as much as you're able to. And in that way, then it's certain that one will be able to recognize and apprehend the clear light at the moment of death. And at that point, then there are various different experiences which occur right at the moment of death, sometimes referred to as three appearances or sometimes four appearances. This has to do with the dissolving of the elements within which are originally acquired from one's mother and father, that is, white element and red element. These take the form of the subtle element of the letter ham, which moves to the crown of the head, and the letter ah, which goes to the navel. And at the time of death, then there is the, these being the central two chakras within the body, at the time of death, it's these which first begin to disintegrate. And so, for instance, when the navel chakra begins to disintegrate, this is the disintegration of the red element that's been received from the mother, then there are various different signs which begin to appear.

[01:14]

These are explained very clearly in the Lamdre teachings, the teachings on the path and the truth. So the first is the one associated with the red element. the first thing that starts to happen is the breakdown or disintegration of that. And then there is a red appearance, which begins. This is why, for instance, during initiation, there were certain signs that were mentioned as bad signs to occur in dreams that had to do with red colors, red flowers, and so forth. It's not true if there was anything bad about the sign. It was the color red, which is associated with the disintegration of this element, and that in dreams at that point it would be interpreted as inauspicious in the sense of longevity of one's life. And so as this begins to disintegrate, then there is the appearance of redness. Then the second is that of white increase, and this is when the white element begins to disintegrate at the top of the head, and then there is a white appearance.

[02:22]

And then the third is called attainment. And it's the experience of the merging of these two together. One moves up, the other moves down. And then as they merge together with the consciousness between them, then there is a blackout at that point. And so this is the black appearance. And then the fourth one is that of clear light. When it comes out at that moment, then there is the experience of their languages to be recognized or not. This is also explained very clearly in the practice of Naraka Chumwa or the Vajrayogini practices. When I was born, I was born.

[03:28]

I was born. [...] There was a lot of people who had no idea. They had no idea what to do. [...] So it's these various signs of clear light which arise during practice of meditation when the mind has become calm, that is when one has perfected shamatha during the practice of the first branch, that of individual withdrawal, then it's these signs of clear light beginning with a smokelight apparition or appearance which occur.

[04:34]

And likewise, these same signs appear at the time of death, naturally. And so if one is accustomed to the practice, then one recognizes the signs, and then at that moment, you know what is happening, you see the signs, you recognize it, and then you realize, now I should do the meditation. And at that moment, then one meditates, and then you can recognize the clear light, because the signs are occurring, you know what they are, you can recognize it. And that way then it's effective. This is what's important about doing the practice at that point. So we're going to talk about this. We're going to talk about this. We're going to talk about this.

[05:37]

. . . When I was young, I was young and [...] I was young Now the second section within this part is results which may come about in the force of being accustomed to the practice.

[07:01]

So that if one is for instance, of lesser fortune, and one does not perfect these practices during this life, one does not awaken extraordinary realization and experience during the practice. Nevertheless, if one continually passes one's time during this life, doing this type of practice, then because of this familiarity, it has very great benefits, and it's certain that one will become liberated during... the next slide, during future life. And this is indicated through an impartial quote, which is given from the Tantra here, just the beginning of the quote is given, but Rinpoche explains it as meaning that there will be liberation achieved by practitioners of this Vajrayoga who are of the highest abilities, and yet also achieved even for those who have not achieved it now. So that even though one is not of the highest ability and has not awakened special realization and purport now, the results from being accustomed to the practice will occur in the future.

[08:26]

gains liberation on the basis of recognizing the clear light, because during the practice, that is during the time of the path, one has become accustomed to it. If one has practiced and awakened the experience of the clear light, signs of clear light, and so forth during the path, then at the moment of death, this result, clear light, is perceived and recognized, and one can gain liberation. But this is the best. This is for... This is the best that can occur. If this doesn't occur, then one needs the next instructions, which is that for hoa, or transference of consciousness. .

[09:26]

. . I'm going to show you what I'm going to show you. I'm going to show you what I'm going to show you. There was a lot of people who were in the middle of the school.

[10:34]

They were in the middle of the school. [...] When I was born, I was born. I was born. [...] So, I'm going to go back to school. I'm going to go back to school. I'm going to go back to school.

