and then tonight on page 459 line 5 we're going to do the abbreviated exposition of the past so now as for the second category that is the abbreviated So there are, as for the abbreviated practice of the path, there are three parts. There's preparation, the actual, and the conclusion. And there are practices associated with each of those. The preparation concerns the downward-voiding wind.

[01:08]

The actual practice concerns the descent of the Tigli at one time. So the actual practice concerns performing both the descent of the draw as well as the holding of the draw at the same time. Then the conclusion is the explanation of how to not expel the drop. So, as for the first of those three, which is the preliminary concerning the downward expelling wind... Yes, I'm going to... Something is wrong with the forest.

[02:18]

You can tell them that there is a normal gap. Do you want to describe yourself? Okay. Sounds like an unknown. Okay, so first one does the preliminaries of concentration, which is kind of similar, though not identical. It's mentioned many times previously, but it's similar, but not identical to the seven aspects of Virocina. And then one does the

[03:24]

the activities with respect to the body, and those include, one imagines the right hand as the sun. Do you want to demonstrate this? We'll go like this. Let me just go back and actually show it on you. Cover you up definitely, right? Yeah. So the... Oh, here. Why don't you sit on here? Sure. You have to. So your right hand is the sun and the left hand is the moon and cross them and you cover the knees. Then one does a short hum and a long hum to the front nine times. Yeah, yeah. And then... to the right, and then to the left three times each.

[04:29]

And then exhale three times, and then inhale three times. Kind of repeating the cycle. Yeah, actually, he translated this as do one after another uninterruptedly, which is kind of more of a commentary. Kind of repeat them. And then... Oh, yeah. And then if you perform that for three days, then for the males in the audience, your genitals may actually kind of like retract into a cavity in your body.

[05:37]

So I'm saying, you know, one of the things that's kind of come up about this class is that in Vajorghini class, very clear what to go home and do. And we have all these extensive practices here and we kind of go through them and look at people and girls, you know, all the extra days. So, can we just go through this ourselves? Yes. Okay, try it, okay. Okay, so. So, of... First, one should nourish oneself, or nourish one's body. The little term in Tibetan here used is calm, or elements. So the notion of your health is dependent on the elements of your body, and so one should nourish the elements by means of nutritious food.

[06:46]

And then, kind of retire to a place that's at an elevation, a place at a great height and kind of take your seat there. So then imagine that the palms or in the palms of your hands are a sun and lean right and left respectively. And then cross those over and cover your knees. And then practice with long and short

[07:47]

breaths and then three very short breaths one after another Okay, and in that manner First you practice three times to the right, and then three times to the front, and then three times to the left. You do three breaths each, each, in each of those directions. You do three breaths each, each, in each of those directions. so then again you do three times in the front inhaling long and short um and then so that so then uh then when exhales

[09:15]

three times one after another. So that was what you do with your breath. Now, as for the vital points of what you should do with your mind, One should inhale into the central channel all of the winds and the purified elements and imagine that you're just like you're drinking from a straw. So like you're sipping from a straw.

[10:20]

So if you practice in that manner, even for three days, then as a sign of gaining power over the downward voiding wind, The little translation is you have the ability or what actually happens is that your genitals kind of retract up into kind of a cavity of your body or alternatively that your penis becomes shorter. So if through practicing like that, you get a headache, or alternatively you become nauseous, then you should relax, and there's a kind of idiomatic expression here, the path of the yaksha, which means the anus.

[11:33]

You should relax the anus. And if you have a translation here, a natural translation here is a little bit different from the book. It's hard to tell what was on the mind of one of you talked about. If you have heat in the heart, or ultimately if you have like inability to urinate or constipation, then you should get up and walk. Get up and down, right? You should walk. Okay, walk up and down knees. I know. That's the other. I mean, can I go in? Up and down. Walk. Actually, basically walk down. Walk up. Up. Like this. Up and downstairs. Up and downstairs. Oh, like up and downstairs. It was the construction. What was the construction? Uh, new city.

[12:36]

So let's do this. Oh, okay. All right. Oh, that's a good one. You want to demonstrate the little tzokpo? Well, the little tzokpo. So there's a couple of different things I've seen for this tzokpo. No, they're here. One is... One is... One is... That's right. But I've also... That's the food so close. That's right. That's the... Here's the... Kills are actually used for your butt. Butt. Yeah. So it's kind of a... I think it's probably a little sideways. Like that. Like that. Like that. How do you need a brandy? You sure? You know what you need a brandy?

[13:37]

Yeah, but... I don't want you sure. How do you do that? It's also yoga. I think it's over here. Absolutely, yeah. Yeah. In your shoes. There's another practice. It's almost as if they're longer. Yeah. Cross your ankle. Yeah, right. Yeah, but there's all different ones that are appropriate to do from them because they're different. I guess that's right. Yeah. Now you, Ricochet had his right hand on top. Yeah. Kind of went like that. And then on the line, there's a breathing now. Yeah. Okay, well. And that's the hard part. It's the hard part. It's the hard part. All right.

