<iframe src="https://drive.google.com/file/d/1EXm1ZC8vvGs2JOPH7sM6KHE7jc2W0DfE/preview" width="100%" height="80" allow="autoplay"></iframe> *Dramatic music We'll be right back. You want to try? Alright. Let's try to keep Michael's breathing. So you start breathing really, really high and then you go up to a low sound that you could possibly go until your air is totally gone. So it's like make the sound until you can't make the sound no more. Okay. And he started like that. He started off like, like really, I don't know how he did it. You know, it's like a sharp, it's not like, you know, he's like, it's like an airplane. It's like a airplane. But, okay, I'll try it. You don't have to do that first part. Okay, really now, we're going to try it. Oh, my God. And the reason why this gives you so much ananda or so much joy is that it's really funny. When you do it, it's like silly, so it makes you silly. So ananda means joy, right here. And then "lila" is a really beautiful word that reminds me of my text actually. Because every time we would have a dance at Diamond Mountain, and he would go, "Oh, I love her, Lila!" So Lila means "play," right? Lila means, here he translated it as "dance of pleasure." And that's what it is, it's a dance of pleasure. And it's a message called Roa, and that means a slay or, you know, dance of pleasure. And it's got these connotations, it's got two kinds of different connotations. One is like the divine slay of the gods, you know, it's just their viva. the vila of the holy beings, it's like the dance of the holy beings. It's like if you were in, if you were suddenly to step into the door of a mandala, for instance, and you felt like every single atom of everything you ever saw was just the divine play of your holy Islamah angels emanating to you. That would be sort of the connotation of lila. You know, the whole world is the lila of our holy, holy, Islamah angels. And we are just surrounded by their divine say. So that's a good feeling of what the word means, right? The other feeling is just the idea of playing in the illusion itself. Right? That this, everything here is all, it's not what we think it is. You know, this is not out here from its own side. It's coming from my mind. It's coming from me. It's just a projection. And that pure playing is this dance of the illusion that we make throughout the day. You know, like they're walking around in this play. And when you, the thing about the play is it's not fun and it's not play unless you figure out it is an illusion. So it only becomes play when you clue into the fact that you are creating it. And then all of a sudden, like, all the power is yours and you can create everything that you want around you. And then it's a play. It's like this dance. And you're creating this illusion. And you're walking through the streets of New York and it's so blissful. It's so, you know, ananda. Right? It's such a joy. So, I don't know if this particular practice gives you that quality of incredible joy and pleasure. For me, it really grounds me when I'm feeling like tired. Personally, that's what this does. But just to reflect on why Swami Swatmanama would put something like Rila in this verse, I think it's really important in all our practices to have a sense of joy and have a sense of fun. We were at Dharma Mishajis and he was there and there was a student named Andre who took the course. He took over the class and he was teaching it. And he sounded just like Dharma. And it was so fun. It's so fun to see a good student of a Lama. You know, because they started to take on the qualities of their love. And it's so beautiful because you really see the transmission. You really see that, you know, God has just poured himself into this person. And this person has just been an open vessel. And then he just speaks and God comes up. You know, it's great. So we were there and we had a really good time. And at one point he did this, we were in this really, really hard pose. And he goes, no pain, no pain. And we were like, yeah, obviously. And then he goes, no fun, no yoga. And it was the second part that really struck us, you know. Because obviously, I mean, everybody's heard no pain, no gain. But no fun, no yoga. If you just are working hard and you're working so hard to get those two crease lines, you know, and you're trying to do that yoga pose that you can't do, and you're not having any fun, then it's not yoga yet. Right? If you don't know how to have a good time, if you don't know how to dance on Friday night, for instance, or if you don't know how to play, then you're not, you're not like a fully, fully grounded yogi. You know, the process of yoga is a process of opening our heart. When we start to open our heart and we start to, you know, we have this clean conscience and we have this peace of mind, then, you know, the smiles start to come and the joy starts to come in life. And every single, you know, every single master that I've ever seen has had that kind of joy in life. You know, I remember I was in Rishikesh and I was looking for a yoga teacher. I was looking for someone to teach me Kamiyama and the