<iframe src="https://drive.google.com/file/d/1qus5Hqn7eHxWrnR7K0w_qIDuOeWp6Rjx/preview" width="100%" height="80" allow="autoplay"></iframe> Guru Vishnu Guru Devo Maheshwaram Guru Sakshat Adam Ramya As my sheep would have been among us As my sheep would have been among us O O-O-O Kalidur ya Kalimah Terima kasih. Kalimant Kalimah Terima kasih. Kalidurga Kalima. Kali Durga, Kali Mahana Terima kasih. Kali mahal Terima kasih. Kalidurga Kalimah Amin. O God, Samastas, Sukhidot, Balaji. O God, Samastad, Sukhidot, Amantin. Oh, God. Summer stars Supernatural Abundu Oh God Summer stars Supernatural Abundu May the world live in thee May we all as one. May we all let you see. May we all to love. Oca, samasai, Sr. Papa, May your knees make me one as one. May we all heard your singing. May we all do a while. Oh God, Samasca, Sikyo, I want you. Oh God, Samasca, Sikyo, I want you. Oh, my gosh, she's in the sea. And the birds in the sky rise down the street. And the birds in the air, we know the way we die. Like in the night, the dark, dark, dark. And I'll part the night, no, we'll be down the trees. And the trees, they're streaming, they cry for us every time. We are all in life, all my religions Do the love we can find I pass to the side of the earth And I live in peace as one To love you, God I'm not to live, God I'm not to see you Oh God, Samasad, Sipio, Papa Jiu Oh God, Samasad, Sipio, Papa Jiu Oh God, Samastad, Silky Doe, I want you. Oh God, Samastad, Silky Doe, I want you. May we all learn to sing. May we all learn to sing. Oh God, Samasad, Sukido, Abantiu Oh God, Samasad, Sukido, Abantiu Luka, samaskar, silky no, armadilha. Luka, samaskar, silky no, armadilha. Oh. Oh. Terima kasih. I'm going to pray. Satsang with Mooji I'll sing all the songs. Narayana Vasudeva Narayana Vasudeva Shri Krishna O Vindah Hare Mulare Ena Tindara Yana Vasudeo Thank you. I'm sorry. Thank you. long glass, so your knee should be high space, okay? So spread out. SANG EN MUZIEK Satsang with Mooji Satsang with Mooji Thank you. Today we thought we would start with the same meditation that we did yesterday, just so we could get a little more practice in it. So we'll review the Tibetan version of Nadi Shodana, which is what in Tibetan? Do you remember the name in Tibetan? No. The name of the meditation in Tibetan is actually Lungro Gautruk. Say Lungro. Gautruk. And it's called a nine-step breathing practice. And that's... What? I was just getting to that. And that's because you do... you do in the left nostril, out the left nostril, in the left nostril, out the right nostril, in the right nostril, and out the center, and then in the center, which is three, and you do it three times traditionally, so it's like the nine steps. It's a nine-step breathing practice. There are other alternate ways you can do that meditation where you're actually breathing in through the left and out through the right three times, and then in through the right and out through the left three times, and then in through both and then out through the center three times. So that's another reason why they call it the nine-step breathing practice. But you find different methods of it in the Tibetan scriptures. And we thought it would be nice before we did the meditation to actually read you a description of the Tibetan practice in the Vajrayogini text. Vajrayogini is an angel. Her name is the angel of diamond, you can translate it in English. And so this is a special practice that Vajrayogini taught to Master Naropa. and it's in a book called A Stairway for Those of Goodness to Climb to the Heaven of the Sky this was written by Kyabjai Pobongka Rinpoche and just so that you know the Tibetan lineage there's Geshe Michael studied with Ken Rinpoche, Ken Rinpoche studied with Khyabjai Chujang Rinpoche, Khyabjai Chujang Rinpoche, who was His Holiness the Dalai Lama's tutor, right? And then Khyabjai Chujang Rinpoche's root lama is Pabongka Rinpoche. So, we're a couple, you know, like four generations back for us is Pabongka Rinpoche. And Pabongka Rinpoche was a wonderful lama who lived in Tibet, and he was sort of, I don't know, controversial in the sense that by the time Pobongka Rinpoche lived in Tibet, the teachings of Buddhism were a monastic tradition only. Like, they were only taught in the monasteries, and they weren't taught to any girls, that's for sure. So, you know, like the nuns would get mantras to do. And then the monks got all the cool breathing practices and stuff. And Captain Prabhupada Rinpoche broke it. And the lay people didn't get anything. If you weren't a monk or a nun, you didn't get anything. You went to the temple, you paid the monk or the nun to do your prayers for you. And then they did them and you were blessed that way. So it's sort of like this hierarchy. And then Prabhupada Rinpoche decided he didn't like that so much. And he broke out of the mold. I think hold on for a second. That's okay. Hello, Holly teacher. Please resume. So, Khyapjit Pabongkar Rinpoche decided that this wasn't cool with him, that, you know, people who weren't monks deserve to get these teachings, too. So he decided to start teaching to the lay people and women. And it created a big scandal in the monastery. They said, you're not allowed to go to the town and teach these lay people anymore. And he said, no, I will go down to the town, and I will teach these lay people. And so he was like the scandalous llama, you know, who broke out of the mold. And for that reason, we love him, right? Because, you know, so he's very cool. Very familiar. You know, it's a lineage. The lineage just gets poured through. And if you think, you know, your llama is racy, just wait until you become a llama. God knows what you're going to do, because I don't know how you can top this one. But you'll think of something, I'm sure, for your holy students. But it's a lineage, you know, to break out of that mold for the sake of living beings, you know, because you love them. Because they're desperate for teachings and they need you, you know. So out of the kindness of their heart, the lamas are compelled to do these things for us. So Pupankarim She got in a little trouble, but he was saving the world while he was doing it. So he didn't really care too much. So I'm going to read you the Tibetan translation of this practice, and then we're going to do a meditation on it. First, put your body in the proper meditation posture, with all the crucial points of this posture. Start the breathing practice then by exhaling out of your left nostril. The exhalation should be gentle at the beginning and end and a little more forceful in between to clear things out. At the same time, picture that all your negativities, your two major types of obstacles, along with all the seeds for them, but most especially represented by your habit of liking things ignorantly, travels up the left-hand channel, the solitary channel, together with the wind and breath. As you exhale, all these negativities also pass out of the body through this nostril. Imagine first that they travel an arm span from you, and then that they go as far as outside of the building in which you are staying, and then that they pass out into the ends of the universe itself. Finally, they simply disappear into nothingness. like a cloud fading out of the sky. Then simply sit there in this space for a good time. A sign that this passage of the breath is completely finished is that you'll get something like a little bit of a twinge around your heart. Now breathe in gently from the same nostril and exhale from the right one. Go through the same picture then, except that your habit of disliking things ignorantly is passing out of your right-hand channel, the channel of taste. Then go through the same process, exhalation and then inhalation, again with both nostrils. In this case, the visualization is that your habit of ignorance itself is passing out via the central channel, out from the point between your eyebrows, and it is being completely cleaned from you. the point at which the exhalation is complete is the same in each case. So as you see from the Tibetan description, you're supposed to concentrate primarily on the exhalation and holding the exhalation or extending the exhalation as long as you possibly can. So while we do this meditation together again tonight, let's concentrate on lengthening our exhales and then trying to feel what he's talking about in the text. This cool guy, Popom Karimphashay, now you have a picture of him. He's talking about, you know, you get to the end of an exhalation and it's very subtle and then all of a sudden there's this slight twinge at the area of your heart and you know it's time to breathe in again. So you know all the air has been expelled from your body when you feel something here. So as we do the meditation, listen for that in your own body. Okay, so everyone get into their seven-point posture, whatever that means for you. Back straight. Shoulders dim. In the text they say your head can be level, or if you're doing something like a breathing practice, it could actually be slightly down. You might want to try that for yourself. What they say is that if you have trouble with agitation, if your mind starts to go elsewhere, it's helpful to drop your chin just slightly, because it keeps your mind more focused. But if you have trouble getting sleepy, then don't drop your chin because it will make you more sleepy. Okay, so close your eyes. Focus for just a minute on your breath as it leaves your nostrils and then flows back into your body. Now look inside your body, picture it as completely hollow inside, empty. like the sky, like a light blue sky. Go down from your head all the way to your feet. Make sure everything inside you is nothing but empty space, sky. Now see the channel in the center, starting from the space between your eyebrows moving up along your head and then going very straight down where your backbone used to be. It's a tube of reddish gold light about the size of a large drinking straw it goes all the way to your navel and stops there then running alongside this channel is the moon channel on the left the Sun channel on the right One is like milky white color, the other is deep red like the color of blood. They both run starting from either nostril, running alongside the central channel, very close but not touching, all the way down to the navel where they all intersect with each other. So, see your left hand channel has all sorts of ignorance, liking, your right hand channel has all your irritation, anger. We are going to clean these channels out. So, take a breath in, and then starting from your navel, breathe out your left side nostril all the way through the channel, breathing out any kind of ignorant liking. And breathing through the left hand channel, all the way down to the navel and breathe out through the right hand channel, getting rid of our ignorance, disliking. Breathe in through the right hand channel. And then when it reaches the bottom, shoot the air through the center channel, all the way up through the Ajna Chakra at the point between your eyebrows. Breathe back in through this channel and start the cycle again, out