kind of thing that is, I want to know that, you know, how am I?

[79:45]

Well, it's not, [...] it's not. I'm going to ask you a question. to go to Sifro Dengua. You know, that's what I'm going to do. And that's what I'm going to do. And that's what I'm going to do.

[80:48]

And that's what I'm going to do. [...] Now, the second section, this completes the teachings on actual meditation on retention. The second section is that of the variations. There are various different variations. First of all, there's the variation in regard to the airs, and there'll be that in regard to position and so forth. There's a series of these. The first is in connection with one of the phrases which was mentioned yesterday. That is, there were the six Vajra phrases. from the great Pandita, Shakyasri. And one of these was the phrase which said, one blends the vitalizing and downward clearing errors through the application of the blazing of chandali, or the inner fire, and tains immortality.

[81:52]

Now at this time, during the practice of retention, if one has not succeeded in causing the dissolving of these errors, and these different qualities have not arisen on the basis of that, then this is because one has not been able to actually cause the blending together of the vitalizing errors and the downward clearing errors through the practice of the base retention. And so as such, then, this technique is a variant to use to remedy that. First of all, one can sit either as described already, that is with the feet in full Vajra position, or you can extend one foot or the other. That is sort of half bent, just slightly extending outward. Either way, you can sit either way. You put both hands over the knees. It's just resting over the end of your knees. And then, first of all, draw in the anus, constrict the anus, and then as you...

[82:58]

exhale, you do this with the sound of a long, slow hum. And then again, as you inhale, you do this also with the sound of a shorter hum. And then again, you draw up the airs from the groin region with the sound of hum again. Then roll the tongue back. and place the tip of it up against the palate and mentally think of the sound pet. And at that moment, hold all of the airs in the base retention very intensely and strongly at the navel. And then push the stomach out and back several times, flexing the stomach. And then you exhale in the same way as described before. This teaching is specifically, as was mentioned, it's from the Mahapandita Shakyasri.

[84:03]

There are also other teachings concerning the blending together of the vitalizing and downward clearing errors, which are from the Mahasiddha Shavaripa, and also from Vibhuti Chandra, that is through the transmission to Vibhuti Chandra from him, but those are found in other texts and not explained here. Here is just given the one from Shakyasri. When I was born, I was born. [...] The next variation is that of the position, the position of yoga.

[85:28]

The breathing is basically the same. That is the base to attention. But this, again, we're just explaining. I'm not demonstrating right now. But the explanation is that as you exhale, at this point, you're sitting in a different position. You have the legs with the knees up and the feet forward. You grab the toes with your hands and pull up. That is, you're sort of, you're pulling up the toes and rising, causing yourself to come up. Then as you inhale, you sit back down as you rest the buttocks back down on the cushion. And so you're in a squatting position or sitting with the knees up and the feet together. So the Kassan and Jitra.

[86:37]

Kassan to you. The next variation is that of the channels, and this is the same as the technique mentioned yesterday for blocking the path of the sun and moon, that is the right and the left channels. And again, it's not explained, it's just mentioned. It was already taught yesterday, and it will be mentioned again when we go through this. together to do it. And then the next is that of what is really the primary variation, which is one concerning the elements of the ticlay.

[87:45]

But this is a visualization of tumult. that is the chandali, or the inner fires, and this is within the next section of intense mindfulness. So it will be presented there, and it's not mentioned here, but it's what would be used at this point. I'm not going to do that. I'm not going to do that.

[88:50]

There was a lot of people who had [...] a lot of people. This is the first time I was born. I was born. I was born. And the next explanation is technique which is also based on one of the Vajra phrases, the last one, which said that one tastes the inner nectar through the application of the movement of three tongues.

[90:13]

For this practice, there is both one with visualization and without point of reference. This is the practice. The practice which is given here is that width and visualization. So first of all, you place two hands in the earth-touching gesture, that is over the knees, like touching the ground. And the rest of the physical position is the same as before. Then you visualize in the center of the forehead, that is in the forehead center, the white letter ham surrounded by the 16 letter 16 vowels, also white in color. Or if this is difficult to visualize the vowels, then you can visualize instead of vowels, white drops in a circle around the letter hum. And then for the, first of all, one draws up the downward clearing errors. And on the basis of this, then it causes heat to arise within

[91:19]

the body, that is, the airs have the nature of heat, which rises up through the torso and strikes the letters or the drops, particularly what you're visualizing at the forehead center. Then this causes a flow from them of nectar, white nectar, which is like a stream of milk. And this fills all of the cranium. This upper part of the head, all the cranium is filled.

[91:52]

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