Page 400, right? Now it's the talking about the poem. A special poem is called... I mean, not poem, sorry. I'm withdrawing. The warmth, heat, tomo, is the practice of that. Chur is called. Paratatanam Churta. Chur is the warmth. There is, through the practice of tomo, what happens is to gain the experience is either high experience or lower experience or pleasant kind of a pleasant joyful experience or opposite of that would be like a more agitating types of experience this ups and downs experience whatever is a

[01:28]

there is a kind of experience that comes out. However, whatever this rise in experience to you, you should understand this is the good sign. Whether it is happening like a little negative sign of experiencing it would have occurred, but I think you should also understand this is working. This means that the wind and consciousness is beginning to working on the basis of Tende, which is the cause and effect relationship that Tende, one should understand in that way. You should be happy about it, in other words. You should be very happy about it, whatever comes to you, because this may be something that's affecting to you.

[02:35]

However, means hope. means fear. These hope and expectations and the fear should not be necessarily I'm concerned about it. We should not be concerned about the... Gag, stop looking for you? Gag is, oh no, I'm not going to do this. Gag is, oh yes, yes, no. Gag is, no, yes. So inside of your mind, there is a no, no or yes. I have to see, that's Gagdubi's quote. And then means hope. Maybe hoping that something will happen, good things happened. Or maybe means, oh, maybe something bad thing will happen to me. That means is called, is called.

[03:39]

So that is called. Without them. Without them. Without them. then you can mix it with that practice apply these and the understanding apply to yourself as positively as much as possible but not yet positive as some sense of hoping that you can get something done quickly you shouldn't be doing that just to do it just naturally and pleasantly. The next one is called the Tuned Tongue Memories. Tuned is, remember that sessions.

[04:41]

There are sessions, some of the talks about the session has a number of sessions exact, such as Tinsung means three sessions or four sessions. So here what is exactly saying is when you do this double practice, you can do it sometimes a day, three times a day, or day night, or sometimes maybe more. so that in indefinite sessions you can do it, how you do that. There is a slightly different kind of what which means there is a definite number

[05:48]

you not necessarily have a definite number of sessions. You can do three times or four times. Now there is a , means a limitless session. It is called a session that is limitless session. So unending each session, for example, I will, maybe I will spend a half an hour or one hour or five minutes or three minutes or six minutes, so, so, so. So you should not make that kind of a limit. So it is called a limitless session. So you do it as you can, that's what you can take. So that is, so I slightly, And yi, yu, takba ni, we need to, to examining the attractions, yi means mind, yuk means to attraction, the yu is place to attract.

[07:12]

To examining that is yi ni, which means that that particular term means tona komna, which means if you enjoy it then you begin to do some practices. If you are not enjoying it then you don't do that sort of that kind of thing. So if you are not interested or enjoying doing the practice, then you shouldn't be forced to do it. But if you are enjoying it, to do it, but you don't do it, then it's not good, because while you are enjoying it, then you should persuade it, persuade that, pursue that, and then

[08:18]

is what we call the precipitation, what we call the... No, the problems are to... Precipitate? To precipitate, precipitation. Precipitate, right? They come to... They are ready to fall down. Oh, yeah. Precipitation. You should check it. Like a tree, the fruits. Colliding together. Colliding together. Yeah. And you can shake a tree and all of these ready to fall down fields will come down, right? Which means as you are enjoying. If you are not meditating, if you are not meditating while you are enjoying it, then will not come the prescription or the... if there was another word, English words, I forgot now.

[09:21]

To... to seizing the clouds, you know, to... It rains. It rains. Well, you're enjoying it and you don't. To seize the clouds. Seize the clouds. Seize the clouds. Seize the clouds in the temple. It causes the water to collect around the clouds. That's right. Clouds. We do have clouds as water, but there are sometimes doesn't fall down water, so then we purposely just do it. Purposely you just did something chemicals, so then it falls down, right? So these exercises are explained in a step-by-step manner, but if, for instance, the tumor seems to be producing some of these effects. Do you have to wait till you do the roof, you know, clear the channel, left channel nine times? You do those things every time when you start to do the session, right? You do those things. That's because these particular cleansing out the channels are the most important to clear out, important for you.