through your left, then back in through your left, and out through your right, and back in through your right, out through the center, back in through the center, try it a few times on your own, trying to lengthen your exhale. Thank you. raise your hand try the last round holding your other nostril as you breathe out. All right. And slowly start to open your eyes. A lot of the Tibetan Nadi Shodhana practices are not really done with the hands, but there are traditions where you also use the fingers. Sometimes the Tibetans do it differently. They use special fingers like the third finger of the left hand, for instance. And it's not because it's more convenient. It's because that this particular finger is holy to them. this third finger on your left hand where everybody wears their wedding rings is considered special. And so they like to use it to remind themselves of that holy thing. And I can't tell you too much because it's all this secret practice and you'll have to, you know, beg your holy root lamas to give you initiation into Vajrayogini so that you can find out all about these secret things. Okay? All right. But it works whether you want to do this or not, right? You can mentally try and control the air. And it... You can use your mind and it will work to control the air through one nostril or another. it's just harder that way. It's a little bit harder that way. But some people find it distracting to use their hands when they're doing something so deep as a meditation, like a panayama meditation. So it's up to you. We have a few verses left over from yesterday. We'll start on verse 14. It's Sharon's verse. She's afraid to do this. I said I wouldn't do this first in front of you. No, no, he's doing it. When you first begin this practice, it is recommended that your diet include milk and butter. Once you have become more established in your practice, it is not necessary. to maintain these in so strict a way. So I'm going to talk about the emptiness of milk and butter. The point here is that as you start to do panayama, you're probably going to do some wrong. Okay? And it's inevitable. So don't be concerned. You will make yourself nutty. you will do something wrong, you will have some kind of pain in your chest, your hands will shake, and you'll be irritable for a few days. You know, you'll do something wrong. We'll tell you not to do so many, and you will. And I've seen people go to the mental hospital. It's a very powerful practice, we'll talk about it. But there will come times when you need something to balance. The lightness, the airiness, the definition of prana in Tibetan is like yang chinyoam means it's light and it flows freely and it's dangerous in that way. So you need, at some point you'll need something to bring yourself down. You'll need something to ground yourself. And what this is talking about, we'll talk more about it, but diet, what you eat, is a very good grounding method. You can use your diet to ground yourself. so in ancient India we lived in Varanasi we maintained an apartment in Varanasi for a while and we would go every year for a couple months and then she would drag me to the Ganga every morning she has this thing about the Ganges she cried the first time I worked with Ganges and I'm just like Ganges, not Ganges and she dragged me in and so we'd go every morning at Ganges It's really cold, and there's dead bodies flowing by. Oh, nice. And she wants to go down in there and duck down in there, and we do. But the walk to the god is short. It's a five-minute walk, but it's like always an adventure, because there's all these cows, and some of them are not so friendly, you know, big balls, you know. And they sense you're a foreigner. You don't know how to act around a bull. And they're like, the Indians are just patting them and giving them banana peels. And we're like trying to get by them in these narrow cobblestone. And they're like looking at us like, should I gore you or not? And we've seen people gore. And so we're always like really nervous. And I don't know, it's very stressful. And then the monkeys are peeing on you from up above. Just for fun. and just out of malice, you know. But there's a different relationship there. We have a close friend, Santosh, who runs the input project there, which you guys started. I don't know if you remember, but we fundraised for a Sanskrit input project like two years ago, and it's going and it's strong. And he's a very kind man, he's a good man, and he's running it, and his father passed away. And then he came to us, he said, I have to do all this weird stuff. he shaved his head, he wore a baseball hat for like three weeks, and he was shy. And then he said, well, today we let the bowls go. And I'm like, what's this? He says, oh, when your father dies, you have to buy a couple of bowls. And then you release them into the streets. And they just live in the streets. And they're fat, people take care of them. And then I'm thinking, oh, that's how they get the milk out of the cows. You know, it's a different relationship with a cow in India. It's considered sacred. Like when, what's his name? Second baseman in the New York Yankees. What's his name? Scooter. You guys don't know. What's his name? Oh. Yeah, Phil Rosino. When he says, holy cow, you know, when they do a whole run, the Yankees say, holy cow. It means cows are holy in India. No, that's where the expression comes from. And they just treat them like, nobody owns them, nobody, like if you want to milk them, you milk them, and you get some milk, and then they just wander off on their own, and it's a beautiful, it's a kind relationship. And the Indians know how to approach a cow, and they'll sit in the middle of the road in Varanasi, they'll block traffic for five hours, nobody bothers them, nobody tries to move them, they're holy. And then I think the karma of that is that when you had a pranayama disorder, and what we call, what? Loon. You've got to learn Loon. I call this class, The War on Loon. I call this course, The War on Loon. To me, this whole course, it's not about pranayama. It's about how to avoid Loon. So anyway, when you get Loon, in traditional Indian society, butter and milk would bring you down. It has a lot of fat, it has a lot of protein, and these two things are very helpful. Then I have another cow story. We were in Tria Retreat. And we were allowed to do Tria Retreat on a, I think it was a 5,000 acre ranch. Winston knows. He raised it in the county. But anyway. And cows would be feeding freely on the ranch. And then I don't know, once every six months a guy comes in a truck full of carrots and he starts throwing carrots out of the back of the truck, and then all the cows start following him like the Pied Piper, you know? And then they grab some of them, and they take them to market, and they slaughter them. And so we were in a three-year retreat, and the cows would come once they did a fence. We had a fence around our yard, and then we would push all the food that we didn't send back in the basket. Like, they thought we ate everything. But we would save a lot of food, and then we would make a huge dish, and we would push it out of the fence, and they would get up on the fence and watch the cows, and enjoy the food, you know. And then one day, a mom came with her two babies, and they were eating, and we saw this huge red tag. They punched their ears, right? And they put tags in their ears. And what did it say? Terminate. It said terminate. It's a huge orange tag, and it says terminate on it. And we're like looking, we couldn't quite read it, you know, and there's a terminate, you know. And then it's like the boys, have no use, right? They need one or two boys to make all of girls pregnant and then the rest they just kill for beetle. That's where beetle comes from. Yeah. And so they... We saw the two babies with terminate on them and then, I don't know, a week later the babies were gone. And then the mom came up and we like pushed the food under the fence and we're thinking she's going to be all happy and she's obviously distraught. She comes up and she starts bashing her head against the post on the fence. She starts banging her head on the post. Like freaking out. And I think as Sharon so eloquently has spoken out in our country, milk and butter in our country are a different substance than they were in ancient India. I think that's the emptiness of milk and butter. Look, but in our country are tainted by violence. And if nothing else, by involuntary incarceration, right? And then they kill the animals when they get too old. I talked to a farmer. I talked to a rancher. We said, can we buy a cow? Can we pay for the cow to live a natural life? We said, no, are you kidding? 5,000 pounds? They die on your property? How do you get them out? You have to slaughter them. And he was like that. They all end up slaughtered. Even the mom cast gets slaughtered. And I think, as Sharon and David have been so strong about speaking out about, for us, milk and butter are different substances. When we take milk or butter in this country, it hurts you. You get kappa, you get phlegm, and you get, I think, breast cancer. a lot of breast cancer may be caused by the karma of this particular mal-producing karma, right? So we would advise you on this verse, find a food which is not produced by violent means, that grounds you. And take the time to study what grounds you. And the thing about Hatha Yoga Pranipika, this chapter, is that everyone's body is different. everyone's body is very, very different. And what works for us and what we describe may cause lumineux. And what causes lumineux may be healthy for us. For example, for us, peanut butter, if you can find a peanut butter that doesn't have sugar in it, is very grounding, you know, like that. Or for us, almond milk is very grounding. Something that has a lot of protein, something that has a good amount of fat in it, something that has not come through violent means. And then what this verse is saying is, find that equivalent in your culture, and learn to use it to counteract the loom, or the nervous or anxiety effects you get from slightly doing pranayama wrong. What's the best way to prevent doing pranayama wrong? Teacher. Have a teacher next to you. We'll say it every night. I'll say it again. Bodhichitta wasn't bad though. Bodhichitta is not bad. I like that answer. No, but you've got to have a teacher next to you. Don't try pranayama without a teacher's supervising. Don't do it. And now everybody will go out and do it. In America, when you say don't do it, everyone does it. If you say please do it, nobody does it. How many people did their homework to someone near yesterday? That's a little better, but it's still extremely lame. please, okay see, if I told you don't meet somebody you don't know don't talk to anybody you don't know in this class do your homework by yourself, no cheating then everybody be here at 6.30 doing their homework please, okay please do, please do your homework so this is the idea we'll talk more about using food as a balance for Pāṇāyāma practice and not to get long, but again food is empty a food which was recommended 600 