<iframe src="https://drive.google.com/file/d/1lBTf9SSPoFbVMHj84Wb4eVGrKRdPm2fo/preview" width="100%" height="80" allow="autoplay"></iframe> So you're retired? I don't want to do anything. Do you have a way to get shit to cause a lot of people I know is cold for you. Can I get some? Yes. So what we try to, the whole idea is to do it from way, way down within our abdomen. And to try and get a completely open channel from all the way down here, all the way out of your nostrils. So try to think of opening as you're doing this. It's not just an exercise in your stomach. It's not just from here. it's like it's an opening it's an opening in your throat it's an opening in your head it should actually wake up all of the area of your sciences and that's one of the reasons why they call it Kapalabati or Shalit's Go I'm waiting for a minute we've got our own that's what the most pockets are for everyone got a tissue? okay yeah you can do like Jamie you can test it now just try and blow your nose normally with your tissue and then see how much comes out and then do the kapalovakim These are, you know, yoga experimentations. You think it's just like this normal volume of the nose. Ready? Okay. You can do it either way you want. I mean, it's a better idea. Thank you. Okay, start to sit down. A couple of things. When you're doing this, the only thing that should be moving is your abdomen. It shouldn't be like, I saw a couple of people doing that. And the other thing is, your face, it shouldn't be like... No, no, no, you shouldn't have this like... It should be totally, you know, trying to get your forehead totally relaxed, you know? Like, a slight smile on your face. It's supposed to be this laughing, ha, ha, ha, you know? Like the Tibetan system. Ha ha ha. So, that's Kapalabhati. One thing. You can push yourself a little bit harder in this practice and you will get low. So you have to be careful not to do too many rounds before you're ready for it. You know, work according to your capacity. And work according to what your own personal teacher, who's right beside you, who knows your body, tells you to do. I was in a situation once in India where I was just in a class, a very new class, and a teacher told me who didn't know me. You know, who wasn't like my pranayama guru. It was just someone that we met yesterday. And we went to this class and they over-pushed me. And all these strange ailments came afterwards. You know, physical ailments. Because I over-extended myself in the Kampala Venti. It can be quite a strong practice. But on the up note, if you do it according to your capacity, you just do a couple rounds, you know, each day. because it focuses so much on the exhale and on getting the stale winds out of your body it can actually be a good remedy for them if you have some sort of blocked wind in your chest or something like that and you do a Kapalavati practice it can get that stale air out of there and get those blocks out of there and you can use it for that when you start your asana practice or when you start your panayama practice This is a great practice for that. Oh, I was supposed to tell you one thing. Sanskrit for inhalation is puraka. Say puraka. And in the Tibetan it's upnupa. Oh, come on, you need to do better. Upnupa. So, now you see upnupa, if you're reading, it's across from rechika, which is excellent, it's wrong. So you have to draw this little arrow, you know. Burneka is ufufa. Then rechika, say rechika. That's exhale. And that's ufjumwa. Ufjumwa. And that means to send out the air. Push out the air. Thank you. and it starts with what? Jewel. Regen. It always starts on the out-of-the-air. And that's a big difference. And I think it has a big difference in the energetic side if you try and you count your breaths from the out-of-the-air. And you know, in the West we tend to think one, two, and in the back it's one, two. And they say in the study of Maya, in the study of the dissolution of the universe, it's important to go out first and then dissolve the universe back into your heart. So in a Tibetan yoga practice, you always have the breath in the exhale first. We're on to verse 36. Shaktamanaika, that's khaliya, kapatosh I have a lot of commentary to give up all this, it's just that there's a flow to the Hathiyo of the Nidhi Luka. There's a reason why they go through certain practices in a certain order. And that's a big deal in Tibet, they call it Maharyal, right? That there are certain steps to the path. And in the Tibet tradition, the order of the steps is very important. So, I agree that people put out on top until they do their friends series? I don't know. Is that just a rumor? It's true, yeah. Yeah, so like, Trita Tommy Joyce doesn't give you puny out until you get to this series, which is impossible for them to hear in Asya, you know. And, with the same in Tibet, they consider, It's not just important to know what all the practices are, it's important to do them in proper order. They would say that a lot of the reason why people fail in yogic practices is that they know how to be asana, they know how to be asana, they know bandhas and kukakas and budras but they are not doing