[11:39]

I'm going to go back to school. I'm going to go back to school. I'm going to go back to school. When I was a student, I was a student, and I was a student, and I was a student. [...] Yeah. Yeah.

[12:51]

And that too, the old woman, that changed it to me. But I don't know what to do with it. I don't know what to do with it. So I don't know what to do with it. So I don't know what to do with it. So I don't know what to do with it. I don't know what to do with it. That's what I'm talking about. I'm talking to you. Thank you. Thank you.

[14:17]

I don't know. [...] So I was like, you know, I don't know. I was like, you know, I don't know. I don't know. They don't want to go there.

[15:21]

They don't want to go there. [...] He said, he said, he said, he said, This is what I'm up to working with. I don't know what I'm talking about.

[16:24]

I don't know what I'm talking about. I don't know. I don't know what I'm talking about. I don't know what I'm talking about. I don't know what I'm talking about. . [...] Now, the third instruction is that for transference or poa.

[17:32]

First of all, this is given on the basis of a verse. which is from the dharma master, the great anchorite of Jönam. And there's a slight difference between one of the statements in the verse and the explanation afterwards. But the verse itself states that the letters ham, ah, and hung, one's own mind, these seed syllables are within the center, the color of... the moon, the sun, and the sky, that the crown of the head, the groin, and the heart. And through the raising and dropping of the airs, they blend together as one and with single-minded aspiration can be transferred to wherever one wishes. So to explain this now, the physical position should be the same

[18:35]

as in general during all of these practices, that is sitting in the proper position, if possible. And at that point, then, one visualizes also within the center of the body, that is one appearing as Kala Chakra, of course, visualizing in the center of the body a central channel with the same appearance and qualities as described before. Within the central channel, at the is a white letter, ham, upside down. At the navel is a red letter, ah, and at the heart, a blue letter, hum, both of these standing upright. And at the top of one's head is the guru appearing as Kalachakra. Then one performs the vase retention breathing exercise, As you breathe in, as you draw in and compress the upper airs, the letter hum dissolves into the letter hum.

[19:47]

That is the hum at the top of the head dissolves into the hum at the heart. Then when the lower air is drawn up, the ah at the nehum dissolves into the hum at the heart. And then that hum begins to shake and vibrate, and it transforms into a drop which is multicolored, swirling, shaking, and vibrating. And then at this point, again one draws in the lower airs and simultaneously exhales, blows out the upper airs, and this drop rises up through the central channel and emerges from The crown of the head, like an arrow being shot out and is driven into the heart of the guru above, the guru appearing as Kalachakra upon one's head. And then you rest the mind in the state of indivisibility with the mind of the guru and also blended together with the signs of clear light.

[20:54]

And you do this now, first of all, this is the occasion of training. That is, one is practicing and training in this, first of all, as a meditation. And so you can do just as described over and over. You do it multiple times. And when you do this, for it to come down now, at the end of each one, then you visualize that the three letters descend and that they appear again, same points within the body. And at the end of it, the guru dissolves into nectar of primordial wisdom and is absorbed in through the crown of one's head and then the top crown of the head is sealed. And so if you do this practice a lot, very intensely, there are various different signs which may occur to indicate success within the practice and also If these don't occur, then you should use even more diligence and more effort using the intense techniques for drawing in the errors and so forth as we've been taught.

[22:04]

Also, if one, however, does it too intensely, does this type of practice too... strongly, there can be various bad signs which appear, such as swelling, pressure at the top of the head, or pain, severe intense pain suddenly occurring at the top of the head, and these type of things. When this occurs, then there's a technique for removing these, which is very important. This is to visualize a golden vajra, very heavy golden vajra at the crown of the head within the central channel and that this descends through the central channel and comes out of the anus and then is driven far below all the way into the golden ground which is at the base of the universe and within the center of great golden chakra there. And so you do this meditation over and over and this clears out all of the obscuration or any obstacle which may be present. And then also at the end of this type of practice of POA, training in POA, one concludes sessions of that with the dropping down, as was taught at the end of some of the yogas, where there's like the leaping up and dropping down the hands and the body onto the cushion.