years ago in a culture where these products might have been produced non-violently is not working the same way in our country food is empty depending on the karma that you've used to produce it it will either help you or harm you and in this country these products will harm you So we're going on to verse 15, which is page 11 of reading 2, I think. One must cultivate this practice of the inner winds very slowly and gradually, the way you attain a lyman or a wild elephant or a tiger. Otherwise, it can turn on the practitioner and kill him. So this is starting, you know, they give you the very first pranayama in the Hatha Yoga Padukhaka, you know, this Nadi Shodhana. And then they have like 10 verses about, be careful, you know. And this particular verse, there's a lot of different meanings. Singhal, Gajog, Yagro, you know, lion, elephant, tiger. You know, if you are not careful with your pranayama, you can be chewed to pieces, or you can be trampled to death, or you can be torn apart with their sharp tiger claws, you know. It's very graphic, and it's got a lot of references. In ancient India, you know, they didn't have cars in those days, They didn't have machines to lift up things, to put on buildings. And they used things like elephants, for instance, to help with their... I mean, they were like the most powerful tool that you could have in ancient India. They were like one of the most valued assets. Like kings would collect troops of elephants, herds of elephants. They would go to war with elephants. They would build their palaces with elephants. You know, they would cross long distances with elephants. And so there was this whole art of training the elephants. And the elephant trainers were set in a special cast, and they wouldn't pass down their knowledge of how to train the elephant to anybody else. And then the elephant trainers would get these, like, special bonds with the elephants. And if anyone else tried to mess with their elephant, the elephant would, like, turn on them and trample them. You know, and there was this like, like, it's this sense of having a lot of power to do what you need to do. But it being very dangerous power that you need to be able to harness, that you need to be able to take care of. We were looking, we were, we were in Diamond Mountain bathroom one day. And, and someone had left, I think it was like a news week or something like that. and there was this article about someone, these two guys in Las Vegas, I think they were called Siegfried and Roy, right? And the guy had been training these tigers for 20 years and they were his pets and he had the little tiger guys since they were babies and he was doing these circus acts in Las Vegas with them. And then one day during the show, one of the tigers just like snapped and just like clawed him, he had to go to the hospital. I mean, he was just totally almost clawed to death. And this was like his friend Tiger that he's brought up from, you know, a little baby. And it's that idea that it comes across in this verse, you know? Like, you could be doing your pranayama very nicely, very finely, and then all of a sudden you do some little tiny thing wrong, and it's like it turns around on you and attacks you. It's very dangerous. It's a very dangerous energy that we're working with because it's so powerful. And in ancient India, the name riding on a tiger, and that's why Geshe-la wore that shirt yesterday. Did you notice he wasn't in his monkey suit? He was in this great Diamond Mountain Tiger Rider t-shirt. But unfortunately, we didn't get to the verse last night. He's like, I'm not wearing that t-shirt twice in a row. So you guys have to just remember the t-shirt. You know, it's like white t-shirt, red letters, little mountain here. What? Oh, and Jessen Kappa is riding on the tiger. Or Gishin Michael, you know, take your pick. The idea of riding on a tiger is, it's like a tantric path. And it's the quick path. If you want to get somewhere quickly in ancient India, you don't walk. You jump on a tiger. But once you're on the tiger, as our calligraphy master in Vancouver says, once you get on tiger, you can't get off. He's like this wild master Chinese calligraphy guy. And he was telling us all these very special proverbs about tigers because he found out that we liked tigers and tiger riding. But it's a tantric, it's a code word for yogi in ancient India. In ancient India, when you became someone who practiced pranayama, when you became a yogi, you had to give up your entire caste. You went away from all of your family and all of your friends. You gave up all of your status in society as a normal human being, and you became lower than the lowest. You became an outcast, actually, someone without a caste. And you gave this up on purpose, so that you wouldn't have any ties to the material world when you were practicing your pranayama practices, right? You purposely lowered yourself, they say in India, to the ranks of dogs in order to reach the level of a god. You can't, according to many, many scriptures, You cannot maintain a place in normal society and reach a very high level of practice. At some point, you're going to have to leave the world. At some point, you're going to have to leave things behind and focus deeply on your internal world and on your practice. So all of these things are laden in the word tiger. and the dangers of riding a tiger. In chapter 2, what is the tiger? What is the tiger that you ride? Yeah, your breath, right? Your inner whims. In chapter 3, the tiger is something else, maybe. You could say, chapter 3, maybe your tiger is your consort. But in any case, once you ride the tiger, you can't get off. So, that's Yatta, Singha, Gajo, Viagra. Of course, Singha is lion, and we had that before in lion pose, right? And Gaja is elephant. And Viagra is tiger. not Viagra no Viagra I heard that it's not a cognate okay so then the word Shanai Shanai it means slowly slowly peacefully peacefully It's related to the word shanti, right? Just carefully, slowly, gradually. What's the root for shanai or shanti? Do you remember? Sham means to be peaceful or quiet. And the word quiet or calm comes from that. I know it's coming back to you. It's all coming back to you. Also the word saint comes from that. Shanti, saint. You can hear it, right? Then sadaka. Sadaka means a spiritual practitioner, someone who's trying to reach something. And the root for this is sid, meaning to reach. And they say that the sadaka is trying to reach the divine through their practice in two different ways. First, they're trying to meet holy beings. And then secondly, they're trying to become a holy being themselves. O'eran verse 16. The practices of controlling their breath and so on, if done correctly, eradicate every form of illness. But if one maintains a practice of yoga which is incorrect, then it can bring up every kind of sickness. And if you've tried to do pranayama, you know this. If you've done a deep retreat, a one-month retreat, for example, and you've tried to do pranayama, it can have one or two effects. I mean, it doesn't have a neutral effect. If you keep it up, it will either hurt you or help you. You see what I mean? It's a way, it's a high spiritual method. Even in your asana practice, if you breathe properly, if you match the motion to the breath, if every motion finishes with the finishing of the breath, and if every motion is initiated with the beginning of the breath, And there's never any stop, really. There's never any place where you stop. And that means usually moving a lot slower than you usually move. Most people go like, Surya Namaskara, they're like this. And then they hold it, and they wait, and then they go down like that. So it should be like a ballet. It should look like a ballet, very slow. And then you're reaching the extension of your motion, and your breath is becoming full. and then you go down slowly. In ballet they teach you like a plié, which is only a few inches of movement, right? But you have to do it in a full breath. So you're moving like by millimeter. You don't go down in a plié and then wait for your breath to catch up. You see what I mean? You move down. It takes you four heartbeats to bend your knee. And you don't reach the bottom of the plié until your breath is in or out. You see what I mean? So it should be the same. As you do your asana, your breath should be matching perfectly. And there's no pause. There's no stopping in the breath. Then you move into the next movement. If you don't do that, if your breath catches in asanas, then the asana will hurt you. The asana won't help you. We talked with Sharon Dedy one time. I think she mentioned a student who had come and said, the asanas are making me more angry. I get more uptight all the time now since I'm doing asanas. And that's the effect of not breathing properly and the prana is getting stuck. And then there are people who actually get more aggressive after they've done asanas for six months. And that's because of a breathing problem. So the idea is, if you do the pranayama properly, then you get more peaceful, more calm. It brings you comfort. It brings you contentment. And if you don't, it makes you more nervous, gives you more anxiety, you might be more liable to be irritable like that. So you have to watch, you have to see. And if you find yourself getting that way, you have to change. And then you have to do, say, Pranayama. Yukta. Pranayama. Yukta. Yukta comes from yuj, right? The same word as yoga, which means to join together, right? And in Tibetan and in Sanskrit, this idea of joining means to your capacity, to an appropriate level. Yukta means, we translate it here as done correctly. The Tibetan is yangda, which means done purely, done correctly. Which means that you... What does it mean to do prajama correctly? Yeah, that's all. Guru-pati-shtam-argena. In compliance path demonstrated by your teacher, by your Lama. I have to do a shtick now about Lama, okay? Because I don't want to forget. If I forget, it's really bad karma. So tomorrow Geshe-Nvotar will come, right? He's called Gisur. Say Gisur. Gisur. Those of you who know Giku, Giku say Giku. Giku. Sarpah. Giku. Sarpah. Giku is three things. Vice Sabbath, in charge of all discipline in the monastery, and also the Bade Master. So Giku is the, if the abbot's out of town, the Giku is the amma, you see? And then if somebody needs spanking, they do it with a pulley, what do you call it? A fan belt pulley from a car. And they strip you and ten guys hold you down and it's an experience. Or with an electrical, what do you call it? Extension cord. But anyway, that's the Giku's job. and then he's the debate master he wanders around the debate ground for 4 or 5 hours at night sometimes all night and he just facilitates the debate he gets people arguing he sees somebody sitting down and goofing off he pulls them up, throws them into a controversy they debate so this is it's a big honor to have a Giku Gisur means Gisur means emeritus a retired Giku so he's the Gisur of Serme and he'll be here tomorrow. He'll speak. And when your lama comes, then you have to do this etiquette. You have to know, I have to teach you the