This is 455-1-5. So now it's equalizing the body and speech. So now it's equalizing the body and speech. So now it's equalizing the body and speech. So, instantaneously, imagine oneself and the consulate as a larger, as large or not, as respectively, and imagine them equally, imagine the bodies equally as deities. So, one recite into the individual essence, the heart patterns, and that is the deprivation of the speech.

[01:25]

So, one recite into the individual essence, the heart patterns, and that is the deprivation of the speech. So, one recite into the individual essence, and that is the deprivation of the speech. So now, from the root tantra, which is the two fascicles or the two intentions, there is a quote, which is, the mind imagining the physical form of the deity and the Samaya was mind or want. So, um, then from the explanatory mantra of

[02:41]

both the Vajra and Chakrasambhara, known as the Vajra Panjara or the Vajra. Hence, it says, if one full of desire, one very full of desire, practices with desires, by having imagined himself in the consort as Haruka and the Queen respectively, then I will be pleased with that one at all times. It's sad now.

[04:10]

of making the path of the Mnemara Kaya has the recognition of the deity generated as one... has the recognition of generating one's body as a deity. Yeah, the emanation body. I think Mount Shudderk is a bit of transition. So, generating one's body in the form of a deity becomes the perception of deity and that is the actual method of bringing the emanation body and the monokai into the path. So there's the blessing of literally interracing the secret organs.

[05:38]

So, the father, that is Ivashor, for the father, the consort's secret place, which is here spoken of as space, for space, becomes unimaginable. And then, from the state of emptiness, from the syllable OM, arises a wheat totaled lotus. The anther of the lotus, or, you know, kind of encyclical in which the clitoris of the consort, is marked by an OM, or excuse me, AH, ah, encyclical. And... Oh, here it is. So then that was the kind of the visualization of the imagination from the standpoint of the father.

[06:49]

Then for the visualization of the mother here is that the father's secret place becomes a little unimaginable. And then from the state of emptiness arising from the home, and then from that hung soluble arises a five spoke lazura which is marked by hung at its center and then at the the kind of opening of the lazura it's marked by a pet soluble which is pointed inwards And then that pet is circled or surrounded by a necklace of pearls. Sorry, it's a... Actually, yeah, sorry, it's...

[08:04]

It's surrounded by a necklace of omens, as though the omens were pearl. So it's almost like a necklace of pearls. You have a necklace on these omens, almost every pearl. And then the So a lasher has like a central spoke. And at the tip of that central spoke, from the swa syllable, is a tip of a precious jewel. So imagine that it is blessed by a tip of a precious jewel. Yeah, that's why we also, in the sadhana, we recite the... at the recitation of the mantras.

[09:06]

One of those mantras is . That's why you use. This is the one that you can find here. . Okay. So these are . So the blessing of the mantra of the secret place is the sadhana of taking into the path, the samvobrikaya, and the recognition of mantra.

[10:16]

So, we have a parallel structure here. We have the nirmanakaya and the blessing of the body, and the recognition of the body as deity. We have the samvobrikaya, the blessing of speech, and the recognition of speech as mantra. So now, as for the equalizing of desire... Now, I, having the condom and my consort, generate the realization of the poor joy. And that consort also... Yeah, so that consort also, the desire for her is the method for obtaining complete maintenance.

[11:34]

And then, now, that concert, from her perspective, speaking from my gender, independence on me, she generates desire, she imagines desire, and that is the equalization of desire. Now, that is the recognition of the Dharma. And that is the sadhana, or the sadhana, which is the method of taking the path with dharmakaya. This is the third part of the parallel structure, dharmakaya, the recognition of minded dharma, and the taking the dharmakaya as a path. So we have three recognitions, three bodies, and taking the three bodies into a path.

[12:44]

Now, as for recollection of the crucial points of oral instruction at this time... So, with respect to both each other, there's the descent and holding... There's the reversing and pervading. And then there's holdings that will not be generated. So that was five. Well, I'll go through them again. Descent is one. Holding is two. Reversing is three. Pervading is four. And holding in such a way as it's not allowed to degenerate or drop. All right, it's five. Right.

