When I was in the village, I was in the village and [...] I was in the village. I was like, oh my god, I was like, oh my god, I was like, oh my god, [...] oh my god. Now I have to think about it. I have to think about it. I have to think about it.

[01:04]

I have to think about it. [...] I was like, I don't know. I don't know. I don't know. When I was born, I was born and [...] I was born

[02:23]

It's easy to do. [...] So, you know, you know, you know, you [...] know, He said, he said, he said, he said, he said,

[03:50]

When I was born, I was born, and [...] I was born, If you have a YouTube channel, you can use YouTube. You [...] can use YouTube. 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 Kalachakra tradition and the Hevajra tradition, in the Lamjre tradition of the path and the fruit, where in In that tradition, in the Hivaja 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 an inner, outer and alternative or other Kala Chakra, meaning that the outer Kala Chakra is all of the external universe. The inner Kala Chakra is the formation of the entire physical body, that is all the channels and the airs.

[06:11]

circulation of the elements and so forth. The other Kala Chakra being that of the creation stage and perfection stage practices, which bring about the realization of the indivisibility of the interior and the exterior worlds. 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 a being, a hell being, or a 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.

[07:13]

These experiences arise because of the circulation of the airs, the drops and so forth within the channels. Likewise, there'll be experiences which arise in dreams, especially associated with meditation, such as activating vitality, where you're involved in meditations upon the airs 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 airs and the mind to within certain points in the channels within.

[08:24]

And these experiences arising now then they don't need to be experienced later. This purifies the channel and the necessity for the arising of 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 realms. Plus, also, one experiences the different views on the nature of reality, that is, according to the Madhyamaka, according to the central way philosophy, according to the mind-only philosophy, to non-Buddhist traditions and so on. All 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. And when this arises then one can recognize what is to come.

[09:26]

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 shall come. Then it's one's own experience. You're 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 Here it's direct mental perception. This is the primary direct perception which is occurring.

[10:30]

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 aggregates 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 heirs into the central channel in relation to the different mandalas of the right and the left, that is, the different points within the channels. The sixth point, then, is the results attained from the practice of activating vitality.

[11:33]

And 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 airs in the rasana 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 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 at the time of enlightenment there will be the transformation of the six constituents associated with air into the Buddha Amogasiddhi and so forth.

[12:45]

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 preliminaries. So I think just do that yourself as Rinpoche does it into that. Hopefully. So begin with refuge with the same visualization in mind as was described the other times.

[14:09]

Did you imagine that all phenomena dissolve into light, absorbed into you, and focus upon your own appearance as Krala Chakra, then this appearance as well dissolves into light, into the letters of the mantra within your heart, and then these dissolve into emptiness, and you rest your mind briefly in that state. In the past, in the past, there was a lot of people in the past. There [...] was a lot of people in the past. Then tell me, I'm going to tell you, [...]

[15:38]

It's the same thing. [...] So it's the same thing that we have to do. We have to do it. [...]

[16:38]

There was a lot of people who died and died. They died and died. They died and died. They died and died and died. They died and died. That's what he said. He said, he [...] said, Now, for the teaching today, which is on activating vitality, actually what's within the text by Jamgang Kongchul is extremely brief and doesn't really contain very much of what was explained today.

[17:53]

So I think Rinpoche himself is going to just lead us through what he considers essential now. That thing is beyond the vatana. Thank you very much. So do you see that? So do you see that?

[18:54]

So do you see that? [...] So first of all, within the teachings which were given today was the explanation of Vajraya recitation according to the Mahapandita Sakya Sri. So first, the clearing out of the airs.

[20:20]

No one is meditating upon oneself in the form of Kala Chakra during all of these practices. First just observing the breath, exhalation, inhalation in between. That's what I'm talking about.

[21:46]

I'm talking about it. [...] Now also for the second practice of Ajra recitation, again still imagining yourself as Kala Chakra, 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 nostrils. As you exhale, imagine that the airs go from the navel up through the central channel and the right channel and exit from the nostrils. And as you inhale, then the air breath comes in through the nostrils and then passes down to the navel coming through the central channel and left channel. And then when the airs abide within, imagine that they only are within the central channel.