[23:23]

So this is the preparation in the sense of training and transference of consciousness. Then comes the actual moment at the time of death, when it should be applied. So to begin with, to be able to do this really at the time of death, one has to abandon all attachment. One has to completely break all attachment, because at that point, to be able to transfer the consciousness, this is necessary. If there's attachment present, it will bind one. to this life, and it will be difficult to achieve. It's like a bird flying. If a bird has a stone tied to its foot, it can't fly up. And if the stone is cut loose, then it can fly into the sky. So in the same way, one has to cut all attachment at this point. So now, at the moment when you actually apply this,

[24:26]

at the time of death, then you use a very strong breathing technique. You use the techniques for drawing the airs, but then very intensely. And it's explained in various, there are various different techniques other than just the specific one which was given. That is, there's also a method in which one can visualize that the letter A, dissolves into the letter hum, then the hum dissolves into the ham at the top of the head, then that transforms into a vibrating drop, a multicolored drop. And then again, one holds the airs at the navel, and the letters appear again as before. Then one draws in the central, one draws in the lower airs, and blowing out the upper airs with the sound, then this comes forth in the same way as before. Or you don't have to also say the syllable.

[25:29]

It's also taught that if you use the syllable hik as you're making the visualization of the shooting up of the drop through the central channel into Kala Chakra, the Guru's Kala Chakra on your head, then you say ka as it comes down. When you're doing the training, it's going up and down. And so you say hik as it goes up, and ka as it comes down. During the practice at the moment of death, it's the same basic practice as explained before, except for that there is no visualization of anything coming back down. It's up into the heart of the master and then blending the mind indivisibly with his state of mind and empty form and so forth. And in that way, then one can do the practice. What's the name of [...] the name

[26:52]

So if you practice properly the creation stage and these practices of the yogas, then one can practice the poa without any difficulty. One can clearly appear as the deity, then one can practice the transformation of appearance, transference or poa, which is during the time between lives in the pardo, all appearances can be transformed into the appearance of kalachapka, that is, into that of the deity. But if one dies suddenly or if there's some, you know, accidental death or this type of thing, there may be no chance to do some of this. But whatever the case, it's certainly one's going to experience time between lives. And so one should train for that now. And so this is the... Next is what the next teaching concerns, the recognition of clear light during the time of the period between light.

[28:15]

If you train well in the pardo practices now, then you will be able to apprehend it or recognize it during the time between lives, during the pardo itself. This is the time when one has to train for that. The way that one can tell if you are successful in this training is indicated in dreams. That is, there's a relationship between the training for the bardo and the indication of this arises through the dream neogram, through occurrences within dreams. This will be explained. . [...]

[29:39]

So even though now one may be introduced to the clear light, recognize the clear light, it may be that through lack of familiarity with it, that is lack of force in the practice or the short duration of one's meditation upon that, that one doesn't gain liberation now. And so as such, it can be during the appearances between lives, that is appearances of various different phenomena, that one can practice the meditation and then gain liberation at that point. So one must begin now to train for that eventuality, that occurrence then. So one has to begin now by meditating that this is the Pardo. This is the time between lives. You're between birth and death right now. So this is Time Between Lives.

[31:09]

So, some, [...] some. So, when I was in the hospital, I was in the hospital, and [...] I was in the hospital. So, we had a lot of food.

[32:12]

We had a lot of food. [...] When I was born, I was born. I [...] was born. So I'm going to take a look at my wife's [...]

[33:31]

So, when I was born, I was born. [...] So, when I was born, I was born and I was born and [...] born. So, when I was born, I was born.

[34:41]

I was born. [...] Now, for this, then, you use aspiration. And you begin, first of all, with realizing that at the point when I actually am between lives, in the pardo, there will be various different appearances which arise. And if I have ordinary attachment to these, if I cling to these in any way, then I will wander within samsara. And so at that time, I must practice this meditation also at that occasion, and then one can gain liberation. And so you concentrate upon the practice of whatever of the six branches it is that you are doing, and then you continually remind yourself that now is the bardo.