[14:40]

Take the baby's cape here. Get ready. There's a little tummo coming up here. We should always do it. Yeah, I'd love to do it. I don't understand what it is that we're doing. Yeah, we'll do it all together. We're in Verasana. We will take this one. Make the bread. There's three? There's three. Three to each. Each way, right? Okay, so that's... Yeah. No, I'll deal with you then. We're in this together. All right. One more. One more. I think so. No. When I showed up, when I signed up for this, no one told me anything about that. You didn't know the practical, right? That's right. But, you know, that's one of the major marks of the Buddhists, isn't it? The retraction of the genitals? What? Is it major or is it minor?

[15:42]

But it's one of the... So that would show that if... And then through this also, that will also help to hold the tibulate. ... So then, one blocks the space of the genitals above the consort as well as your soul. and then you do this practices which we went over before of the equalizing of the body, equalizing of the speech and so forth.

[16:46]

The name? The name of the body is the name of the body. Here's a Dabai Nyam, this. This, you said it. No, I'm talking about equalizing of the body, equalizing the speech, and then one equalized the desire. And then, concerning the recollection, or concerning remembering the three recollections of the nature of yourself and the consorts, You should... Oh, no, it's the three... Sometimes it's sensitive. I think you can hear the three remembrances. Then you join together the penis and the vagina and begin to cause friction between them.

[17:47]

So I guess we'll just talk to practice, but maybe it's a little time. Good. Yeah. Uh-oh. Then through the fire of passion that arises from the rubbing of the genitals the drop descents. If one comes to possess the four kisses, which is some technical term which we couldn't find quickly, then one recognizes the primordial wisdom

[18:57]

of the co-emergent bliss and emptiness. So why don't we go through that solo. So in terms of the practice, the actual practice, we've got that now. The pulmonary is leading up to the joining of the genitals here. And then in terms of the results of that, There is this technical term, Kajorji, the four kisses. Four kisses, you mean both? The kissy preference of RGTG is. Yeah, that's just, that's just, I don't think so. That's just one thing. These are touching the lips. This is four, four. Well, there's a principle of touching four different kisses. Yes, it's about the four kisses, yeah. Kajorji? Kajorji, yes. Yeah, it's got to be more than a, yeah.

[19:58]

Yeah. So we'll find it. But in case, the quote says, if one possesses those four kisses, then one recognizes the primordial wisdom, primordial wisdom of the co-emergent, the co-emergent of the bliss and emptiness. So one recognizes the primordial wisdom of the co-emergent bliss and emptiness. So one recognizes the primordial wisdom of the co-emergent bliss and emptiness. So at that time, in order to avoid the dropping or loose, I shouldn't say, expelling of the drop, or the drop will just fall out, basically, if you don't hold it. So in order to avoid that, one squeezes a little bit or one crunches a little bit the mouth of the yaksha. So that's a distinctions made for the notion be translating the path of the yaksha as the rectum and the mouth of the yaksha as the anal sphincter.

[21:04]

Right? Yep. You're the expert here. Right. So then, one puts one's index finger and, what's this called, forefinger? Index finger and middle finger. Middle finger, the index finger, the forefinger. The index finger is the forefinger. Okay, so for each one's right and left hands, one takes the index finger and the middle finger, individually, places them in one's mouth and kind of pulling the tongue back, sucks on them, so.

[22:12]

Yeah, like milk. Yeah, that's the commentary. Earlier it was just kind of the verse, let's see the commentary on it. Then, Then, what did you shoot him? So then you kind of pull it out and then your two eyes didn't look up. Yeah. Right? Your two eyes looked up? This is why you're creating the friction, you're doing this also. Why do you do that simultaneously? while you are... With cancer? Yeah, with a consort or without a consort even. Teaching the chair base. And then if one does these kind of simultaneously, one will hold on to the drop.

[23:14]

Otherwise. And otherwise one can do this ha ha recitation very energetically and that will also hold the drop then one can as for those exercises or yantras of the body those are just like what were previously mentioned much earlier in the text And with that one, conjoin and stop the upper wind. So then in that manner, there are three different movements of the body.

[24:17]

There is one movement of speech. And there's the stopping of the upper wind. And... And then through these three different kind of stages, then one will hold the drop without it. Degenerating sounds wrong, and dropping sounds awkward, but I think one will be able to hold without expelling the drop. And... Now, as for the conclusion... So when the section begins with a verse without stating where the verse is from, did Ngocchen write these verses, or is he collecting them from somewhere? He collected them from somewhere.

[25:18]

Yeah, so he collected these verses. So it sounds a lot nicer in Tibetan than it's going to in translation. But one makes the kind of sound of an elephant and the grunt of a female tiger. One vomits like a wild beast and sniffs like a fox. And in that manner, from navel to heart and heart to throat, And then gradually one draws it to the crown, one spreads in the body the aspect of liberation. So there are these successive stages of things that you do now to cause the drop to purvey the body.

