<iframe src="https://drive.google.com/file/d/1IJ9Njwq6Jv-QyZNRvl16sZVo87PsGVUP/preview" width="100%" height="80" allow="autoplay"></iframe> which is not a place for fire and I think maybe we'll just keep reading until we catch up The unruly wind will never come to the middle as long as the turbulent impurities jam the channels. How could one then ever reach the state beyond the mind? How could we ever come to the spiritual goal and see? the big word here is Madhyaga say Madhyaga Madhyaga Madhyaga means middle like Madhyamika philosophy is middle way philosophy, Madhyaga came into English as medium and middle and Ga means to go or to come, so Madhyaga means to come into the middle and this is the idea that as you progress in your yoga practice, as your asanas get better, as your pranayama gets better, as your attitude gets better, then these wins, the unruly wins, which in Sanskrit is marupta. And it means very, very powerful like cyclone, tornado. And is to try to move them into the central channel. When Prada comes into the Sushumna, he called it Sanskrit, Uma in Tibetan, and I think that's why Professor Thurman called this Darada. It's a beautiful name. So Uma means the middle channel or the central channel. And so to bring the winds into the Uma or the Sushumna is the goal. And as you do more yoga, as you do more asanas, as you learn Vaniyama, as you learn wisdom, and a proper worldview of reality, the winds naturally begin to move into the central channel, more along the spine. And then you get a sense of contentment, a sense of happiness, a sense of wisdom. You're more kind, you're more compassionate. You feel relaxed. You feel happy. These are signs that the winds are moving into the central channel. The world starts to be brighter and brighter. And that's called Madhya Gha. So the purpose of all the practices we're doing is to move winds into the middle and to have these results. In extreme cases, as the winds move into the middle, the body actually transforms into light. It no longer flushed or blood. So the whole name of the game is get them into the middle, Madhya Gha. It says here that you can reach Umani. Say, "Unmani." "Unmani." "Manas" means, in Tibetan, "Ni" means the mind, okay? And "Unmani" means out of your mind. In Russian, the word for crazy is "suma." "Suma-shetchi." "Shetchi" means "gone." "Se" means "out." "Uma" means "mind." "Suma-shetchi" means "Unmani." It's the same. It means "gone out of the mind." What it means here is to see that things are empty. It's a high state of realization where you see that things are empty. What's a very simple definition of emptiness? I am not not coming from you. I am not not coming from you. In Buddhism we say dependent origination. What's dependent origination? I am coming from you. What's emptiness? I am not anything else than that. And that's emptiness. It's not thinking about something black. It's not trying to empty thoughts out of your mind. It's not staring at the wall. It's not thinking that life doesn't matter or there's no good deeds or bad deeds, which is the worst kind of wrong idea about emptiness. It just means I am not not coming from you. All things are coming from you. Point to one thing in this room, or point to one bad thing that happened to you this week that didn't come from how you're treating other people. And that's all. We say un-pointable. It's called un-pointable sometimes. You can't. There's nothing. If you can't point to anything that's not coming from you, then you can't point to anyone that's hurting you or causing you problems. You can't blame anyone, right? Except maybe yourself. So that's unmani. A deep state of unmani, a direct perception of emptiness happens when a lot of wind moves into the central channel. If you can get to that stage in this life due to your practice of asanas and pranayama and meditation, then definitely you will get enlightened within seven lifetimes, something like that. Which is not so bad considering you've been at it for several billion, billions, countless lifetimes. So it's a very, very, very important stage that we hope to reach. Un Mani. Semble in Deppa in the Tibetan, beyond the mind, beyond the conscious mind. If we can move the winds into the center channel, control the tornado winds, Maguta. Okay. Reading on page six. Shudhometi yada sarva, Nadi chakram, Malakulam, Tadaiva jayate, Yogi, Prana, Sangrahani, Kshama. When all the channels and chakras have been cleared of the impurities which crowd them, then the Yogi has attained mastery at bringing the winds within. Mmm. So pranayama is about cleaning our nadis, our channels of these impurities. What are the impurities that Yogi Svartmarama is talking about in this verse? We could say the impurities which lie within the two side channels, which we'll talk about more today, our ignorant disliking of things and our ignorant liking, and then ignorance itself, which causes every single one of our problems, right? These take the form of physical substances in our body. there are three kinds of things that run through our channels there's wind and then there's something called the red element jamsen marbo and then there's something called the white element or jamsen karbo in Tibetan and those are the purified forms of the elements but when they and those are the ones that run if at all those are the ones that are found inside the center of your heart and they're responsible they are the foundation of our consciousness this combination of red and white elements in the heart in something called the indestructible drop and it's in the middle of the central channel inside the heart and it's the foundation of all who we are in this lifetime it's the red element comes from the mother and the white element comes from the father. And there's a seed of it inside our heart. And then from there, as we are formed in the womb, these red and white elements spread to all the different parts of our body. As our chakras form, so these elements multiply. They reproduce themselves. And they spread to every single part of our body. But as they spread, it's like they get polluted or something like that because they are combined with a mind that is ignorant. And so they produce ignorant liking and ignorant disliking, you know, these kind of elements. And then they're more likely to be referred to as something like phlegm and bile and wind, you know, because these are the doshas, These are the impurities that crowd the body. And so all inside our channels, along with mistaken winds, which run throughout all of our side channels, not just the two side channels, but there are tons of branches. 