Yesterday, Guru Dendronge completed the teachings on the 11 yogas of Bhajangini teachings, which is actually a complete teaching of the process of creation practice of Bhajangini teaching today. And today, Guru Dendronge will be explaining the second part of this teaching. And the process of completion practice is actually according to tantras, there's many different types of practice, many different types of process of completion teachings, especially those found in different tantras such as the Chakrasambhara Tantra and also qualified many great Indian saints such as inner body, or what is known as the process of completion practices using the beings and elements within the body.

[01:24]

Among all these teachings, it is said actually, of the process of completion teachings within the Chakrasambhara mantra, that the most profound, the most special of all these teachings, or process of completion teachings, is the one dealing, or connected with, the Vajradhini teaching. which is known here, actually, as the non-common central vein process of completion teachings of the Reverend Mother of Vajrayogini. And it is said to be the most profound and the most special because it's the essence of all of these Prakrtsamvara tantric process of completion teachings. And it's very special because it uses which is emphasized upon that name. It uses that name directly, focusing on that as the primary source of the practice, the basis of the practice. And because of this, it is said that he actually found the most special of all these processes of creation teachings within the various paths of the practice of samvada.

[02:37]

So, actually it was said that the Buddha Shakyamuni had taught, or the Buddha had taught many different paths, doctrine. But when one uses the other types of teachings that have been taught, it is said actually that though the result will arrive, it comes very slowly, because it is not focused upon the most profound or what is known here as the Vajra body, the essence of the physical body itself, the nature of this physical body. And that this teaching here of the process of focus directly upon the veins of the body in here, especially within this teaching, just on the central vein itself, being the most profound, the most essence of all the veins. So due to this, actually, it is said that if one relies upon this teaching of the process of mutation, and also here, focusing just upon the central vein

[03:45]

very quickly and without great effort. So, actually, this is what we'll be talking about, this special method of the Vajrayogini process of computation teaching. And for this, actually, there's two different types of process of computation teaching, which is known as that which is shown directly and that which is shown indirectly. Actually, what this refers to is just showing the nature of ultimate reality directly or indirectly. Rinpoche will be giving his teaching in a couple of days, which is luminosity. Showing of ultimate reality is actually a blessing in the form of initiation, which shows directly the true nature of mind. Here, actually, with this process of completion, it is said to be, in a sense, an indirect method, though it does consists of both direct and indirect together.

[04:52]

So this method then of the process of completion is basically for the purpose of creating within one's own mind-streams the awakening of the true nature of mind or the true nature of transcendental wisdom to be produced within that mind. The idea of this direct or indirect showing of reality has an example that says that if one has never seen an ocean and someone describes the ocean to you and they describe it in a very nice way that it appears in a certain form and it has a certain color and certain types of animals are there and how the water moves like this, you have a direct idea of what the ocean is really like. in this manner, and this actually is taught in a couple of days, what is known actually as the showing of Dharmataka, showing of the ultimate reality, this type of teaching is given then.

[06:04]

The other example is known as showing indirectly, it means actually that someone doesn't tell you directly what the ocean is like, but they tell you how to get there, they tell you the path, what roads to take, how far it is, and they give you very careful instructions and then finally you arrive at the ocean. So in the same way, the indirect path to fulfilling ultimate reality is just the path, all the various methods which are needed to get to that result of ultimate reality through the waking true nature of mind are taught to the person, and then by following these various So, actually, in this method of meditating upon the veins of the body, it is, in a sense, using this, what is known as the Conjuring method. And for this also, it is said, actually, that one must know exactly where to focus the mind.

