WINDS, CHANNELS AND DROPS

By His Eminence Garchen Triptul Rinpoche

His Eminence Garchen Rinpoche:

Rinpoche: "So today, my dharma friends, I will give an introduction into
the channels and winds. And it is the mode of being, our body in connection with the mind. And
if one understands the meaning of secret mantra, then one understands that one's own body is
like the mandala of the Victorious Ones. It is the abode of the deities.

Milarepa has taught that this precious human incarnation is the vehicle that wi ll bring us to the
pure state of Buddhahood. And depending on the virtues we are practicing, we can use that
human body to go up, because the virtues we are practicing in the human body are very
powerful. But also the non-virtuous actions we are practicing, they will send us down. Those
going up and going down depends on the human body. Therefore, this precious human
incarnation is like the chungchur (ladder) between going up and going down.

There are many methods to apply on the path of practice. But all of those practices, they are
leading us to the state of enlightenment. Having realized the Buddha nature, their innate state
of mind, that will lead us to the state
s tate of Buddhahood. So all those practices are one method
method to
lead us to Buddhahood.

Initially, one goes for refuge in the outer source of refuge, which are the three jewels. Then
inwardly, one practices the three roots, which are the guru, the lama, the yidam deity and the
dakini. Having gone to refuge, one applies oneself in the practice of the three roots. That is,
innerly, outerly, and secretly. It is the way of being with our body, which is the channels, the
winds and the drops. Having internalized those into practice, the results are that one will
achieve the kayas, the three Buddha bodies. All those qualities are contained within
everybody's body.

Now when it comes to the practice of the winds, channels and drops, there is the condensed,
the concise and the mediocre and extensive practice. The extensive practice would be the Six
Yogas of Naropa. First, one meets with a guide, a teacher who has experiences in those
practices. If one doesn't have the experience of meeting with those teachers, and just goes
ahead with the practice, then great faults can arise from that. Through these practices, great
qualities can arise, but also great faults will arise, and for that reason those practices are secret
practices. The practices
practices of the winds,
wi nds, channels and drops are secret practices. In the six
practices of Naropa, in the extensive version, one practices them for about thirteen years. And
then if one practices, one can accomplish the siddhis
sidd his within one lifetime, just like Milarepa did.

In a mediocre case, one practices them for five or seven

s even years. Or one can practice for three
years. When one practices for three years, one gets an approximate understanding of how the
practice works. There are actually these days people who are doing those practices. You can ask
many masters like Traga Rinpoche who are doing those practices who have acquired great gifts

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and details. Those great masters have put those practices into practice. One could invite, and
ask for guidance.

So what is it I will introduce to you today? It is a practice you can practice on a daily basis,
continuously  those practices of the winds and channels; and it is a small practice, but with
great results.

So first and foremost, one needs to understand approximately the way of the channels and the
winds, of how the channels go through the body. There are many scriptures, medical scriptures
on the body, where they explain the way of being of the channels. There is an exact number of 
how many channels there are, and how they are located and so forth. And probably when we
are practicing, it is not quite exactly like they say in those medical scriptures, for example.
When we are practicing, we are going in stages. But first, when we start out w ith the practice,
the number of channels are probably similar. For example, we need to purify, make the
channels even. For example, in America, if there were no roads, then nobody could go on those
roads. So first one needs to even out those roads so vehicles can travel on those roads. In the
same way, one needs to purify those channels so the winds can travel in the channels, just like
preparing them as a road.

So first there are three main channels, and there are four chakras. Regarding the channels,
there is a pure state and an impure state. Just like the mind, the pure state is a mind that
wishes to benefit others, a mind filled with bodhicitta; and in its impure state, it is a mind filled
with self-clinging. It is those two that determine whether a mind is pure or impure -that is, a
mind filled with negative emotions. So the first thing is to dispel those faults, and one needs to
acquire those qualities; and for that, there are various v isualizations.

So first there are the three channels: the central channel extends from the secret place up to
the crown. It is erected like a pillar. It is the channel of wisdom. And then there is the left and
the right channels. And all three channels -the left, right and middle -meet below the navel. And
then the left and right channel separate at the navel and extend upwards. [Editor's note: In a
previous earlier teaching, Rinpoche stated: "Long ago, humans only had the central channel.
But due to wrong influences, the two side channels were created (duality?) These channels are
not created by our imagination, but actually do already exist in the subtle body, the body you
experience in deeper meditation.]