it in the right order. So they read about it in a book and the thing on page 63 was kind of interesting, they tracked that out. So you should have a teacher. They say it's like starting a car or something. You do it in a certain order, and certain energies go through the car in a certain order. If you try to do it backwards, you balance that. And I think you see that the Shat Kriya, the six cleansing practices, are largely again for imbalance of the kappa. What English word comes to kappa? Kappa. Kappa, right? Yeah. So like that. And that's the main reason they give permission. So once you've been in your ranks and under tank, actual Kappa. I'm still in the game on my Kappa. I'm in the beginning, the ultimate master duty. And now it's going to be going back to that. To the real prayer. The masters declare that these practices of controlling the breath winds drive up every impurity. As such, they bow their taqas to them, honoring them as they do know their practice. What's master hearing, says here? Atarya. So this is talking about the breathing practices that we are about to embark upon in this chapter. And we are going to embark upon trying to control the breath winds. Why do we call them breath winds? Because we're not just talking about breath, right? We're talking about the inner winds that are connected to the breath. So when you see that word, breath, wind, it should mean something profound to you. It should mean everything about your inner body. And once you have control of your inner body, then you have control of your mind and you have control of the world around you. Everything is stemming from the winds and channels and drops inside of your body. So if you manage to control these winds, then the whole universe is at your disposal. In what world is that you just put a lot of food in? So, this verse is talking about drying up as impurities. These practices in general, there are different elements in the body. There's the element of earth, which is actually, I don't know, the element of solidity or hardness in the body. And then there's an element of water, which is any kind of liquid in the body. Then there's an element of fire, which is one of the heat in the body. And then there's an element of wind, which is movement. Then there's an element of space, which just allows everything else to happen. The practices of these inner winds tend to lower the earth and water elements in the body. And they tend to raise the fire and wind elements. And this is what, when we're talking about all of those, all of that nigma, all of that dross inside the channels, do you remember that? We were talking about those impurities. And this is how the practice of the breath winds gets rid of these impurities. It literally burns them away by lowering the earth and water elements and increasing the fire and wind elements in the body. And then you send it through. Once you have control of your winds and channels, you can send that through your channels and you can burn up all the drops. So that all that's left is this really pure substance inside of your channels. And we were in a retreat, and we were practicing this. And, I don't know, it was very funny to me that I started practicing these things, and then I moved to a desert. You know, because the outer world will change according to what's going on in your inner body. So I start practicing these practices to lower the earth and water elements, and I find myself in the desert, in a hot, dry place that totally reflects what's going on in my body. You should pay attention to the shifts that happen around you as you do your practices. One more thing. The, um... How do you control the breath wind in your body? I mean, do you know... Just to remind you, you have to work on both levels. You have to work from your mind as well. You can't expect your winds to peak under your control if you're not also practicing trying to get your mind here. Then go hand in hand. Your ways will come under your control when your mind comes under your control. I want to verse 38. She doesn't know what girls are. I thought that you're kind of mean. But now I've got that. I'll talk about it. I'll talk about it. and you can follow up the items that have already passed into your stomach. John is speaking with an elimination option of the passive prayer of the throne. Perhaps as you become accustomed to this practice, it will help take the power of the inner channels and chakras. This is called the Elf's Practice by those who know me all by the sudden I remember. I learned this practice, a lot of talk to me is practice. I was having a really bad headache and I had a really bad nightmare. I was still a bad nightmare. And I was in retreat. I think I got a very bad case in my room. And then the Lama came to check on me and I said, oh I feel like I'm dying I had this waiting and this is very very very common retreat so those of you who try retreats you shouldn't get discouraged if you know the first 20 retreats are I was just asked you're fine retreats are very very hard things to do so I was I mean then the mama said that I want you to throw up for me I'm like how? and they said this is the