[07:06]

If one doesn't know how to focus the mind, then one is not able to awaken. So, for this also three examples are given, is that actually, first of all, it's like a butcher, that if a person, a butcher, does not know how to kill an animal properly, then they'll just grab the animal and maybe cut the limbs or cut it in different places and the animal doesn't die very quickly. The method is improper. But for someone who's very skilled in killing the animals, a very clever butcher, even with a very small little piece of wood or just with a needle, by sticking it in the right place in the animal's body, the animal can die immediately and very quickly. So in the same way, if one doesn't know the proper methods for meditating upon the essence of the body, this is like the body, the one who meditates on the outer parts of the body or upon different aspects, but actually it takes a long time to get to that result.

[08:12]

Whereas if one focuses directly just on the central vein, of transcendental wisdom. The second example is given in South India. In one place in South India, there's a certain type of tree which grows. And if someone doesn't know how to cut down the tree properly, that many people go there with axes and saws, and that every time they cut one branch, that somewhere else in the tree another branch grows. Or that whatever they do to this tree just keeps growing from different places. But someone who knows the tree, the essence of the tree, and knows the nature of the tree, So in the same way, if one doesn't know the essence of this body and one tries to understand the nature of reality through logical methods or through study or through different types of methods, one does not get to the nature of reality itself, but instead one fumbles around for a very long time.

[09:43]

Or a third example says actually that there was one king in India by the name of Bhojadeva, who used to protect his palace by creating a magical illusion around it, or he had actually a kind of contrivance, which gave off an illusion that surrounding his entire palace there was like an ocean or like a big stream around it filled with crocodiles and different types of animals, and like these big fans turning around so that anyone who opposed it became very frightened, and then they couldn't get into it. And no matter what they did, even knocking down parts of the contrivance or trying to cross the water, there was no way for them to get into the palace. But someone who understands or understood the process of this magic creation, that was used by the king, can just find the essence of that magic creation, which actually is just a piece of string, which is tied to a certain part where he does, like different markers or different magic. And just by cutting that one little string, that the whole contrivance and the entire illusion just disappears.

[11:02]

So in the same way, someone who knows the essence of this body itself, which is the central being, that with a very easy method and a very quick time, that they can come to the highest path or understand the nuclear mind itself. The basis of this idea, actually, is that why is the central vein then the essence of this body? Instead, actually, that a person who is passing through lifetime to lifetime, who is reborn, born and dies, reborn again and again in this world, the person who has passed away, they go into a bardo state, actually, at the time of death itself, that their own mind consciousness enters into the clear light of the Dharmadhatu, the ultimate truth. Now, realizing this, that they pass into the bardo state, off at that point when it flashes, and then fall into an unconscious state, and arising out of that they fall, or appear, in the mortal state, in the state between death and rebirth.

[12:05]

And wandering about like this, that finally they seek a new body, they seek actually their own body that has been destroyed, and their own aggregates, the five aggregates which they possess, and which they have to explain do not have a place of residence, they don't have a body, so that this body, which is passing around and wandering, searches for a new body to take, so it searches, if karma is right, then it searches for parents to enter into, and seeing, as if in a dream or a vision, the parents to whom one, that mortal being, will take birth, then, at that time, that being enters into the mother's womb, father and mother, and the mind, consciousness, the spirit of consciousness, these three meet together, and at that time, when these three are there, then there is the arising of a new life-form, or a new body, a new human being.

[13:07]

And when this human being takes birth, first of all, actually, at the time of conception, again, the clear light of the Dharmadhatu, the clear light to that person, awakens within, and not recognizing this to be the nature of ultimate reality itself, that the mind becomes frightened and then falls into a state of unconsciousness. And out of that state of unconsciousness and that the mind thinks at that time that there arises the state of the non-duality or merging together of clarity and emptiness, which is the nature of mind itself. But this non-duality of clarity and emptiness of mind, which is known as the inexpressible nature of mind, that person clings to it at times. They think this is real. And there's a grasping upon this idea or this concept of inexpressibility. And due to this grasping of inexpressibility, and due to the grasping of the combination of clarity and emptiness of mind, there arises the central vein, which is the first physical thing which is created after conception to the new person.