[24:04]

He said, he [...] said, I don't know. I don't know. If you don't mind, you don't mind. You don't mind.

[25:06]

You don't mind. [...] 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. They are the ones who [...] are

[26:27]

Then for the third practice, for exhalation, that is oneself still as Kalachakra, 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 letters going out and in, this occurs through the central channel, not through the right and left channel. And then when the airs rest within, imagine the sound HUM and the letter HUM at the navel.

[27:54]

When I was born, [...] I was born When I was born, [...] I was born 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 right, under the left nostril.

[29:23]

arm, and then blocking the right nostril with the left index finger, breathing in through 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 also. I don't know what I'm saying. [...] When I was born, I was born.

[30:26]

I was born. [...] So when you're in the middle, you're in the middle of the night. You're [...] in the middle of the night. The third section then is that of the base retention practice for binding the airs within the central channel.

[31:30]

And as was mentioned, first of all for this, it's best if one is breathing through both nostrils. Otherwise you use the techniques that's 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. You should do that. That's your sister, yeah? That's your sister, yeah? That's your sister. I'm sorry.

[32:41]

I'm sorry. I'm sorry. You breathe swinging the head from the right to the left like this and draw in the upper airs. As you draw in the errors, then also you should let a little saliva go down the throat and swallow.

[33:48]

And you can use that method of snapping the 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 upon the navel area. The most important practices here are that of vajra recitation and the base retention practices.

[36:15]

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 on vajra recitation and emphasis upon base retention practice. So one doesn't... necessarily do the meditation sessions together on all of these other extra parts? So, I'm going to go to the hospital.

[37:18]

I'm going to go to the hospital. [...] The people who are living with the people who are living with the people who are living [...] with the people So, I'm going to take a look at that. I'm going to take a look at that.

[38:21]

I'm going to take a look at that. I'm going to take a look at that. I'm going to take a look at that. 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.

[39:33]

He said to him, he [...] said to him, When I was a kid, [...] He said to him, he said to him, he said to him, he said to him,

[40:59]

You should begin, first of all, by imagining that everything transforms into celestial realm within protection chakra, and within that each of us appear as Kala Chakra. I don't know. [...]

[42:03]

I have to say that [...] So we are going to have to do this. We are [...] going to have to do this. He said, what is this? What is this?

[43:05]

What is this? [...] And 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 Sixth Branch Yoga of Kala Chakra, which is the sublime quintessence of all of the sutras and the 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 Vajrabadhi. These techniques are explained very clearly within the Sri Kala Chakra Tantra, not concealed as they are in many other Tantras, other condensed Tantras. where they are spoken of in what are called Vajra phrases 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 appears as Kala Chakra. This is what we have to do. We have to do it. [...]

[46:17]

We have to do it. When I was born, I was born. [...] He said to him, He [...] said to him,

[47:20]

I don't know what I'm saying. [...] I don't know if I can't. I don't know if I [...] can't. My mother, my mother, my mother, my mother, my mother, my [...] mother, my mother

[48:47]

When I was born, I was born. [...] We have a lot of people who are living here. We have a lot of people who are living here. We have a lot of people who are living here. We have a lot of people who are living here. There was a lot of people in the world, and there [...] was a lot of people in the world.

[50:15]

I'm sorry. [...] Now, these various teachings which have been given begin, 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.

[51:19]

Then there was the extraordinary preliminaries or uncommon preliminaries, which is specifically for the practice of the Sixth 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. Then the Sixth Branch Yoga itself was prefaced by an explanation of a three-fold 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.

[52:36]

During the day, the signs such as flames, vajra, lightning, and drops of light. Then during the practice of the second section, that of mental stability, there are five branches of the practice that one had to bring to completion. That is practicing, first of all, the branch of knowledge, then understanding, then 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 in the right and the left into the central channel.

[53:44]

Today is the teaching upon the fourth branch, that of retention. 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.

[55:01]

I would like to say that [...] So-so-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do-do. So I would say that I would say that I would [...] say that I would say that

[56:29]

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, the vitalizing airs into the drops within the central channel. And the practice of the Bhumbachin, or the base 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 Vavana and the Rasana, that is the right and left channels, and then as such to bring about the blending together of the vitalizing airs and the downward clearing airs.

