the left middle finger, that is you switch over, block the left nostril and then turn the face to the right and blow out the air strongly through the right nostril. Then again you do the same thing, that is blocking the right nostril and breathing in through the left nostril, just as described, doing this repeatedly over and over. And in this way, there again are various different positions of the feet, extending and contracting of the feet and so forth, but it's not necessary to do these. At this point, you can remain in the posture as described before, sitting in the Vajra posture. But this is basically for the purpose of making the breath circulate through both nostrils. So if it's The case that the opposite is happening, that is if the breath is circulating through the right nostril instead of through the left nostril, then you just reverse everything that was just said.

[01:08]

That is you use the left hand under the right armpit, the right finger blocking the left nostril and so forth. You just reverse it to move the airs to circulate through the other nostril. And you can do this back and forth until the point where the air is circulating evenly through both nostrils. That's what's preferred in this tradition for the practice of the Vajra recitation. This is the best if it's passing through both nostrils. And so these techniques are used for clearing the nostril which is blocked and making it possible to breathe through both. And there are also various different practices which are used when the airs are circulating through both nostrils, that is, yoga's inhalation, the base retention yoga and so forth, which are best to do when one is breathing through both nostrils.

[02:08]

And so also it's best to begin this practice, which is being described now, when one can breathe through both nostrils. And also it's said to be extremely powerful for increasing one's lifespan. for longevity. Now the third, from among the six Vajra phrases, now the third one is that of binding the vitalizing airs within the central channel. This is done through the vase retention, practice, which is a more intense or strong practice in regard to the errors.

[03:12]

. I'm going to get rid of it. [...] I was like, I don't know what I'm saying. I don't know [...] what I'm saying.

[04:16]

I don't know what I'm saying. I don't know what I'm saying. ... [...] That's what I was thinking about. I was thinking about it. [...] That's why I'm not saying that I'm not [...] saying that I'm saying that I'm saying that I'm not saying that I'm [...]

[05:40]

Now, for this practice, first of all, it's best to do it when, as was mentioned, when the air, when the breath is circulating through both nostrils. This is the best practice. If it's only circulating through one nostril, then you use the techniques as just explained for balancing the breath, that is to clear out one nostril. And also, again, there are different explanations of different positions that one can sit in, but one should simply use the vajra position as described before, the feet in the vajra position. And so first of all, again, you clear out all the stale airs, as explained before, in the threefold sense, except for you triple this. You do three times out of each nostril and three out of both. Just as Rinpoche explained before, just doing that whole process three times.

[06:48]

The first time, do it very gently and slowly. The second time, you do it more intensely. And the last time, very forcefully, very intensely. In this way, you're clearing out the airs nine times. And the purpose of this meditation now, in general, is to gain control over, to draw in the downward-clearing airs. And so first of all, you draw in the downward-clearing airs, then you draw in the upper airs a little bit quick, that is the inhalation should be sort of fast, and then as you inhale, you also let some saliva go down your throat, that is a slight swallowing at the same time, simultaneous with the inhalation. In many different tantras this is taught because this helps to place both the attention and draw the airs down towards the navel.

[07:52]

And then you hold the breath at the navel. And in this way you feel that you're drawing the downward clearing airs through all three channels. And hold it as much as you can at the navel in the base retention. what's called a base retention practice. Now when you are not able to hold it anymore, instead of just letting it out, first you take three quick breaths through the nostrils, that is just to be going just quickly further in, and then if you're not able to hold it, then you let it out very slowly and very gently, because as many teachers, Rinpoche's, One of Rinpoche's teachers among them emphasized if you let the breath out very fast after doing such, if you just all of a sudden gasp and let it out, and this can cause different problems. The rising of some of the airs in the upper portions of the physical body and so forth, and they can cause different illnesses, respiratory problems, and so you should let it out very gently.