miracle because it was okay they can induce it you can induce it and then I did and it's wonderful you know the library went away and everything just changed the whole power the home you change the movement of the apanam and this is one of the first cases of this book where he actually mentions the apanam it's a practice called Eu não sei se lembra de Deus. We were driving to a place in Virginia to get a teaching and it was this rolling hill outside of Washington DC and it would go up and go down and he said, "Gen, Tor, Gen, Tor, Gen, Tor, Gen, Tor." "Tor-kanger-d thousands of pages and they didn't miss anything. They are unbelievable. It took them 700 years to translate these texts. Which is John Brady's next job. So, "Apa" means "down" and "ana" means "to go" or "to breathe" "Apaana" means "to clear down" They translated both parts of the tongue. So a panabayu means the downfall. Responsible for elimination of semen, mansees, urine, feces, things like that. So that too also says sometimes coughing, they keep coughing up somewhere, or you're vomiting up something. So the point is to try to reverse the panabayu and try to get it to the opposite of the way you normally do that. So that's what's happening in this case. suggesting that the ring of elimination be turned upwards. This in itself is a very healthy practice. In some Tibetan texts, yoga itself, now joy, is defined as the joining of the downward current wind, the mother, and the soku, the pranarai, the wind of life in the heart. So can you bring up, can you reverse the directions of the two limbs? Instead of the insanity going down, can you bring it up like the bottom half of a cup? You see? Is it the bottom half of a pea or the bottom half of a raw ground or something like that? Can you bring it up? And then can you bring the front body down? And we're really getting into some practices for that tonight. Can you reverse the normal movement of the life wind, the prana body? Which is not the same as the prana, right? Prana itself is just inner wind. Prana body is the wind at the heart. So can you bring one down at the top part of an Easter egg? You know the chocolate Easter egg case? And then can you bring the other part up like this? And then can you bring a pressure, can you close a capsule? In Tibetan called Mubacheng, which means to close a capsule. In the sense of the Vietnam, that's Kuba Kha. And we'll be getting into the different kinds of capsules. So anyway, this is elephant practice. I asked Christy why elephant practice for a bodily practice. And she said, well, I'll just put that stuff out there. No, I didn't want it. But one more thing to say. because if you travel a lot or you're in India, sometimes you eat something bad, or even in New York, you eat something bad, and you know within five minutes that it's not good. Something, like you taste it a little bit off, and you swallow it anyway because you really like that thing, and then you just feel like immediately, like it's not going to be healthy for you. This is common in India. You eat something, it tastes bad, it tastes a little sour or something, but you're really hungry and you eat the whole thing, and then in about five minutes you know you're going to have a problem. Then you're going to do right behind me. And it's very, very helpful. You just prevent like three weeks of diarrhea in the first ten minutes. And if you eat something and you know it's not healthy, if you realize it's not healthy for you right away, it starts to have a reaction right away. And it's good to know how to do this practice. So it's good to practice it. It's like the other day we were in the other studio. And the teacher was encouraging us to practice falling out of convergence. You know, fall out this way, not fall out this way, not fall out sideways, not good at that. But it's good to know how to do these things before they're needed. So know how to fall out of the post. Practice falling out of the post. And then practice sometimes special economy. I don't know, maybe after we eat too much dinner or something. Okay, it's not to be used as a graphic for looking at video. Okay, I'll do one. Verse 39. Verse 39. "Kasma, Abhanam, or Kaseya." Even the pure one and the rest of the 33 are devoted to this practice of the sleeping limbs, for they too fear their extinction, their death. And we too, for the same reason, should only take this very practice. This is a reference to 33, and together also you talk some, and when you do this Vandala offering, It's supposed to represent the world. There are supposed to be four continents in four directions, which are your four fingers here. And this thing in the middle is called Mount Nehru or sometimes Sun Nehru. And this is the central mountain of the world. And then there are different beings supposed to be living on the different, we are on a second called Jambu Bipa. And there are beings living on terraces up this Semper Mountain, the four great terraces. And on the top are some sort of God realm, world of God realm. It's still the desire realm. Those of you who know Trey Lapa theory, it's still the realm of desire realm. But the highest place in this