protocol. That's my responsibility. So here's the protocol for a Tibetan lama. You must bring some flowers. Okay? So whether you bring it for us or not, it doesn't matter. For him, you have to bring flowers. He's my lama. He's our lama. He taught us a lot. He helped us a lot in the monastery. You have to, We have to honor him. That's our job. So please help us. Ring flowers. You need a katha. A katha is a silk scarf, white silk scarf. Knowing the availability and drain reader of kathas, we've arranged a couple hundred. For free, right? So somebody has sponsored that. So everybody will have a white silk scarf. And then the idea is that after he speaks, that will be the break. and then you make a line and you come up and you bow and you present the scarf with both of your hands. If you can, if you will, voluntarily, make a little envelope, put a palm in it, put some money in it, okay? Whatever you want. It can be a dollar, it can be ten dollars, it can be ten thousand dollars, it doesn't matter, but it's a custom. Lakdong, say lakdong. Don't come lakdong. Lakdong is empty-handed. You don't come to your lama, you don't come to a lama, empty-handed. You give him something. You offer something. That's a custom. It could be music. It could be flowers. It could be a mandala. Nowadays, they also throw an envelope in. You bring extra envelopes just for people who will forget tomorrow. They shouldn't be cheap white envelopes. They should be shishi envelopes. He likes Tibetan tea. She's making one term as a Tibetan tea. Anybody else can make one thing this? If you have backup, right? Anybody know how to make one thing? Can you do? Okay, so very strong black tea. Milk, cream, half and half, nutmeg, and a pinch of baking powder. Okay. And hot. And then he's got two people. You guys have to bring those ceramic, Chinese ceramic cup with a lid on it. This is a big deal. Okay? Like two, back up. Right? Got it? Just nod. Okay. Alright. And then some kind of bow before he starts to teach. Then when he teaches total, total silence, and nobody's moving, nobody gets up, if you have to pee pee way to the end, if you die from pee-pee-itis, that's okay, but you can't get out. In a monastery, you can't move. during the teaching. Pay attention, don't get sleep. He's asked me personally to help with their food fund. They have a food fund they feed. My root llama and some of us over the course of the last 30 years have built up a food fund at the monastery. We feed 1300 monks every day. Three meals a day. And they're having a little crisis with the food fund. So, and my Lama has passed away, the one who took responsibility. So I said we would... I have this policy, I don't like to give money to any charitable cause. We don't give money. What we do is we give them a chance to make some money or to work for some kind of spiritual work or some kind of charitable work. But I've just learned over many years not to give money, really. So I spoke to Geshe-Lotak today. He asked me to help with the fruit fund. And I said, we'll say something at the top. But I said, Geshe-Lotak, we thought about it, we're not going to give you any money. But if the monks would like to proofread John Brady's 5,000 texts for any mistakes, then we'll overpay them. We call it shimgyur. Shimgyur means we'll pay 400% over. And that will go to the monk's day. To feed all the monk's. So I'm not asking you to give anything tomorrow. I'll hit you up next week. But if I say, if I say, who wants to help with that idea, even if it's five dollars, then I'm going to say, raise your hand, and everybody raise their hand, and then he'll be happy. And then we'll talk next week about what we can do. Like, we'll get you all partied, and then we'll... Okay. It helps. It helps to know. I think that's about it. But you should know the protocol and we should follow it. And then he'll be happy. And he'll be speaking about how to find a teacher, how to find your heart teacher, and then how to study with your heart teacher. In Tiberi was a custom and in the yogic tradition also. At least 12 years at the sight of a master. At least 12 years. serving them, living with them, taking care of them, cooking, cleaning, everything they need. At least, this is a custom among all the yogic tradition and in Tibet also. To get any kind of serious progress. I think in our context that would be like, find the yoga teacher that you can commit to, and then do at least three classes a week with them for years. Someone who's really, really advanced and someone who can push you for years and bring you up to a true yogic level. So he'll be talking about how to find a teacher like that and then how do you make that relationship? How do you keep that relationship with him? If you really want to succeed in yoga or pranayama or spiritual things, meditation, you have to go through this process. You have to find your heart teacher. It may be someone completely surprising, it may be someone you didn't expect at all, but you have to find them. In this life, job number one, to make this life meaningful, find your heart teacher, and then stick yourself to them. The minute you commit yourself, they'll start giving you a hard time. It all changes the minute you commit yourself. Up to them, they look very nice and happy, and they start beating you up every day. This is custom. Are you done? I thought you were going to start. No? Oh, I don't know. Okay. Is there another verse? Oh, yeah, okay. Verse 17. Hiccup. Hiccup. What does hikah mean? Yeah. Hikah, right? A wide variety of ailments can occur if the sweeping winds are stirred to excess. hiccups or belching troubled breathing, mucus congestion and pain in the head, ears or eyes so this is what happens if you do your pranayama incorrectly and as Geshe was talking about we thought this was a really important subject because you get a lot of instructions I mean you can go to almost any yoga retreat center and get instructions on how to do pranayama but hardly anybody talks about what happens if you do it wrong or how do you get rid of this pain in my chest or how do you not get the pain in the chest to begin with? I mean, I don't know if you've gone to a lot of these things, but they just kind of like, they give you the thing and then you're left on your own. And so for us, this is one of the most important things that we could give you because we've had so much experience with what we call lump, you know. And by the way, Lung is an abbreviation for Soklung, which means prana vayu. And Soklung in general is not a... You can use the word for just the prana vayu in general, which is the wind that's located in the area of the heart, and it's the life wind. But an ailment of that life wind happens to be called Soklung as well. So the Tibetans don't distinguish between the word pranavayu or soklung and the disease of the pranavaya or soklung. They just call it lung. Just like they call all the other winds in the whole body lung. They're just really fond of the word lung. So you can be referring to the wind in general and say lung. But when we're talking about lung, most of the time we're talking about a disruption of it, an illness of it. So, that's what this verse is talking about. And I think that's one of the most important things about this class. Oh, first of all, we have a key word here, which is pavana, which means, does anyone remember from Hatha Yoga Pradipika Chapter 1 what pavana means? I know that's like, this is like an advanced AP question, you know, like college graduate level. It's no more huge, you know, it's not the easy one. It's not huge anymore, honey. Okay, I'll tell you, because nobody knows. In chapter 1, this word was used to describe Pashtimottanasana. And it was called the sweeping wind, which will ride strongly up the back if you do your Pashtimottanasana right. Right? It's all coming back, I know. And so this word means sweeping winds. It's also a word that's used for cleansing or purifying. And you could also find the word pavana used for fire for that very reason. Because it's something that purifies or cleanses. Like a wind can cleanse, but a fire can also cleanse, right? So Pavana can be used for wind or fire, which I thought was very interesting. Anyway, back to Lung and ailments. So today we're going to talk about the physical problems that you get when you do your Pranayama practice incorrectly. Then tomorrow we'll probably talk about some behavioral problems that you can do if you do your... Because one of the problems with lung is that you don't always know that you have it. So it's like, you know, Gisela wakes up and he has some sort of symptom of lung. And I'm like, you have lung. And he's like, no, I don't. No, I don't. And I'll do the same thing. He's like, you have lung. No, no, I don't have lung. That's some really strange behavioral qualities to you, which prove that you have lung. So it's always good to know what those behavioral qualities are because then you can nail it in yourself and you can say, oh, I have lung, maybe I should cool down on my pranayama practice today or the next week or something like that. So today is physical. Today is physical. And these are probably the easiest. Because it's the wind of the heart, you get a feeling of constriction in the chest. That's really common. Any kind of tension in this area of the chest. Also, any kind of erratic breathing. If you pay attention to your breathing when you first sit down to meditate and it's all ragged or you can't seem to get enough air out or enough air in, that's you have lung. Anytime you feel like short of breath, Like, you know, like loom. You can get, when you have looms, sometimes your heartbeat speeds up. So, you know, another symptom of lung is insomnia, inability to sleep. So, you know, when we were in three-year retreats, sometimes I had these experiences where I was trying to put myself to sleep, and it was really difficult because I had lung and I couldn't go to sleep. And so I would try and curl up on my bed like a little baby and put my stomach on the, you know, like sleep on my stomach because I thought that was a little bit more conducive. And then what would happen was my heart would start beating against the sheet like boom, boom, boom. And then it was even harder for me to fall asleep. So then I realized sleeping on my stomach didn't work so well when I had this erratic heartbeat. And sometimes even it will cause palpitations of the heart. So you'll get this boom, boom, kaboom. Boom, boom, boom, boom, boom, boom, boom. It's like a tabla in there. It's like Will's in there. And you're like, shush, I'm trying to go to sleep. It's not too funny when you have it. It's like really frustrating. You know, anyway. Anyway, if your hands are a little bit shaky, you have a little. I don't know. I told this story at Diamond Mountain. I'll tell it again because a lot of you weren't there. So those of you who were there, you could just like fall asleep. I'll wake you up when I'm done. But I don't know. Geshe-Lam and I had this habit during three-year retreat where, like, we would feed each other, you know. Either he would be the feeder or he would be the feedie, you know. And we