<iframe src="https://drive.google.com/file/d/17dTfxNZdV_mMlWEGZXbhZnx_LgYxupdu/preview" width="100%" height="80" allow="autoplay"></iframe> 优优独播剧场——YoYo Television Series Exclusive Hãy subscribe cho kênh Ghiền Mì Gõ Để không bỏ lỡ những video hấp dẫn İzlediğiniz için teşekkür ederim. Altyazı M.K. 欧山拉 Altyazı M.K. Thank you. Shabbat Shalom Thank you. Altyazı M.K. Altyazı M.K. Om Shama La Baraya If you don't have a teaching assistant, you must have a teaching assistant. We have 10 wonderful, wonderful TAs, as they're called, to help you to learn the teaching. We're all doing a recording that Sharon talked about this last night. We're recording it online. That says a secret practice that will help it stay there. It's called doing a homework. Our Holy Lama has derived this wonderful message for getting these Holy teachings in our minds and keeping them there. And the TAs are going to help you do that. And Bessie is going to talk a little bit more about signing up and who you are. So we're going to need all the TAs to stand up. Just because we know that if you want to get accredited, you must turn in your home. So, Alyssa is here in New York. I am at Diamond Mountain. Vilma is in New York. So, you can get people at New York. I have a little info. I have a little bit of a, Nancy Pine, such as New Jewels. David, New York, New York, Toronto. And there's a lot more Diamond Mountain people. So, if you want to change more, find one of these people. Even if you haven't turned it in yet, don't be too hard. You can send the homework if you're still busy right now. But this is my kind of experience to do it now. And there are 10 groups every night at 7 p.m. There's three of us. Myself, and the women's home, and Ian. He's not here right now, but he's there too. So at 7, you can go study there. And then the boys over here. So we can hopefully, if you want to get a better view, to find right here on our views and to come make contact. And we'll be grateful to you. If you have questions, you can do a question to myself or Darcy. And all of the videos are available in the cafe at the night at 7:00 PM. So we're welcome to the community. We're going to talk to them. Questions and questions. ... Amen. Mata Mata Madha Vesa Madha Vesa Sare Ghamma Pa Hare Gamba Paa Terima kasih. Субтитры создавал DimaTorzok Thank you. into a comfortable sitting position where they can be stored for sometimes without Place your hands either comfortably on your knees or your back. Take that one, dear. Just do all the things. Okay, okay, now get them all out, get all out. and you can be still, quiet, and calm for a little one or two minutes of the day. Close your eyes. Focus for a minute on your breath, just at the tip of your muscles as you're exercising and exercising. Thank you. Thank you. and their body is made of beautiful light. They are exquisite. They are nodded in love with you. This is your holy angel. In essence, your sweet moment. Ask them to come and lift your mind to achieve your goal of coming in. They are so happy to meet us. And they dance us your first life, rising up to your tip of your head, getting smaller and smaller, and then knocking down into your body. their light comes as though your entire body and you as well become like them being your light First focus on your outer appearance, you have a one perfect body, made only of color and light. Exquisite, indestructible body. Just briefly, so you're on the tip of your head to your feet and see what your own exquisite red body looks like. Now we are focusing on the inside. See the entire inside of your body as color made of nothing but sky. Like light blue with the color of the moon sky. Go down inside from the tip of your head, Jesus. So, see nothing but this empty, like you said. Thank you. Red light the color of fire going from your navel all the way up and around to the face between your eyes. About the side of the large swimming space. Then see her to the side of the swimming. After a level, you see this perfect holy angel, you are running inside, at the meaning of human being. so And now picture that it's no longer you that's inhaling, it's just angel being of love inhaling and questioning. Father, other than our sins. Now think of somebody who saw today who wasn't paying for it. use your help picture them in front of you this angel at your navel is going to help them so on an exhale The angel as their neighbor sends out through the right channel this light that reaches out and touches the person in front of you and gives them happiness. And then the angel beam of light draws in through the left channel, the left nostril, every kind of pain this person has takes it upon themselves and destroys it. So it's like a song led on one single breath. So picture light coming from this angel giving you a few of those monsters sitting there, hitting the person in front of you. Then picture drawing all the negative blackness from this person into the left corner. and as it reaches you, you destroy it. Simply the diversity of the fact that your wisdom-led body is stronger than the darkness. so even as it enters your nostrils it changes into life and just see the power of the Verse 48. which they find comfortable, locking themselves into it firmly. And then they should draw the sweeping winds in from the outside, slowly to the channel on the right. Hmm, verse 29. Akesha, Anakha, Vrachcha, Nirodha, Vadi, Kuhnayet, Tata, Shanay, Savya, Nadya, Rechayet, Bhavanam, Shanay. Then keep a capsule closed until you can feel the wind reach up to the very tips of your hair and your nails too. Then slowly, oh so slowly, exhale the sweeping wind from the channel on the left. So this practice is called Surya Vedana. Say Surya. Surya. Vedana. Vedana. And Surya means sun, right? And Vedana means to poke or to divide or split something. It comes from a kid which means to split. And we get the word divide or widow because a widow is someone who can split apart from their husband. So this is a practice, an Indian practice, it's exactly the opposite of the meditation that we just did. You inhale through the right nostril and then you exhale through the left. In the Tibetan system, we do the opposite. We inhale through the left nostril and we exhale through the right. In general, the Indian systems are very focused on the right side, doing the right side first and the right side of the body. And then the Tibetans are the opposite. They always do things left-way. It's a very important practice for the Tibetans, especially Tibetan Sanskrit. some differences. So that would be actually called Chandra Vedana in the yogic Sanskrit tradition. The meditation that we just did. There are different effects depending on which one you do. If you're focusing on inhaling through the right nostril, you will increase the heat in your body. You will increase your energy in your body. You'll want to, like, you'll have more energy to do asana practice, for instance, you know? And, like, it's just a very, like, if you're feeling really lethargic or depressed or something like that, you would want to do Surya Vena, right? To get your, I don't know, juices flowing a little better, You know, it wakes you up. It enlivens you. It gives you energy. If you want to get in, if you're like really agitated and energetic already, and you want to get into a more still place, if you want to sort of withdraw kind of within the mind, then you would want to do Chandra Vedana. You would want to focus on inhaling through the left nostril and accessing that channel, you know. the cooling, withdrawing qualities of the left-hand channel. And so that's what the Tibetans normally work on because they're meditation-based. A couple things to say about this, but we're totally behind on the reading, so let's try and speed up a little bit. It says, then keep a capsule closed until you can feel the wind reach up to the very tips of your hair and your nails too. Then slowly, oh so slowly, exhale the sweeping wind from the channel on the left. So, you know, traditionally this is a practice of the capsule. You would hold your hands like this. You would actually, you know, inhale through the right, hold the capsule for a while, and then exhale through the left, right? If you're doing that particular practice, and you can do it with the Tibetan meditation as well, you can just add your hands and actually do that practice. But I find it's enough for me to visualize it. I don't have to do my fingers. I was brought up more in the Tibetan tradition than the Indian tradition, so I tend to want to be more still with my body and not do the finger thing. But if you like the finger thing, it's perfectly fine to do it as you're practicing that particular meditation. And I recommend that you do the Tonglen meditation as you do breathing practices. Because, I mean, what did we say yesterday was the best remedy for lung? Yeah, it's motivation. It's doing it for other people. So why not do it at the same time as you're doing your breathing practices? You're taking the pain and giving someone else your perfect happiness. It's ideal, actually. So if you're doing that and you actually choose to keep a capsule for a short period of time in between the inhale and the exhale, don't wait until you can feel the wind reach to the very tips of your hair and your nails, too. unless your teacher has told you to do so. Unless you're a very advanced practitioner, that's just going to make you bonkers, right? To hold something that long on your own. We wouldn't advise you to just take this text and go home and try it like this. We would advise you to do it the way that we've been teaching it, very, very gently, if at all. I would pull you in a capsule. I'll just read the line. The practice of piercing the sun repeated over and over again is the very best for clearing the sinuses, ending disorders with the humor of wind, and eliminating illnesses caused by worms. which you know we don't have a lot of disease in this country, but if you go to India, you can experiment with Surya Vedanad and see if your worm problems go away, if your parasite problems go away, tell me about it, I'll make a note. I'm collecting all antidotes to Indian parasite problems that I possibly can just to help us and others who go to India. Yeah, I know. You're focusing on killing a being. I don't know. You could just learn to live with them. What do you think? Just learn to live with your parasites. They're other beings. Every time I've tried to get rid of something bad happens, and every time I just deal with it and just say, okay, they're just a part of me now. They go, you know, they settle down. I know, you're all grossed out. I was like, ew. I'm perfectly happy. All right. Verse 51. are stuck together, I think it is. Okay? We're glued together. Should be the last line. Legacy, which is where we glue. What's glue in front? No. Anyway, the pause and all that. Okay. Verse 52. Okay? I have shleishma. It's another word for kapa, but