[57:31]

That is the vitalizing airs being the airs associated with the heart center and the upper part of the torso and the downward clearing airs 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 airs 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. When I was born, I was born and [...] I was born.

[58:52]

During the practice of activating vitality then, the main purpose is to draw all of the airs within the central channel. That is, the vitalizing airs above, the downward clearing airs below, and the airs in the right channel, or the rasana, and the left channel, the lalana. 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 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. When I was born, I was born. [...] There was a lot of people, but there was a lot of people, and [...] there was a lot of people,

[61:12]

So, also for the practice of the vase retention at the heart center, it's basically the same. That is, that one begins basically the same doing the vase 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 drawing up the ears to the heart. Otherwise, it's about the same.

[62:41]

I'm going to talk to you later. [...] I'm going to talk about it. I'm going to talk about it. [...] Now the practice of all of these different base retention exercises is basically the same in the sense that you begin with

[64:09]

the clearing of the airs in the way that was explained before, the threefold clearing of the airs. Then you're sitting in the same position to begin with. First you draw in the lower air, then that is drawn 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 the heart, then you're pulling it up to the heart center. Next, with the base retention at the throat, one is sitting in this position, but you put two elbows between the knees, that is right in the 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 interlaced like this so that they hold behind, and then rotating the head, as Rinpoche is illustrating, and...

[65:30]

Actually, there's at least one visualization ahead of me. 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 base 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.

[66:57]

He came to me and said to him, he [...] said to him, The next one is that at the crown of the head, that is by the forehead it means right up about here at the crown of the head and 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 with the two 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

[68:25]

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 them there. Actually, we're up to what, if we were doing 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.

[69:56]

That's why I was born in my life. [...] So, when I was born, I was born. [...] 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.

[71:15]

It can cause the, also some of Ramachae's teachers said this, 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. But one has to be careful not to do it with any extreme force and to begin very gently and very carefully. When I was born, I was born. [...]

[72:17]

I was born. So, when I was born, I was born. [...] They were able to do it. They [...] were able to do it. He said to me, he [...] said to me,

[73:46]

Soymnish-materai, you know, I'm not going to do that. [...] So what's being given here is actually instructions, 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. So 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 Rimini just illustrated is a 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 Rimachei illustrated, there's the shaking of the upper body around the twisting or shaking of the body. And then the blocking, he said, actually, it doesn't mention specifically here, but it's specifically taught elsewhere than 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. This also you would do at the end of

[77:12]

doing the face 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. So, when you look at it, you can look at it. You [...] can look at it. There was a lot of people who had [...] a lot of people.

[78:41]

When I was born, I was born. [...] So, when I was a kid, [...] When I was born, I was born.

[79:54]

I was born. [...] In this case, we had a lot of people who [...] had a lot of people. Now the second section, this completes the teachings on the actual meditation on retention.

[81:08]

The second section is that of the variations. There are various different variations. First of all, there's the variation in regard to the heirs 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 that one blends the vitalizing and downward-clearing errors through the application of the blazing of chandali, or the inner fire, and tames immortality. 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,

[82:09]

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 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.

[83:11]

And then again, you draw up the airs from the groin region with 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 pep. 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 I've mentioned, it's from the Mahapandita Shakyasri. 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.

[84:16]

That is through the transmission to the 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.

[85:26]

The breathing is basically the same, that is the base retention, but Again, we're just explaining, 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, the knees up and the feet forward. You grab the toes with your hands and pull up. That is, you're pulling up the toes and rising and causing yourself to come up. Then as you inhale, you sit back down and 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.

[86:32]

When I was born, I was born. [...] 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, or the titli.

[87:45]

But this is a visualization of tummo, 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. When I was born, I was born. [...]

[88:46]

I was born. [...] I said, you know what I mean? I [...] said, you know what I mean? When you are...

[89:56]

Next explanation is a 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. For this practice, there is both one with visualization and without point of reference. This is the practice which is given here, is that with 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 HUM, surrounded by the sixteen letter, sixteen 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 ham.

[91:05]

And then for the, first of all, one draws up the downward clearing airs. And on the basis of this, then it causes heat to arise within 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, the upper part of the head, all the cranium is filled.

[91:52]

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