72,000, actually. So along with this wind is these impure substances that are running in our channels. in Tibet they call it the nima or the dross that runs inside the channels and it makes us misperceive our world these are the kind of things that make us misperceive our world like it makes us not understand what Kishore was just talking about that every single thing that we ever see is coming from us we were just having dinner in a restaurant today and I was trying to come up with a good example for misperceiving my world and there's this waiter it was almost surreal every single thing we asked for he would bring us something different and I was just like do you understand English? I mean it was just like amazingly but I don't know how to say Because after you start to understand emptiness a little bit, it gets embarrassing to tell people bad things that happened to you. Because, you know, it's like if I say something bad about this guy, it only reflects on me, right? So if I say this guy was grossly incompetent, okay, obviously, you know, at some point, I was grossly incompetent in the past. And I just couldn't believe it, you know? It's so easy to think that the guy is just kind of stupid from his own side, you know? Like, that he's out there and he has nothing to do with me. You know, I didn't call him. He just, like, brought us the wrong thing every single time. And he brought extra stuff, too, that we didn't order. I won't tell you who he was or where we were, but, you know. you know it's all a reflection of me right if I tell a room full of people that I saw someone today who was grossly incompetent I should be embarrassed because at some point in the past I was grossly incompetent and it's just a reflection of my own mind but due to these things in our channels due to these these drops in our channels due to these knots and you know which are our chakras right these like evil little knots that choke our wisdom. Our wisdom lies in the center channel, right? So these evil little knots that are choking our wisdom and knots all throughout our body and then this like nima, this dross that gets stuck in the channels and produces more knots. It's not just ties but it's like it's like these elements are caked there so that nothing else can run. It's, yeah, it's gross. It's good. People are like, ew. And they're like stuck in there. And that's all due to these misperceptions, and then they cause misperceptions. So it's like this vicious cycle. It's due to our misperceptions that we have them, and then they cause more misperceptions, which reinforce them. So what do we do? We work qi nang tabla tsorbe. We work from the inside and the outside at the same time. We work on the pranayama practices. Because there are certain pranayama practices that are used to burn away the nema or the dross inside all of our channels of the body. And you need to learn how to do that. You need to learn those methods of burning away the dross and the channels just by breathing. There's so much power in the breath. There's so much power in these practices. once you are properly trained. But if you just stick with the breathing, you know, you could try Panayama all you want and hold your breath until you turn blue in the face and your misperceptions are not going to go away unless you also fight them from the inside, which is trying to understand emptiness at the same time, trying to understand that the waiter guy, he's the reflection of me. right so as we do pranayama we also have to work on the mind and we also have to you know give an effort so these these knotted or rotted impurities in the body can cause physical ailments like if you're having trouble in yoga like you have a hurt neck or something like that or like your shoulders are tense these are all due to impurities in the body, in the channels you know, things are getting stuck winds are getting stuck because there's something blocking them because it's these impure substances that are blocking the flow the open flow of wind throughout your body so it's very important that that we get rid of them and asana practice can help get rid of them but pranayama is a much more powerful way of getting rid of this and purifying the elements in their channels. We're on to verse number 6. No? I see that's one more thing. Come on. I forgot I was supposed to do one more question for yesterday that you can't do. You couldn't do until this verse. Looking back over reading one, there are four different kinds of words described in the Sanskrit for inner winds. And then in reading two, there's two more. There are, I would say, there's probably hundreds of words describing inner wind in the body. And it's kind of like, I heard the Eskimos have 20 words for snow. You know, and like, in Sanskrit they've got 20 different words for inner wind in the body. And they all have a different kind of rasa. They all have a different kind of taste to them. And when we were in three-year retreat, and we had been given this beautiful book, and we had nothing else to do but memorize it and look at all the words. I was happily going through the Sanskrit dictionary trying to figure out the difference in all these words. Like, what is the difference between Vayu and Vata and Prana and Maruta? What's the difference between all of them? So we decided, we give you a little taste of what their essence was. So Vata, which is the first one we have in, I think, verse 2. Here it says when the body's winds move to and throw, and it's kind of like, in this sense, it's like a restless wind. It's like agitated or moving or restless wind. Normally, vata is used as an element of wind. We talked about the three doshas, pitta, katha, kapha, and vata, right? And vata is used to describe the body's ability of movement. So any kind of movement that happens in the body is vata. It's also used to describe the imbalance of that element. So if you have like, I don't know, an imbalance of vata, you