it seems a little bit more like shleishma. Hold the capsule as before and then exhale the breath in. Now through the multi-channel. This removes the shoulders of the throat and greatly increases the fire within the body. They're describing Ujjayi breathing, which we do a lot. Let's just do one more. Okay, I'll do one more verse. We're doing the horse race tonight. This capsule known as high victory or ujari, eliminates disorders related to the inner channels, liquids of the body, the stomach and the various bodily ailments. It is something you can do both as you move or remain still. So, you know, most of the kumbhakas, most of the retentions we have to do while we're sitting still in a meditation posture. And this is the only one where they specifically say, you can do this while you're moving. And, you know, we basically first learned, I learned last semester, and they encouraged us from the first day to do Ujjayi Dini, which is Darth Vader breathing. So you can try it right, so you know it's ready. It's where you, you all know, you close your throat off enough to make a sort of a horse sound. My story about a jelly breeding is we went to a place called Kaivalya Land, which is near Puda. It's not far from Nassar and Rask, maybe an hour and a half that train, which in India is 10 miles. It's a local train. It's a local train. It was a real local train. But I think it's the oldest formal school of New England in the U.S. And just by accident, we went there because my diamond dealer friend had a via there. And he loaned us for a couple months. A loaner. and we called it his cabin, his marble palace. But anyway, so we got all the servants and cooks for us and we went to Kaivalya. We asked Kaivalya if they could know as a teacher for the first few weeks. So a very nice teacher came. His name was Mr. Dixit. He did the Jaya reading with us sitting And then when we started to do a sort of a strong Rijayi during the asana, he was shocked, you know, and he said, no, we never did that. You know, you can't make Rijayi like that during asana, you know. And up until then, I had been doing it pretty strongly, you know, with a very, I was trying to do a very, you know. And then an off-tree-tree, I did it that way. But I did find that it made me tense. Or it kind of gave me some extra room that I didn't have before. Because I was almost that max room, but it kind of pushed me on a little more. And then I found that doing it very strong, too strong, made me tense. And then I have this theory that the more tense you are in asana, the more tired you get. Because everything is tense. Like I saw Lady Ruth do asana. She was demonstrating a future as a long time ago. I should just seem to get more relaxed with each part of it. And for me, I would get, what we were doing at the time, verses, religious verses, it was very, it would make me tense. And then I would get exhausted because I was tense. And anyway, the upshot of it is that this teacher encouraged us to see Ujjayi as more of a sign than a, you know. and so when you breathe out, you're just more like, you know, you're, and it's very relaxing, so try that one, breathe in, both muscles, see, it's a big difference, it's like a sigh of relief, and as you do asanas, try it, see if you can locate the difference, what's What's useful in asanas is to do it wrong on purpose for a couple minutes, and then see if you can change it, and if you can learn the difference. It's very useful in asanas to do a handstand alone and fall down a couple times, purposely do it wrong, and then do it right for a few times, and then feel the difference. So try to do a nujayi in your next asana practice that makes you tense, and that is too much, and kind of wears you out, just breathe it. And then try to do one where you're like consciously, and you can meet in any yoga class you take, there are two people doing it right. One is everywhere. I remember we took a class in New Orleans, and there was one guy doing it right, and it was so nice. And it was just like he was, every single exhale was a sound of relaxation for him. And it was calming his body down and making his body leaser. And it was really pleasant to be doing asanas next to him. So I would just encourage you to do a jaya this way. Try to make it into a sigh. Of course there's some noise on the inhale, but the exhale is like a sigh of pleasure or relief. And see if it doesn't make your whole practice easier. I think now that we've done it this way, since we first learned asanas, It's impossible to do asanas without a type of breathing. So I think we find that the minute we start doing a jain, we just are into a trance. It kind of takes you into some kind of a trance. And then the whole asana practice is sort of a flow. And you don't notice until they stay right down now. Like today, the teacher said, right down. Whoa, we didn't do anything yet. And you kind of get into a, if you're doing a jayi, it kind of is a sign to your mind that onandering the asana. And then when you stop it, it's like, now I'm stopping the asana. And it's a beautiful way to go into them and out of them. So I encourage you to do it, but do it as a very relaxed self. There's some words here to talk about, but I think you know most of them. and I don't think, I think we'd rather get into the sum of the fourth chapter than to do words at this point. So I'm just going to turn it over to Christian. Just a couple things. One thing about Suryodhana, you can practice it at any time. In the Tibetan text, they recommend, you know, you're sitting there on the subway, Someone's across from you, and you're just like, you know? And you just, you can do it secretly. It's such a beautiful secret practice. The best kind of practices are secret, right? Like, you're doing these secret virtues, and nobody knows you're doing it. You just look like a normal subway goer. But instead, you're like taking on the suffering of the person across from you on the subway, or like all of them. You can do them all at once. You can do like one by one, you know? One breath, two breaths, three breaths, you know? You get fourth breath, you get third breath, you know. And you can do it all day long, you know, because it's just a practice of breathing. Something about the ujjayi here, it's not just a breath practice, but it's a capsule practice, where you're inhaling with this dargivator sound, and then holding for a bit, and then exhaling through your left nostril. All right, so that's... And we got taught that in Taiwaiya as well. And I find that pujaya breathing is really good for raising the inner heat of the body. So now we're on to our favorite subject. Gisela's like, we're going to talk about lung every single night. And I'm like, how much is there to talk about? We found stuff to talk about. So this particular day, we're talking about the long-term effects of a loon disorder. I've met people who've had loon for a really long time, and they start to develop certain, I don't know, personality disorders. personality deficiencies. Like there are certain people, I don't know, anyone who has like a big neurosis, like a lot of neurosis, they're probably have been suffering from loom for a good deal of their, you know, like 10 years or something like that. They've had a little bit of a loom disorder. I was thinking, and then I was thinking, gosh, maybe Woody Allen has one. I mean, I was like the king of neuroses. And no, no, he just makes movies about people who have low weight. Maybe he's fine. You know, maybe he's just teaching me about the symptoms. You know, I went on this whole little tangent in my mind about, like, Woody Allen as an enlightened being who was teaching me about people who have neuroses having wound problems. And then I thought I'd share with you. One of the long-term symptoms is any habitual nervousness. Someone who's constantly lighting cigarettes or drinking coffee, you know those people who are just nervous all the time. Kind of strung out. They look a little bit strung out. And their bodies will start to take on the qualities. They'll get really thin and they'll look like they're on drugs, but they're not. This is a, like a habitual, you know, they've had one for a really long time, and it's starting to take over their body, and it's starting to take over their habits, and they just appear as a totally different person, totally ungrounded. Then another sign of someone who tends to fly off the handle at a moment's notice. Like everything's fine and you're having a nice dinner with them and then suddenly you'll say something and they're furious. And like just something just clicks in them and it's like a habit with them. It's like you know this person just has that thing, you know, where they just tend to fly off the handle at a moment's notice. And so you're very, I don't know, you tend to tippy-toe around them because you don't want to say anything that sparks that thing that they do. That's probably because they've had one for a really long time and they just, like, they have this habitual tendency because they've got a little problem. People who have a lot of lack of self-confidence, like, and a lot of, like, I don't know what they say. They're constantly questioning themselves. They're constantly questioning their decisions. They can't really make decisions. They've got a lot of doubts if they do something and then they worry about they've done the right thing. And they're really oversensitive. I think that's another kind of personality trait of somebody who has been carrying a lung disorder for a while. Someone who has a sexual dysfunction, it could be because of loom. Like, someone who has a problem with impotence or like an over-obsession with sex, that could be like a loom problem. I think in general you would say that someone who has had loom for a good deal of time becomes dysfunctional in society. Like they can no longer help anyone, least of all themselves. They stop being able to think of other people, really. And it's like deadly for them because it's killing them, right? I was thinking in a spiritual community, It would be the kind of mentality that's constantly focusing on themselves. Like, I see so many, I mean, all of our students at Diamond Mountain are so beautiful. They're always, like, I don't know, they've got such a beautiful, holy attitude about them. it would be the difference between somebody who's like, well, why did the Lama do this for me versus, oh, what can I do for the Lama? Like a person who's constantly focused on what the other person can do for them, that's a negative, that's a side of love. And you stop being able to have relationships after a while because you're so focused on yourself that you can't give to anybody else. And then you start having an inability to even have a friendship or a relationship with someone else because the basis of all relationships is this ability that you have to give to somebody else. So it kind of shuts you off. So people