And then there are the four chakras. So we divide all those pieces up, so that we can
understand this. For instance, America has many different districts; so we are dividing the four
chakras, the four wheels. We first have the crown chakra, which is a wheel on the crown, the
wheel of great bliss. Then we have the throat chakra, which is the enjoyment wheel. Then we
have the heart chakra, which is the wheel of dharma and then we have the navel chakra, which
is the emanation chakra. And then we have the secret chakra, but when we are making the
visualization, we only use the first four: the crown, the throat, the heart and the navel chakras.

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When Rinpoche is giving those instructions on the visualization, please meditate on them while
he is giving it; and visualize the central channel as the trunk of a tree going i n the center and
many branches, channels, spring from it. First you can think that from each center, from each
wheel, eight branch channels are going in the four cardinal directions, and in the four
intermediate directions. And they separate up even more and more, and multiply even more.
You can first visualize eight channels for each of the chakras.

Generally, on one's crown chakra, separated from the wheel, are eight branch channels that are
going to multiply more and more. It separates into thirty-two; in one's throat chakra, it
separates into sixteen; in one's heart chakra, it separates into eight; and in one's navel chakra,
it separates into sixty-four.

But you can start out with visualizing them separating into eight, but then being aware that
there are countless channels that are separating, branching off even more. Each pore of the
body is connected to a separate channel. So this is how you can visualize it.

As for the visualization at the crown chakra you start out first visualizing all the chakras eight
branch channels springing from them. So first you start out like that. At the crown chakra as
well, you have eight channels coming from the crown chakra. From each of those, another two
channels are merging. In the end, one bas 32 channels emerging from the crown. They multiply
and from each of those another channel is merging from them. And in the end you can now say
we have thirty-two, but they separate more and more, and there is no measure as to how many
channels there really are. In each pore there is a channel; but for the crown now, you can
visualize thirty-two.

Then at your throat chakra, the chakra of enjoyment, ultimately there are sixteen channels
springing from them. First you again visualize eight channels. Then they separate into two, and
then you have sixteen channels. But still being aware that countless channels are pervading
that whole space from each pore.

Then from the heart chakra, the dharma wheel, there are coming f rom the heart chakra, there
are eight channels in total and yet they multiply into fine subtle channels, which are all-
pervasive.

At the navel chakra, the emanation chakra, first visualize the eight channels coming from that
chakra then they become separated into the sixty-four channels. Then into two and two, but
they are so many and subtle, they pervade the whole navel a rea. Visualize all those channels
coming from the central channel.

Visualize this over and over again. Then regarding the' winds traveling down the channels:
Visualize them. traveling down the left and the right channels and they meet at'below the
navel, at the navel chakra. Hold these winds there for some time. Closed off and held closely.
Hold them for some time at the navel chakra and hold your attention for some time. Practice
calm abiding and shamata. This is the purification of the channels. When you hold the wind,

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visualize all the channels are pervaded by those winds, a nd filled up by the winds. You can only
do it for a short time; in the beginning, as you are training, one has a very brief visualization. So
you keep the energy in your navel. The navel chakra is the royal seat for the energies. You keep
that for some time,. As you breathe out, visualize that everything becomes empty of self 
nature. You empty the channels and that is the way you are training in the purifying of the
channels, and purify the channels. It is like making a road.

So what is the purpose of holding the winds? It is a method to be able to abide ... a method to
purify concepts arising. The practices of mahamudra and dzog chen are to make the mind
abide. When one doesn't understand about the winds and channels, one's mind goes all over.
One first needs to practice and habituate one's mind i n mindful awareness and hold the winds
and mind together. Condense them and hold them. That is the way and method to make the
mind abide.

Jigten Sumgon has said that it is a method to be able to abide with one's mind '-these practices
of the winds. So first, when we are visualizing, we are visualizing our winds merging in the navel
chakra and it abides there for some time. In the beginning it will not abide there for a very long
time: At the navel chakra, you can visualize a flame to be just like a batter lamp at the navel
point where the three channels, the central, and where the left 'and right channels meet. Then
you visualize as you breathe in, that winds are going down and with the syllable ohm you think
ohm and they meet at the navel chakra. They merge with the navel chakra with the flame,
where there is the syllable ab. As they merge with the AH syllable, the flame starts breaking
because the wind is meeting with the flame. And when the wind meets with the flame, then the
flame is getting stronger and it starts crackling. Visualize it merging with the fire, the syllable ah,
and hold that for some time. As you breathe out, think the syllable hung. You visualize and
recite ohm, ah, hung. As you breathe in, hold it and breathe out. And at some point of practice,
you will feel heat arise. You will actually feel heat arising. At that time, the wind is merging with
the fire, that the winds and mind are connecting and merging. And so the mind doesn't get lost.
The mind does not get lost, does not get distracted and does not go all over, but the mind is
focused together with the winds. And at some point, heat wi ll arise.

