So yesterday we did the teaching on the 11 yogas of Vajrayamini teaching, which is actually the teaching of the process of creation practice of Vajrayamini teaching, And today, Jim will be explaining the second part of this quadrilateral path, which is here known as the process of completion, the very process we've been talking about. And the process of completion of practice is actually, according to the tantras, there's many different types of practice, many different types of process of completion of teachings, especially it is found in different tantras, such as the Shakyamuni Sambhara Tantra, and also taught by many great Rinpoche saints, such as Krishnacharya, and also Tilopa,

[01:07]

and many others. Actually, these are very profound and very subtle methods of meditating upon this inner body, or what is known as the process of depletion practices you can remain in elements within the body. Among all these teachings, is that actually of the process of completion teachings within the cakras and vajra, is that the most profound and most special of all these teachings, or process of completion teachings, is the one that was connected with the Vajrayogini teaching, which is known here, actually, as the non-common central vein Prophet's complete teaching of the Rev. Vardar, or Vaheer Gini. And it is said to be the most profound, the most special, because it's the essence of all of these Chakra, Kambhata, tantric process of preaching teachings. And it's very special because it uses, it relies specifically upon the central vein within the body.

[02:15]

It's emphasized upon that vein. It uses that vein directly, focusing on that primary source of the practice, the basis of the practice. And because of this, It is said that they actually found the most special of all these causes of communication teachings within the various paths of the Chakra Sambhara. So, actually it was said that the Bodhisattva Muni had taught, or had taught many different paths in order to bring the enlightenment, to bring all people to enlightenment. So they actually taught 84,000 different types of doctrine. when one uses the other types of teachings of the Buddha taught, as I said, actually, the Buildings of All Life, it comes very slowly because it is not focused upon the most profound, or what is known here as the Vajrabhati, the essence of the Biblical body itself, the nature of this Biblical body. And this teaching here, of the process of completion, and especially here in the Bhagavad-Gita, teaching about the process of completion, emphasizes where it's focused directly upon the veins of the body, and here especially within this speaking, just on the central vein itself, being the most profound, the most essence of all the veins.

[03:34]

So due to this, actually, it's said that It only relies upon this teaching of the process of completion. And also here, focusing just upon the central being itself, or the major, most essence thing, that the path to enlightenment can be accomplished very quickly and without great effort. So actually, this is what we'll be talking about, this special method of the Vajrayogini process of completion teaching. And for this, actually, there's two different types of process of completion, which is known as that which is shown directly and that which is shown indirectly. Actually, what it refers to is just showing the nature of ultimate reality directly or showing it indirectly. Roopji will be giving the teaching in a couple of days, which is known as the showing of ultimate reality as actually a blessing in the form of initiation, which shows directly the true nature of mind.

[04:38]

Here, actually, with this process of the process of completion, it is said to be, in a sense, an indirect method, though it does encounter or really consist of both direct and indirect work together. So, This method then of the process of occupation is basically for the purpose of creating within one's own mind space the awakening of the true nature of mind or the true nature of transcendentalism to be produced within that mind. The idea actually of this direct or indirect showing of ultimate reality I have an example that says, actually, 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, and you have a direct idea of what the ocean is really like.

[05:44]

So this is actually a sense of showing, in a sense, not directly what... often the reality would be like someone showed that in this manner. And this actually is taught in a couple of days, what is known actually as the showing of dhammatak, or showing of the ultimate reality. This type of teaching is given then. The other example is known as showing indirectly, means actually that someone doesn't tell you directly what you should 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 people will arrive at the option. So in the same way, the indirect path of showing ultimate reality is just the path of the various methods which are needed to get to that result of ultimate reality, or the awakening of the true nature of mind, are taught to the person. And then by following these various paths, methods, practices, one eventually has the awakening within one's own mind of the champion of the wisdom of the true nature of mind itself.