[14:17]

And actually, it's a very small little vein, like the width of a hundredth part of a horse's hair. so it's very, very small, but actually arising out of this misconception of the nature of grasping upon the state of inexpressibility. Then at that point, after grasping onto that, and this central vein being created, the physical vein being created at that point, then there arises in the mind the idea of emptiness, that all things are of the nature of emptiness. But again, not understanding this completely, but there's a grasping onto this idea of emptiness, the central vein, there arises the right vein, the rasana vein, on the right, which is red in color, also of the nature of hatred. Then, again, the mind falls into another state where it believes that everything is actually the clarity, the clear nature of mind, the clarity aspect of mind.

[15:20]

But when this clarity aspect of mind arises in that person who's born at that time, or in the one being there, It grasps onto this idea of clarity and holds it to be real. And this grasping then creates on the left side of the central vein, the lalana vein, which is white in color. So then when we have these three veins, which is the first creation, physical creation of the new being, that from these three veins they start to grow, and then from the right, from the left, and also from the central vein, all three, that other veins start to branch off. And once these veins start to branch off, actually, in between the bloods and fluids and fat and everything starts to grow, and then finally the being starts, the child starts to take birth, or the fetus starts to grow larger and larger within the womb. of this entire body, the starting point of this entire body, at the time of conception, from the mother and father elements, and also from the mind consciousness, the first physical element which is arising, the first physical aspect of the new being which is arising, is the central being.

[16:27]

So it's the central being then which is the real component of our existence. Within this vein, then, actually, there are different veins which go out of it, and due to these different veins which go out, actually, different chakras arise, which are like veins centric within the body, such as the navel, the heart, the throat, the top of the head, like this. And these are actually arising and branching off from these first three veins, the central vein, the right breast, and the left lala vein. And within these, also, there are more important parts. For example, it is said that the central vein itself, along with the other two veins, is really not, here actually skip the technical words,

[17:36]

messenger and branching off from that there are other veins such as 24 veins which represent outwardly the 24 holy places of pilgrimage shrines in this world but within the body there are 24 veins or places where the veins gather and this is known actually as the middling type of messenger and then from these veins actually many other veins issue out to complete the body and actually said that there's 72,000 veins and then from 72,000 veins it branches off into 45 million veins and these 45 million veins actually end the sweat course of the body so that the body is complete at that point. So those type of veins actually are known as inferior type of messengers. It's just like if a king wants to send a message to someone, he sends out a message, a messenger or a courier or someone to deliver the message in this way.

[18:53]

So in the same way, what we want to gain is faith and enlightenment by sending out messengers. that's the purpose. So if we rely upon all these minor veins, like the 72,000 minor and 45 million grosser veins, then that is known as an inferior type of messenger because they're very complicated and very many, and that by relying on them, actually the path is a bit slower, that if we rely upon the 24 places of veins, in correspondence with the 24 holy shrines, that this is known as the middling type or middle type of messenger because there's still more meditation or more focus that one has to do on more different types of veins. If one relies just upon the central vein, central to right and left veins, then this is known as the superior or excellent messenger because just by relying on that one single vein by itself that one is able to focus the mind on that

[20:06]

the mind, the air, the subtle airs within this being, and if through that messenger, Wisdom's essence messenger, then the superior messenger, very quickly, one can gain these stages of the awakening of Continental Wisdom and knowledge within one's own mind stream, so that from this point of view, that this is considered very special knowledge. And within the central vein also, when we bring the breath, or the air, the subtle air, the breath, and the mind into these veins, into the central vein, then we're able to overcome, actually, or destroy all conceptualization, especially the concepts of conceptualization, which creates dualistic thinking. and that when the breath and the air are focused or brought into the central vein itself, that in this way actually we can bring the mind to the state of non-duality and very quickly then gain various stages on the path leading to a direct realization of the true nature of mind itself.