would take turns, like, feeding each other. And this was like a food practice that we did during three-year retreat. But then there were certain days when we had so much lung that when we raised the spoon, it would be like, oh my God. I couldn't get it into his mouth, you know. I was like aiming. You're not going here. That's lung. That's lung. You don't want that much lung. But you get this. It's like all the prana in your body is raised, but there are certain things that are still blocked. So the prana goes into other places. Like sometimes the prana will go into places in your head. Oftentimes you'll get pains like headaches. Or you'll get little pains right in the back to the left. A lot of times it happens with the sinuses. Okay, Geshe Michael is going to tell you the other half. I took one of these, so I figured I'd just get it. I just remembered some things for Geshe Lothar. I'm sorry. My suggestion is, I'm going to change the suggestion we had earlier. One big easy chair up here. With arms. Like comfortable. And one that won't fall off the stage. But with a back. Because he'll need a back. And he's getting older. And then I'll sit next to him. And then Chris will sit next to me. So like that. On here. So the teacher should be higher. And a bowl of pomegranate seeds. these are very auspicious in Tibet and then some maybe some pecans or walnuts some kind of nuts in small bowls okay and if you can from the temple have you ever seen across Vajra across it's here double doors look look like this but bigger you always put one on the teacher's seat in front and it means may you never die may you stay as firm as a diamond that you have to borrow from me that's also custom you'll be one in the throne you just slide it out custom alright, these are things you have to know more physical signs of loom you want to know if you have loom or not sometimes we get in an argument in the morning which is funny because we don't speak until after yoga and after our first meal maybe we don't speak till 2 or 3 o'clock sometimes but we still get in these arguments you have room and then we say what's this in Tibet it's called angi dhammo angi means number dhammo means one we say number one let's see your number one why When you have a prana imbalance, which is inner wind, right? It raises the amount of wind in your body anyway. All kinds of wind increase in your body. You can get flatulence, you can get farting. Definitely you'll get a lot of burping. You'll get a tightness in your chest and you'll be burping. Especially when you do your asanas, you feel like you're burping a lot. But then when you urinate, this is for sure. There'll be big bubbles. We call it Budweiser. There'll be this very strong froth in the urine. And in Tibetan medicine, I translated a lot for Sainas' doctor. And you take chopsticks and you lean over into the toilet and you go like this. You tell the patient to pee and then you go like this. And then depending on how much froth comes up, they have more vata problems, dosha problems. This is a for sure sign. If you see huge froth coming out after you're urinating, this is a sign that the inner winds are... So we have a contest. We see who's got the froth. Usually it's both of us when we're arguing. You'll also find change in your bowel movements. And this also accompanies a lot of meditation or deep retreat. Very common is constipation. And there's a point that's desirable. Like if your meditation is good, your food processing gets more powerful, and then your poop becomes like, we call it kshirabindu. Kshira means what? We just had kshir in my first verse. Milk. And bindu, it's a little drop. So we call them milk duds. And no, if you're meditating well, then your body processes the food perfectly. then just these little pellets come out. It's kind of cool. Like round table. But you might also get diarrhea. You'll get changes in your bowel, unpleasant changes in your bowel movements. I probably am a disowner. This next one is one that I get a lot. And it's a tightening of the facial muscles. So bad that you feel like you have a mask on. especially around the edges of the mouth, but then up here on your forehead. But you'll feel like someone put some kind of glue on your face and it's starting to shrink, you know? And it feels very tight. You get into a tight like this. You see people in New York, they're tense. And they have this little turn down thing here. And then it becomes chronic and they do it grumpy all day. And if your facial muscles are tightening, This is a sign that you have a pranayama disorder. This is another sign. And it will be tiring to keep the muscles tight all day. And you'll feel bad. You'll feel bad. Basically you're frowning. Basically you're frowning, she said. Yeah. The text says mucus congestion. I think this comes more long term. If you keep up a loom disorder for a long time, you'll find that your kapha increases. And you get bad. But we're going to talk more about that in a later class. long-term effects of lume. If you don't avoid lume, then there will be long-term effects, very strong physical long-term effects. So again, success in Paneama, success in this course, success in studying Hatha. Did you study Hatha Yama Kadibika? Yes. Did you do it? Yes, I know all the Sanskrit roots. Are you succeeding at it? Is to say what? Do you have lume? Are you lumi? are you irritable? are you uptight all the time? or are you calm, contented, happy feeling this deep feeling of contentment? then you can say you're a master but if you're like this if you're nervous and you're unpleasant to people and you're irritable and your hands are shaking and you're frowning all the time and you know all the Sanskrit roots you still fail no really, because that's not the point the point is you want are you a yogi? yes, how do you know? I don't have room check my urine you know like that, you know that's how you can say, are you a yogi? then you say yes does it mean I do asanas every day? no, doesn't mean I do pranayama every day? no, doesn't mean I know all the Sanskrit rules for Hatha Yama Pudviri and Yoga Sutra and the next thing which is Pabalaj Gita You know, do I... That's not the point. Are you contented? Are you kind? Are you happy? You know, that means your prana is flowing well. Then you're a yogi. Then you're a successful yogi. So the whole story of this course, the whole story of chapter 2 is, what? Loon prevention. Loon prevention. I don't have loon, I don't get loon. I used to get loon. You taught us about doing it right. I went to good teachers, I do mukti, I learned how to do pranama properly, I'm doing my asanas well, I breathe properly, I feel more contented, more happy, I'm nicer to everybody, I'm not nervous anymore, I don't frown so much, I'm a yogi. I'm a yogi. That's the thing. How do you tell a yogi? They don't have love. The opposite. Alright. because you're building up kapha or you're building up wind in your face and your sinuses you might get pain in your ears and you'll definitely get this I call it a dry headache and she made fun of me she said, what's a dry headache? I think in English you call it a dull headache in Tibetan they call it it means a dry headache but it means like this kind of dull headache like, I don't know you just have a half a headache all day that's a loom problem that's a sign of a loom problem and then that will be accompanied by insomnia you won't be able to sleep so that's a sign that you have loom when you see these signs you must stop when you see these signs you must stop you must change your behavior you must change your asana practice you must change your pranayama practice you have to change your meditation practice maybe you're doing that wrong and you're getting uptight from it but you cannot ignore the science it will hurt you you must react, you must be wise you have to have a thing called sheshin sheshin means alarm mind alarm mind in the back of your mind there's a little corner of your mind that says excuse me we got bubbles in the pee here you know Sheshin, you know? But Sheshin is a, a meditator has to have Sheshin. Sheshin is watching the main mind and saying, we have a problem. Sheshin raises a red flag. In business they call it, what call it? They call it, raise a red flag, right? Call it raise a red flag. Somebody has to wave a red flag. We got a problem here. We got a loan here. You got to do, you must react. When you see these signs, do something. Okay? Don't let it go on. Don't let it go on one day. It will hurt your body. Hurt your mind. and hurt all your friendships too, right? Tightness in the eyeballs. Ever had that? I don't know. You wake up, you press your eyes, and they feel like rocks. They feel like marbles instead of kind of squishy. I don't know what it is. I'm just saying that we have learned over 10 years' time, it just happens. I guess it's some kind of fluid increase in the eye, I don't know. But it's a sign. You feel tired and you rub your eyes and they feel like rocks. That's another sign. A very, very common sign is because the wind is building up in your body, you feel bloated. Your abdomen feels bloated. When your pranam is going well, which we'll see later in this class, I think, you'll feel kirsha. Kirsha means lean and strong. Lean and strong. And no excess air or water in the abdomen. But when you have loom, it's like it kind of feels distended or bloated. And that's a sign that the wind is increasing and it's not getting out of the body. That's all. Yeah. Oftentimes, the loom will travel different places in your body. So you'll wake up one day with a pain in your left shoulder, or like say you'll wake up with a pain in your left hip, and the next day it'll travel to your right shoulder. And then after that, it'll travel up to your neck, and then it'll be in your head, and then it'll be out the next day. You know, like the lung, like I said, you're raising the prana in your body, but your body is not free enough. Your inner channels are not free enough to handle the raised prana. So sometimes the prana, when, say, something is blocked here, it goes the other way. It goes and gets stuck in something like your shoulder. So you could actually have pains, like random pains throughout your body. like in your knees or in your shoulder, and it could not be an injury of your asana practice. It could just be loathe. So look out for that too, because that's happened to us in the past. And to be quite honest, every single injury that you ever get is a block in the prana, so it's all connected anyway. When you get to the point where you're doing pranayama, then you no longer see things in terms of the gross outer body, like muscles and bones and blood and skin. You start to see things all in terms of the inner body. Everything has to do with channels and inner wind and blocks in the channels and little drops. And the map of your body changes as you get better and better at these practices. And so how you deal with your ailments changes. We're ready to start the class now. It's like a Dara Mitra, right? After an hour and a half, he says, let's start the last thing. You're warmed up. We're on to reading three, which is where to