Transcription
The contract we're entering into today is the only contract that it's justifiable to enter into to help each other become conscious; or to put it more even straighter, we are each entering into a contract to get straight or become conscious ourselves through the use of group process. That's the only really way we can say that. If you think you can become more conscious by another means of being with other people, do it. There is a stage in one's process of consciousness evolution where such song or thunder and is hanging out with other people who are on the path is useful. And then there are other parts of the journey where they're completely irrelevant.
Every time I go because it feels like I'm whispering to myself inside, we are following at this moment the Empire, the method of using our senses to go beyond our senses, using a tantric method. That is, we're using each other in form in order to transcend each otherness in form. Because everything that's in my head that you now think is not in your head, but will be by the end of the day. Were you conscious, you would realize it is already in your head. So you are in an illusion now? I am in an illusion that this is a process and we are trying to use the illusion to transcend the illusion.
And when you can bring your mind to one point in the such that when I gave you that instruction for 3 minutes, think of nothing but one form, and you are able to do that without any elaboration, without any other thoughts and so on, then you are ready to go through a doorway because you have developed the instrument you need to do it, which is the instrument of one point of mind.
Now there are a number of Western models of how things happen that we are all somewhat stuck in, which is that there is something to do as the first one. We've got to do something. The person comes and says, "I'm confused. What should I do?" And no, he is not too confused to ask, "What should I do?" Which is a program he has in his head. If he were totally confused, he'd be free. But he isn't; he's confused enough? And I said, "No, it doesn't matter what you do." And this is irritating to him. He thinks he's asked the question, right? And then if he asked it right, I'd really tell him what to do. And he says, "Well, shall I meditate or should I just go out and, you know, make love and eat pizzas?" And I say, "It doesn't matter." He says, "Should I eat meat or should I...?" "It doesn't matter." Should I hang out around beautiful people or should I...? "Doesn't matter." Now, here, I don't eat meat. I hang out around beautiful people. I'm working on my consciousness full time and I'm saying to him, "It doesn't matter." And how could that be possible? Am I just lying? Does it matter to me?
A guy came with me the other night and he said at a meeting in Tufts, and he says, "Would you mind if I took a razor and cut off your beard?" I said, "Yes." So that's my game uniform. I said, "If you came up to me and held me down and cut off my beard, it wouldn't matter to me." That would be the way it is now. I don't have a beard. See, the reason I do everything I do is because I do everything I do. There are choices being made every minute of the day. But the question is who is making choices? And the answer is that I'm not making the choices. The choices are happening. It's not my... But I will.
The reason I say to people it's not doesn't matter is because to the extent that they're asking the question, "what do I do?" They're already asking something. And therefore the process is so clearly in operation that it's not like they can stop asking the question, stop for a minute or more, but they can't stop. And it turns out that once you start to ask a question, once you start to see through the illusion, once you start to realize that there is a state of being conscious or in Gurdjieff in terms of higher faculty or different degrees of enlightened or objective consciousness or whatever metaphor you want to use, the spirit. Once you realize that, then everything else becomes part of the process of coming to that. And in fact, even before you realize that everything in life is part of the process of coming to that anyway, except that you weren't aware that that's what it was you were doing. When you make love, it's to come to the light. When you work to be successful, it's to have a certain feeling of bliss, which is very light. When you do any act, which you previously said, "Well, I'm doing that for selfish motives," that is still coming to the light. And when you begin to see that selfish motives is a cop-out to label us, it's all selfish human right, but the social responsible link that is obvious immediately the minute you start to become conscious is that you can do nothing for another human being but work on yourself. And that as you work on yourself, you get to a state almost immediately where you see that every other human being is yourself. And therefore whatever you are doing, you are working on yourself. And you further see that until any rebel, everybody makes it. Nobody makes it because everybody is one. It's just a sequence of thoughts you go through as you start to meditate. And then the whole hype of my doing it for me or doing it for you becomes totally irrelevant, totally around.
It's very easy to carry into yoga a whole model of good and evil. "Know? No. Oh, I ate well today. I didn't eat well today, I didn't eat yoga like today. I had I kept a diary and I had full lustful thoughts. Maybe tomorrow I can have three." We just start to go back into our trip of collecting and measuring and evaluating and doing, which is our Western, our Western journey. Just another place to hide, another illusion. So even though today we're going to be discussing Patanjali, Ashtanga, yoga, and I'm going to go systematically through the steps of it and how it's done and why you do it, and how business is least where it's what's coming through here, to the extent that you still are in the model that it is that you collect something which you then use, it is not of any use to you because these methods only work when they really don't work as objects. So by doing mantra the way one does mantra when mantra works is that mantra does one, one doesn't do mantra. You tune in on the mantra; mantra just is happening. You just focus is like tuning your radio dial in on the mantra. You don't say, "I'll do mantra." Even though you pick up beads and start to do mantra, right? Business is what you label, what part of the figure and ground you label. See, I can talk about diet and I can discuss the relationship of what you eat to what kind of consciousness you can reach under certain conditions until you are fully realized being a you can go home and say, "Well, therefore I will eat thus and so," and then spend great amounts of time wishing you were eating something else. Under these conditions, you are creating as much new karma about food as if you were eating with something else.
Practically, not quite. The basic rule is to be here now. The rule is to start from exactly where we are at at this moment. The rule is to be able to say about oneself and the universe with all of its horror, with all of its beauty, with all of its imperfections, Kali and all her manifestations, "It's all right. It's all okay." Murder, rape, overpopulation, pollution, riots, fascistic doctrine, suppression of other human beings, starvation. Birth. Death. Spring and fall and winter. It's all, all all right. So it's all the way it's supposed to be. All the way it's supposed to be. How could it be that I am this imperfect, impure being who's got all these desires and all these neurosis and all these frustrations? And this is just the way it's supposed to be. And I'm supposed to work for something, I suppose, to keep a model in my head of what is pure and what is right and what is good, and how it should be, how my body should be, how my thoughts should be, how the world should be, how people should be. Every one of those models you keep in your head keeps it from happening. Water. When it floats downstream, it goes down the stream; it doesn't have a model of what it's doing. It's just being water, and water floats downstream. That's the way why it works that the thing that is extraordinarily hard for any of us to truly realize and to have sufficient faith to accept is that if you stop having views, if you stop having models, if you stop planning, if you stop desiring, organizing, structuring, it's all all right. But that means all the way back in, you got to stop doing it at every level, even the primordial levels.
