Herein is the Explanation of Candali: The Spontaneous Blazing of Great Bliss

gtum mo'i rnam bshad bde chen rang 'bar bzhugs so (གགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགག)

By mkhan chen dpal ldan shes rab rin po che (གགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགགག)________________________________________________________________

There are three topics for Candali. They are the preliminaries, the main practice, and the enhancement. In preliminary part, there are five subtopics: the outer physical form, the inner form of the nadis, the “wheel of protection”, training in the path of the nadis, and blessing of the nadis’ points.

The first practice is Guru Yoga. Dissolve the guru into oneself. Visualize oneself as the Ishta-devata in standing position. Purify the discursive thoughts of Samsara. The purifying antidote is the meditation with complete qualities. The fruit of purification is the maturation of appearance, sound and cognition as the essence of the Vajra. This is the ultimate intent of anuttaraguhyamantra (unsurpassable secret mantra)[1].

Omniscient Jigme Lingpa[2] says, "Ho: All appearances and existence are a pure dakini land Unchanging great bliss is Vajrayogini Ultimate Vajrayogini is perfect in all aspects May I attain enlightenment by meeting (my?) own face ". It is like this.

For the outer physical form, one's body is like Vajrayogini, which is radiant (370). With stable divine pride, the visualization is like a rainbow, which is apparent yet lacks inherent existence. Don't think of it as solid. You should visualize the (outer physical form) as one’s own size, or the size of a house, or the size of the three worlds. You should (also) train in visualization down to size of sesame seed.

For the inner form of the nadi; the color is light red, which denotes great bliss. It is like butter lamp of mustard-seed oil because it dispels obscurations. It is straight like a plantain trunk, which denotes the life force of all phenomena. It is hollow like a tube, which denotes its’ empty essence. It is the thicknessof a medium sized arrow shaft. This is the visualization at the time of Candali practice.

When you are practicing transference of consciousness[3], it is dark blue to denote unchanging Dharmakaya. It is thin like the petal of a lotus to denote the lessening of obscurations. It is clear like a butter lamp of mustard-seed oil to denote dispelling the darkness of ignorance. It is straight like plantain trunk to denote closing of the lower and wrong paths. These are the special qualities of the nadi.

If the visualization is not clear, apply the methods. (371). If you cannot hold the vayus, apply the methods. If the mind is not concentrated, apply them.

Third, the “wheel of protection”. Sitting in Vairocana's sevenfold posture is the “main point” of the body. First exhale slowly, then with medium force, and finally exhale forcefully. Exhale nine times. Hold the breath by pressing down the upper vayu and holding (up?) the downward vayu. You should practice for as long as you can hold it. This is “main point” of breathing.

Visualize oneself as Vajravarahi. Exhale three times while thinking of the expulsion of the three

poisons. Then hold the kumbhaka-breath once. When you exhale, five-colored light issues forth from the sense organs and the pores of body. The entire world is filled with five-colored light. When you inhale, it enters from all the orifices of body and fills the whole body. Repeat this seven times.

The light changes into a five-colored letter 'Hung'. When exhaling, the whole universe is filled. When inhaling, the whole body is filled. Repeat this visualization seven times. Again, the letter Hung changesinto multicolored light and goes out and comes back.[4] Repeat it seven times. You should maintain thedivine pride of the Buddha's body, voice and mind (372). Finally, all the pores of the body are filled with great wrathful deities. Visualize yourself as a wrathful Buddha who is inside a blazing fire. This is the meditation on the “wheel of protection”.

Fourth, training in the path of nadis. The “Main point” of body is the deity visualization as before. There is the central nadi in the body from the top of head to secret place. It is standing like a pillar. There are the left the right nadis on either side of it. From the upper membrane of the brain to the nostril, there are 16 red vowels like A, AA. and so forth, in the left nadi, and 35 white colored consonants like ka, kha, ga, gha, nga and so forth in the right nadi.[5] You should visualize them as piled up on top of one another.