who have a long-term lung disorder will not have any friends, not have any close friends. So if you notice, we've gone through physical symptoms that you have in the room. Like, look at your pee in the morning. And if there's this big cough, it's possible that you have room. And then naturally, when you have room, you deny that you have room. So it's good to have another witness there. And then we talked about mental problems that you get. And then we talked about what was that? Behavioral. Behavioral. Yeah, behavioral and mental. What we're talking about here is different. It's long term. It's long term. If you let even a minor condition of wound live in you for years and years, these are the kind of, now we want to talk about that. I have friends from high school who never gave up pot. You know? And we used to do it on Thursday night. I don't know why Thursday night. But we smoked one joint or something like that. We all got over it. After about sophomore year in college, we just all stopped. But some people never stopped. And they've been doing it for 20, 30 years now. Just once a week and very little bit. But their personality changed. And the ones I know, the ones I'm thinking of tonight, they can't get anything done. And they promise everything. The pot has some kind of effect on their mind where they get big ideas. But then the next morning when it's time to dig the hole or pour the cement. or you know, then they're like, you know, it's a pie. And then you, it's very sad at my age to see someone 50 years old say he's been smoking pot lightly for 30 years, and they just become dysfunctional. And this is what we're talking about, same sort of thing. Long term, not horrible attacks of wounds, but just a wound condition, a light wound condition, which has gone on for 5-10 years. It has a long-term debilitating effect on your mind and your body. So you can't even put up with that amount of room. You have to remove even that amount of room. Or it will start to be endemic. It will start to hurt you chronic. So here are some more long-term things. You become plagued by unfounded worries, fears, anxiety. You become plagued by unfounded worries, and anxiety. you're disturbing your inner winds are disturbed, right? And then you're disturbing them more. What do the inner winds cause outside of you? They cause your world. They cause your world. We went down Fifth Avenue today. We had a class downtown. We took a chance. We were kind of late, you know? We got up late. We took a chance. We took a cab down Fifth Avenue. going to be open and you'll be there 15 minutes early or you'll show up half an hour late. It's like either one. And we just took a chance. Simple time, simple time, simple time, simple time. You know, in the cab. And we were like 15 minutes early and they're sitting around doing nothing. But it's like that. When you get into these unfounded worries and anxieties and worries and suddenly the disturbance of the way in the channel creates a i'm thinking of a person who got marked and they kept worrying they kept worrying and thinking about it and worrying and thinking about it and you know how they say sometimes when you think something you're into being right it's like that like if you have long-term mood and then you're thinking of something then in theory the change in your ways could change your channels could create someone's harmony you see so they kind of let's call it self-fulfilling doubts or worries, you see, can happen. So that's a side of what it can affect. One that I found in the interior retreat, we had light, moon, holy retreat, to be honest. I mean, we fought it, and we worked hard. We really fought against it, but we couldn't stop it. And I found that my urination changed, and it got like sometimes I couldn't control it, or sometimes it wouldn't come, because they've come too much and digestive problems. I think a long-term wound left untreated would be inflected in urination problems and digestive problems. And then after the treatment retreat, it stopped. We weren't exposed to heavy-duty wounds every day. Just a couple times. Okay. Something I call flightiness. I don't know if you know this kind of personality, but a person is just kind of fighting. In Tibetan they call it, I don't think it's a key skits, it's all time. Bangu nothing. You have all these ideas for things, and you're like 10 to 15 minutes on that. It's like surfing the web, and you're like, oh, this is cool. And then you wake up two hours later, and you're all fighting, and you can't sleep well. Thank you. and then they're stressed. In a large company, you have very intense stress. They had 800 people to watch, to take care of. It's stressful. And then you would see business people, they would become victims of stress. You would watch people in your company fall. You know, big people, vice presidents. And then they would get a heart problem, or they would get an ulcer. These are very real. and these are related to stress or related to known problems. So you'll find, if left untreated long term, you'll start to feel pains in your chest and you'll start to feel problems in your stomach. You can use asanas and panayama to stop all the conditions. If your teacher is wise and teaches you the right way. And if they aren't, then it will exacerbate your known problems. Yeah, right here, calm. Chronic shaking of the hands and tits. You know, we had a manager at our factory from Israel, and he was going like this all day. Or the shaky hands like that. That's a sign of a moment. Overstress. And not handling a moment. Once you get... Oh, it was a Dharma Mitchell class, maybe a week ago. He said something interesting. He said, if you're young, you can eat all this unhealthy food. Your body will process it. You're making a bad habit for later in your life. Like, once you hit 30 or 35, your body can't process it. But you still have the habit of eating poorly. So you're sort of just buying time, you know? and you're just sort of, your body is burning off all this bad food, and it can do so until you're about 30 or 35, and then it can't handle it anymore. And then it catches up to you. He was saying, even those people in this room under 20, you shouldn't eat like that, because it does something to your spiritual determination. It lessens your capacity to be determined in a spiritual way. Very subtle, even though your body as it's young, it can process all this junk. And you still feel okay. It does some subtle thing to your enthusiasm. In Tibetan they use the same word, draw up. It hurts your spiritual enthusiasm. You don't want to go out for the third four-ounce day. You just kind of make an excuse to watch everybody. On the third one. And it's some kind of lack of guts. the lack of determination, the lack of passion that's brought on by by mood. It's a long-term effect of mood. You can lose your courage in your spiritual power. And that's a terrible thing to me. It's a terrible thing to me. And that would apply to meditation or yama or panayama or service of others. You just wouldn't have this Say lar. Lar. Rar. Raw means like, uh, Raw means like, how do you call it? Sharpness, intensity. Intensity. And it's a word that's used for a knife which has been, how do you call that? It's been, what do you call it? Processed. Temper. Yeah, it's used for temper in a knife. Like you can use a knife and you can sharpen it. But then if you temper it, and then you sharpen it, it holds that edge. And they say, if you have a long-term moon condition, you lose your life. You lose your edge, your determination. The edge of your determination. This is my favorite one. In extreme cases, deep depression or even paranoia. And again, I never had depression in my life until you hear the truth. And then I got wrong, and then I had some people coming. And still, if you're not careful with your diet, like we did a recent retreat in China, two months. It was hard, and we didn't have a good day. We couldn't get the food. We couldn't buy it. It wasn't available. We had rice and cucumbers for two months. And then I got the food. No cookies at all. But no, if you get loomed, it can sort of create this depression. Last thing I would mention is an inability to maintain a sustained task. Like a job that takes a year or two years or five years or 15 years or John Brady's 20 years to sustain a virtuous project over a long period of time, that pleasure of God is denied to people with their own problems. They can't do it. They can't hold down a job. They can't sustain. They can't do a task like a temple when they built a temple. It takes a sustained effort for a year or two years, and you can't slack off and quit. You have to keep coming back to your everyday. even though you're tired of it, and you thought it wouldn't take half that long, and there's no money, but a person whose channels are healthy will just keep coming back for more until the goddamn thing is done. And then a person who's had room for a long time just kind of, they can't get closure on them. They can't get closure on them. Okay, so we're on to reading six. Monday night, 8.30. Okay. Thank you. regularly becomes a second god of love. Say Kamadeva. Kamadeva. God of love. You know, when we get to this part in the text, you have to, you stop and you wonder, what was Yogi Swatmarama thinking when he said that, you know? And I would, anyone that, any text that you're going to take as a serious teaching, if you're going to take the Hatha Yoga Padifika as a book that's going to teach you how to get enlightened, then everything that is in it has some relevance and meaning to your life. and you don't take it flippantly. You don't say, oh, Swami Svartmaram was just joking on verse 54 of chapter 2. You don't ever think that something in a book that you're studying for enlightenment is flippant. He meant it very seriously, this quote. Everything a teacher of yours says should have profound meaning for your life. If your holy root mama comes up to you and says, pretty stormy weather today, huh? You have to stop and say, what were they talking about? And you look out at the sky and it's like clear blue sky and you're like, hmm. Maybe they were talking about the mental affliction I had half an hour ago. You know, I mean, everything that they do, they're like reading your mind. And Swami Swatmaramiji, if he was an enlightened being, he knew that you were going to be reading this in, you know, where are we? March 2007? Is that right? I don't know. I was like back in 1996. It's 2007, right? So anyway, he was thinking ahead to us, to this room. And he was thinking about you as he wrote these lines. So every verse you have to think about like that. So, sit means the sound of pleasure. And kari means to make. And actually, sit is like, it could be sit or shit. And it's like an onomatopoeia. Because the practice goes like this. You breathe everything out and then you go. So you're inhaling through your teeth. And it's kind of cold, right? Did