So now it's equalizing the body and speech. So... Well, instantaneously, imagine one's soul and the consul as a larger, and larger not now, respectively. And imagine them equally, imagine that God is equally altidious. You looking? What? So then recite each of their individual essence or heart mantras, and that is the iteration of the speech.

[01:30]

So now, From the root tantra, which is the two classicals, or the two intentions, there is a quote, which is, the mind imagining the physical form of the deity, and some maya thought was mind are one. So, then from the explanatory mantra of both Kivajra and Chakrasambara,

[02:39]

known as the Vajrapanjaya or the Vajrapens, it says, if one full of desire, one way full desired, practices with desire, having imagined himself, and the consort as Peruca and the Queen respectively, then I will be reused if that at all counts.

[03:39]

The sadhana of the maintenance app of the Lamanakaya has the recognition of The deity has the recognition of generating one's body as the deity. The emanation body. Generating one's body in the form of the deity becomes the perception of the deity, and that is the actual method of bringing the emanation body and the Nanakai into the path.

[04:59]

But not for equalizing the blessings. So, there's the blessing of literally interlacing the secret organs. Blessing that. So, the father... For the Father, the consort's secret place, which is spoken of as space, where space literally becomes unimaginable. And then, from the state of emptiness, from the soulful home, arises a dream-tuddled lotus.

[06:05]

The anther of the lotus or, you know, kind of the signal in which the quitter of the consort is marked by an arm, which is to be a signal. And our unity is... So then that was the kind of the visualization, imagination from a standpoint of the father. Then... For the visualization of the mother here is that the father's secret place becomes a little unimaginable. And then from the state of emptiness arises a hung syllable. And then from that hung syllable arises a five-spoke lager, which is marked by hung at its center. And then at the...

[07:07]

the kind of opening of the vajra it's marked by a pet syllable which is pointed inwards and then that pet is circled or surrounded by a necklace of pearls Well, the omens are turned properly. Sorry, it's a... Sorry, it's surrounded by a necklace of omens as though the omens were perled. So it's a form of like a necklace of pearls. You have a necklace on each omens, so those are a little pearl. The question is that... What is...

[08:08]

And then, so a washer has like a central spoke. And at the tip of that central spoke, from the swath syllable, you use a tip of a precious jewel. So imagine that it was left by a tip under a precious jewel yeah that's why we also when the Sada now we recite the at the recitation of the mantras one of those mantras is that's why it is this is what we're going to do okay so these are It's called. It's called.

[09:11]

It's called. It's called. It's called. So the blessing of the mantra, the secret place, is the sadhana of taking into the path the sambhogakaya and the recognition of the mantra. So we have the parallel structure here. We have the mnemonicaya and the blessing of the body. and the recognition of the body of his deity, we have the sambobrikaya, the blessing of speech, and the recognition of speech as mantra.

[10:20]

So now, as for the equalizing of desire... Now, I... having the condom and my consort generate the realization for joy. And that consort also... Yeah, well, the concert also, the barfucker, is the method for obtaining clean demand. And then, now, that concert, from her perspective, speaking from my gender, on independence on me, she generates desire.

[11:31]

and that is the equalization of desire. Now that is the recognition of the Dharma, and that is the sadhana, which is the method of taking the path of the Dharmakaya. The third part of the parallel structure, Dharmakaya, the recognition of mind as Dharma, and the taking the Dharmakaya as a path. So we have three recognitions, three bodies, and we're taking the three bodies into the panel. Now, as for recollection of the crucial points of oral instruction at this time... So, with respect to both each other, there's the descent and holding...

[12:34]

There's the reversing and pervading. And then there's holdings that will not degenerate. So that was five. Descent is one, holding is two, reversing is three, pervading is four. And holding in such a way as it's not allowed to degenerate or drop is five. Right. So now, as for the first of those, it's causing the Bodhichitta drops to descend. Now as for the oral instructions with respect to that, There's looking on the form of the consort.