[10:28]

You don't necessarily have to do each of these practices separately till you get assigned to do the next one. you could go to like clearing the channels and do it like this. Right, right, okay. That's all lines. Pok here is called benefit or advantage. Profit. Profit. Profit. It doesn't profit you if you enjoy it but don't benefit. Right. Profit would not come, right? And then next one is again that while you are not interested or while you are not enjoying and if you force to do that then is a that means uh the wild horse uh if you try to you know control the wild horse it gets worse right which means uh the wild water uh you know

[11:31]

to try to fight with the wild water. It is dangerous. What happens is that if you're forced to do something, it's like you don't like it, and then what happens is your mind is separated from the meditation. or you kind of agitate, some dead means kind of agitate, a rejection feeling about what that means, oh, I don't want to do that. And then it's all separate, further and further, some dead, right? Some dead is, which means then it becomes gone to the bad habits. bad habits becoming lazy, in other words.

[12:33]

Becoming lazy at gom-do-bito-poos and will not be able to meditate. These are, you can apply for every practice. It's not only the Domo practice, but the practice of like we've been just a while ago, we're talking about the Gondro, the refuge. Vajrasattva in prostrations, the model of these things. If you force too much from the beginning, like the prostrations, then you get tired, and then next day, more tired, and then put off. At the end of that, you put off completely. So you can apply that. These things are to other practices. Right? Then they come to Suwani, which means they are just basically talking about the diet, food, the method of food then is to come sanction to Bhavuna.

[13:50]

Then also come is health. Here it's talking about the health issue. While you are healthy, physically healthy, then you should meditate. In the first verse, if you are not so healthy or having problems physically, then you shouldn't force that. Right? Which means while you are healthy, if you don't meditate, then again, the private will not come. The next one is the coming age. If you meditate while you are weak, you're physically weak, and then what happens is because the element of the body will become disturbed. So there is no good. It's not time to meditate.

[14:51]

It's a long time to do that. Long time to meditate. So therefore, to meditate and to rest and to get back your health back to recuperate right to recuperate and then very what do you call the moderate you shouldn't be enforced in the meditation Moderately you meditate according to your health and environmental. That implies all situations. Maybe you are healthy, but you are maybe applicable to taking care of your family or taking care of business or friends or something like that. There are important things to be done, so therefore you have to make sure that you finish everything.

[15:54]

So you should make it clear. Next one is the set of churlom, which is particularly eating food. Churlom is the conduct behavior everyday, day-night behavior. It's called churlom. Everyday activities. which means to persuade, making sure how you eat, and how you behave or conduct every day, night, night. For example, , [...] you should eat food that which is not so heavy which is light light food but at the same time you should know that that light food has also good ingredients good protein juice protein i think it's like a protein kind of food what do you have

[17:23]

Like protein. High protein. Like meat. Like light. Oh, light. Light, light, good quality. Like soybeans. Like soybeans, and fish, and chicken, and yogurt, and whatever. Chili is another protein. I mean, they need salads. You know, good salads are very good. Good bread, light, carbohydrate, nutritious food. The dishes come to us. To agree with your health. To agree more to your health. eat so and uh then jolam again jolam is the uh conduct bearing of how you walk how you uh behaving physically and mentally uh which is important is very gentle

[18:48]

not harsh things even you do exercises don't force too much harsh exercises or things and then mentally also if something is wrong you shouldn't you know bring up to the high blood or anger controlled by and uncontrollable things you should do that you know which means Also, it's a necessity psychologically. Parkyang is more leisure to apply things, apply leisureable situations. Or maybe you take a walk or go to the garden or beach or mountains or, you know, shopping or something like that. It's just making it easy yourself. Parkyang tennis, right? There is a suggestion to usually do not stay too long in the windy side or sunny side or close to the fire.

[20:07]

Do not heat up your room too high in temperature. Do not sit in the daylight celebrating or something like that. Don't do that. Do not go in a windy place. Okay? I think this do not exhaust to produce the swelling, you know, by swelling to sweat.

[21:10]

Do not break sweat. Do not break sweat. Yeah, don't do that. Then the procedure of the practice is Lune Kidung. Lune is the vital, the key point, point of the body posture. It's called Lune. That is Kidung, here is a Kidung, which is Bajra Asana or the cross leg, basically cross leg. It's called Kidung or Zogpu. which is, what do you say? Squat and squat. Squat. Either way, you know, whatever it is. Even I think sometimes you can sit on the chair, you know. Changde. Changde is very important word for this.

[22:11]

Changde means whatever fluid for you are convenient or for you physically. Whatever works for you. Lapo means train it yourself. Lapo means to train. Train yourself to do it. Keep one of the bodies to drink your salt and eat a cross-late so it's body whatever you see. That's it. That's it. And the next, then it keeps going. Lung tang, tumo tida. Namdadajaris. Lung is wind practice and tomo is the heat practice. These practices should apply with also the seasons of the year. Namdadajaris. Namdadajaris.

