So we had a lot of people who [...] had a lot of people. He said, you know, you're going to get your hands. You're [...] going to get your hands. So we have to go to the house. We have to go to the house.

[01:04]

We have to go to the house. [...] I was told that I had to do it. I was told that I had to do it. [...] So I'm going to ask you a question.

[02:07]

I'm going to ask you a question. I'm going to ask you a question. I'll ask you a question. It's not that many of us, but we don't have to do it. We [...] don't have to do it. Now there's some concluding special oral instructions connected with this section also, and then after that again we will go through and do some of the meditation together like we did last night, because that's very important to be led through briefly what's been taught.

[03:19]

It's the case that during this type of meditation, as was mentioned, there are five different limbs or branches to the practice. And when the first of these, that is the branch of knowledge, has arisen within one's mind, then wherever you focus your mind, the empty form appears. And so this is perceived everywhere. And at that point, then you should meditate upon, you should use the practices as were explained for the apprehending of the clear light on the basis of ordinary phenomena, that is the focusing upon an object and so forth, the sign of clear light. And so, at that point, whenever, if it's the case that whenever you look at something, doing that practice, the ordinary object disappears, that is there's cessation of the ordinary karmically produced perception of phenomena or of objects, and this transforms into only clear light, the appearance of clear light or that sign, then you can do this following practice, which is that in the morning or in the afternoon, one sits naked and you gaze at where your shadow falls.

[04:47]

or you can also gaze at the shadow of a tree at noontime. You gaze intently at this, without wavering the gaze at all, and then you suddenly switch the gaze to the sky. It's a very similar practice within the Lamdre teachings, actually, of the Path and the Fruit. And if at that time, when you do this practice, then you will see that if the shadow seems to transfer to the sky, and that within the center of the shadow, the signs, various signs of clear light appear and are clearly visible. Then within six months of such practice, certain signs, certain abilities will appear. That is, for instance, one will be able also to gaze into the earth and be able to see treasures beneath the surface of the earth, be able to gaze through a hole or a window. of a house and be able to tell everything that is inside of a house and things that are hidden, hidden objects within a house.

[05:54]

That is, the clairvoyances begin to develop at this point, the clairvoyances in regard to sight, sound, taste, touch and so on. And at that time when you're doing this type of practice, if the empty sound that is when one is cultivating the practice of empty sound in relation to ordinary karmically produced sound, when ordinary sound fades and that is, is absorbed into the sound of emptiness, then one can blend this together with all the various sounds of other living beings, that is, voices and so forth, and meditate upon this for six months and then clairvoyance of hearing will arise. One can also at this time then use visualization in regard to one's own heart center, the chakra within one's heart which is shaped like a flower, and cause the appearance of the empty forms or the signs of clear light within the heart, focus the mind upon that, and one can have remembrance of past lifetimes very clearly.

[07:14]

And likewise, if you focus that visualization upon other persons, you can read their minds and know what they're thinking and so on. These type of clairvoyances then begin to appear at this stage and they can be cultivated with these type of practices. So now this completes the teachings upon the branch of mental stability and now will be led briefly through the teaching and drew them together. We had a tattoo. [...] So, first of all, one has to explain in this manner the teaching which is being given because you can't be led through it until it's been taught to you.

[08:20]

And so, we'll start again in the same way as last night. We do this every time. You start with refuge, you go through all the preliminaries briefly, all the ordinary ones first, the five, then the extraordinary one of the creation stage, meditation, then on the basis of that, very quickly individual withdrawal and then focusing primarily upon practice of mental stability. So you should again try to follow, go through it yourself in the English as Rinpoche does it quickly in Tibetan, the preliminaries. So Rinpoche, when he uses, he's going to use the text by Jamgun Kongchul, which is translated there. And I think the mental stability section starts on page 35. When we get to that point, he'll be using that. Maybe he'll use it for individual withdrawal too. We'll see.

[09:34]

It's been a long time for a long time. It's been a long time. It's been a long time for a long time. It's been a long time for a long time. It's been a long time for a long time. So there's no need to explain in real great detail, because everyone's now heard several times the basic visualization. Imagine you're in a pure land, there's a beautiful celestial palace.