[13:38]

There's hearing the sounds of the consort. There's smelling the smell of the consort. There's tasting the consort. And then there's touching whatever parts of the body of the consort. There's embracing and kissing and so forth. And through each of those individually, the fire, literally the fire of the consort, passion of blazes, and that causes you go up to the sun. Then one meditates on bliss. There'd be... Jabbat... Jabbat's are coming, it's all under the coming.

[14:42]

Well, I mean, yeah. Jabbat has so many... Yeah. Shulwak Kipuk did translate this as protecting from the extremity of straddling. It's a little different. So there's manatee of work that's protecting from the extremity of straddling, and then there's, um... And then there's keeping the secret. Okay. Now, as for protecting the extreme of straddling, that will be explained now. So the first part is to cross fists at what's hard. No, it's necessary. And then kind of tightening or quenching with four calves.

[15:44]

So that meaning I guess the calves are legs and kind of the biceps maybe or something. Yeah. Are these the calves also? Yeah, these are the calves. That's how you do it. Like that, right? Yeah. And then I think your legs are screwed together. Legs are... Oh, you need to do it, right? Yeah. Yeah, tight. Just tight. Where is the extreme of traveling? Well, that's exactly what we're talking about. Oh, no, no, I can't go trying it. Oh, okay, I just, I mean, I've given... Well, it's kind of hard to train for you, but... You know, it's traveling, so imagine a colon, and now this list is the back of it. Oh, this is... This is called the extreme of traveling. Yeah. Me, can I tell the death? And then there's very kind of forcefully, because my eyes go out. Yeah. And then here it says to actually loosen your hand.

[16:46]

Right. Yeah. Yeah. Not necessarily squeezing or anything. Right. Let's do that. and then kind of eject your consciousness up into the sky. No, just relax your mind. Now, as for attaining secrets... So as for keeping a secret, at this time, you don't actually enter into union. And if you do it like that, that is not to enter into union, you'll actually increase the descent of the drop.

[17:52]

And having increased, you can hold. And then having held, you can reverse. So there are three of those. There's increasing, holding, and reversing. Those are very important things to recollect at this time, or to become familiar with. It is called Gawai Yishisuk. So this first moment... It's not literally a moment, but this is kind of its first period. It has a lot of different activities, which were mentioned earlier, but all those together generally relatively less blessed, and that is known as the primordial wisdom of joy. And then having the three recognitions from the sadhana of entering into the path of the three bodies, kind of being mindful of those, then actually kind of bring into contact the kind of secret

[19:21]

for the organs which are used here are the bola and the co-cola. Okay. And because of the fires of passion which are generated at that time, they drop the sand. And one experience of these bliss. And one maintains One protects the extremes of straddling as before. And in order to keep the secret, then one actually doesn't have intercourse at this time. When there's the rubbing of blood, kind of touching of the organs, but there's no actual intercourse at this time. Right.

[20:23]

So in the second element of this, you know, kind of second section, then there's relatively less known. There's not all that smelling and all that other stuff as there was before. However, the bliss is actually greater. And it's known as the pride and money was somehow supreme was, excuse me, commodity was also in joy. When... So through rubbing and joining the rubbing and rubbing and rubbing and rubbing the joint organs together through that then again through the great fire of passion which is ignited at that time the drop descend and one meditates on a inconceivable bliss

[21:39]

You again protecting the extremes of straddling. Now the element of maintaining the secret at this particular time is to protect the very much to attend to and protect the drop and not to allow it to actually send out. Because at this third moment or this third period of the bliss at that time, that bliss is actually separated from desire, then it is called the transcendent joy. Now, if you actually find it difficult to retain the drop.

[22:44]

You know that there's a technique known as kind of applying the cessation of the upper aspect of wind. So then with the ringing finger of the left hand, then one closes the upper nostril. which, as I remember, is the right nostril. And then inhale from the wife nostril, which is through the left nostril.

[23:50]

Inhale. So now your upper body to the right, you shake. Now, if still you don't hold it, you have trouble holding it. Then there's a technique which is known as drawing up the lake of Mount Meili, which will be explained later when there are six points of it. Now, at that time, the signs of holding the Tigli arise... So at that time, you look for the channel, which is of the nature of Vajradatu Ishwari, which is actually not...