[06:47]

So, actually, in this method, actually, of medicating upon the veins of the body, this is, in a sense, using this, what is known as the congenital method. And for this also, it is said, actually, that one must know exactly where to focus the mind. If one doesn't know how to focus the mind, then one is not able to awaken. the path to enlightenment, or was able to awaken with a rising passion of wisdom, attracted unto knowledge. So, for this also, three examples are given. As I said, actually, first of all, it's like a butcher. That if the person, the butcher, does not know how to show 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 isn't proper. But for someone who's very skilled in killing the animals, a very clever butcher, that 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.

[07:56]

So in the same way, if one doesn't know the proper methods for meditating upon the essence of the body, the svatabhati, the one that is located on the outer parts of the body or on different aspects. But actually it takes a long time to get to that result. Whereas if one focuses directly just on the central vein of the body, of the svatabhati, the central vein which is the essence of the entire body, then just by a very specific method, a very short, uncomplicated method, and in a very quick time one can bring the result of transcendental wisdom. Second example is given in one place in South India, there is a certain type of tree which grows, and if someone doesn't know how to cut down the tree properly, many people go there with axes and saws, and every time they cut one branch, somewhere else in the tree another branch grows, or whatever they do to the tree just keeps growing in different places. But someone who knows the tree, the essence of the tree, knows the nature of the tree, just by picking one needle, if they can push it into the tree,

[09:02]

will be the channels of the tree itself, or the place where actually the nutrients of the tree will go from the soil brought into the tree by the water of nutrients. So just by sticking a needle where a certain spike, just in one place in a tree, you can stop the nutrients from going into the tree and then very quickly it will die on its own accord. 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 comes around for a very long time. Whereas if one knows the essence of this body and focuses the meditation directly upon the central plane, then with very little effort and very quick time, one can come to a realization of ultimate reality. Or a third of devas was actually that there was one king in India by the name of Bodhideva who used to protect his palace by creating a magical illusion around it where he had a kind of congivance, which gave up 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.

[10:20]

like these big fans turning around so that anyone who approached 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, you know, like the technocular different, you know, magic. And just by cutting that one little string, you know, the whole contrivance, the whole, the entire illusion just disappears. So in the same way, it somewhat removes the essence of this body itself, which is the central vein, that with a very easy method and a very quick time, that they can come to the highest path or understand to the trip mark itself. So... The basis of this idea, actually, is that why is the central vein then the essence of this body?

[11:29]

It's said, actually, that a person who is passing through lifetime to lifetime, who is reborn, born and dies, and reborn again and again in this world, that the person who has passed away, they go into a part of state, actually, at the time of death itself, that their own mind consciousness enters into the clear light of death. dharmadhatu, ultimate truth, not realizing this, that they pass into the bardo state, that they don't understand the nature of mind itself at that point when it crashes, and then fall into an unconscious state, then arising out of that, they fall or appear in this bardo state, the state between that and rebirth. Then wandering about like this, they finally... They seek a new body. They seek actually their own body that's been destroyed in their own aggregates, the five aggregates which they possess, which they have sustained, who do not have a place of residence. They don't have a body. So this body, which is passing around and wandering, searches for a new body to take. So it searches, it corners right and searches for parents to enter into.

[12:34]

And... seeing, as if in a dream or in a vision, the parents of their own one, that mortal being, will take birth. Then, at that time, that being enters into the mother's womb at the time of conception itself. So at that point of conception, when the elements of the father and the mother and the mind consciousness, this part 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 I'm a human being. 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 of ultimate reality, flashes to the body, or flashes to that person. It awakens within. And not recognizing this to be the nature of ultimate reality does, the divine becomes frightened and then falls into a state of unconsciousness. Then out of that state of unconsciousness, the first thing that happens to the mind, which is in just after time of conception, is that the mind thinks at that point that there arises the state of the non-duality, or merging together of clarity and emptiness, which is the nature of mind itself.