start the six kriyas. I'll read the first line. Yuktam yuktam tajibhāyam yuktam yuktam ca purayam yuktam yuktam ca badnaya evam siddhim avat nuya Do you hear something here? Yuktam, yuktam. Repeat it three times. Say yuktam, yuktam. Yuktam, yuktam. Yuktam, yuktam. This is the same root that we just spoke about. Yuktam means in the proper measure. In the Tibetan it's like rumwa. He says, exhale in a way that fits your capacity. Inhale in a way that fits your capacity. do the retention in a way that fits your capacity this is the way to spiritual attainment I don't know, there's two problems here with people people can't do yuktam yuktam I mean, we just can't do it, nobody does yuktam yuktam either you're doing alasya you don't do enough, like you're too lazy like today I was in a class, they said lucky everybody get up in this forearm stand, you know, and I'm like I kept my head on the ground you know, and then they're like, no, no heads up too, you know, and I moved all over and I put it back down, you know, and that's not yuktam yuktam, okay like that's the lazy side that means you're not stretching to your capacity, you're not working to your capacity some of us have that problem on different days we switch, right? but then some people have the opposite problem, they go too much, they hurt themselves they do things they shouldn't do they break a bone they're not fitting their capacity everybody else in the class is doing scorpion I have to do scorpion you can't do scorpion, it's going to hurt your back they say, oh but everyone else is doing it, I have to do it and then they hurt themselves so to do yukdam yukdam is very difficult for us either we're too proud and we try to do something we shouldn't do or we're too lazy and we don't do something there's a Christian thing like that We have done those things which we ought not to have done. And we have done those things which we ought not to have done. And there is no health in us. This is a thing. So what's the only way to do you? Listen to your teacher. Have a teacher standing there. Have your teacher standing there. They know you. That's the point of staying years with the same teacher. They know you. They know your capacity. We can't know our own capacity. You need a mirror. You need your teacher. You must have a teacher to really know your capacity. The cool thing about a teacher is what? And the capacity. They will push you. They will push you up to the limit and they will push you slightly over your capacity. And then you... I get low. You improve. You improve. She said you get low. Now you probably get low too. That's true. No, but we go to many yoga classes in town. We've gotten to know a lot of the centers. We go to like 10, 20 centers in one trip, you know. And in some centers you see the students advancing. Like every year you see they are better than they were last year. The same students are doing things they couldn't do the year before. And you notice, you know. And it's always because there's a teacher there who's at the center regularly, who's helping them at least like three times a week. And they push them. but not too far. They push them more than is completely comfortable for the student, but they push them beyond what the student would push themselves. And like today, the teacher would say, no, you do something you don't know how to do. I want to see you do something you don't know how to do. And that's a good teacher. So yuktam yuktam, how to find yuktam yuktam, find a teacher who will push you beyond your capacity, but not too far. You cannot do it yourself. You can't do it yourself. It's just, you have a pain threshold, you don't want to go past that. And they will push you a little bit, and then you will, you'll improve. You'll get better and better and better. It's the only way. I lived with my lama for 25 years, in the same house. I cooked most of that time. This is a spiritual practice. So, but he pushed me. And he, I was telling a joke to my students in Arizona, but it's true. In 25 years, he only said I was doing things right once. I remember. I remember the day. And they just push you. And they keep pushing you. But they know your capacity and they don't break you. So for this you need a teacher. You need a heart teacher. You need a connection with some kind of teacher. verse 19 As the inner channels become purified, certain signs appear on the outside. It's quite definite that you will see the body begin to become lean and radiant. So here, kushita means lean, and kanti means radiant. Kushita comes from a root kush, which also means to be lean. And we get the word Krishna from that. Krishna is, it means because his body is dark blue or black, you know, and it's connected to the raining crescent moon, crescent, and because it's the lean part of the moon when it's getting thinner and thinner. So that's how Krishna is connected to the word to be lean. Then kanti is from a root, shkand, which means to shine. And we've had this before. There's the word shine or incandescent or candle come from that. So these are some of the signs that you get when your inner channels start to become purified. And this could happen before you even do your pranayama as you're doing your asana practice as well. We talked about it last night. Your body starts to have this sweet smell to it. You know, the odor of your body changes. And it's like your inner body is purifying. And so outside it starts to feel different to you. The skin starts to change. It starts to become like, you know, like baby skin, says Anatole. No, it's different. Yeah, the skin on your body will start to change. Their smell will start to change. You'll start to have some kind of glow or radiance as if you were pregnant or something. It's so neat to see women who are pregnant because they've got this life inside them. And it's like they're doing Dakshin and Namjai all the time. They're exchanging themselves with others all the time. They're feeding another person's life all the time automatically. So they have this glow about them. And I think yogis have the same glow. It's like this radiance. There's this radiance about them. And it comes from the same thing. It comes from this purifying of your heart. If there are other signs, your asanas, for instance, start to become really blissful. You know, you don't have so much pain in your body anymore. All those like little aches and pains go away. And your body starts to actually physically get lighter. So you're walking like you're walking on air. Like you're in love all the time or something like that, right? They say when you're in love, you're walking on air. It's kind of like that. Your body gets lighter. You start to smile a lot. Right? that's a spout or sign that your inner channels and winds are becoming purified. You start to smile more at people. You start to enjoy life more in general. You start to become happier. If your inner channels are blocked, you experience a lot of mentally afflicted thoughts in your mind because the winds and channels are directly connected to your mind. So as soon as you start to loosen them up, then you start to get happier. But there are two really important things that happen that are not mentioned in this verse that we would like to mention about what happens, what are signs that your inner channels and winds are starting to become purified. I don't know. I thought there was this very dramatic purpose. Today, we were walking from the subway at 23rd Street and Lexington over to Dharma Mitra's house on 23rd Street and 3rd Avenue, right? And as we were passing, there's this cerebral palsy center that you have to pass every time you go to Dharma Mitra's center. And there's all these people in wheelchairs that can't really move their bodies the way that we do. And, like, I'm going to this yoga class, and I'm thinking I can, like, perfect my handstand a little more, and then there are people in the street that can't even move properly. And if your yoga practice is good, then your heart just breaks. It just goes out to them, you know? And if your yoga practice is not so good, if your channels are not being purified, you just, like, look the other way, you know? because you don't want to deal with it. So you know when your channels are becoming purified because you see these people and you're like, I want to help them. You have this intense need to help them in any way that you can. And you're trying to figure it out as you're walking past them. Can I just put my hand on their shoulder and give them some peace that they don't have most of the day? Like, could I do some kind of breathing practice right now where I just send them some light or I send them some kind of healthy product from my own practice, from my own body, and they somehow get it and they somehow get healthier. You know, you're thinking that as you walk by. If your channels are pure, this is what you do all the time. You see somebody across from you sitting on the subway and they look so sad. Or they look so angry. Or something's wrong. You know something's wrong. And you just want to help them. You know, your heart just opens. And that's a sure sign that your channels are becoming pure. Right? And the more your channels purify, the more you actually are able to help those people. You know? as you evolve in your spiritual practice, you will be able to send them light on your breath. And they will feel it. And they will start to heal. How do you think Jesus healed all those people? It's possible. You could be the person who walks down the street and breathes on somebody, and their cerebral palsy goes away, and they get up off their wheelchair, and they hug you because they're so happy. And that's the goal of yoga. The goal of yoga is to get so far beyond our own little selfish little self. And open our hearts so wide that we can actually erase that border between ourselves and other people. And we can actually affect people. And we can actually heal people. So that's one sign. Then the next time is just as equally important. Your channels start to open and you start to understand the true nature of everything that you see around you. And this is the way you can figure out how to heal people if you really wanted to figure it out. You have to figure out how the world really works. You have to figure out that the people that I was seeing walking down 23rd Street were just a projection of my own mind. And because they are a projection of my mind, then I have the power to change them. I have the power to shift that. So you start to see the world in a different way. You start to see, instead of things coming this way at you, you start to see that the world is coming from you. You start to see that it's all just this projection, this play of events. It's all just this illusion that you are creating. And then New York City will start to become for you like your own little mandala. Right? And people, as you walk by them, they'll catch your eye and you will think, oh, they're sending me some special message. You know? Like, things will start to become special to you. Because you understand the nature of this reality. Like, the world will shift, and you will start to... We had this thing happen on the subway on the way there. Everybody knows where we were this morning. So, on the way there, we're sitting down in this crowded little subway at lunch hour, and there's this seven-foot-tall woman in a bright red dress and bright red lipstick with this beautiful long hair, and she smiles down at both of us, and she goes, I know who you are. and then she goes thank you and then she gets off the subway it was really cool it was like and then like the other day in Starbucks we're sitting there in the window and like some random guy that we don't know comes and like bows down in front of the window to us and then just disappears I'm like, what's going on here? You know, it's all this like conspiracy, you know, like there's a bunch of holy beings surrounding me in New York and they're all watching me and I better be on my best behavior. And it gets like that. As your channel starts to purify, you start to see more and more people like that coming into your life. Like people that you're not quite sure are normal. They're a little too coincidental to be accidents. You know, it's like there are some special messages sent just for you on that day. You know, and as your channels purify you, you start to see these beings more and more. Why? Because the world is a projection of your own minds. So that's pretty cool. Yeah. Yeah. What? Okay. In case Michael wants to take a break, but I'm sure he has one more thing to say. Bring us some refreshing. Please. Please. 