[10:38]

In front of you there is a heavenly tree on the top of which is a lotus flower with the thrones. That is the main throne with the Guru appearing as Vajradhara in the center, surrounded by the Gurus of the lineage. Around them all of the yidams or the meditational deities on a bit lower level, thrones in front. with all of the Buddhas, especially Shakyamuni Buddha, then to the Guru's right, all of the Mahayana Sangha, the Bodhisattva, such as Manushri, Avakiteshvara, and so forth. To the rear, all of the volumes of Scripture piled up very high. To the left of the Guru, all of the Sangha of the disciples, such as Shariputra and others. Then between all of them, all of the bikinis, protectors of the dharma, and so forth, also filling all of the sky around them.

[11:59]

And it's oneself and all sentient beings who are simultaneously taking refuge, and you should feel that you do this from this point until you attain complete enlightenment, yourself and all sentient beings, and that you do this with total sincerity of body, speech and mind, that is completely giving over your body in the sense of prostrations, The voice repeating the verses of refuge and the mind intently and sincerely taking refuge. I'm sorry. I'm sorry.

[13:06]

I don't know. [...] Thank you. I'm sorry. [...]

[14:14]

When I was a kid, I was a kid. [...] And then next we will repeat the verses of taking refuge. That is, first of all, contemplating the nature of all the cycle of existence as being suffering. and frustration and wishing that all of these living beings escape from the state of suffering that is beginning with the aspiration to attain enlightenment for the sake of all sentient beings and then to put this into application through the practice.

[15:39]

So now to begin with, the practice of mental stability is the same in the sense of the physical posture as was explained before, that is sitting in the vajra position and all of the different aspects of the sevenfold posture, and to begin with again also, then one should clear the airs, stale airs out from within the body. You follow on page 35 within the book.

[17:07]

It was a very difficult time, but it was a very difficult time. It was a difficult time, but it was a difficult time. It was a difficult time, but it was a difficult time. As was explained yesterday during the teachings of individual withdrawal, the teaching or practice of this is divided into two sections, that of the day yoga and the night yoga. The night yoga is in pitch black darkness and the day yoga sitting where you have a very vast view of clear sky but sitting with a certain type of shelter or screen to provide shade for oneself to be in out of the sun and so just briefly one should sit as was mentioned yesterday.

[18:38]

And when you sit like this, then because of the fact that there is present within one the Buddha nature or the Tathagatagarbha, this will manifest in a sign as the signs of clear light. So, when I was a kid, I was a kid. [...] We have within us the basic Buddha nature, always present, but it's something that we don't recognize.

[19:48]

At the time when one attains enlightenment, this is what is actualized, and so there is the clear light at the time of death, even at the time of death these various signs also occur, but one may not recognize them at that time, but then there is also is experience of clear light at the time of birth, and then there is experience of clear light during the path, and so that's the experience which is being cultivated now during the path of practice. And during this practice of individual withdrawal, then there are various specific signs of clear light that may arise, such as smoke, mirage, fireflies, lamp flames during the night yoga, and then the signs of fire and moon, sun, vajra, lightning, and drops of light during the day yoga.

[21:01]

But during the practice of individual withdrawal, even when these various different signs of clear light may appear, during daytime practice or during nighttime practice, one keeps the mind resting simply in the empty space or the empty sky, not focusing upon the signs of light, but just resting the mind as described. So now we come to, this was yesterday's teaching, now for mental stability. So again, the physical and the vocal isolation is the same as before, the essential points.

[22:26]

And to begin with, again, we should clear the error. So I was living. I was living, [...] So as was said, during the practice of individual withdrawal, these various signs will arise.

[23:44]

And then now for mental stability, when one is sitting in this fashion and such has arisen, then you focus the mind directly upon them. It was a very difficult time, but it was a very difficult time. It [...] was a difficult time, but it was a difficult time. It was a difficult time. It was a difficult time. Then in that state focusing upon a sign of clear light or empty form, then the first level of experience is the first branch of knowledge.

[25:06]

And this is just the clear awareness of that and just the the state of mind as the beholder or the observer to recognize this experience without any action of fulfillment or rejection of anything. That is not any sense of the experience as outside or the mind is inside and so forth. So that there is constant mindfulness just of the state of the experience and of its nature as being ineffable and beyond elaboration and expression. That's the first branch of knowledge. .

[26:09]

Then the second branch is that of understanding, and this is to simply experience the empty form as one's own mind, as just the appearance of manifestation of one's own mind. And the third branch is that of discernment, and this is realizing that this experience transcends all classifications of subject and object, meaning classification of, for instance, the perceiving mind, as the subject and the sign of clear light or empty form as the object, but that instead this is beyond all categories of duality or such a subject and object.

