I don't know. . . . First of all, we should imagine that there appears a giant protection chakra or protection wheel of Bajras.

[01:10]

Within this, there appears a celestial palace. Within that, each of us and the teacher appear in the form of Kala Chakra. . [...] When I was born, I was born.

[02:12]

I was born. [...] When I was two years old, when I was there, [...] In the school of the school of the [...]

[03:20]

so for the sake of all living beings we must each attain to the level of complete enlightenment that is the state of the buddhavajra dhara and for this purpose then we should be motivated to listen to the teaching on the six branch yoga of srikala chakra which is the essence of all of the teachings of sutra and tantra and the pinnacle of all of the teachings of Dharma. From among the teachings, there were first of all the sections of the preliminaries, that is the ordinary preliminaries, the five ordinary preliminaries, beginning with refuge, ending with guru yoga. These are, these teachings have been completed. Also the extraordinary preliminaries of the creation stage, the specific preliminary for the perfection stage practice that has been completed. The explanation of threefold isolation and fourfold disregard that has been completed.

[04:24]

So we are in the teaching on the sixth branch yoga itself. There are six parts to this, six branches, individual withdrawal, mental stability, activating vitality, retention, intense mindfulness, and meditative concentration. The first four of these six have also been finished. So the first pair that was individual withdrawal and mental stability are those termed virtuous to begin with. The second pair, that of activating vitality and retention, are virtues in the interim or in the middle. So now we come to the final pair of intense mindfulness and meditative concentration, the first of which is intense mindfulness. So I'm going to talk to you later.

[05:30]

I'm going to talk to you later. I'm going to talk to you later. So in the teachings on intense mindfulness, again, the two sections of the teaching are the essential points for practice and then the establishing of the meaning or significance of the meditation. So first of all, the essential points. When I was born, I was born. I was born. I was born.

[06:32]

I was born. I was born. I was born. There was also something that I was talking about, and I was talking about it, [...] and I was talking about it. Now to begin with, for the essential points of the actual practice of

[07:50]

intense mindfulness, first of all, there is mention of what the real practice of intense mindfulness is. This would be the practice by an individual who no longer needed to resort to any of the physical applications, physical yogas, or the activating of the errors and so forth. That is, no need to have reference to these practices, because this person already, through those practices, has, first of all, caused the unraveling of all of the knots within the channels of the six chakras, that is, the chakra in the groin, that at the navel, at the heart, at the throat, at the forehead, and the top of the head. Through the practice of the activating of vitality, one has achieved this, and also through the practice of One has gained complete control over the blissful airs, that is through the absorbing, causing the absorbing or dissolving of all of the various airs into the drops or tīkli in the center of the chakras.

[09:03]

And as such, one then experiences the various signs which arise due to the perfection of retention, such as the appearance of a black curtain within the central channel, and also the natural arising of the blazing appearance of the Chandali fire. And such an individual then can engage in these type of experiences at will. And therefore, the practice of intense mindfulness then can be done simply on the basis of what is actually presented within the Tantra itself. literally just practice on the basis of the Tantra. But for us, we are again practicing in the sense of aspiration corresponding to that type of real perfect practice. And so the teaching, first of all, will be given on the basis of this level of practice.

[10:08]

... [...] . [...] When I was born, I was born.

[11:09]

I was born. [...] She said, I'm not going to do it. [...] There was a lot of people who had a lot of people who had a lot [...] of people who had a lot of people.

[12:35]

When I was born, I was born. [...] Now, for the actual practice, there is actual practice itself and then branches or appended teachings to that. First of all, the actual practice is in regard to an individual who has experienced some of the results of the practice of individual withdrawal mental stability, and also has become trained well in the practice of the vase retention exercises and practices at the time of activating vitality and retention, as such as to someone who has some experience of blending together the vitalizing errors and the downward clearing errors, and then that individual should meditate as follows.

