At that point, then, one should clear out the stale or the residual airs, as has been taught before, and then you breathe in through the mouth with the sound and draw it, feel that you're drawing the airs right on top of the tongue. And then together with saliva, swallow the airs and the saliva simultaneously. And in this way then, as you swallow also, you roll back the tongue to where it comes, all the way back down the throat to the tonsils, near the tonsils. And at this point, hold the airs in the base retention, the upper and the lower airs in balance. together.

[01:01]

And then from this visualization, from the back of the throat, from where the tonsils are, then there will flow nectar, a stream of nectar, which will fill, you should imagine, fills all of the channels within the body. And you meditate upon this over and over. And if you do this meditation repeatedly and correctly, then there will come to be the actual production of a nectar-like substance in the in the back of the throat, which Rinpoche says will get thick and sweet like yogurt. And it's inner vitamins better than anything else you could get elsewhere. . When I was born, I was born.

[02:05]

I was born. [...] So it was 7 years ago, so we had to do it. We [...] had to do it. If you don't have any questions, you can answer your question. You can answer your question. You can answer your question.

[03:06]

You can answer your question. [...] So now, also in case practitioner has not realized the various signs of the gathering of the heirs, as was described, then there is also further practice to do, if they're delayed, if they don't occur for some time. And you can meditate upon the channels and chakras within the body as explained, if you're able to, which is a very vast, very detailed explanation.

[04:23]

if you are able to do this, this is fine. But if not, there is a simplified method which is presented here in which you are simply visualizing clearly the inner channel spokes of each center. That is, the five chakras such as the navel and so forth have four channel spokes and that in the genitals has six channel spokes. So, for instance, When you meditate upon the vase retention at the navel, then you imagine that the Nirvana Chakra at the navel is yellow in color with four channel spokes. In the center of this, within the central channel, there is a Moon disk, and upon that white letter Om. And then you imagine that when you do the vase retention practice, it causes the dissolving of the airs which have been gathered from the right channel and the left channel, the vitalizing airs and the downward clearing airs into this, that they absorb or dissolve into the letter Aum.

[05:39]

And likewise, you do the same type of practice in regard to the other centers. For instance, visualizing the center at the heart as white, the chakra at the heart is white, throat, red, at the forehead, black, at the top of the head, crown of the head, green, and at the genitals, blue. And also you can visualize, you visualize within the center of each of these, a drop or ticle, the same color as the center. And the rest of the practice would be the same, that is the vase retention practice, as described before. So these practices all together here, these six would be used as considered one practice done together. So in general, the techniques for enhancement during the practice of retention are very similar to those during the practice, already taught during the practice of activating vitality.

[06:45]

And so one can apply those techniques as well during this meditation on retention. So this completes the first section of the essential points of meditation on retention, and next is the second general section on establishing the meaning of the practice of retention. And again, this has the six parts as each section does, beginning with definition of the term. So the first section is that

[07:51]

definition of the term. In Sanskrit, the term is dharana, and this is from the same root as within the name Vajradhara, that is the holder of the Vajra. So, dharana means to hold or to retain, or that which is held or retained can be applied to either, and it has various different translations in Tibetan. But here the specific meaning is the retention of the heirs free from coming and going, that is the heirs gathered from the right and the left channels and the vitalizing and downward clearing areas are retained or held.

[09:18]

The second section is that of the timing of the meditation for the actual practice of the true or the real branch of retention. This would be practiced at the time when the airs flow solely within the central channel and the vitalizing and downward clearing airs have been blended together. In the sense of the world, there are many people who are living in the world. There are many people who are living in the world. There are many people who are living in the world. They are living in the world. There was a lot of people who had [...] a lot of people

[10:48]

I was able to do it. [...] When I was born, when I was born, when I was born, [...] But when we were told that [...]

[12:16]

When I was young, I was young, and [...] I was young. So I was like, [...]

[13:20]

He said, I'm not going to do this anymore. [...] When I was born, I was born. I was born. I [...] was born. Then I would say to myself, I would say to myself, [...]