[13:49]

But this nonduality of clarity and emptiness of mind, which is known as the inexpressible nature of mind, that person clings to it. In fact, 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, 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 created active conception within the person. and actually it's a very small little vein, like the width of a hundred partha, which is hair, so it's very, very small, but actually arising out of this misconception of the nature of grasping the pangs into the state of the versatility. Then at that point, after grasping onto that, and this central vein being created, the physical vein actually being created at that point, then there arises an enlargement the idea of emptiness, that all things are of the nature of emptiness. Again, not understanding this completely, but there's a grasping onto this idea of emptiness.

[14:53]

And when there's a grasping of emptiness, this apparent emptiness, then on the right side of 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. 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 being, the lalana being, or the left lalana being, which is white in color. So then when we have these three veins, which is the first operation, physical operation of the new vein, from these three veins they start to grow, and then from the right and left, and also from the central vein, all three, the 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, then finally the vein starts, the child starts to take birth, the fetus starts to grow larger and larger within the womb.

[16:09]

So that the essence then, the very essence of this entire body, the starting point of this entire body, at the time of conception, from the mother and father's elements, and also from the markant, is the first physical element which is arising, the first physical aspect of this new being which is arising, is the central vein. So it's the central vein then, which is the real essence of this physical body, the real essence of our life. So that by focusing on that central vein, which is the essence, the first thing which arises within this life, then one is focusing on the most essential aspect, the essential physical component of our existence. Within this vein, 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 centered to the body, such as at the navel, the heart, the throat, the top of the head, like this. And these are actually arising or branching off from these first three veins that's centered in the right bosom and the left bottom of the vein.

[17:14]

And within these also, there are more important parts. For example, they just said that The central vein itself, along with the other two veins, is really known, theoretically speaking, in technical words, it's known as the messenger. It's called a messenger. And the central vein, with the other two with it, the central vein specifically, is known as the most excellent, or the highest, superior type of messenger. Branching off from that, there are other veins, such as the 24 veins, which represent the outwardly 24 phlobic faces of pilgrim shrines in this world. But within the body, the 24 veins, there's faces where the veins gather. And this is known, actually, as the mid-link type of messenger. And then from these veins, actually, many other veins issue out to complete the body.

[18:17]

And actually, they 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 up in the sweat pores 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. The reason the name messenger is given is just like if a king wants to send a message to someone, then he sends out a messenger or a courier or someone to deliver a message in this way. So in the same way, while we want to gain the state of likeness, Sending out messengers, in other words, someone who leads the message or leads the path, takes us to the state of enlightenment. So here, actually, the beings which are acting as messengers, that's the purpose. So if we rely upon all these minor beings, like the 72,000 minor and 45 million very grosser beings, then that is known as an inferior type of messenger because they're very complicated and very many, and by relying on them, actually the path is a bit slower.

[19:28]

that if we rely upon the twenty-four places of veins, corresponding to the twenty-four shrines, that this is known as the middle type of messenger, because there's still more meditation and more focus that one has to do on more different types of veins. If one relies just upon the central vein, central to right in that vein, that 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, actually focus the mind and the errors, the subtle errors within this vein, and it, through that messenger, what is known as the excellent messenger, the superior messenger, very quickly, one can gain the stage of the awakening of continental wisdom and knowledge within one's own mind-scape, so that from this point of view, that this is considered very special and the most profound fact, the most profound method for gaining this awakening of transcendental knowledge.

[20:38]

And within the central vein also, when we bring the breath, the air, the subtle air, the breath, and we lie into these veins, into the central vein, then we're able to overcome, actually, or destroy all conceptualization, especially the concepts or conceptualization which creates dualistic thinking. And when we breath in the air, our focus is brought into central being itself. And 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 realization of the true nature of life itself. So the method for doing this actually, the actual path, is to focus then on the central vein. There is actually two different types of methods for focusing on the central vein.