[14:00]

But first of all, there are preliminary sections, and then there are the actual practices. The preliminary sections are for cleansing the airs and so forth. And these preliminary sections will be briefly explained, but these will not be meditated together. We'll meditate together upon the actual practice, not on these preliminaries. So first of all, within the preliminaries themselves, there are three sections. First, the training in positions, that is the physical postures, which are for the purpose of stabilizing the blending together of the vitalizing and the down-clearing errors. Second, as related to that, there are breath purification practices, which are for the purpose of retention and reversal of the bodhicitta. And then third, there are further training in certain physical yoga postures to bind the different errors within.

[15:06]

So first of all is the section on training in postures to stabilize and blending together of the vitalizing and the downward clearing errors. The first of these is called the position of the wrathful lion. For this, one is sitting with The knees raised up, and the feet crossed at the ankles, pushed back to the anus, and with the hands across the top of the knees, with the arms laying on top of each other, and the spine straight. Or it can be done kneeling with the back straight, and the two hands... placed at the hips. There are two different ways that one can do this. Whichever way that one is doing the practice, then one tucks the chin down, and the gaze is that of Lushanisha Chakra Vartan, that is the gaze looking up.

[16:14]

And these are specifically, this exercise is specifically for the concentrated focusing on or placing pressure upon me. the channels in the front of the body. Also, it is explained that one can do this by kneeling and then touching both elbows to the ground by the knees, or otherwise one can be sitting in the vajra position with the back very straight and place both hands beside the hips on the ground or on the floor. and lean the back, like arch the back, and tuck the chin in. And this is for putting pressure upon the channels in the back. Then the next exercise is that that's called the peaceful, or rather the semi-wrathful elephant posture. And for this, again, one is kneeling with the two hands crossed at the chest,

[17:22]

or rather with the two hands in fists and placed against the cheeks, placed against each cheek. And you can use as well a support to place the elbows upon like a support in front of you, or it can also be done by stretching out the feet at this time. And these are both for the purpose of... drawing the downward clearing airs up in the base retention. In addition to this, one can also do the practice sitting in the Vajra position, lean back, arching the back, and take both hands and place them behind the back, place them together in fists. touching behind the back. Otherwise, another alternative is to, for this one, lay on the back with feet slightly extended in what is called the lotus joining posture.

[18:40]

And with the two hands crossed at the heart. And this is for the purpose of, this is to draw the vitalizing airs down And the gaze for these two is the one called the Amrita Kundalini, or the swirling nectar, which is straight out. First one was that of gazing up, and this one is straight out. Then the next gaze will be that of the peaceful rishi, or the peaceful sage. So, I'm going to talk to you. I'm going to talk to you. I'm going to talk to you.

[19:42]

I'm going to talk to you. So, when I was born, I was born. [...] So for this posture, that is the peaceful sage, again one begins

[20:49]

First of all, like the very first one, which was that of the lion posture. And then one instead crosses the fist at the heart. This is the only variation. Otherwise, another way to do this is to be in the squatting position and raise up upon the balls of the feet with the fifth crossed and grabbing the earlobes. with the thumb and forefinger of each fist. Another way is to sit with the loosened posture, just like most of us are sitting on the floor now, and with the fists right at the joints of the hips, right in the front of the joints and the hips. There's two different ways that one can do this. And this is, both of these are for the purpose of putting pressure upon the channel in the upper and the lower parts of the body.

[21:54]

And the gaze that one should use for both of these practices is looking down. Before, the first one was looking up, next was straight ahead, and then these last two looking down. So these are three pairs of positions. And they're all excellent practices. but it said that the first of each pair is from the Dharma master, Choli Namgyal, and then the second practice in each of these three pairs is either from the great Siddha, Yumowa, that is Chrupchenyumo, or from one of the disciples of the great Anchorite, who's called Ladova Wanggyal, and other great masters within the tradition. So these have been gathered together here, these different practices. But especially the second ones, the second of each pair is considered especially efficient or effective.

[23:02]

And so one doesn't do all six together. One should do one from each pair and in that way practice it. . [...] Then there's further another practice which is called the I guess you would say the eliciting of purity or something of that sort which for this practice one first of all draws in the lower airs together with blowing out

[24:28]

the upper airs with the sound of the long syllable and then visualize the five chakras or the five centers while thinking then draw in the upper air very strongly while visualizing the chakras from above and And in that way, then holding, rather than again drawing in the ears from the groin upwards very strongly and holding them at the navel while leaning back and arching the back, tensing the back up. And keeping the anus tight

[25:28]

and directing the attention to the forehead. So I said, what do you think about it? What do you think about it? What do you think about it? While doing these various, the previous physical positions, those six, one does these breathing yogas together with them, that is in addition, are using upon them.