[14:47]

He said that he was a man who [...] was a man When I was born, [...] So the last thing that was translated was the actual practice of timing for the actual practice of

[16:14]

retention, but then also there is that which is the corresponding practice. And this is similar to the timing of corresponding practice for activating vitality. That is at the point when some of the errors have been drawn into the central channel, then one can do this practice, as has been explained for beginners. Now, the third point is that of the branches of how to do this meditation. And within this section, there are five points. First of all is the object of the practice of retention. That is the object towards which one is directing this practice. This is specifically the heirs of bliss, what are called the blissful heirs. These are the heirs which have blended together with the indestructible element or the indestructible drop or tikle. that is within the center of the channels or within the center of the chakras and within the central channel.

[17:18]

Second among these five parts of the third section is the reason or the necessity for doing this meditation. The meditation of retention is necessary in order to bind the bodhicitta immobile within and also in order to create the blazing appearance of chandali or the inner fire which is at the basis of, or is the root or the basis for the arising of extraordinary empty forms which actually then elicit great bliss and bring about these experiences. So this is the reason or the necessity to do this meditation. The third point is what duration one should meditate. That is, for how long should you meditate upon retention? This practice should be done until the point at which one has complete power and control over the heirs through the practice of the Vase Retention, that is, in regard to the six or the five chakras.

[18:32]

Five chakras made six by adding the one at the crown of the head, the very top of the head, without that one and the other at the five. And so it's when one has complete power to cause the cessation of the airs within those chakras at those points and the dissolving of those airs, that is the airs from the right and left channels and from above and below into the element, the pure element or the drops in the center of those chakras. Then fourth within this section is the essence or the nature of retention. This is explained from the Kala Chakra Tantra itself, where first of all, there is a quote which says that the vitalizing heirs, that is the heirs themselves having completely entered into or being absorbed into the element, then all movement of the other two channels ceases or is destroyed and one has one-pointed attention or one-pointed state of mind.

[19:44]

So in general, this is referring to the dissolving of all of the airs from all of the downward-clearing airs, vitalizing airs, and those of the lalana and the rasana into the elements or tikle within the central channel at the five or the six chakras. And in particular, when one has mastered this, one is able to cause the airs to be absorbed into the drop which is at the forehead chakra and as such then to cause the complete immobility of the element there. so that it never drips from that center and able to hold the mind there in meditative concentration. Then a very special experience of wisdom and awareness of primordial wisdom arises.

[20:47]

This is the case in relation to each of the different chakras. There are certain practices, as you've seen, associated with each of the different chakras and also certain experiences and aspects of primordial wisdom or meditative concentration that occur on the basis of each chakra and practices oriented toward them. And fifth within this section is the actual method for practicing retention. And this is explained, first of all, as we've already heard during the section of explanation, it's explained in relation to how beginners should practice it, which is the corresponding meditation, corresponding to the true or the actual perfection of retention. The actual practice or real practice of retention is that done by a practitioner who has total control in the sense of how this is being spoken of or being explained. That is that such a person really is able to cause the drawing in of all of the errors, the downward clearing, the vitalizing, the errors from the right and left channels,

[21:59]

into the drops within those chakras, the five or the six chakras, and as such then those also dissolving into emptiness. And from out of that state then there arises the blazing of the chandali or the inner fire. That's the real practice when that's actually occurring. This practice is usually mentioned within the commentary on the Kala Chakra itself in the section devoted to teachings of retention, only in regard to four chakras. However, at other places it is mentioned in regard to five, that is, including the chakra at the top of the head. And so it must be included because also there is the division of the different aspects of practice. into ten categories, which is in relation to five chakras.

[23:01]

It can be divided that way. So it should be done. It's necessary to also use these practices in relation to the chakra at the top of the head. So in this way, one would then consider the five chakras as the navel, the heart, the throat, the crown of the head, and the forehead. And there, as has been explained, there are methods relating to each of these chakras, meditation on each of these chakras, for attaining the effect or result of the meditation, and then also for causing it to be obtained when one has not obtained it, that is, enhancements or variations, and so forth. And so there are two techniques associated with each of these, and in that way then there is a division of ten. in this section of teaching. Then also it should be understood that when we speak of the forehead chakra, or the drop at the forehead, that this is referring to the point at the end of the central channel.