[21:41]

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 they give them, also named to the set actually at the level of the heart, Within the chapter there, the father who died, the father, the essence of the poem, the babies reside in the form of a letter poem, the poem of the letter poem. And this is given the name of the sound of the string. The name, actually, like the string of the year, And at the navel resides the mother, the essence of the mother, or the essence of Bhagyavini, in the form of a vein at the center of the navel itself, within the central vein. And this actually is the essence of the near Mata Chakra, which is actually located at the navel.

[22:42]

And this, focusing our mind at this chakra point within the central vein, which is located at this chakra at the navel, it is actually the most important for the principal vein, the principal chakra, to rely upon in order to bring the mind and air of breath into the central vein and also to awaken realization. So here in this detail about your meaning, only the second method of just focusing on the letter bounds with the veins just of the navel itself is relied upon. This is actually the sort of preliminary ideas during the philosophy of the Samadhi Conviction practice. After the actual practice, there's two parts, actually. One is known as the yoga of gathering 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. The yoga of gathering the breath and mind in the central vein.

[23:47]

First of all, then, you should see this in a very proper Position of meditation, but if you can put your feet in the body position, it's very good. You cannot get to sit as near to that as possible That your body should be very straight the backbone should be up upright very straight the body helps firmly Strictly up two hands in the form of meditation meditation position become slightly touchable tops of the thumbs touching together near the navel once point, not leaning to either side, sitting up very straight, back one straight, not coming down, not leaning forward, not leaning back, not leaning to either side, and also that one's chin is slightly placed downwards, it was necessary here in order to hold breath, plus it's a breathing medication. And then also that the 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, that 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, you did, in this project, position of meditation, 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 resignation, In other words, you recite the mantra, and then you did this process where the mantra goes down to the level of navel, and then you recite it by your mind. After that, there is a couple of short processes of Conceitual Darkness. If you wish to do them, at this time, you can. Otherwise, you can skip them. If you remember, actually, the central being that the red list will always come up, and the white one is coming down from the top, and you need to put the heart emerging to emptiness.

[25:53]

If you wish, you can do that at that time. Otherwise, you can just go into this process of completion practice. Also, if you want to do it in a shorter form, you can do the sattva starting from the beginning of refuge up to the time when the guru resolves into you and the letter BAM in your heart becomes larger and larger and vanishes into the center of emptiness and arising out of that. Once again, you appear in the form of Ajahn Gini. in either case you have to be in the form of Vajrayogini when you do the process of completion practice. And it's best that you can do the entire sadhana and then at that point, during the mental recitation, you do this meditation. And then at this time, whether you are in the form of Vajrayogini, the completely enlightened being, in the center of your body, starting about the navel, and running 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 the left side of 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 the head, with the index finger, or in that sense, about the size of a wheat stalk. And 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 that comes down to the end by the nostril the right cross in the vein at the right now the left bottom left nostril and then at the bottom of these veins the central vein of the three veins at the level of the navel at this place of the navel that they join together into one vein and then come down to the other so that at the base there is only one vein, and then at the navel it branches up and then goes into other parts, you know, entry to the three, and then runs straight up to the central vein, I mean, at the top of the head, and the rock from the bottom is coming down to the other two.

[28:11]

So then, after visualizing like this, the three veins are there. If you visualize it at the navel, just below, where these three veins are joined together into one, there appears a left hand rung, which is very dark red in color. It makes your fire, it makes your feet 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 be there. It's not your wrong. And then, first, actually, seated in this proper form of meditation, that you excel the residual errors, as Richie showed the other day, of either using the right or left hand by the way, and then excelling the errors through the left nostril, then the right nostril, and then through both nostrils. And then this is considered a three, like doing the last one together, put them together to do like three exhalations. And if you do this three times, so that in total you do nine exhalations. Actually, if you want to do the practice of the breathing for a long time, then it's good to do nine exhalations.