[26:45]

And other than the variance upon the different essential points of the physical posture, the main point is the is the same as the general techniques for variation and enhancement during the practice of retention. In addition to that, there are some other practices also that are used at this time. One is in which you use a support for meditation support under the chin. Another in which you can use a strap. around the back around the knees sitting in the the posture which is known as the the furnace or the tripod posture with the six points and doing this practice together with the fists held and crossed and also with the

[27:51]

extending the arms back and forth to where the elbows come out to the point where the knees are sticking up, doing this repeatedly, and as you extend the arms, breathing out forcefully. And you do this seven times, then you cross the arms across the knees, and then breathe in gently, and then rest briefly. And then one can do practice again in that way. It says that you do this for at least about a month. So, come there, you're from there, you're saying that they work.

[29:05]

I don't know. [...] So, you know, I think it's easy. You know, [...] it's easy. Then the second section is that of cleansing the airs with the practices for the purpose of retention and reversal of bodhicitta. The first of these is to be sitting with the knees up and using a cushion that is sitting upon a cushion, the buttocks on a cushion.

[30:14]

And the hands reach down between the thighs and... grasp the shins or the calves with the fingers around the shin bones. And then you forcefully blow out all of the breath through the mouth and then relax the anus and breathe in and arch the back pushing out the stomach. And then again, relax the anus and hold the air as long as one can. This is the first of these practices. And it's for. .

[31:16]

I'm going to talk to you later. [...] I know I'm going to be here. I'm going to be [...] here. The second practice is similar to that, but at the points when one is inhaling and exhaling, one keeps the stomach drawn in very tightly.

[32:33]

And at that point, also one draws in the downward clearing airs very strongly, very intensely, leaning back the upper part of the body. pushing down upon the shins with the hands. And this is the second practice. And it's called the practice which is like door frame. The third then is, again, the same position, that is the one who's sitting with the knees raised. And for this, there is... First of all, you draw in very strongly the downward clearing airs, then blow them out, blow all of the airs out, then draw in again very strongly with the abdomen being drawn in and the shoulders thrown back. Then again, one breathes in and as you hold the breath, then twisting

[33:42]

twist the stomach around and bend, arch the back, bend back, twist the upper part of the body as well, and extending the arms, rotating the hands, twisting the neck around, shaking the head, and then exhaling. When you do this, also there can be the use of a support, which is... If you're sitting in the Vajra position, it's a stick which would be on the ground between your legs and come up and be under the chin. And you tuck the chin down and do the rest of these practices in the same way. That is the swinging around of the neck and the rotating of the upper torso and the same drawing in of the stomach and so on. But at the end of each one of these, one is supposed to do the practice in which you leap up and cross the feet and come back, drop back down on the cushion.

[34:48]

This is the practice to draw everything together. This is what I want to do. I want to do it. [...] Then the next practice is the one that's sitting in the vajra position with the hands in fists, pressing down upon the thighs, and you then bend down a bit, and as you say hum, you draw in the lower airs, and

[36:08]

You do this three times, drawing in the abdomen very tightly and raising up the upper body, doing it from the right, from the left, and from the center. And then again, one can do this with various applications of drawing in the upper airs, swinging the head around, arching the back, shaking the head, and do this also from the right and the left. and from the front. This is the fourth practice, which is called that of gathering. These labs are for the drawing and retention of the bodhicitta and causing it to spread within the body.

[37:24]

And if there's some difficulties when doing this, then also one can use various practices such as massage and so forth. He said to me, he said, [...] So there is one essential point of state of mind that one should keep during this time. That is, one should rest the mind in reference to empty form out of the general state of immobile body, speech and mind.

[38:34]

One should rest the mind on empty form, and then do the practices of the airs, the yogas, as one can, keeping the attention upon empty form wherever it may be, and remaining relaxed, or must remain relaxed mentally while doing this, keeping the mind focused on empty form and doing these breath yogas and so forth in conjunction with that. and meditating upon each one for maybe one or two hours. And so also these practices should be done for at least one month.