You should breath in the previous way. Then hold the kumbhaka and concentrate the mind in the realityof vowels and consonants when exhaling. The letters come out equally and continuously. While inhaling, meditate on vowels and consonants. Otherwise, while inhaling, they enter from the secret nostril(?) and rotate like a firebrand[6]. Repeat this 21 times. For the vayu to enter into the central nadi,you need (to train) the paths of the left and right nadis (373). It is very important to train it in an unobstructed way. It helps to increase profound wisdom, it increases the length of the life span, and power (strength?). This is the profound root visualization for the accomplishment of innumerable good qualities.

Fifth, blessing of the nadis’ points. In the state of deity’s form having the three nadis and four chakras or a single central nadi, you should visualize your root guru at heart level. He is in the form of Uddiyana Vajradhara, in union with his consort, on a lotus, sun and moon. On his crown are the gurus of the six lineages. On the top, you should visualize the Dharmakaya Samantabhadra in union with his consort. He is residing in the center of a mass of wisdom-rainbow-light.

You should pray from the bottom of your heart. Finally Samantabhadra and Samantabhadri dissolve into light and absorb into Garab Dorje. He dissolves into light and is absorbed into Manjushrimitra and so on. Finally, they dissolve into your root guru. He is also dissolved into light and becomes a reddish white bindu having the nature of uncontaminated great bliss. It pervades all parts of the nadis and transforms them into the Mahamudra of bliss and emptiness.

The extensive practice is doing kumbhaka seven times with each supplication and dissolution. The medium length practice is performing kumbhaka breathing five times with each supplication and dissolution. When you perform kumbhaka breathing three times, it is the condensed practice

Second Topics: the main practice of Candali

It has three subtopics (which are), the “main point” of body, the “main point” of the vayus, and “main points” of visualization.

First, you should sit in seven-fold Vairocana posture or (that of the six-cornered stove). You need a genuine meditation belt and a large seat of four fingers height for jumping

For “main point” of the vayus, you should perform the nine-fold breathing as a preliminary. For main practice, there are four applications. Among them, the body must be in the previously mentioned posture. From right nostril, you should inhale slowly without others feeling it(?), when it reaches and presses the navel vayu, you should exhale slowly from left nostril. Similarly, inhale from left and exhale from right. Inhale equally and exhale equally (through both). Then, inhale and exhale forcefully.

Then inhale from the right in previous posture, in accordance with turning(?) lean and exhale from the left or you can inhale turning to left side (375) and exhale far to the right. Or you can inhale and exhale equally while drawing the shoulder backward. On these occasions, the vayus causing five disturbing emotions, sickness, negativities and obscurations should be expelled in the form of black air without any residue. Then, you should think that the elements of channels become extremely pure.

In the main practice of four applications, there are inhaling, filling, pressing, and shooting.[7] First inhale the air inside; holding with unity is filling. Reducing equally from left and right (nadis) is pressing. Throwing out (the breath) is shooting.

For visualization, there is the outer Candali, the inner Candali and the secret Candali. Visualizating one's body as Vajravarahi is the outer one. Meditation on the channels and chakras is the inner one, while meditation on the wisdom of blazing and dripping is the secret Candali. Those are the short statements. When you want a slight extension, there is the visualization of the Ashay[8] and blazing and dripping, burning together.(376)

At first, visualize one's body in the deity’s form. There is the letter ‘Ham’ at one’s crown, which is inseparable from method and wisdom. Exhale the stale air. In the mean time, you should visualize the mandalas of the elements. There is the blue mandala of sky at sixteen inches from nostrils. The green mandala of air is at fifteen inches, the red mandala of fire is at fourteen inches, the white mandala of water is at thirteen inches and the yellow mandala of earth is at twelve inches. To represent both method and wisdom, you should visualize these in front of both nostrils. The elemental mandalas of right side denote the five mothers such as Locana, who are essences of five elements.