[35:48]

Now, even though I have not yet died, I am between birth and death. This is the bardo. Now is the time to train for the experiences of the Pardo. And at that time, during the Pardo itself, I will do this meditation. I will meditate in this way, that is, that of individual withdrawal or mental stability, whatever it is that one, whatever level one is meditating upon currently. And sometimes then also you should remind yourself that all of this is the Pardo. It is continually... compressing yourself with the nature of experience now as the Pardo, and that at that point in the future, then I will not be confused by that, by all the appearances and so forth which arise, and have a continuous and unceasing determination now that at that point, whatever type of occurrences, emotions, appearances, and so forth occur, that one's not going to

[36:56]

be attached to them anyway, one will not arise, react in anger, anything like this. And so likewise, now one practices in this way, thinking that I will do this meditation of the Bhajra Yoga. At that time, rejecting all attachment, all passion, anger, and so forth. Sometimes also one, you should train now in the sense of checking whether, to look about you, whether you're experiencing the different signs which would show that you actually are in the bardha. That is, for instance, during the time between lives one doesn't cast a shadow anymore because there is no longer a white and red element within the body. There's no shadow to be cast, there's no recognition of no recognition by relatives and friends. There are various different terrifying apparitions and experiences visually, sounds that are horrible and frightening, various different uncertain appearances, different types of pathways or journeys that one goes upon and so forth.

[38:07]

one should look now and remind oneself, you know, is this happening yet? Is it now? And then in this way, continually reminding oneself of the fact that it will be experienced as such, but now one is training in it in another sense. That is, now is the part of between birth and death. And so in this way, you continually remind yourself of the nature of that experience. Likewise, you continually remind yourself of the evils of cycle of existence, all of the false nature of suffering and so forth, that everything is like mirage, like an illusion, not established as anything real. And through this type of contemplation, then you should reject all attachment, anger, and so forth, and meditate upon the Vajrayoga. And especially, you should try to do this at the point when you are between sessions. When there's not formal meditation session, it's very important to continue this type of determination during ordinary activities, such as moving around, eating, sleeping, doing regular type of activities, speaking with other people, having...

[39:28]

contact with friends and relatives and so forth, continually having a very strong mindfulness in the face of all of the ordinary appearances and experiences that occur. And if you can do this, this is extremely important because due to the familiarity of practicing this manner during the day, then it can be that the result arises during your dreams so that when you become familiar in this way with the practice daily, and then it may be that within the dream, there arises the practice in the same way. That is, that during the dream, then that one is training in the practice of the pardo, or the time between lives doing whichever one of the six branch yoga practices it is that you are concentrating upon. And this is This then, when this begins to happen within the dreams, it indicates that there is absolutely no doubt that one will attain liberation through this meditation during the time between lives, during the bardo.

[40:34]

Because this is the way that one can tell. It's the way to establish the degree of the success in the practice, whether it occurs in dream or not. Because even though one cannot now be in the bardo after, which one will experience after you die, you can tell through dream whether one has gained that stability of practice. If it becomes that mostly in your dreams you are practicing as you are striving to practice during the pardo, then you can know that at that point also you will be able to do that, and that it's certain that you will gain liberation upon the basis of this practice. There was a lot of people who lived there and [...] lived there

[41:48]

My wife, she said, [...] she said There was a lot of people who had [...] a lot of people. ... ... [...]

[43:17]

So, when I was a kid, I would say that [...] No more than me, but I don't know how to do it. I'm not sure [...] how to do it. He said, he said, [...]

[44:44]

There was a lot of people who had [...] a lot of people. . . [...] It was a long time.

[45:45]

It was a long time. [...] When I was born, I was born. [...] I was like, I don't know what to do.

[46:50]

That's it. [...] . . [...] This section at the end is an explanation which is

[48:08]

Very important, once one has received initiation and the various instructions and so forth, then this is something that one can actually use to put this into practice. That is, now we arrive at the fifth section of this part, which is the blending together of meditation and folk meditation experiences. And so this is illustrated, first of all, by a quote, which is probably from the Tantra, which says that one trains in the three darkened rooms in sequence and blends together, that is, blends together empty form with all experiences, happiness, sadness, and so forth, and sustains this at times such as exhaustion, training in respect to all things which are enjoyed and in all activities.