[25:03]

correct Sanskrit, but it's easier to remember. So it's Vashodatu Vishwari. In the proper Sanskrit that would be Vashodatu Vishwari. And so at that time, you actually literally look for the So then possessing the three recognition, the three recognition. The body is deity, the speech is mantra, and the mind is dharma.

[26:10]

So possessing those three recognitions, actually entering into union with the Vajra and Motus, and the Vajra... What is it? Yeah. Yeah. Whatever. Yeah, go ahead. Right. So the Vajra and the Lotus are joined to the Aasi. And the two secret channels, they touch. They're joined together. And then the two drops are joined together. And then the two winds are joined together. So should we talk about that? So the two channels... So the channels associated with the Bajra and the lotus, they join together.

[27:14]

The drops, that is the red and white drops, join together. The winds, that is the upper and lower winds, join together. And that's one of the precepts of the four joining. Okay. Thank you very much. So then at the fourth moment, one experiences a joy which feces all conceptions of the three earlier joys. And then one generates a Samadhi. Yes, sir. One generates a samadhi which recognizes that bliss. The thing is, that is called an entity, is it? And that is known as the co-emergent joy.

[28:14]

But did anybody catch the poor joys? The joy, the supreme joy, the transcendent joy, and the co-emergent joy. Really? The poor moments? Yes, the poor moments and the activities of those poor times. Oh, that's right. Further morphed in the root tantra. Okay, so then from the root tantra, the two fascicles of Kivajra, it says... For the joy of the first is various. The ripening of that is the supreme joy. And finding the aspects of that is the transcendent joy.

[29:21]

And then being separated from any marks or any labels. with the core emoji of joy itself. That's what it said there. So then as for extending or protecting the Samadhi and as for protecting the extremes of straddling and as for protecting the secret, that is known as protecting equally the drop. I'm sorry, I'm going to stick it.

[30:23]

That's not known as protecting equally the drop, that's pretending to protect... So there are a number of things which were just mentioned. And I said the three were named as the four Simasai. There's just four. And they're protecting or extending the Simadhi. There's protecting from the extremes of straddling. There's protecting or attaining the secret. And then there's attending and protecting the drop from the... Sorry. Protecting... and attending that the drop not degenerate. What they meant by secret was there was a different thing in which we looked up and they are now asked for protecting the secret that had a different meaning in each context. It's a secret. It's not a secret, a secret. It's a secret.

[31:24]

Kind of protecting the secret. In the very first moment, it was not to actually enter into uni. That was protecting the secret. In the second moment, it was not to allow the draft to degenerate. That was protecting. Let me just type, you know, a secret from something like a secret. No, that is not. I just wondered what the translation is. Yeah, it's just like a precept. It's like attaining or protecting the secret. Yeah. And then, you should take the nyamna directly in nyambe, you should be a magician, right? Now, if the drop should actually drop, through the experience, which is dependent on the joy, the primordial wisdom will not arise.

[32:46]

It's exactly the same word in Tibetan, and it's contextual. So let me try and do that again. If the drop should degenerate, then because of the degeneration of the foundation of bliss, the kagmurga wisdom does not arise. Thank you. So, the result is simply generating various miseries. Now, furthermore, from the root tontra... Okay, so the root tontra serves like that.

[33:46]

because the millions like that does not become the millions and through the pending itself through the excellent striding The not secret emanation. Not protecting. Emanating. Emanating. And like a thief. And a snake. Snake. Oh, that is a snake. Yeah. So another... contextual word for visual insemination that we speak.

[34:52]

Yeah, this is do. Not do, but do. I see. One generates the misery of what? Sajuma means kajuma, sajuma. Worldly, you know. I see the worldly. These verses from the Luton first are Sanskrit words translated into Tibetan words and I really, really gripped it. So did you catch one of the meaning of that? Okay, yeah, so like that you won't generate a million. And through excellent striving and dependence, if you don't protect it, then like a snake, it will be stolen.

[36:02]

And it will become the misery of just ordinary, earthly women. That's what it says. Okay, so earlier we talked about those important phases. There was the descending, which we can discuss. Now, as for the holding... So now let's talk about that technique which is referred to earlier, which is drawing the lake of Nhat Melu. Which means... So you draw in your stomach all the way to your vertebrae. And you'll see some rogi photos. Draw it all the way back.