Rasana channel of one's body is the method part, so that inhaling this continuum is the union of methodand wisdom. The left side of mandala represents the five male Buddhas who are the purities of the five aggregates. The left side of the body is the wisdom part. Inhaling the root continuum is the union of method and wisdom. You should slowly and gently inhale from both nostrils and (the vayu) passes through left and right channels. You should dissolve it into the Ashay inside the central channel. At the same time a little downward clearing vayu[9] (377) yellow in color, from a five colored sphere of air, should be dissolved into the Ashay. Think that the Ashay be comes brighter than before. You should inhale, fill, press and throw the air. When you exhale, five colored vayus of the five families go out from the Ashay. When you inhale, they enter and dissolve. The powers of Buddhas of ten directions

and four times dissolve into the Ashay during these intervals. The pure essences of environment and living beings also dissolve into it.

Visualization of the blazing: The essence of the Ashay in the form of blazing red Vajravarahi fire goes up inside central channel in an increasing way. Finally, it reaches Crown and meets Hayagriva, who is the essence of method and great bliss, in the form of a letter (Ham). That letter dissolves into light instantaneously and absorbs into the thirty-two petalled crown chakra. Blazing great bliss pervades all of that chakra. It falls down into sixteen petalled sambhogacakra of the throat, and blazing great bliss pervades all of the chakra.

Then, it falls down into eight petalled dharmachakra of the heart (378) and blazing great bliss pervades the whole chakra. Then it falls down into the sixty-four petalled nirmanacakra of the navel and great bliss pervades it. Finally it falls to the twenty-eight petalled bliss-sustaining-chakra of the secret place and great bliss pervades there.

Again, the Vajravarahi fireball of primordial-wisdom[10] of the Ashay goes up from secret place to navel, heart, throat and crown with an increasing amount of blazing. From the crown to the secret place, you should visualize this three or seven times.

For the visualization of blazing and dripping together, one's body with the channels and five chakras as well as all appearances and existence dissolve into light. White and red droplets of great bliss dissolve into the light of the unity of bliss and emptiness. Its essence is the primordial, natural, and co-emergent wisdom of the luminous Great Perfection. You should rest in the naked, natural, non-fabricated state without any hope, fear, acceptance, rejection, refutation or establishment. This is the ultimate Candali of the abiding nature (379).

Third, the Enhancement.

You should train the mind with the meditations on the rarity of a human life with freedoms and endowments, the impermanence of life, karma; its causes and results, and the imperfections of samsaricexistence. Pray to your Guru and the Triple Gems with great faith by remembering their qualities. You should merge the Guru's wisdom mind with your intellectual mind. Train the mind in loving kindness and compassion. Develop the precious mind of enlightenment repeatedly. We grasp at an “I” for the mere continuation and collection of the five aggregates without any examination and analysis. When we analyze and examine it, we cannot find an “I”. Meditate one-pointedly on this meaning. All the objects of the outer environment and inner living beings appear true when we do not examine and analyze them. When analyzed you cannot find even a particle that is truly existent. They only appear in the mind. The nature of that mind is not established from the beginning. You should take rest in this sky-like state. This is the enhancement.

I have no experience in this. I'm explaining empty words, which are like the “water” of a mirage. It is explained in a foreign land. Anna has computerized this document. I aspire for the attainment of the inner Vajra-body for every sentient being.

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This first rough draft of the English text was completed 11-06-08 by RC Parker. There are undoubtedly still many mistakes and the editing is not finished. The accuracy of the English translation has not been checked. It has not been proofread and likely has many typos and grammatical errors beyond the inaccuracies in translation. Comments and corrections welcome.

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[1] anuttaraguhyamantra अननत्तरग नह्यमन्ततर Another name for “highest yoga tantra”.

[2] 'jigs med gling pa གགགགགགགགགགགགགགགགག (1729-1798) was a tertön whose rediscovered spiritual treasures are widely practiced in the Nyingma tradition. His most famous terma was the klong chen

snying thig གགགགགགགགགགགགགགགགགག

[3] 'pho ba གགགགགག, Sk. saMkrAnti ससंकत ररानन्त

[4] This is called 'phro 'dus གགགགགགགགགག radiation and re-absorption

[5] These are the Sanskrit vowels and consonants.