That is the visua1jzation. As you breathe in, and you can also think as the hung is merging with
the AH, you receive the blessings of the Buddha.

In the beginning, try to hold the air inside the navel chakra for some time, but you will n ot be
able in the beginning to hold it for a very long time. So you just stay for a short time and then
breathe out with the syllable HUNG again.

These are all practices, methods. to make the mindahi.de .single-pointedly. All the practices of 
dzog chen, shamata and mahamudra are for that. So when you do these practices with the
winds with channels, you combine the wind and your mind and, therefore, you will be able to
abide and not be distracted.

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So, first; when we-are training in the practice of the-winds, it is important that our physical
posture is correct, that our spine is straight. Generally, we are sitting in the seven-fold
Vairochana posture, where we also need to sit in the full lotus position. In the Six Yogas of 
Naropa, one actually should sit in the seven-fold Vairochana posture; but now for us it is most
important for us to sit with a straight spine. Only then will the winds be able to travel properly
in the channels; and ultimately in the central channel. But first we need to train the travel of 
the winds and purify the channels. For that we need to train in stages.

First you visualize only the crown chakra, the crown wheel of great bliss. You visualize the winds
gathering there and filling up all the channels at the crown chakra. So first you only have that
visualization. And then you go on to the next one, to the throat, and you visualize that all the
channels in the throat are filled up with the energy of the air. And you visualize each by each.
And then you visualize the heart, and visualize all the channels coming from the heart are filled
up by the winds.

If you do not visualize practice in stages, it will be difficult for us to have a proper visualization.
So first we need to train like that in stages. And that is how we are purifying; so, approximately,
according to those instructions, visualize, but have the v isualization very clear.

When it comes to the visualization, it is to be visualized very clearly, very fine --just like when
you have a needle and a thread, and you want to put that thread through the hole in the
needle. It takes very much a certain subtle, fine clarity. So, clarity is very important. In the
beginning, when one hasn't had much experience in the practice, one needs to visualize the
chakras, wheels and channels in stages, over and over again, until finally all the channels are
filled up with the energy, with the winds. But in the beginning, that will not happen in one
visualization. But we need to go in stages, so practice those visualizations gradually.

First we visualize the crown; then we visualize the throat and ultimately we feel the winds filling
up each and every one of our pores. So, we need to visualize it over and over again, over and
over again, and purify each one by one, and every one; because for the beginners, it is difficult
to have them all visualized together, at the same time.

First focus on the visualization of the channels. Then, when that has become clear, then
visualize the winds. Hold the winds. Then the winds are filling up all the channels. Then thirdly,
comes the OHM AH HUNG meditation. And fourth, you visualize the f lame at the navel.

So we go from step one, step two, step three and step four. And only when the first one
becomes clear, do you go to the next step. And sometimes it takes a whole month for only one
step. That depends on the mental capacity of the individual. Somebody today will practice the
visualization of the channels and then it becomes clear. And tomorrow, one will practice
visualization on the winds and so forth. But until the channels become clear, one should
meditate on that over and over again. Whether it takes a day, or a week, or a month and so
forth.

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And then you go on to the winds visualization, one by one until you come to the OHM AH
HUNG. And then you come to the flame.

For somebody whose visualization does not become very clear, something that would help is to
visualize a flower, the stem of a flower meeting with one's central channel at the crown of 
one's head. And then you can visualize a very large Vajrasattva on top of that, and then you
visualize that the stem acts like a pipe that is making the nectar in the water flow through your
body. And as the water is flowing through the body, you imagine all the channels are being
purified. So when you practice that over and over again, then your channels will be purified, but
also your obscurations will be purified. So in order to purify channels, we can a lso use the
Vajrasattva practice, something we create mentally on our head, and with the flower stock on
our crown chakra; and then the water entering our crown chakra and central channel and
extends throughout all the fine chakras, until our pores are completely purified.
So you visualize with the winds together, as you are purifying your body. The wind is exiting,
emerging from your body, even through your nails; together with the water is coming out from
your body, and you visualize that over and over again, and your body will become very pliant.
So after some time, immediately after you visualize Vajrasattva, the winds will emerge from
your body out. Now as for the practice of the OHM AH HUNG breathing: In the beginning, you
cannot hold it for a very long time; and also, you s hould not hold it too forcefully. There is a
strong force in your body, but you're holding the winds there with your mind. So you visualize
them flowing down and you hold them for some time; not too long, and then you have them
come back out again. In the beginning hold the winds for shorter times, a little bit, but more
frequently.