[26:19]

I think Michael was just asking that we go through the whole thing again. Is that right? Just from the conclusion of the sound of the elephant. Yeah, right, yeah. Okay, so there's the sound of the elephant. There's the grunt of the female tigress. There's the vomiting of a wild beast and the sniffing of a fox. So that's four. And then that tells how it goes to the navel, the heart, the throat, and the crown. Starting, of course, at the genital contact. It goes back in the genital area to the navel, the navel to the heart, the throat, throat to the crown. And it does it by means of these four similes. So we actually make those sounds. Yeah, it's going to be explained a little bit more here in my commentary. Yeah. So cool. So one squats with the upper part of the leg.

[27:35]

Feet. Feet. Sorry, upper part of the feet on the ground. That's just what I was showing before. And then the heel should lift up. And then that's what actually kind of provides the basis of the weight of the body. One crosses the Vaja palms at one's heart. Vaja fist. Vaja fist. I said Vaja palms, Vaja fist. So then with the sound with that tone, then one draws the drop up to the navel area.

[28:41]

So we talked about this very mansion sound of an elephant and all this stuff, but now we're going to say exactly what goes. Yeah, not the elephant. Well, yeah, I guess. That's the idea. Okay. How's it going? Well, actually, that's good. How are you doing? I like it. That's a good spice too. Yeah. And then... Well, this is supposed to grunt itself. I'm sorry. Oh, sorry. You're not looking at the subject. What do I want to know? Well, we're on one page. 46195 and looking at the syllables might... might make it... Oh yeah, okay.

[29:45]

So maybe I shouldn't... How do you say the tiger... How do you make the tiger? Tiger? Yeah. Tiger's gonna do little swirks, I guess. Yeah, maybe like that. You can ask... You can ask... He won't know too much, does he? No, he's a snail, right? Oh, that's the tiger.

[30:51]

Oh, you see a nigger choice. Then come to the art. Yeah, that's a nigger. And you can walk. Oh, Kirk, you know, just looking for this, I think I found the four kissings in the economy. What is that? 334. In the middle of the last parable. 334? 334, yeah, kind of in the middle of the last parable. Around that time, there were first signs of holding the droffless after having searched the vein. His self-nature is about a... One should enter the union through the threefold reception. Suppose the Vajra and Lotus to kiss, the two secret veins to kiss, the two secret veins to kiss, the two secret veins to kiss, the droplets to kiss, and the two heirs to kiss.

[32:02]

These are known as the instructions on the four kisses. And there's footnote 4, 3, 4, 5. Yeah, so that's Dojidang Pema. Dojidang Pema. Yeah. Psalm 2. That's good. Very good. Thanks. Okay. Okay. Kurt, is it kick that we do first or is it kick that we do first? No. It's a vomiting thing, you mean? I think what Frank was saying is that the heat was the first one, the heat was the last one.

[33:05]

Oh, oh, oh, oh, I'm off on that. What happens when he's still all day with A students? Now you can do the new one. This is the order of the... New home. Vomiting. Cat. [...] Hot. [...] This last one, Henkeek, is supposed to be more like a sniff. Yeah. I think it's important to get the kind of upward movement in the head.

[34:08]

Henkeek. Henkeek. Henkeek. Then you move your neck up. So the last step up is your neck. Yeah. And then One holds the wind with the... the mudra of the liberated lion, which I have for my notes from Laundrie, since I actually used this text at this point because it was more complete than the Loebche instructions, which is the thumb in the ear, the index in the eye, the middle of the nose, the...

[35:08]

ring of the lips and a little finger like this. Yep. Use. Someone does that with the breath joint. And if you look at the breath at that time. Man, if you look in a book on Indian Hatha Yoga, that will become Yonimutra. What's it called? Yonimutra. It's the same thing, right? Yep. Yoni. Yoni. Y-O-N-I. Okay. Y. Y-O-N-I. So one's body and head, one should shake and then very kind of energically.

[36:32]

So after you've done the yawning medret, holding the breath, then you shake your body and exhale. And then with that, the drop is made to convey the entire body. Now, as for the practice of that path, there are four unskilled things which can occur which are to be abandoned. So there's four things which you should abandon. So with respect to the unskillful dropping, there's the... So maybe to do better English here, with respect to the unskilled descent of the drop, there's letting the drop...

[37:40]

expel quickly and then if one is once unskilled and holding then there will be very little bliss and if one is unskilled and reversing then you may lose the drop while urinating And if you're unskilled at spreading, then you can actually become ill. So again, that's associated with the four stages of descending, holding, reversing, and spreading. Now with regard to those, there are also four antidotes.

[38:43]

So for the four antidotes, there's being skillful about the descending, which is to have the gait of a tortoise. And then there's, to be skillful about holding, there's the three movements of the body and one movement of the speech, which we mentioned earlier. Okay, and... And then to be skillful about reversing, one does those four sounds of the animals which we described up there.

[39:51]

And then in order to be skillful about pervading, then there is the binding with the belt of the Sorry, binding the belt of the wind by means of that, uh, uh, lion maybe, which we described. Mm-hmm. In what way did the three moments of the body have a speech-delegated cortex? Or a typical auditory? Uh, the three, three moments of the body, uh, you just, uh, That was the spelling and the three corrections. Oh, okay. And then the one of the speech was at that time we do the ha-ha, ha-ha. That's just the one of the speech.