realm is at the top. And then there are 33 deities They are a very famous group. Kirwan here is a translation of Rafa, one of the powerful deities. But even these deities in the desire realm they have to die. They are not known in death. So they also fear their death. And so what Rastri Swabrapa says is that even these beings are trying to learn to do Paniyama properly. And then he is giving us the real There's no reason to do parana, which for me, I need a reason. It's not comfortable for me to do physical practices. I'm not interested in physical practices particularly. I like books, I don't have anything. I'm not attracted to doing something physical to get enlightened. The story of yoga, the story of these are tantra. In our tradition this is tantra, this is high secret practices. At the end of your path you must get into the body, you must get into the physical part and you must learn to master the physical part also, the inner winds, through this gross vehicle, this ugly gross vehicle that I would find. But why? You have to have a reason to do these practices. Otherwise I don't think you would want to do that. We have an interview today, somebody called from Brazil. We are going there next week. and they said well why are you doing all this stuff why did you become a mother why did you study all this stuff and I was thinking it was because in my family we had four kids and a mom died and then in one year my mom died my dad died and then it might you know that treated something and I had been mildly interested in spirituality and I had never seen a bad person before. And then two people died like that, one after another. And you know I grew up in a Christian context, I grew up in a church, very happy, very nice church. I really honored it. It was a great, beautiful place to be. But they couldn't explain to me what was going on or why. "Well why?" My mother didn't sing in particular. She was a good person. She took care of people. She would leave her up front door open. People would come in and have food. Just come in and eat our food. People would give there and sleep there anytime they want. Anybody. One night she found a pistol on her pillow and she said, "That guy can't sleep there." But that was the only one. He was just going to walk, just drop by and come in and sit in for the room, you know. And it was actually that time. And so really, in the back of your mind, as you're doing these practices, it has to be death, it has to be about death. It has to be about this thing of death. And as a yogi of the Internet Armored reference, you have to be thinking of death as an accident, as something unnecessary, something for people. You live in a realm, we are in a realm right now, where everyone we see, it dies. This is not normal. This is abnormal. We live in a, in like a retard realm. We are sort of bound in the evolution of faith. We are way, way down. We are not as glorious as we think, see a sky-spangled plane. On a spiritual level, we are very, very much like amebas or something. And we, not only do we die unnecessarily, but we think that's normal. We believe, we're from a small town, there's a story about a frog, he's in a well, you know, and he becomes king of the well, the frog. You know, and everybody's like, the tapholes and all these false animals, he's number one, you know. He's the lord of this entire realm. He's the well, the well, you know. And then this crow comes and he keeps down and he says, what do you mean? The lord of all the world. He's the lord of all the waters here in the well. He says, he makes him nothing. There's bigger waters than this. And he says, I don't believe you. So he took the frog, he carried him to the ocean, and he sat down on the beach. And then the frog's head exploded. And we got fat in the 90s, his head's blown. And we're like that, you know. We're in this little well called Earth, you know. And everybody basically dies. And it's not normal. It's not the normal condition. Because we don't understand karma, we don't understand yoga, we don't treat each other well, and then we are liable to death. And our death is followed by how we treat and think about other people. And so when you do these practices, parayama, what he's saying, even the gods practice these things, because they are afraid of ayah, they are afraid of death. then you know if these people they say I'm not afraid of them I think it will be a challenging experience you say come up on the roof with me and you take their arm and get them out from the edge and they're like why? they say look over there then you take their arm and they go like this just go like this and then they're just reaction keep the reaction back because you have nice power sometimes you have value over and over you know how it's painful It's a terrible, terrible, terrible pain. It's beyond all pain in this realm. The humanists have died in the mind that stretched out for years. And once you feel it's unimaginable pain. We have been there at all this time. We have done it at all this time. You fear that, you have a great fear of that, and it's justified, you should. So the idea is that it's not necessary, you don't