[6] A rotating firebrand creates a glowing circle of light. This is probably what the text intends.

[7] Inhaling = rngub pa གགགགགགག, filling = dgang pa གགགགགག, pressing = gzhil ba གགགགགགག, and

shooting = 'phen pa གགགགགགག

[8] a shad གགགགག The ashay resembles an inverted exclamation-point without the dot.

[9] rlung thur sel གགགགགགགགགགགགག / apAna अपरान downward clearing wind

[10] ye shes me dpung གགགགགགགགགགགགགགགposted by:

Om Ah Hung Vajra Recitation with - Tsa Lung practice.Practice in Wind and Channel.Taught by Garchen Rinpoche

This instruction on the vajra recitation of the syllables Om, Ah, Hum was given by Drigung Kyabje Garchen Rinpoche in commentary on Mahasiddha Tilopa’s Pith Instructions on Mahamudra (Skt. Mahamudra Upadesha). Specifically, it is in reference to the line, “If people of inferior intelligence [can] not abide in the ultimate meaning, they [should] hold the vital point of wind energies and give up exerting [themselves] in awareness.”

Now the text refers to people of inferior intelligence. That means all of us.[laughter]

It continues, “…cannot abide in the ultimate meaning…” What is this inability to abide in the ultimate meaning? When the mind follows after thoughts and the wind energies follow after karmic winds, the mind and winds separate. The text refers to the “vital point of wind energies.” This is the vital point at which mind and wind energies are brought together.

Among the myriad wind energies of the body, there are five principal winds. The navel, where the fire-equalizing wind abides, is like the royal seat of all the winds. The practice of vase breathing is to hold awareness there. In its pure aspect, the fire-equalizing wind abides as Vajravarahi. This is the perspective of the Six Yogas of Naropa.

In general, there are three principal channels, the left and right channel and, between them, the central channel. The central channel, or wisdom channel, is the principal among all the channels. When we draw the wind and mind energies into the central channel at the navel, we practice the methods for merging mind and wind energies into one point.

There are two modes of practice for focusing on the energies at the navel – with visualization and without meditating on any visualization. The latter involves the vajra recitation of the syllables Om Ah Hum. This recitation is combined with focus on the subtle wind energies.

At the level of the navel is a flame the size of a lentil. As we breathe in through the nostrils, we should mentally recite the syllable Om. The wind energies descend the right and left channels and then enter the central channel below the navel chakra. At this time we should hold the breath for a short period of time, mentally reciting the syllable Ah. As we do so, we should imagine that those winds slightly fan the ball of flame that is abiding at the navel, causing it to burn brighter. We then breathe out, mentally reciting the syllable Hum.

Within this exercise, look at the empty nature of mind itself. This will be of great benefit to stabilizing the practice of mahamudra. There are many among you senior students who know this practice. Yet for all of you I would request that right now you practice it briefly in the manner I just described.

In order to do this practice, we should maintain an erect bodily posture. We can leave the rest of the body however it is at the time, but the spine should be straight. In the beginning, hold some of the visualizations given. Breathe in, mentally reciting the syllable Om. Then, while holding the breath mixed with the wind energies in the central channel at the navel, briefly meditate and mentally recite the syllable Ah. Then, breathe out with the syllable Hum.

The breath should be held gently. When pressing the breath downward, do not expand the belly. Bind the lower wind upward and press the upper wind downward. This is called ‘the union of the winds.’ When the upper wind is pressed down and the lower wind is pulled up, that is called ‘the vase breath.’

This breathing instruction is a very abbreviated mode of practicing the yoga of tummo, or inner fire, that was taught by Lord Jitgen Sumgon. Having practiced this myself, I have personally experienced itsbenefit. You will not hear this instruction from others who teach many elaborate key points of channels and winds. I am offering it based on my own experience.