[09:02]

Then when you're doing this holding of the breath in this manner, the vase retention practice, As well, there is, as Rinpoche illustrated, there's a technique for measuring the time in which you are doing this. And so you should, using, you can hold your mala or you can hold beads in the left hand, use the right hand and touch like the right knee, the left knee, forehead, and then snap the fingers one, just like Rinpoche is illustrating, and then count in this manner. One round like that and snapping the fingers is one, you know, again, around two, like that. You can count the time. said to be inferior if one can count thirty-six, mediocre seventy-two, and excellent one hundred and eight.

[10:08]

It's meaning one second, really. Anyway, he's talking about an instant, because you can do this quickly. So it's just to time it. And in other practices, they say a different number for inferior, mediocre, and best. But here it mentions just as was said, 36, 72, 108. I was told that my mother was a child. My [...] mother was a child. If you don't know, you don't know.

[11:12]

You don't know. [...] Now, there's a special point to be made in this specific practice of base retention. This is a very important practice because this is what enables the mind to rest in a non-conceptual state. And so it's very important, the base retention of the breath. If you are a person who has mastered the mental stability branch, the previous branch, and have gained control over the signs of clear light, then you can draw these signs within your own body, that is, perceive them within the body. And for instance, if they do arise within the body, then you should focus upon empty form or sign of clear light within the navel and there focus the mind.

[12:17]

And then focusing the mind upon the sign of clear light or empty form within the navel, one holds the breath with the base retention practice and counts. time, as was mentioned, with snapping the fingers and the circling of the hands. And however, if one is not able to do that, if you can't hold the visualization within the body, then wherever it may be that one is focusing upon the signs of clear light or empty form, then one does the practice in the same way, focusing on that point. But otherwise, if they're not appearing within the body, you don't create and you don't make any visualization within the body in their place, but instead you simply can focus the mind itself at the navel, in the center of the navel, and then do the space retention practice.

[13:23]

When I was born, I was born. [...] He said to me, he said to him, [...] Next is the tradition that finishes the explanation of that stage of meditation according to the Pandita Shakyasri.

[14:46]

Next is the tradition of the Mahapandita Somanatha. and this is the instructions known within the DRO transmission. And here there are five different teachings. First of all, again, Vajra recitation, then that for attracting or drawing in, then for filling, then for stiffening or tensing, and then there's a fifth practice which is a technique for enhancement of the meditation and is not included at this point, because it will be mentioned later in the context of the variations and enhancing of the practice. So first of all, there are four different teachings given. The first of which is Vajra recitation. This is very similar to the previous tradition, except for that one doesn't visualize any passage having to do with the two side channels on the right and the left. We don't use that.

[15:47]

That is when the breath, you know, is specifically moving through one or the other. This is instead, and it can be done whenever, sorry, I think I got that confused. This is, there's no visualization of the two channels, that is of the right and left channel, but it may be done whenever the breath is moving through the right nostril, through the left nostril, or through both nostrils, it doesn't matter which. And whenever the breath passes out, you visualize it red. When it comes in, white, and resting within as black. We meditate upon it as red, white and black in sequence. And then also we don't need to do the first two stages of the Vajra recitation according to the previous tradition. This focuses only upon the colors as just mentioned, but the meaning is the same, the significance of it is the same, and this teaching is presented very clearly in a text by the Mahasiddha Yumawa, a text which he wrote on the practice of the Sixth Branch Yoga in three different contexts, and it's also maintained specifically within this tradition of the Dro transmission.

[17:16]

and considered to be very important because they use this in conjunction with the Vase Retention practice. I was able to do this. [...] The second one, second section, that of the attracting or drawing in, this is practice for when the breath is passing through the right nostril.

[18:27]

And when this is the case, then you turn the face slightly to the right, that is you're gazing to the right, and you draw in the air very gently, inhale very gently, and then hold it as much as one is. able to in the groin, that is in the genital region. And then when one is not able to, then you let it out very briefly or very... Just a little at a time, just in stages, very... A little at a time, letting it out until finally it's all out, in little stages. Yeah, like that, let it out, breathing out, in little catches, stages like that, a series like that.