Freud talks about the unconscious and he says behind all the things you think are what it is you're doing and you think you're doing and why you think you're doing it, there are a whole set of other motives and desires of what you're doing and why you're doing it and what you think you are, all just one level down in as defended against so you don't know about it. And then Jung comes along and he says behind even those, the individual unconscious, there is a collective unconscious that is you are part of a whole process of evolution in which all of those desires are part of you too. And all of those unfulfilled karmic things that are happening and being lived out and all those five forms exist in you too. And for many years we say, "Well, Jung is right, and if Jung is right, then we must keep careful control on the game, because if we let that next level come out, it's all going to be hell for everybody." And all the way along, mystics are touching a place inside themselves, which is behind Freud and behind Jung and behind Adler and behind all of the models of how it is. And they touch that place and they say, "It's all right," but if you are going to run an earthquake and somebody comes up to you and says, "It's all right," you don't want to hear that because the justification for your action is based on the fact that it's not all right. It's not all right, that there's something to do, and there's nothing that a person wants less than to have the justification for his own actions pulled away from.
My father spent years earning money to be secure, and now he's secure. And now he spends years earning money to be secure. And I say, "No, but you're already secure." But you don't say that because he can't hear that, because he's he doesn't want to make that change because then what would be the reason for what he's doing or what would it be the reason for his life? When I was at college, I had a roommate who was very poor. He was an orphan and he was studying to be a doctor, and his whole life was dedicated to becoming a doctor and to marrying the girl that he had, his cousin, and to becoming secure. And he spent he spent ever since we went to college doing just that. And he's done it. He's got three children. He's the head of psychiatric research at the Boston State Hospital or something like that. Very reputable, good person. Now, when I was at college, we were roommates, except that I had a lot of money. I didn't have it, but I knew my father had, and I knew he wasn't going to let me starve to death. And in a way, his my roommate's justification for life wasn't available to me. And I felt like the poor little rich boy, I felt gypped. It seemed like he had such an easy trip ahead of him, while every day I had to figure out what am I going to do and why am I going to do it? Because I couldn't justify it like my father had or like his roommate had. I couldn't say, "Well, I've got to do it in order to..." And I was constantly looking for new justifications. But because of that predicament, I was realizing that I was imposing I would justifications he could hide in the fact the justification had been cast upon him. Well, I felt that I had to make up a justification and therefore everyone was just another made-up justification. So in a way, I was blessed. It turned out in that I was given the opportunity to see that my desires created my universe much more readily than he was, because he kept saying, "Look, it's reality. That's the way it is," while I had to say, "That's the way I'm making it, right." And that, of course, is the is the understanding that finally comes to you, that your desires keep creating your universe, desires keep creating you. And the only reason you aren't at this moment a fully enlightened being is because of your desire, because of your attachments, including, by the way, your attachment to knowing or your attachment to becoming an enlightened being. You don't stop your desires as long as you stay in a human body. All you do is to break the identification with them. So all this required, it's not necessary to give up anything. It's merely necessary to give up attachment to this thing. That's all that's required. It isn't necessary for the guy that's leading Earth Week not to lead Earth Week. If it is his thing to lead Earth Week, he should lead Earth Week and he should lead it consciously and beautifully. But if he is attached to leading Earth Week, how poignant.
During the day we'll be talking about the words like attachment, involvement, commitment, all in the context of yoga, which means a method of union. Yoga means union. Just union, and the bodhisattva role, which is the role of total involvement and service with one's fellow man, can only be realized when one has experienced yoga or union. As long as you identify only with being separate from other beings, your service to other beings only increases the illusion of separate, and the bodhisattva lives in the two places at once. He has gone into the void, into the emptiness, into the place beyond form; he has seen, yes, it all is eternally behind. War is behind dying, behind being born, behind all form, in all form, through all form. He sees all; he is he. He tastes of eternal. Now and then after residing there for as long as he resides there, he comes back into form. But at the same time he never leaves the eternal present. So that from then on he lives simultaneously with two awarenesses. Although he is not intellectualizing about these two, every act is based on those two things known simultaneously. There is nothing. There is no you, there is no meaning. At the same moment there is you and there is there is no form. There is form; that all dualities are in fact one. And that at the same moment is the one. There's the many, the Maha mudra, the paradox of the two and one. You've got to be at the place where it all you're doing. Look at me, I'm doing this full time and yet I know I'm not doing anything and there's nobody doing anything. Sometimes one of them gets the dominant until you're finished. One of them can become dominant or another one can become dominant. At one point, the idea that I'm not doing anything becomes dominant and I get out in front of like a thousand people and I sit down and I got nothing to say and there's no them and there's no me and there's no reason to be here. Oh, right. And then I say, "Oh, it's too far over the void." Too far meaning keep I can't keep it all together. The game, finally, is to keep it all together as it keeps happening. Like one day you've got a wife and children, and then the next day you suddenly see your God. They're God. They always were. They always will be. Who's got wives and children? To hell with it. I've got to go help the world that's not keeping it together. Because at one level, you have a wife and children, and the denial of any level to live at another level is merely another kind of psychosis than the one you're in now, or another kind of illusion. You can just trade illusions; you buy. I'll give you my illusion for your illusion; will cure you, meaning will bring you back. And what illusion.
Now all this is in a way just to formulate for ourselves what it should be; we're scratching because one of the real habits we all have is to collect information for which we have no apparent use, saying we will use it later. That was what all of education seems to be designed around. You say, "But I don't want to learn how to factor and analyze." Well, you will need it later. You'll be happy later. You learn a lesson. But there's no one to speak Latin with. Well, you wait; later on doing it, you'll find the roots and derivations of the word will be very useful to know that. And somewhere along the line you almost buy that you don't quite but you almost buy it. If you really bought it, there wouldn't be an 87% forgetting curve in 24 hours after the exam. So I ask because you don't really buy it, but you do it. You try to do it because you have no itch to scratch at that moment. See, education only happens really in one trial learning. It only happens when when you are so open to something because you want to know it so badly that you become one with it. You just sop it up like it's like how? Just like how you're really thirsty on a very hot day after a long run or other. You don't have to have many reinforced trials to know you're enjoying the water or you want to absorb it into yourself. You just can't get it in fast enough. Well, that's the same way with how you learn something when you really want to know it. And so we can play the game of education of, "Isn't that interesting? I really want to know that," but you're not wanting to know it like you want that water, and the result is you collect it and you sort of put it away on the shelf and use a little of it now and a little of it then, because you've still got a game going that you really want to continue playing. And because we are all, most of us are dominant in our intellectual center in the West, we collect symbols and store them for later use like hamsters collect grain, or, you know, we just collect. I have hamsters, and they keep collecting and collecting huge mountains of food. I just kept, you know, I'll give them as much fruit as they want to collect, me. Just internally. You just kept going and collecting. Collecting.