[49:14]

And so first of all, now, it's the explanation of the three, what are called the three darknesses, or the three, literally the three dark houses or dark rooms. So this is the large, middle size, and small. The large one is that of the actual... darkened room in which one is doing practice of individual withdrawal, for instance. And at the point when one has actually achieved stability of this practice, that is when the signs of clear light and so forth arise and become stable, then one can proceed to the next practice, which is that referred to as the middle-sized or the middling dark room. And this is that one covers the head with claw. that is with the robe or something put over your head, making in this way the smaller-sized one, and remaining with all the other physical postures the same as before, and continuing to train in the same practice.

[50:22]

First of all, it may be that the signs of clear light are less clear than before when training in the actual darkened room. through a little familiarity with the practice, then these will become stabilized and the same as before. Then one proceeds to what is called small darkness. And again, the basic physical positions and so forth are the same as before. But now one simply closes the eyes. And in closing the eyes, then rolling the eyeballs upward and gazing within, using the gaze within, the same gaze, and in that way meditating. And at first it may be again that the signs are less clear, but if there's really no difference, one continues to meditate in this way and

[51:28]

Or rather, if you meditate, and it's not much different than if you continue to meditate in this way for several days, then there will be many, many signs of clear light and so forth which appear. However, if when you try to do this type of practice, if it is the case that you think the signs which you were experiencing before were more clear than those now, that is, if they seem to be becoming clear, dimmer, then it's not yet time for you to practice what's called the smaller darkness or the smaller darkened room. And so you go back to the initial practices, the same as before, same meditation with very great diligence and apply very great energy to the practice. And then after some time, then again you try this, which is called the lesser or the smaller darkness. And then it will become clear. So you go back and do it and then you can again repeatedly. In this way, also you can vary the final practice using a piece of black cloth as a blindfold, putting it across the eyes, and making that, using that to create the darkness.

[52:44]

This is another method to use. In the practice of all three of these, that is of the greater, the middle, and the lesser darkness, When one becomes accustomed to it, then one should practice in a room where there is a bit of light that is no longer completely dark. And then after that, where it is very light, there's no more darkness at all. And then during the actual sessions of meditation, In that way, one keeps the gaze and so forth exactly the same as before. But during the times between sessions, then you vary the gaze in all different directions, above and below, to the right, to the left, and so forth. In this way, also, the eyes wide open, the eyes closed, the eyes squinting, all different variations.

[53:51]

And in this way, gradually, it will come about everything. appears as empty form on the basis of this. There will be the brilliant arising of empty form wherever one looks and in whatever type of case that one uses. So in this way, one needs also during all experiences to blend together the experience with happiness, sadness, with good times, bad times, all of this has to be used or experienced as empty form at this point in the meditation. This is very similar to a practice which is found in Vajrayogini in which there are practices for transformation of mind and emptiness in the body into a rainbow body. This is exactly the same point to where For instance, at this point, then you train with unpleasant experiences. For instance, first of all, with minor unpleasant experiences, like maybe the pain from a thorn or from a stone or a cloud of earth or sunlight, like a bright sun or rain or cold wind.

[55:12]

In this way, the various different experiences which may be unpleasant, even though the sensation of heat or cold and so forth occurs, you sustain the immobility of body, speech, and mind in regard to them. And first of all, there will be slight discomfort. or that will occur naturally. But then as one becomes more accustomed to this, there will be a clarity or a very clear appearance of the heat or the cold or whatever the experience is. And if you focus the mind very intently upon that, then one will recognize that there is nothing there really to seize upon or to cling to. And that even though the physical sensation is one which is unpleasant, at that point then the mental stability will be extremely pleasant.

[56:20]

The mental experience which arises is extremely pleasant. And in that state then one recognizes the nature of the experience and meditates. That is one is blending together empty form and so forth with all experiences of heat, cold, pleasure, pain, all of these, recognizing that in all of these, there is nothing to seize upon. There is no essence to grasp at and experiencing them in this way. And likewise, you extend this type of practice using it during all hardship, all hunger, thirst, everything in this way to where finally one can become able even to transform intense sufferings of heat, cold, illness, and so forth into the path itself in this manner. And you do this in the same way with experiences that are of a vocal nature or a mental nature, that is, hearing various different things being said or different sounds which are unpleasant, unpleasant talk.