[21:27]

So the method for doing this actually two different types of methods for focusing on the central theme. One is using both the father-father concert, or father and mother concert both, and one is also just using the mother concert. Actually, here, this teaching may give them also names. It is said, actually, that at the level of the heart, within the chakra there, the father resides, actually the father, the essence of the father, who resides in the form of a letter Hom, in the form of a letter Hom. resides the mother, the essence of the mother, or the essence of Vajragini, in the form of a vein at the center of the navel itself, within the central vein. In some teachings this is shown as the form of the letter A, but here, according to the Vajragini teaching, it's shown in the form of the letter B.

[22:33]

navel, and in this focusing our mind at this lever palm within the central vein which is located at this chakra at the navel, this is actually known as the most important, the principal vein, the principal chakra to rely upon in order to bring the mind and air or breath into the central vein Here in this teaching about Yogini, only the second method of just focusing on the letter, the veins, just the navel itself is relied upon. the breath and the mind into the central vein. And the second one is known as the yoga of meditation, after you've gathered them into the central vein.

[23:42]

This first one, actually, the yoga of gathering the breath and mind in the central vein. First of all, you should be seated in a very proper position of meditation, because if you can put your feet in a positive position, that's very good. If you cannot, just sit as near to that as possible. Your body should be very straight, the backbone should be form of meditation, meditation position, the palms slightly touching, the tops of the palms touching together near the navel. One is not leaning to either side, one is sitting up very straight, the back one is straight, not coming down, not leaning forward, not leaning back, not leaning to either side. And also the one's chin is slightly eyes are looking out in front of you, they should just be staring in front of you like this, and that you should just experiment a little, that the eyes shouldn't hurt.

[24:49]

If you place it in one position where they start to hurt, it's no good. You can place it a little bit down, a little bit up, in accordance with what is best for you, your eyes. But it should be comfortable. And then, seated in this proper Then, once you have done the entire sadhana, actually, from the time of refuge, like the long sadhana, from the time of refuge up to having done the mental recitation, so in other words, you recite the mantra and then you do this process where the mantra goes down to the level of the navel and then you recite it by your mind, after that there is a couple Otherwise, you can just go into this process of meditation practice.

[26:00]

Also, if you want to do it in a shorter form, you can do the sadhana starting from the beginning of refuge up to the time when the guru dissolves into you, and the letter BUM in your heart becomes larger and larger and vanishes into the state of emptiness. And it's best if you can do the entire Satna, and then at that point, after doing the mental recitation, you do this meditation. And then at this time, you are in the form of Vajravini, the completely enlightened being, and in the center of your body, straight up to the top of your head, right to the center part of the body, is the central vein, which is about the size of your middle finger, or actually it says about the size of the width of a small bamboo shoot.

[27:07]

And on the right side of this is the rasana vein. On that side, the lalana vein. These also run up. The central vein stops right at the top of the head. The right rasana vein and lalana vein are about the size of half the width of your index finger, or in the Texas, about the size of a wheat stalk. And if these run up together with the central vein, they're not attached, but they're running up together side by side. And these two come right to the top of the head, and then come down to end at either nostril, the right, crossing the vein at the right nostril, the left nostril. And then, at the bottom of these veins, the central vein, the three veins, at the level of the navel, at the base of the navel, they join together into one vein, and then come down to the other. So that at the base there, it's only one vein, and then at the navel, it branches up and then goes into other parts. Actually, into the three, and then runs straight out to the central vein, and then to the top of the head, and mirrored from the bottom, coming down to the other two.

[28:11]

So then, after visualizing like this, the three veins are there, you visualize it at the navel, just below where these three veins are joined together into one, that there appears a letter RUM, which is very dark red in color, the nature of fire, the nature of heat itself, and it's very small, about the size of the tip of your finger, the tip of your small finger. And you visualize that, you see that to be there, this letter RUM. And then, first actually, of either using the right or left hand, either way, and then expelling the airs through the left nostril, then the right nostril, and then through both nostrils. And then this is considered like three, like going through the left nostril together. Two together is considered like three exhalations. Then you do this three times, so that in total you do nine exhalations. Actually, if you're going to do the practice of the breathing for a long time, then it's good to do nine exhalations. expel the residual air.