you feel that? It's kind of cold. And this is the. Yeah, like all of your recent cavities will get a chill especially. And this is a practice of cooling down the body. Sometimes, like if you have a fever or something, if it's just coming on, you can use this practice or the next practice to actually cool down the body. When it's too hot in India, when it gets, you know, in Kashi, Varanasi in the summertime, like, I don't know, thousands of people are dying of heat waves, heat, you know, heat strokes. You know, these little rickshot drivers who have to work and it's like 125 degrees Fahrenheit weather and they just pass out on the street and die from it, you know. And so, you know, cooling practices of the body are very good to know in India. The other energetic difference with this pranayama and the next pranayama that we're going to do is that it doesn't go through the nostrils so you're not activating the um the channels all the way up through the head it's actually going directly through the to the throat chakra you know like goes directly back to the throat chakra. So about this God of Love thing, this is a practice that is said to increase your sexual energy, to increase your libido. And libido is very, very much connected to the prana level in your body. So if you have like a high degree of prana, like some great yogis have a high degree of prana, and then people are just naturally drawn to them, and as a teacher, if you're, you know, say, Patavi Joyce or something like that, it's like a really good thing to have this high level of prana where students are naturally drawn to you because you do have something very relevant to teach them. You're trying to save their lives. You're trying to get them to enlightenment. So it's really helpful to have this kind of like, I don't know, they say in the Tibetan scriptures, like the bee to honey thing, right? Where you're just naturally more attractive to people, right? I don't know, sometimes it can cause problems. You know, if you, you can also get this kind of high level of prana. There's a lot of, there's a lot of things that they say about this particular pranayama. I think, we think that it's related to all the pranayamas and asanas as well. You know, you raise the level of prana in your body and you're going to find yourself being more attractive to people. And then what you do with that, especially if you're a teacher, is a very grave responsibility. You have to use it with the right motivation. You have to use that kind of energy, that kind of attractive energy to help people. You have to use it to draw your students to you so that you can save them, so that you can teach them how to become enlightened. Not for your own personal benefit because your ego likes it. Or because, I don't know, you want, I've heard stories, you know, of, you know, misbehavior, but I don't want to be the one to judge. So this also is really important for partner practice. You know, if you raise the spiritual, the prana in your body and you raise the level of sexual energy in your body, and then you use it to attract a holy enlightened angel who can come and help you use the highest path to enlightenment. And they will come. If you are virtuous and you are doing these holy practices, then your holy enlightened angel must come and they must take you in their arms and guide you to heaven that way. It's actually the last moment before you get enlightened are always with your spiritual partner. It's always with your spiritual partner. It's the last night before you're enlightened. It's you and your spiritual partner together going to heaven. Right before everybody comes and sings your praises of being an enlightened being. That's like the next day, right? You're an enlightened being and they come and sing about you. Another thing to say about this, a lot of people, I don't know, there are some people that are kind of uncomfortable about the use of sexual energy in the spiritual practice. But any time you get the wind into the center channel even slightly, it's incredible bliss. when you're a holy enlightened angel you're experiencing ultimate bliss like you can't even imagine all the time 24-7 I mean take the most blissful experience that you have ever had in this lifetime and then multiply it by 100,000 and then imagine that stretching on endless time and it stands to reason that the most holy, virtuous thing that you could ever do would also be the most blissful thing. You know, it would also bring you ultimate bliss. It's just, it's very logical to find the two of them together. It's very logical to find that as your winds get into the center channel and you start to experience bliss, your mind starts to turn to emptiness. Your mind starts to turn to wisdom. And you can see the world around you as being empty and having any nature from its own side. And the more blissful you get, the more able you are to think about emptiness. So that's how we use it as a path. And when you get to the point where your winds are ready to dissolve into the center channel, it's a little bit like dying. It's a little frightening because it's like, it feels like, and it is, it is. The whole entire world is collapsing within you, and you are collapsing within, you know, into the central channel. So everything that you know about this illusory world goes away, you know? It collapses in. And if you're still attached to something like your body or something like anyone in the world outside or anything in the world outside, it's a little bit scary to go through that process of dissolution. But luckily, we're experiencing this great bliss while we're doing it. So it's like an antidote to that fear. It lets you get beyond that fear of everything disappearing. focus on the bliss as you're dissolving into the central channel. And when the subject we're going to cover in the fourth chapter, which we hope to start tomorrow, will be laya, which is this disillusion into the central channel. and what it feels like. I think we should start saying, no, it's not the end of the universe. It's the beginning, right? The whole universe withdraws into your body. But then there's this transformation where you become a different being. That triggers the body of life. That process triggers the body of life. So it's not like you're sitting around doing nothing else. Then you have the capacity to be on all planets and all times. So there is a withdrawal or a layah, a dissolution which occurs. The world dissolves, the universe dissolves. But then out of that line is like this theme, this holy theme. Line is out of there. So like that. But we'll get to that. I like this next part. They draw the circle. Oh, number 55. Did you do that? No. They draw the circle of yoginis to them. They pay them honor. They offer them gifts. They crowd around them. They feel no hunger or thirst. They have no need to sleep. They never lack some energy. So a practitioner who raises a certain amount of time, Yogi means unyogies. Yeah. Attract to them. You can say yogis are yogis. But in this case, it means divine beings. And there are many practices. We went through them in Diamond Mountain this last semester. Sadhana practices that you do. And some of them are just simple physical things to attract divine beings to you. So the idea here is that you're purposely raising the level of product to a point where the first chapter was that the first few verses said they're still wandering the world these enlightened yogis are still wandering the world so you've got to send them a message you have to attract them to you you have to open up the flower and put out the the parlor and bring the bees to you So developing this high level prada is like opening the flower and sending out spores and then attracting the bees to you. You want to attract the immortal yogis who are wandering, which are in people, who are wandering the new ones. Before I forget, there's a few things about retention I wanted to say yesterday. This has nothing to do with this verse, okay? But I'm just afraid I'll forget this thing. One is how you use your fingers. And my teacher, Kenwood, he taught the system that he grew up in, which is very ancient. It's the local system. But they would just use your first finger. And they would breathe out like this. And then they would just move over here. And nothing more exotic than that. And then if you ask him why, he would say it's the minimum amount of motion you can get and still close your nostril physically. And then in the text we'll get, it says, Vajitik, abandon these two fingers, don't use these two fingers. Get these two fingers out of the way somehow. And just use these. And then, you know, most yogis in India will be doing this very costly amount. like that personally just something personal i found and today we had a nice yoga class and the teacher was encouraging us to spread our toes which is very helpful i mean sometimes it looks cool and it helps you it helps you in your toes i don't know why but anyway i found it nice to spread them. Just to, it opens, it's like when you're doing rasha's something, and you can kind of put your hand up like that, or you can put it up in a way that's more like an antenna, that it's an intercepting energy in the world. And you reach instead of just kind of going like that. But I just found it useful. And then what I found really useful in retreat was during a retention to press these two fingers on the two sides of the retreat, around the center. You play around with it. But while you're holding the physical air, I find that pressing here helps retain it kind of like in the center channel. This is where the center channel opens up, right? This is the top opening. So I just found personally, try spreading your fingers a little Try teaching them in the middle and see what works better for you. But you might find that it helps a lot. Personally, I told Chrissy this. She doesn't believe me. But anyway, if you have trouble pooping, you're holding him. I didn't believe you. No, I just – the uponus seems to work better for me if I shut off the top. That's just something. Because in retreat, you'll find that you'll get constipated more. There's something about meditating almost all day which causes consequences. So those are just tricks. When they say, and I want to repeat something last night, when you hold a kumbhaka, when you hold an intention, get it down in the body. Never leave it up here. This is a little bit deceptive. There shouldn't be any breath pushed up behind these two things. Like that. It shouldn't be like that. That's bringing prana and air up into your sinuses, and it's causing all this trouble. You're going to get ruined. These are almost just for symbolic purposes. The lock is here. The air, the prana is being retained below the throat, right? It's not in reverse. It's not that the air is piled up right behind your fingers, like this. It's not like that. You don't have any air being retained