have to do that. It's not necessary. It's just an error in behavior, an error in thinking, and it can be fixed. And that's what these practices are for. So the next time you're out there, and the other one's out there, and he's blown his bones out, And you're like, "No, I just got this human in there, and you know if I can do that." Do it for all of you that you don't have. And probably in the last six months, some of us you have died. Maybe you could have stopped it, maybe you could have helped it. Maybe if you had, you know, worked a little harder on your practices, maybe you could have done something. So think like that, it will drive you, it will give you energy for decades or not. Thank you. body, so far as you can keep the mind from agitation, so far as you can hold your gaze between your eyebrows, then you are that much closer to having no reason to ever fear death. You know, when Bishop Michael speaks about that, I always get this sense like, oh, I haven't thought of that for a really long time. You know, because, you know, I do my meditation practice every day. I do my yoga practice every day. And I never really think about it. It's hard in your daily life. If someone hasn't died in the last six months that you're really close to, it's hard to think about. It's hard to remember. So for me, I like to think about the little deaths that happen to me all the time. Because those two are what we're trying to prevent. Like, you know, you have a really good friend. And then suddenly, I don't know, something happens and you're not like friends anymore. And something dies. And it's just as painful. It's just as painful as little less that you experience every day in your life. You know, or, I don't know, you go to work one day and the management changes. and you can't work there anymore. You know, like something's just, something dies. You're at the opportunity, you know, you used to fit in there and now you don't anymore and now you have to go. Or they have, you know, it's like you can't hold on to anything that you love. You can't hold on to relationships. The realm that we're in, everything does, you know. And it's not just your body. It's everything, you know. It's everything. thing. It's every single thing that you love in this world will be ripped away from you, one by one, slowly or quickly. You know, if you go out to New York streets and you get run over by the bus, it'll all be quick. You know, it'll all happen at once. Everything will be ripped away quickly, but normally it doesn't work like that. Normally you just age and things just die one by one. And we think that this is the way things are and think that we can't change it. But if we were to master these practices, if we were to become acharya in these practices, we could change that. We wouldn't have to have friendships that die. So, this verse says, if you can keep the unruly winds within the body and if you can keep your mind from agitation. And this is talking about working with the Albert Air Method. If you don't want things to die on you, if you don't want your friends to go away, and if you don't want your friends, your family members to die, literally die of me, and if you don't want your body to die, and if you're sick and tired of getting those wrinkles in the mirror, and you don't want to get any older, you have to work with both the inner and outer muscles. You have to have a deep understanding of carbon and emptiness. You have to understand that the reason you're seeing things die is because you haven't done good enough things to perpetuate the karma for the things that you love in this world. The reason things are dying on you is that your karmas are wearing out and you've done nothing in this life to perpetuate them. So we turn it around. We have to turn around. Everything is this downward spiral and the process of yoga is turning it back to the left, You go into an upward spiral. So learn what kind of karmas you need to perpetuate the things you enjoy in this life. In order to learn karma and emptiness very deeply, you have to find some kind of stillness. You have to find some kind of meditative stillness. Because you're never going to be able to understand karma and emptiness in a very deep way unless you stop for a minute trusting your sixth senses and go inside and find some kind of truth inside yourself. Because these things, they're lying to us, you know? These things say that he's out there and I'm not here and I have nothing to do with him. Like, the reason I'm seeing him is just because he walked in the door from some other place and I have absolutely no control of that. It's lying to me. Every single thing I see in these eyes is coming from how I treated other people. If I see, like, any of you, it's because of what I did to other people. But we can't function in the outside world with all these things lying to us and then have a deep understanding that things are just the opposite of that. We have to shut them down first. We have to shut down our successes. We have to go inside. We have to keep the mind from agitation. We have to reach some kind of meditative stillness. That's the mental half. We have to