[23:13]

Season, Namda is seasons. You know, some people don't like to do practice in a winter cold time because of health issues, rheumatistic health arthritis and so on and so forth. Some people like to have a cool place, some people like so. So make sure that according to the health, which means also look at it if you are in over 60s, you should not be. force too much. So you make that natural age. Old age, right? No, natural age. Natural age means age. Jyadam is applied to go with whatever your age. If you are a young man, you can do more exercise, more outside.

[24:14]

That's right. That's very important. These are very important. If you do have certain types of diseases or a case of some health issue, you also apply that. That's right. And then specifically, it says, Do you see that? This is top of the power.

[25:17]

It becomes a wall. When the power becomes a war, then Yata is Yar, and something is a war, it makes Yar. Yar means summer. So if you practice wind practice, prana yoga is a good idea to do in the summertime. Because it's cool. It's cooling. It's a cooling system. And it says tomo, which is heat yoga, you should apply in the winter. That makes sense, common sense, right? I was wondering, there was like a cold wind. Oh yeah. You're training the wind. Yeah, the training. Right, the wind. Training the wind. Tomo is the heat yoga. Do it in green. Green. Green is... Understand green is winter.

[26:19]

Yar is summer. Yar is summer. Yar is summer. Green is winter. Chi, remember chi. Chi is spring. Chi is spring. You remember there was a teaching about qi, some spring, something. It's bright, isn't it? Qi. And the dun is fa, fa. Dun, dun, hi-tong. Dun, dun, dun. Dun is fa. Qi is spring. Green. So it says, it's right there, if you're practicing non-conceptual or conceptual, meditating on the non-conceptual meditation, then you do this in the qi, springtime.

[27:47]

Now if you wish to generate the experience of the bliss, then you do it. If you want to generate more, it's kind of like feeling of joy, great blessing, things like that. Then again, so clearly, Natsu is age. Shun-du means youth. Ju is time. When the time of youthful time, age is youth. When your age is youth, at that time, We practice more weight.

[28:52]

Right? And from the youth to then becomes the, what do you call it, adult. Maturing in adulthood. Yeah, the maturing in adulthood. Maturing at all. Then you try to settle. You have to eat you. Now the people like us, you know, 60s, get it. Then you do practice Midopa. Unconceptual practice. Right? And then he says, Ne, which is not Na, you can, those two of you, I read the Tibetan German.

[29:54]

Na is not a ne. Ne means sickness. In Tibet, sickness, word sickness is a ne. Ne, and sickness has different types of sicknesses, blood sicknesses. Tak. Tak is blood, blood sicknesses. Tim is bile sicknesses. If you have a great proportion, if you have a problem of blood pressure, add also bile. Liver? Liver problem, maybe. Like heat, like hot digestion. Yeah. Is the bile, it comes from the distribution of the liver rate? Yeah. Vial is a product of fat. The red blood cells are destroyed, and then the red blood cells are recycled into bile. The bile is this dark green stuff that's squirted out into the intestines to eat up fat.

[31:00]

So it's like it helps to digest fat. But in, like... Yeah, it's like the digestive... It's a bile. Actually, there is a piece of... Interesting, there is a piece of... It accumulates the bile. That's right, they're called bladder. That's it. And then when fat comes to the intestines, it spurs out a little vial. The vial breaks apart the fat. Oh, no, no, that's really useful. Yeah, yeah. So it's like a digestive. So it's really digestive. So blood. If there's a hotness of blood and bile or like hot... The Tibetan doctors also suggested to some disease, I don't know, maybe it's for that problem. They suggested to, if you find it, a community is called a bear. Bear vial. Bear vial. Yes, I'm right. Chinese and Tibetan doctors. It closes the channels, too. Bear vial closes the channels.

[32:02]

I used to taste it. Better, huh? They told you bears in China for this. Oh, really? They do horrible things. They do this. They do this. They put the catheters in their face. That's how we took that one. The bio through the baneary tract, I guess. It's horrible. I saw a film about it. It's a TV show. I'm sure they don't, you know, there's not always been like that, but these days it's just like throwing a horse. No Westerness has its own. Yeah, but anyway, so if you do have a greater portion of diseases such as blood disease or bile diseases, then you practice the wind practice better. Shenzhen.