[40:52]

Are you still gay to the tortoise? G-A-I-T, the walk of the tortoise. G-A-I-T. Walk like a tortoise, kind of like walk like an Egyptian on the tortoise. Do you do that one? Do you do the walk? Walk like a tortoise. What about you do? I don't get it. The gate of the tortoise is kind of... The gate of the tortoise is kind of... The gate of the tortoise. So what did you do? I guess it didn't understand.

[42:00]

Yeah, that's the one I did. Sending slowly. Yeah, and then it's just implicit. Yeah. I think, yeah, but the cultural sheet, probably, the cultural sheet. Yeah. Your sheet? Yeah. Oh, the four kisses. Four kisses was the skillful means. But I think Janice is right, doing it, so... Right. It has a... No... Then, in terms of actually rising up from the session, one does that just as in the practices mentioned earlier. So this is a practice session. So they described how you do all the practice sessions, and they said, excuse me, well now, how do we get up from the session?

[43:05]

And they said, well, we'll do that just the way we get up from sessions all the time. So there's been many, there's been a new, hundreds of practice sessions described before. And that's for the instruction for the practice session. Yeah, the kitchen prior. Oh, okay, just hand it. Yeah, right, right. So you start there. Magnificent. So they stopped on page 462, line 2. Hey, I wonder if there are any other questions? Huh? Videos or... I don't know, maybe technical drawings. This is your big chance, Frank. The field is wide open. Riggy enterprise. That would be... I don't know. So on page 384 line 1, the succession of meditation on the two stages.

[44:17]

So... According to the... So according to the Arya lineage which is of Nagarjuna and Chandrakirti, it is taught that having depended on the generation stage, meditate on the completion stage. Right. Then there are symptoms of the symptoms So, according to the Sandralpas, and it's all unclear who the Sandralpas are. Yeah, the Chittamatras.

[45:19]

Yeah, the other, yeah, okay. So maybe it's the Chittamatras, but since this is in a tantric context, it's all in. So anyway, they teach that having diligently meditated on the generation stage for 12 years, then one should meditate on the completion stage. Then the Gaya Dara said that the Gaya Dara had to meditate on the completion stage. So then the great Sakya lineage master who brought the Namre to Tibet, Jay Gayadala, says that one should meditate equally in two stages and the meaning of that is that on top of one seat one should meditate on the two stages.

[46:27]

Jay Gayadara said that one should equally practice the two stages and the meaning of that quote is that on one seat one should meditate on the two stages. So furthermore, the beginner should emphasize especially the generation stage meditation and generation states and then when there's a little bit of firmness which can mean a slight amount or a little bit or just a bit when there's a little bit of firmness of the mind

[47:59]

then one should meditate on the generation and completion stages equally. So then when one has obtained a great deal of firmness of mind or stability of mind, at that time one should meditate with a special emphasis on the completion stage. Yes, I have a lot of people. [...] So, at the time of giving commentary to the beginners, then through the stages, gradually, in the mind of those individuals,

[49:27]

Through the generation stage, one trains the mind, and then one meditates on the completion stage. So then... So when one meditates, first one meditates on the generation stage, and one meditates either extensively or in an abbreviated fashion, however one is able, and then one meditates on the two systems of completion stage meditation. What are they?

[50:28]

So the two systems there are not two systems of immersion and completion stage. Sorry, not two systems of completion stage meditation. They are the two systems. Or actually, I guess we should say the second system. So having meditated on... So let me try translating that again. So having depended on the meditation generation stage in either an extensive or an abbreviated fashion in whatever way one is able, then one practices the second system meditation on the completion state. So then according to the

[51:46]

early Sakyamaster Jadson Duckford Gilson then through the stage of meditation on the generations through the yeah I mean literally the stage of meditation on the generation stage well one trains the mind and or something oh sorry not and but or and independent on that very one isn't one One holds the mind, or for the two types of individuals, the two kinds of individuals, for the first, one meditates on that very generation stage, and until one obtains some confidence, And then, for the second type of individual, one completes the mandala, or alternately, one spontaneously generates the mandala.

[52:58]

But however one is able, having finished that, so we describe two types of individuals and their approach to the generation stage, one should meditate on the completion stage. And they generate the mandala? The second type? So there are two types of individuals. So on the first, they train the mind, and then they gain some confidence. They practice generation stage and gain some confidence in that. And for the second type of individual, they complete the mandala. So they complete through stages. I mean, complete through stages, the generation stage, and come to completion. Or ultimately, they generate the mandala spontaneously. But be that as it may, whether you form the first or second type of individual having completed that generation stage and ordinary one meditates on the completion stage. In other words, which means like an extensive way of visualization of the Hap Azra or the Lentiki is the single form of Hap Azra.