[27:31]

And even though there is no state of subject and object or any dichotomy, there is an experience of great bliss which arises within the body and the mind, unlike any experience before, and so this is the next branch, the branch of bliss. Actually, it's not an experience of bliss, it's instead a meditative concentration which is blissful. Then the final branch is that of refined, immobile bliss when this meditative concentration itself is that. That's what I'm saying.

[28:34]

I don't know. [...] When all five levels of experience, all five branches have arisen in full, that is, from the branch of knowledge up through that of refined immobile bliss, then the yoga of mental stability is considered complete. Of course, such experiences as this are not going to come about except for after meditation with great diligence, great effort, over a long period of time.

[29:45]

Because nothing arises without the requisite causes present. That's what I'm talking about. So I'm talking about this. [...] In addition to these ten signs, as explained before, there are the extraordinary qualities and signs which arise during meditation, during mental stability. That is, these five special qualities of radiant light, minuteness, brilliance, and so forth.

[30:57]

It's so hard. It's [...] hard. In this way, when these various experiences arise on the basis of realization of the nature of the mind, that is, on the basis of the correct understanding of the view, the fixing of the mind, non-conceptually, upon the signs of clear light, as was mentioned.

[32:01]

In the same way as, for instance, during the Ninh Mapa practices, it's that if one has not cut through, that is, mastered the teachings of Trakcha, then one does not have success with the Tughal, which is the signs of clear light and the meditations in regard to those. So it's in the same way here. One has to be based in the realization of the view to begin with at first and then these various different special signs also will arise and then further one will realize the nature of everything to be as indicated through these signs and that the ordinary perception of phenomena is just like a mirage or like an illusion and produced by karma. So if you meditate through all of these stages, that is, accruing all of the branches in complete form, then these various extraordinary signs of clear light with the vibrancy and brilliance and the signs, images of the enlightened ones and so forth will arise.

[33:21]

They said, what's wrong? [...] I was like, I don't know what to do. [...] It's extremely important to keep the posture fixed as described and also the gaze fixed.

[34:44]

You're not looking around for signs to appear. You keep the mind fixed in one point and then there will be the appearance of these various signs of clear light. If there is the appearance during practice of mental stability, appearance of sign of clear light or empty form, you don't move the gaze and look at it. It's important to keep the gaze fixed and then that will come to the point of the gaze itself. So you append the gaze and the awareness on the exact spot of the initial focus and then the empty form itself will be drawn there. That is, you are gaining control of it, and so it's very important to begin with to keep this very stable.

[35:49]

So, when I was a kid, [...] So, I'm going to talk to you later. I'm [...] going to talk to you later. When I was born, I was born.

[36:54]

I was born. [...] He said, he said, he [...] said, he said, ... [...]

[38:17]

So when I was there, I would say that [...] Now once this branch of knowledge has arisen, that is once one is able to focus immobily upon the sign of clear light and only recognize this without any conceptual elaboration of any sort, any analysis of it and so on, just the pure awareness of this, then you can further use these practices for enhancement and variation where one uses a small object such as a pebble, black pebble, then one focuses upon this very intently and blending it together with the sign of clear light, which you've been able to draw to that point because one's gained control over this.

[39:26]

And in that way, then you can increase the size of the object that you use until you're able to focus upon gigantic objects, even like a mountain, for instance. Actually, I noticed, I think there's a mistake in the translation on the last Sorry, and the second paragraph on page 37, where it says, at the end of the paragraph, even sounds, for instance, that should be, will arise as empty form. That should be at the end instead, so that it's like blended together with that, in that manner with all appearances, which will also shine forth as empty form. And then the, it should be again, something at the end, like the same applies also for sounds and so forth. That was a mistake there. And if one has not, however, had success in gaining control over the empty forms, that is bringing them to stability,

[40:41]

then one should concentrate only upon the practice of individual withdrawal. That's the practice that one should do until one perfects this. And then during post-meditation you should simply sustain the state of mind in which there is the clarity and luminosity of mind and that one sees the nature of experiences as such. And the reason that we're going through in this manner is you should try to very quickly sit and at least imagine doing this, because in this way it's said that there is blessing transmitted at the time of the teaching being given. So, I'm going to take a look at that.