Asana. And I was kind of skeptical because I was a woman alone wandering around in India about, I don't know, a while back. You know, it has changed a lot. I think you can probably get a way of it now. But at that time it was really strange. And so I was sort of hesitant to throw myself at somebody that I didn't know. And so I was looking very, very carefully around for a great teacher. And then I found, I saw this woman, and he was a yogi like everybody else. He had all these children around him. And they were just laughing and having a good time. And they obviously just adored this man, you know. They ran out of his head and he had his legs. And I'm like, that's him. Because, you know, the children know. They can sense it, right? They can sense when someone's pure. They have a pure heart. And he was amazing. This amazing, amazing holy teacher in Rishikesh. So, you know, and I think another quality of They know how to take themselves seriously. They know how to laugh at themselves. It happens all great people. Know how to put funds. Gandhi used to do that. Gandhi was always telling people about his own problems and trying to convince them that he was the worst shooting thing over. And then you see it the opposite. You see people who are not secure in their power. Maybe they have a lot of power. Maybe somebody in the high in our global system right now has a lot of power but they are very insecure about it. So if anyone makes fun of them, they're like mad, you know, and they like suppress the press because they don't want anything bad to be said about them. And you know, it's that, if you're a real master, you're a real yogi, you don't need other people to tell you how great you are. You know it in your own heart, right? You know who you are in your own heart. And that's a lot of what this Ananda is at Eliva. And you're able to have joy in life, you're able to play. You never have to reach outside. or anything that you need. Everything is here. Everything is all in here. Okay, finish my paper Everyone wants to do the next one. So I'm doing this now. It's called Morsha. I've called Morsha. After you fill your lungs, then hold the log of the water cracker even more firmly. Exhale very slowly, so that a feeling of pain becomes a hunger. This practice of near-making aparts a sense of ease. So, I don't know, this will be really quick. The idea of all my practice is to get to the point where you're in a state where you are almost, like you say, almost awake, almost in quality. and the reason behind this is so that you can sort of slow down or stop a lot of the constant chatter of your mind stream going on. You know, there's a lot of, there's a lot of agitation, there's a lot of, I don't know, sorry to say. Anyway, let's try it. It's a very simple practice. You use the Udai breath. So everybody can get in a comfortable seated position and start there. and then as you inhale, you lift your eyes up and just slightly put your head back not all the way just slightly and then as you exhale you let your head slowly fall forward to your chest and you lower your eyes so you can close up your head so then just as you're on the knees inhale and raise your eyes up on a really really slow deep breath and then exhale down. So this practice is supposed to induce a sense of like going into almost a degree state and And this is falling asleep or facing is very, very similar to what happens in the process of life, which we're going to be talking about later, or the dissolution process of the body. So it's sort of mitigating a slight dissolution of the winds. And when your winds dissolve, you can concentrate more clearly on entities, right, if they're dissolving through the center channel. I think this is particularly good for people who are having trouble dropping their mental images when they're in their meditation. They can't, you can't get inside, you know. You still have this incredible awareness of the room you're in and the world around you and your body, and you can't be it. Like, you just can't go into your mind deeply. So this would be a really good practice for someone who cannot go into their mind deeply. Because it helps you get away from this like, gross material body. And it helps you get more into your mind. But for those of you who already can do that, for those of you who are already like, you're sitting down in meditation, the room leaves, the body leaves, you're really centered, you don't need this practice. Right? It would probably just make you spacey. So it's not a very common practice. You don't do it very often. You do it just by thought. I've got cards and you run for a Sunday. I am proud to bring the product to the fact that I am. How about peace today and all around our world? I am proud to be a good trip to the public. Fill your eyes in with the unruly wind, with air that you pump inside your glass. Will you be able to stand in the showers of the river, get back, and close down the breeze like a house in the mountains? This is called Kali, it's a practice at the end of the castle practice. Where it says Paisa Abadevi, "Gunadevi" means, sometimes you hear a dog, you