[33:02]

Shenzhen is greater, proportionally greater. Shenzhen. Shenzhen what? If you have a wind problem, which is, you know, wind is usually agitation, nervousness. Irritability. Irritability. Tremors. Yeah, irritability. Stress. Stress. Then you do the tumor. Irritability. Irritability is a part of it, you know. camera's tension, stress. Yeah. Jumpy. Yeah. Been studying too hard and you're ready to skip. Yeah. People are focused too much. Yeah, it shouldn't force. You know, even if you're studying it, ordinary studying, you shouldn't force too much. Reading, for example, which is inflammatory.

[34:05]

Those who have a pecan-gradle problem, then do the truco, which means they exercise yoga, yoga exercise practice, such as prostration. Prostration is number one for the inflammatory disease. So what are the manifestations? Lethargic, overweight, capacity. Oh, it can be not putting on flesh. Again, we get sick, skinny, and inflammatory, yeah. Flammatory. [...] Fl Prostation is also true. Exercise is good for frustration.

[35:08]

That's a very good word for the phlegmatic disease. It's phlegmatic. Phlegmatic. How do you pronounce it? Phlegmatic. Phlegmatic. That's how it's spelled. Phlegmatic. [...] How do you spell? How do you spell it? V-H-L-E-G-M-A-T-I-C. It's more like a hypo. It's more like a hypo. It's more like a hypo. It's not just that. But the first part is pronounced phlegmetic. Not quite apathetic.

[36:11]

It's kind of like stuffed up. It's like when you feel really stuffed up. They don't express themselves very. I think it's good. Do you know where these humors came from that present Tibetan medicine? It's from Persian. Persian. Which was from Greek. Which was, well, it's hard to say whether the Greeks encouraged or the Persians first, but it's a Middle Eastern. Yeah, all that came from either Greece or Persian. I thought it was from Ayurveda. Well, it's a little different though. Persian and Greek has four humors, and the Ayurvedic has three humors. The best took the three humors that apply sympathy, humor, ideology. Yeah. Four and the three. Which one is that?

[37:14]

What? Sanguine. Sanguine. Sanguine. Blood, bile, yellow bile, black bile, blood, and phlegm. It's like deep, phlegm, black, and Yellow vial. So I think either yellow vial is heat, so black vial is the fourth one. Black vial? Yeah. Separated from the yellow. Yeah, yellow vial is like heat that's digested. Black? Black is like cold, like a cold, necrotic, very... Something more like phlegmatic? It's something a little different, I guess. I'm not sure. I'm not that up on it, but... I see. It's a little different. You could see that Tibet was a crossroads for all this. Well, actually, there is, uh, Tibetan, uh, yeah, , right? Uh, which is kind of corresponded with the root of that, uh, instead of , right?

[38:20]

Then there is a . . . Nage is pride, and is envy, jealousy. It's also slightly different. Yeah, the elements. Yeah, the elements. Yeah, so there's five. The five deadly sins. Oh. These are the, you know, these are called the mengas. The precepts. The key precepts, the preceding that has been set. They're called . It's oral instruction, right? Those preceding the oral instructions are also applied to the following other, the next ones. The upcoming following teaching.

[39:23]

Yeah, is a following. Then there is the expression. The next one is the roof of the Brahma. Brahma roof. Brahman roof. That's the second one. Right. Second one. And This is quoted from the verses that was called the verses from the precepts. There is a text that is called . From that, it says, Lungi shula me da.

[40:25]

Lungi shu means shu is usually erot-born. This is the bow. The bow is called a shoe. The bow of the wind. And the da is arrow. So the arrow of the fire. The next word is Changsim. Hang, the band of deck. Which means, Changsim is bodhichitta. Hang is the hang syllable. And the upside down, I remember. on the crown of your head, in the side of the... And that is a... This is a target. So the wind is the bow, and the fire is the arrow, and the hit, hit the target to the deck is the hit. Is this the one too, or just any of these?

[41:27]

This is following these things. Deck means a hit. To the hung. Target. No, no, it's hit. To hit. To hit. Ben is a ben. This ben is a target. So where does the Bodhichitta fit? Bodhichitta is the hung. Oh, I see. As an upside down. As an upside down. Right. Next. In , means quickly, means wisdom, means will come, quickly. Will grow, or will bring, will come actually. Will appear, because wisdom challenges appear. Will arise quickly. Quickly arise the wisdom.