[41:43]

I'm going to take a look at that. So, 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. During this type of practice, there may be many different types of experiences which might arise. And whenever these arise, you should not identify them as something specific and react to them in the sense of when something happens with the respiratory system, you should not think that's some type of illness and then treat it with certain things reacting in such a way. Instead, one should be very casual and indifferent to the various experiences which may arise because of meditation that one is actually doing and sustain the nature of the view throughout all the experiences and the practice. And if you practice in that manner then the qualities will very quickly increase.

[43:01]

And even between sessions, when you're not doing formal meditation, you should try to sustain the awareness and the intense attention to the nature of the mind and to this practice. And in that way, without losing the thread of the practice and sustaining the mindfulness of it, then very quickly the various spiritual qualities on the path will arise. Now, the two teachings given yesterday and today are on individual withdrawal and mental stability. These are the first two branches, the first being the cause, second, the result, both together as the pair which are virtuous in the beginning.

[44:07]

This is referred to as the approaching, the stage of approaching, and it's for the realization of the enlightened body vajra, the creation of the enlightened body form. The most important thing is to use such a teaching as this. If you just get it and put it down, get the book, for instance, and put it down, it's just like putting down anything, just getting it and then putting it down. You've given it up and put it down. But if you instead use some energy and use some diligence in practice, then it's something which can be of very great benefit, because this is very holy, very sacred teaching, and it's hoped that we will use it.

[45:24]

Rinpoche has the idea that Westerners are very intelligent and very diligent, and so therefore if you use intelligence and diligence and apply it to this, then he also has hopes that there could be great results on the basis of such practice. In conclusion, the dedication of merit. Great.

[46:45]

One announcement. Don't forget, tomorrow afternoon at 2.30, okay? 2.30 tomorrow afternoon is the only time that we'll have it in the afternoon. Also, anybody who wants to go to New York to take the Yamantaka initiation from Rinpoche, see James Saracen. I don't know. [...] Now we should imagine that we all appear in the form of Kali Chakra with one face and two hands and union with the consort marked with the letters OM AH HUM at the forehead

[48:15]

throat and the heart and within a celestial palace which is itself within a gigantic protection chakra or protection wheel. I was able to say that [...] There are many people who are living in the world.

[49:21]

They are living in the world. They are living in the world. They are living in the world. I said to him, he [...] said to him, ... [...]

[50:40]

He said, what is the word? What [...] is the word word? I don't know what to do. [...] I said to him, he said to him, he said to him, [...]

[52:07]

When I was in the hotel, I was in the hotel, and [...] I was in the hotel. To begin with, we should all wish to attain to the level of Vajradhara, that is to become Kala Chakra ourselves with the four Kayas complete and all of the five wisdoms actualized. And for that purpose then we should listen to the teaching which is the pinnacle of all of the doctrine which was taught by the Buddha, that is the teachings of Kala Chakra, both the creation stage and the perfection stage, that is the Sixth Branch Yoga.

[53:09]

From among these teachings, first of all, the teachings on the preliminaries have all been completed. It is to begin with the five ordinary preliminaries in which, first of all, refuge was explained as the basis of all Buddhist practice, then the awakening of bodhicitta as the basis of all Mahayana or bodhisattva practice, then the recitation of a hundred-syllable mantra and meditation upon vajrasattva for removing the effects of sins and misdeeds, that is all impurities, then the offering of mandalas to accumulate merit and the guru yoga to receive blessings in order to awaken realization and awareness, these being the ordinary preliminaries or the common preliminaries. After that we were taught the extraordinary or uncommon preliminary of the creation stage meditation upon Kala Chakra. Now we are within the teachings on the six branched Yoga of Kala Chakra.

[54:12]

First of all, as special preparations for that, there were the explanations of the necessary isolation of body, speech and mind, and so forth. Then, the teachings on, first of all, individual withdrawal, where it was explained that one meditates in two different periods, that is, a night yoga and a day yoga. The night yoga being meditation in the pitch black dark, either in a dark room or elsewhere, but in the dark and focusing the mind simply upon merging with the dark space. The day yoga being in another specific location where one can see the vast sky and focusing the mind simply upon the sky itself. And during this practice then the result would be the arising of various signs clear light, which are called empty forms. But one focuses only upon dark space or the sky.