[19:40]

Then the next, the third, is that of filling, and this is when one is breathing through the left nostril, and you turn the face and the gaze a little bit to the left, and you inhale somewhat rapidly, quickly inhale, and as the airs fill you, then you let the stomach pooch out, stick out, become distended. Otherwise, then letting it out is the same as the one before. Then the fourth practice is that of It's called stiffening or tensing or making rigid. What it's referring to is the vase retention practice within this tradition.

[20:43]

That means the vase retention done with gentle inhalation and exhalation. Like in some of the others, it was explained, you draw in very rapidly or do intensely and hold it, but here and now it's done very gently and slowly. ... So first of all now, when the heirs are

[22:00]

passing through the left nostril, then you begin with clearing the airs, the stale airs out, as described before. Then when it's passing through the left nostril, you turn the face and the gaze to the right, and you constrict the anus, and then breathe in gently through the right nostril. And then you hold the breath in the genital region, that is in the groin. And then finally let it out, that is exhale through the right nostril. If the airs are passing normally through the right nostril, if you're breathing through the right nostril, then you face to the left. and you breathe in gently from the left, and again, tightening the anus.

[23:07]

Then you also hold the stomach very tightly, holding the airs in the stomach. And then again, breathe out to the left. And so you can do this back and forth, one to the right, one to the left, back and forth. If you're breathing through both nostrils, then you look straight ahead and breathe in quickly, a rapid inhalation, and hold the airs at the navel and the vase retention very strongly with the stomach. a little bit tightened in or drawn in towards the spine. And then when you let it out, let it out, exhale very gently. This is the, this tradition is one which includes all of the instructions connected with the vase retention, or rather connected with the activating of vitality.

[24:17]

And it's a tradition which is maintained by the great master Chöle Nam-gyong and Bu Thun. and others who said that it was also maintained within the tradition of the great Sita . Then the next set of teachings is from the master Samanta Sri, that is the oral instructions known within the Ra tradition. And first of all, there are the techniques for

[25:19]

drawing in the actual vitalizing airs. And for this to begin with the basic practice is the same, that is one is sitting in the same posture and so forth as described for the other practices. You begin by first of all blocking the right nostril with the index finger and then blowing out the airs and then breathing them in through the left nostril for instance. and holding, then using the base retention practice and holding the airs, the lower airs. Then also you can do the other, just the opposite, that is blocking the left nostril, blowing out through the right nostril, then inhaling through the right nostril and holding the base retention practice. at the navel.

[26:22]

So you can again, this practice as well, you alternate one to the other, that is blocking one nostril, blowing out, drawing in, holding it, blocking the other nostril, blowing out, drawing in, holding it. But now I'm going to talk to you about it. [...] When I was born, I was born and I was born and I was born and I was [...] born.

[27:51]

When I was born, I was born. [...] That's what I was saying. I was like, you know, [...] When I was born, I was born.

[28:59]

I was born. [...] If you don't have any questions, you can ask them to [...] ask them Now then there are some after practices that are just mentioned here which are not really explained because it's specifically stated that they're not

[30:18]

usable by beginners and that they are practices for binding the different errors and they would assume that one has already perfected all of the prior practices and gained complete control over the errors and signs of clear light and so forth. Then there are variations in which one can specifically bind the different errors within such as the downward clearing errors and the equally abiding errors and the upward-moving errors, all-pervading errors and so forth through different tensions applied within the fingers, the toes, different joints and the use of the different syllables, imagining the sounds of different syllables at different points within the chakras and so forth. But they're not explained in great detail here and just there's sort of a quick listing in that manner and saying that those are something which are not necessary for beginners.

[31:19]

But there is a practice which is given, which is from the tradition of the Master named Menloomba, and in conjunction with the Sixth Branch Yoga, it's a teaching of the Sixth Branch Yoga in conjunction with the Namasang Gita, the text called the Namasang Gita, chanting the names of Manjur Sri. And for this practice then one would breathe in very gently and slowly, while mentally reciting the syllable om, hearing the syllable om. And as you hold the breath in the vase retention practice, then you imagine the sound om. And as you let it out very slowly and gently to where it's not even obvious that one is exhaling, one imagines the sound ah.