[29:33]

If you just want to do it for a short time, then three is enough to expel the residual errors. And then, having expelled the air properly, you made all the residual air out of your body, out of your lungs. Then, you take in, first of all, a little bit of the lower air, bringing up the lower air to the edges, just a little bit. And then, taking in a very large measure of upper air, bending your head down and bringing the air up with you as if you're shoveling dirt, bringing it up with you. And then, with a little spittle, you bring the air down to the level of the navel, and then you bring up the lower air with three, like pulling it three times, like opening and pulling it in three times, and pulling the air up on the third time very strongly to cover, to make this vajra tension. So I'm pulling it up very strongly, and I'm making the vajra get this ball of air at the level of your navel. And then, having brought the air there, if you focus your mind on the lateral rung,

[30:37]

just because they were going together. And due to this, due to the air in your mind being placed on a lateral arm, it starts to heat up. It starts to really burn. It starts to become very hot. And you keep your mind there, and you will regret and concentrate at that spot. If any thoughts arise, if your vision becomes unclear, but then again you bring your mind back to this later on, you cut off any conceptualizations. Hold the breath there as long as you can. If you start to have pain, then I think it's very necessary to let go of the air, because if you try to hold the breath too long, it creates physical pain in the body, though it can create some kind of sickness. So it's very necessary to hold the breath. Well, it's very necessary actually to have a clear visualization of that guided wrong when you're doing this guided thinking or when you're doing it throughout your testing.

[31:42]

Because if one doesn't have the clear visualization along with coding error, then the heat will not be produced. So it is necessary that the visualization will come in the error practice or will come in the process of completion practice. And also, When one is able to really clearly visualize the amount 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 of what we're doing. If one grasps and holds onto that and just creates heat like this, then instead of actually being non-different from a different, like the schools, other schools besides Buddhism that also practice the inner heat, it would be no different from them. It's very necessary, actually, that when you create the heat with the leather rung, at that time, that also you seal the meditation, you seal or you cover the meditation, in other words, with non-grasping, or you cover it with actually the...

[32:43]

says what is known as a non-dual cancer necronomology that actually the state of this arising of heat or you let it run or whatever this is really that they actually would tell can it really just uh cycle things arriving with emptiness which is appearing at that time so it's very necessary to have this uh to seal the meditation with an application of emptiness Then, when one does it at the practice, then you should do it, like, three or seven or 15 or 21 times that you, you know, exhale the unruly air, because when you exhale the breath longer, the air goes out. And then again, without having to do the cleansing the breath, just again, you take any lower air, the upper air, and then three times again the lower air, and do the boss retention. And then again, visualizing, oh, the mind also let it run. And then you do this again and again, like three, seven, or 21 times, whatever. It's convenient for you, whatever you feel able to do.

[33:47]

Then, Through creating this heat, actually, at the place of the navel, by meditating on this matter, bringing air and wine 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 in the 45 million minor veins. And when the heat actually pervades these veins, within these veins actually there are elements running through, what is known especially as the bodhicitta, or the white element. And if there's bodhicitta, or the white element, it's in a very impure form. There is a pure and an impure form, but basically the element which is running through these veins is in impure form. So when the fire burns up from that leather realm 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, misleading the pure, the essence of bodhicitta to remain.

[34:57]

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 the lalana vein. And then they flow down very smoothly It grew downwards through the rasana and lalana vein. And at the base, actually, where the three veins come together, what happens, actually, to the rasana and lalana, they actually curve up into the central vein. They sort of like hook 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. And then this, 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, the pure or clear aspect of the body chip, the white element, now completely fills the central vein itself.

[36:04]

And when the central vein is filled with this clear element, that actually is produced in the mind stream, or in your own mind, the bliss of transcendental wisdom, or the great bliss itself. So this actually itself, then, is known as, actually that's two main qualities. It's known as opening up the central vein itself, or also it's known as bringing the breath and the air into the central vein. So this is actually the first part. When actually you bring in this, the fear element into the central vein, at that point also you almost seal the meditation with the concept of the idea actually of non-grasping, non-grasping the mind itself to the central vein. So, in other words, you seal the meditation with the meditation of emptiness. The next practice is known as to, first of all, the yoga of accomplishing bliss, replacing the mind, or actually replacing the breath in the body.