hear a dog, like if you want to know something about a dog, and it means a place where you can actually go down the other, The steps will go down into the cover. And then, kind of actually do the jacks, depending on the beach. And the idea is that you walk into the river and you do this in touch, and you can lay back and you can phone you. And we never try getting you in words, so I don't think we say, "Okay." I have most explored in the last few verses, but just to read the people. I don't know, maybe, it's not the same without something there, but we just didn't explore this. Maybe we can talk to one another. He does it very well. Okay, verse 71. The children of the branch are and then the pause between them. And I think the pause becomes more and more important. The deepening of the physical environment, the more important the pause becomes. You choose the exhale and inhale and you take the inhale and you take the inhale and you take the exhale and pause. And if you do that meditation that Christy was doing, you get a sort of variety of pauses. Like you are not focusing so much on your inner relationship anymore, and you are not focusing so much on your exhalation anymore. You are more into the project. Those of you who are in the target course, like John Dahlia or you know how you can have it, you will be doing the RG Dahlia. This is the magic juggles, it says, it's called "Dyed Restitution." And we will be training more about it. It has much to do with the cause which you will know as you will accept. That's probably the most important time to try and understand that. What is really interesting for me here or what I think is important here is that after giving you all these ways to try to get your breath to be suspended, right? He's giving you all these different ways to force your breath into being suspended. Then he says, "But you will reach a thing called 'Kelah' in the Say Kemalai? Kemalai is like Kemalai, you know Kemalai? Yeah. For some reason, right? And that means like enlightenment, right? Kaiba means just that thing, just that one thing. But again, as we said, when we started the process of talking about capsules, the goal is not to when we say hold your breath it means huh huh huh huh huh and you get mad you get hurtful and this pressure builds up in you and this is the opposite of what we want it's the opposite of a true capsule a true capsule is where your thoughts are running so sweetly your attitude your fellow sufferers in this world. Voltaire says, "Fellow sufferers are big." Your attitude towards them is so sweet, and you're so contented, and you're so happy, and you're serving the world so well, that the thoughts begin to slow down almost in life, and then he comes back and prana slows down in life. And then Kumbhava happens killed. they don't want to be spontaneous. You are thinking about you weren't intended to it's like when you're reading a really good book or something. So you could be if you're doing it well if you're telling them what teaching is doing well then you could be reading a book or something and then you just go off and you can't have a problem. And the book just stops. But you don't notice it. So I think a lot of young people are doing these other you have some super powers. they did this thing about, I had a, you know, you can't put a stopwatch there, and you And it comes from pain, right? It comes from thinking about other people's pain. And the pain in the world. We are so concerned about the pain in the world. But you reach the state where the breath just stops. And then you just don't notice. It's just like that. You just stay there. The breath stops because the two side channels are empty of prana. prana is leaking out of the two side channels and into the central channel. That's the cool thing about those pranayamas where you see a juncture or a connection at the below, let's say fourth finger with the spindle and the navel, towards the guide, you see a juncture of the ida, the pingala and the sushumna, the two side channels and the central channel. And the idea when you have a, when your capsule is being held properly, When your prana succeeds, all the prana has moved out of the two side channels, down to the connection below the navel, and then into the second channel. And then there's no more prana and apana, there's no more of those two vayas, those two inner winds. They aren't there in the side channels to come out your nostrils. They're just not there anymore. There's nothing to cause the accident of breath. There's no need for breath in your mouth. It's really cold. And obviously at that point, two things should be close. Number one, if you start going to the Kemalankum Makara regularly, you might be close to seeing emptiness. So it's a very nice sight. It's a good sight. Another sight is you just have proper posture all the time. Like your sushumna is straightening out and it doesn't feel comfortable to sit in the other way. and you're just like this all the time, you know. And then kema kumaka starts to happen, and then the breath stops. When the breath stops, on a regular basis, it means your body is close