[13:53]

So now, as for the first of those, it's called when the Bodichitta drops to descend. Now as for the oral instructions with respect of that, there's looking on the form of the consort, there's hearing the sounds of the consort, there's smelling the smell of the consort, there's tasting the consort, and then there's touching whatever parts of the body of the consort. There's embracing and kissing and so forth, and through each of those individually, the fire, literally the fire, of passion, of blazes, and that causes the drop to the scent. Then one meditates on bliss. Well, yeah. Yeah.

[15:20]

Okay, and then there's... Okay. Now, as for protecting from the extreme of straddling, that will be explained now. So the first part is to cross fists at one's heart. And then kind of tighten or clenching the four calves so that I mean, I guess the calves or the legs, kind of the biceps maybe or something?

[16:23]

Yeah. Are these the calves also? Yeah, these are the calves. Like that, right? Yeah. And then I think the legs are straight. Legs are straight down. Yeah, tight. Just tight. Where is the extrinses grabbing? Well, that's exactly what we explained. It's an electrical plant. Oh, okay. I just... I mean, I just didn't... It's kind of hard to train for you for this. I didn't know it's straddling. So imagine a colon. And now this is exactly what it is. Oh, this is called the extremes of straddling. Yeah. And then there's very kind of forcefully, because my eyes go out. And then here it says... to actually loosen your hands.

[17:30]

And then kind of eject your consciousness up into the sky. No, it's just relaxing in your mind. Now, as we're attaining a secret, what's the joke? So as we're keeping a secret, At this time, you don't actually venture into union. And if you do it like that, but it's not in union, you'll actually increase the descent of the drop.

[18:32]

And having increased, you can hold. And then having held, you can reverse. So there are three of those. So there's increasing, holding, and reversing. Those are very important things to recollect at this point, or to become familiar with. So this first moment, it's not literally a moment, but this first period, we would say, has a lot of different activities. which were mentioned earlier. But all those together generate relatively less blessed and that is known as the primordial wisdom of joy. And then having the three

[19:42]

or recognitions from the sadhana of entering into the path of the three bodies, you know, kind of being mindful of those, then actually kind of bring into contact the kind of secret turns for the organs which are used here are the bola and the kakola. Okay. And because of the fires of passion which are generated at that time, the drop descends. And one experiences bliss. And one maintains, one protects the extremes of straddling as before. And in order to keep the secret, then one actually doesn't have intercourse at this time.

[20:57]

When there's the rubbing, kind of touching on the organs, but there's not actual intercourse at this time. So in the second element, or this kind of second section, then there's relatively less than, there's not all that smelly and all that other stuff as there was before. However, the bliss is actually greater, and it's known as the primordial wisdom of supreme joy. Then, Suqin is actually like an undergrowth. Right, Suqin was kind of rubbing, actually.

[22:02]

Rubbing, okay. So through rubbing and joining the rubbing and rubbing and rubbing the joint organs together through that then again through the great fire of passion which is ignited at that time the drop descends and one meditates on a inconceivable bliss you again protect from the extremes of straddling Now, the element of maintaining the secret at this particular time is to protect the rematch, to attend to it, protect the drop, and not to allow it to actually descend out. So, there it goes.

[23:05]

Because at this third moment, or this third period of the bliss at that time, that bliss is actually separate from desire, then it is called the transcendent joy. Now if you actually find it difficult to retain drop, You know, there's a technique known as kind of applying the cessation of the upper aspect of wind. So then with the ring finger on the left hand, then one closes the effort nostril, which as I remember is the right nostril,

[24:33]

And then inhale from the life nostril, which is, I believe, the left nostril. Inhale. So now your upper body to the right, you shake. Take down my sinus. Now, if still you don't hold it, you have trouble holding it. Then there's a technique which is known as drawing up the lake of Mount Meru, which will be explained later. And there are six parts of that. There are six parts of it. Now, at that time, the signs of holding the Tigli arise.

[25:42]

So at that time, you look for the channel, which is of the nature of Vajrodatu Eshwari, which is actually not... correct Sanskrit, but it's easier to remember. So it's vajradatu vishwari. In proper Sanskrit, that'd be vajradat vishwari. And you would be kind of the vajradat vishwari. And so at that time, you actually literally look for So then possessing the three recognitions.