When the wind energies are abiding at the navel and we leave the mind in its unfabricated, natural state, sometimes warmth will instantaneously arise in the navel. If we meditate in this way for a while, say one week, warmth will arise. Then, without needing to hold the breath again and again, awareness will naturally abide at the navel because of the warmth. That is to say, on the basis of warmth, mind abides in stillness. This method of causing the mind to abide on the basis of warmth and bliss is

extremely beneficial. As for the time, one should train in this each morning at daybreak.

If, in this way, the winds abide through mindful awareness, later there will be no need to hold the breath. Through mindfulness, the winds will remain at the navel. Then, even though we breathe in and out, the place where the wind energies will stay is the navel. There we will accumulate the vital essences of wind, or prana, which will abide together with the wind energies.

When we conjoin the in and out breath with the Om Ah Hum vajra recitation, the wind and mind will always be mingled. Thus, we will be free of obstacles – that is, obstacles arisen from distraction.

At present, the winds and mind are separate. The winds naturally go where they will. The consciousness wanders elsewhere. But, through training in this way, we bring mind and wind energies together as one.

Regarding that which is to be meditated on, it is alright to meditate on the form of the guru. But, for themost part, we should meditate on Vajravarahi. The form is like a lamp flame and its nature is that of fire. Otherwise, it is alright to meditate on the form of a seed syllable or whatever form is convenient for us.

In this [practice], there is no need to think about the gross physical body at all. The three channels – left, right, and central – are visualized. Each breath descends through the left and right channels. Then, without expanding the belly, the wind energies enter and naturally abide at the navel with the mental recitation of Ah. At that juncture we should remain in equipoise for a few moments. Afterwards, we breathe out with the mental recitation of Hum. Then in the future, when this practice has become habituated, there is no need even to hold on to the visualization. Simply through the power of mindfulness, the winds will gather and abide at the navel chakra.

When I explain this, I utilize very few words to do so. But when it comes to actually doing the practice,we need to engage the pith instructions on the Fivefold Mahamudra combined with the pith instructionson the Six Yogas of Naropa. The experiences that arise from that must be undergone and habituated over a long period of time.

When we speak of the blessings of the Dharma, people give rise to faith and belief from the bottom of their hearts. Thus, they may think that, when we practice, the results will be quickly and easily realized.However, there is a bit of a contradiction in that. For example, when we plant a seed, we only see the fruit after five or six months of watering and cultivating it. Similarly, if we do not practice, the blessings of Dharma cannot enter our mind-streams. Thus, it is necessary to make a bit of effort.

So now for anywhere between one and three minutes – we will see what happens – we should meditate together, holding the breath as Rinpoche has described.

silence

Rinpoche says that it is an [occurrence of] auspicious interdependence for us to do this practice together.

What follows are questions and responses relevant to the vajra recitation.

There are a number of similar questions regarding the vajra recitation of the syllables Om Ah Hum, which we also referred to as a brief instruction for how to practice tummo at the navel.

The first of the questions is:

When engaging in the vajra recitation for a period of time, first warmth, then the sensation of bliss arises. What is the proper way to work with the sensation of bliss?

Rinpoche’s response is:

Within the experience of bliss, we need to look directly at its nature. It is a mental arising. When we look at the nature of bliss, we will recognize its emptiness. It isn’t necessary to ‘meditate on’ emptiness.Rather, if we just leave the mind in the nature of bliss itself, that nature is empty. The experience of bliss becomes empty; thus, there is no fixation on it.

By the way, if at any juncture the question perhaps was not understood or the answer was not understood or was incomplete, please shout out that you need clarification and we will go from there.

Question:

As I follow the breath in and out with the recitation of Om Ah Hum, various sensations arise in the body and central channel. How should I integrate these into the practice?

Answer:

There are two points here. First, although we are aware of the natural flow of the breath in and out, we are not following it with the mind. In this practice, we maintain the focus of concentration at all times on the ball of flame at the navel. Only a small fraction of our awareness is diverted to the breath, the left and right channels, and so forth.