Now I'm going to talk about Ashtanga yoga. I'm just going to suggest you let the whole thing wash over you, wash over you, and that which is ready, which you are ready for, will go through the sieve and you'll have it. You don't have to collect it. It'll be there. Some of you are really ready to hear that, I say. You will have heard the minute I say it, and you'll say, "Yes, of course, that's right," and all it'll do is bring it into form for you, and that'll be done. And if anything I say, you say, "I wonder if that's true or not," forget it, because it'll come up later. You don't have to worry now because anything you are ready to use, you now know, and all I can in the course of my speaking or any other experience you have in the environment is it will reinforce the fact you already know.
There is an interesting phenomenon that occurs as you work into different states of consciousness that as you come into each new frequency of vibration and or each new level of consciousness, you experience extraordinarily increased amounts of energy. Now, often you can't use this energy because you're not open to use it. And therefore what you experience is a fantastic amount of tension buildup and the feeling, "I've got to do something," of tension created in the chakra system. That is because you don't have any vehicles for expression in any chakra above your third chakra, and there's too much energy to be expressed that way. What is it for Chakra? I'm going to tell you. Good. Okay. If you can just think now, and this is all you can use it as a metaphor. You can use it at any level you want to use it. Think of seven or seven energy centers all in a row, ascending row from one at the bottom, seven at the top. Move the Dara's forest on an monopusher pura on a hot of issued Arjuna saguaro are the Sanskrit words. Now imagine that that each of these levels defines a way in which energy can come into the system and a way in which energy can go out of the system. All right. And everything below the number four, three and...
Down energy can only come into the system through the gross body, through food, etc., like that. Right now, taking these seven steps.
Now, think of this as the thing that goes through the seven as a river, right? And you're going to travel up this river. This river is called the shoulder. The first place you come to on this river called the first chakra is think of it as being in the middle of a very wild wilderness in Africa, where there are wild animals, and you are into a survival concern. Your primary thing is to get roots and nuts and fruit and not be killed by tigers, right? So that your total preoccupation at that point is with survival of you as a separate entity. Right? It's very much like an ape, just like that. Survival of your body, survival of you is an individual separate entity in form. And all the energy that you have is used to, right, keep you surviving as a separate entity. That's number one.
Now, let's say you get that all cooled out and you start to travel up this river. The next city you come to is like the Riviera. You still take energy in through all like this. But now you got the survival bit cooled out, and now you are part of a species that reproduces, and you start to experience desire, for sexual desire. And so the second chakra is sort of sensual gratification, the gratification of experiencing and feeling gratifying oneself. Still, I am me separate. I can survive now. I'll enjoy, I enjoy, enjoy as the second chakra term.
If you go up the river a little further, you come to a combination of Wall Street and Washington and London, which is a third chakra type place, which is primarily concerned with ego, mastery, control, power, right? It's extensions of the self. It's no longer for survival, and it's no longer for sex. It's merely for enhancement of a symbolic self, right? So you collect, you may perform sexual acts, full power. In other words, you may now perform a sexual act in the service of the third chakra. Or you may be a businessman who's collecting power for a second chakra reason, because he's doing it as a sexual potency. And when he buys a new huge business, he has like an orgasm of gratification of—off. Who wasn't that good?
Now, those first three cities include about 99% of the population, and the river gets very narrow, and it changes its town completely. They got huge steamships and jets doing the first three things, but the minute you start up that fourth one, it's like a rowboat, you know, and very primitive type robot. And there's and there are big signs between three and four saying, “Turn back here, have no—we have what you want back it, you know, the Hilton Inn and the Bunny Club and don’t be socially irresponsible—go no further. You know, do good—you will feel good if you do good.” Third shock. Well, before you go on, eat this. Well, have you yet experienced, you know, Hidden Valley in southern Wyoming at two in the morning?
But for some reason or other, some people see through the whole thing of the first three chakras. They see the kind of finite ness of the whole trip—you see that isn’t doing it. And they start up the fourth—to the fourth chakra now, up until through the third chakra, all the energy that can come out of the system only comes out through ego trips through. So keeping yourself a separate, I am of finite point in time and space. First, I am protecting that finite time and point of space from you. Second, I'm going to make it with you to gratify this finite time and point in time and space. And the third one, I am going to control and master you because I'm going to feel—I'm going to enhance my ego by doing. And since all of the energy therefore can only come out in ego manifestations of me, I will do this. I think this—my will. What I want to do—if you try, it’s like a—it’s like the huge telephone wires that carry wires from the from the generating plant. They then—they are a step down transformers and step down transformers and step down transformers. Do you finally get it into the house where you may bring it in in 220 or even in 110 voltage? And at that point that 110 is just about enough for your toaster. And if you try to feed to 20, you’ll burn out your toaster, right? Well, that’s the thing about ego situations. Each ego, you burn the ego out. If you try to feed too much energy through it, because each ego is like each homeowner, you can only handle the energy at such and such a level.
Now, what happens to many, many people through many reasons—like they get—they go to the Fillmore or they go to a huge dance scene or they go to some high energy thing like Woodstock, and they absorb through what you call a contact high. They absorb fantastic amounts of energy. It comes in a new way for them, comes in. It just comes into them. They don’t eat it—thing. It just—all this stimulus—sensors are send information sent in through all this sensors because the first three not only allow it to come in through food, but through seeing, hearing, smelling, tasting and touching. We say we get a high off—“Boy, look at that view. Doesn’t that get you high? Or listen to that sound. Doesn’t that turn you on?” And so at a place like Woodstock or something like that, you overload the circuit, you feed everything in all at once. The end is huge amount of energy. People start to tune in on vast amounts of energy. They start to go behind the step down transformer in terms of the amount energy you put in. But their responses that are available to them are often just the old responses because that’s all they know what to do about it. So they try to do it more and more. So you try to make love more and more and more and more, or you try to collect more and more power or change the world for good. Use your power. So you get all this power. You got to do something about it. You keep—you eat neat, neat until you practically explode, or you begin to see that eating is just going to go on. It’s finite on you, whatever.