[32:21]

So within the tradition of the Dro teachers, this was also maintained. And it said that it's a very excellent practice because within this there is the practice of the Vajra recitation and also that of the base retention. done together as one. And so it has these double qualities to it. And in addition to that, there were many, many different transmissions of oral instructions which came into Tibet during the different transmissions of the Kala Chakra Tantra. And so there are many different minor instructions that are associated with the different translators at that time, such as Kijo and Dromlo and Sami and Galo, all of these being Lotzalas. or translators and oral instructions that they received for inhalation, exhalation, vase retention, and so forth. But those aren't explained here because they can be found in other specific instruction texts.

[33:42]

So, when I was a kid, I was a kid, and [...] I was a kid. Yes, that's what we're talking about. We're talking about [...] what we're talking about. When I was in the hospital, I was in the hospital.

[34:46]

I was in the hospital. [...] I was in hospital. Pazamaya, Jimena [...] Remember this, that's what I was going to say about it.

[35:51]

I was going to say, I'm [...] going to say, We have to go to the house. [...] That's what I wanted to say. I wanted to say that [...] I wanted to say

[37:08]

So, when I was born, I was born. [...] Now, within this type of teaching, as you see, to begin with there's a lot of different

[38:08]

explanation which is given which is just speaking about the techniques and explaining how they may be done so basically the basic techniques have now been completed and what is next that is the essential points for practice have all been mentioned what is next is the second section of variations and enhancements for the practice and in this there are first of all the section for variation and enhancements and then second the techniques for removing different impediments or problems by means of the techniques for activating vitality. So first of all are the explanations on techniques for enhancing this meditation. So this now corresponds to the fourth of those six Vajra phrases which came from the Pandita Shakyasri. This says that if then the airs have not been drawn within the central channel nor bound within, then one uses intense techniques for blocking the passage of the sun and moon.

[39:26]

And so these are what are referred to as the variant techniques. First of all then, these are according to the tradition of the Mahapandita Shakyasri. Now again, the basic physical posture is the same as before, including the gaze, same as explained before. You also clear out the airs in the same way as explained before and then breathe naturally after that. If your channels are, it says if your channels are very good or the veins are very strong with them, then you can use one hand and use the thumb and the forefinger and press upon veins in the neck. That is, or you can use both hands if the veins are not so good. That is using the forefinger and thumb of both hands. And what is pressing upon the vein within the neck.

[40:32]

You're not trying to stop the passage of blood in the arteries, but instead there are channels through which the airs circulate on the right and left sides of the body. And as was explained, these are the channels within, like the energy channels within which the conceptions of subject and object circulate. And that if you stop subject and object dichotomy, then there is the awakening of primordial wisdom, there is instead the movement of the airs within the central channel and transformation into the Rahu airs, or the airs of primordial wisdom. So that's what this technique is for. It's the same as a technique found within the lamdre or the path and the fruit instructions. And so it's exactly the same thing. You use the thumbs and the four fingers and pressing upon the veins there. First of all, if it's the proper time and proper situation to be doing this, then the best that will happen is that one will experience great bliss and emptiness.

[41:40]

That is, there will be an extraordinary experience of clear light which can arise from this if you cause the cessation of the passage of subject and object errors. In a mediocre sense, one may at least stop conceptualization, that is, the arising of the thoughts, and there may be a slight a new appearance of the signs of clear light that is the empty forms. And even an inferior experience would be the slight cessation of concepts or the arising of thoughts. Now you do this carefully beginning first of all with only slight pressure. You don't start with putting strong pressure because you can cause problems to yourself in that way. You do it very gently to begin with and then slowly increasing the pressure as you become familiar with the technique and as the experience becomes better if you have success doing that type of practice for enhancing the meditation and removing different problems.