Then the third step is the ohm ah hung meditation. You can always visualize the ohm ah hung
breathing wherever you are, at all times. When you are walking around inside, or wherever you
are outside. You should never forget the OHM AH HUNG breathing. Even if you have other
commitments of deity mantras, they all are contained in the OHM AH HUNG mantra. So as you
are walking, you can practice it. You don't have to say OHM AH HUNG, just think the sound.
When you go to sleep, as you fall asleep  you think OHM AH HUNG. Then after some time,
even in your dreams, you will be able to remind yourself of OHM AH HUNG. When you wake up
in the morning, you should do this practice at dawn, just before the sun rises, before it becomes
light. You should do this practice every day, but in fact at all times afterwards, after the
morning, you should always do the OHM AH HUNG breathing practice.

And at your navel chakra, you visualize a small flame. It is the abode of the lama and the yidam
deity, who dwell there at all times.

When you are visualizing the flame at your navel chakra and you hold your winds there, you can
be aware that the lama and the yidam are always abiding there. Generally, there are many life
energies, winds, that are going through the body; but if one condenses them all, there are five
main winds that go through the body. And the principle one is the one that creates the heat,
the warmth, and that dwells at the navel chakra. Also the deity Vajrayogini dwells in the navel
chakra.

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In a pure state or an impure state, whether we are purified like buddhas, or impure like
sentient beings, Vajrayogini always dwells there, whether we recognize it or not. If we
recognize it, we will receive the blessings of the deity. If we do not recognize it, we will be
overpowered by afflictive emotions. Then, even though the deity is there, because we have
self-clinging, we transform it into a fault. But generally, we all have Vajrayogini abiding at our
navel chakra in the form and nature of that heat.

So visualize that flame over and over again, and train your mind in it. Immediately heat will not
arise; but later, when you have habituated your mind to the practice, then even if you don't
practice, just naturally that heat will arise. When you do this practice in combination with
having received empowerment instruction with the Vajrayogini meditation, it will become even
more powerful.

So generally, in that visualization, one needs to recognize that one's outer five elements which
constitute the body are, in their purified form, the five consorts; and the inner five afflictive
emotions which are impure, are in their purified form, the five dyana buddhas.

If one realizes their purity, then actually one knows the root of it is bodhicitta. If one practices
the channels and the winds without bodhicitta, then great faults can arise f rom that. It is said if 
one practices the winds and channels without bodhicitta, one can have the karma of being
reborn as a fish.

In regard to the generation stage yoga practice of deity visualization, if one does not practice
with the mind of bodhicitta, then the outcome of one's generation yoga stage practice can be
that one becomes, after one has died, in the bardo state, one becomes a demon. For example,
if one practices wrathful generational yoga deities but with self-clinging attitude, without any
bodhicitta (loving kindness) for others, one will es tablish that form one has visualized in the
practice, after one has died. But if one has no bodhicitta, then one has self-clinging, and the
nature of self-clinging is suffering. As it also says in the "Thirty-seven Practices of the
Bodhisattva": "The nature of self-clinging is suffering." And then we will be established as a
demon, and only cause harm for other sentient beings wherever we go. So the difference
between a god and a demon is that a god has bodhicitta, and a demon has self-clinging and
afflictive emotions. And when one practices with self-clinging, one will n ot go to the pure
realms as a result of one's generational stage yoga practice. Instead, if one has self-clinging, one
will be in an intermediate stage in a demonic body. One will go about motivated by anger and
 jealousy, and will only cause harm. The difference that is important to understand is that the
deity is somebody with an altruistic mind, with bodhicitta; and a demon is someone with self-
clinging. That is why we said yesterday in the empowerment, that in order to benefit all
sentient beings, bestow the blessings of the speech and the blessings of the body and so forth:
We beseech the buddhas to dispel our self-clinging.

So there are various profound oral instructions of Jigten Sumgon and also the Six Yogas of 
Naropa, but I'm not practicing them at the present moment. So I can tell you that whatever I

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practice now, I'm always practicing the flame at th e navel. There have been many visualizations
for that. For example, the outer body, if it is afflicted by illness, and the inner mind if afflicted
with negative emotions, then the visualization of the flame is a method to defeat those
afflictions.