to transforming into a body of life. And we say it many times, I'll say it again. We are like very low on the evolutionary scale of things, you know. We are very inefficient, mortal, gross flesh and blood. This is an error. This is a temporary setback. No, we weren't meant to be in bodies like this. We were just stuck here because we were glumpy in a past life. And as your heart purifies, as your body purifies, then the breath will stop. You don't need breath anymore. And then the body will turn into light. So these are all very, very beautiful high levels. And you can get there. You can do it now. You have the instruction and you have the teachers here. So work on that. I think the next few verses were not going to plot because we're a little bit wrong, so we're just going to read the English and go on. Until the time when you achieve the spontaneous kind of capsule, you should keep practicing that time that comes from conscious effort. At some point, you will be able to hold the breath in easily, leaving off all breathing. Verse 73, then you will be doing the kind of breath control that we call the spontaneous capsule. And once you have truly mastered the spontaneous kind of capsule, you stop breathing out or in at all. 74. You will never find a thing within all the three realms which is difficult for a person to attain once they have mastered this practice. The power of a spontaneous capsule enables them to hold the wings of breath for a small percentage. Pasharmi Phaar Daddy! We are back to the series here. Raja Yoga Padam Chapi Labate Natra Sanssaya Kumbhakat Kundalipodau Kundalipodato Pahavet And then they reach as well the stage of the royal yoga. Of this there is no doubt. When the capsule is held, the inner fire is wakened. And when this inner fire wakens, it's British. Anayadala satsum nasa hatha sidhishya jayate hatham vina raja yogam vina hatha na siddhyati pato yugmam anish pathe samakyasat. The channel of the sunray is free of every obstacle, and then you reach the spiritual goals of the yoga of sun and moon. No goals, though, can be reached if you practice royal yoga without the yoga of sun and moon, or that of sun and moon without the royal. Therefore, practice them both together until you reach their culmination. so we talked a little bit about going back to the first part of this verse you stop breathing you go into Kevala Kumbhaka and the winds all go into the center channel and then you reach Raja Yoga which is what? That's another word for the direct perception of emptiness. So you can travel the path of Hatha Yoga to get the winds into the center channel and then you'll be at Raja Yoga. the inner fire awakens meaning kundalini like we talked about yesterday right and we give a little bit of signs of when the inner fire was starting to awaken you know funny things like you can't notice when you're on fire and stuff like that but when it really awakens it's like a lightning bolt going up your spine like this really powerful energy going inside of you. Like almost uncontrollable energy. And it's like, we were talking about seeing emptiness directly and we said it was like meeting God, whatever that means to you, right? And, but another way of saying it, It's like you have all the power of the entire universe encased inside your central channel. And it's not as if you're meeting God, it's like you become God. It's another way of saying it. Like you realize that you are God. Next part of the verse, verse 76. No goals can be reached without Raja and Hatha practiced together. So we're back to Chinon Tabla Sorbet. We're back to practicing inner and outer methods. And I said, Geshe-la, they've heard this like six billion times, and he's like, good. They'll never forget it if you repeat it one more time. just bringing it into their mind, their synapses, right? So she doesn't talk about sober bed. She doesn't talk about sober bed. You know, if you don't walk out with anything else, you can walk out with that. What exactly is inner and what exactly is outer? I'll go back to the eight limbs of yoga. Tell me what's inner, tell them what's outer. Okay, what are the eight limbs of yoga? Wake up! What are the eight limbs of yoga? Thank you Great You're awake That's great I'm so glad you did it Tell me which ones are inner and which ones are outer Okay, we're getting five and three Yama Niyamasana Pranayama Pratyahara Pratyahara is sort of like in the middle, right? And Dharana, Tiana, Samadhi are the last three that are inner, right? But in my experience, you can't really divide out of it from inner. Because if you start to do pranayama, for instance, and you start to control your inner winds, you are going to get your mind to a single point. You can't do one without the other. You can't control your inner winds without getting your mind to a single point. So is pranayama an outer and inner practice? Yeah, it starts to become like that. And then what about if... How can you keep your vows? How can you keep your morality if you don't have a certain amount of concentration in your day to remember to be mindful enough to keep your vows? To remember to be mindful