[29:38]

And then, having expelled the airs properly, you get all the residual airs out of your body, out of your lungs. Then, you take in, first of all, a little bit of the lower air, bring up the lower air, through the anus, just a little bit. And then, taking in a very large measure of upper air, bending your head down and bringing bringing the air up with you as if you're shoveling shoveling dirt bringing up with you and then with a little swivel you bring the air down to the level of the navel and then you bring up lower air with three by pulling it three times like opening and closing the innards three times and pulling the air up on the third time very strongly to cover to make this vas retention so like pulling on it very strongly and then making on the vas or like this ball of air the level of your navel And then, having brought the air there, that you focus your mind on the letter RUM, just below the navel where the three veins are joined together.

[30:41]

And due to this, due to the air and your mind being placed on that letter RUM, it starts to heat up, starts to really burn, starts to become very hot. And you keep your mind there, and you hold your breath, and concentrate at that spot. If any thoughts arise, if your visualization becomes unclear, then again you bring your mind back to this later on, and you cut off any conceptualizations. Hold the breath there as long as you can. If you start to have pain, then actually it's very necessary to let go of the air, because if you try to hold the breath too long, then it creates physical pain in the body, and it will actually create a kind of sickness. So it's very necessary to let go of the air. It's very necessary, actually, to have a clear visualization of that matter wrong when you're doing the solidification or when you're doing the cloud retention. Because if one doesn't have a clear visualization along with only air, then the heat will not be produced.

[31:47]

So it is necessary that the visualization will come in the air practice, will come in the response and communication practice. And also, When one is able to really clearly visualize the Rama, and one is able to produce heat in the body like that, it's very necessary that one doesn't grasp upon that heat, or upon this process that one is doing. If one grasps and holds on to that, and just creates heat like this, then this set actually could be non-different from a different, like the schools, other schools besides Buddhism that also practice the energy. It would be no different from them. you seal, or you cover the meditation, in other words, with non-grasping, or you cover it with actually the, what is known as the nangu, transcendental knowledge, that actually the state of this arising of heat, or the latter realm, or whatever, is really a meditation of emptiness itself, and it's really just a simultaneous arising, bliss and emptiness, which is

[33:00]

the meditation with meditation on emptiness. Then, when one does this type of practice, that you should go like 3 or 7 times, or 15 or 21 times, that you expel the air. When you cloud the breath, the air goes out. And then again, without having to do the cleansing of the breath, just again take in the lower air, the upper air, and then 3 times again the lower air, and do the body's retention. And then again, visualize and hold the mind off of that aroma. And then you do this again and again, like three, seven, or twenty more times, whatever is convenient for you, whatever you feel able to do. And then, through creating this heat, actually, at the place of the navel, by meditating on this letter, Ram, bringing the air and mind there, it creates a very good heat in the body, and when this is burning up in this way, actually, what this does is that the heat actually pervades the various veins of the body, like the 72,000 small veins and the 45 million minor veins, and that when the heat actually pervades these veins, that within these veins, actually, there are elements running through, what is known as

[34:29]

element which is running through these veins is in impure form. So when the fire burns up from that letter room and fills the veins, actually what it does is it dries up all the impurities of the white element, all the impurities of the bodhicitta, just leaving the pure, the essence of bodhicitta to remain. And then what you should think actually is that when all these impurities, or all the impurities of the bodhicitta are completely burned out. But the purity, the pure form, or the essence of bodhicitta, now enters into the two side veins, into the rasana and avalana veins. And then they flow down very smoothly through downwards, through the rasana-lalana vein. And at the base actually, where the three veins come together, what happens actually is the rasana-lalana, they actually curve up and into the central vein. They sort of like cook at the bottom there and come down. So that when the clear element of the bodhicitta flows down through these two veins, it comes down and fills the central part where the three come together, and then rises up and goes up through the central vein itself.