And when a certain set of prerequisites have been fulfilled, which come under the quote, under the term the word virago, meaning an end of worldliness, meaning an end of realizing that anything you’re going to get in the first, second and third chakra is really going to be enough, and that you can’t use all the energy you got through those systems. You experience the despair, and then you, even though that little river gets very narrow and very absurd, it’s the only thing to do. You don’t do it because you, a courageous adventurer setting out from the sitting and goodbye, everybody. I’ll see you later and have a good trip and report back. You don’t do it for that motive at all because it’s a drag. I mean, there’s mosquitoes and, you know, it’s a whole drag system compared to how groovy it can be back in the Riviera or New York or London. You do it because you begin to see the finite ness of every trip up until then, and there’s nothing else to do but do it. The only thing you can do, like as long as you travel in a foreign country thinking, “I am traveling in a foreign country,” and you’re a tourist, and that can’t happen to you because you’re collecting photographs, tapes and stuff which you are wearing like a coat, but it’s not being absorbed because you’re holding on to this core identity and the ability to surrender into a new experience, to become one with it, to merge with it. Then the thing happens to you. And as long as I am somebody from London who is traveling up that river, forget it. I’m not going to make it up that river. The only way I can make it up the river is when I’ve given up being somebody from London. And now all I am is somebody traveling up that river, because that’s the only way I can be conscious enough to see how it all is at each new stage.
When you get to the fourth chakra on a hot day in the Indian system, if you look at books, old Indian, Hindu books, you’ll see that the fourth through the seventh chakra is always lit by red beams that come from an arm that’s up in a corner, in a circle like a sun. And beams are coming down to the fourth, fifth, sixth and seventh chakra. And then there’s sort of a line, and then there’s a grayish place in which one, two and three are, and the fourth chakra is the chakra of compassion. It’s the first, it’s the chakra of Grok. For those of you that are familiar with that metaphor, it’s the chakra of realizing, realizing guts wise, the brotherhood of man is the chakra of realizing the unity of nature of things. It’s the chakra of going beyond. It’s like it’s your own chakra really, because your was a compassionate thing. And you’ll see when you go into Jung’s collective unconscious, you begin to see just as if you go into astrology. You begin to see who you are, one level back, and you begin to see that you’re really an Aries just doing Aries thing. So you’re really a Scorpio, doing Scorpio things, or that you are really part of a of a dominant archetype and you’re just living out your archetypal thing. You’re—you’re living out your legend, if you will, and all the stuff you thought was who you were is merely sort of second order manifestation of that. And who you are is somebody behind that—right now, the minute you’ve done that, you have freed yourself from the original identification of who—who you are. In other words, you’re getting perspective by going up one level of who you are. So like Tim used to say to me, my old partner, Tim Leary, used to say, “Dig your own legend.” Now, he wasn’t saying it as a big ego trip. Like, you know, enjoy your own legend, be legendary. He was saying, “Get out of your own predicament.” If you’re going to be the Jewish mother, dig that. You’re being the Jewish mother. Don’t sit around saying, “Well, I’ve got to take care of you. I’ve got to cook and I’ve got to soar.” And, you know, I mean, do the Jewish mother trip exquisitely because you’re conscious, you are doing essence Jewish mother in this realm, whatever your legendary role or roles are, dig them so that you get free of getting identified with a specific instance of the set, the subset in the set. Okay. To mix metaphors further, you miss a metaphor. Don’t let it disturb you. With 10,000 more coming up, they all say the same thing. Buddha taught for 49 years and nothing was said. So don’t get frustrated.
The quality of the fourth chakra is that you can break the reality boundaries you were in by talking about a limited reality as if it were absolute, and you start to get into the world of relative reality. That is, you see that there are all other realities, and you can start to look at your own life in thousands of ways. You can see yourself as woman, you can see yourself as American, you can see yourself as a religion. You can see yourself as a race. You can see yourself as as a human humanoid thing. You can see yourself as a biological entity. You can see yourself as an electrical thing. You can see yourself as protoplasm stuff. You can see yourself as energy transmission, you can see yourself. And it’s like you look at it all and it’s just layer after layer after layer after layer and—oh yeah, of course that too. That too. That too. That too, that.
Now what many people do is they make a quick foray into the fourth chakra and then rush back to the third and then sell what they found. So the very seductive possibility, the—or they sell it the second even, I mean they sell it where there’s a market for it that’ll give them the highest ego flash they can get. And there are many yogis who use their yogic powers in order to gain individual power. And there are many people in the Western world who use their—their cities, their powers, their spiritual powers for personal gain, because the rational mind is a city, it is a power. And you can use the power either to increase your own individual power, or you can use it to increase the consciousness of it all by turning it back inward, not using the power. The key to that whole business is not mine, but I will. That’s the key of submitting all of your powers, putting them in service of a process, rather than stopping and taking your gains and saying, “All right, I’ll use them. I use—” See, the fourth chakra is the first chakra where one doesn’t experience the feeling of separateness anymore and waves. It’s associated with waves of bliss, internal bliss, the waves of feeling of well-being, waves of feeling of, “Oh, yeah, that’s just the way it’s supposed to be.” Waves of love, waves of togetherness, of unity, of feeling, of that moment of, “Oh, yeah, here we are. That place.” But most everybody has been on a very lean diet of that kind of stuff. And they—the—there are no habits of thought that allow you to be that person all the time. So you assume that you just sort of going to take it and run—grab as much as you can. “I’m going to get high next weekend and I want to collect high. I want to collect high.” Since you are still defining yourself in third or second chakra operation and that’s still starting to try to feed to 20 through 1/10 system.
Now, when you see that predicament, then you start to reorganize all of your habits of thought in order to define yourself now as a fourth chakra being—like the first time you walk up to somebody—say, “I am love.” Now, it is true that if you got to say “I am love”—you or not, we all know that. But you’re just experimenting with a new model of who you are. They say, “How do you do?” “My name is Dave Brown.” You say, “How do you do? I am love. I am God. I am pure spirit. I am part of all of us.” They say, “Oh, yeah, I know, but who are you?” And then you immediately go back into the thing that you really thought, “Well, really, I’m Dick or I’m a—do what I’m Ron does.” So every time you experience that feeling of unity, then all of the personal time, space desires and attachments are no longer relevant at that moment. It’s like if my body needs something, it takes—it’s all gets taken care of one way or another. But I don’t sit around desire because I’ve now identified with a much broader kind of phenomenal field, if you will, who I am. I am the universe. Only under those conditions can you use higher energy because then you aren’t using the energy. Then there’s no blockage, there’s no tension, there’s no feeling—“I got to do something”—because there’s no you to do it anymore.