[42:29]

This kind of abstracted verses that I've extracted is the name of the text. Oh, yeah, it's a movie. over and over, repeating, draw myself, apply, application. Repeating, repeat, apply, tell the jaw. Tell the jaw. Tell the jaw. Hi, actually, we have to... Do they send the error? No other applications. No other things. This is very important. So there is no other repeating things. There's nothing else. Oh, this is not that you repeatedly apply, but there's nothing else to be said.

[43:32]

There's nothing else to be said. There has to be said. Just do it. Oh. Perfect. Perfect. And Lama Tundu, stay with the Lama at the bedtime. Now he's doing it. He's perfect, this magic one. Yeah, yeah. He's got all the different pictures. Now he's talking about Nyamling. Nyamling is a practice. The Tibetan word for practice is also a classical word for practice.

[44:38]

It's Nyamling or Anupagusa. Not a practice, ordinary practice. This is a yoga practice. It's called Nyamling. Nyam. [...] Yoga practice. Nyam. I don't like it. Really. Absolutely. Absolutely. And now the young lady, you need to trust and I get to the body posture. He'll do is the cross leg. The two hands. Gup is spread or covered. Cover your two hands over your knees.

[45:54]

Gup is covered. Cover your hands over two knees. There are lung shi, lung gishu. Inside of that, in the navel, inside there is the lung gishu, the wind of the bow. Bow of the wind, actually. Mopo is navel? Mopo is a blue. Dawa is... Dawa means... There's a bow of wind, a blue bow of wind in your navel. Sunder is what is called down in... between the... between the anus and the genitalia?

[47:03]

Between the waist? You know, this is two things. Hips. Hips, inside of the hips are all involved. Okay. The pelvis. The pelvis. That's what lung door is? And the pelvis. Inside of the pelvis is like this, right? Sung door. [...] Three bow side? Yeah. The lower abdomen. The lower abdomen. Where you usually, women carry a baby. Yeah. It's called pelvic. Pelvic. [...] Well, anyway, it's called that area. That is fire arrow, red. The entire hour is below the wind?

[48:05]

Yeah. Below it. Oh, I feel like it's just like an up-up down like this. Yeah, you know, like elbow. It's sucking in, right? Yeah. Then sucking in it, then tug it. And then, oh, then you have to turn your eyeballs up. That's right. And that engages it in the string. Oh, right. Right? And then you move a little and it flips it over. That's right. And then you . . . It shoots out and gets blessed. Yes. Which means that the fire of the arrow, arrow fire, enters through the center channel straight So hang is just like some people say that

[49:32]

The ancient nomads keep their yogurt inside of the skin, bag of skin, right? And if you hit the arrow back of the skin, milk skin, it comes out, shuts out like a wine barrel. You shoot the wine barrel and it shoots out, right? Similar to that wine barrel. Nomads used to keep their yogurt in a skin bag. And if you shot an arrow, that yogurt would go spurting it. This way, it's like... Oh, so when the hung gets hit... Then the hung will release the buddhichitta down into your body, right? Which means the current of the... like milk, like nectar.

[50:36]

White is still comes out or it's like a pearl, pieces of a pearl, a continuum of drops of a pearl. And constantly, one after another, it's kind of dripping. One after another dripping of the pearl, like that, comes out. Mudik. Mudik is a pearl. That one is how the pieces are around. Drops. Gantik-tik-baas. Gantik-tik-baas. Gantik-tik-baas means a way of a whitish. Oh, I guess. Gantik-tik-baa means a whitish. Drill my chakram is uninterrupted. So it comes out. Then it comes down to the naval chakram.

[51:58]

And then you can relax your body and mind together. There is a burn from the heat from the navel. which also there is a fire, and the drops are more hung, nectar or the fuel that drops into the fire, so they keep igniting. The heat is then really continually igniting. Parzak is called. Parzak is the flame burning from the bottom. Thug is falling the nectar on time of it. Blames up and drips down.

[53:04]

Dribbs down. Flames up, drips down. Right. So this is another way to get so long, that the tunnel is burning. Right, and that makes the heat. Yeah, exactly. Right, yeah. So this is another. This will also increase the They want tremendous greatness. At the same time, true is the heat. Heat you up. And the warmth, how you gain. That was... This is a kind of special practice. Traditionally, you shouldn't be doing more than one.

[54:08]

In each session. You're doing the three sessions. You do that three times. The verses say there's nothing else to say. Right, right. So you don't do any turns. Yeah. Where was that verse? Right, right. Try it, right. How is this wiggle?