enough not to hurt other people? You know, you have to have a certain amount of concentration to even practice the first of the eight limbs. So everything sort of feeds on each other. Everything is together. Inner and outer are not separate. Every single inner method, every single outer method has to feed on an inner method. Every single inner method has to feed on an outer method. You cannot tear the two apart. They're, you know, inextricably joined. And you guys are so lucky. You are so lucky. You have these holy, beautiful yogis. And you're in the perfect place. If you're in this room at all, if you're hearing these teachings at all, it's because you already are on the path of practicing these inner and outer methods. You're already these great, holy yogic beings unleashed in the universe to spread Ananda and Vila across the sky. It's, you have to remember who you are, right? You have to remember every once in a while, stop and think about how rare you are, that you know about these holy things, that you've been granted this path, and that you're smart enough to realize that nothing else is going to fulfill you or save you out in that world, you know? You're smart enough to realize that that illusion is just going to kill you if you don't practice Hatha and Raja Yoga, if you don't continue this path. So, perfect holy yogis, you know, set aside a good time in your day to practice your meditation. You know, don't wait, don't put it at the end of your day when you're all tired and, you know, don't give your meditation practice the worst part of the day. You know, like, I like to say, give it the best part of the day and then schedule everything else around it. You know, make sure your mind is at its sharpest. Do your yoga, do your meditation when your mind is clear. And then let that carry you on for the rest of the day. Let your holy practice during that time feed the rest of your day. So you're practicing 24-7. Stop and remember that you are this great, holy yogi or yogini that is working to save all living beings. You know, you're riding the subway and you're doing that, you know, thing on your breath with the person across from you secretly who has no idea what you're doing. they think you're just, I don't know, like dialing a number on yourself. You know, you use some distractions to throw them off. And secretly you're saving their life, right? Secretly you're taking all their pain. Don't let yourself forget, you know. You have the inner and outer methods. You have both of them here, you know. you hold them. You are rare in this world. You are at the cusp of this great enlightenment. You are almost there. The arrow is touching the second flower petal. It's about to reach the target. And it's been so many eons and lifetimes of work to get here. And just remember every once in a while. verse 77 sink your mind into the quest to become forward in the capsules of the inner wind place no hopes and anything else A person who continues to practice their yoga this way travels to this day of the Lord, your Lord, and your Lord. 78 Vapukha-shatam-vadane prasana-tah nadas bhutatva mayane sunyamale I like this verse. In the Tibetan tradition, they have a thing called Lam Tokso. Say Lam. Lam Tokso. It's a special kind of literature that's just descriptions of how you know when you reach virtual stages. And I think it's very helpful. You know, at work, in the government they have GS levels, right? I'm GS-13, I'm GS-15. And you get paid 30 cents more, and you get three hours more vacation every year, and you feel like you know who you are and where you are. In my company, we figured two inches of desk space for every 2,000 bucks a year, you were Yeah. So most people had under 12 inches. And, you know, so you could, like, get out of tape and measure your desk, it's like 60 inches long, and you're like, yeah. And then you know where you are. You know how far you've gone. But in spiritual things, it's so hard. You know, like, you think you make, the minute you think you make progress, like, on patience, then you blow up with somebody the next day, you know, that you never got angry at. And it's so hard to know where am I? Am I making progress or not? And in this case, this verse is devoted to how do you know when you're getting hatha yoga? He says achieved hatha. How do you know when you're getting good at hatha yoga? And he gives these different signs. Your body becomes lean. We had that before. Your body is working well. You're healthy. The channels and the winds are going well, so you feel good. Your face, they kind of glow. And if you know people who are good at Hatha Yoga and their physical practices, their faces, they go on to bed and say "dong." "Dong." "Dong" means its glow and your complexion, and it means the person is practicing well. Divine sound is revealed to you, like Neil Young or Jimmy Hendrix. It stops in 1975. But anyway, you start to hear, specifically with Hatha Yoga, you start to get these weird and we mentioned it before, they call it Nara, but it's... What it really is, when you get close to Kevala Kumaka, when your breath starts to stop, or you're about to