Second, although diverse experiences, thoughts and sensations can arise in the practice, we should not be distracted by them. Again and again we should return to the flame of awareness at the navel, thus liberating mental and physical arisings through awareness.

Question:

During the tummo practice you gave, what is visualized during the exhalation when one mentally recites the Hum?

Answer:

When we are engaged in the trainings based on mahamudra practice, there is no visualization at all. Thewinds are all that is meditated on. It is sufficient to recall with the mind the sound of Hum as we exhale.

Question:

Is the wind expelled through the left and right channels or through the central channel?

Answer:

Rinpoche says it is expelled through the left and right channels.

Question:

One direction was to bring the energies from the two side channels into the central channel, but anotherdirection was about bringing down-energies up and other energies down. How do these two directions fit together?

Answer:So let’s do this in two parts.

Rinpoche said that when we are engaged in mahamudra meditation and the various trainings that stabilize it, we really are not focusing on objects of visualization – objects endowed with color, shape and so forth. When doing practices such as tonglen or rasayana, for example, there will be various visualizations. But in the context of mahamudra, there is no visualization at all. Rather, the focus is abiding of the mind.

The whole point of this vajra recitation is that it is a method to unite mind and wind energies.

In addition to that, I had asked Rinpoche, if this is the case that there is no visualized object does that mean that we are not visualizing the left, right, and central channels? And he said: No, you are visualizing those. Actually, this will depend on your own experience. If you choose to visualize them asthe pathways through which the energies travel, then that’s fine. If choose not to visualize them, that’s also fine. So you can do whichever is more suitable for you. The important point is to merge mind and winds as you mentally recall the Om, Ah and Hum.

Then with regard to the subtle form of the vase breathing, in this practice, we are binding the two lowerorifices to draw the lower winds up and also pressing the upper wind energies down. Thus, we merge the winds together at the navel, forming a sealed, spherical reliquary. We are thus refining the focus of our awareness on a tiny ball of flame abiding at the navel, at the meeting place of these two compressedwinds. I hope that addresses the question.

This vajra recitation is in the context of mahamudra practice. When we continuously maintain the recitation, it preserves the secret mantra samayas. Although there are various visualizations that can be done with the wind energies, in the context of mahamudra, there is no visualization at all. It is only a method to merge wind energies with mind as we recall the syllables Om, Ah, Hum and to cause the mind to abide at the navel. When we hold the breath, we should do so gently, not engaging in forceful training. Allow the breath to easily and comfortably abide for as long as it will.

When first we begin the meditation, we should focus on the three channels: the left, right and central. But once we have become habituated to this, and particularly habituated to the central channel, we should understand that this is the single root of all of the other channels – this is the basis from which all of the other channels arise. So to focus our attention completely on the central channel will suffice, as it encompasses all the other channels. It is like the [single] trunk of a great tree.

Now, in the same way that a tree has many branches that spread out, so too the central channel has limbs that branch out at the level of the five channel wheels. These then further branch out into subsidiary and further subsidiary channels, which reach out to all of the pores of the skin – and they areinnumerable. Now we should not be visualizing all of this. It is just important to understand it. So as wefocus on the central channel, we should also have just a general, approximate awareness that from this central channel branch off countless others that pervade the entire body.

Then when we engage in the practice of tummo through the vajra recitation, the warmth that is generated at the navel will spontaneously arise and pervade the body. We don’t need to cause it to pervade the body, rather we should understand that it naturally does so – just as, if you water a tree, all of the tiny roots, all of the branches, twigs, leaves, and so forth are naturally pervaded by that water. Bymeditating in this way on the warmth at the navel, the seed essence is regenerated.

When someone is new to the training, then the results that will be attained, and the length of time that ittakes for them to be attained, will correspond to the degree of effort that one puts into the practice. The student of highest capacity will give rise to the experience of warmth within a week. Others will give rise to signs of accomplishment within one month, six months, and so forth.