[57:25]

Again, one, although there may be initially displeasure at that, one recognizes that there is nothing to cling at in that experience. and in this way gazing upon it recognizing it as such then again it becomes sustainable through the inability of body speech and mind and the same with the various different experiences of sadness and happiness of fear of delight pride arrogance attachment anger jealousy greed and so forth during all of these different experiences which may arise, one can sustain, one becomes able to sustain the state of mind, and then these evaporate by themselves. Furthermore, it's very important to use the point when one becomes exhausted from various types of hardship, of travel, or of carrying

[58:30]

great loads of responsibility or doing recitations or study or speaking, whatever type of activities that one has done with great diligence, for instance, computations of some sort, or if you've been thinking about something very intensely, after these points, then there may be a time of exhaustion of body speech or mind. And at that point, then one should focus intently upon the mind because the conceptual process being exhausted, then one can focus directly upon the awareness that is present. And resting the mind in the state of immobility and awareness, then there can be the shining forth of infinite variety of experiences of clarity and emptiness. And in this way, then, you sustain this experience throughout all different types of occurrences, that is in regard to form or sound, taste, touch, odors, and so forth.

[59:38]

And when there are very pleasant ones and there is the pleasure which arises from this, you sustain this awareness. When there are the various unpleasant ones, seeing something unpleasant in the sense of a visual form, the reaction to that or harm that comes from something, fear and so forth, pain. One sustains this state of mind throughout all of these experiences, focusing the mind upon it, recognizing there's nothing to seize upon as its nature and so on. And in this way, also, there can be the transformation of all of these situations into virtue. And during all different actions, of moving around or being seated, going to sleep and so forth, one should have this type of awareness present, constantly be aspiring to gaining this awareness. And in that way, however, try to sustain it without any fabrication or any artificial type of activities, but just in a natural sense.

[60:48]

And then there will arise the state of natural liberation due to this type of practice. So this is all extremely important to understand. It's not something which one does a meditation session together in regard to because one's received the initiation, all the teachings and so forth. But this type of advice is very important because now this is how you should sustain the practice. Okay. There was a lot of people who had [...] a lot of people.

[61:51]

So in this way, we completed the first section of the concluding section. that is that of the branches or appendages to the practice, and then there is still a good deal to be taught, which will be completed tomorrow night, that is the distinguishing of the stages and the paths and so forth. But even though there is not the tradition of doing a complete meditation through these teachings which were given this evening, as there was in the previous evenings, still Rinpoche's teachers, when they gave this teaching, did very quickly go through and imagine these things. So he also does this when he teaches it.

[62:52]

And so, again, we will do this, but not beginning with all of the preliminaries. Instead, the brief, just a brief taking of refuge, parents as Kala Chakra, and then the quick imagining of the letters for Dream Yoga and so forth like this. Then you took a shot. Then you took a shot. Then you took a shot. Then you saw something. Then you took a shot. [...] When I was born, I was born and [...] I was born

[64:10]

So first of all, when practicing the sleep yoga, as is mentioned, the apprehension of the clear light is at the point of deep sleep. And when one does the practices as have already been taught for the recognition of clear light, then at that moment, one may recognize this. And then instead of, it may also be the case that instead of the arising of a dream at that point, there may be the arising of the experience of empty form, for instance. And so briefly, this is the point of the sleep yoga. So, there was a lot of people who had [...] a lot of people.

[65:34]

It's been a long time for a long time. It's been a long time. It's been a long time for a long time. It's been a long time for a long time. It's been a long time for a long time. So now, as you would go to sleep, then you're visualizing yourself as Kalachakra, as described, and you visualize within the center at the throat, the red letter Ri, and... within the center of the forehead chakra a white drop or a white tea clay.

[67:02]

I'm going to say that [...] I'm going to say that. So you draw in the air very gently. You imagine that the letter E at the throat blazes with fire. This touches a drop at the forehead from which there flows a stream of nectar which absorbs into the letter E. And so at this point, you should visualize this and then you have the very strong intention, the determination that tonight I will recognize a dream. That is, you begin first of all in this way with practicing through aspiration to recognize the dream. Then through this type of training, one can recognize the dream and then within the dream, one then proceeds with further the ability to transform into the deity within the dream, then multiplication of forms within the dream, going and visiting various pure lands within the dream.

