Oh. Okay. So at the anus, you have samarayum, white, facing upwards. And then at the urethra, you have a yellow kashamarayum. facing upwards. And then at the navel, you have two kshums facing each other vertically that are both red. And then at the base of the ovula, you have two white sum syllables facing each other. And then at the two nostrils, you have two blue YUM syllables facing each other.

[01:05]

And then at each of the two eyes, you have a blue HUM that's kind of twisted. And then at each of the two ears, you have a red YUM syllable, which is twisted. And then at the spot in the forehead, you have a yellow Samarayum syllable facing downwards. And then at the Brahmanical aperture, Or the anterior fontanelle? The posterior portion of the anterior fontanelle, you have a hamarayum, which is red and facing downwards.

[02:09]

Is that red? Sorry, white. It's white facing downwards. It's facing downwards, upside down. And then at each of these, you have a moon seat. And then if the two syllables are facing, then you should imagine that there's a moon disk between the two syllables. Now, if your visualization is not clear, then you haven't really covered the orifices. And through meditating this way, one naturally forms kind of a protection. Now as for the habituation to the inner syllables...

[03:21]

Now, this is very similar to the four, the Chambali practice, which depends on the four syllables. Somebody remember, I should just read from here. Yeah. What page was it? 354. Yeah, so this is on page 313. 313 in the blue book. Okay, so I'll just read it. So the essential practice is to first clearly visualize the two activity chakras.

[04:25]

There is an arm at the center of the 64-vein-pedaled emanation chakra at the navel. On the innermost of its eight petals are the eight syllables, ah, ka, cha, tra, tapaya, sha, in the clockwise direction. On the front of the outermost of its 64 petals are the 16 vowels in the Sanskrit language repeated twice in an anti-clockwise direction, and from the front in a clockwise direction are the consonants, with the exception of the HA and SHA syllables. All of them are read in color in an upright position. There's a HUM in the center of the eight-pedaled heart chakra. On its four cardinal directions are boom, om, dream, and con. And on its four intermediate directions are long, mom, pom, and tom sobles. There's an om in the center of the 16-pebbled throat chakra. And on 16 pebbles are the 16 vowels in anti-clockwise direction.

[05:30]

Counter-clockwise direction. And the sobles are all red in color. There's a hon... Excuse me, what page is this again? 313. 313, 314. 314 now, right? Yeah, we're now under 314. 313, 314. Right up behind you. So at the end of the... Okay. On the pedals of the 16 valves in an anti-clockwise direction and the syllables are all red in color and are standing in an upright position. There's a horn in the center of the 32 pedal crown chakra of great bliss. And from the pedals are the 16 vowels in an anti-clockwise direction. And in the counter, excuse me, in a clockwise direction are from the ka-tip-ta syllables. This is the ka-tip-ta consonants. These syllables are all white in color in an inverted position. You also need to visualize the rosina vein on the right, which is red in color, and the logana vein on the rock, which is white in color.

[06:38]

Okay. So that's the four syllables. Mm-hmm. Mm-hmm. So, then, especially, one should imagine as follows. So... Okay. It's just an hour. No, I'm not sure. So, especially, imagine the Rasana and Lallana channels.

[07:45]

And imagine that eliminating or abandoning the Ha and the Sha syllables of the 32 Sanskrit consonants, then you have... Each of those consonants are in white facing downwards. And then they're kind of two at a time. And then in between each of the kind of groups of two consonants is a single red-colored vowel which is facing downwards. So you have two white consonants facing upwards and one red vowel facing downwards. And imagine in that way one... plugs or one stops the path of the conceptualization of apprehender or apprehension, sorry, apprehender and the object of apprehension.

[08:54]

So the apprehender and the object of apprehension are associated with the two channels, the Razana and Mauna, and through imagining the syllables in that way, one stops the conceptualization that occurs in them. or due to them. Now, when you breathe inwards, imagine... I think it's... Yeah, sorry. Sorry. At the time of the wound predominating in the right nostril, Then imagine going from the bottom to the top. Visualize towards something, right?