[37:08]

So then there's gaining power over the four continents. is again the other, another kind of a metaphorical statement of what that actually means is, um, for all the fingers, all the fingers, all the fingers, all the fingers. Fingers opening the toes, right? Including toes. Yes. So, um, then you squeeze your fingers and toes. Yep. And the... Was this enough to... Tongue. So the metaphorical statement is the holder of taste is put in its own place. Which actually means the tongue is placed up against the palate.

[38:14]

So, then was the Supreme of the faculties, which... So, having the eyes gone up, you... You look at the space of the skull. Now, okay, so that one is holding. Now, the next is reversing. Class for reversing.

[39:18]

So through very energetically reciting a long syllable through the power of speech. And then you hold your fists across your heart. And then with the sound of whom, you exhale very forcefully. So that's metaphorically known as shooting the arrow with the bow of the Hu Te Samadhi. So by the path, the home which was upright, imagine it is reversed.

[40:50]

What home is that which you've actually reversed? No, where is that thing? So imagine, by power of the path, the home is reversed. Where is that home? Oh, I see. Yeah. Right, so the hung was just in the center of the vajra. That was that one. Yeah. Yeah, the hung was marked by, that vajra was marked at its center of the hung. Okay, yeah. Khabar Chawani Nungi Kharazinba Teis. Kharazinba. Belt. Belt. Belt. So now we get on to the phase of pervading.

[41:57]

Now as you're pervading, it's bind with the belt of the wind. So with two hands at the waist, I'll turn and turn. It's like this. We are just holding it to the waist. You hold it and then do it like that. Yeah, just do it like this. If you could. Well, I'll see how it's changing your body. Yeah.

[42:58]

So when there's throwing the lasso? Yeah. Throwing the lasso is like one knee. Yang-bong-tah-doh-chahs. Then the next one is the same thing, like this. Like when you do that and then you twist, yeah, right. Which means just like what you do. Which means this. That's turning the wheel of the club. I think it's a club. A club. Yeah. So metaphorically that's known as turning the wheel of the club. What it actually means is with the two hands of the way it's just before, then turn it, killing the upper body. Remember this?

[44:02]

I don't know. [...] you know lay down your body in four directions so now as the activity which is metaphorically known as the activity of a child then you cannot throw yourself around or not going around for the action. Just lay down and then just go out this way and then go that way.

[45:06]

Lay down on the flat. Yeah. Ah, then. One ball to me. But. You know, you have to put on this, yeah. So. Yeah. as for protecting me in a way to not allow to draw or regenerate. Now, I'm kind of drawing from the more extensive scriptural explanations. Now there's protecting which is in common with the Action Tantra.

[46:13]

Now as for that... No, no, there is a little less... From the text of the Action Tantra, which is simply known as a proper accomplishment. I'm going to talk to you about this. [...] The lady is ready to go. The government is making a threat. Kuba is a threat.

[47:18]

A threat which is made by... What is it called that girl? Bojjinko, yeah. Then died in the Gen Ziam. These are two kinds of mediums. This is sapphire. Likenthia is porridge. So porridge is sapphire. Tsurva, which means cooked or dyed, actually it's basically saying dyed. The thread is dyed. So try seven times. Midnight. At night. With his mantra. He ate thousand times.

[48:22]

Daddy. Soap bath. Then he bind around the waist. This is a pure soda cup practitioner. This will enable them to hold away with human. Now it was mentioned that a mudfresh should be found in the mantra. Thank you. [...]

[49:29]

So this was saved and... Lower to a thread. Yeah. What we're looking at right now? Yeah. What we're looking at right now, are we protecting? Protecting this image, right? Okay. This is not listed as the typical posture that we're looking at here. So I'm wondering if we could go back to the side of this, because I look at one part that goes back now. Which is not it? Yeah, you mean? Right. No, it lays around the same books.

[50:30]

Oh, yeah. Well, I mean, just, yeah. Well, it says here, in the book, [...] Okay, from the text, which is known as the language group, when you get a young virgin, and on a diet, and either with orange dye or saffron, when it's not only seven times, And there's still a thing on that.