[24:14]

That is, the central channel goes up through the body to the top of the head, and then it curves forward, crooks forward, and comes down to between the eyes. right between the eyes here, that's what's being spoken of as the forehead chakra within the central channel right at that point. Then there's also, as has been mentioned, the other chakras at the top of the head, at the throat, at the heart, navel, and so forth. And in this way, in relation to each one of these, there's certain experiences which come about so that through focusing on the one at the forehead, then there's a special primordial wisdom. which arises through the practice in relation to the one at the throat, as was given, then there's certain experiences, the nectar, tasting of the nectar and so forth, which come about. That at the top of the crown of the head is the point which is used for transference of consciousness or the POA techniques. So each of these different points, then at the heart, for instance, there's, again, a special type or specific

[25:18]

awareness or primordial wisdom which awakens due to the practice of that. Generally speaking, in the Vajrayana, the most essential point, as is stated in a quote from one tantra, is that if you do not master through concentrated attention or concentrated focusing upon the essential points in the physical body, one does not gain success. It's worthless to know all of the 84,000 articles of Dharma. One has to actually penetrate essential points within the body. As Rinpoche said before, if you want to get milk from a cow, then you have to grab it by the udders and pull there. If you grab the horn and pull it, you're not going to get any milk. So likewise, you have to hit the right, have to really put the pressure in the right points within the body. This is the same intention in all of the different sets of tantras.

[26:47]

Also, the base retention at the groin or the genitals, this is not actually spoken of within the commentaries on the Tantra, but it is definitely to be done during the practices. mentioned it's needed for clearing away of various different obstacles and problems and for enhancement of the different practices. It's stated that it's not mentioned separately, but it's included together with the base retention at the crown of the head. That is, these two being categorized sometimes as one. And then the next, the fourth main section is that of the authentic signs. In general, they are similar to that which I explained before in the last section, but in particular, from the Tantra itself, it says that there will arise the appearance of a black curtain upon which there radiates various different immaculate rays of light.

[28:10]

This is one of the specific signs that one will see within the central channel. The appearance will be within the central channel. And also there will be the blazing of the inner fire or the chandali and various different experiences of indestructible sound. . Rolling. Rolling. Okay.

[29:14]

Now also then there is the question of the authenticity of the signs, and this is similar to that of, that is the perceiving mind is similar to that perceiving the signs during activating a vitality. In each of these different stages, there's a different state of mind that's perceiving the signs. For instance, during the practice of creation stage meditation, it's the inferential perception, that is one looks at a tank or picture or whatever, you imagine yourself in the form of the deity, that's inference. During the profession stage practices, it's direct experience that is occurring, direct perception. And as such, for instance, during the first branches of individual withdrawal, for instance, then there was the sensory, direct sensory perception, the sight of signs of clear light and so forth.

[30:15]

But at this point, as in the last section of activating vitality, it's on the basis of the drawing of the airs within the central channel, but then within the mind there arises the pristine cognition, the actual awareness. And so as such, it's not something based on the senses, but instead it's a direct mental perception, direct awareness. So, I think it's important to me. [...] It's important to me. I'm going to take a look at that.

[31:19]

I'm going to take a look at that. [...] I was told that I had to do it. I was told that I had to do it. [...] So, we had to go to the hospital, and we had to go to the hospital. We had to go to the hospital.

[32:21]

We had to go to the hospital. [...] We had a lot of people, and we had a lot of people, and we had a lot of [...] people, and we had a lot of people, I'm not sure if I'm not sure if I'm [...] not sure

[33:40]

Now the fifth section is that of distinguishing between what is to be purified and the process of purification. It is the aggregates and constituents associated with the, as far as the constituents and the aggregates, such as feeling or sensation, and the six, this group of six which are purified through this practice. And the process of purification is the path of practice of retention itself. And it's stated within the commentary on the Kala Chakra Tantra, the Vimalaprabha, or the Immaculate Light, which is by the Shambhala king, Pundarika, that it is a tenfold division on the basis of the coming and the going of That is the passage to and fro of the airs within the navel, heart, throat, forehead, and crown of the head centers.