get arthritis or something, any kind of joint problems. Then in verse 3, we have value. Person is alive and long in the inner winds remaining in their body. So, vayu is like associated with the five inner winds that we categorize in the body, like prana vayu, apana vayu, udana vayu, samana vayu, vyanavayu. So, each one of these has a different function in the body. Like, upon a bayou is the downward moving wind. And it causes things in the body like the elimination of substances, like feces and urine and menstrual blood and semen. Like, anything that's going down and out of the body is, that's, upon a bayou is responsible for that movement. And then, saman a bayou would be like digestion. You know, so these are like the five different physical functions the body has. Then number four, verse four, we have the unruly wind, Maruta. And this is like the power, wind has a power. Wind has like a storm or like a hurricane or a force of nature that is a little bit untamed. But if you rule it in, if you reign it in, it can be an incredible power in the body. And that's true for our Pondyonga practices. If you reign in this wind and you put it in the central channel, this incredible power comes to you. But we need to harness it. We need to direct it. We need to control it. and then the last one is prana and prana is more like the life or the life force and this is this is found in verse 5 a yogi has a team mastery of bringing the winds within and this is kind of like when it's like the yogi word for inner wind. Like when you've already mastered it. The yogi has attained mastery of their prana. So it's like a purified wind or a tamed wind. And it's also a life-giving wind. Okay. We're going to verse 6. When you do this practice of controlling the breath, always do so with the purest of thoughts in your mind. Continue with heartfelt effort until the impurities staying within the sun-ray channel are completely clear. Samay channel is a translation of Sushumna, which means the central channel. And we'll talk about why it's called that when we get to it. But I just want to talk about Satu Kayah Biyah. Say Satu. Kaya Biyah. Biyah. Biyah means mind. Biyah. The word thought comes from it. Biyah. And in the monastery, if you have trouble in your studies, if you are not able to grasp the concept, there is a special mantra in there. And I will teach it to you. It's Om, Arapatsa, I am sorry, Om, Arapatsa and Da, Arapatsa and Di. Om Arapatsana He. If you know Manjushri, the deity of the angel of wisdom, whose name means gentle voice, Manjugosha. This is his mantra. Om means Om. Arapatsana means that thing which ripens living beings and helps them. Paksa means to cook or to ripen something. So Arapatsana means this angel's job in the world is to teach, to sing, to bring people higher, to ripen or to make them, to cook their maize. My teacher used to say cook their maize. And then he means, "May I have your wisdom, may I understand things the way you do." And then in the monastery they say, "Oh, when you do this mantra," they tell little kids, like six-year-old kids, "You need Arapasana, you need Arapasana in mantra." How many? You've got to do it like this. I'll do it once and you do it, okay? Om Alam Bhatt You ready? One time. One time. One time. One time. Thank you. "Di" means how you think, right? "Think" comes from "Di" and "Di" means the state of mind which is bright and wise. And here it says "sapdhika" "sapdhika" means pure-minded, wholesome thoughts. And before you do a panayama in Tibet, you have to do a little bit of bodhicitta. Before you start a panayama in Tibet, you have to think a little bit about all the people in the world who are in pain tonight. All the lonely people. All the people who are sick. All the people who got sent to a hospital today. all the people who were burned today, all the people who had a car sleeping today, all the people who had an American bomb come down in your house today. Before you do a plan, you must put your mind into this sort of sweet, sad state about the suffering of the world and the people who need you and the people you could comfort, the people you could help if you changed into an angel like that through your yoga. And you open the channels just from the inside first. And then there's no remotes. Like if you take a garden hose and you tie it in a knot and then you open up the water, it causes it to fall. It's just going to like fill it up. There's going to be problems. It will probably split and spray everybody like that. Panayama that you do before you soften your heart. has the same effect. So, in Tibetan tradition, first you soften your heart a bit. Then you start and then everything is already sort of loosened up and open and there's no short circuits in the inner wires like that. So, Sattikaya, Viyam. If the Buddha's chance to translate Sattikaya differently, They chose to translate it as "Ni Tok Chen" Say Ni Tok Ni Tok Chen Ni Tok Chen Nini Tok Chen Nii means heart Tok means power Nini Tok means courage Determination spiritual bravery And it means, you're going to need Saki Kayah also If you're going to start Pana Hannao practices We did heavily for three years In the Srimi retreat, we did a lot. And panayama practices are difficult. And panayama practices are liable to go wrong sometimes. And it's easy to give up. They give you headaches sometimes. They make your hands shaky sometimes. They make you depressed sometimes. And it's easy to give up. So before you start panayama, you have to have a good intention. Satyakaya. You have to have a kind of courage. Okay, I remember from the Hatha Yaba Pahibika class, he said, when I start Pranayama, I'm going to run into some obstacles, and problems are going to come, but I don't care. Bring them on. Bring them on. We call Hatha Nandak. It means, give me your best shot. You tell the demons, and you tell the negative spirits, and all the negative energies, come on. Let's see what you can do. you know and of course a couple hours later you're in deep depression but it's nice to have this like courage you know and you know you tell them I don't care what you're doing and then after two days you know you can give up the panayama but if you start with this kind of courage like I'm gonna save the world my panayama we talked about