keep the unruly winds inside the body. We have to pull them closer and closer inside the center of the channel. Right now, you know, we're distracted. Our winds are distracted. Our winds are running every which way all over our body, and they're unruly and untamed, and we need to pull them in the way that we pull our minds in. You know, it goes hand in hand. You pull your mind into stillness, your winds start slowing down. You concentrate on your winds and pulling them more into stillness, your mind starts slowing down. And it feeds on itself. And that's why we have both methods. You know, you use the outer method of focusing on your wins, like a physical thing, it's a very subtle thing, it's a physical thing in your body, to calm the mind. Then you use the mind to calm the wins more, and it keeps, you know, keeps going closer and closer and closer to the center. Until you get to absolute stillness, and you can really understand emptiness. Then it says so far as you can call it a gaze between the eyebrows. In Sanskrit this is grubor magia. Say grubor magia. It means between the two eyebrows. Magia means in the middle. Like Madhyanaka, it's the middle way. So yeah, so between the rubor. Intubect is called Minsam. Say Minsam? And this is what they call the Ajahnu chakra Intubect. They just say Minsam, the place between the Aira. They don't normally use a different word for the Ajahnu chakra. So this is a very good place when you're first starting out, especially to learn how to gather the winds and gather the mind. If you are not used to meditating, if you don't have a meditative practice, or if you just had a really busy day and your mind is scattered everywhere, or if you're kind of tired, a really, really good place to focus is right here. you know it gathers the mind very quickly it gathers your focus very quickly it energizes you a little bit so I want to just practice where it is in the body because a lot of people think it's right here like it's actually pasted on your forehead in between the two eyebrows you know like you put the little bindi here and you're like ah it's my third eye but uh Actually, it's a little bit farther back. I swear. So, the reason you have bumps here, like indentations here on the side of your thing, it's like the Ajna chakra is in between those. The reason you've got a bump on the upper palate of your mouth, the Ajna chakra, is above that. So you can draw like a coordinate, you know, like between these two things and like put your tongue at the top of your palate or just when it starts to curve back. Push it up. Draw the coordinates. Try and find the Ashen Chakra. Just close your eyes for a minute. Don't worry about me. Try to find it in your body. So. Go up from your palate until you get to the point between your two eyebrows. But it's about an inch and a half, maybe two inches for some people, of inside your head. And just see it like, mmm, tiny pinprick white leg there. Okay. So that point is used at the beginning of meditation sometimes to focus the mind. It's also used in certain practices where you're holding a capsule or doing the Pranayama. Instead of visualizing your whole channel all through the left and then back, an alternate way to do that Pranayama is just to focus on this tiny pinprick of light about an inch or two inches into your skull. then one day your exhale will just keep going on and on and on and on and then you won't notice but you'll just laugh off to yourself again for a while this is the door to the center channel it's the upper opening of the center channel important point in the body. In general, any of the chakras could be used as that kind of focus point when you're doing a prana yoda, and you should pay attention to what your specific teacher tells you about where to focus in the body for what particular prana you're doing. In Tibetan they call this a ne. Say ne. Ne. Ne means a crucial point in the body. There are certain crucial points like chakras where it's like if you focus on that particular point it's like a place of great power that can get things done in a very short amount of time. Guruji, verse 41. Did you not cry on the Sabbath of my body to the "We shall keep it, we shall keep it." "So shall we not have our love with God?" "So how we shall keep our love with God?" "Those who are unable to concentrate their inner wings in the proper way, thereby purify the inner channels and chakras, then break open the mouth of the summary channel, and then the unruly women center there with ease." This is the first verse in a while that we have the word "sushumma" Sushima. That's the Sanskrit word for it, the central channel. And there are many, many words in Sanskrit for the central channel. And it's the most common one is the Satsang. Again, I think Professor Thurman may have called his part before. But it means central channel, the most important channel in the body. There's a word here, Have you heard this? Where? Let us see if we have third chapter. What is this name? Is that it? I don't know. Jan. It's the combined effort. I have to call it the key of the last three of the Ishtarach of the eight minutes. Out of the camera, Samadhi. The