[37:12]

And the second one is the yoga of emptiness, replacing the mind and the body. So the first one actually is in order to create bliss, the yoga of creating bliss, replacing the breath and the body. That's just the name of it. So here, actually, what you do is that you take the two side veins, the rasana and the valana, as well as the fluid within the Theravada citta, within the central vein, all three of these just disappear. They dissolve and disappear. And what's left then is oneself in form of Vajrayogini and the central vein itself. The central vein running from the secret ordering itself straight up and before it, top to top, now it comes down and ends at the place between the eyebrows. And then at the place between the eyebrows where the central vein ends, You should visualize a small inverted pyramid without having three edges like a triangle within the shape of like a pyramid with visible three-dimensional form. And the counter form, like the edge of the triangle, comes flush with the slate between your eyebrows.

[38:14]

And the point of the pyramid, or the point of the structure, comes inside, inward into the central vein. And at the end, where the point comes, actually, there's a little hole there. You should look at it like that. And then at the bottom, at the base of the central vein, is that secret organ. Again, you have another inverted pyramid. This time, the outer triangular part is spaced outwards. And then the pointed part, again, comes inside into the body at the place of the central vein, at the secret organ. It has this small little hole at the tip, at the base of it, at the point of it. Then within this triangle, at the place between the eyebrows, there's a small little dot or little droplet of nectar, a little droplet, which actually is of the color, like five different color light rays. And it's spinning very quickly and like flickering.

[39:15]

And at this place, actually, where this small droplet is, One should visualize very carefully, hold in line 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, or bliss, or happiness, or heat, or cold, or some type of experience. And once you have an experience, some feeling arising from that small droplet there, placed in your eyebrows, then 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. Again, if you wish, you can do the Vajra Tantra 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... Progressing your mind to that droplet, all of a sudden it starts to fall straight down through the central vein itself.

[40:23]

And it's very fine. It's like a very small little thread. It almost looks like a ball of thread. I mean, a ball of yarn. When it falls down, there's a little string or 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, it goes down through the central vein to the level of the heart, where, again, it comes back again. It goes down through the navel, the level of the navel, again, it creates some kind of pain. 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 hole in it, and it goes right out of the body, about four fingers, out, outside the body. And due to this, actually, a very great bliss is created within your body itself. And due to your rising, actually, you're bringing the breath where the energy has dropped it. Very blissfully, you send through the temporal being and then out the body.

[41:24]

Sometimes what will happen is when you visualize that this coming out of the body, that this, that it creates some type of... unpleasant feeling to the body, or a very great excessive bliss to the body, some unusual feeling. And if that arises, then actually when you visualize it, you should bring back your visualization so that the droplet doesn't go out that far, that instead of forefinger widths, it only goes up three and a half. And still, if the experience arises in this unpleasant way, then you bring it to three, then two and a half, and then two. And the least you can bring up eventually is that it comes out flushed with the face of the triangle itself, of the inverted pyramid. So in this way, actually, by doing this, it actually creates the bliss of transcendental wisdom within one's mind's view. 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, then you meditate at various levels, like at the eyebrows and the head, and then at the throat, heart, navel, attracting up to the sacred organ.

[42:37]

Otherwise, once one becomes accustomed to it, then one can just have it rise up straight to the top of the head and then just go straight down through and make the relation of that itself. Okay. Next, the second part, which is the yoga of emptiness, replacing the mind and the body, is that here, again, you visualize yourself in form, but you have a central vein running from the occipital vein to running to the top of the head and coming down to the base between the eyebrows. But here, actually, you do not visualize the two inverted triangles. Those actually disappear at this point. That's the place between the eyebrows, again. There's a small little droplet of nature, five light rays with this chip ring, and that's the very slide. And then very slowly and leisurely, it rises up to the top of the head, to the place, through the central vein, to the very top of the head.