In any case, once the warmth has been generated, eventually we will reach the point where it is not necessary for us to engage in the meditation in order to give rise to the experience. The warmth will naturally abide as the mind abides. Then, during daily activities, as we naturally breathe in and out, awareness of the continual cycle of Om Ah Hum will pervade our minds. We will be aware of the natural ‘Om’ sound of the inhalation. The sound of ‘Ah’ will immediately be recalled at the navel. The ‘Hum’ sound will accompany exhalation. Each time we breathe in, the flame will be renewed, as when one blows on live coals.

Later, when this has been habituated, the mind will abide without effort. Then, warmth will be achievedin the body; the mind will abide in stillness; awareness will be clear; cold-based illnesses will be cleared away. Thus, there are many great benefits from this practice. Various concepts, negative emotions such as attachment and aversion, and emotional experiences like suffering are all thoughts. Thoughts themselves are obstacles. The Tibetan term for obstacle is “barche”. Rinpoche has said, what

this really means is “interruptions” in practice. For example, if we are trying to cultivate love and compassion, anger is an obstacle – an interruption in the continuity of love.

When we are engaging this practice of tummo and we focus on the Ah syllable, all thoughts and negative emotions of attachment and aversion and so forth are transformed into the fire. They are burnt by the fire. Likewise, all of our illness, pain, and suffering are burnt away. This is of great benefit. It is suitable to burn all bad dreams and diverse thoughts with the flame of awareness.

Question:

You mentioned that the vajra recitation of Om Ah Hum corresponded with the stage of Fivefold Mahamudra practice associated with the Six Yogas of Naropa. By that I assume you are referring to the deity practice of Chakrasamvara and the visualization associated with that. Is the purpose of that visualization also the stabilization of one’s meditation and awareness of the natural state? What is the difference between working with visualizing oneself as the deity, and working with the channels in that visualization, and visualizing and working with one’s own channels?

Ari:

So for those who don’t clearly hear the question, Rinpoche had mentioned that vajra recitation of the syllables Om Ah Hum has some connection with the Six Yogas, which are practiced in the context of the Fivefold Mahamudra, and the question was about what that connection is.

Answer:

In general, the Six Yogas of Naropa deal only with the subtle channels and wind energies. Although theteachings of the Six Yogas are numerous and diverse, they all deal with channels and winds. When we engage the vajra recitation of the syllables Om Ah Hum, in a similar way we are working with the subtle channels and even more so with the subtle wind energies. So that, in a very simplified way, is theconnection between the two.

Question:

When one is engaged in deity yoga and visualizing one’s own form as the deity and meditating on the channels in the body of the deity, and when one is meditating on the channels in the vajra recitation of Om Ah Hum, is this basically the same thing – for the same purpose?

Answer:

Yes it is. To engage meditation on the channels and winds, one must generate bodhicitta in one’s mindstream. Having done so, the body is the nature of the deity. It is pure from the very basis.

Question:

Earlier you said that it could take between one week and a few months to experience warmth in the practice. But as soon as I hold the vase breath, I immediately experience heat in the body.

Answer:

Each individual’s channels and physical constitution is unique. In general, though, heat that is experienced immediately is unstable, changeable and not particularly blissful. In this practice we are cultivating a stable, consistent experience of bliss-warmth that gradually develops together with clear awareness of mind’s nature.

Question:

Although you have mentioned visualizing the central channel and the ball of flame at the navel, I am not quite certain where the central channel and the exact point of the navel are located.

Answer:

It is not necessary to be concerned with the exact locations of the channels and the channel wheels since they are immaterial and cannot be found in the gross physical body. The channels and chakras arecreated through the power of meditation; thus, they abide wherever you imagine them.

This transcript was excerpted from teachings given by Kyabje Garchen Triptrul Rinpoche at Drikung Namgyal Ling in Tucson, Arizona in 2005 and supplemented with other pith instructions on the vajra recitation by Garchen Rinpoche. The teachings were interpreted into English by Ari-ma. Transcription of the recorded teachings was done by John Blum, with editing and re-translation by Ari-ma.

Inner Heat Meditation (tum-mo)From How to Meditate: A Practical Guide by Kathleen McDonald (Wisdom Publications).