[26:59]

The body is deity, the speech is mantra, and the mind is dharma. So possessing those three recognitions, actually entering into union with the Vajra Emotis and the Vajra... What is it? Vajra Emotis So the Lager and the Lotus are joined to the Alice and the two secret channels they touch they're joined together and then the two drops are joined together And then the two winds are joined together. So should we talk about the two channels?

[28:01]

So the channels associated with the Vajra and the Lotus, they join together. The drops, that is the red and white drops, join together. the winds, that is the upper and lower winds, straight together. And that's one of the precepts of the four joints. So then at the fourth moment, one experiences a joy which ceases all conceptions of the three earlier joys. And then one generates a samadhi which recognizes that bliss.

[29:13]

And that is known as the co-emergent joys. So did everybody catch the four joys? What? The joy, the supreme joy, the transcendent joy, and the core knowledge of joy. Really? Yeah, the four moments and the activities of those four times. That's right. Yeah, I'll tell you that. And furthermore, from the root tantra. Now, I'll tell you what happened. I'll tell you what happened. I'll tell you what happened. No, I think he's not going to help. Okay, so then from the root chan for the two classicals of Kwe Bajra, it says the joy of the first is various. The ripening of that is the supreme joy.

[30:19]

And finding the aspects of that is the transcending joy. And then being separated from any marks or any labels is the core emoji joy itself. As it is said, So, then as for extending or protecting the Samadhi, and as for protecting the extremes of straddling, and as for protecting the secret, um... That is known as protecting equally the dog.

[31:22]

So it is. I'm sorry, I made a mistake there. That's not known as protecting the dog, that's pretending. So there are a number of things which were just mentioned. And I suppose three were named as the fourth, and that's not right. There's just four. And they're protecting or extending the samadhi. There's protecting from the extremes of straddling. There's protecting or attaining the secret. And then there's attending and protecting the drop from the... Sorry. Protecting and attending that the drop not degenerate. Okay, what do they mean by secret? Well, what they meant by secret was there was a different thing in each of these.

[32:24]

And now, as for protecting the secret, it had a different meaning in each context. It's a secret. It's not a secret to keep being secret, but kind of protected. Like in one case, protecting the secret meant not to... So, in the very first moment, it was not to actually enter into you. That was protecting us. In the second moment, it was not to allow the drop to be generated. That was protecting us. We just had, like, what is it? I feel like the secret becomes something like a secret. No, that is not. I just wondered what the translation is. It's all like a precept. It's sort of attuning or protecting a secret.

[33:27]

Yeah. And then... Now, if we drop, should actually drop. Through the experience, which is dependent on the joy, the primordial wisdom will not arise. It's exactly the same word in Tibetan and it's contextual, so let me try to do that again. If the drops should be generated, then because of the degeneration of the foundation of bliss, the primordial wisdom does not arise.

[34:35]

So the result is simply generating various miseries. Now furthermore from the root tantra... Okay, so the root tantra says... like that because the millions like that it does not become the millions and through depending depending on myself through the excellent striving The not secret emanation.

[35:44]

Masang is not protected. Not protecting? Not protecting. But then it's called... Emanating like a thief. And a snake. Snake. Oh, that's called a snake. Another contextual word. True, usually in the examination of deadly snake. Yeah, this is goo. Not goo, but goo. I see. One generates the misery of... These verses from the root temples are Sanskrit words translated into Tibetan words.

[36:56]

Really, really cryptic. So did you catch the meaning of that? Should we call it again? Okay. Yeah, so like that, you won't generate a million. And through excellent striving and dependence, if you don't protect it, then like a snake, it will be stolen. And it will become the misery of just ordinary earthly women. Okay, so earlier we talked about those important phases. There was the descending, which has been discussed. Now, as for the holding...

[38:04]

So, now let's talk about that technique which is referred to earlier, which is drawing the leg of Mount Meiru. Which means, . So you draw in your stomach all the way to your vertebrae. And you'll see some yogi photos of that. Right. Draw it all the way back. That's called . So, when there's gaining power over the four continents, is again another metaphorical statement, but what that actually means is, um, formal... Fingers. All the fingers. All the fingers. Fingers including the toes, right?