[68:19]

All of this can be done on the basis of the first initial recognition of the dream. So first of all, one has to be aspiring very intensely to recognize the dream. This is the basic format of dream yoga in all of the different traditions. The training, first of all, then that of multiplication, transformation, and so forth within the dream itself. So I'm going to talk to you about this. [...] Now, if one succeeds in recognizing the dream and repeatedly

[69:48]

can do this and this becomes stable. Then during the recognition of the dream, when you're doing the visualization of the blazing of the letter ri from throat center and the flow of the stream of nectar from the tifle or the drop at the forehead, then you also draw empty form into the letter R, that is, blend it together with the letter R, and focus there at the throat. And in that way, doing that meditation, then also you have the intense determination that this evening, during the dream, I must meditate upon the Vajrayoga. That is that you will do within the dream, whichever practice it is that you are concentrating upon, whether it be individual withdrawal, mental stability, or whatever, and that you have this determination, and longing to do this practice within the dream. And that on the basis of this, then one can actually come to be able to do this.

[71:09]

You know, you [...] know, When you focus your mind very intently upon that visualization, that is the blending together of empty form with the letter ri at the throat and the absorbing of the stream of nectar from the drop at the forehead, then on the basis of this stability of meditation, various different experiences of empty form.

[72:10]

The multiplicity of empty form will shine forth. And then it's also possible that at this point from the very beginning, there may arise for the practitioner the blending together of empty form and dream experiences. Or for someone who has very sharp faculties and very good very clear channels within. It may be that from the very beginning this can occur, or for others, through familiarity, even if the faculties are not the most acute and are dull, that yet through the familiarity of practice this can occur. Or it may be that when one emerges from the clear light in deep sleep, that instead of the arising of dream, there may be the arising of only empty forms, and that one perceives simply this.

[73:24]

. [...] So this is an extremely powerful practice for the enhancement of the path, because as was explained, it's said that during, it's the dream yoga, during which one establishes the degree of success in regard to the bardo practices, or the time between lives, that if one gains success in the dream yoga in this way, that is gaining control, recognition, practice within the dream, and so forth, then that during the time between lives, one will gain liberation through that practice.

[74:34]

So, I'm going to see what's going on here. [...] The reason it's important to receive teaching about the recognition of clear light at the time of death is in relation to the practice of clear light now during the time of the path in the sense of At the moment of death itself, as is mentioned, the various different signs of clear light arise, which are like fireflies, smoke, fire, and so forth.

[75:42]

These different mirage and so on. All these different signs occur. And yet, during the practice, as was explained, of individual withdrawal and others, then there is the appearance of the signs of clear light at that time. And through familiarity gained at that time, then... When they occur at the point of death, one recognizes them and knows that these are the signs of clear light. And then at that moment, if you recognize the clear light, you can attain liberation. So this is the importance of training in it now. But even if one doesn't have the most acute faculties and isn't the superior type of practitioner who realizes all of the results and has these experiences during this life,

[76:58]

If you practice this continuously and become familiar with it during this life, then it's certain that the result itself will be gained in the future. And this is spoken of in a quote from the Tantra where it states that, of course, for the practitioner of the highest abilities, liberation can be gained within this life. But even for one who does not gain it now, this will still be achieved. So when I was young, I was young, and [...] I was young, So now, next briefly for review of the practice of transference, POA, you visualize within the body, the central channel, visualize at the forehead,

[78:27]

the white letter ham, upside down at the navel, the red letter ah, and at the heart, the blue letter hum, all within the central channel. And on top of your head, visualize the guru appearing as Kalachakra, that is, the guru indivisible from Kalachakra. Then you do the vase retention as you breathe in. Imagine that the letter ham dissolves into the letter whom. As you draw in the lower airs, then imagine that the letter ah dissolves up into the letter whom. Then this letter home, that is the blue letter home, which is the nature of your mind, blends together with the white and red elements, that is the letters ah and hum, and then becomes a multicolored swirling drop of light at the heart.