[09:56]

Right. Soak it to you, so yeah, model set. And then at the time of the wind predominating in the left nostril, imagine it going from the top to the bottom. So one should imagine the syllables, now as described, those 32 consonants and the 16 vowels alternating, one should imagine them and familiarize yourself or habituate yourself to them until they become as clear as... as though they were drawn on the palms of your hands. So this practice of the inner syllables, or the blocking of the channels through the inner syllables, or the stopping of the channels,

[11:11]

through the inner syllables is a unique practice of the fourth empowerment and it is not necessary in the POAs or the POA practices or the document practices associated with the other impairments. Now, if the signs of death appear and you are unable to succeed in the practice known as ransoming death, then you should apply the practice. And through the application, one may achieve a comfortable or happy migration or rebirth. Or one may realize on birth in another family.

[12:21]

Right. And then one may achieve birth in another continent. Or finally, one may achieve birth The Path of Mahamudra. Now, as the first three of these are common with the other empowerments, the practices associated with the other empowerments. And one should understand the method for practicing them from the commentaries and the other impairments. Now, as for the particular practice associated with the fourth, that is the realization of the path of Mahamogla.

[13:39]

So now as for the practice Odakama associated with achieving the path of Mahanigra which is uncommon to the fourth empowerment first one performs the preliminary branches of concentration and then one settles into a one places one body in a cross-legged posture and then one places the syllables at all the outer doors as was described above all that stuff then then one applies the inner syllables as was in... Yeah, just as was described above.

[14:46]

The Roman, the Kenma, the Rasna and Mahoma, and so forth. So, then... At the time, when one is breathing outward, expelling the breath, from the ah, here it says, or the am syllable at the navel, until the ham syllable of the crown, imagine that the mind moves through the central channel. And then at the time of inhaling, imagine that the mind, kind of coordinated with the wind, goes from the ham syllable at the crown into the ah syllable at the navel.

[16:04]

So... at that time even though you're breathing in through the mouth and so forth one should imagine the mind moving in the way which was described and then at the time of death through the entrance into the central channel by one's own kind of state or practice.

[17:05]

And ... [...] So then in kind of in concert with or in kind of in coordination with one's meditation, then the winds of life and the winds of effort, that is the winds associated with the left and right nostrils, are exhausted in the central channel. I don't know. And then having been absorbed in that supreme path, that supreme path referring to the central channel, the movement of the wind gradually becomes absorbed.

[18:30]

And then through the power of that, the channels, the letters, the element nectars, sorry, through the power of that, the power or the force or the vitality associated with the channels, the vitality associated with the letters, the vitality associated with the element nectars and so forth, enters into the central channel. and then one manifests, okay, so sharpen your pencils, one manifests the thatness of the perfect great or kind of extreme bliss and emptiness associated with Mahamudra. So I'll go through that again. One manifests due to the power of the channels, letters, and element nectars being absorbed in the central channel, due to the power of that, in some sense they lose their vitality in the central channel, then one manifests the thatness of the perfect, great, or extreme, bliss and emptiness of Mahamudra.

[19:59]

And through this manner of mixing with experience, with the prior experience, in this manner, one reaches the final accomplishment or one manifests the state of a Vidyadhara and so forth. Or alternatively, one manifests the state of a Vedjidara. I'm doing so poorly writing this down. I'm sorry. I just feel like I'm cheating on every other task or something. I'm looking at everybody's... a lot of it's in the Google. Yeah. There's just a few tidbits in here. So the blue book would be pages, so now you're on page 256. He went back and read the practice, but it was just referred to going on in this text.

[21:13]

Yes, we've been going over pages 354 and 355 and so forth. Okay, thank you. So now as for the fifth section, which is the primordial wisdom of the supreme... Sorry. As for the fifth section, which is the bardo practice of the primordial wisdom of the supreme bliss and emptiness. So... What's happening? Oh, I was... Oh, no, it's... I mean, if you have a question, it's fine. The bardo practice of the primordial wisdom of the supreme bliss and emptiness. So if, on the other hand, one doesn't reach or achieve the dogma practice, then it is necessary to gain the instruction of bardo that is the path for the inferior person.