[43:44]

And then when it reaches there, actually, it possesses these five light rays, just like a rainbow. the docket rides there it starts to from it start to issue out this rainbow light and start to pervade your body from the top down and as it goes down through your body where the touches that that part of your body itself becomes like the rainbow light that your body turns 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 appear in the form like a five five like five or rainbow or rainbow light itself until finally it goes right down to the base or the sole of your feet and this way your entire body just becomes like a rainbow light itself and then that from your body itself, many light rays issue out of this five, five colored by the rainbow, and it touches this entire world and all the sentient beings of this world.

[44:48]

And by the light rays touching all these sentient beings who you think can actually appear in the form of light you're gaining, that their bodies now are transformed into like a rainbow light that becomes their body's own rainbow body. And then all these bodies, all these sentient beings in the form of this rainbow light, all return and they're absorbed into your own body, and then your own body from the feet upwards dissolves into light until finally just that little droplet of sparkling black colored light remains, and then finally that also dissolves into the state of emptiness, and then at that point you should rest your mind in the state of non-grasping emptiness itself. Then after some time, And that little dot, or that little dot, reappears. And very slowly, your entire body, again, reappears in this form of a five-colored light. No. Then if one is able to accomplish this practice in this way of doing this yoga of creating bliss in the body or creating that emptiness, bringing emptiness, the yoga of emptiness to the mind and body,

[46:06]

Then, through creating this rainbow-like body, eventually, the sign has shown 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 that actually accomplishes this. Or, again, actually in the room, many rainbows appear, and wherever you look, you see rainbows of different things. Then, to make it very firm, very strong, this rainbow body needs to accomplish. But 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, it disturbed you very much, and it created irritation and unhappiness, and very one-cousin feeling. And going there and thinking actually everything is of nature, of this rainbow body, of the nature of bliss itself, that eventually, through this actually, the wind, when it starts to hit you, it'll create bliss, and you'll cure. This will be produced in your body or in your mind. And then you should go to a very hot place, like sit out in the very hot sun.

[47:09]

And then previously actually would disturb you very much. But now through this meditation, the heat of the sun itself starts to create bliss when it touches the body. Or again, if you sit in very cold water, very very cold water like ice and then before where it created um on cousin is now actually great with itself or you sit by a fire very near to fire was very hot very uncomfortable and again through this meditation when it creates bliss in the body instead of pleasantness And then what you do is you take a stick and you beat your hand very lightly, just tap your hand or your body, 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 soft, and really smack yourself, really beat yourself very hardly, strongly. And then again, what happens if the meditation is accomplished, that it creates great bliss in the body, And then finally you could take the swords and knives and just get it done. Cutting yourself with actually really making big wounds in the body.

[48:14]

And instead of doing anything, of harming you, actually all it does is create this itself. And if that happens, then you've made it. Ben! So, if that occurs, then actually it says that one may practice what is known as the secret yoga, or the secret practices of the Vajrayana, and also one can tell one's accomplishments. But before you can cut yourself and make great bliss that you don't tell anyone what you're doing, then you can practice very quietly in the Vajrayana practice, and also one of the secret practices of the Vajrayana you cannot engage in, because you do not have the soccer signs. except just being able to cut your body with a great sword and great bliss. If that doesn't happen, that means that you're not at that level of realization yet, in order to enter into what is known as exposure practice, where you expose the secret behaviors, or two great and very great secret behaviors. So, this is actually a practice. You know, this ends tonight's teaching, that everyone tonight should become a rainbow.

[49:19]

I know that, but I don't know. [...] In order for our registry to continue its work, it was brought up to Canada, over in Finland.

[49:59]

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