So first you visualize the flame continuously at all times, until real heat and warmth is arising
from that flame; and you need to practice that until the heat is arising most important to
breathe in the hung, most important keeping the ah at the navel and breathing out with the
HUNG.

Visualize that AH, that flame at the navel, over and over again. Always keep your mind and the
winds together at the navel chakra. This is not a secret practice; it can be practiced by anybody,
but must be practiced only with bodhicitta (compassionate motivation for all sentient beings to
be enlightened). Only then is one allowed to do this practice. So this practice of the breathing
with the ohm, ah, hung is a method to make the winds and the mind collect and stay together
in the navel.

And then that heat is also appearing and arising, and is beneficial and helpful in removing inner
and outer physical illnesses. Through the strength of the flame, one's whole body becomes like
big masses of heat and flames, and the body becomes like a butter lamp. When one visualizes
that over and over again, it will decrease self-clinging. That conception, that my body is me,
that is my body, will decrease. And it is beneficial against self-clinging and against outer
illnesses of the body.

Before we start our session, our practice, in the beginning, we should supplicate the previous
Kagyu masters, especially Milarepa; Jigten Sumgon and the practice of guru yoga is very
important. When afflictive emotions arise, immediately visualize the flame and the emotions
like a big heap of dry grass, and the concepts, when it meets with flame, it will burn off the
afflictive emotions. The afflictive emotion is compared to wood, to firewood. Visualize great
masses of fire. The nature of wisdom is fire. So it i s a blazing wisdom fire, like we often see
burning behind and surround the deities. Sometime~ it is depicted as a sword, as with
Manjushri. But generally the nature of wisdom is fire. And the nature of fire is wisdom. So that
fire of Mindful awareness is just like an illuminated fire that is always lit. So at all times,
visualize, that, to be there.

Especially when we visualize the flame, it is very beneficial for illnesses like cold illnesses that
come from freezing; and so when one is not distracted from that mindful awareness, it is
important that that heat is always being there. That heat is very beneficial.

When one's body is in a weakened condition, and to prolong life in taking the essence, one
meditates and habituates one's mind to this practice. The body, the form, is made of the five
elements: It's very essence, if one condenses them down, the essence is the five winds. The five
afflictive emotions are formed into the five wisdoms. So we have the five wisdoms, we have the
five winds, and we have the five elements. They go in pairs of fives. When one condenses them

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to their essence, we have the five winds. When one condenses the five wisdoms to their
essence, we have the five winds; and they natur 3ny pervade and are omnipresent, abiding like
a rainbow. In dzog chen terms, we speak about a space that is pervaded by the light rays, the
appearance of rainbow light. In the same way, the winds, that very essence, are all pervasive
through all space. In its pure form for all the buddhas, all of them are condensed into the five
consorts and the five dyani buddhas. They are the enlightened body, the enlightened speech,
the enlightened mind, the enlightened qualities, and the enlightened activities of the Buddhas.
And the five dyani buddhas, which are the f ive father aspects, they represent all the buddhas
themselves. So these five are the very essence of all the buddhas. Now, it is something which is
our true nature, and we need to realize it's true being. We need to realize something that is
really existing, to be existing, the way it really exists. So when one realizes something being as it
really is, then one knows that the blessings of the buddhas and that very essence, the winds,
they are pervasive throughout all of space.

So even though our body and our mind are established by these pure substances, which are the
true nature, still our life and our merit can decline. And what makes it decline? It is our self-
clinging and the five afflictive emotions. Those let the five elements and all, the essences
decline. Depending on the five afflictive emotions, the elements decline and suffering will arise
from that.

So therefore, in order to restore that, based on bodhicitta, we apply ourselves to transforming

them into the five wisdoms and the practice of extracting the essence.

Transforming the five poisons into the five wisdoms, the five poisons are like wood, and the five
wisdoms are like fire. When you are visualizing transforming those into wisdom, you are
practicing taking the essence of the winds. So you visualize that outside there are those winds
that are appearing like swirling rainbow colors and we have the five colors of the rainbow, in
the form of five threads. Then you visualize that as they are swirling, you draw those threads in
and they are entering your nose; and you visualize them going down the channels, and they
merge with the fire at the navel; then you visualize that rainbow wind energy is filling up all the
channels, and they are filling up the central channel, and your whole body is filled up with
rainbow wind energy. When you visualize it merging with the navel chakra, where the flame is
located, it makes the flame stronger, even more powerful. This is the practice of taking the
essence of the wind energy.