[39:06]

Including toes. So then you squeeze your fingers and toes. Yep. And the... Tongue. So then the metaphorical statement is... The holder of taste is put in its own place. Which actually means the tongue is placed up against the pellet. Which means the tongue is placed up against the pellet. So then there is the Supreme of the faculties.

[40:08]

So having the eyes going up, you look at the space of the skull. So the eyes go up and you actually look at the space, it starts to go. Now, okay, so that one is holding, now the next one is reversing. So as for reversing... So through... very energetically by citing a long syllable through the power of speech and then you hold your fists across your heart and then with the sound of whom you exhale very forcefully

[41:27]

So that's metaphorically known as shooting the arrow with the bow of the Hung Pei Samadi. And then... So, by the path, the hum, which goes upright, imagine it is reversed.

[42:28]

Oh, I see. Right, so the hung was just in the center of the vajra. For that? North. Yeah. The hung was marked by that vajra was marked at its center by the hung. Okay. The hung was marked by the hung. The hung was marked by the hung. So now we get on to the phase of pervading.

[43:40]

Now as for pervading, it's bind with the belt of the wing. So with two hands at the waist, Like this, more like kind of... Yeah, just, we were holding it to the waist, you hold it and then do like that. Like this. Oh yeah, just doing like this. It'd be good. See how you're treating your body? Yeah. Good, good shots. Yeah, belt, belt. Make a belt on your fist.

[44:44]

So when they throw in the lasso? Yeah. From the last three years, then the next one is the same thing, like this, and then you twist, yeah, right. which means Just like what you do. So what's the... Finishing or problem with this? That's turning the wheel of the club. Finishing is club. A club. Yeah. So metaphorically that's known as turning the wheel of the club. But what it actually means is with the two hands at the waist as before. Then turn. Then turn the upper body. Then turn the upper body.

[45:53]

It's hard to... Lay down your body in four directions. Just roll your body on the floor. But activity, which is metaphorically known as the activity of a child, when you cannot throw yourself around enough, rolling around before the action. Just lay down and then Just go up this way, and then go that way.

[46:55]

Go that way. Go to the truck now in the... that way. Wait, like, sitting for the... Lay down on the flat. Yeah. And then... What is it? Monon or Sumon. So, now, as for protecting a way to not allow to draw up the degenerate. Now, I'm kind of drawing from the more extensive scriptural explanations. It comes out in there. Now, there's protecting which is in common with the action tantra.

[48:08]

Now, as for that, there is little place, little is not a text, tantra text. From the text? From the text? Actually, 30% which is simply known as a proper... 30%. Now, I'm sorry. [...] Shunnu kao is shunnu is the one beautiful lady, lady, girl. Kao means to making a thread.

[49:10]

Kao is thread, thread which is made by They are once called Berginga. Then the diet, Legancium Kurgungtu. Legancium Kurgungtu. These are two kinds of mediums. Legancium Kurgungtu. This Kurgung is a sapphire. Legancium. Legancium is an orange. So one point yourself on. Sova, which means cooked or guide, actually it's basically saying guide. That's where it is guide. So try seven times. Sova, midnight, at night.

[50:15]

This is mandra. Yeah, the formal mandra. 8000 times. Yeah, we soak that. And bind around the waist. This is a pure soda cup. Practitioner. This will enable them to hold old ways. Now it was mentioned that a mantra should be pronounced later on. And the mantra is... Thank you. Thank you.

[51:37]

Thank you. What I'm looking at right now... What we're looking at right now who is protecting Protecting this image, right? Okay. This is not listed. They left it out of the biblical culture that was looking at here. So I'm wondering if we could go back to the start of it. Because this is one part that I hope that's out. Which is another. Yeah, you mean? Right. No, well, these are not the same books. Oh, yeah. Well, I mean, just, yeah.