ability to focus the mind on a single point. The ability to focus the mind for over an extended period of time on a single point. And then finally, Samadhi. Perfect meditation, perfect simple point. So that's the Sayumah then. It means to bring a team together. To bring a team together. As Christine Lach said in Tibetan, in the Tibetan tradition, which is an Indian tradition, working with the winds, working with the chakras is done mostly with the mind. So you can do Madayala or you can do Asana from the outside, and you can cause changes in where the wind is moving. You can direct the prana. If you stick your finger down and throw up the downward turning where the pan of it will be reversed. And so in the physical means, in the gross physical means, you're going to affect the movement of pan of it in your body. But what they're talking about here is sign-long means to gather the winds by concentration, by the vehicle of concentration. It's kind of cheaper and easier. It doesn't take two hour recessions. They rock this thread. So which is better? Which is better? Yeah, bad choice. Bad question. China Thamma Torbek. Say China. China Thamma Torbek. Torbek. As a yogi in this language, in the language of these yogis, Kuraksha, you swear to use Aravya in your methods. And the Aravya methods are more They are cognitive and they take longer time, but they are handy. You know, you pull back. If you keep doing it an hour, two hours, you know, you're going to get something wrong. Your body will change. And then necessarily your body will change. So it's like a, it's like a slow machine in the morning, I call it a jackass patient practice. You know, you just do it every day and then you make some progress. So in that sense it's very grounding and very necessary and very proper. It requires good. But then also at the same time, sell your mouth and money. Move the wings to the body by the concentration of the body. And bring them into certain places. We're going to be talking about, for example, how to do a capsule practice, how to do a retention of your mind. And once you take your attention, you can actually direct it to different parts of your body. And we'll be talking about it when we get to the capsules. But if you direct it to the wrong part, you might get a little Louie, or very Louie. You might make yourself crazy. And then there are special structures for directing the site, concentrating the mind, to move the product to a different part of the body, which is sleeper. You see, to do your body on a little bit. and more progress. You can make more progress. So, it's very important what he says here about signing a month. Concentrating, in his book, it beats the ability to concentrate the mind at a point in the body and then it makes the crowd a flutter. Due to the what? The fact that when that daughter is in particular, say a woman, "Ung!" "Tipa chifa" "Ung" "Ung" "Tipa chifa" We have this Chinese Meridian teacher in medical, very high mountain. He's like the Chinese national across the world, chifa. And we went to the Meridian community. We sat and we went to all the characters and all the talents and all the Meridian's. And then we wanted to give him a gift after this. and we were studying clinically with this other Chinese teacher. So we took this huge piece of rice paper, we got this huge brush. Sometimes it looked like a mop, didn't it? And then we did "Wum Se Jupa" You know, and then we gave it to him, and he said, "Oh, that's the best thing you can do." Because it's just a statement in yoga that the prana and the thoughts ride in tandem. They always ride in tandem. They always go together. So by digging your thoughts into your leg, you move your prana into your leg. And then, you know, we need teachers who are, we go out every day to a different yoga studio. It's really fun in New York. We have a great prana. We have a really, great prana. There's so many wonderful centers. Really beautiful centers. A lot of teachers will say, if you're having trouble or you feel like something's not stretching the right way, then send your mind down like, think it wrong. And that's a very good instruction. That's a good instruction. There's a problem. You can get to a problem. You can probably get to your right mind. by singing it. It's supposed to open up, but I haven't experienced that. One thing it says about the unruly winds entering the Sunray channel, Sunray is this kind of ancient position that I don't think we'll go into tonight, but it's a long story where this work comes from. It's a component in Sunray that relates to the second channel. In Tibetan there's a very, very beautiful presentation of the stages by which Prada enters the second channel. And then there are special signs that come in your body. And we are going to be covering that I think on Wednesday. But there are beautiful signs and so in any spiritual practice it is really fun to have some kind of guidelines about what do you call milestones. If someone can teach you, if this is happening with your breath you've reached level 2 and the product has been in your position. Or if this stops happening with your breath then the