Fifth chakra is the chakra that is connected with Ramakrishna is the one that we most associated with. It’s a tremendous pull towards God. It’s a tremendous pull towards inner turning inward and upward. It’s—it’s Ramakrishna characteristically talk—most of the Ramakrishna stories are fourth and fifth intertwining. He would go from Loving the Divine Mother in all her forms, which is compassion—fourth chakra—to turning inward to go into that which was behind the Divine Mother inside—higher—into merging with one. And sometimes I’ve told about how he’d say, “Get me tobacco.” And they say, “But you don’t smoke.” He’d say, “Well, I got to want something or I’m going to leave. I’m going to leave my body. I got to have something to hold me down. I got to have a desire to keep me in the fourth chakra or to keep me down into a body which is even below the first.” And when you see people who are called God Intoxicants or mosques in India, these are people who are in the fifth chakra. Their concern for their body, their concern for everything has fallen away. They’re still on the journey into oneness, but they are at a stage on the river where—the all email that comes gets sent back saying—“Dead letter”—offers a letter from London never gets there.
The shock and Ramana Maharishi, for example, becomes enlightened at 17, and then he goes off to a tip of the mountain, Aruna Challah, and he sits in a cave and kids are throwing rocks and feces and everything at him, and he’s just like completely oblivious to it all. And then somebody comes along and they see this very high being and they carry him to another place and they try to feed him like a couple of grains of rice a day and poor milk, and nothing’s happened. He’s just completely out of it because he’s in the fifth chakra. In our categorization, we often call these people catatonic schizophrenics. We got to be careful because some of them are catatonic schizophrenics in the old term, and some of them are These got intoxicants, but we don’t have any discrimination in our system at all. So they’re all put in total institutions, which is a groovy place to keep them while they’re doing their work.
Then there is the possibility of sixth chakra, which is the origin of the fifth chakras right down here in the throat, the six chakras right here between the eyebrows. It’s when I become single, you will see it all—the six shock rhythm, the single eye. And it’s the eye of wisdom. It’s the point of causal plane is the point—when you’re in the sixth chakra, when you’ve traveled up that far, you understand and know and are wise about all of the laws of the universe. You see how it all works. You are the Godhead at that point. You are. You are the mind that creates all the laws of the universe. You are one with it all—you are. You see just how it is, but you’re still busy seeing it all—is still a separate, still separate. And it’s only when you go into the seventh chakra, the thousand Petal Lotus, that you come into total merging back into what’s called a palm Brahma or back into that which is behind all form. That is the seventh system, seven.
Well, you can do any system, you can do any yoga at any one of the levels and I see people do Hatha yoga work on their bodies and I see them do it for sexual gratification or sensual. Does it feel so good to do Hatha yoga? Feels so good to be able to do these far out things with their body. I see them do it for third chakra because they get mastery and power and control of the environment and they develop power. I see them do it. And fourth chakra is an act of compassionate service, keeping the temple going to keep themselves as high as possible to serve—not in the ego sense, just serve. A person in the fifth chakra where he doing Hatha yoga would know he was doing Hatha yoga. It would just be Hatha Yoga was being done like going to the toilet, the cylinder and so on up. It’s irrelevant. Now. That’s to say to you that every part of the yoga that I describe of which we’re really talking about it now, every part of the yoga that I describe you can do at many, many, many levels. Take bhakti—singing love songs to God. Yes, you can do bhakti or you can do—“Oh, that kind of thing.” And you can say, “Wow, isn’t that groovy sound? Let’s all sing together.” Like sing along with Mitch type thing. Yeah, you can do it as a kind of a collective, emotional, fun experience. You can do it as a pure exercise in one point, this much higher level. “My rah rah rah, rah, rah, rah, rah, rah rah.” And then you go right out through rah. You can do it a third shock with things. Say, “Look how good I am. I’m singing, you know, love songs to God.”
Now, who we are in the West is all these levels all at once. Freud describes us as second chakra people. Adler describes this third chakra people. Jung describes this is fourth chakra people—tired to shut down. People like that start to describe us in six chocolate terms. The Egyptians describe us in six. Shackleton—most of us are functioning at many of these levels. We have moments of fourth chakra. We have dominant third or a dominant. We have moments of sex and our job as we see it, we are in an evolutionary process of slowly moving up the spine, moving up the chakras, so that more and more of the energy and habits and whole way of life get localized in one chakra rather than another. That is, you do the survival thing too. You got survival in order. You do this the sex thing until you got the sex thing in harmony, you do the power thing. You got the power thing in harmony. You do compassion until that’s in harmony. And you just—
Keep moving through center after center after center and building models of who you are in terms of each of these new levels, like Golding's Lord of the Flies is a beautiful example of when the kids are left alone, they go back into first chakra and straight for a chakra start. Now if they all go through puberty since then, it'll become a straight second chakra story. Not because they, you know, just because they're now something's happened inside of them and they're ready for the second chakra. Then they build an organized structure and environment and organization, and then they elect the president, and then pretty soon they're in a third chakra. And then when they use up worldliness, they start to be interested in fourth chakra. And so you can see man is just an unfolding process of the chakras and the chakras. Was it right inside your own body, your tuning device, so your own chakras, so that as you tune in to each new chakra in your body, you tune in to a whole new universe, a whole new level of perceiving how it all is.
Like you take sex, take the sexual act. The sexual act can be done by a second chakra person, as it most often is, in which I lust for you. You are object. I make it with you, and through that vehicle I get gratification, and one of the gratifications is the great wave of bliss that comes at the moment of orgasm. But you notice, except for at the moment of orgasm, the entire method is based on duality. It's based on the idea that I'm separate and you are separate, and we're doing it for our mutual pleasure, but we're still separate beings. Now, what would it mean for fourth chakra people to make love? How would they do it? What would it be about who you make love with? If everybody is the same person, who are you making love with? Does it mean that making love becomes an anachronism? I mean, is it is that all used up? Don't people make love?
Well, the first thing that you've got to see and to try to feel your way into is that the experience, the highest experience you make love in order to reach is where you live when you were in the fourth chakra. Okay. In other words, if you just drank your fill and then somebody comes in and says, "How would you like a nice cold glass of water?" The process of drinking the water is it doesn't do anything to you any longer because you've already had that. You already are the water. You you've done what you need to do. It's already here. So then if you already are experiencing the the goal of what the means was, why would you do the means anymore? The means takes on a new significance at that point. That's where Gandhi says at the point of the real constant meaning of Brahma cha, which is what I am, is not that I am sexually continent, it just means that I can have sex when I can have it. The fourth chakra. But then the question is why would I have sex? And the answer is I would have sex in order to reproduce children because I wouldn't be having it for gratification. Since I already have the gratification, I'd be having sex in order to get the...