it last night right my practice of panayama is gonna save the world I'm going to stop violence in the world with my panayama. And then you go into it like that and then it works a lot faster and a lot better. Then you don't whip out after a couple of days of panayama. So Satikaya Dhyaya. Say Satikaya? Satikaya Dhyaya. Cool. And if you want to do the mantra, do it. You don't need an initiation for this mantra. Om Marapatanadhi. So what more time? Om? Om. Ara? Ara? Patsa? Acá, acá, acá. Okay. Thank you. Remember, if you feel like you can't grasp something, like you don't get a certain idea in a class or something, do that in your mind. If you don't remember the whole thing, just go to DVD. Seriously, they do that sometimes. I think that mantra is just a trick to get us to breathe out more. Like everyone's getting loony in the monastery because they're working too hard, and the alamas give you this mantra where you have to breathe out a huge amount of air. A lot of times when you get lonely, when you get a tension in your heart, it's because you're not exhaling enough. So it's like a tricky little mantra in many ways. So we're on our class two. Page 1. The yogi should first lock themselves into the lotus pose. Then they should inhale the breath through the passageway of the moon and hold it according to their ability. Then they should expel it again through the passageway of the sun. So this is where Yogi Strava Rama starts on the actual kranayama. This khanagam in particular is called sometimes Nani Shagana, which we'll talk about. But the very first thing he tells us is what pose to get into, the lotus pose. Now, normally, what he means by the lotus pose, as those of you who were in chapter 1 know, is with your right foot over your thigh and then your left foot on your opposite thigh. and this is the lotus post. In Tibet, they call this Dorje Kiltrum. They call this the cross diamond post. And actually, it looks a lot like one of those little vajras. The cross, you know? It looks a lot like a vajra, right? Down here. So this is what they call it in Tibet. Because the Padmasana in Tibetan is a completely different post. Padmasana is actually like this post. It's like the lotus pose. It's like the blossoming lotus that Sharon G. has in her seriousness. Except I think your feet are together. And what it is, is the female concert is wrapping her legs around the male in a lotus pose. And so that's the lotus in Quebec. And so they don't call it lotus. In Tibetan, they call this pose, Dorje Kiltrin. So Swaparovna is recommending that we get into this pose. Now, not everyone can do the lotus pose for more than a second. I mean, it kills a lot of people's knees. It really hurts people's bodies. If your hips aren't open enough, you could really put a strain on your knees, your knees are not replaceable. If you get problems with your knees, they can last a really long time. So, you don't really want to force your body into the lotus pose that is not ready for. The lotus pose, you know, it's great for bringing up the apana vayu. It's a really powerful pose for pranayama if you can do it and it's comfortable for you. But it can also be too extreme that way too. People could get load disorders from just their sitting position. So if you're starting on a pranayama and you're using lotus and you find that you can't breathe, then maybe it's the way you're sitting. Maybe you should uncross your legs. The Tibetans recommend half lotus is perfectly fine. Or sit asana is also very good, which we talked about before, where one heel is inside the perineum. is pressing against the perineum, and then the other one is tucked, the toe is tucked inside here, and the heel is resting on the underside heel. So for a guy, you'd kind of be squishing your male organ. For a girl, ideally you would be pressing your second heel against your clitoris, so that you're kind of targeting two very crucial chakras of the body. You know, basically, Sadasana is a powerful pose because it targets two crucial chakras in the body and it sends the energy up. But half lotus is very comfortable. And it's what most of the Tibetan practitioners I know use, is half lotus. And you can either cross your left foot up or your right foot. I think traditionally, well, there's a debate about it. I won't say traditionally. It kind of depends on which energy is more dominant in your body, which one you want to cross over, but I'm not getting into that detail. Your pranayama teacher, your pranayama master, the one that's going to sit next to you and do your pranayama with you and going to tell you what you're doing wrong and is going to give you advice on pranayama, they should be doing all those details about, you know, the best way for you to sit. So, there is a certain kind of posture that the Tibetans recommend. It's called the seven-point posture of larajana. And for pranayama, you should be noting these crucial points in your posture. The very first thing is how to cross your legs, which we already covered. then your back should be completely straight. They say it's like each vertebra is directly on top of the neck as if it was a stack of coins. And you're just, it's like, I don't know if you ever took ballet, but they tell you there's a string here and you're pulling up the string and it's raising up the top of your head and it's pushing down your sit bones at the same time and you're just elongating your spine. You want to really lengthen your spine when you're sitting. If you crunch up, it means some kind of channel is crunching up in your body. And you want everything as open as possible in your torso. That's the most important thing when you're doing a Ponderman practice. Hands, traditionally in Tibet, they had the left down on top of your foot and then the right on top of that. And then the two thumbs meet at your navel, which is here. Now, if you're just doing half lotus, they're not going to meet at your navel. So, if you do full lotus, you see your legs are a little bit higher. So, if you set your hands down, it perfectly meets at your navel. And that's a crucial chakra point, and it's important that your thumbs are there. So if you're just doing half lotus, you might want to put a cushion there so that your thumb actually reaches that area of your