Sit comfortably in your meditation place and generate a strong positive motivation for doing this inner heat practice. Determine to keep your mind relaxed, concentrated and free of expectations for the entiresession.

Start by visualizing the central channel (shushuma) as a transparent, hollow tube, a finger’s breadth in diameter. It runs straight down through the center of the body, just in front of the spinal column, from the crown of your head to the base of your spine.

Next, visualize the right and left lateral channels (nadis), slightly thinner than the central one. They start from the right and left nostrils respectively, travel upwards to the top of\ the head and then curve over to run downwards on either side of the central channel. They curve inwards and join the central channel at a point approximately four fingers breadth below the level of the navel.

Take as long as you like to construct this visualization. Once it is stable, imagine a redhot ember the size of a tiny seed inside the central channel at the level of the navel. To strengthen this visualization, imagine reaching into a fire, taking out a tiny glowing ember and placing it in your central channel. Once it is there, really feel its intense heat.

Now, in order to increase the heat, gently contract the muscles of the pelvic floor, concentrating on the internal rather than the external muscles, and in this way bring air energy up from the lowest chakra (energy wheel or center) to the ember.

Next, gently take a full breath through the nostrils. The air travels from the nostrils through the right and left channels to where they enter the central channel just below the level of the navel. The air joins

with the heat there and with energy brought up from below.

As you stop inhaling, immediately swallow and push down gently with your diaphragm in order to firmly compress the energy brought down from above: now the air energy is completely locked in, compressed from above and below.

Now, hold your breath as long as it is comfortable to do so. Concentrate completely on the ember in thenavel area, whose heat is increasing and spreading as a result of the compressed air energy.

When you are ready, relax your lightly tensed muscles and exhale gently and completely. Although the air leaves through the nostrils, visualize that it rises up through the central channel and dissolves there. The heat emanating from the burning ember at the navel continually increases and spreads and starts to burn away the blockages at each chakra and starts also to warm the concentration of silvery blissful energy found at the crown chakra.

However, the focal point of your concentration is always the heat of the burning ember in the navel area. Once your first exhalation is complete, again tighten the lower muscles, inhale a second time, swallow and push down with diaphragm, thus again compressing the air on the heat, then exhale, releasing the air up the central channel once again.

Repeat the entire cycle rhythmically seven times altogether, the intensity of the heat growing with each breath.

At the seventh exhalation, imagine that the now burning-hot ember explodes into flames. They shoot up the central channel, completely consuming and purifying the delude energy at each chakra. At the crown, the flames finally melt and release the silvery blissful energy, which pours down the purified central channel giving pleasure at each chakra it passes.

Finally, when it meets the blazing ember at the navel chakra, there is an explosion of bliss. This blissfulheat flows our to every atom and cell of your body, completely filling you, making your mind very happy.

Concentrate on this pleasure without tension or expectation, without clinging to it or analyzing it. Just relax and enjoy it.

You will notice that, no matter how strong the pleasure is, your mind and body are calm and controlled,unlike our usual experiences of physical pleasure when the mind is excited and uncontrolled.

If your mind should wander from its concentration to other objects – the past or future, objects of attachment or aversion- focus your attention on the subject of the thought, the mind that perceives the distracting object, the thinker. Watch the subject until the distracting thought disappears, then concentrate again on the blissful feeling.

Analysis of feeling: Having reached a state of clarity, it is good to use it to discover the nature of your mind. After concentrating on your feeling, being absorbed in it for some time, analyze it by contemplating each of the following questions. Take as long as you like.

Is the feeling permanent or impermanent? How? Why?

Is the feeling blissful or suffering? How? Why?Is the feeling related or unrelated to the nervous system and in the mind? How?Why?Does the feeling exist inherently, from it own side, without depending on anything else, or not? How? Why?

Examine each point from every angle. Finish the session by summing up your conclusion, and then dedicate any positive energy and insight gained during the meditation to your speedy enlightenment forthe sake of all living beings.