I used to think about these yogis that would sit up in the mountains all by themselves all day. I think these poor calves and they don't really dig how beautiful it all can be if they make it and have a home and hearth. And, you know, the whole scene. I began to realize that as individuals they were experiencing exactly that same thing that everybody was trying to collect all the time, that they had figured out that the thing they were trying to collect was something they already are. They learned how to be it, and then they were just sitting being it. Well, now that does that mean that everybody the minute they get to the brush, I would just sit in a mountaintop and happens to the world and what happens to population and do people produce that? Why do they and so on. Yeah, yeah. Uh uh uh oh.
Do you sit down with your beloved, with your partner, with your Shakti, with your Shiva, with the yin and yang of it, and the two of you recognize the place in you where there is only one of you, and simultaneously acknowledge the place where there are two of you, then the act of making love is at the same moment an act of working from within oneself, and simultaneously it's a an experience between two people. So when you sit down opposite your partner cross-legged and look directly into their eyes and you see is a face and the face looks desirable to you, that's duality. And you look and your face simultaneously is looking desirable to the other person. I can tell you that. And then you say yes, and that one too. And then you just keep looking directly in their eyes. And then the face changes again. And then you see somebody that's very repugnant to you and they see somebody that's very repugnant to them. And you say, "Yeah, and that one too," and then you see somebody that is childlike.
I've told a story before, it may be helpful to see what I'm talking about, about taking LSD with Ronnie Lang in London, and he's a psychiatrist. And Ronnie and I took LSD and then Ronnie came over to me and he looked at me when we got high. He looked at me as if he were an old wise, kind, good, protective father. And the minute I saw him looking that way, I felt like a defenseless little child just by his protectiveness. And in the minute I had let myself totally into that one, his face changed and he became the most defenseless little child. And when I saw this poor, pathetic, defenseless little child, out of me came this fantastic feeling of protective all wise, kind father. And the minute I just gotten comfortable in that role, "I'll take care of you, Ronnie. It's okay. I know what it must be like," his face changed again, and he was a fellow adventurer on a great journey and into my face came the feeling of, "Wow, we're really journeying together. You see what we just did see? Isn't this an exciting journey?" And here we were having an exciting all silently, all in me, all faces and on and on and on and on. We went for four or five, six hours just going through role change after role change. And that one too. And that one. The executioner and the condemned, son and father, child and mother, teacher and student, guru and disciple, lover and beloved, while. Scary, scary, scary. One. And be able to say in each case, "Yes. And that one, too, right. And that one," until you go through roll after roll after roll after all, until there are no the face ceases to be formed because you finished with each of the roles that was taking form. Because you begin to see, since the person's face is changing before your very eyes, that your desires, your model is your thought form is creating, is taking that matter and putting it in to form and be able to say in each case, "Yes. And that one too. Right. And that one," until you go through roll after roll after roll after roll until there are no the face ceases to be formed because you finished with each of the roles that was taking form, because you begin to see since the person's face is changing before your very eyes, that your desires, your model is your thought formed, is creating, is taking that matter and putting it into form?
You know how when your moods change, the entire world changes. You create a different... And finally you see behind all that and you just see the eyes of the other person's just the eyes. And here we are just by chance to and we see that you and I are involved in infinite variety of roles all the time. Those are the vehicles through which we speak, but we speak only to ourself. We speak only personally. Now, at that moment, then the act of lovemaking. What does it mean and how does it work? That then it becomes a physiological dance of two parts of form experienced by a single consciousness, and then it becomes like mudra would rise? Are statements made with form like this is a mudra prayer? That's a mudra. That's so your body is always making the statement. It's always making a statement each each you, each of you. At this moment, your body is making a statement. Most of these statements, most of us are unconscious of most of the time. We just think we're keeping our body around, keeping it comfortable. But in fact, it's making statements. And when you start to bring all of your being into consciousness at every level, your body statement becomes part of the whole process, and it's completely consciously done the way you move and you watch your conscious being move and you notice there's no effort that isn't. It's as if every movement is an act of the highest art and the highest beauty, because each statement is absolutely perfectly conscious and each one is the optimum place to be at that moment. So you get a feeling, you watch a conscious being move that you are watching something like a tree sway, you're watching a harmonious act, an act that's harmonious. And then you begin to see that that body movement just, like a work of art or a piece of music or anything else in its purest sense in the fourth chakra sense or above is merely a statement of it's a statement of God. In other words, you're doing it in its sacred rather than its profane form. You're doing it as a statement of truth. And that means that's what's called a consecrated act to consecrate that. And so then lovemaking becomes a consecrated act because there is one consciousness which is higher than each of you separately that is performing this act with you are two body with the two bodies, which is an act, a statement of truth statement through. And then it's just not making love, but it's eating and it's toileting and it's walking and. It's driving and it's meeting everybody you ever meet. When you meet somebody on the street, is that somebody you meeting on the street somebody different than you're making love to? And if so, why? What model is it in your head? It's scary to think that you'd walk down the street and you would look at everybody as your lover, that's too much. You handle is scary to you because you think of it in second chakra terms because you think, "Well, if it's my lover, that must mean I want to go to bed with them." That's in your model of lust, of subject object. But the lover in the sense of "Here we are. Wow. Here we are. Here we are. We are again. Wow. Did that really grow?" Because if what I said is true about that, when you live in the fourth chakra are as high as you're going to be when you are at the moment of orgasm. Now think of walking down and getting on the Third Avenue bus in the moment of orgasm and think of meeting the grocery store man in the moment of orgasm and think of meeting the policeman in the moment of orgasm and think of eating your breakfast in the middle of orgasm and think of going to the toilet in the middle of orgasm. It's hard, isn't it? Yeah. And the minute of that merging unit is all coming together. Oneness. Right? And all I'm doing is walking down the street. That's the meaning of the term yoga. That's the Ananda of such it. Ananda. It's the absolute bliss. It's called 00000000000000000000000 taking your own life just the way it is at this moment. How do you transform that? You transform. How do you bring consciousness into it, into every nook and cranny of it?