above the neck. It's all here. And the facial muscles are calm because they're not holding anything. And the nose is not holding anything. And the mouth is not restraining anything yet. It's all being restrained from here down. And so it's very important to keep it down. And then what we said yesterday was the hard chakra is very, very, very sensitive. Hold your breath for one second. and then you kind of think your breath is here right? I mean your mind pictures it here. Don't do that this is too sensitive, this area is too sensitive there's a triple knot here we're going to talk about it tomorrow and there's a triple knot here you don't want to fool around with this knot you don't want to be there all the Tibetan texts say especially the you drop it Get it down into your navel. Push it down here. So now hold your breath again, but hold it at your navel. Ready? One, two, three. Okay. It's ten times easier, right? It's ten times easier. The breath is, the air must be in the same place. In the lungs, right? But mentally, you believe it's being held here. One last thing. Where's your navel? When we say take it down to your navel, where is it? At the level of the navel. People think of chakras as being pasted on the front of their body. It's not like that. They're all back. In its reposition, they're half an inch in front of the spine. So even at the navel, when they say navel, they mean at the, what do you call it, latitude of the navel. And then you go back. So try it again. Try it one last time. Do the retention not at your belly button, but right up against your spine behind you like that. You got it? Towards the back. Wave back to the back. One more time. Okay. Much, much easier. Much, much easier. So A, get it out of the head. B, get it out of the heart. C, get it out of the... Mabel, paste it on the front of your belly. Okay? And push it towards the back. These are all really wonderful. These are like three years, a thousand days of suffering to give you this information. So, no, really. It's very helpful. Really helpful. Okay. So here it says that yogis, I like the verse, the end that says, Naiva Alasya. Say Naiva Alasya. It's Naiva Alasya. Say Na. Naiva Alasya. Alasya. We had it in yoga situation, which means laziness, non-lustyat. And lust comes into English as lust and lascivious, meaning frisky. And un-lustyat means you don't have energy. So they say a yogi who's doing proper pariyama, they have this extraordinary capacity for energy. And it's so common. We meet people all the time. They say, how do you travel? You went to like 14 countries last year. Where do you get the energy? And it comes from panayama. But you can do panayama and not get energy. So where does it really come from? It's a karmic thing. It's a karmic thing. So I think it's very important. So many people don't have energy. And it's such a shame. It's so fun to have energy. It's so fun to say, let's stay up all night and do this book proposal for the other day for 1 o'clock here tomorrow. You know, and you're like, let's just knock it out. You know, and you just feel like, wow, let's do it. Let's dance till I'm gone. And you just, no, you just got all this pure energy, happy energy. And then you meet people who are young, or 30 years younger than you. and you're like, oh, it's so hard, you know. And, uh, no, but where does it come from? And I'm speaking also about creative energy. It's so fun to have creative energy, right? Like you just have these flashes in your mind, oh, let's do it, this is all we can do, let's put it out, you know, you're so excited. Where do you get this excitement? Where does it come from? It's really cool. It comes from being happy about other people's energy. It's very simple. And it's very easy. And it's cheap. And you don't have to do two hours of Asana or three minutes of holding your breath or anything like that. You just look around and see the cool things that other people are doing. And you say, that's so cool. And the karma of that, of true rejoicing in the state of other people's lives, The good things they do. You know, we're always complaining that newspapers, I don't read newspapers, I don't look at them. They're just all whining about different people, you know. And I just want to hear something. Everybody's doing something cool. You know, everybody's doing something cool. Every person you meet is doing some cool thing. You know, and just concentrate on it. And why not? It's so much more fun, you know, to say, look at this person saying right, you know. It's so cool what they're doing. and don't you have to worry so much about the other stuff and then the karma of that is you have constant energy so it's cheap it's easy it doesn't cost anything and it's fun it's fun to do look at other people like in New York the things that are happening are so cool, people have changed a lot frankly after 9-11 people have changed a lot and we just go around New York people are saying, I saw a guy today he's across the street And this mailman came up, this big, hefty guy, mailman, is pulling this huge thing, you know? And then there's this old man with a cane and white hair and this tie on, you know, very straight eyes. And then he opens the door for this big, husky mailman. And the mailman's like, I saw this thing going, I couldn't hear that, you know? But the mailman's going like this, you know? And the guy's going, hee-hee. And there's this little fight about who's going to open the door for whom, you know. And then you just think, that's so cool, you know. And he's cool, and he's cool, you know. And in the karma of that, you have energy. For anything you want to do, you have boundless energy, unlimited energy. It's so nice to have a creative energy, you know. Just new ideas constantly coming. Just be happy there's two guys that are on the top of that. Thank you. So what interesting thing about Sittari and Sittari practices is that they are cooling practices for the body. So how are they raising your prana and raising your sexual energy? I mean, it's something to think about that perhaps Yogi Swatvarama is giving you something to cool down here a little bit, and that the karma of not being so overly obsessed by your desires would actually produce people being more attracted to you, you see? Like the karma of, I don't know, like if you keep Saladisdhi for a really long time, for instance, you get this kind of glow, you get this kind of energy, you get this kind of prana, where everybody's just drawn to you. And it's because you're keeping this really pure morality. And so it's very interesting to me that he puts these qualities in the cooling practices. So anyway, we're going on more, more great qualities you get from, you know. Seriously though, if you have a fever, try it. Because it does cool down the body. And you can get rid of your fever without taking any weird drugs that could disturb your mind. They become as well strong in body. Nothing ever harms them. They live a good life, successful and true. They become a lord among yogis. upon the face of this world, this mandala. So, we were talking about Lord among yogis in the mandala. And what does mandala mean, literally? Do you remember? We had it before. Mandala is literally, it means a disc, right? And because the, you know that prayer, like this, there's a really long version to it. It's Om Vajra Bumi Anhu, Wansan Sergi Sashi, Om Vajra Rekhi Anhu. It's describing the world. And it's describing like there's a disc of wind. And atop this disc of wind, there's a disc of gold. And atop this disc of gold is Mount Meru. and around Mount Meru and some other places, and it's describing how the Tibetan system sees the world, right? There is, like, the disc of gold is kind of like the crest of the earth, and, you know, and then there's movement underneath the crest of the earth, which is the wind, and it's also simultaneously describing your inner body, but that's a long story. But in any case, it came to refer, this disc, this word for disc came to refer to world, And then eventually it became to refer to enlightened world. So when you say mandala now, what you mean is a holy enlightened being's paradise. That's the real meaning of the word mandala. So, you know, we are trying to get to a place in our spiritual practice, in the practice of pranayama, and in our practice of virtue, where we become a holy, enlightened angel, and we are surrounded by other angels, and we're living in this beautiful, perfect, divine paradise. So, how do we get there, and where is this place, anyway? Where is heaven? Everybody knows. Everyone here heard so much of these teachings that you're all like, I know this trick. So this room right now could be our mandala. It's just a shift in perception. It's just like New York City could be this perfect mandala. I told you yesterday, my New York City mandala is kind of like half and half. You know, there's these people in real suffering that I see on the streets sometimes. You know, people are fighting or people have sickness. And then, you know, then there are these other wondrous beings. Like, I don't know, every time we walk out the door, there's a taxi cab waiting for us. Like an open one with a little light on it. And every time, it happens every time just outside of John Brady's apartment, we walk out and there is the taxi car waiting for us. We went to dinner today, the taxi car stopped in front of the restaurant before we even got out of the door and just parked there. Like an open one. And it's getting kind of obviously ridiculous. Like they're becoming too obvious. You know, like the open taxi cabs are like following us around. That's sort of what happens when your world starts to purify. You start to do good teachings like the Hatha Yoga Pradipukha, and then you start to get this really amazing good karma repening, and then you never have to wait for a cat. Ever. Like they're just there, and the taxi driver's just looking at you like, "What took you so long? I was waiting for like 10 minutes." And, you know, then you start to walk around New York and normal looking people start to become these really divine spiritual teachers for you. Like, I was going up the elevator, we went to Aum Yoga today. And so we were going up the elevator to Aum. And you know the Strand Bookstore shares, they were like on the second floor and I was on the sixth floor. So there was this, there were, I don't know, five yogis going to Aum, and then this one lady from the strand. And she was obviously not going to Aum because she's like really overweight, and she wasn't dressed in that nice yoga outfit. She kind of had sweats on, and she was like, she wants to go like this, and she's like, she's kind of chewing on her finger. And I don't know, she just looked like a bookworm to me, you know, like someone who just doesn't ever see the light of day because she spends all the time in the strand. And someone called out from the door, hold the elevator, just as the elevator