navel, and you're actually targeting that chakra point when you're doing prana nima. The other, you know, very acceptable means is to do, you know, on nicely jnana mudra, either palm up or palm down on your knees. And for a lot of people, this is a more ideal posture for pranayama than your hands inside. Why? Because your body starts to get hot when you do pranayama. And it kind of cools down this area if you open your hands out a little bit more. I mean, say it's the desert in winter and Diamond Mountain and you have no heat. Or maybe you want your hands here. but otherwise, maybe it's better out here because it gives you a little more ventilation. It's just more practical. These are things that we found during our three-year retreat that we hope will be helpful for your practice. You know, just... So your back is straight, your hands are down, your shoulders are down and even. You know, you're not going like this or like this like this, you know. Gensela carried one bag on his shoulder for like 20 years. Before doing a routine, I thought it looked like that. And Sharon and David had to work really hard because one side was always doing something different than the opposite side. And that's one of the benefits of yoga, of yoga asana, is that your body starts to even out. So it knows if you have a problem with one side or the other. Your jaw, your face should be relaxed. Your jaw should be relaxed. You're not like pointing your teeth. There's a lot of tension sometimes people hold here. So they say just pay attention to that area. Your eyes, traditionally in Tibetan meditation, are half closed like this, and they're not staring at anything at all, it's like, put your hand here and stare at it. It's like just about an inch away from your nose. Not everyone's doing this. Come on now. Don't be shy. Now you're putting your hand here, and then you look at it, and then you take your hand away, but you keep your eyes focused exactly that same way. So they're focusing on nothing just in front of your face. you get that feeling? that's the traditional way to hold your eyes if that's not comfortable for you of course you can close them when the winds start to rise in the body what happens automatically is that your eyes are here but your eyeballs sort of roll up in the top of your head. It's a spontaneous champagne. And so sometimes people like to do that artificially, just to start with the plant of seed for when the winds actually do start to enter the body. So you start with your eyes and focus like this and then you just sort of raise them up. They're not crossed. They're not like looking here. They're just raised up, you know. And that stimulates another chakra here, right? The other head chakra. And it's really good for a pranayama practice. But if you're not careful with that particular one, you can start to get a little bit of a headache, you know. So you have to be gentle about that. And then the last part of the seven point posture of our tongue is the breath. The very first Pāleāma that we will be working with, which is tonight, is ultimate nostril breathing, ultimate nostril Pāleāma, Labi-shodama. And in Tepetis called "Durungo-kūpa". You alternate the nostrils because you want to affect the two side channels. They have two channels moving. They start actually here on this side of your nose. They go up, they cross over, they come back. They twist around the central channel, under the skull. They continue under the skull, back, back. They twist many times. At the heart they twist around the central channel three times. Do you have a rosary? No. Maybe another This is how they teach it in the monastery. This is how they teach this. This is the central channel and then these are the two side channels. And then these, these twist around like this. They twist around the central channel. So they, and then they choke it, you see? And every Every time they chunk the central channel, the central channel gets like a garden hose with too much water in it, chunked up, and then channels are spurred out to the sides like spokes of a wheel. And if you look down the central channel, at these other channels spurting out to the sides, they would look like a wagon wheel, and so they came to be called chakras. those places came to be called chakras. So the whole point of Pranayama is to get these two side channels to eventually dissolve into the central channel down at the bottom where they all connect in three, there's like a plumbing connection there. And the point is to get all the prana into the central channel and then the two side channels actually act with me, and they just slowly disappear. We're going to spend a lot of time tonight talking about this nature of the side channels. And this is kind of a side channel review. Those of you who have taken to that night, you've already had this in many variations. And I think we did it in Yoga Sikra also. But here we go again. I get to do the moon channel, she gets to do the sun channel. Moon channel is called Chandra, from a root's chan, which means to shine. In Tibetan it's called Dauritza, the channel of the moon. It's on the left side of your body, your left side. Its color is white, and the two side channels are opaque, so they're not shining. The circle channel is like fluorescent or like an incandescent, or like a neon. But the two side channels are dull, dull colors, so it's dull white. In Sanskrit the name of the left hand channel is also ida. And in Tibetan they call it Thamma. Say Thamma. Thamma. Which is the translation of La La Na. Say La La Ma. La La Na means "kul" in Sanskrit or "a woman." And so in ancient times, in the Tibetans, we introduced these two side channels. The left hand channel, Ita, was known as La La Ma, which means the channel of the woman or the queen. Why it is called Kyanma is not clear. The ancient manuscripts are mispelled. Kyanma can either mean solitary channel, it might mean the extension of a queen's power, I don't know. We haven't resolved it yet. We did work out something about ida. ida can mean milky color. It's the name of a white nectar substance. And in ancient, ancient times in Tibet this Latin chow was also called a lukta. Say luk. Luk means sheep, a sheep, because it was white. And the Sanskrit for sheep is Edda. So it seems