Know on our Western doing way, we first usually think we ought to change life. You got a job, give it up for school. Drop out of here, not married, marry. If you're whatever it is, go to an ashram, do something, stop eating, start eating, eat this, eat that, do this, do that. But as you have done all that after a while, so you're rushing to do it sometimes. And then you see that you bring with you all the stuff that you're trying to get rid of into each new external environment. Although each external environment may call for us different parts of where you are, so that if you go up the mountains and live alone, it will not arouse in you certain kinds of worldly desires that would be aroused where you sitting in the middle of New York City. But then you find when you come back to New York City, you have to face a lot of those. Anyway, all you did was push them out of sight. You didn't finish with them. So finally you get mature enough and wise enough to start with right where you are now. If you're a man with a job and a professional responsibility and a commitment, "Here I am." You're a woman with children, "Here I am." If you're somebody who is working in service, "Here I am." If you are somebody who is who is drifting, "Here I am." If you're somebody that's an artist, "Here I am." If you're somebody that's start with where you are and you start to bring to bear consciousness on every part of that life just the way it is now, with the understanding that as you bring consciousness to bear on every part of your life, in that part of your life will change to come more into harmony with the Dow, more into harmony with the universe, with form, with all manifestation of form without you are doing anything. It's like I didn't have to stop seeing my old friends. It all just fell away and. It fell away because I wasn't the person I used to be and there wasn't any reason for us to be together. And there was a feeling there wasn't any ripping. There was just a dropping away. And the mature being realizes that growth is very much like the snake shedding its skin. The skin falls away, you don't rip it off. You don't have to say goodbye, parents, I'm losing. I got a rip. That's only because you don't to say that you've got to make some external waves in order to prove to yourself you're doing something. But actually the process goes on just very gently within the field you're in right at the moment. Like you can work with the thought that any time you can say about anything in the universe, quote, "that brings me down," the next line you should say is, "Well, that's my problem," meaning that's the place in my head that I'm stuck. That's why it brings me down from in the yoga. One of the one of the methods is called contentment. That's not a goal. That's a method. Most people say, "Sure, well, when I'm finished, I'll be content." All that is in the game. The game is content. I mean, it is just the way it is. Just the way it is. This is the way it is. Okay. Now I can be content at this moment and at the same moment, the next moment I will move toward something else. Like I can be sitting here and I'm here and this is content, but in this body situation is the seeds of the fact that I'm going to do this because there is some tension in my body, because it's not in harmony, because certain are being strained and so on. So I can sit here and at the same moment there is that tension and the next moment that tension is going to motivate me to do this. Still, when I am here, I am content. When I am here, I am content. When I am here, I am content. When I am here, I'm okay. And you hear what I'm saying about. The so that even though you're going to change something the next minute, that doesn't mean you change it out of discontent. It changes because it changes and changes because it changes now. It is under that basis that you do everything you do in yoga. You do it because you do it. But at each moment you are exactly where we are, which is content.
And as you begin to calm down and hear and see more and understand more, you begin to feel the way in which your body and the way in which your breath affect your state of consciousness. And you begin to notice that very often your body brings you down. It's like, if I wish to do a formal meditation and put my body in a position like into a lotus position and sit down and get myself perfectly balanced so that the weight is forward on my body. So it's sort of on the thighs and on the front of the rib cage. And I just sit down like this. I can at that point, my body can fit into the harmony of the universe in such a way through balance and so on that I don't have to think about my body anymore. My body will keep demanding consciousness saying, "Knee hurts, knee hurts, back's getting sore, back's getting sore, going to leg, going to sleep leg," honestly, sending all these messages which are saying do something about me. And as you start to do that first exercise we did this morning, which is just bringing your mind at one point in this and you see why your mind can't get to one point in this, you begin to feel that your body is sort of catching you somehow or other and that the model of coming into some other means getting something done with your body and you begin to work on your body, on your diet, on your body movements, on your breath, just because just because you start to notice that when you eat certain foods, you feel certain ways. It's an old art. If you want to be in the second chakra, you eat aphrodisiac foods. There are certain kinds of foods that are called religious sick foods in this Hindu system, meaning fiery foods, spices and meat and so on that are into or are ever more like first, second and third chakra stuff you eat first, second and third chakra foods. You'll be first, second and third chakra person because in some way you are what you eat until until you get to the level of consciousness where you can transmute. The minute you can transmute energy, you can take anything into your system and move it immediately up into the place that's going to be to a higher center. But until you can do that, where it comes, what you take in has a ascending thing in it. It'll support some particular model or another. We're going to do an exercise during the noon meal of conscious eating to right and then we'll be discussing food more in the afternoon. But now I'd like us to do something with pranayama or breath.
You know, everybody moved out of some place or rather into something or other with some thought or other. And all you have to do is note that I don't you know, it's notice Pranayama, which is the fourth of the eight limbs, the yoga we've been working with, number two and number one, primarily those for the fourth limb of the yoga is called pranayama, which means control of prana or life force. And it's concerned with learning how to move prana or energy up your spine, get it up into the higher centers when you really are doing pranayama. When I am into pranayama in the formal sense, Pradhan will take me into every state that I ever got into with Lady Prudhomme is the most powerful method that I use in terms of straight power. Although there were power I use, which are just about as powerful. But this is extraordinarily powerful stuff. What I'm going to share with you are the three basic breathing techniques to get the process going. You use them for five six months until you get certain clues inside you. The effects of these breathing things are that your breath will become very, very calm all day long, very gentle and calm. And if you're going to be able to develop a center so you can see how it is, you have to stay right here, calm, and you begin to see how your environment, your breath is your environment. That's one kind of an environment and a perfectly if you study a yogi, his breath is always so he can be my I teach you can be up a hill and you listen to his breath and I get up at the top of the hill and his breath is Epsom. Now, besides calming the breath, these exercises in front of you will simultaneously give you a feeling of lightness all day long. The third thing they will do, and this is very interesting because I thought of these as very trivial things until I started to see how they work that pranayama so powerful. It starts to affect your diet very strongly. It starts to affect what you can eat. When you're really doing pranayama. You've got to really get into it. But that's the way it works. It also affects your blood and it will start to sensitize you to certain nerves in your body. Here's how it works. Now. You may have learned breathing exercises in different ways. That's groovy. Do your own. These are not his versus mine.
These are merely a set. There are many paths, and this is one traditional path of breathing. Breath is one of the ways to tune in on Pran. That's all; breath and prana are not necessarily the same. Pran is all energy; breath is merely one of the corners of it.
These three exercises, which are called Sheely, Buster, Mika, and Nari, So Don, are to be done on an empty stomach, and they are to be done with meaning. No food for 3 hours and no liquid for an hour.
When you are doing a total sadhana, that means you are doing nothing else, but you are saddened about your spiritual work, and everything in your life is designed around that. Then you are able to organize your life so that you could do the breathing four times a day at 6, 12, six, and 12. If you're living in a cave for now, most people in the West, at the degree of intensity at which they do this, can perhaps do it twice a day. And minimum, of course, is once a day. And perhaps the best time to do it is early in the morning. And if it's to be two times a day, it's early in the morning, in the evening, when you, before you take your evening food. If you're going to take evening food, the head, neck, and chest are kept in a straight line.