[55:14]

Then we were taught the techniques for mental stability, the second branch. Again, it's done during night and day periods, but now instead of focusing upon simply empty space or sky, one focuses directly upon those empty forms or signs of clear light which arise. Through this practice also there's a development of five different levels or branches of the practice beginning with that of knowledge and an understanding and so forth. And then when this is perfected there arise the various special extraordinary signs of clear light with vibrancy, radiance of light, shimmering light and so forth. Now we arrive at the third branch which is teachings upon activating vitality.

[56:34]

So, when I was born, I was born and [...] I was born. You really do this when you have mastered the practice of mental stability in the sense of applying the signs of clear light upon ordinary objects and causing the ordinarily karmically produced appearance of phenomena to cease and there be only the manifestation of clear light, then when one has done that, then one is at the point of doing this practice perfectly.

[58:00]

So the first pair of the branches were individual withdrawal and mental stability, which are considered virtuous in the beginning. Now we're at the second pair, which is the instructions on the two which are virtuous in the middle. These specifically being activating vitality and retention. The first of these, activating vitality, is for the purpose of causing the cessation of the karmic airs within the awaduti, or the central channel. The second, that of retention, is for the purpose of causing these to dissolve into the indestructible drops, which are inside of the central channel.

[59:00]

So first of all, teachings on activating vitality. There was a lot of time, but there was a lot of time, and [...] there was a lot of time. So, when I was born, I was born.

[60:05]

I was born. [...] It's been a long time for a long time. It's [...] been a long time. Now the highest teachings of tantras such as Hevajra and Kala Chakra have the same intention.

[61:18]

That is, they present that the interior world and the exterior world are identical and that it's only because of the presence of white and red elements within the physical body that there is perception, for instance, of sun and moon in the external world, and that it's because of the movement of the subject and object heirs within the channels to the right and left to the central channel that there is the movement of these heavenly bodies and so forth. So that one refers to the heirs in these two side channels as subject and object heirs or as sun and moon heirs, and the heirs within the central channel as the Rahu, errors or the primordial wisdom errors. So when one causes the errors in the two side channels to cease through drawing them into the central channel, then the dichotomy of subject and object likewise ceases. So this is the purpose of practicing the techniques of activating vitality.

[62:18]

Now for the teaching itself, again, there are the two basic categories of the essential points for practice. and then the establishing of the meaning or significance of this practice. So first of all, for the essential points of practice, this is presented in a very extensive fashion. First of all, there would be the complete definitive characteristics of the actual branches of practice for activating vitality. But this is something that can only really be done when one has perfected all of the earlier stages, that is, that one has gained control. complete control of the signs of clear light and so forth. Then the second, however, within this there is the teachings which are applicable to beginners, that is, that can be done by beginners and that correspond to the real activating of vitality. And so, to begin with, what will be taught is what is practically usable, that is, that which can be used by beginners.

[63:21]

Thank you very much. So we had a lot of people who [...] had a lot of people. So there was a lot of people who had [...] a lot of people.

[64:49]

But when I was born, I was born. [...] So, so, so, so, so, [...] so, so, so, Yes. Yes. Yes.

[65:54]

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

[67:14]

My son said to me, he [...] said to me, This is what I'm saying. I don't know. [...] I was able to say that I [...] was able to say that

[68:36]

If you have any questions, you can answer your question. [...] He said to him, he said to him, he said to him, he said to him, he said to him, [...] he said to him, I'm going to ask you a question.

[69:38]

I'm going to ask you a question. [...] I'll ask you a question. It's not that much. It's [...] not that much. So we have to say that we are going to be able to do it. We are going to be able to do it. We are going to be able to do it.

[70:41]

We are going to be able to do it. [...] We had a lot of people who had a lot of people who had a lot of people who [...] had a lot of I don't know how to do it. I don't know how to do it. I don't know how to do it.

[71:44]

I don't know how to do it. I don't know how to do it. I don't know how to do it. They say, what is it? [...] What is it? They say, what is it? They say, what is it? [...] He said to him, he said to him, he said to him, he said to him, he said to him, [...]

[72:58]

If I'm here, I'm here. [...] So I was like, oh my god, [...] oh my god. I was like, you know, [...] you know, you know, you know, you know, you [...] know,

[74:21]

It was a very difficult time. I had [...] a difficult time. I had a difficult time. I had a difficult time. I had a difficult time. There was a lot of people who lived there and [...] lived there There was a lot of people who had [...] a lot of people.