doors were closing, and none of the yogis pressed the open button. And the lady from the Strand, she reached around all the yogis, all the supposed spiritual people in the elevator, including us, and she was like, door open. And I was like, thank you. Thank you for that teaching. Then she suddenly, she becomes this really holy, enlightened, spiritual teacher of mine. Before I even get to class, there's this beautiful teacher in the elevator. And that starts to happen, you know? Like as your mandala starts to purify, you start to meet the lady from Strangler's Store. who comes and teaches you about, you know, why didn't I press the open door button? I heard her, but it's like, I don't know. I just didn't register. I didn't think she was talking to me. Or I was so focused on what I wanted to do that I couldn't stop and press the open door button for somebody else. Or maybe I just thought, you know, we still have 15 minutes for class, so who cares because she'll get the next one. Or I don't know what I was thinking. But my heart wasn't open. I wasn't thinking about that lady. I was thinking about me. And to have someone stop and show you that, to show you that mirror of yourself. And to say, whoa, wait a minute, Christine. You're going to be teaching tonight. You need to shift this around. You need to be pressing those open door buttons for people. So, you know, one of the ways we can get this mandala to happen is to start looking around at people already and seeing them as our holy teachers. You know, like look for those. Look for those moments. Be open to someone who looks totally normal suddenly shifting and becoming your spiritual guide for that two seconds that you bump into them on the street. I don't know, so that's the mandala of New York. I was thinking, I lived here for like 10 years before I went into three-year retreat, and I've had so many different impressions of the city. It's like constantly shifting for me. And sometimes it's really, I looked way, way back in my past, there was like, I don't know, a few months where it got really dark and like depressing or, you know, I don't know. I was feeling claustrophobic or whatever. And the city was very oppressive to me. And then, you know, now it's totally changed. It's like lots of lights and beauty. And it's all your perception, right? It's all what you're seeing out these windows here, you know, out these projectors. Like beautiful blue color of the sky and the light on the windows. And then someone drops some kind of shawl down and the shawl is just like floating in the air. But above the streets, like this beautiful dance and it's like poetry. And the color of the cab against the color of the sky. And it's just this divine paradise. You know how to look if you have the right vision of it. So that's what happens if you do. Everybody's going to be like, I say, yeah, yeah. Don't tell me every time. Okay. We're going to take a break. Of course, I'm going to give you a pitch before that. All right. So this Friday will be 20 years of John Brady's project, right? 20 years. Who is that? 20 years of saving the great books of Tibet. And I don't know. Somebody interviewed us recently. They were making a documentary. And they said, how did you start this thing? And we started it because the only books in Tibetan that were left in the world were written down on toilet paper by the one out of the thousand monks who got out, who didn't die. And they mixed the cow's urine and charcoal in the refugee camp. And they wrote them by memory. They started writing Shakespeare out again. Whoever remembered a couple of lines of Shakespeare, they would collect all these old monks. And the first books I studied from were, we had only one copy. It was written on toilet paper with charcoal and calcium. And we had to learn to read upside down. There was one copy for the teacher, and then we had 70 students, and then we had a book. And this is how it started. All the books were lost. 5,000 libraries burned down. Imagine all the great libraries in the United States being burned. You can't imagine, you know. And then people running away to, like, Mexico with a book. You know, I have a book. You're all collecting in Mexico. Your country has been lost. Everything has been burned. And somebody's like, I got a Shakespeare. You know, I got a Milton. You know, I have a Bible. You know, and they collected these books, just a few books left. And then his project went to use to find them and save them. And then they taught the poor, the refugees, to use computers and then paid them. And I tell this story. We went to one of those Upper East Side $12 grapefruit grocery stores. And we went in there to buy some fruit. And there was this lady by the counter, and she turned to the other lady and she said something to Ben. And I'm like, are you to Ben? And she said, yeah. And I said, well, how did you get to New York? Where did you live? Where are you from? How do you come out of your life? Where's your motherland? What town are you from? She said, you never heard of it. I said, try to. And she said, Hunsu. It's called Hunsu. And I'm like, oh, yeah, a little village in Kareemtang State. Yeah, how did you know that? I said, I don't know. And I said, well, how did you get to the US? She said, well, I knew computers so I could get a visa, and that's why I'm learning the cash register here in America. I learned, I was like one in 10,000 refugees who learned to use computers. And I said, well, how did you do that? I said, oh, there's this guy in America, you know, And he made this project. And he hired all the people. And geez, it was so nice. And hundreds of families have been saved. And we never got to meet him. And she's going off. And we just didn't say anything. But he has saved a lot of Tibetan families. A lot. Hundreds and hundreds of families. And then what they do is the books get translated. like this, and then they seep into the culture, you know? And then we try very hard to make mass market things, like that, and kind of try to introduce it. Can you change mainstream thinking of your entire civilization with John Brady's project, you see? Can you, can a small group of dedicated people purposefully, insidiously direct their civilization's way in the future? Can you drop spores of ideas into your culture? Can a small group of people change Western civilization with ancient knowledge, purposely? Just cold, you know, what's the best way to get this spore out, you know? And you sit and have meetings and you say, what's the best way to infect the thinking of your civilization? Can you change your civilization within ancient books? And that's been the whole part of it. And it's 20 years and the civilization has changed. Massive changes in our civilization. You don't know because you're there. You're in it, right? So I'm doing a, I would call it, shameless pitch for John Brady. Friday, we'll have a short teaching, and then we're just going to party. And I think that, I don't know, I've noticed that yogis have trouble partying. So this has become a very serious course at Bandung. And we imported our best partiers. We got our own DJ coming, because we didn't trust that we ever had one. And we just feel like as a yogi, you should learn to sound it. And it's not irresponsible. It's not like we're going to get drunk. And it's not that we're going to hurt anybody or like that. It's not like the Irish thing that was happening. One of them flew out the door in front of us on the street. We had to walk around. It's not like that. It's like come and have Anatole. Get high on Anatole's fresh juice. And drink three cups. You know? And then just dance. And just be happy. And it's very important as a yogi to celebrate good things. That's what we talk about with energy, right? So this is one of the best things I think that's happening in the world. And just come and bring friends. And just say, if you come, you can't stand around. You know? You're going to have to dance. And we don't know how to dance. And we're no good at it. and you all just get by, you know? And you'll have fun. And I want you to have fun. And I have asked John to do one thing, and I'm not embarrassed to say it. I said, put up like a stand in the middle of the room, put a big glass bowl in it, and I want people to bring some, Kuga, say Kuga? Dundur. Dundur means Siddhartha. It's the name of Lord Buddha, right? Siddhartha. Siddhartha means to get it done. Siddhartha means to get things done. Kundal means everybody likes it. Kundal means what? Ananda Siddhartha. It means money. It's a Tibetan joke for money. Everybody likes it and gets things done. So bring some Ananda Siddhartha. No, and shameless, bring the, whatever you can do. Don't be, don't be cheap. And don't hesitate. Just go for it, you know. And he needs something. He needs, all these texts are being saved. They've typed in, there's, you miss, the month on the back of the city is wrong. There's about 5,000 texts I have to give. Because the taint is on there. And we don't, there are only 10 people in the world who can correct the text. You see? There's maybe 10 people in the world who can find a mistake in the Hatayahu Bibhika and say, "This is the spelling, it's wrong." It's been spelled like that for 500 years and it's wrong. You know? We need money to get to these people. We need money to, all the texts are in the database. But if there's a mistake that's been there for 500 years, you won't find what you're looking for because it's in a database, because it's not spelled right anymore. So when you type in Ananda but it says Shmananda, you won't find anything. And the weakness of our project for 20 years, the weakness has been we haven't had the money to hire the really skilled people. There's only 10 or 15 people in the world who can do it. And if we don't do it now, it won't get done, and then these books will be lost in the future. Those people who are living in India, it doesn't cost anything to hire them. We're living in the United States. We're overeating. We have too much money. We don't know what to do with the money. We're just eating with it. And we can save for all future generations this wisdom. This is one book. I almost said a bad word, but I know Sharon's in your mind. This is one book. There's 200,000 books to save. There are 200,000 books to save. And it doesn't cost anything. It costs like 30 bucks a month to hire somebody. The proofing would cost 50 bucks a month, or 100 bucks a month. So come on, you know. I'm demanding that a glass bowl be put in the room. I'm demanding that, we're demanding that you dance, your heart's out. And then you've got to dance by the floor. And no, no, we did this at DM. We said, I said at DM, we have 130 broke advanced teacher students. And they're totally broke. And I said, we need $30,000 by tomorrow to put the CD. We want to give away $4,000 CD. With the shipping costs and all this, you know. We need $30,000 by tomorrow. And they did. They