[52:38]

But it says here, this one, it's going to be the tree of Jesus. Right. Or the tree of Jesus. Okay. What if we go back to the started section? Started with the beginning. So maybe I can just redo it. So, okay. From the text, which is known as the Ludwig. Then you get a young virgin. and then dye it in either this orange dye or saffron when it's nodding seven times and then add

[53:46]

Midnight, or at night, when you say the Wisdom mantra, the Rikna, the Vidya mantra, 8,000 times, and what that is will be said in Nama. And then, having recited that, then you tie this around the waist. and this will enable the pure yogi, the pure sadhaka, the pure practitioner of sadhana to retain their sin. So now you can just do it. Mahara, Mahara. Mahara, Mahara, Bandhani. Let's go. Let's go down there. Oh, here, here. Mahara, Mahara, Bandhani. Shoot.

[54:47]

So, this time, I didn't blow. So, this time, I didn't blow. So then there's a little more elaboration here. So at around the midnight, at night, then all the doors of the body and the senses, you fumigate with Google. And then you bind around the way. The leftover is tied up to the dodgy.

[55:59]

So you actually use the leftover bread and tie your peanuts with it. So this is, this is not as protection by the lasso. Then tie it, and then go with the electrolyte mother. Yeah, well, did you forget this stuff? I ordered Google, it's not exactly Google, but with three packages, it's crystal oil. Yeah, okay, okay, okay, okay, okay, okay, okay, okay, [...]

[57:18]

If connected with the Sadna... So at the time of the Peer-Recollections portion of the Sadna... Then it is complete following the main text. Then... So you're doing this whole ritual, right? And then you do the mantras, and you do this other stuff. And then if you're doing this session, we're not doing it all first, we're actually doing it for Sadhana. Then you complete just fine, pure recollections and so forth. You just have to finish the product.

[58:21]

That's all the same. There's a point like the recollections of the... Maybe it will be for the next. Well, okay, right, yeah. But the recollections of the after you've met it, pay [...] Now, on the other hand, if you'd like to abbreviate that practice... So... So now we have worship from the wishing prayer associated with the entering the taking the path.

[59:32]

The wishing prayer associated with the taking the path and let's not say that the income feeds over the three bodies. So in the that on the line of nectar is the heart of the conqueror. And the deity which completes the three crucial points of the Dhammakata offering to the bliss of entering into union and desirable objects Enjoy in the path of blissening. So, enter into...

[60:46]

action, not letting go of that aspiration, not letting go of that aspiration, any aspiration prayer of taking the paths, the bodies, which was just recited. So what that means is that the sentiment of death may you should maintain an activity yeah and that's the abbreviated manner if you want to just do it concisely and maintain that aspiration yeah so the abbreviated is versus rather we don't use versus we use the language so the point of this is not so what we can do here we're trying not to So we try not to lose the semen and these verses give us a little petty reminder as to not losing the semen.

[62:02]

Sure. Then the mind of nature is the is the heart or the mind of your conquerors, like the deities. The deities who complete three crucial points... Oh, three, uh, three seats. I'm sorry. Yeah, that's a good point. So, the deities which complete the three seats ...of the Dhamma Kayak. So... ...the Bodhisattva, if I told someone, it's the Bodhisattva, obviously, the RAP-4154. Um... I think, through the Boas, I went to an inter-union... ...I get a London shot.

[63:11]

And... May I enjoy in the path of bliss and emptiness. I think I am alone. It's complete. Success. May I be successful in the path. Yeah. Succeed. They will enjoy. No, this is composed by himself, but it doesn't become cold from anything else. But the exact thing is, to this kusum wangjil, we want to really breathe. We don't want to do this. We just need to make sure that the kusum, you know, this kusum, how do you translate that? They're taking the path from three bodies. Taking the three bodies, just try to remember that.

[64:12]

And then you do this particular thread. You want to do this thread. You're not talking about this special kind of thread, right? If you want to provide that, then you can believe that you could do it. Without losing up your conception, just about three bodies. You don't have to decide this. Use the thread, try to thread, go about the business. Well, so you're saying that this isn't so the sadhana. This is not instead of the whole practice of the thread now. This is not the part of this particular ringa.

[65:14]

We want to finish with the thread, which involves ringa, and the cuckoo and the old egg. You can do it with the kusum lamgir. Instantaneously, you collect yourself with kusum lamgir, and then you do it. Then you do it. so you don't have to clear all the s-sadana I think the industry, the G-board would be with a real palm fabric and all you should get the other f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f-f 455.95. 455.95. 456.9.9. He was talking about the...

[66:18]

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