[75:54]

When I was born, I was born. [...] So now within this practice, there are various different lineages and transmissions. First of all, there are teachings which have been transmitted from the great Kashmiri Master, or Pandita, Shakyasri. This master came to Tibet and transmitted these teachings.

[76:55]

Then also there are teachings from the Indian Pandita, Somanatha, who was apparently a disciple of Tzilupa. These are known as the Dro tradition instructions. And then also there's the great master, Samanta Sri. His instructions are passed down in the Ra lineage. And so these three are taken as the major authentic transmissions, and these are the basis of most of these teachings. But now and then there will be different specific oral instructions which will be added to them, more minor instructions. So first of all, it will explain from the tradition of the great master Shakyasri. And within his tradition, first of all, there are what are called the six Vajra phrases that summarize a series of teachings. The first of these is the Vajra recitation, which is for purifying the channels, the pathways, and this is considered the preliminary practice.

[78:00]

Then, second, once one has trained in this, there are the techniques of inhalation and exhalation of the airs in a gentle manner, which are for causing the vitalizing air to enter into the central channel. Then third, once this is entered into the central channel, there are techniques for binding the vitalizing airs within the central channel, and this is done through intense or more vigorous practices of the vase retention breathing exercises. Then fourth, for those airs which have not been drawn in or which have not been bound or kept within the central channel, there are again special intense techniques for blocking the channels of the sun and moon and then having blocked them for blocking the lower entryway or the lower door that is the anus and then gaining liberation through

[79:17]

the use of the upper airs. And then fifth, there are the instructions for the tasting of nectar, the inner nectar, which is through the yoga of the movement of three tongues, it is called. Then the sixth is that of instructions on the inner heat or the tummo, the chandali. and through the blazing of this, the blending together of the vitalizing errors and the downward clearing errors and the attaining of immortality. Now, these are what are called the six Vajra phrases. They summarize the teachings. The first four of these, the first four belong within the teachings on activating vitality and the last two, the fifth and sixth, will be explained in the context of the next branch, that of retention. So four are explained now, and two will be explained tomorrow. So first of all, within the actual teaching of activating vitality itself, there are the actual teachings for activating vitality, and then there are the instructions for enhancing the meditation and for clearing away obstacles or clearing away problems.

[80:32]

First of all, then, there are the essential points for the actual meditation upon activating vitality. Now there are different techniques and physical exercises and so forth which are taught in a separate text in some detail, and they're not all explained here, but they can be used, basically one uses the same physical position as has been described before. So now to begin with we'll explain, as is mentioned, on the basis of the teachings transmitted through the Mahapandita Shakyasri. And the first The teaching, then, is upon the Vajra recitation, which is for purifying the pathway, the channel pathways. And there is also, in this context, a variation upon the gaze, the way that one fixes the attention through the visual pathway of the eyes. This is called the gaze of Amrita Kundalini, or of the one who destroys obstacles or impediments.

[81:39]

And this means to gaze straight forward from between the eyes, straight out and then just slightly up above the eyebrows and gaze very intensely with a fixed stare just at that point. And in this way you use this specific gaze in all of the teachings in this branch of Activating Vitality and also for the next branch of Retention. This is the major... gaze which is used. This is mentioned within the tantra itself. It specifies that gaze that should be used for these two branches. The physical posture, the other physical positions and so forth are the same as before in the earlier two branches. Then also one clears out the stale airs within the body in the same way as before, except for you do it three times through each nostril and three times through both nostrils. then you simply sit and observe the passage of the air through both nostrils.

[82:46]

That is, just observing exhalation, inhalation, and the abiding of the airs within. So that's the first stage of Vajra recitation, just observing the breath. Sit and observe the breath. Then the second instruction in regard to Vajra recitation has to do with colors or lights. And for this, then, first of all, you visualize within the body the three channels. In the center of the body, there is the central channel, which is blue in color and is about the size of an arrow in diameter. And it reaches from the crown of the head to the navel, the top end at the crown of the head, bottom end at the navel. And then to the right of that is the rasana, which is red in color. To the left is the lalana, which is white in color. And these two side channels are half the diameter of the central channel, but all three of them are right together.