product has just left your position. But if somebody can give you a specific outer science that accompanied in Tibetan tradition three stages of how the ring was in the Sashima, then you kind of get a feeling to where you're at and how far you still got to go. And that can be great accompanying in any practice, in any spiritual practice. So we'll be talking about a think on the other day. Thank you. When the unruly wind moves into the middle, then one achieves a solid fixation of the mind. And anyone who has reached this kind of fixation has reached a point beyond thought or no thought. So there's a slight title here. It's not solid fixation of the wind, it's solid fixation of the mind. Manasarion. Not Paano-starion or Margarita-starion is Manasarion. Okay, so it's all the change of the word. We covered Mano-money before. It means you can cheat it's right on your finger. What's manas mean? Mine. What does food money mean? No money. So this means beyond thought or no thought here in the reading. So this is about, this verse is about seeing it to distract me. One of the money is, I don't know what it works, but seeing it to distract me. So, your instructions, according to this verse, get the wind into the center channel. Achieve a fixation of the mind, a solid fixation of the mind on a single object, which is the emptiness of your own self. And then you will reach this state which is beyond thought or no thought. Now this is like, I don't know, this really esoteric beyond thought or no thought, you know, what does that mean exactly? The Indian girls would be no longer mentioned about it, you know. The Tibetans write like 20 billion pages about it, you know. Instead of, you know, it's like the two opposite systems. One says too much, one says too much, and, you know, we meet in the middle and we get like really circumvented. I like both methods. So, beyond thought, thought here, first of all, means your misperceptions of the outside world, what we were talking about before when we said every single thing that you ever see or hear or taste or smell or even think is lying to you. So, everything that we ever have experienced up to this point, if you've not seen it historically yet, is a lie. Is some kind of misperception. You are having some kind of misperception about every single thing, even your own thoughts. So, we want to get beyond that. We want to get beyond these misperceptions. But it doesn't mean we get beyond them by not thinking at all. And that's what no thought means. It's not like you just go into some catatonic state, like you drink too much beer one day and you pass out and you're in Monomani. That's not true. You know, it's beyond thought, but it's also beyond no thought. Right? You're not, you're not, you're actually in the most awake, alive, alert, intense space that you've ever been in your entire life. But you're not thinking, per se. There's no conceptions in your mind. There's no words. Right? It's not... We're not thinking in words and pictures anymore. It's beyond that. It's a direct experience, you could say, of the divine. A direct experience of the divine. It's like you're in direct contact with whoever you would call God. Time doesn't exist, space doesn't exist, you don't exist in this space beyond thought or no thought. And in the Tibetan system they say it's Jidameba, it's beyond description. Like someone could have been there, someone could have seen it, someone could have been in that space in direct contact with the divine, but they would have no way of telling you about it because it's beyond words. It's beyond any kind of conceptual thinking. So we use concepts to talk around it, to get different pictures and different ideas in our mind. What could this be? What could this direct perception of emptiness be when the wind's going to the center channel and you disappear? and you're in direct contact with the divine and it's beyond all thought or no thought. It's nice to imagine. It's nice to try and imagine. Even though we can't get to it, the more we imagine it, the more we plant seeds to see it directly. So, you know, go home, think about it. Wow, my whole practice of yoga, every single pose in my asanas is to get these wins into the central channel so I can see emptiness directly, so I can become free in this lifetime, so I can be a real benefit to other people. What is it like? What is it like? It's beyond all that I've done wrong. What kind of picture does that bring to you when I say that? It's direct contact with whatever you think of when I say the divine. What does that mean? You're no longer there. Time is no longer there. Space is no longer there. What does that mean? You gather as much information as you can about emptiness, and then you try and think about it all the time. Plant the seeds all the time. I will see emptiness, trapped in this lifetime. It's like a mantra for you. I will see emptiness, trapped in this lifetime. I will see emptiness, trapped in this lifetime. I will see how many things are starting out with scars about this, you know, because this is the ultimate, you know. This is what we want to get to. I'd like to do a little bit of a bottle.