[22:26]

Now, there are two methods of training. Oh, sorry, excuse me. The method of training has two parts. Yes. So again, sharpen your pencils. So, as for the actual practice, one recollects. One recollects the Lama. One recollects the Lama... in a particular form. One recollects the Lama in the form of the essential Acharya of the Swabhavakaya.

[23:37]

When you go... And... Essential again? Essential... Uh... The essential Acharya. The Rajacharya. The Rajacharya. the essential Vajacharya, the essential Vajacharya who is in the form of the Swabhavakaya, right? Now, one recollects that, that guru, and that guru is the one who showed you the perfect, extreme, well, let's just call it the perfect, ultimate, that-ness of all phenomena. So basically, this is the fourth empowerment, so you recollect the guru in the form of the Swabhavakaya. Right? And he teaches you, what does he teach you?

[24:41]

He teaches you the path of the fourth empowerment, which is this path of the perfect ultimate thatness. But Svobovakaya is the essence of all of these. Does it have a form? It's a body. It's a body. Is it an iconographic? Can you recognize it? Well, since it contains all the other kayas. Right. So, in terms of, um, you, um, So are you saying, what do you actually imagine? Yeah. I mean, is there a thing you imagine, or is it calling up the state, you know, of like, you know... Well, calling, you know, understanding of the absoluteness of the Guru. Oh, okay.

[25:46]

Okay. And then one recollects the teaching of the path, which is the path of the Vajra waves. And then one recollects the view, and that view is the view which arises from the path of the Vajra waves, and that view is the view of the perfect And then one recollects the one certainty of the time which is connected with those three. Sounds a little cumbersome. Instantaneously, you can remember all together.

[26:50]

I see. So one cultivates the ability to recollect all three of those simultaneously in one moment. So, one should train in such a way that one uses the condition of the dream state. Basically, one practices and trains until one is able to maintain those recollections during the dream state. Even a dream state, you have to... Now, as for the actual practice... So, through the power of habituating to the practice like that, even at the time of the arising of the seven conditions of bardo, the three recollections arise.

[28:09]

Now, the three recollections are... Just to come. He's closing the group with three local options. Emptiness, clarity, and non-duality. Well, let's try again. What were we talking about? No. No. No. No, no, no, we're talking about the Dampasun. First you have the Dampasun, then you have the Dampasun. No, sorry, the Dampasun, you're right, Joe. The Survivor Pire, and then the Path, and then the Path. But we were just reading as the fourth consecration version of those recollections. Yeah, right. Then, but even better, because we're so devoted to you, Ram Chai and I track down what's more obscure, and what's done, which is one should have those three recollections during the seven conditions of the bardo.

[29:16]

Now, for double, what are the seven conditions of the bardo? Seven conditions of the bardo. Seven stages all in contention. I believe when first you get in there and then there are all the screaming things in there. You're on the track there. That's kind of an impressionistic version. Really loud sound. Oh, getting there, yeah. The loud sound's crashing is, you know, pretty... Well, it just so happens on page 412, line 5. Okay. So, at the condition of Bardo, 4-12-1-5, how are we doing? Do you have a 4-12? Yeah. Do you want to look with us?

[30:16]

Yeah. We're so proud of ourselves for fun this week. Yeah, this is the joy. So even at the time of dream, you have the three recollections. Right. And then you're really proficient when during the seven conditions of the bardo, one still is able to maintain the three recollections. And the seven conditions are... Number 4, 12, long clock.

[31:23]

there's a sound like a mountain kind of cracking or earthquake kind of thing. And then due to the disturbance of the water wounds, There's a sound like the... Literally, it's the ocean breaking, but kind of like, I don't know, a tsunami or something like that. And then at the time of the fire wind... Are you trying to find anything else, Joe? At the time of the fire wind... The disturbance, due to the disturbance of the fire wind, then one has a sound like the fire at the time of destruction, the fire at the end of the aeon.

[32:33]

And then due to the disturbance of the wind of wind, one hears a sound like the wind at the end of time. So these are the hearing of the four great terrifying sounds. Yeah. [...] Eclipse? Eclipse, or way down. Oh, cliff. Cliff. Cliff. Cliff. Where you walk, where you can't leave, you slightly. You know, step.