[39:41]

And during that time, during these practices, the primary gaze is that which is straight ahead other than where it's specified to be otherwise. However, during a lot of the practices which are coming later during the main section of practice, then there is what is called the limbless gaze, which is a specific gaze, which will be taught. And during that type of practice, one gazes at wherever is comfortable. So that will be different during the actual practice. Now the third section, the second section is finished.

[40:44]

Now the third section within the preliminaries is that of the physical yoga practices or postures which are for binding the different airs associated with the sense faculties and so forth. When I was born, I was born. [...] When I was born, I was born to be [...] born

[41:58]

I'm not sure what I'm saying. I'm not sure what I'm saying. Now, for this section, there's not a lot of explanation given. There's mentioned that there are specific, extraordinary or uncommon physical postures that one can use, and then there is a verse given in which it simply lists the various names, Rinpoche, Rinpoche. Reading the verse didn't explain them, just made brief gestures about what they had to do with.

[43:01]

They basically have the names of different animals, such as a tigress, an elephant, stretching out of an elephant, of a fox, a lion, and so forth. Different types of exercises of twisting and moving the torso in different postures. and so forth. These are practices which he says are found in all of the different tantric systems and they're all used for the same purpose during the practice of the third initiation of knowledge and wisdom and during that time for the retention of bodhicitta, reversal and distribution and permeation throughout the body. And they're done together with the vase retention practices and need to be done in the context of the third initiation practice. For one who has some of the experience on the basis of the practice of individual withdrawal, mental stability, activating vitality, and retention, then one does these practices during these physical yogas during six different sessions within a day.

[44:22]

within one month of practice, in about one month of practice, there will occur various different signs which indicate that one should then proceed to the main practice itself, these all being preliminaries to the main practice. And it depends simply upon the energy and diligence and effort of the individual, whether it takes a shorter time or a longer time for these signs to appear. . [...] So, when I was a kid, [...]

[45:49]

branches of the practice, then there are these different signs which occur, and then that individual practice is the main practice that is the next section of this teaching, out of a state which has occurred because of the occurrence of the signs of the prior yogas, that is from the practice of individual withdrawal and mental stability. activating vitality and retention, then there has been the gaining of control over the signs of clear light, empty form, the airs within, the dissolving of the airs and so forth into the element or the drops, the tea clay, and then such an individual can then rest the mind in that state of indivisibility with mahamudra. And in that state, then one does this practice.

[46:54]

So for this then there are three sections. First of all, the training and meditation upon a jnana mudra, that is the primordial wisdom consort, then the mudra of one's own body, then the practice of the karma mudra, or that with the body of another. So first of all is the jnana mudra practice, or the visualized consort. Thank you.

[48:15]

So for this practice, first of all, the physical posture is as generally explained before, but you sit with the hands crossed at the chest, with the fists crossed at the chest, with the gaze straight forward and completely stable, immobile gaze directly ahead. One is meditating upon oneself as Kala Chakra in union with the consort, and you visualize this very clearly. And then within that state of mind, one then draws forth the appearance of empty form and causes this to envelop or permeate the appearance of the deity. That is the form of the deity. And one then rests the mind briefly upon that without any distraction.

[49:18]

And if you're not able to actually elicit the empty form or draw the empty form to permeate one's own appearance as the deity, then you simply rest the mind upon the appearance as the deity. There was a lot of people who had [...] a lot of people. First of all, then, you imagine at the forehead, the white letter om, at the throat, red letter ah, at the heart, black letter om, at the navel, yellow letter ho,

[50:39]

At the genitals, the blue letter swa, and at the top of the head, the crown of the head, the green letter ham. Visualize at the genitals of the consort, the letter ah, which transforms into a red lotus bar with eight petals, and center of which is the letter hum, which becomes a minute blue vajra. the genitals of the main deity of Kala Chakra become Ahum, which transforms into a five-pronged blue Vajra, in the center of which is the letter A, which becomes a minute eight-petaled red lotus flower. So you visualize this very clearly. Then one engages in the practices of