[42:53]

Then there is also, so this is in regard to the veins within, or the channels within the neck. and blocking these for the awakening of what is referred to as the symbolic primordial wisdom, which gives an indication of the nature of the real wisdom. Then there is also another technique which comes from the Drô tradition, an oral instruction, which has to do with the veins in the groin or in the genitals. And again, it's for the same purpose. and that is the awakening of the symbolic wisdom. And you should sit, you alter now the position of the feet, you sit with the left heel at the anus, that is blocking the anus, and then either apply pressure to the genitals between the right thigh and the left calf,

[43:55]

or one can also draw up the left foot and use the left heel to put pressure on the genitals in that manner. You put the right hand against, put the left hand down and put the right hand against the vein as described before in the right neck. Sorry, on the right side of the neck. And so in this way, then you hold the breath that is drawing in all of the breath as described before. And then... Yeah, we can do the practice in this fashion and then also later on within this teaching when we come to the explanations of techniques of POA, of transference of consciousness, then that will also be explained in the context of this position and this practice at one time.

[44:59]

So this practice as well, this one in regard to the genitals, also corresponds to one which is in the Lamdre teachings, or the Path, and the Fruit teachings are two of them actually, one which is called the Waves of Bliss or Waves of Joy, and the other which is that of Secret Union or Private Pressure. These all have the same purposes within the Tantras. So you do this very carefully, that is the pressure to the neck. As all lamas in the past also have emphasized, you do very gently and very carefully when you start this, because otherwise it can be dangerous.

[46:02]

You don't put too much pressure in your neck, in the neck area, because you're not trying to stop circulation of the blood. You don't want to interfere with circulation in the arteries. Instead, one is trying to find the spot where the circulation of the air is... occur and then stopping those, then there will be an experience which will arise and then you can use that as symbolic and indicative of the nature of primordial wisdom. We have to be very careful with the practice. These two practices correspond precisely to two practices in the

[47:15]

the Lam Dre, or the path and the fruit. That is the first ones where you're putting pressure on the channels within the neck corresponds to the waves of enjoyment or waves of bliss techniques within the Lam Dre, which again are for the same purpose of awakening the symbolic wisdom. And then the second one, that of pressure to the channel within the genitals, again, it corresponds exactly to one which is called Secret Union or private pressure in the Lamjri teachings of the path and the fruit, again, for the same purpose. These are exactly the same, have exactly the same intention. . So we have to do this.

[48:18]

We have to do this. [...] Then there are also techniques for enhancement. These first ones were the variations. Then techniques for enhancement are based upon the text which is called The Creation of the Eye of Primordial Wisdom. There are two oral instructions which are based upon this.

[49:19]

First of all, there is a quote from this which says that one apprehends the clear light within the awaduti, that is within the central channel, and recognizes the nature of mind as non-conceptual. sees the nature of the vajra kaya, the vajra body, and becomes expert in all of the dharmas of secret mantra. So the instructions on the basis of this quote are that you use the vase retention practice in conjunction with the meditation upon empty forms, or the signs of clear light, and you do this repeatedly, becoming accustomed to this, to where the signs of clear light are empty forms appear within the body. And that through continuing this practice and becoming accustomed to it, you become able to cause the arising of the empty forms anywhere that you wish within the body.

[50:24]

And when one has gained that facility, then you have the arising of an empty form within the navel, that is, within the nirvana, chakra at the navel, and you focus the mind intently upon that. And through this intent focusing upon that in the navel, there arises warmth and heat which begins to blaze forth within the navel chakra. And if this arises, then this is the point of the practice. That's exactly it. If the warmth does not arise, or if one is not able to maintain the appearance of empty forms clearly, then we're not working properly. And one should again then review or work on meditating upon the channels within the body, having the layout of the channels very clear in the meditation and so forth.

[51:31]

meditate upon, then again meditate upon the empty forms within, as just described. So you go back to that again before doing this. And in this way there are various different experiences which will occur, that is one will actually gain experience through seeing the channels, the central channel, the side channels, the chakras and so forth. One will actually behold these. And likewise then one will also be able to meditate upon all of the other different aspects of the subtle body, that is the channels and the different places within the heart, the chakras and so forth. And in this way there will arise as experience all of the aspects that make up the channel network of the body. And if you continue this type of meditation and sustain it, then one will actually come to directly behold the nature of all of the channels, the airs, drops, elements, and so forth within.