did $36,000. I'm thinking $20,000. Since New Yorkers are like less fortunate than people who do. I'm shooting for 20,000. And I'm shameless, shameless. And you'll thank me 20 years from now. You'll thank us 20 years from now. You have no idea what he's saying. You have no idea of what he's saying. You can't even imagine. I got a book today on the advanced book on the chakras from Mongolia, Ritesh Poli Art. Really? It's amazing. It's totally amazing. And you know, in six weeks, in six months, going to be in your next yoga seat. And we have to say, we have to say, if we don't do it in this 10 years, it won't get done. It can't be done. And it doesn't cost anything. So just be crazy tomorrow. You get all drunk on Anatole's pomegranates and you say that. Sorry, Friday. And bring friends and throw up something to God. And I'm shamelessly happy. It's really important for this world. He's too shy to do a picture. Okay. Are you on a... Okay, have a nice break. We'll come back in a few minutes. Thank you. from Mongolian Library. It's a variation on the Morocco series, yoga series. Yeah. Can you show my favorite picture? Yeah. She's got a John Brady picture. Yeah, there's a really cool picture. There's a really cool picture. Okay. Isn't that cool? I guess it's you. Maha Yogi. Okay. Verse 57. ... Just like this, okay? Go try it. Thank you. which is talked to illnesses such as enlargement of the spleen, various contagious diseases, disorders of the bowel, health, and poison poisoning. I have absolutely nothing to say about it. It's not considered a major one, but I guess it cools you down a little bit if you get too high. Now, why the first one, you know, you were like a god of love who had endless energy and became like the yogi of your own mandala, and the second one just like pictures your spleen. I don't really know. Both of them seem to work just fine for me, and they're both like a cooling of the body, and you can use them both if you have some kind of fever. Anyway, verse 59, Atapasthaka, Urvuru Fadi Samstapya, Shube Pade Sale Ude, Padmasanam Vavede Sad, Sarvapapa Pranashamam. Set the two soles of your feet comfortably atop your thighs, you will then be in the lotus pose, which leads to the end of every bad deed. Hmm. . Lock yourself into a good lotus pose, gather in your abdomen and fix your mind as well. Keep your mouth closed tightly and then exhale the breath linge from your nose forcefully. After that, you should inhale forcefully, making a sound as if the entire area from the windpipe at your heart up to your skull We're stuck together. Bring the unruly wind all the way down to the lotus at your heart. Mmm. Mmm. So this is a practice called Hastaka, and it's similar to Kapalavati, except in Kapalavati, you are forcefully exhaling, and then the inhale is coming in naturally. into the body, but in Vastrika, you're exhaling and inhaling forcefully. So you're not just letting the inhale happen naturally, it's actually you're like pumping the bellows on both sides, you know, and it raises the inner heat much more than something like Kapalavati would, because you're working hard on the inhales as well. It's almost like Like Kapalabhati is and then you see the difference? You hear the difference, you see the difference. So, everybody try Kapalabhati just for a second. Get into a comfortable seated position. It doesn't have to be loaded. I know you're going to need your little facial tissue things, but if you don't have them, just wipe it on your sleeve. So take a comfortable breath out and then a comfortable breath in. Okay, so we're not going to do a home run. It's just an experimentation of how the difference feels. So that's when you're just working on the exhales and you're not controlling the inhale. Now, do the same thing, but try and, like, just as when you force the exhale out, you forcefully pull the inhale in at the same time. So, okay. Do you, I don't know, I start to immediately feel an extreme amount of heat in my body when I do this. And it's called a fire breath sometimes. It's a fire breathing. I like to do, I, I, there are certain asana teachers who do this after inversions instead of doing something like child pose for 5 or 10 breaths. Like, what happens to me when I do inversions is if I lift my head up, I get this headache if I don't go down into child pose for like 5 or 10 breaths. Because I've got slightly lower breath pressure and things like happen extreme in my body. So when I lift my head up, I'm like, whoa, you know? And so I'm pretty much stuck in child's pose for 10 breaths. But then I learned this thing where instead of going into child's pose, you go directly into this vastrika thing. Like this fire breathing. And somehow it allows you to reverse the inversion of the wind more gradually. So it's like, I don't know, it totally cures that headache that I get from standing up after inversions too much if I do Bostaka right away. So that's one really practical thing that I like to do to use bhaskar for. But of course, it's always good to heat up the body. In this particular practice, they're talking about going from the heart up to the head. Normally, though, we would be picturing it at the navel. And I think we would recommend that you drop any kind of visualization you're doing down to the navel to protect yourself from wound problems. Because focusing on places at the heart is just really dangerous, especially when you're doing pranayama practices. There's like 20 pages about Vastrika, and there's only a couple things that we're supposed to say about it. Okay, you eat some more. I know I'm supposed to get to this thing. I'm supposed to get to this thing. And move the sweeping wind that stays within your body in just the same way as your mind. When you reach a point where your body feels tired, then inhale once more to the channel of the sun. Then when your belly is filled with air, lightly but firmly hold your nostrils. This is where they give them the hand moving with your fingers other than your first and middle one. So it means your third finger and joining your little finger and your thumb. Okay. Shariya Raghmi Riva Dhamma. Hold the capsule in the proper way, which is what? Guru Padi Shama. Guru Padi Shama. As your teacher has taught you to do. Okay. And then exhale the air to the Milky Channel. This practice removes disorders of the human brain, Viola and Lucas as well, it greatly increases the body. So there's two more verses about this particular practice, and I'm going to talk about one of them, and then she's going to talk about the other, and then we'll let you go home. So hang in there. I heard it's the end of the night. We just need to get through these things so that we can pass on the entire teaching to you and not leave a lot of stuff out. So we're pushing a little bit tonight. I hope you don't know. It quickly awakens the inner fire, bringing east the sweeping winds and helping them. It smashes the bar laid across the opening of the channel of the pure one, which is the blockage there, the humorous one and such. So, this one is talking about Kundalini Bodhikam. Say Kundalini. Bodhikam. What does Bodhika mean? What does Buddha mean? Awakened one. Yeah? Or Bodhisattva, right? So, food means to awaken. So, just to quickly awaken the kundalini, or inner fire. In Tibetan, they call it sumo. So, say, I think it would be really nice if you could get some more of the vocabulary stuff from your TAs. I know everybody's coming a little bit early to class, and there's a lot of teachers helping. And that would be really great if you guys could go through that in the smaller group session, because we don't have time to cover the words, but there are some really interesting things that we're missing here. So if you want to try and catch them up with your TA's, that would be really helpful and great. Can we do that? Can we do that? So, Tummo, Kundalini, inner fire. Kundalini literally means coiled, right? And it's like this energy of inner fire that's coiled at your base that when you bring it up, it rises up your spine up through the central channel. And it's, that's Kundalini, right? They envision it as a snake, and it's this, it's this power, it's a serpent fire, as someone has so aptly named it, and it's, what I wanted to talk about is how the, how it feels to you when your Kundalini starts to rise up from your body. So if your practice is good, if your practice is not so good, in the Tibetan text they say your whole body will feel warm. It's like your concentration wasn't that good and so the warmth spread to your fingers and stuff. That's not really what they mean when they're talking about Kundalini. If your practice is good, the Kundalini will happen in a very specific place in your body. You'll feel like a certain kind of inner heat. It's starting in your two lower chakras, you know, the Swati Sun Chakra and the Manipur Chakra will start to burn, and it will be a very specific kind of burning sensation. Like a very pleasant sense of warmth. It's like a warm kind of bliss. Because it's your chakra's opening, right? You're using this energy of warmth to open up your lower chakra. And so you get to this stage. We were practicing some tumult practices in retreat. And it was really fun. Because all these weird things about fire started happening. Like, I don't know, I caught on fire like five times. And I don't know, I just wouldn't notice because there was so much heat in my body that there was a candle behind me or something. And then I would just run into it with something like this dress, which, you know, it goes right up, right? Because it's like 100% cotton. And suddenly I would be on fire, and he would be like, you know, trying to pat me out. And I didn't notice it, you know, like my whole lower body was flaming up. And I was like, what are you doing? I didn't know why he was trying to like rip my clothes off. It was true. And we couldn't talk, so we couldn't say, you know, you're on fire. So, you know, you might not even notice. You know, you might, like, bump into fire and not even notice. That's sort of my experience with this Tummo practice. You have this intense attraction to fire. but you have this relationship where now your body is partly fire, and so you see fire, and it's like you're kind of drawn to it. We would have these, every time we had a deep retreat, we would have a fire puja afterwards with all of the retreatants. We would all gather together after not seeing each other for a really long time and go through this all-night-long fire puja where you just offer a lot of different holy things to your angel who you kind of envision as being inside the fire. And then you just offer it to them. Like you're offering them holy substances like me. And then you offer them food. And you offer them, you know, and I always had this sense, like, I just want to dive in that fire. It just looks so nice, you know. I just wanted to walk right through. I thought I could meet the