[51:37]

Yeah. And then at midnight, or at night, when you say the wisdom mantra, or wikna, the William mantra, 8,000 times, and what that is will be said in the honor. And then having recited that, Then you tie this around the waist. And this will enable the pure yogi, the pure sadhaka, the pure petitionary sadhana to retain their sin. So now you can just look at that. Hara, Hara. Hara, Hara, Bandhani, lizard down, lizard down there, oh, here, here. Oh, this guy is fine and low.

[53:04]

Right, then there's a little more elaboration here. So at around the midnight, at night, then all the doors of the body and fences, you fumigate with Google. And then you bind around the way. So you actually use the laptop with them and tie your laptop with it.

[54:06]

This is called a special. This is managed protection by the last two. 8,000 mAh. It was well, I think, in the game. It was cool. Then tied it, and then the cable was deployed to another. Yeah, well, you just forget to start, I ordered Google, it's mostly like a Google, but to pick target those crystal rays, you know. Yeah, I think that's cool walking. Yeah. Thank you. And I don't... Tell it, though, it says... So, when at the time of a rising concession... ...to come down, Dana... ...it's connected with the Saab now... So at the time of the Pure Recollections portion of the Sadhana... Okay, then you just complete following the main text.

[55:26]

And then... All right. So you're doing this whole ritual, right? And then you do mantras and do this other stuff. And then if you're doing this session, if you're not doing it all, then you complete just fine, pure recollection, and so forth. No, that's not what you think. There's a form of recollections with the... Maybe they're going to be for them. Well, okay, right, yeah. But, uh, recollections, you could have to do, that is, [...] that is

[56:37]

Now, on the other hand, if you'd like to abbreviate that practice So now we have verses from the wishing prayer associated with the entering, the taking the path. The wishing prayer associated with the taking the path. So in the mind of nectar is the heart of the conqueror. And the deity could complete the three new crucial points of the Dhammakata offering to the bliss of entering into the union and desirable objects and joy in the path of losing agents.

[58:02]

So enter into action, not letting go of that aspiration not letting go of that aspiration in the aspiration prayer of taking the paths of the bodies which is just reciting what that means is that the sentiment is there you should maintain an activity and that's the abbreviated manner if you want to just do it concisely then maintain that aspiration So we're trying not to lose the semen, I mean versus...

[59:33]

give us a little peppy reminder of not losing the ceiling. In the mind of nature, there is the heart or the mind of the conquerors, like the deities. The deities who complete the three crucial points Oh, John, three seats. So, yeah, that's a good point. So, the DDs could complete with three seats in the dark track. So, if we unload the body shot, if you buy [...] the body shot, on offering through the births of Entrymentary Union.

[60:39]

I don't like the show, and may I enjoy any path of Burst and Entrymentary. You know, I think I want the knowledge to complete success. I'm enjoying that. Yeah. Six feet. No, this is composed by himself, but it doesn't become coded from anything else. But the exact thing is, to this kutung one, we want to really breathe. We don't want to do the sit and I was in my room in sadhana. We just make sure that the kutung You know, how do you turn that? You are taking the path from three bodies. Taking the three bodies, just try to remember that, and then you get this particular thread.

[61:54]

We want to do this thread. It's a special kind of thread, right? If you wanted to provide that, if you wanted to provide that, then you can clearly believe that you could do it with a thing, without losing up your conception, just up the three bodies. Well, so you're saying that this is in some of the sadhana. This is not instead of the old practice of the thread. This is not the kind of practice. This particular ringa, we want to do business with the thread, with the balls of ringa, and the cuckoo and all, and you can do it with the kusum lamgir. Instantaneously, you reflect yourself with the kusum lamgir,

[63:01]

And then you do it. Then you do it. So you don't have to keep all this sadhana. Do you do this? Do you want to do this with a real concept or is it always super magic? We start with Pajji. 159. Yeah, 95. And one, we've spot pitch, we thread it. 45, nine, five. [...] 45, nine, nine. 45, nine, nine. Yeah.

[63:42]

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