[54:05]

Spontaneously form Hap Azra. Either way, the second person either And then after that, then you can go to the So there are these two types of generations. So you see the Sadanas and the Dribtap Kuntu, which Rinpoche chooses many of his environments. And so there are these very detailed expositions of the Mandala in details, or there's this spontaneously formed solitary deity forms, which are called the or the spontaneous generative or the co-emergent. But what Rimche is pointing out there is that even though it literally means kind of the co-emergent or spontaneous appearance, it means that particular form, which typically is just a solitary deity. So the solitary deity form, which is just focusing on the deity alone, is put in distinction to the

[55:10]

completing all the steps of the Mondaw. Yeah, just in close now. Okay. Can I just, like in the long break, which system, is that in more detail? Or is that, is that just simply the beginning? In the long break, we have a better detail. Everything from Shaya coming, and Chi-ji, and Chi-ji, and Chi-jeng-go, and Na-gi-jeng-go, everything in detail. Okay, so that's in distinction, like the individual body spontaneously. That's right, and there's two differences. Okay, so is everybody happy? One last question. Because as you begin to move into the completion stage practices, if I remember right, The first thing you have to do that's important is to train the channels. With pressure breathing and all that, you do like 20-day breaths or whatever.

[56:11]

As a matter of fact, you're supposed to do a four-day retreat when you have four sessions each day. What the completion stage means if you train all the trauma. You train on the, so you focus on life. So those are the questions. So what I was thinking is then what we're talking about here is that we should practice generating the deity first, and then we should do religions, which is like the breathing here? Starting with the breathing here and the fun, you know, the cleansing out, and then once you feel confident with that, then you go on and add like two more, or is that what we're talking about? Zolim has a... So the most important thing to do first then, for like us, if you want to put this into effect, is to start with the Vajra breathing.

[57:12]

You start Vajra breathing and then you did something else. I thought you were starting with saying generation stage and move to... You do the generation stage, then you move to like the clearing, you know, go on. And then I think the first exercise of all the exercises you're supposed to do is the life and effort. When you inhale and exhale, and you do that 21 times. And so that would be a complete session. Generate the mandala, do life and effort breathing, then you can go on and recite the mantra. Yeah, I think there are 29 different... breathing exercises which are explaining what we can do now I just want to get clear you know for us they all come we all do the like an epic breathing first because we are protecting the grip and all that we can't do the other exercises that's what I could do so that you just jump right into doing two knots I mean for instance no no you proceed always go to preceding with a Prana yoga space.

[58:15]

And for someone who's beginning, that's actually a session, is what I'm wondering, to do the prana yoga, you know, the generation stage and the prana yoga, then go on recite the mantra, dedicate there. Because what I'm thinking about is, if you recite the full sadhana, that's a long time you're talking about. That can take all night to go on and to know something. But it's possible to do it, generate the deity, do the breathing, then go on. How do we do this practically? Well, first of all, we know that before you do the completion state, you have to do the, what's called, the generation state. And then after that, Zolim starts, because related to the Zolim, has something else to do with the prana yoga and the channel channels.

[59:17]

So therefore you afterwards do those first step, the preliminary breathing yogas, all right? And then you start to do the, to learn as several different things. Among them is two markers. Yeah, but that's completion stage. Isn't the prana yoga a completion stage? That's what I'm confused about. Wouldn't it be a completion stage practice just to do the prana yoga? Those are all completion stage practices. Right. So that's what I'm concerned about. What I'm concerned about is maybe going too fast and doing like two more long or something. So it seems to me like for us, maybe a useful practice would be once again just to do the prana yoga. Life and effort breathing. So the question, so let's see how we got to this particular internship point. So for three and a half years, we've been going through this text. And for about a year and a half, we've been going through completion stage practices.

[60:21]

And the question came up is, well, you know, is this like just a once over? Or is this stuff that we can practice and so forth? thought it would be useful if we actually went, well, okay, let's review when can one make the translation from the generation to completion stage. To a certain extent, my hidden agenda being to avoid the kind of general sense of the completion stage is some unthinkable thing, maybe in the future life. But in fact, our early master is saying you should practice. Practice them equally. Then say, you know, do a six-year retreat and then you can practice them equally. So practice them equally. Well taken. We have to. Okay. Okay. So, So, to your point, then, we received a lot of instruction about how to practice these, right? And we could maybe be useful to go back again to those and say, well, okay, given these 29 different practices, how would we do these in a session, and so forth. Yeah.

[61:22]

My point, when we were talking, is that you do the generation stage. You need to do it in sequence. And they're saying that this here, actually. Yeah. Among the opinions, there's what common is. But you notice what they said. They didn't say some fantastic, you know, the model should be held stable for three hours and things like that. They said, well, you have a little bit of stability in mind. Mm-hmm. A little bit of stability in mind, then you enter into the generation completion stage equals. Well, you know, they even teach like that one completion stage, new stage practice, and where to put it into the actual, in the middle mode. And that is a two-month practice. And yeah, it seems before you can do that, well, you need to do the life and effort reading about it. So to start, the thing I'm concerned about, there's so much the King Friar that you can't do without having first done others or something.