like Edda may also be a variation of Edda. They are both retrofits, so they are very similar. Edda. So Edda and Edda may be the same thing. So these are different names. Sometimes it is called the light channel. Sometimes it is called the channel on the left. Sometimes it's called the channel of wisdom, sometimes it's called the channel of the woman. And here it gets a little confusing. I always get confused because you would expect the woman channel to be Vakai. Now why is this I don't know. Maybe it's to say that we should join the veil on the kingdom. I don't know. But it always is a little confusing to me. But the most important thing is what kind of thoughts travel through your left hand channel. What are the typical thoughts that are flowing through the left hand channel? And these are thoughts of desire. I heard someone say the other day, they said, "All desire is bad. We shouldn't have desire." you know it was in a yoga class somebody raised their hand and said well what about desire for doing my yoga and the person just kind of wanted to question but there's bad desire and there's good desire to desire to save the world is a wonderful thing to desire that people should not be in pain is a wonderful thing to desire vegan donuts it's fun to desire to be healthy to desire to be happy to desire to see all people happy these are all good desires these are fine so what's a bad desire bad desire is a desire for being done bad desire is a desire for the renewal of heart bad desire is to see all people freed bad desire is to want to stop paying the world get it? no The first one has a good one. The second one doesn't have a good one. They are called by the same name. And it's the famous Gishin Michael maple covered donut example. When you walk into a donut shop, there is one maple covered donut man, right? There is a person coming in behind you, the older lady who says to her husband as she walks in the door, what? I don't know, my favorite comment was a maple comment. Yeah. And then you're like, sweetie, they had a very, you're, you can switch to the glass counter and there's one maple comment. Right? So if you have a healthy desire, if you want to donate badly, if you really want to taste that maple, I don't, I don't know if you want to add me on, I have some maple comment But anyway, if you want to taste it melt on your tongue, right? Then what do you do? You speed up. You go to the capsaic as fast as you can. Because you'd be embarrassed if you see you get it, right? And you just say, you know, I believe it. Right? No. No. No. I mean, if you have wisdom, if you understand karma, if you really care about donuts, I care about donuts. It's not just the right thing for me. It's a very serious thing. So, if you are a yogi and you understand karma and you really care, if you want donuts, you must give the donut away. Because you want it, because you have desire, you must give it to him, you must buy it for him and turn around and with a flourish you know you're like this is the last class you know and just take it you know and you do it with your style you know you do it with style you present it to her and she's like oh thank you oh somebody probably no you know and you you do it like that if you really have desire for God with the desire that's fine The purpose of being in a Buddha paradise is you're going to be perfect. I'm sure there's going to be donuts all over my paradise. So really, don't think you have to be deprived to be spiritual. It's not true. Your goal is to reach all happiness for everyone. Everyone will have whatever donut they want in their paradise if I succeed in my yoga. Really, and you have to think like that. So that's a good desire, that's a healthy desire. With wisdom, I will give away donuts. as much as I can and assure a constant supply in my Buddha paradise. That's that. That's a wisdom. That's healthy. Your heart tells you that's healthy. You're not going to be ugly and deprive in your Buddha paradise. You know, you're going to be the most glorious, beautiful, radiant thing because you are giving to everyone. And that's fine and it's good to want that. Okay, so, but what travels in the left hand channel? In your desire. It runs to the counter, it takes the last donut, it throws a bill on the counter, it makes sure it gets the right change, it hides the donut from the lady, it turns around and avoids her, walks away around her, and goes outside and eats it. That's ignorant of that. Why? You're defying her and you're defying yourself. It's just stupid. It's just stupid desire. So stupid desire runs through this channel. And if you do your yoga well, if you do this alternate nostril breathing panama well, you open up this channel, you release the winds. Then the winds are complete to flow out of that channel and the channel will start to atrophy, the channel will start to disappear. And eventually it just leaves your body. You can't be selfish ever again. You see? It's a very beautiful, all this from just breathing up the right nostril, the correct So these practices are very, very high practices on reaching happiness. It's not just to clear your sinuses. These are very, very high spiritual practices. So I get the right hand channel. Does everybody know where they run? Yeah? No. Some people say no. The central channel starts here, but a little bit, about an inch, two inches inside your forehead. It runs underneath your skull, along the side here, and then it goes straight down right about where your spine is, near the back. all the way down to your sacrum area, where it sort of curves around, and it ends up at the tip of your sexual organ. That's the central channel. And this is the channel of wisdom thoughts. If we could get the winds into this channel, we would see emptiness directly. If we have the winds in this channel a little bit, we understand emptiness intellectually. So, the thing that's blocking off these two channels, or this channel, is the two side channels. They start here, respectively on the right and the left, right as your nostrils. In fact, that's the reason why you have a nose. Like, the channels made the nose. It's not as if the channels are in the body. The channels formed first, and the body formed around the channels. The reason we've got arms and legs, and