[52:39]

. So I was like, oh, my God. [...] So, I'm going to ask you a question. I'm going to ask you a question.

[53:41]

I'm going to ask you a question. I'm going to ask you a question. I'm going to ask you a question. If you don't have any questions, if [...] you don't have any questions, It's not that much. [...]

[54:42]

It's not that much. [...] When I was born, I was born. [...] So when I was born, I was born. [...]

[55:43]

I was born. I was born. I was able to do it. [...] And the second of the techniques for enhancement are again based upon the text is called the Creation of the Wisdom Eye. And this, first of all, there's a quote from this which says that one will hold the clear light at the entrance of the airs and recognize the nature of the passage of the airs.

[56:46]

and in this way see the colors of the five airs and gain control over the peaceful and expansive and prosperous and so forth types of enlightened activities. So this means that first of all, one is focusing upon empty form which is perceived about 16 finger widths out in space in front of you from the nostrils, 16 finger widths from the nostrils. You focus at that point on the empty form or sign of clear light. And if this is stable, then gradually one draws this closer and closer until finally it's within the nostrils, right at the nostrils, and then focuses the mind upon it there. And in that way, one is... meditating upon this is blending together with the different airs as they are drawn in and exhaled.

[57:49]

And you apply this to the meditations upon the five, like the different airs that are within, that is first of all the space air, then that of earth and so forth, the different elemental airs. And through practicing in this way it will come to be that one will perceive the empty forms arising in this way, right at the tip of the nostrils, and be able to hold the attention there. And you correspond this with the breathing to where... ... Then also there are further different instructions on clearing away different obstacles.

[59:11]

And the next one of these corresponds to, is in connection with the fifth of the six Vajra phrases of the Pandita Shakyasri. And for this then, first of all, one has to constrict the lower orifice, that is the anus, very tightly, and then one gains liberation through the upper practice associated with the upper airs. This is what the phrase says. And so this means that through these type of practices there may be different obstacles or experiences which occur, such as feeling of pressure in the head, thinking that the head is going to burst, or pain in the head or at the heart, pains at the navel. or feeling like there is a needle being stuck in the top of the head, or that there is something, a tree growing within your body, or a wheel of light beginning to spin within you very violently.

[60:20]

These are various different obstacles, signs of obstacles, which can arise as experiences. And so one needs to use different techniques for the purpose of clearing these away. So for the time being then one relaxes the effort that one has been making in the meditation upon activating vitality. And then instead for a while you do activities such as eat very nutritious and good food, have massage if one knows the techniques. There are different types of physical exercises also that one can do. You also concentrate on clearing out all the airs which are within. That is a lot of exhalation to clear the airs out from inside. But in general, one has to apply the different techniques for clearing away problems and to do this in proportion to what the problem is.

[61:23]

That is, you don't apply a major technique to a minor problem and so forth. Otherwise, it will not have so much success in it. It should be a gentle application to a small problem, middling to middling, and very intense application to a great problem. And it's important to proceed in this way. And this is just general advice for all these techniques for clearing away different problems. So there's been a lot of explanation today on the different techniques for the meditation, which has been as much page-wise within the Tibetan text as much as was in the entire teaching yesterday, for instance. But now I come to the second major section of activating vitality, that is the explaining of the meaning or significance of the meditation, establishing this. And this again is in the same six

[62:24]

points or six sections as before. We had a lot of people, and we [...] had a lot of people. So these very extensive explanations which are just given are because of the great erudition of the author of this text, Janang Taranatha.

[63:40]

And he, having extreme knowledge with all of this, he presented many, many different varied techniques for people of different abilities and different inclinations. And so, again, it's something which, if the Lama is one who is expert in many, many areas like this, he can present many different techniques. And if the disciples are extremely diligent and energetic in their practice, then they can practice various different techniques like this. But otherwise, it's just a matter of reading out the text and hearing it, it depends on whether you're going to activate diligence and really practice it or not. This is really the important thing. It's easy enough just to explain a lot of things.