[34:51]

And so it's in this way that the experiences and the realization that arise on the basis of practice of retention are divided into 10 levels of higher and gradated height. That is, the passage back and forth within each of these five different chakras. The sixth category is that of the results. First of all, the temporary results. These are spoken of in the Kala Chakra times. The Rinpoche says he'll have more to say about the results again tomorrow, about the various different abilities and qualities of an enlightened one, of a Buddha, which began to arise. But at this point, the maras and the conflicting emotions or the kleshas and so forth decline and one begins to acquire the ten powers or the ten balas and so forth on the basis of the strength or force of retention.

[35:57]

And due to this, then, there is a removal of the suffering associated with the aggregates, that is, the sufferings of aging, of illness and so forth, these begin to be removed. And that also understanding the nature, having realized the nature of all of the passions, then these also are transformed into the path itself. One attains slight power over one's lifespan and because also one is not bound by any attachment or clinging to sensory gratification, one is able to destroy the four maras. And as such, then, one never falls under the sway of the conflicting emotions. And from the power of, or from the force of having drawn in and caused the absorption of all of the ten phases of the airs within,

[37:05]

the body, speech and mind also gain tremendous power. And this is mentioned in the oral transmission of Kala Chakrapada where he says, for instance, that one can, even if you consume what is inedible or undrinkable, you can digest it. That is, you can eat as much as you want or drink as much as you want. It doesn't make any difference. And also the downward clearing errors are mastered so that there is no... emission of the element and bliss is heightened and increases and as such one experiences in relation to the body and the rest of the physical, the rest of the being in non-conceptual bliss. In this way also he says that there becomes a balance of all of the elements within and one achieves longevity and freedom from illness. Then the ultimate result is the transformation of the aggregates, or rather the constituents of fire and so forth, the element of fire, the six, this group of six into the Buddha, Ratnasambhava and the other associated deities.

[38:33]

So this completes the teaching on retention, and now we'll go through to do the meditations together. So Rinpoche had mentioned before that during the times when we go through the meditations together, he was going to use the text which is translated here by Janggrim Kongshu, Lodhritaye. But actually that was fine during the first two branches of individual withdrawal and mental stability. But later on, as you've seen the last few, and also today, there's really very little there, and so it's necessary to use the instruction manual by Taranatha, the lengthy one that he's teaching from, to also lead us through the meditation.

[40:02]

So, there was a lot of people who had [...] a lot of people. So there's a lot of people who are in the country [...] who are in the country. So again, beginning from refuge and so forth as before.

[41:29]

I think it's a good thing. I think it's a good thing. We should begin, first of all, by imagining that one is taking refuge together with all living beings and that you're taking refuge in the sources of refuge as described before in great detail, that is the celestial palace, the heavenly tree on the top of which is the main throne with the Guru appearing in the form of Vajradhara, surrounded by all of the Gurus, the deities. then the four main thrones in the different directions, all of the Buddhas of the past, present and the future, such as Shakyamuni, Maitreya and others on the front throne, all of the Sangha of the Bodhisattvas, so forth, on the right, the Guru's right, behind all the volumes of Scripture, and to his left, all of the Sangha of the Hinayana or Theravadan tradition, that is the disciples of the Buddha and so forth.

[42:57]

And one feels that oneself and all living beings take refuge in these sources of refuge with great sincerity and feeling. To the left, dissolving into the Dharma behind, then that dissolving into the Mahayana Sangha to the right, that into the Buddhas in front, the Buddhas dissolve into all of the deities, the circle of deities, them into circle of gurus, and finally the gurus into Vajradhara in the center, and he then dissolves into light and is absorbed in through the top of your head, and then you rest your mind in that state of emptiness and luminosity. Then imagine that after making this prayer there flows immense quantity of nectar from the letter whom in his heart that fills his form and that of the consort and then flows from the point of their union and

[44:19]

covers the outside of one's body, washing clean the outside of the body, also filling all of your body, expelling first of all, all illnesses in the form of substances such as blood and pus and so forth. And then second, expelling all demonic influence in the form of creatures such as insects. And third, all obscurations and sins. in the form of a sooty black liquid. And so with these visualizations, then we repeat the mantra three times. ... [...]