[62:23]

So we've had three years of good teachings here, but when it comes time to putting them down, it's also kind of hard to remember The question that I'm asking is, would that be a good session to do when you're beginning to adopt completion practices? But I don't think you can make a general kind of statement. Pretty many good points. The last thing is that when you're studying these texts, and you have a laundry, and you're studying these texts, and if you have a laundry, then it's as good as it gets. Then you would ask for an individual kind of thing, because I don't think one size fits all. You know, it's not a lockstep process. So maybe, Frank, the best thing is, I know you ask these questions in general context. It's like the question is going, you know, addressed to God. Why don't you just schedule some time with Ramche and ask him what he recommends. Wouldn't that be the most? Why?

[63:25]

I don't think all I wanted was a yes or no answer, though, if someone wanted to. Generating the deity, doing a life and effort for empathy is a good place for someone to start just that... Well, okay. I'm sorry I brought it up. You don't have to feel it right. But there's a point behind this. This is a highly individualized thing. But if you do these practices wrong, Jack's clearly said, if you can die, you can go crazy. Yet we have to do what we should do, so how do you do them right? Someone never does any practice. So I think you're either asking the question for yourself, which is fine, absolutely fine, which I would suggest you do privately, or there's no meaning to saying someone, right? The best thing is right now is that don't bring the other things. What we were reading here is kind of clear.

[64:29]

Do the hearing first. Lamas, they had a discussion similar to a discussion that we are having here is kind of added in 4,000 years ago. And so they're clear here, very clearly. And then they say that there are two types of people and some people are past learning. They can do that, you know, one after another quickly. And some people do the one is first to make people comfortable and then you do the second one. That's very clear. This is what we have to learn, which goes first or Zolim goes first. Why is the Zolim more important than Zolim? Then this applies and we should understand. Then they will talk about it a little bit in the future. Zolim is more important than Zolim.

[65:31]

Is there any kind of general advice you'd like to give us? So for example, how would we know if we were doing, what would be the signs if we were doing something incorrectly? What kind of obstacles might arise? There were so many obstacles, I would say, you know, to my own knowledge, you know, is very complicated. First of all, for example, we have to develop. You remember we talked about it, we did a retreat. The eye and the right eye, the left eye and the face, and so on and so forth. These are things that are... ...educated. ...educated. And it's difficult to say, you know, in the modern time, in the modern people, and that little time, practice, and so, I would say that don't worry about too much. and I was glad about giving yourself interested in high eccentric teachings and that you have to be celebrated yourself and to have opportunity to at least to lead having the initiation received and then you are attempting to do that if those of you are doing it

[66:53]

Every day, maybe Sardana, that's number one. If you don't do it once a month, Sardana, that's why. But I think you should be very proud of yourself in the modern time of this. You should be glad about it. I would say glad about it. Very opportunistic. Very excited. So can I try my... Well, once again, since I don't want to sidetrack real fast, It is, Judith, you have to at least kind of clear visualization of the central line to start practicing completion. Well, see, we know already, we cannot, they say, remember, we cannot neutralize the whole faith at once. We started from the beginning, you know, the central line, and then they spend many hours or many days. People spent Right? And then at the right eye, left eye, then it's kind of very, very, very slow process for one individual.

[68:01]

Maybe some people, you know, people have different brains. Some people catch them quickly. Who knows in the modern time? When you visualize the third eye, not very basic, but... Can you visualize it? Can you transform yourself into a vajra and visualize the third eye on you? Right. Is that okay, or do you have to visualize the deity? Well, this is very simple. Very, very simple thing is, remember we talked about raw picture of our eye and, you know, describe the... It's very black, dark blue, and the outer bottom is some white and reddish color in the corner, and just kind of those things. Then people said that the drawer in the picture, in the piece of paper, and put it on your forehead, and then you put the mirror in front of you and just look at it. So very slow things you can do that.

[69:03]

Some people, you have to, obviously, very difficult. So you can try to proceed that way, or you can just maybe quick-mind it or easy to just... But you should still realize that the deity has view as the deity. Right, of course. First you see it and what you look like. Then you can apply that to yourself. It's interesting that I often try to imagine I'm looking into a mirror. at myself as a deity. I mean, in other words, you know, like I try to see me like as if I was looking. Sure. That's okay. That's fine. That's a perfect all right advice. Yeah, that's a perfect all right. But an even more intimidating situation is that it has to be very clear, precise image and things like that. Thank you.

[70:05]

Yeah. Thank you for what? For the visual. That's the goal. Yeah, the goal is. So that's why it's good to take the talk of painting class because you learn that very precise. No, no, I mean, I'm very serious. You really learn very precise. Oh, yeah, we have also photos of pictures. You also have a dental retreat this weekend. Do you want to straighten your veins out, dude? Yeah? Okay. One kind of malignant question. Since we've got so much context around, when can we really practice? So let me, rather than kind of try and make a position statement and see if you agree, which is, in Tibet, it never got better than that. That is to say, practice was very individual. You give, say, a general commentary from Nor Kempo or Sonia Seketri Tzim or whatever.