[64:45]

So it is important, however, that these type of explanations are all given, because if you actually do meditation upon the airs, that is, doing these type of breathing, meditations, then there will be problems which arise, so therefore you need to know the variant techniques and enhancements, ways to deal with different problems that arise. If you don't practice, of course, you don't need the techniques for resolving problems, but it's very important to know all of it in this way. And so then when you're practicing and some problem occurs, then one's able to open the book, to review notes or whatever, and see how to deal with different problems which might arise. So this, in that way, there's been an extensive explanation of all of these points, but the next section now is to really explain the significance or the meaning of this meditation.

[65:55]

. So within this section, just like before, there are six different points, that of definition of the term, activating vitality, timing of the meditation, the branches of how to meditate, the authentic signs of the meditation, distinguishing between what is to be purified and the process of the purification, and finally the results to come from such meditation. So first of all is the definition of the term.

[67:11]

So first of all, the term itself in Sanskrit, the first part of the compound is prana, which means vitality or life. And the second part of the compound is ayama, which means to stop or to activate or to prolong or elongate. And so through the samdhi or through the grammar, the compound becomes pranayama, which means the activation of vitality or it means the stopping of vitality. Opposites, both. So, my son, [...] my son.

[68:39]

. [...] So the In this context, the term vitality means the airs, it's a name for the airs, that is, prana.

[69:46]

And the cessation or activation means the joining with that or applying to that. Then second is the timing of the meditation. That is, for the actual real meditation upon the branch of activating vitality, this should be done when one has experience the arising of all of the five branches of mental stability within one's mental continuum. That is, as explained yesterday, that, first of all, there is the use of the technique of placing the sign of clear light upon an object, causing the dissolving of the ordinary object, perception of clear light, and through this type of practice, then transformation of all phenomena into perception of clear light. That is, everything becomes empty forms and clear light. And so at that point then one would practice this in the actual or the real sense. But in the corresponding sense it's appropriate for beginners also to do this meditation and as such we can also engage in this which is considered very excellent.

[70:58]

And you can do this as soon as certain, some of the experiences, a little bit of experience has been gained on the basis of practice of individual withdrawal and mental stability. Then the third topic is that of the branches of the meditation, how to meditate. I see. So this is how you can see it. You [...] can see it.

[71:59]

You can see it. You can see it. So the third topic then is the branches of meditation within which there are five categories. The first category is the object in relation to which one does the practice of activating vitality. In general, the object is everything within the Vajra body, that is the channels, the airs and the drops. But especially It is the channels, the three channels which are above the navel, that is the central channel and the rasana and lalana, and then below the navel, the three channels which are the passageways for feces, urine and semen. And so altogether six channels, and in addition to that specifically two of the errors, that of...

[73:05]

vitalizing errors and downward clearing errors. We had a lot of time. [...] So, when I was born, I was born, I was born, I was [...] born, I was born, I was born,

[74:33]

Then the second of these five points within this section is the necessity for meditating upon activating vitality. This is made clear within the oral instructions of Kala Chakrapada, where he states that in order to cause the arising of immutable bliss, one must meditate upon the branch of activating vitality. So it is this, first of all, it's the immutable bliss which must be experienced, and there are various causes for this experience.

[75:36]

And first of all, the first cause is that of the empty form Mahamudra, that is the signs of clear light as explained during individual withdrawal and meditative, sorry, mental stability. And so one has already achieved that during the practice of those branches. Another of the causes is mastery over the airs or the prana within. And so one has to have both of these as the causes for the arising of the immutable bliss. And so through the binding of the airs within the central channel, one brings about the purification of the Vajra body and as such one attains immortality, and one gains power or control over the elements, the tikle, or the element within the body.

[76:38]

And for that purpose, then one has to do this meditation of activating vitality. So that's the necessity. The third section within this part is the duration of the meditation, that is, for how long should one meditate upon activating vitality. This should be done by a practitioner until the point at which all of the airs flow within the central channel alone.