[45:45]

That's why I am the one who is [...] The prayer on page 27. He repeated up through the first three branches, ending at the bottom of page 26.

[46:53]

And then the next verse concerns the path of retention, which was taught today. Thank you. When I was born, I was born and [...] I was born Now the main significance or the meaning of practice of retention is to cause the absorbing of the airs into the element or the tikle within the channels, within the chakras.

[48:11]

And the timing of this meditation should be at the point actually when one has succeeded in the drawing of the airs within the central channel and the blending together of the vitalizing and downward clearing air. So when I was a kid, [...] As for the methods for practice, the object of the methods of practice is the blissful airs, that is the airs which have actually blended together with the indestructible element or drop.

[49:37]

The necessity for this meditation is first of all to bind within the bodhicitta, that is immobilize the bodhicitta, and then also to cause the arising of the various special signs such as the perception of a sign of a black curtain falling within the central channel and also the blazing forth of the fires of Chandali. And you do this practice until the point at which you can at will cause the cessation of these errors within the elements at each of the five or six chakras.

[51:04]

And then, actual essence or the nature, the primary nature of this practice is the causing of the dissolving of the airs, the vitalizing airs, the downward clearing airs, those from the right and left channels into these drops within the central channel at the five or the six chakras and also in particular the causing of the stability of the drop at the forehead chakra. I'm going to tell you what happened.

[52:05]

I'm going to tell you what happened. [...] When I was born, I was born. I was [...] born.

[53:06]

I was born. First of all, I should start by clearing out the residual or stale air. So the main practice is that of base retention. But again, the variation is that the airs already having been drawn into the central channel, now they are to dissolve into the element or the drop.

[54:16]

And first of all, then this is done at the navel center. You can wrap the hands behind the back, wrap the thumbs up. You can wrap the hands behind the back, wrap the thumbs up. You can wrap the hands behind the back, wrap the thumbs up. You can wrap the hands behind the back. So it's really quite easy.

[55:17]

So you do that and then do the face retention with that posture. That was the one for drawing up to the heart. Then the next one is the one with putting the elbows between the, in the crooks of the knees and the hands behind the neck. You can just observe her machete. He was born with a child. He was born with a child.

[56:19]

He was born with a child. [...] So that's the one for the throat center, then the next two, that for the forehead, and the crown of the head are basically the same, just the attention focused on those areas. So for the forehead one, the one that's raising the head and putting the attention and pressure there by pulling at the top of the head. You are coming. 25th, [...] 25th.

[57:32]

That's the one for the very top, the crown of the head. Basically the same, just the orient switching, the tension and pressure. That's what I'm talking about. I'm talking about this. [...] The center of the genitals or the groin center.

[58:49]

This is the one where you push yourself up with the hands on the cushion or the floor. The one at the navel is the main practice, and so as was mentioned before, that's the one you concentrate upon, the other is just very slight variations and just to be done occasionally. We should do the one at the navel, I think.

[59:53]

So when you do all of these others, be sure that you push the airs back down to the navel region before you exhale. Just to remove the various problems, if there's a lot of air, like gas accumulated in the abdomen, then it's the movements and so forth, as Rinpoche illustrated. ... [...]

[61:18]

Even though we can't do it, do all of these things really together, at least going through them quickly in this way is part, I think in the tradition it's done much more thoroughly, but at least we're following that, in which case there's a transference of blessing by just going through it together. The next section is that of the variations upon these basic techniques for the purpose of clearing away different problems, obstacles and so forth that might occur. You can vary the feet position, extending one leg or the other, as you said.

[62:30]

The hands in this position. First you exhale with the sound hum, exhale the upper airs, and then drawing in the lower airs again with a short sound hum and holding it. Then you roll it, put the tip of the tongue up with the palate while thinking pet, the sound pet, and then holding it very strongly in the base retention at the stomach, and then sticking the stomach in and out. Flex the stomach back and forth.

[63:43]

So this is specifically for, it's a variation for the errors, then the next one is position and so forth. It's to actually cause the blending together of the vitalizing and downward clearing errors if one's not achieved that prior to this. Going through it again. [...] So you'd be sitting with the feet up?