[83:50]

They're touching and go up parallel. And so you should imagine this to begin with. Then when you breathe out, as the air goes out, you should imagine it beginning from the navel and passing up through the central channel and the rasana. It is the right channel. And passing upward through these channels, past the neck up to the top of the head and then out through the nostrils. Then when you breathe in, as the air comes in, it comes in through the nostrils and then from the crown of the head down to the neck, it's coming back inside of the body through the central channel the lalana, that is the channel on the left, and comes through with no obstacles or any impediment of any kind, and again arrives at the navel. And when the heirs rest within, think that they rest only within the central channel.

[84:55]

So first of all, you practice in this way, using the, or making the exhalation and inhalation and the period between all of equal length. And then gradually you extend the time when the airs are abiding within. Gradually that becomes the longer period. And so if it's a time when the airs are circulating mostly through the right nostril, naturally circulating or passing through the right nostril, then you imagine that the air is a red light And if the breathing is passing through the left nostril, imagine that it's white light. And if you're breathing through both nostrils, imagine that it's green or blue light. In all three situations, that is exhalation, inhalation, and remaining within. So that's the second stage of Vasuri recitation.

[86:00]

First stage was just observing the breath. Second stage is observing colors of of the airs, the colors of the breath. And so when you do this, then also there are some different techniques of blocking the nostrils and so forth with the fingers, which will be explained later, but you don't do it at this stage. So when you learn those later, you don't use them here at the first two stages of asha recitation. So now for the third stage of asha recitation, this is focusing upon letters and light rays. And so when you are breathing out, you imagine that the breath is exhaled together with the sound ah. And that at the tip, at the end of the breath, there are light rays which actually take the form of a letter ah. And you imagine that this goes out.

[87:02]

And when you breathe in, Again, you imagine that our light, it's together, first of all, with the sound om, and as the breath comes in, imagine that it comes in in the shape of a letter om. And in this way, imagine also that both of these letters that is passing in and out do not come through the right and left channels, but only in and out through the central channel. only passing through the central channel. And then when the airs are resting within, you should imagine the sound, home, and visualize a letter, home, at the navel. Now, the color of these letters is the same as the color of the air, as just described. That is, when passing through the right nostril, red, through the left nostril, white, and through both nostrils, blue.

[88:06]

So in this way, this is then the practice of Fazer recitation, three stages of practice. First of all, observing the breath, then colors of the breath, and then third, letters, light rays in the form of letters. And so you can do these three practices together in one session. These are the specific practices to be used for beginners in the practice of Vajra recitation. There's nothing else which is really fitting at this point. Whereas the ultimate Vajra recitation is the point where all three activities of the air, that is inhalation, exhalation and abiding within, blend indivisibly with the empty form, Mahamudra. and that as such one then realizes that everything that ordinarily appears is just like a mirage or an illusion. Because, of course, this is the third branch.

[89:10]

You have gained complete facility over the signs of clear light. You have used the technique, as explained before, to merge the signs of clear light with ordinary objects, causing disappearance of ordinary phenomena, manifestation of clear light and emptiness. And so, as such, then, on the basis of this, Also, you realize that, ultimately, speaking the passage of the breath as well is indivisible from these empty forms, that is, the clear light, and so indivisible from the state of mahamudra. It's not the same thing. [...]

[90:13]

It's not the same thing. It's not the same thing. It's not the same thing. That's why we're here. We're [...] here. So, when I was born, I was born. [...]

[91:14]

I was born. I was born. I was like, [...] We had a lot of people. We [...] had a lot of people.

[92:18]

We had a lot of people. I don't know what to do. I don't know what to do. I don't know what to do. Now, the second of the six Vajra phrases, the second one is that of the yogas of inhalation and exhalation in a gentle fashion, which is for causing the vitalizing errors to enter within the central channel. And to begin with, first of all, you examine how the breath is

[93:19]

is passing, that is which nostril one is breathing through. If one is breathing through the left nostril, then you take the right hand, place the palm under the left arm, in the left armpit, as well as over the left breast, and push down with the right elbow upon that, and then Sorry, yeah, I'll push down with the left elbow upon that, and then you blow out the airs, as instructed before, the stale airs, and then with the left middle finger, you block the right nostril. And then you breathe in very strongly with, breathe in through the left nostril while blocking the right nostril. Breathe in very strongly and long, fully, and then hold it in the navel. And if you're not able to hold it, that is if it feels unpleasant, then instead of letting it

[94:27]

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