1 verse 20 This purification of the inner channels also brings on the ability to hold the inner winds for as long as you wish. It stirs the inner fire, enables you to perceive the inner channels. and makes you free of disease. Just one Sanskrit thing, okay? The first keyword is what? Say, Arogya. Then you say, Arogya. Arogya. This is long A or short A? Long. So, short A, Arogya means not sick. A always means not. like atheist or agnostic or apathetic. And then A means a lot. Rogya means sick. So it seems to say you'll get more sick if you do priyama. Arogya is a very rare exception in the Sanskrit language where there's a long A for a negative. Those of you who care about Sanskrit, it's very rare. So Arogya means not sick. And it shouldn't mean that. but it doesn't mean that. It's an exception exactly. And basically they're talking about three benefits of opening up your channels or purifying your channels with pranayama. Number one, you'll be able to hold the winds for as long as you wish. Personally I'm not going to talk much about that now because we'll talk about it when we hit kevala kumbhaka. spontaneous stopping of the breath which is very very very very important then it talks about it will stir up your inner fire and then it says you will be able to perceive your inner channels these are benefits and stops disease personally I would like to talk about the one that says it stirs the inner fire which he calls here pradipanam you hear about inner fire all the time people always talk to you it's very sexy, right? it's very secret in the Tibetan tradition people don't talk about inner fire it's secret it's called tumo tumo means inner fire in Sanskrit kundalini or tzandali is another version kundalini or tzandali and it means inner fire, inner burning. And then people are always, you know, they write books. What's that book called? What's it called? Inner Fire? Bliss of Inner Fire. I mean, just the title will sell 20,000 copies. I'm always trying to find titles like that. I can't. But anyway, it's a big secret. I wanted to talk a little bit. What's the point of inner fire? You see, I mean, we're very much attracted to the idea of inner fire. But what does it do? And why do you want it? You see, I mean, how exactly does it work? And I'm just going to talk very briefly about that. It's late, and it's also a secret subject, but I'm going to give you a brief outline, okay? In the navel area, the navel chakra, you have what we call white element, fire element, right? And then at the very tip of the head, all these cool yogis like Jocker Johnson in Tibet. Have you ever seen a Thanga Jocker Johnson who wrote the book on Inner Fire? I know what you're going to say. He's bald. They always are bald. No, they paid him. They always paid him because this part was bald. By the way, he wasn't a monk. he was a lay person with lifetime vows of celibacy. But he wrote the book on partner practice and he wrote the book on inner fire. So at the top of your head, up here, you have what we call the white element. In Tibetan it's called the kam karpo, the white element. So at the top of the head in the chakra you have a white element. At the middle you have a red element, a fire element. up here more of a water element, within the central channel, inside the central channel, inside the sushundan. So what's the point of inner fire? If you are able to get a high degree of inner fire, then the heat, psychic heat, right, not a physical heat necessarily, comes up to the top of your head, and it affects the white element, it melts it, like white chocolate in your hand, and it just melts down. Then that begins to ooze down the body. It's called barbzak. Say barbzak. Barb means inner fire burning. Zak means dripping or oozing down. And then as it oozes down, the central channel, you go through four stages of higher and higher realizations and higher and higher physical reactions. intense physical pleasure, ecstasy. And as Barzak happens, as it starts to break down. And in that state of ecstasy, you can see emptiness. If you're well trained, then that ecstasy can bring on the perception of emptiness. If you can see emptiness directly in this life, you'll become an enlightened being within seven of the times, which is a big deal. considering we've been out of countless lifetimes billions upon billions of lifetimes to be within seven lifetimes on this planet there's not more than one or two people who are within seven lifetimes normally speaking so it's very difficult to reach that you can reach it if you're able to ignite the kundalini you can reach it in this lifetime if you can get the inner fire because then it will melt the white element that will create this reaction in your body and that will trigger the direct perception of emptiness. So it's a very serious exercise to try to trigger the inner fire. And that's, pranayama is one of the best methods. So that's, what he's saying here is that pranayama is a very, very, very serious and potentially wondrous event. If you can do your pranayama properly you can become... We believe Jesus was an emanation. We believe Moses was an emanation. We believe Muhammad and Buddha were emanations. And we don't just say that for political correctness. It's in the scriptures. It's in the debate ground. We debate it, and it's considered Buddhist doctrine that these beings were enlightened beings. You will be no different from them. If you can get Kundalini, if it melts this down if you're able to see emptiness directly you will become that and not just in this world but in many worlds so imagine that try to imagine that when you're sitting there try to get when there's boogers in the way and you're struggling and you're like I don't know I just can't get this thing I get loom after two minutes then remember where you're going remember where you're going you're trying to stop kumbhani you're trying to trigger this perception you're trying to become Jesus on a million planets at the same moment you have this capacity every person in this room has this capacity you will be that if you can practice this text if you can practice the Hatha Yoga Padukhika you will become that it's beautiful, it's a big goal it's very exciting when you get close and you see it happens long before you can see yourself becoming better. You can see into the future. You can see how you will be. And then imagine how you feel your whole life. Imagine how happy you feel your whole life. It's something wonderful. And it's something people don't talk about in the yoga class. You will be better. You will see yourself. You will see into the future. Sometimes I sit in the toilet, you know. I usually do it when I'm in the toilet because people think they're crazy, you know. and I like wave to whom? I wave to my future self because he's omniscient. He can see all past, all future, all present, right? So just out of time, just to acknowledge the fact, I wave, you know, I say, Hi, you know, I got a loon today, I'm working, you know, I'll be there, you know, just wait for me. and they are watching us now you are watching you now you are watching you now and it happens sometimes that you can reverse it and you can watch them a little bit and imagine how it feels imagine how exciting it feels to watch who you will be the one being on a planet who comes to save the planet you will be there and imagine how it feels to watch that person in action before you become it. It's very beautiful. If you can ignite the Kundalini, you can do that. One more thing about this verse before we go on to the next one. It says it enables you to perceive the inner channels. You know, this whole entire system of the inner body, it's not as if somebody cut somebody open and explored their inner channels the way we learned about traditional Western medicine. You know, like they cut you open some dead guy and looked at all the nerves and stuff. You can't see these channels and these winds if you cut open the body. They're too subtle for a human eye to see like that. And once you're dead, they go away anyway. So the way these inner channels are perceived, the only way these inner channels are ever perceived is in a deep state of meditation. And, you know, the very first yogis, they sat down and they figured out, Oh, I have a central channel and I have these two side channels and I've got all these things choking me. And as your spiritual progress continues, you will be able more and more to feel them in your body and even to see them in your body. And then you'll be able to hear them in your body because you'll be able to hear the inner sound of the winds rushing through your channels. we've told you this so many times but the way that the Sanskrit language was produced was some yogi sat down and meditated on his inner channels or her inner channels and all the letters of the Sanskrit alphabet are the echoes of the sounds running through your navel chakra the 64 petals of your navel chakra All the consonants and vowels are right here Inside your body And that's the reason why When you speak Sanskrit Sometimes people get this sense of Wow, that's some special language And that's why Even in Tibet they keep the mantras in Sanskrit Because it's an echo Of your body inside And as you progress You will start to be able to hear this You will start to be able to feel them You will start to be able to sense what shape your particular body is. Everybody's channels are a little bit different. So it's a nice goal. Once you can actually feel them or hear them or see them, it's much easier for you to get the winds into the center channel. It's much easier for you to direct the winds because you can see where they are. So you can tell them, you know, go here instead of over there, go over here. Get into the center channel. And you start to open up your chakras that way. It's the same process. So, these are just gradual signs of how we progress on this path. As we go from asana practice to pranayama practice to higher practices than that. These signs will start to happen to you. Next verse. 