[51:40]

passion such as the embrace and so forth. This causes the drop to melt from the crown of the head and to fill the different chakras by stages and you blend this together with empty form. And then at that time you do briefly the vase retention practice as described before at the crown of the head and the forehead. And this is what is called the first moment of joy. Then through the union of the vajra and the lotus, again the flow of the element expands and further melts, filling down to

[53:09]

the chakra at the throat and the heart. First of all, it was just the chakras in the head. Now at the throat and the heart, again, blend this with empty form and perform the vaso-retention practice at the throat and at the heart and doing this a bit longer than the two before. And this is the instant or the moment of sublime joy. What do you mean? Then from the friction of the two organs, the bodhicitta again increases in flow, melting, filling the chakras at the navel. and in the groin and at this time one performs the base retention practices for those two chakras and doing that for a long period of time each.

[54:21]

And this is the moment or the instant of special joy. Then further there is intense friction of the organs which causes more of the flowing of the bodhicitta. One imagines that this fills the vajra to the tip and that then one rests for a long period of time focused upon empty form and performing the base retention practice and also the other physical exercises which are mentioned, which are for the purpose of preventing the loss of the bodhicitta from the vajra, and you imagine that it gathers within it, and this is the moment of experience of co-emergent joy.

[55:34]

So, when I was a kid, [...] One of the things that we have to do is we have to do it. We [...] have to do it. I was like, you know, [...] you know, you know, you know, you know, you [...] know,

[57:00]

Then at this time also one uses the various different physical exercises that are not given, that weren't explained in complete detail, those of the different, associated with the names of the different animals and so forth. First of all, a series of those with which one imagines that the bodhicitta is drawn up to the crown of the head. Then another series of them in which one feels the permeating of it throughout all of the body. Then another series in which there is the retention, then reversal, then distribution of the bodhicitta. In general, first of all, there is retention. Then that which is retained is reversed. Then the reversal is caused to... become distributed, then that distribution of bodhicitta blends together with the airs, and then that blending is also transformed into the vast primordial wisdom experienced as this.

[58:18]

So in this way, this is the primary way for the practice, and there must be these different qualities of retention, reversal, and so forth during each of the aspects of this practice. Touching with me Yes, I'm going to talk to you later.

[59:31]

I'm going to talk to you later. I'm going to talk to you later. The second section now is that of the hand mudra, the hand mudra. This is explained on the basis of a verse within the Kala Chakra Tantra itself. It's basically for the purpose of stabilizing the experience of the practice of the mudra. It's included within the category of practice with the primordial wisdom consort, that is the visualized consort, so that everything in the sense of visualization is the same when uses

[60:42]

a mudra with the hand for the purpose of enhancing the experience of the visualization of the mudra. But it's not classified often as separately because it's in conjunction with the primordial wisdom mudra. And then the next one will be that of the karma mudra. When I was born, I was born. [...] When I was born, I was born.

[61:48]

I was born. [...] I was like, oh my god, I was like, oh my god, I was like, oh my god, [...] oh my god. I had to say, [...]

[63:08]

Now, the third practice is that of the karma mudra, or the practice for the actual consort. This is, first of all, mentioned within a quote from the commentary, the great commentary upon the Kala Chakra Mula Tantra, or the root tantra itself of Kala Chakra. Basically, the practice of the primordial wisdom chakra, which was just explained, is on the basis of entirely mental practice, that is only visualized practice. Whereas here, in addition to that, then there's the use of the actual consort. But other than that, the practice is the same as the first which was described.

[64:10]

And so there are three different basic mudra practices, that of the mental mudra, the hand mudra, and the physical mudra, or the karma mudra. For all three of these, if one is practicing and during the practice one blends together this practice with mahamudra of empty form, then it is the practice corresponding to that of intense mindfulness. If it is not a practice in which there is a blending together with empty form, then it's not this practice. And as such, it can't be included or spoken of as being the actual practice of intense mindfulness. It can be a practice which is enhancing or... helpful for the practice of the other branches, but it's not actually that spoken of as intense mindfulness, unless one is able to blend it together with empty form.