For another visualization for the winds, one can practice it together with the wish of benefiting
others: The practice of taking on the suffering and giving happiness through the ohm ah hung
breathing. When you are breathing in, you could visualize that you are taking in all the self-
clinging of all sentient beings throughout all the six worlds, all afflictive emotions together with
our own afflictive emotions and self-clinging, which are the same in nature to other sentient
beings.

So visualize all those self-clinging and afflictive emotions entering your nose in the form of a
black oil, and it goes down your channels and merges with the flame at the navel. And when oil

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meets with fire, then it makes the fire bum very strongly; visualize that black oil is meeting with
the fire, and the fire is blazing very strongly. And think that all the self-clinging and afflicting
emotions of all sentient beings in the six realms is burned up by that black oil. So keep that
visualization for some moments, and keep the winds at that place. Then, as you breathe out,
visualize you are breathing out all your love and you are sending it out to all sentient beings;
and the warmth of that love is melting the ice block of self-clinging into water of all sentient
beings.

The principle aspect of this practice is that one's mind and one's energies and one's winds are
gathered together as a method to be not distracted; a p ractice of non-distraction. That is the
main aspect of the ohm ah hung breathing. Then even in our dreams, we will be able to focus
our mind on that. When we remember at all times, before we go to sleep, visualize the ohm ah
hung breathing. Then we will also be able to remember it in our dreams at some point. At all
times, when we are speaking, or doing other things, we should always collect the winds
together with our minds, have it focused together; there are great qualities in that. There are
many different visualizations regarding that, but the principle is to understand that we need to'
collect together our winds and mind as 8 method of non-distraction.

Especially since we have a strong clinging to our body, we think our body is ourself, me. We
need to practice the channels and winds over and over again, to really train oneself, to free
oneself from that: it is beneficial to decrease that clinging to our body. It is just like a l ittle
cotton cloth, when you look through it; it has no essence and is full of holes inside. So there is
no real essence. The inner and the outer merge. So through that practice, we realize it has
become one and the inner mind and the outer space, the sky, they are essentially one, just like
a cloud appearing in the sky, having no essence or reality to it. In the same way, one's body
doesn't have any reality, or essence to it. On the basis of one's practice, it benefits one's own
life and purifies one's obscurations. And depending on that, one can practice extracting the
essence, purify obscurations and heat will arise in one's body. It is the basis of the life-
sustaining wind energy in the body. But that only happens depending on the heat, the warmth
energy. I, myself, practice only this; and therefore, I tell this to all my disciples: I mostly practice
only this. I teach this mostly to all my disciples. When we are sweating, then it shows us how
many channels we have. From each of the pores, every channel is meeting with each pore. And
from each of the pores, sweat is coming out. One does not realize that, unless one is practicing,
training in the channels and winds. But if one keeps one's channels and winds together, if one
trains, then wherever the wind is going, one's mind will be going. So that is the reason why
Milarepa, for example, was able to fly in the sky.

So there are really great qualities to acquire in this practice of the channels. At some point the
wind will enter the central channels, and that will bring great qualities, great benefits. When
one is doing those practices, naturally one's concepts and afflictive emotions will decrease, and
great qualities will arise. So always keeping the winds at the navel chakra, so that they really
will enter the central channel at some point, and that really gives rise to inconceivable benefits.

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So one can merge one's channels, winds and mind in this practice, then that is very beneficial
for both physical illnesses and concepts, or afflictive emotions. Through this practice, they will
decrease more and more. One gains some-independence over them. All the impurities and so
forth, will be purified, cleansed through the training of the channels and winds. But to do that
little meditation already is very beneficial. And also, it is like when we have a need for sleep,
this is a very profound instruction, a cure for insomnia.

If you are interested in learning the practice -especially when one is young, of the winds and
channels, they are part of the Six Yogas of Naropa  then ask Traga Rinpoche for help; he has
mastered those practices. He always does those practices; I don't do them anymore. I just
mostly do this practice ofthe winds, and channels -what I have just shared with you.

May this teaching benefit all sentient beings

Translated by Ina Bieler. Transcribed & edited by Rosemary Vail ( 818-761-0052 for other
teachings by His Eminence Garchen Rinpoche)

This teaching was given in February of  2007 at the Tibetan Buddhist Center in Albuquerque,
New Mexico. They are Rinpoche's words.

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