21. Medashleshmadikah purvam shatkarmani samacharet. Anyastu nacharet tani. Doshanam samabhavatah. Those with a condition of excess fat or mucus congestion should first undertake a regimen of the six practices. Others have no need to employ the various means of stabilizing the body humors. So two key words here. The first one is shat karma. Say shat. With a right or flex shah, please. Shat. Shat. Shat karma. Shat karma. Okay. And shat means six. Karma. Yeah. Like, it's from the root ker, which we all know perfectly because we've had it over and over to make our do. You know, we get cereal, creates, crescent, yes, we all know. Okay. And karma, obviously. And then dosha. Say dosha. Dosha. Dosha are what they call the humors. And dosha, it comes from a word, deuce, which means bad. And we get any DIS word or any DYS word, like disappointment or disrespect or dysfunctional, you know, all those bad, functioning badly, dysfunctional, you know. And it's because these are the elements in our body that constantly plague us. When the doshas, there are three of them, and they're vata, pitta, kapha, right? And one of them is responsible for heating the body. One of them is responsible for cooling the body, and one of them is responsible for the body's movement. And when they're in balance, they nourish the body and they cause health in the body. But they're so rarely in balance. It's almost like an accident if they ever actually get in balance. Usually, every single person will have an imbalance, an excess of one or the other. So in Ayurvedic medicine, they target you like, oh, you're a vata pitta, or you're a pitta kappa. And it's by the element that's predominant in your body, because nobody's actually ever in balance. So what's happening is we talked about the central channel yesterday and how it was choked off by the two side channels. Gisham Michael was doing that rosary thing. And he said that so the center channel is here and like one channel wraps this way. One channel wraps this way. So there's like two knots. There's two wrappings that it performs a knot, the two side channels, right? What happens because of that is things start to shoot out. Other channels start to shoot out from the center channel. Like, pshh, pshh, pshh, pshh, you know? So at every chakra point, there are, when I said 64 petals of the navel chakra, that's what I meant. There are 64 offshoots of the central channel because of the knot that the two side channels create. So in the heart, there's like eight. And they look like, like we said, if you looked up from above, they would look like the spokes of a wheel, and that's why they're called chakras. So when you're born, the heart chakra starts first. And from these eight, the first eight channels of the body form. And out of these eight are spawned off three more to make 24. Out of those 24 spawned off three more to make 72. And then from those 72 come the 72,000 channels of the body. Why do they split off into three? Because they're each filled with a different substance. One is filled with red element. One is filled with the white element. And one is filled with the wind element. And this is like, the red element is like fire. It's the pitta force in us. And the white element is like the kapha force in us. And the wind element is the vata force in us." So, these are distributed in 72,000 channels throughout the body. And that's how these doshas run. Sort of like a nerve system made of light. With elements as fine as light running through them. And this is the most interesting thing to me. The vata is responsible for our ignorant desire. The pitta is responsible for our anger. And the kapha is responsible for our ignorance. So if you have a predominance of anger, you probably have an overbalance of pitta in your body. so these are the doshas in a nutshell this is sort of like the quick quick and dirty version of them at this late hour of the evening and so he's talking about an overbalance of kapha he's talking about an overbalance of the energy of the white element which produces more ignorance in us right and this shows up it's not mucus inside the inner channels the inner channels are made of light and it couldn't carry anything as heavy as mucus but it's just the same as the inner winds are connected to the breath the inner elements in these fine channels are connected to the outer substances of our body so like mucus is connected to kapha of the elements the white element running through the body but it's not the white element, you see? It's like an offshoot, it's like a gross form of the white element. And it's a sign that the white element is in an overproduction. So, if you have a mucus problem, or if you have a little bit too much here, or a little bit too much here, then Yogi Swat Marama recommends the next six practices. Because it will get you to a point where you can practice the pranayama properly. You will have very difficult time if you have too much mucus. Obviously, you won't be able to do this or this. You won't be able to breathe. You can't do pranayama if you can't breathe. So you have to get rid of your mucus. If you have an excess amount of fat on your body, it's normally, what happens is it just won't affect you very much. The pranayamas won't affect you. You're so, like, too grounded. It's like you're too grounded that you're static and it won't affect you. But everybody's body is different, you know. I think you have to be the judge of when you have too much mucus or you have too much fat. Like, don't go to Bogue magazine and say, like, oh, I'm not like her, so I better do these shot karmas, you know? That's not what they're talking about. If you do your pranayama and it's affecting you, then you don't have excess amount of fat on your body. You see? The excess amount of fat is like people who try to do pranayamas and nothing happens because they're too grounded. And then maybe they need to do some of these shakramas to purify their bodies. So that's all that they mean. It has nothing to do with how you look on the outside. Let's put it that way. We're going to do something. I'm just going to name the six practices and then we'll stop. It's just like oral transmission. Because it's giving me. From you to him. Yeah. And again, we learn most of them from Sri David and Sri Shad. So, you know, it's a good place to talk about them. Dautin baskis, paparnetis, chattakam, nabikam, tapar, kapala, patish, chaitan, chakkarmani, pachakshatri. The following are known as the six practices. Cleansing, doubting, which is cleaning your esophagus by swallowing a piece of coffee and pulling it out. Lower abdomen treatment which is basically an enema. Nasal clearing which you all know, Nati, right? Washing out your nasal passages. Distraction prevention which is the translation of Trataka which is concentrating on an external object visually to sharpen your concentration. Abdominal fluid reduction, Nali. It's basically stomach rotation, rotation of the stomach muscles. And then sinus pressuring, Kapalapati, which is performing a quick, regular exhalation tube, which makes your skull feel like it's shining, which is what Kapalapati means. And again, we learned almost all of them from Shandhi. We still do the pranayama she taught us every single day since then. And it's a great blessing. And we always start our yoga that way. And this is the advantage of having a teacher around. So you're very lucky. That's all we have to say. We have a lot more, but it's too late. We'll start again tomorrow. And bring... okay? Now be ready, come with her. Also this has to move up a little bit because he'll feel uncomfortable if he teaches at the same level. So if he's on a chair we have to try to get up higher. That's just customary but it's very beautiful. He'll like it. Okay? Alright? You're very lucky tomorrow. Great friends. It's a big blessing to have the a high mama from Sarah May is a big honor to have him in your place is a big honor. Okay, here we go. Can I tell you just one quick thing about Keshe Lothar? He's a very dear Lama to me, personally. I mean, he's helped me out in so many ways I can't even begin to describe. and he's always there for me whenever I call on him. He came to me, like, he has all these special powers where he knows where we are, even if we go on retreat and don't tell anybody where we are, he'll spill the beans and, like, tell Rebecca when she goes to say, oh, yeah, they're in India now, or, oh, you know, like, he has this radar where he knows us. Like, he can, like, read our minds and he knows where we are. And he came to me very strongly when we were in three-year retreat. He came to me during my dreams, and he came to me in meditations, and he always told me the same exact thing every single time. You want to know what it was? Yeah, I knew you would. You need to work on Guru Yoga. Every single time he was teaching me this. Every single time. And it's true. It's true. We all need to work on our career yoga, right? We all need to be a little bit less prideful and more humble. And know who's the boss. And who's the disciple. Yeah, so he's going to come and teach this subject. He is a master of this subject. He was a disciple of Ken Rinpoche. And you've never seen a sweeter relationship between guru and disciple as this relationship between Geshe Lothar and Ken Rinpoche. I watched him once when he was on the phone with Ken Rinpoche at Sera. And his, I don't know, his whole face changed and he became like this kid. And like talking to, I don't know, it's like his best friend and his mom and his lover and all at once, you know, and he's on the phone and he's closing his eyes and he's like, Rinpoche, you know, it's like, and it was like, his whole life was his lama, and even though they were separated from with thousands of miles because he had to go back to Sarah and run the monastery, and Rinpoche had students here, so he had to be here, and he couldn't, they couldn't be together, but they were together so close in their hearts, and he lived every day by his lama's instructions. you know whether he was by Rinpoche's side or whether he wasn't by Rinpoche's side and so he's a master of this subject and so please come and listen to his words of wisdom on Guru Yoga Thank you. Shinto I am the one who I am the Lord. I show. I forgot one thing. It's nice to offer a lama, a mala of flowers. Like a lei, like a Hawaiian lei. You get a thread and a needle and you thread flowers. Are the three people who can help? Ready, huh? One, two, three. Okay. You are roses. Any kind of orange flower. He likes miracles. And any kind of yellow flower. And it should come down to about here. Like something you could put. You just get them fresh and you string them on a strong string. Okay. Yeah. Red. Red, orange, yellow. Okay, thanks. Good night.