[71:05]

Yeah, right. Then you have your personal mama, you follow up questions and clarification. Right. And then, really, on the basis of that, it's your practice and you have to take responsibility for your practice. It was, yes. And so it seems like there is one thing that we as Westerners are missing, which is kind of a little sense of an experimental mind. When to know, oh... I'm too tight. This is causing more problems. This is causing some sort of wind imbalance. Okay, now loosen off. You know, how to basically direct our own meditation based on the instruction we get in commentary in such a way that we're not concerned that we're going to get ourselves in severe mental imbalance or physical distress. So, you with me so far? Yeah. So are there any tips you'd like to give us? What I was trying to get is in terms of these obstacles, like, so be very specific, practice two or not. Say we're doing the vase breath.

[72:08]

When would we know, oh, boy, I really am pushing too much. My winds are getting imbalanced. What would be a sign we should look up for to know, oh, I should maybe relax that practice? Or if we experience some discomfort, should we come to you? Well, some things that I can also help the people who needed some problems. Basically, I think this text somewhere explains, remember, a lot of hindrance. Yeah, remember things and things. So, alternatively, we could just check the text and see if these signs are playing. Each of those signs have antidotes. Apply those antidotes. And then if those antidotes don't work, practice will talk to your book. Yeah, I think so. But I think part of our challenge is that we go to school for, like,

[73:11]

20 years or so, and we're given very, very detailed instruction, and we're given very, very clear, this is going to be in the quiz, and this will be in the midterm, and this is going to be in the final. And we come to this practice, and me too, absolutely, me too, thinking it's all going to be spelled out. And we keep thinking, okay, well, it's when the psychiatry's in the laundry didn't exactly spell it out, but okay, now I'm cool. And then we go through this, and well, that seems reasonably clear, but isn't, and the level of I mean, I don't know if you ever... Did you ever take any American classes? The level of kind of detail and oh no, hold your hand like this and painting and like that. Generally, that's not kind of Tibetan style to do experiments. Okay, try it. See what works for you. See, right? I mean, that's more... It's a more individual, more experimental, more... You said in your own meditation you tried? No, that's not true. But I had a very substantial relationship with individual students. Guided very carefully.

[74:13]

And there are sometimes situations, like I talked to you, he took the transition, but he has maybe four or five, sometimes three or sometimes one student. and guided students. Among those three or four of them, I saw one of his kids went off, crazy. Was he the teacher of this alumnus? He writes in his introduction of the student. Yeah, that sort of thing. While he was doing the alumnus, featuring, you know, alumnus routine. His work was amazing. So then I saw that the one monk was kind of went, you know, and then there is a guide, his eminent Soviet testimony, giving what they're doing is, what he doing is to this guy was to doing a little bit burning incense and pouring some other water on top of his bed and things like that kind of nature.

[75:25]

There are some things, what do you mean, that he's doing. Yeah. Yeah, the tree was on the desk, you know, pouring trees and burning incense, then he'd be giving some of his mala. I prayed many times and touched him everywhere, you know, he was doing that. Yeah, there's a kind of preventing or subdubating. They are demonistic. They are... Yeah, so they're doing it. Just remember, just about the vows, it says, you know, like, if sharp pain like heartbreak from a painful stomach, do cross-legged, visualize me, look, throw. Then if the bottom wind won't dry, you know, do short or slow, and then take me two hands and bounce on the ground. So... Yeah, there are so many things. The worst thing, for me, is their lack of remembrance.

[76:31]

You know, they read so many books and they don't remember anything when the book is closed. And blank. So I made my composition statement, and you disagreed. So beyond what we're doing now, Yeah. And clarification with you individually. What more would you say that we need to do before we do these practices? Rwendo practice. That is, I would kind of probably, I would say, you know, everybody says all the knowledgeable, honestly, always encourage students. First thing is first. Eastern Rwendo. You know first, preliminary practice first, and then I think it's Guru Yoga. In the process of the Guru Yoga, then the devotion generated, you should kind of implanted devotion, kind of inspiration to the Guru, or even Buddha, or the Haya Vajra.

[77:46]

at one point today, you know, some sort of, even though you don't know, even though you have not read all the detailed texts, I think the version takes half of that, the journey of the path. So I would say those couple things. And then do the presentations every day. But your goal is try to, understand and let me understand the hearing, let me understand the yoghurtim, please. You know, that's the kind of thing. I wanted to experience the yoghurtim. I wanted to hearing and I wanted to, you know, this lifetime, not in this place, this moment, you have to do that. And then my little offering. And then to the guru. Soul of aspiration. Yeah, aspiration is very, very important to do.

[78:46]

The most important thing is that once you have aspiration is very strong, I think then it kind of generates within, kind of sprouts out, you know, inside. Sprouse, you know, the knowledge of the things. life. But as I said, it is a really fortunate class here, you know, and in the very areas, I mean, people, I mean, it's a lot of these groups of people in a high class of teaching like this. It's a very proud. Don't you feel proud of yourself? Sure, I just wish I could do more of this. Well, you have to be proud of yourself. Very proud of. Isn't that right? There are other things to do. You know, watch the Super Bowl.