[55:19]

How do you get it to flip? I think it's a part of the mentally, you just change it. You just change it. Right. First, you have that very strong set up, and then it comes up. Maybe when you roll your eyes up, that flips it. You know, like it's really funny. Rolling eyes is to making sure that the wind is coming down. Right. Okay, so then. It's a good look. Then there's kind of a verse that wants you to just do it. What do you call it? Replacing the dripping. Practice. with the concentration very strongly, the same level, which is a carbide, or concentrate, concentration.

[56:29]

When you have this meditation, there may have something like a fainting, You might have some feeling of faint. If you have that kind of a thing, then you hit , which is seventh rib. You hit it. You hit seven times, or you get your seventh rib? So that means if the arrow doesn't go up to the head, if it goes up to the side like a golf? No, maybe it's something that the concentration is so vivid and it is kind of overwhelming that our consciousness and maybe our automated consciousness become a kind of

[57:46]

you know, forgettable or something without, faint. Bring yourself back to it. Then bring yourself back to it. Oh, you hit yourself. Hit yourself. Very happy to hit yourself. Yeah. Sounds like it's pretty much. What's the heart? Just about the end of the... How many times? Just once. The beginners shouldn't practice that alone, but there is one llama who was experienced. He was really good about it. Well, this is interesting because this isn't his physical. He's the other thermal practice, is it? I mean, this is like the other one. You really hold that. This one, you don't really hold it, do you? Well, you do the... What's it called?

[58:52]

Compressing your wind. How are they holding this? How are you holding it? It shouldn't be holding too long. Quickly do it, imagining that. You're really going to think. Yeah. You know, you might get a headache or something else. Yeah, the Hindu would never want to turn our hands. If you roll your eyeballs and that puts pressure on your eyeballs and you get it a little strong, so if you push down like that, you get it a little strong. So you probably should get out there. Then you continue this little out there. Which means that is also, if you describe it physically, you know, the structure of the body, it can be also illustrated physically, such as when you cross-legged, when you do the cross-legged, then because the shango is the door of the endless door, you know, the door.

[60:15]

It's a perfect area. It looks like a tattoo. hands of the Arab, the bow. It looks like a bow. Where's Shang? Shang was here, and the next piece is... Oh, this is nice. Xu Cheng Sun is called. And then the two Thai... is uh... Xu Ding. Xu Ding? Oh, inner thigh. Yeah. Oh, the two thighs. Yeah. Then there's a bandit this way, right? These are the represents the two legs, two thighs.

[61:17]

This is called... This part of it is called temple. Place where you hold. Let me show you, there is a term for that in English too. Arrow, what you call the arrow. Ball, ball. It's a handle. Handle, handle area. Well, let's say a handle. This is the grip. And then there is the remaining of the... ball. That's what the shoe thing is? Yeah. Those would be the two of these legs. Where is the thigh? No, no, the chengsoong. Chengsoong is the metal part of the ball, the topus, inside of the topus. And on the two legs, the remaining shoulders are the ball. And then the knees, these knee caps caps.

[62:21]

The shichoke is called where you put the, I don't know, the modern bow heads or not, but the old Tibetan bow. Some kind like this. There's something. Try the string from there. Stringer, yeah. So what they're saying is This area is Changsung. This is street. Right, this is where you grab it. Your hands grab it. I mean, you knock the street right this way. All the tracks are the things that... You don't knock, you don't. That's the strength of it. Well, anyway.

[63:27]

Shoochok, this is called shoochok. Shoo is, by the way, shoo means S-H-U. Shoo is a bow. Bow is shoo. S-H-U. I think what they're saying is you've got to put tension in your legs. It's what they're saying. Naturally, it can be interpreted to you in the body. That's how you get across. Yeah, also, you know, usually exist, you know. You're not bothered to handle it, but it's just saying, you know, imagine... Oh yeah, yeah. It makes a lot of... So it's kind of like that. Alright. And, uh... [...] And anyway...

[64:42]

On your cross leg. Like this, right? Yeah. Now, this part is called . It's a string. It says . Oh, yeah. That's right. So your four legs are the string? Yes. Two calves. This is called . The camps are symbolically, you know, it's not... Symbolically can be discard. When you, you know, making a posture like that, There is a measure.

[65:46]

You can draw that. It's almost like King Betrayal. You know, actually, King Betrayal is, I don't know. Maybe, let me see, there is a arrow. And... I don't think When you do that, when you cross it like that, you have a shade of it. The arrow hit. Oh, you know, we are hitting.

[66:31]

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