[65:18]

And so, in this way, these practices are defined in this manner. Now, the next major section of Intent Mindfulness is that of an appended visualization, which is connected to this, and this is the Chandali Yoga, or the meditation of Amtumo, or the Inner Fire. I'm not going to go to school. [...]

[66:19]

I'm not going to go to school. [...] Now all that I got to talk about is this story. So I'm going to talk about this story. [...] So first of all,

[67:40]

The basic physical posture is the same as explained before, but you place the hands, as Rinpoche just illustrated, on the top of the head like this, turning the tongue up to the palate and drawing the stomach tightly in towards the spine. If you are able to do the visualization of the entire layout of the Vajra body in full form, then this is excellent. This would be, first of all, for instance, the visualization of the chakra at the navel with the four channel spokes, four inner channel spokes outside of that eight and outside of that 12 and outside of that 60 or 64. And likewise, at the heart, there would be four inside and eight outside. At the throat, there would be four inside and and eight outside, and 32 outside of that.

[68:41]

At the forehead, the inner circle would be four. The middle, eight, and the outside, 16. At the crown of the head, just four. At the groin, the inner circle of nine, intermediate circle of 10 and outer circle of 16. These vary according to different tantras.

[69:49]

Rinpoche's comment on how this is different, that each tantra seems to have a different layout. When I was born, I was born. [...] ... ... ... ... ...

[71:05]

So I thought I was going to talk about it. [...] So I'm going to take a look. I'm going to take a look. I'm going to take a look. [...] I had to say, I don't know.

[72:15]

I don't know. [...] So when I was a kid, I was a kid. [...] He said, he said, he said,

[73:31]

When I was born, I was born. [...] I think it's important to me. I [...] think it's important to me. So, when I was in the building, I was in the building, and [...] I was in the building.

[75:05]

This is an issue. I'm not sure what it is. [...] So when I was born, I was born. [...] When I was born, I was born.

[76:10]

I was born. [...] We had a lot of people who [...] had a lot of people. So I'm going to go back to school.

[77:16]

I'm going to go back to school. So, I'm going to take a look at what's going on. [...] So it's a thing that, you know, the, the, the, [...]

[78:28]

. [...] So now, in case that's difficult to make that detailed visualization, then also one can do instead a briefer visualization, in which you visualize that the five chakras have four spokes each, and the one in the groin has six spokes, and that's sufficient.

[79:40]

That's a briefer way to do the same practice. And if you're doing it in that briefer way, then you do the practice as follows. First of all, it's important in whatever type of practice you're doing, which is deity yoga, that... you visualize and imagine that it's a body of light, the deity's form, and that the inside of the body of the deity is hollow, empty, and transparent. This is very important in order to have any success in any of the practices. And so also that it's very straight, not bent, any of this. In the center of the body, then, you visualize, first of all, the central channel, which above the nirmana chakra at the navel is green in color, with the top of it reaching to the crown of the head.

[80:43]

To the right of that is the red rasana channel, to the left is the white rasana. Lala in the channel, these two being half the size, half the diameter of the central channel. The central channel being about the size of an arrow in diameter. And these three are right together, touching. At the top of the central channel, just about one finger's width below the top of the head is the chakra of the crown of the head. And at the forehead, just above, right between the eyes, is the forehead chakra. The throat chakra is directly between the two shoulders, right in the center of the neck, directly at the level of the shoulders. The heart chakra is directly between

[81:45]

the two breasts. The navel chakra is directly behind the navel. And these all are composed of the central channel in the center, the two side channels to the right and the left. And then at the point where the chakras form, there forms a cavity with the three channels merging together. And then from this, there comes forth a growth of channel spokes, which forms twisting around this and branching out. And in this way, then depending on the number that one is visualizing of the spokes in each place, then that's the formation of the chakras. Also, you should visualize that the chakras at the top of the head, the forehead, and the throat are all like umbrellas or parasols that is facing down.

[82:55]

The ones at the heart and at the navel are like the parasol turned upside down. It is like a bowl with the mouth up. And the... Colors for this practice, the colors of the chakras, are that, first of all, the one at the crown of the head is green, at the forehead black, at the throat red, at the heart white, at the navel yellow. And in relation to the actual state of the human body or the structure of the human body, the groin chakra is between or is about eight-finger widths below the navel. And then in the center of the body, and this is blue in color, it's known as the bliss-sustaining chakra, and it is facing up. That is, the chakra spokes go up from it.