[65:09]

You don't draw it up like this. You grab the tones and you rise doing it and then back down. You rise up as you exhale and then back down as you inhale. These are various exercises for specific purposes. Everyone always laughs at various exercises. I think they're not usually done on stages. I'm going to take a look at it.

[66:17]

I'm going to take a look at it. I'm going to take a look at it. So you can't do it. You [...] can't do it. So, when I was a kid, I would say, [...]

[67:32]

That is the variation for the channels. It was already explained yesterday. It was a technique for blocking the channels of the sun and the moon, the right and left channels. This is best done when one is breathing freely through both nostrils. Otherwise, there was also a technique explained yesterday for moving the breath from one nostril to another or opening up. the breathing passages. And this was the technique of the hand under the arm and the blocking and blowing and breathing within the laundry. Then there's another one where one's rubbing the cheek for the same purpose. And so you begin by doing that if necessary, then also by clearing out the stale airs or residual airs nine times. That is the first three times gently, the next three intensely and the last three very forcefully. We've already done this a couple of times.

[68:41]

We can just do it once more now. So first of all, one draws in the downward clearing airs, that is draws in the lower airs, then swinging the head from right to the left, you draw in the upper airs quickly. So first of all, you draw in the lower airs, then the upper airs through the swinging of the head from the right to the left, quickly, simultaneously with this, letting a bit of saliva be swallowed.

[69:57]

And then holding the airs, then fully drawing in the lower airs more and holding it together, holding the airs compressed together in the navel region. Very strongly, hold it very tightly. I said to him, he [...] said to him, When you're not able to hold the breath any longer, then instead of letting it out, to start with, first you take three small breaths further in, and then try to continue to hold.

[71:09]

And then when you can't, you let it out gently through the nostrils, but very thoroughly. Make sure you let it out completely. And also during this time, you can count the duration of the holding or retaining of the breath in this manner by touching the two knees, the forehead, and snapping the fingers, as was illustrated. And so also during this practice, the important thing is that if you are able to focus upon a sign of clear light which appears within the body, then you do this at the navel. That is, if the empty form arises there, you focus on that.

[72:09]

If not, you simply focus on the navel center while you do this. That's what I'm talking about. I'm talking about this. [...] The variant technique in relation to the elements or the tikle, the drops, will be taught tomorrow because that's in connection with the inner fire or the chandali. Now it's the inner vitamin.

[73:25]

practice that of what's called the tasting of the inner nectar. They put the hands like this, the earth-touching gesture, both hands over the knees. Then you visualize a white letter hum at the forehead surrounded by sixteen consonants, if you can visualize those, or if not, surrounded by sixteen white drops. And then you draw in the lower airs, which causes warmth to go up the body and to strike these, and then nectar flows from that.

[74:27]

And it fills all the upper part of your head. And then you clear out the stale airs. and then draw in the airs right on top of the tongue with that sound, doing the sound. You're breathing through the mouth this time when you do that with that sound and then swallowing simultaneously with that and turning the tongue back into the cavity, back toward the back of the throat. And then you hold the base retention, that is, hold the upper and lower arrows together, pressured at the navel.

[75:30]

And then you're like moving the tongue in a sense like salivating in a very, I don't know what word to use really, moving the tongue in the very back of the throat, back to where it would touch the what in Tibetan is called the little tongue, meaning the tonsil, and then experiencing that. The flow of the nectar in the very back of the throat. Imagine that this fills all of the channels throughout the body. And if you practice this for a long time, then there will begin to actually be the experience of fluid, and after which it's like yogurt. It becomes congealed and thick as like a vitamin.

[76:45]

He said, he [...] said, The next section, which is that for meditation by beginners upon the base retention, there's no need to go through all of these different ones. a meditation for each of the five or the six chakras, as was explained.

[77:46]

It's all considered as one set, and so we don't need to do each one individually. But the first one, for instance, was that of visualizing the navel chakra as yellow with four channel branches. In the center of that, within the central vein or central channel, is a moon disk, which is a white letter OM. And then as you do the vase retention practice, imagine that all of the airs from the heart region, that is the vitalizing airs, all of those from the groin, that is the downward-clearing airs, and those from the right and left channels dissolve into that white-letter OM. The OM is a little bit different, but it's a little bit different. So, if you want to make a decision, you can make a decision.