[35:43]

Actually, what happens is when it comes down like that, it starts to fill the central place. What you do is you bring up a little lower air again, and due to the pushing up a little of the lower air, it starts to rise up through the central vein, and then this pure or clear aspect of the Bodhicitta, of the White Element, now completely fills the central vein itself. And when the central vein is filled with this clear element, So, this actually itself, and it's known, actually has two names. One is known as opening of the central vein itself, but also it's known as bringing the breath and the air into the central vein. So this is actually the first part. And after you bring in this clear element into the central vein, at that time also you must seal the meditation with the with the concept or the idea actually of non-grasping the mind itself to the central being.

[36:51]

In other words, you seal the meditation with the meditational emptiness. Actually, the next practice is known as to, first of all, the yoga of accomplishing bliss, replacing the mind, or actually replacing the disappear. They dissolve and disappear. And what's left then is one's self-informed Vajrayogini in the central vein itself. The central vein running from the secret organ itself straight up and before it stopped at the top of the head. Now it comes down and ends at the place between the eyebrows.

[37:52]

And then at the place between the eyebrows where the central vein ends, you should visualize a small inverted pyramid on the top having three comes inside, inwards into the central vein. And at the end, where the point comes, actually there's a little hole there, in brick. You should visualize like that. And then at the bottom, at the base of the central vein, which is at the secret organ, again you have another inverted pyramid. And again, it has a small little hole at the tip, at the base of it, at the point of it.

[38:58]

Then, within this triangle, the place between the eyebrows, there's a small little dot, actually, where this small droplet is, that one should visualize very carefully and hold the mind there. If you wish to do the body retention of breath along with visualizing that, you may, otherwise you don't need to. And then you should concentrate on that until you have some feeling or some experience arising, such as pain. and you think it goes up through that little point or the little opening in the triangle and comes up to the top of the head and there again you concentrate your mind and again if you wish you can do the Vajra Tantra breath otherwise you don't need and again you concentrate there until you have some arising with some kind of irritation or pain or feeling or cold or heat or something once that arises then

[40:15]

focusing your mind to that droplet, that all of a sudden it starts to fall straight down through the central vein itself. And it's very, very fine. It's like a very small little thread. It almost looks like a ball of thread, I mean a ball of yarn, and when it falls down there's a little stream, a little piece of the thread that trails behind it. It's just like that as it comes down through the central vein. And what you should do, actually, is you think that it comes down to the level of the throat, and it's going through the central vein, and there, actually, it creates, again, a healing. It goes down through the central vein to the level of the heart, where, again, it creates some type of healing. It goes down through the navel, the level of the navel, again, it creates some type of healing. And then it goes right down through that opening in the base of the central vein, where that small triangle is, the inverted pyramid. It goes through the whole of it, and goes right out of the body, about four finger widths. actually a very great bliss is created within your body itself, due to the arising of your breath or letting the droplet very blissfully descend through the central vein and then out of the body.

[41:24]

Sometimes what will happen is when you visualize this coming out of the body like this, it creates some type of that you should bring back your visualization so that the droplet doesn't go out that far, that instead of four finger widths, it only goes out three and a half. And still, if the experience arises in this unpleasant way, then you bring it to three, and then two and a half, and then two. And the least you can bring eventually is that it comes out flush with the face of the triangle itself, of the inverted pyramid. So in this way, actually, by doing this, one creates the bliss, the transcendental wisdom within one's own mind stream. And you can do this again and again. What you should be doing, actually, is that once you become accustomed, or before you become accustomed to it, that you meditate it at various levels, like at the eyebrows and the lips, and then at the throat, heart, navel, passing out through the sacred organ.