Now, these three breathing exercises are taught in two ways. One, they're taught in a very gentle way, and one they're taught in a much more powerful way, which I was. I started to teach this more powerful way. And then somebody came up to me and said, "You're not supposed to teach that to people. That's dangerous." So I immediately wrote to my teacher and I said, "I'm not supposed to teach that. That's dangerous." And he said, he wrote, and he says, "It's all right, so I'll teach it to you just the way I know it, because I have a feeling that the danger lies in the way in which it's invested. And I don't feel any danger in any of these. And I'll explain the one I do, which is the one beyond these and what the dangers are connected with it." Since anything I know, you're welcome to know.
Now, the secret or the power method of these is the closing of the moral. The moral bond is an opening, or it's a set of nerves you activate, which tightens a set of muscles. And these muscles, you can experience them. They are two fingers' width behind the genitals and two fingers' width in front of the anus. There's a place which is right down in here where a series of nerves, it's like a nerve center. And when you pull back and in and up on that, it's like pulling back in the genitals. And when you go to the toilet, when you defecate, you tighten your sphincter afterwards. And it's that same feeling of tightening the sphincter and pulling back in on the genital thing.
Now, most people have learned through psychoanalysis of one form or another to let all that open. See, otherwise it's known in the culture as being tidy, or some image like that. And now you're going to learn to close it and keep it closed, and you will keep it closed during the entire three breathing exercises. Later on, you learn how to keep it closed all the time, so just it automatically stays closed. You just open it when you need to open it. You don't keep it open and close it when you need to close.
Now, at first, when you try to close it, you'll feel a blur and a tightness. You can't do it, and you forget. And that's all part of the course. It's all cool. Don't get uptight. It's sometimes helpful to take a little ball of cloth, like a kind of a bigger golf ball made of cloth. Don't use a rock or anything like that; a piece of cloth and stick it under there so that it presses up on those, and it helps those stay closed. Helps remind you to keep them closed. You can carry a little yoga kit, which includes your earplugs and your little ball of cloth and stuff like that, and your tube for washing out your nose. And then if you get more advanced, you have a long piece of cloth that you swallow when you bring out your rectum and you clean your intestines. It depends on how deep you want to get into the whole program. And this is the first round of the methodology. So we won't do any rectal cleaning today. So you try to keep the old one closed, and I'll try to remind you about it. And it doesn't matter where you're starting from. It doesn't matter anything about your age. It doesn't matter anything about your previous, or anything. It's just whether or not you're ready to do these kinds of things. I started yoga when I was 35, I guess, and I was like, I couldn't have sat in this position for more than 10 seconds without excruciating pain. Right? The middle. Oh, God. Oh, you know that place. And now I just put my body there and leave it there. And that all happened within, like, three months; three months of just doing it. Just cut out all of "Can I do it? Will I do it?" Just do it. Just simple as that. Just do it, but get comfortable. Don't just get so that your head, neck, and chest are in a straight line. You sit in a chair, doesn't matter. Whichever way you can do your thing most comfortably so you can get your body cool. The movement clothes.
Now, this particular kind of breath control is all preparatory, and therefore it's all, in this case, it's all upper breathing. It is not lower breathing. You're not breathing down here. It's up in the chest, diaphragm with you. So there is another bond or opening called the UDI bond, which is right here. Now, in different kinds of things, you do different kinds of breathing. And they are not good and evil. It's just different kinds of breathing for different purposes. This particular type of breathing is upper breathing. You close the Odean bond as well. That's where you suck in on your gut just a little bit. Now, you can notice that when you let out your air completely, you can suck way in in the gut. And when you strengthen those muscles, your stomach starts to go in rather than out, or straight, goes way in under your chest cavity. But at the moment, you just pull it in just a little bit. So you've closed the bond and the bond.
And then this first one called Sheely, you extend your tongue and make it into a U, you see. Now, many people say, "I can't do that." Statistics sometimes say that 70% of the population can do it and 30% can't do it. It's been a study of who can make their tongue into a U. What you see. However, most of the people that say they can't, can; they just never learn how to do it. So what you're going to do is stand in front of a mirror and do all the things with your tongue you think you could do until it turns into a U, because there's a place that it turns into a U, but you don't know it because you've never looked at it. So you get there and you get as close to it as you possibly can. You extend your tongue quite far, create the U, then breathe the air. You breathe it. This is a good thing to do facing the sun, or facing the sun in your mind. And you breathe life force in through your tongue. And then you close your mouth and let it out your nose. And the breath is not forced and it's not shallow. It's deep, but not forced deep.
Now, one more thing. While you're doing that, you keep your attention focused right here on your Ajna, okay? So that you bring in all this energy and you bring it as fast as you can right to this point. And when you're doing this properly, after you've done even five of them, you will feel a huge burning sensation right up here. You'll feel tremendous heat and you will experience, experience light in your forehead just from this breathing after you learn how to do it. Now, will you do five of them the first time you do it, then every time you do it, you add one more, and you get up to 50. So we'll do five. Now, the next time you do it, you do six, then seven, and so on up to 50, then you do 50 each time. Right. Close moral. Close UDI bond. Head, neck, and chest in a straight line, in through the mouth, out through the nose, bringing all of the energy right to the place between your eyes. Okay. Do five and call it Sheely.
The second of these is called Costa Rica. It is also known as the bellows. You will again close your UDI and moral bond, keep your moral closed a little bit, keep your moral closed, and close the lower one. Closed moral means breathing again is upper chest; upper breathing. You will take short, staccato breaths in through your nose, breathing in and out, hitting the endpoint and the outpoint as if with a trip hammer. It's as if that, that, that, that. The game is to keep the in-breath and the out-breath of equal duration and equal intensity and go as fast as you can comfortably go, keeping those of equal duration and equal intensity. The body during this entire exercise is to be kept relaxed. The focus is on the inside of the tip of the nose, that is right inside where you, when you breathe, you'll feel air hit the nostrils right here. And when the air hits these nostrils, that's the place right there you focus on and just put your attention there. You do this for 30 seconds and you just estimate 30 seconds. Just feel your way through a clock for 30 seconds or however long. And then at the end of that time, rest for a few moments and then do another 30 seconds evenly, calmly, but in and out. Trip hammer like; do it just at the rate you can do it to be, for that, but fiercely gentle. Head, neck, and chest straight line; moral bond close. This one was called by Streaker.
A third one is called Nari, So Don. No. So Don is ultimately the most powerful of these three, although it appears to be the least so at the beginning, anyway, in this initial way of doing it, you take your third finger, place it on your forehead of your right hand, and then using your thumb on your right nostril and your fourth finger on your left nostril, you now control your two nostrils, and your third finger is right on your Ajna.