[77:52]

And through that, that is the drawing of all of the causing of the errors to only pass within the central channel, one gains complete control over the course bodhicitta and gains the ability for retention and reversal of that. And it stated within the Tantra itself that an individual with the highest abilities can achieve this within six months. That is the achieving of the drawing of all of the errors within the central channel and control over the element, over the course bodhicitta. So, so, [...]

[79:22]

I had to say that [...] The fourth point within this section is the essence or the nature of activating vitality. And for this, again there is a quote from the Tantra itself which explains that it is the cessation of the airs in the right and left channels, that is in the rasana and the lalana, cessation of them within the central channel, and as such, causing the downward clearing airs and the vitalizing airs to circulate only within the central channel, that is within what is called the conch-bearing channel, which is, that is,

[80:51]

Let me start over with that. Causing the airs which are within the channels below the navel, the side channels, which are the pathways of urine and feces, causing these airs to circulate, that is to go within the central channel, which below the navel is known as the conch-bearing channel, and to circulate only there, and likewise above the navel for the vitalizing airs to circulate only within the central channels. That is, there's two different names used for the central channel, above and below the navel. And the two airs, the upper vitalizing air and the lower downward clearing airs, circulate only within the central channel. That is, circulation has stopped in the side channels. So we had a lot of people who [...] had a lot of people

[82:15]

When I was born, I was born. [...] We have to take care of ourselves. We have to take care of ourselves. We have to take care of ourselves. We have to take care of ourselves. It was the first time that I was able to do it.

[83:24]

I was able to do it. [...] So, we have to go back to the city. So, we have to go back to the city. We have to go back to the city. We have to go back to the city. We have to go back. We have to do it. We have to do it. We have to do it.

[84:27]

We have to do it. [...] He was the one who was the one who was the [...] one who was the one who was Now the fifth section, that is the fifth part within this section, is the method for meditating, that is just

[85:39]

What is given within this section of the text are a series of quotes from the Kala Chakra Tantra itself which mention each of the major branches of this practice. That is, first of all, a quote which mentions the Vajra recitation and just makes reference to the moon, the sun, mentioning different syllables such as A and Ka, that is, these being associated with the right and the left channels. The three aspects, that is, of inhalation, exhalation, abiding between, and so forth. All it does is just mention it in the quote. Then the second category of practice was that of the gentle inhalation and exhalation, and the transference or the movement of the breath from one nostril to the other. And so again, referring to the practices which were explained, there's a quote from the tantra itself, which mentions the technique of placing the right hand in the left armpit, the blocking of one nostril, breathing through it, and so forth, reversing that technique, using it the other way, and saying that within half a month of doing this, a yogi can remove all signs of death, or all inauspicious signs, and so forth.

[87:05]

And the next technique was that of filling and then that of the vase retention practice. Again, within the tantra itself, there's a quote given from the tantra itself which says that one closes the mouth, breathes through both nostrils, breathing in all airs which are outside, and that then in this way one experiences the binding of the downward clearing and the vitalizing errors. And so again, just mentions it very briefly. But it also mentions within the tantra some of the benefits to come from this practice that is specifically from that of the base retention practice, whereas for instance, for example, one becomes free of hunger and thirst in relation to eating food, consuming food for the physical body, and one also actually gains the state of deathlessness or immortality.

[88:13]

And the techniques themselves are also specifically enumerated within the Vimalaprabha or the Immaculate Light commentary upon the Tantra, where it mentions inhalation, exhalation, the vase retention practices should always be done. The quote briefly is given in that fashion. And so this applies, that is, it's indicating that the techniques themselves are shown within the tantra and the commentaries. Now the main emphasis here is upon the vase retention practice. That is the primary and most important practice from all of these, and that's the one that you have to certainly do. If you're going to practice this, you must practice the base retention practice. All of the others were extra practices which you would use whenever it was appropriate to use. But the main one is that of base retention practice. So that completes the five sections of the third part of these explanations.

[89:28]

So, when I was born, I was born. [...] When I was born, I was born. [...] When I was a man who [...] was a man

[90:55]

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