we look like vaguely starfish-like. is because of how the channels run. So they run up, I'll do the right one since that's the one I'm doing anyway. It runs up here, then it crosses here at the eye of the chakra. It makes a little loop like Irso was doing. And it chokes off the central channel here. Then it continues up the right. Then it chokes off the central channel at the top. Then it continues down right about the area of the throat. It makes another loop around the central channel and chokes it off. At the heart, it makes three loops around the central channel. So the heart is actually the hardest area of the body to open because it's the one that's most knotted up. It's the most important area of the body, actually. If you can release the knot at the heart chakra, you're home free. Then it continues down to the navel, makes another knot, continues down about a hand's breath from the navel. This is all at the back, right? The central channel is running in the back. I'm doing it at the front because you wouldn't be able to see me if I was here, but you know the channels are all running down the back. Don't get caught into thinking that they're pasted on the front of your body. So they make another knot here, they make another knot here, and then they make a couple more knots at the bottom. part of the two side channels break off at this point here and they run down the two legs why we have the two legs right so that's where our two side channels are flowing the left channel is just exactly the same as the right on the left hand side making each knot right so Whereas the...well first I have to tell you all these dance-good names. This one, the white one on the left is called the Chandranadi, it's called the moon channel. The one on the right is called Suryanadi, it's called the sun channel. Surya with the long "u", you can see it in your reading. Why is it called the sun channel? Because it's responsible for the creation of the sun and day and it's all this energy, the yab energy, the male energy. It's hot. It's fiery. It's angry. It's also called pingwila, which means the reddish gold channel. In Tibetan it's ni-me-sa, which means sun channel. But Tibetan also call it roma, which means the channel of taste. Or rasana in Sanskrit, the channel of taste. So this is where all of our thoughts of ignorant, disliking things come from. I say I didn't really enjoy the waiter bringing me something that I didn't ask for. How would I ignorantly dislike it? You'd like, you know, be snotty and say, take that back. Or blame it on him. You would be blaming it on him. You would be thinking that he was the cause of some kind of unpleasant dying experience. Whereas, in fact, who is the cause of the unpleasant dining experience? Me. It's me. It's my fault. So it's not that we can't dislike things in our world. It's not like I can't want my dining experience to be perfect. That's an okay thought. Just like it's an okay thought to want everyone to be happy. But to think that it's somebody else's fault or somebody else's responsibility It has nothing to do with you. Like something unpleasant is happening in your life, where there's someone unpleasant right in front of you yelling at you, and you're not completely responsible for that. That's the kind of thought that's running in the right-hand channel. You know, you're stupid. It's your fault. Any kind of blame, any kind of anger towards somebody else, all negative states of mind come from ignorance. anything, anytime you're unhappy with somebody it's because of these two winds running inside channels if you understood emptiness perfectly there would be absolutely no way you could ever be upset at somebody because you would know so well that it was your fault it would be so clear to you so every time you're upset, just think oh, the wind, they're running in the wrong place sometimes that's helpful right? just to think it's not me it's the winds you know I'm like if I can just get the winds over a little to the left you know just scoot them over a little bit I knew someone in three or two you know every time they got a mental affliction they would just like like picture their winds shooting into the central channel they would just stop whatever they were doing and it's powerful it's powerful to have that a visual image of what's happening physically in the body. You know, because as you visualize something, it will happen. Because the winds go where the mind goes. So if you have this visual image of where your thoughts are running in the body, you can actually move it by thinking of them running in a different way. And this is the basis of all kranayama practice. You know, the basis of all kranayama practice is not snorting through your nostrils. It's the mind. You know, it has to do with the breath, it has to do with the wind, but it's all about the inner winds and the mind. So another really interesting thing about the two side channels is that one of them is responsible for us seeing objects in our world, and one of them is responsible for seeing subjects. Like, they talk about duality. They talk about duality. The two side channels are responsible for seeing them as separate. Meaning, there's a waiter out there that's not coming from me. When we get the width into the central channel, there's no more duality like that. There's no more thinking that things are out there and we are separate from it. We realize when the winds are in the central channel that everything is a projection of our own minds. That everything is coming from the same source. It's actually coming from this drop inside our hearts. That drop that we talked about earlier, the Mishik Mek Kih-I-Nam. It's coming from there. And it's ripening as an experience of me and an experience of the outside world. but it's all coming from the same source. Now there's a debate in the scriptures, heavy, heavy debate in the scriptures, about which channel has the subject and which channel has the object. And I think it's a really good exercise for you to go home and think about it. Like, okay, one is anger and one is desire. Now which would be object and which would be subject? According to the yoga scripture, what is it? What does that mean? What does it mean? What does the line mean? What does it mean? Earth