see emptiness, or things like that, you'll get these sounds coming in your mind. And they'll come in the text, they come in the text. But I think it's better to hear them... There is one thing to list them in a text, but it's another thing to try to describe them to somebody. It's like somebody slamming a big door in your head, and you hear this "whoosh" you know? Like sometimes it will just be like this "whoosh" you know, like that. And Prana is moving in the channel. Prana is moving into the channel, so it feels like a sudden implosion or a sudden beacon. And sometimes you'll get it as you're going off to sleep. A lot of people will get it. It happens more and more as your Hatsyoga gets better. As the channel starts to open. And so don't be concerned, be happy. You know, you're sitting there having a conversation with somebody, and in your mind it's like somebody's slammed the door, and then you come back to the conversation, and they'll start to think you're weird, but you're making good progress. said about that. Later on, of course, divine sounds in the sense of the wind. An enlightened being will take the form of the wind and blow past you a window. Or they will take the sound of the waves at the ocean. They will take over the waves. They will become the waves. And they will send you messages in the sound of the waves in the surf, the sound of the of crashing. So at a higher level, at a tantric level, then sounds like the wind going to the trees or the surf breaking or the sirens in New York, they start to take on divine uniformity. Your eyes become very clear, your vision becomes clear, but it also means your your ability to see deeper things. You might find yourself able to see into the future, or able to see things that are going on thousands of miles away directly, like that. You're always healthy. And just as you do prana practices regularly, you don't get sick very often. We were laughing because we got colds this week. really bad cold. And then they said, how are we going to get up to talk about that? But in general, we don't get, we rarely, very rarely get sick. And I think if you do a regular practice, a regular samdha, you'll just find, you won't notice it because you just get used to it, but you don't get sick anymore. Like maybe once every couple of years you get sick and you just don't notice it because nobody knows you're sick when you're sick, you know? And you don't notice that you're not getting sick. But you won't get sick. You have power over the essential drops. These are small drops of consciousness in the body. They were mentioned in the Yoga Sutra. If you want to learn more about them, you have to take both Tim and number eight from somebody who has the moon in it, right? Kimmy is going to teach you the moon. Mama's daughter, can you hear me? You're going to teach me that? But it's a very... That's the whole... It's many, many, many hours on the inner drops and winds and channels. So if you want to learn it, you have to do it better. The inner fireplace is Kundalini. And the inner channels become totally pure and they open. And the opening of a channel, the opening of a chakra, if you could open the heart chakra for a brief period of time, if you could open your heart, the three knots around the heart, if you could open it for even a few minutes, you would gain the ability to see all the people and all the animals on every world there is at the same time, with your eyes closed. You would see every living creature, human or animal, on every single world that there is in one moment, in one moment with your eyes closed. And you would understand that you will serve them, and you will take care of them, and you will reach a state where you are a being who has the capacity to do that. all of those things you see in a few minutes if you open your heart. If you open the knobs around your heart. Those are all things we all have the capacity to exceed this. And you know, we work so hard just to go to a movie. We pay all this money, we schedule it, and you know, we're trying to get everybody out with a friend of ours. He said, oh, I won't take you. It's all for us getting on. I got a Broadway show. I got to see it. There's particularly light progressives. Anyway, just to see a thing like that, you plan and it's a big deal, but imagine if you could see all the living creatures in the universe at the same moment and know how you will serve them directly, then what else do you ever need to see? Then what need have you advised anymore? You see what I mean? Because you have seen the most beautiful thing there is. You don't have to worry about shows or movies then your life is not complete just a few minutes opening this chakra that's what all the yoga asanas are for that's what these centers exist for that's why yoga came to the United States it's all just for God just for those few minutes Okay. I'm going to do one more question because it's very late but then we're done with chapter 2 and we can get to chapter 4 which we really want to do chapter 4 is rather yoga it's more about we'll do it after the break see you after the break I get to see Thank you.