[79:54]

Then you draw in the lower airs and blow out, exhale the upper airs and imagine that this shoots up through the central channel into the heart. of a Guru Kala Chakra on your head, just like a pea being blown out of a straw. Then again, since this is the time for training in this practice, then you imagine that these letters come back down, that is re-established again at the navel, the heart and forehead.

[81:18]

Then you imagine that the Guru dissolves into the nectar of primordial wisdom, is absorbed into the top of your head, and the crown of your head is sealed. So this is a sequence that one does meditation over and over, because you're doing training in it at this point. It's been six years since I've been here. I've been here for a long time. [...] When you do this, you can also use the syllable hik, that is saying hik as the drop goes out, goes up.

[82:43]

into the heart of the Guru as Kala Chakra, and then Ka as it descends back into the place again, the descent of the Lajmas. The government, the [...] government, Then also there's the, you don't see any obstacles and so forth, which should be remembered, the visualization of the golden vajra at the top of the central channel and then the descent of this out of your body and all the way into the center of golden wheel in the golden ground at the base of the universe.

[83:59]

And in that way, clearing away any problems or the bad that may have emerged through the various bad signs. that might occur, pains and so forth in the head. So at the point now, this is training. Now then, when it came to the point of actually applying this at the moment of death, one doesn't do the, or rather, at the moment of death, then one has to break all attachment to absolutely everything involved with this life and to completely give oneself over to the trust of the Triple Jim. Thank you. ... [...]

[85:03]

When I was born, I was born. [...] But whether you do the practice of POA or transference of consciousness or not, still you're going to die and still you're going to have to experience the time between lives, that is the Pardo. And so as such, it's necessary for a practitioner to train in that now through reminding yourself that one is actually experiencing the Pardo between birth and death and that it's through the practice now that one can tell what success will be like in the practice between lives. That is, and this will be shown within one's dreams.

[86:10]

That is, if you gain control and become able to do the practice within dream. At the point of death, when these various When appearances occur, for instance, there's the white appearance, the red appearance, the different signs. If at that point one sees this and goes, ah, this is occurring now, I'm dying now, there's the signs of the light and so forth and recognizes it, then you gain liberation.

[87:16]

But if you don't, then you begin to experience the time between lives. So first of all, one starts right now with striving to recognize that this is the part of And that this is occurring now, reminding yourself that if you're attached to any of the various experiences which occur during the part or during the time between lives, then one will proceed from that to experience the cycle of existence. And that at that point, one must meditate upon this meditation, that is the six branch yoga, whichever it is that one is primarily meditating upon.

[88:22]

and so have the strong determination to do this. There was a lot of people in the city, and there was a lot of people in the city, and there was a lot of people in the city. There was a lot of people in the city, and there was a lot of people in the city, and there was a lot of people in the city, and there was a lot of people in the city. I think it's important to me. I think it's important to me.

[89:29]

I think it's important to me. It's important to me. I told him, [...] So you should continually tell yourself, this is the Bardot now.

[90:32]

I'm experiencing the Bardot now. Now I'm between lives. Now is what it is. It's occurring now. And this is something then that you continually keep foremost in your mind. You try to experience all of the different things which will occur then. You try to imagine all of the different horrible apparitions, the different sounds, the different things which may occur then. And throughout all of your experiences in ordinary daily life, through passion, hatred, different sounds, different sights, whatever occurrences may be arising, one continually sustains this awareness. And you continually use this awareness during the practice of the Sixth Branch Yoga, whichever one you are currently practicing as the main practice. For instance, if one is practicing that of activating vitality, then during this practice, one draws all of the airs into the central channel.

[91:34]

One focuses upon empty form within the navel. You blend this together with experience. You rest the mind in the state of Mahamudra of empty form. At this time, also, if you can sustain this type of practice during the Pardo, actually during the time between lives, then it's definite that one will gain liberation then, that you'll be able to gain liberation at that point. And so now one has to train that one is experiencing the Pardo and doing the meditation during the Pardo. And the indication of this will be shown in dream yoga. That is, if you can recognize dream, apprehend the dream, and then do practice within the dream, then it's certain that one will be able to also do that during the time between lives. And so as such, then one can... gain liberation on the basis of this practice then. But it's very important to train in it now because this is the only way to prepare for the occurrence then.

[92:37]

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