Right You'll know the earth by focusing on the sun which means the sun channel Chandra, Tara, Yuhasnyama. So Chandra, the moon, the left-hand channel. Tara, stars, Yuhasnyama. You'll know the arrangement of stars by focusing on the moon channel. So these are a code word in the Yoga Sutra. The arrangement of stars is actually drops of consciousness inside your body. And then you'll know the earth is actually objects, right? The objects outside of you. In the Tibetan scriptures, a lot of times we find this reversed. We find that subject's statement of mind is the right-hand channel, and the objects are in the left-hand channel. Now you guys go home and figure it out. Now think about what would be most logical for you. We each have our own theories. Right? Our own personal theory. Okay. Okay. So there are a couple ways to do this meditation. I know most of you he being here in the holy yoga mecca of Jyumati will probably already know the alternate nostril breathing that is done in the Indian yoga lineage. So we thought we would do the Tibetan version with you first. The Tibetans have a version of Nadi Shodana called Lomro Ghotra. Say, go, go, go, shoot. It's a nine-step breathing practice. So sit in the seven-point posture of Rotor Chana, as we talked about before. See, I'm doing half lotus. I'm not like some big, you know. No. Put your back straight, close your eyes. Focus for a minute, just watching your breath. Now picture your body inside is completely hollow you can see maybe it's filled with this light color like blue light like the sky picture your body is filled with nothing but sky Go from your head all the way down to your feet, even in the smallest crevices like in your ears and down to your fingertips. Now picture your central channel running from the space between your eyebrows up and around then straight down where your spine used to be, curling around at the bottom. Oh no, I'm sorry, this one. The central channel stops in this meditation at the navel. So picture it from your hajna chakra running down to your navel. Then picture a white channel running to the left beside it. You don't have to picture it crossing at all. It's just running next to the center channel. it goes all the way down to your left nostril and then traces the path of the central channel on the left going down a little bit below the navel and curving towards the center then the right channel which is like blood red the central channel you can picture as like fire color. These are all channels made of light. The right-hand channel goes from your right nostril and runs alongside your central channel all the way down to about an inch below your navel where it curves in towards the center. Then the two channels, the three channels sort of meet in the center forming an intersection of the three channels. Now, picture in your left hand channel there are all these thoughts of wanting something ignorantly, thinking you can grab something and it will be yours, instead of thinking if you want it you have to give it away. Thinking about possessing or owning things, it's all running through the left hand channel. than all our thoughts of anger and other negative thoughts running through the right-hand channel. And this practice of purifying our channels is going to get rid of these thoughts. So, you take an inhale, picture the limbs down at that intersection and then exhale, picture it going through the left hand channel and all of the negative thoughts of the left hand channel being pushed out. Send it all the way out to your nostrils and out the room behind you and out into the air and it just dissipates and disappears. I know this is too long for one breath. I'm going to have you explain that meditation and then we'll do it without taking extra breaths in between. Then you inhale back through the left hand channel And you picture yourself inhaling pure air of wisdom. Then it goes all the way down through your left hand channel and over into your right. Then you exhale through the right hand channel. You see all those thoughts of anger and negativity being pushed out your right nostril, going all the way out of this room, out of the building, and then into the air, anticipating and disappearing. And then you inhale pure thoughts through the right hand channel. Goes all the way down to the intersection. Then you exhale to the central channel, the channel of wisdom. Picture the air not leaving through your nostrils at all but actually through the space between your eyebrows So now we'll try it on our breath now that you know what's your picture Inhale through your center channel Then exhale through your left nostril. Inhale through your left nostril. Inhale through your left nostril. Meet at the bottom. Then exhale through the right channel and out the right nostril. Inhale through your right hand channel. Then exhale through your center channel. Inhale back to the center. and exhale through your block channel inhale left and exhale right Inhale right. And exhale through the center. Inhale through the center. Now you can add your fingers if you want to try. Hold your thumb against your right nostril and exhale through the left hand channel. then inhale through the left hand channel see the air going all the way down to the middle point and exhale through the right hand channel holding your green finger over the left keep that visualizations then inhale through the right hand channel hold both nostrils for just a minute then let go and exhale through both right exhale through the central channel and out the asana one more time inhale through the asana down to the center hold your right nostril exhale to the left channel Inhale to the left channel. Hold both muscles for just a second and then hold the right. Exhale to the right channel. Inhale back to the right. Hold both core distance. and then exhale to the Ajahn Chakra, down to the middle channel. Inhale, and then exhale. Okay, I'll open your eyes. So this is the visualization that goes with the Nadi Shodanai that's a button tradition. You are not just picturing, you're not just focusing on the breath through the nostrils, you're actually focusing on the winds going in through your side channels and you're using your mind to purify the two side channels. So we're going to take a break.