[79:49]

This makes them more exciting. But it's not... What? I think I asked this before. You know, even in Tai Chi, there's this long form that has... you know, like a hundred and something moves. Yeah. But some masters just say, just do one move, you know, like, like, because in that one move has captured the whole thing. They say, indeed he is. In, in the great, you know, like all the Tignan practices and all the wound practices, that does a, a really, uh, you know, does a, a really advanced practitioner actually do every single one or do they kind of find the one that, that, is suited to them in kind of like just do that in practice? Or do people really say, well, this year I'm going to do this one and this one? Like how do advanced practitioners handle the fact that there are so many different practices?

[80:56]

Do they find one that feels good? Right. The wonderfulness of this practice particular Langdeh teaching that is already in the introduction that says If you understand one, then you understand many. Right. I mean, I don't know if we're supposed to get personal, but my own little, you know, that I like that, particularly it's on the little moon disk and then the sun is over and then it goes singing and then the golden thing comes out in it. You understand the many. But I don't know whether that was too, you know, but that's the one I... Well, that specific, that practice has its own significant study.

[81:57]

Yeah, so that you can practice that. Yeah, you can practice that. You know, you can practice tomo, you can practice poa and dakama. But, of course, then that's what we do to program about. In the gym, it has an extensive gym simultaneously. So if you wanted to do it quickly, arise yourself, have ajra, or, you know, that... Or like the actual completion of the moment. Yeah. But I'm going to get into these questions. I mean, the signs of success, the signs of entering the path of experience of the yogi, or laid out, right?

[82:59]

The signs that are in the central channel. So we can all discern for ourselves whether those signs are appearing or not, whether they're appearing or little, when did they appear, right? Right. We don't have to wait, you know, for the exam, right, and our score to come back. We can examine, is that doing anything at all? So just pulsing it or... Right. The signs, it's long to me. What? Because some of the symptoms, though, once you get them, you know, collapse along or something. No, my point was the signs of positive, we're focusing on the negative obstacles, but the signs of positive success with these practices are laid out as well. And we can discern whether we're getting in the signs or not. And if we're getting signs with the practice, you say, oh, that practice has worked. It says clearly, even here on page 400.

[83:59]

First of all, they show the manual of the practice. Then we students go through the manual of the practice. From that, having gone through the manual of practice, then you will have generated the three different kinds of views. So from meditation on the path, there is the view of the three intrinsic natures. Yeah. And then, that Dao Ngonyi is called the intrinsic nature of the kind of... So from penetrating the vital points and the channels of the body

[85:20]

The rat that is born. Lutala nebos. Lutala is just basically saying is penetrate or concentrate. Pinpointly, you just don't go look around. You remember we were then talking about it. If someone is taught to get a milk from the horns of the cow, one will produce the milk, right? So you have to go to the proper place to milk. You don't miss the place, you just... The realization is just get on using your inside of nerves. You look for the channels and you recognize the channels. Right and left and center channels and then there were so many channels, right? All these are important, right?

[86:24]

And then from that, the intrinsic nature of the view of that lies from that, not from the kind of other kind of realization of meditation or another. He does not agree here. There are so many things, yeah, we can read them. Maybe we can read it more and more. So then each time when you read it, the nice thing is, each time when we read it, these things has a more taste, different taste, experience, look at. Right? So now we can read all of that. Where is it?

[87:24]

So this was general advice. Yeah, yeah, yeah, yeah, yeah. Now the 4.62 is the general subject. Right? Right. So now we're on the... Page 453, line 5. We're on the practices in connection with the third empowerment. And we've completed now the path. which is the path of the method of the mandala chakra and we're now on the view which is the view arising from the four joys of the downward or the downward ascending that's redundant the four joys of the upward ascending co-emergent right now the subject is there right so on the four joys this is the

[88:52]

The view of the Clone Merchant. How do you translate that? The view... which is the primordial wisdom of the co-emergent. Okay, that is our subject. How we get it, this one, it says, the Gawashi, talking about the Gawashi, Four gaoshi. [...]

[89:54]

You're talking about gaoshi. Four, what is it called, gaoshi? You don't have just translated it? Four joys. So, the four upwardly rising joys of the primordial wisdom of the core merchant. Okay. That's the view, right? Oh, the view which arises from meditation on the path. Right. But the Gashi, how do you get Gashi? Gashi is gathered from come to see, near the nobility. So those four joys are generated from the penetration of the vital points in the element nectar, kind of in parentheses, mandala. Oh, okay. So they are generated on top of the body and mind?

[91:03]

Yeah, the view of the primordial wisdom is generated on top of the body and mind together? That's right. And so they are generated on top of the bliss of the essence Or we call it the intrinsic essence or one's own essence. The essence is bliss. Right? So that has four parts. And so they're the four joys which correspond...

[92:12]

to the outer stages and then the four joys which correspond to the inner places and then the four joys which correspond to that those which are to be abandoned the objects to be abandoned and then there are the four joys which correspond to the intrinsic essence, or one's own essence. So those four joys are the joy, supreme joy, transcendent joy, and co-emergent joy. So those four joys... So we actually will have 16 things to consider. Those four joys are generated in four contexts, and the four contexts were just named.

[93:38]

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