[83:58]

And in the center of this then is the bottom of the central channel, which is, at that point, called the conch-bearing channel, and it is blue at that point, below the navel. The two side channels of the rasana and the lalana, below the navel chakra, they stretch below the navel chakra to the groin chakra, and the Rasana to the right is black. The lalana to the left, the lower end of it, is yellow. And again, the three channels are close together and parallel. In this way, then, one visualizes the chakras, six chakras as just described, and the three channels with the central channel about the size of an arrow in diameter.

[85:05]

Below the navel, between the navel chakra and the chakra and the groin, the central channel, that is the contemporary channel as it's called in this location, this goes to the right and the lower end of the rasana, the right channel, curves to the left, and the two of these then together bend forward and come to the genitals. The left channel, the lalana, below the navel chakra, it goes to sort of toward the middle, bends toward the middle, and curves up and back to the anus. That's the way that one should visualize the lower portions. of the three channels.

[86:09]

In the center of the groin chakra within the central channel is a blue letter A. At the navel chakra is a yellow letter HO. At the top of this letter HO just sticks up into the navel chakra. And above this, about one finger width further, there is a yellow letter, Li. At the heart, there is a white letter, U. At the throat, a red letter, Ri. At the forehead, black letter, E. And at the crown of the head, just below the chakra there, there is a green letter, Ah. Within the center of the chakra at the crown of the head is the upturn, a reversed letter ham, a white letter ham, which is upside down to where the circle above the letter ham is right within the center of the chakra at the top of the head.

[87:28]

Then one practices the different base retention meditations. As you do this, then you imagine that when you perform the base retention, the letter A at the groin chakra becomes the nature of warm air, and this passes up through the conch-bearing channel, that is the central channel below the navel chakra. But this then pushes against the letter HO, And then that from that there ignites the fires of the chandali, a very fine, minute flicker of the flame of primordial wisdom, which is hot and sharp and intense and glowing with six different colors, mostly goldish in color. And that this shoots up through the chakras and it burns up the letters in the other five chakras, that is the letters li, u, ri, i, ah.

[88:38]

Then from the letter ham at the top, when it touches that, there melts bodhicitta, which flows down, and it nourishes and revives these letters, that is, ah, i, ri, u, and li. And then these, again, they melt into, that is the... the pure element of these melt into nectar, and they is the letter whole. And in this way, then you imagine that this nectar fills all of the six chakras. So this is the detailed and extensive practice. For this practice of the inner fire, again, there is a condensed practice that one can use. And for using this, then you'd still be using the same visualization as before, and that is visualizing the six chakras. And within the chakra at the crown of the head, you imagine a drop or a tikle which is white and in the shape of a nipple that is about four inches long, about four finger widths long.

[89:51]

At the navel, you visualize the fire a chandali fire, which is in the form of a staff or a stick, again, about four inches in height. And when you practice the vase retention, this causes the air, or I'm sorry, this causes the light of the chandali fire to expand immensely and go up through all of the chakras and all of the channels and fill the entire body with red light. And at this point, also, one feels the whirl of heat and fire. And then again, there melts from the top of the head, from the crown of the head, down through the central channel, the element, or the tikle. And as this falls, then its light fills all of the body, permeates all of the channels with white light.

[90:53]

And as such, one experiences great bliss. And at the end of this, then the element dissolves into the fire and you rest the mind in a non-conceptual state of emptiness. And there are various different other variant practices of the chandali or the inner fire, which are not explained in great detail, but these are practices in which you would imagine the similar blazing and dripping of blazing of the fire and dripping of the bodhicitta between the black chakra at the heart and the yellow chakra at the navel, between the red chakra at the throat, the white one at the forehead, between the green chakra at the crown of the head and the blue chakra in the groin. There are these different ways that one can do the practice. And in general, this practice of chandali, or the inner fire, is considered to belong to by nature is considered to volunteer.

[91:56]

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