angel that way. And it's like, oh, can I just, no, it would really upset the other retreatants if I just, like, ran into the fire right now. I was so torn, you know. Like, can I, I mean, if I went in and I wasn't burned, they wouldn't really be that tragically, you know, disturbed in their retreat. And everything would be okay. But, you know, then what if something happened and I did kind of get burned. And, you know, I was weighing the options, you know. Do I go into the fire or don't I? And this happened, like, every time. And we did a lot of fire for this. I don't know. Like, 12. We did 12 fire pitches every time. I'm like, you know, wanting to die. So, anyway, Tummo is kind of like your body starts to become familiar with the fire elements. And it's no longer hot and burning, right? Ok, la última pregunta que vamos a hacer es 67. It makes the body grow ever more healthy and breaks open between knots. This then is the capsule we call the bellows, set apart from the others by the special partners. I wanted to talk about gruntings, okay? Or the knots in the inner body. I need, uh... I need one more. Thank you. I will. Am I holding? No, I'll be the mic. Okay. I'm ready. So think of this as the Sushumna, right, the center channel. Just one, right? And then there are these two side channels. And this is how they, again, this is how they teach it in the monastery. And then one presentation says that the side channels just simply twist around the center channel. like that. At the heart, it's how many times? Three. So in the Tibetan tradition, there are six knots. One cross over, this is how they present it, one cross over at the main wall, one cross over, two cross over at the heart, one at the throat, and one at the tip of the head, although other places they cross over also. Traditionally, they would say there are six major lamas. There's another tradition which I've seen, and some great lamas have explained it to them. I think Lama Sipra is a change. Every Lama Sipra is a favorite three sections. And I've seen some great lamas do it. But this one crosses over, and then it gets even worse. It goes in and down like that. on each side so the knots get more complicated it's a little bit harder to open that way and there's a very strong tradition in ancient India that teaches it like this and the two side channels they don't actually cross over but when they swell which is when? yeah when certain negative thoughts are running strongly in your mind. The prana follows them. So these get harder and they squish the central channel like this. So they don't actually cross over it, but they squish it. But the effect is always the same. The prana is choked off in the central channel. And then you cannot have false contentment or happiness or generosity or charity with others or patience. and especially you can't have thoughts of oh this is where my reality is coming from you can't have all this thought you're being chopped off by the side channel so opening the gruntis is a big deal if you can loosen the knots it's a big deal I want to give you the root the root for grunti is grats which means to tie and then in Latin there's this wicker knotted wicker is called came from the Sanskrit and that came into the English words grape and crepe and grid meaning like a network of knotted wicker work something like that so granti came into English in the yogic tradition they have three major and they give them names of divine beings It's Vishnu, Bhante, Bhamha, Bhante, and Rudra, Bhante. Yeah, Rudra is another name for Shiva. And this is the way they explain it in the yoga tradition. The knot of Vishnu, Vishnu, Bhante, is said to be between the areas of the Manipura, Anahada, and Vishnu chakra, naval heart and throat. So it's related to those two chakras. Then the Brahma Ganti, the Nod of Brahma, is said to be in the area of the Muladhara and the Swadhisthana Chakras, which is perineum and tailbone. And then the Rudra Ganti is said to be between the Ajna Chakra and the Sahasrara Chakra. Between the eyebrows and the particular eyebrows. So this is where, in the yogic literature, they would speak of three main Gantys. What is it like when you release a grunt? How would you know it that a knot got released? And how do you release a knot? Asanas help a lot. And when you do certain twists, ultimately the reason is that you're trying to bring one of the side channels, to loosen one of the side channels. So basic seated twists or standing twists are meant to loosen the side channel. So from the outside, you could use that method. Also you could use you could use alternate nostril breathing. And you would be trying to clean out the two side channels. Again, although we've been doing it kind of fast here, You can't ever forget to visualize the negative emotions related to that side channel coming out as you breathe out. So out the left channel are desired thoughts, but also what? Misunderstandings about yourself. Misunderstandings about yourself, which are the hardest kinds of misunderstandings. If I hold up a microphone or a pen, if I had a pen, if I held up a pen, right, it's easy to talk about the emptiness of the pen. Some people like the barrel. It's a pleasant color to them. And then some other people might say, oh, I don't like a metal pen. I prefer a plastic pen or something like that. So you have different, it's easy to talk about the emptiness of a pen, but the emptiness of you is so hard. It's so hard to understand that, you know, Swami, is this Swami from, you know, in his book, he says a lot, you are not in body, you are not in mind. And then that's the idea. Who's thinking a thought? Are you the thoughts or are you the person listening to the thoughts? And how can you be bored? So where are you? And it's much harder to see emptiness about yourself than about externality. So you must, when you do this, the point is not to clear the mucus out of your nose. The point is to clear your misconceptions out of your head. You see what I mean? And you do that by moving the product. You do that by moving the breath. You see what I mean? It's a very beautiful system. You're using the physical body to reach the product, to reach the product. So you can't do Nadi Shodhana properly if you don't picture your misperceptions about what? Yourself leaving you forever. And the Tibetans are very big. Pranayama means what? Move sigma. Lengthen the exhale. Get it out. Dump it on the street. And then dump it in the Atlantic. And then dump it on Mars. And then just throw it out into the universe. And don't let it come back. You're supposed to keep lengthening the exhale. And then you're supposed to imagine it. So who's thinking your thoughts? Do you have control over your thoughts? Can you decide what kind of thoughts are going to pop up in your head two minutes from now? Can you control that? Is it you? If it's not me, then who else? Of course it's me. But can you control what thought you're going to think in two minutes from now? You can't. Because you're not thinking it. It's being said to you by how you treat other people. You don't have control. Who wants to get mad? Who wants to get jealous? Who wants to spend all day obsessing about what somebody said? We don't want to. It's a karma that comes to us because we did it before. And it's this vicious cycle. Satsara means vicious cycle. It's a vicious cycle. So the whole idea of this panayama, if you want to loosen the knots, okay, yeah, do your side twist. Right? But then you've got to do nadi shogna, which is really chika shodama. You have to clean your mind. Get the bad thoughts out, you know, on the visualization. And then on this side, anger, jealousy, and what? Misunderstanding the stuff around you. You must picture that during Narishanai. It's not enough to breathe air. And it's not enough to do twists. So I say we shouldn't do twists and we shouldn't do time. Right? Just use your mind. He's like a dream. Come on. Say, Every yogi who ever lived in Tibet has to take this vow. I will work with both methods. I will use the outer body methods and the breath, and I will use the mind methods. I will do Nari Shodanam, remembering the negative thoughts I'm pushing out. And that will under the knots. The knots will loosen. In the most basic presentation, the prana will leave the two-side channel. They will dry up. As they dry up, they loosen their hold on the center channel. And then automatically, prana moves into the center channel. And then automatically, two big things happen. What's the first thing? Orgasm. No, really. when you have an orgasm, you have a tiny, tiny bit of prana is moving in the central channel. A yogi has an orgasm going all day and all night because prana is moving. What she said about the emotion, the blissfulness, is that whatever is the most extreme physical pleasure you've ever had, wind is moving in the central channel. It only happens at one other point in your life where when you die and the central channel opens and then urine, feces, you lose There's this thrill that goes through the body as you die. You're like, pull, pull. And then release. Everything you've been holding your whole life. Just no control. Everything pours out. Seemens, blood, urine, feces. They just go. The central channel is open. No control. And this thrill comes up your spine. And then you go into these hallucinations. You can't control it. The idea is that a yogi is trying to force the process. And they release the side channel. Then prana pours into the center channel. Two big things that happen. Eight, you see emptiness directly. You go into the clear light. And then secondly, the body transforms into light. In the advanced stages of that, the body transforms into light. That whole process in yoga is called the dissolution. It's laya. That's our next subject. I mean, we're going to spend tomorrow or Friday on laya. Maya is where the two side channels release, the knots are finally open, the planet pours into the central channel, the universe dissolves into the heart chakra. The whole world dissolves. It happens to you countless times. Every time you've died, you've been to this experience, but you couldn't control it. A yogi controls it, they hold it, they transform it, and they rise out like a penis as a divine being. As a divine being. So imagine that. That's what we're aiming for. That's what we do all these final twists. Okay? Try doing these two months. That's a good place to start. We'll do some prayer. Happy birthday, Annie. Happy birthday, Annie. Happy Birthday, Sammy. Happy birthday Annie, happy birthday Annie, happy birthday Annie. Om Shanti, Herr Niem. Love and peace, Annie Peace on earth, Annie. Happy birthday, Annie. Happy birthday, Annie. Seek well Annie Seek well Annie Good night Annie Good night Annie Good night, everyone. Good night, everyone. May all be in sweet night. May all be in sweet night. God loves you, and me. God loves you, and me. God loves you, and me. God loves you, and me. Amen.