[42:37]

Otherwise, once one becomes accustomed to it, then one can just itself. Next, the second part, which is the yoga of emptiness through facing the mind and the body, is that here, again, you visualize yourself in the form of between the eyebrows. But here, actually, you do not visualize the two inverted triangles. Those actually disappear at this point. And then, at the place between the eyebrows, again, there's a small little droplet of nature by vibrates, which is flickering and flashing very slight. And then, very slowly and leisurely, it rises up to the top of the head.

[43:40]

there actually that it possesses these five light rays just like a rainbow and then as the droplet arrives there it starts to from it starts to issue out this rainbow light and starts to pervade your body from the top down and as it goes down through your body wherever it touches that that part of your body itself becomes like a rainbow light that your body transforms into a rainbow so actually as it comes down through the body wherever it passes through that that part of the body itself starts to be possessed or or rainbow, or rainbow light itself, until finally it goes right down to the face, or the soles of your feet, and in this way your entire body just becomes like a rainbow light itself. And then, from your body itself, many light rays issue out of the spine beings of this world, and by the Lightways touching all these sentient beings, who you would think are actually appearing in the form of Vajrayogini, that their bodies now are transformed into like a rainbow light, and their bodies become a rainbow body.

[44:59]

And then all these bodies, all these sentient beings in the form of these rainbow light, all return and they're absorbed into your own body, and then your own body, from the feet upwards, in everything itself. Then after some time, out of that state of everything, first that little dot, or that little droplet, reappears, and then very slowly, your entire body again reappears and is born with a five-colored light. then if one is able to accomplish this practice in this way of doing this yoga, of creating bliss in the body, or creating this emptiness, burning emptiness, the yoga of emptiness for the mind and the body, then through creating this rainbow-like body, eventually, the sign to show that it really is, that you can hold your hand up to the sun, and you'll be able to see through it, that your body really becomes very transparent, physically becomes very transparent, this actually is known as the rainbow body, the one actually accomplishes this,

[46:22]

Or again, actually, in your room, many rainbows appear, and wherever you look, you see rainbows and different things. Then, to make this very firm, very strong, this rainbow body which you accomplished, first, you should go to a very high place, a very windy place, where previously, wherever you sat in this windy place, when the cold wind came to you, unpleasant feeling. And going there and thinking actually everything is of nature of this rainbow body and the nature of bliss itself. Eventually, through this actually the wind when it starts to hit you, it will create bliss. Bliss will be produced in your body or in your mind. And then you should go to a very hot place like sit out in a very hot sun. and then previously actually would disturb you very much but now through this meditation that the heat of the sun itself starts to create bliss when it touches the body or again that you sit in very cold water very very cold water like ice and then before where it created unpleasantness now actually creates bliss itself or you sit by a fire very near to a fire where it's very hot very uncomfortable and again through this meditation that it creates bliss in the body instead of pleasantness

[47:36]

And then what you do is you take a stick and you beat your hand very lightly, just tap your hand or your body with your arm, so that it would be great irritation. And slowly actually through this meditation it starts to create bliss itself. And if that happens then you start to hit it very hard, very strong, and really smack yourself, really beat yourself very hardly, strongly. And then again what happens if the meditation is accomplished is that it creates great bliss in the body. And then finally you can take swords and knives and just keep cutting yourself with actually really making big wounds in the body. And instead of doing anything of harming you, actually all it does is create bliss itself. And if that happens, then you've made it. So if that occurs, then actually it says that one may practice what is known as the secret yoga. You can cut yourself and make a great list.

[48:41]

You don't tell anyone what you're doing and keep your practice very quiet, Vajrayana practice. And also what are known as the secret passages of the Vajrayana you cannot engage in because you do not have the software. So this is actually practice. So this ends tonight's teaching. Everyone tonight should become the rainbow. Or don't know. There are some in the world.

[49:42]

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