[78:48]

If you want to make a decision, you can make a decision. You can make a decision. One can also do the meditation with each of the other centers, which if you did this, it would clear the errors out again between each meditation, meditate upon each of the other centers. There's no specific mention of a letter. You could meditate upon the appearance of a letter, which would be the color of each of those centers or chakras, the letter that normally corresponds to that chakra center. or one can visualize simply drops or ticle of the same color, the heart center being white, at the throat red, at the forehead black, and at the top of the head green, and the one at the genitals blue.

[80:00]

I had to say that [...] So the main point of retention, again, is that of causing the absorption of all of the different airs within the elements, within the drops in the different centers inside of the central channel. I had to say that [...]

[81:27]

So these type of practices are really that which corresponds in a sense of aspiration towards the real or the actual one. Whereas the actual, the real one would be that by a practitioner who actually had achieved the blending together of the vitalizing and the downward clearing airs, that is all of the airs being drawn into the central channel and then was actually able to accomplish the dissolving of all of these airs into the drops in each of the different chakra centers and as such then also having those drops dissolve into emptiness and then out of that state of emptiness there would appear the blazing of the Chandali fire. So we, in our practice, are aspiring towards that.

[82:45]

So our own practice is that of aspiration or practice which can be said to correspond and agree to that. But from the real practice then there would be these various signs such as the black curtain coming down within the central channel and the radiant light upon that, the blazing of the inner fire and so forth. So we had to go to the house. We [...] had to go to the house.

[83:46]

We had to go to the house. We had to go to the house. It's not a problem. [...] It's a problem. When I was born, I was born. [...]

[84:47]

I was born. I was born. I was like, oh my god, I was like, oh my god, [...] oh my god. One should also understand that the central channel, it goes up through the body to the top of the head, then it curves down towards the forehead, right between the eyes, and that's where the forehead center is located, within the channel there. And that during the various practices, then the results of such tantric practice ultimately is the dissolving and absorbing of the central channel upward until the final disappearance at the time of attaining enlightenment.

[85:57]

And then the next section is that of the authoritative signs to be re-mentioned. These are that of the descent of the black curtain with the radiant light, the arising of the flames of Chandali and so forth. And these are all perceived by the authentic state of consciousness, which is that of direct cognition. There was a lot of people who lived there, and there [...] was a lot of people who lived there.

[87:13]

I'm going to ask you what [...] I'm going to ask you I'm going to go to school. I'm going to go to school. I'm going to go to school. I had to say that [...]

[88:35]

So Rinpoche is repeating many of these final sections several different times, again stating that that which is to be purified through this type of practice is the set of six aggregates such as feeling, of the elements such as fire and the process of this is through the drawing of all the errors into the elements or the drops within the five different chakras and as such then there is a division according to those five, the coming and going of the errors within the elements and therefore a division of ten different levels, two for each one. The temporary results that come from this practice were the gaining of control over the aggregates, that is, the removing of the suffering, of aging, of illness, and so forth, no longer being susceptible to the conflicting emotions, not being bound by the different passions, gratification of the senses, and so forth.

[89:50]

And as such, from the force of gaining control over the different heirs, and they're absorbing into the elements, one gains great power of body, speech, and mind. And then there are various different special qualities that arise on the basis of that ability to extend one's life, be free from illness, and so forth. The ultimate result is that of the actualizing of Ratnasambhava and the other deities associated with the element of fire. So this completes the teaching on the branch of retention. And even though we're not able to actually do this type of meditation in the real sense, as was explained, still It's important to be led through it like this in the sense of aspiration towards doing that. And as such, it's said that in order to become able to do that, to be led through it by someone who knows this and can do it, is then a great blessing.

[90:53]

Now the final prayer on page 27, I think we're just going to say the one verse associated with chasm or attention. No, it's a different one. Page 28 actually. The final prayer. The final prayer. The final prayer. Thank you.

[91:59]

Thank you.

[92:08]

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