[33:34]

A precipice. A precipice. Precipice, huh? It's very dangerous. Yeah. It's very dangerous. Yeah. It's very dangerous. which is the sadness or the feeling of a very kind of unpleasant. So through the power of the three poisonous, disturbing emotions. One has the three experiences of being at the edge of a cliff. Three of them. Being at the edge of a cliff. So there's the kind of sadness of your own body being at the edge of the cliff.

[34:47]

So there are like three different precipices or cliffs or what did you say, Frank? Precipices? Yeah. There are three different precipices associated with three poisons and... I'm not sure I'll get it. So there are three different cliffs or precipices.

[35:50]

And altogether these make the seven conditions of delusory appearance in the bardo. According to the determination of the three poisons. There are four and the three makes... Seven. So the seven sounds and the three... That brings the source of three poisons, like seven conditions. And the point here is to gain the ability to maintain the three recollections even as those seven conditions of the bardo were occurring. That's right. So... I don't know.

[37:17]

So even at the time of five voters, through the activities arising from the kind of rise... Sorry, I'm using rise in two different ways, but the... the exhalation, the entrance, and the abiding of the wind. What line? What line? 412. What line?

[38:17]

Line 6, end of line 6. Mm-hmm. Mm-hmm. Right. Right. Mm-hmm. Mm-hmm. So it rises five colors. According to the text, the name of the text, I see. So there's the root, the essence, the moma is the root, leaves, flower, and fruit.

[39:25]

Right. Those are the five smells. Five smells. I'm sorry, five smells are the root. Is the fruit. Essence. The fruit. Lana. Lana is the deer. Metak. Metak is the flower. Debu is the fruit. Debu is the fruit. So what is essence? Is essence like sap? Essence sap. In the flower shape. Now we're going to have time with five senals, which are root, [...] flower, essence. No, no. Thank you very much. Oh, yeah. Got it. And then there's another, according to another text.

[40:30]

Mm-hmm. So if the black is clear, you're in hell. These are the lights. If you have a visual light, it's black. Yeah, that indicates that you are seeing as hell. If it's yellow, then it's the Praetor realm. If it's white, then it's the animal realm. If it's red, the deity realm. If it's the green, it's the Asuras. And if it's the race colors, then it's the human realm. And as it is explained in many, many other literature, the white, white means, uh, a problem. Black means animal.

[41:33]

And the rest is as before. No way to find out, right? White's animal. Another text says black is hell and yellow is pretzel animal. But this text says white is hell and black. I don't know what it is. That it was. Two different texts. We said that white, we said that black was hell, yellow was pretzel, white was animals. So in general, we're discussing the conditions of the Bardo and what we need to maintain the recollections during. Yeah. So we're going to hear sounds and smell, smells and sea lights and at all times we need to maintain the three recollections. Son of Timson.

[42:41]

Don't worry about it. It may be interesting to read a little bit right there on page 13. It's what's happening is the recollection is also. In the middle of that sentence, So, it's good saying through the instruction of the Baudou, the yogi kind of gains the facilities such that if the southern conditions arise, and then even though, or during the arising of those conditions, due to the power of habituation, first, one has completely cut oral doubts and recollects the Lama,

[44:09]

Sorry, first one recollects the Lama who cuts all that. And then one recollects his teaching of the kind of one special deity. And then... And then as soon as that occurs, the actual special deity. Colors become... Those five colors become one special deity. That's the bird associated with the generation stage. That's right. During the initiation, they give you a sacred name. This is kind of an important thing. You're not supposed to forget the sacred name.

[45:12]

And then when you remember that, then Lama comes to your father and will give you the Lung Dung Ba, prophesies. Then Lama will give you the Lung Dung Ba, prophesies. So then all those appearances and one's own mind are realized to be of one taste. And then in that very Bardo, one becomes a Vidhidara and so forth. Then there was a, probably we have a deformed, you remember. And then because the Maras could appear to give some prophecy, then due to habituation on the sign of the fourth environment, the secret sign

[46:33]

Secret name is very important. So the point is...

[46:43]

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