IN THE PATHS OF THE CHANNELS
There are two principal reasons for doing this third stage of meditation. First, it helps to eliminate defects from the channels, winds, and drops, making them very clear and flexible and preventing us from contracting diseases associated with them. If these three elements are supple, the body as a whole will also be supple. This is because the channels, winds, and drops pervade the entire body. It is very important for a meditator’s body to be comfortable and flexible because this helps the mind to become clear and lucid; and a clear mind makes meditation powerful and very beneficial. The second reason for doing this meditation is that it greatly enhances the clarity of our visualization of the channel wheels.
To train in this stage, we imagine that our mind is in the form of the indestructible drop located in the centre of the heart channel wheel. This drop is the size of a pea, white with a slightly reddish tint, and shines brilliantly with five-coloured light: white, red, blue, green, and yellow. This light, however, does not extend a great distance from the drop. With our mind concentrated single-pointedly on this drop, we contemplate strongly that it is the essence of the inseparability of our own mind and the mind of our Spiritual Guide, and we identify it as being ourself. Then we decide that, as the sparkling drop, we would like to make a tour of the various channel wheels.
We slowly ascend through the central channel to the level of the throat and come to rest exactly in the centre of the vacuole in the centre of the throat channel wheel. We look along the corridors of each of the sixteen spokes and then, as if we were turning on a very powerful light, radiate the five-coloured light so that it completely illuminates all the spokes of this channel wheel. We feel that this brilliant light corrects all the possible defects of the spokes – such as their being shrivelled, stuck together, or blocked – and that all the spokes that have become stiff, hard, and brittle are made smooth, soft, and supple. We think that the elements flowing within the spokes – the winds, the white drops, and the red drops – become very clear, powerful, and beneficial. We continue with this visualization until the feeling arises that all the defects in the spokes have been removed, and then we reabsorb the light into the sparkling drop. We think that we have completed our purpose in visiting the throat channel wheel, and then decide to visit the crown channel wheel.
We travel slowly up the central channel and come to rest in the exact centre of the vacuole of the crown channel wheel. Then we proceed as before. We look down the corridors of each of the thirty-two spokes of this channel wheel, radiate the powerful five-coloured light down them, correct all the defects as before, and, when we feel that all the defects have been removed, reabsorb the light and think that we have accomplished our purpose in visiting this channel wheel.
Now we think that we would like to tour the channel wheel at the point between the eyebrows and, from our place in the crown, look down the central channel towards it. At the entrance to the central channel, which is exactly midway between the eyebrows, we visualize an opening like the third eye of many Vajrayana Deities. We slowly descend to this entrance, coming to rest with half of the sparkling drop inside and half outside the opening. From this position we closely examine inside and outside our body, looking in every direction. Then we radiate the five-coloured light and, as it shines inside, see that it removes all the defects of the channels at the brow. As the light radiates outside, it purifies all impure environments, and pacifies the suffering and the gross and subtle causes of suffering of all sentient beings. When we feel that these purposes have been accomplished, we move completely inside, so that we no longer protrude outside the opening, and remain there for a while.
We then make a decision to return to where we started in the heart channel wheel. We slowly ascend to the crown, pass through the vacuole there, and slowly descend through the central channel, passing through the vacuole at the throat and finally coming to rest in the centre of the vacuole in the heart channel wheel. We think that we have returned to our main abode. Now we inspect the eight spokes of the heart channel wheel, radiate the five-coloured light throughout their corridors, and purify their defects in exactly the same manner as before. When we have done this, we reabsorb the light, and think that now we would like to go to the navel channel wheel.
We slowly descend through the central channel and come to rest in the vacuole there. We examine each of the sixty-four spokes of the navel channel wheel, and again radiate the light, correct all the defects of the channels, winds, and drops, and think that they have all become very supple, pliant, soft, and comfortable. After reabsorbing the five-coloured light, we remain in the vacuole for some time, remembering that this is the principal place for our meditation on inner fire.
After remaining in the vacuole of the navel for as long as possible, the indestructible drop returns to its place at the heart. Again we think that we have returned to our main abode, and then we determine to purify all the defilements and correct all the defects of the seventy-two thousand channels pervading our entire body. We radiate the five-coloured light down the eight spokes of the heart channel wheel and visualize this light spreading throughout the eight spokes, the twenty-four channels of the twenty-four places, the seventy-two channels branching off from these, and finally throughout all the seventy-two thousand channels. This five-coloured radiant light restores all the channels that are broken, blocked, shrivelled, tangled, or stuck together; and all those that had become stiff, hard, and brittle now become smooth, soft, and supple. In this way, all the winds and drops are made perfectly clear and pliant. Finally, we reabsorb the light into ourself, the indestructible drop.
There are several ways to do this third stage of meditation, depending upon how much time we wish to spend on each of the various steps. For example, it is possible to spend an entire meditation session exploring just one of the channel wheels. If we do this, we can begin the next session where the previous one left off, and when we eventually feel that we have completed this part of the meditation we return to the heart channel wheel. Of the various channel wheels to be explored, the navel channel wheel is the most important. We should spend as much time as possible in this channel wheel, but we must ensure that we acquire a thorough knowledge and experience of the other channel wheels as well.
In summary, training in the paths of the channels is rather like visiting a museum. Having decided to pay a visit, we enter the ground floor, which in this case corresponds to the heart channel wheel, and from there we go directly to the first floor. After we have thoroughly inspected the exhibits on this floor, we go up to the second floor. Then, after taking a long look at the objects on exhibition there, we return to the ground floor. After examining the exhibits on the ground floor, we descend to the basement and, when we have finished there, we return once again to the ground floor and leave. Having made such an extensive tour of the museum, we should be able to remember clearly all the exhibits on each floor.
It is very important that the channel wheels appear clearly in our visualization. As mentioned before, to practise the yoga of inner fire of completion stage we must be able to penetrate the precise point of the navel channel wheel accurately and skilfully. This is like someone who is chopping wood with an axe. If he is skilful and hits the right place, he will split the wood without much difficulty or effort, but if he misses the proper place, he will not meet with much success, even if he expends much energy. Another analogy is afforded by a slaughterer of animals. If such a person is very skilful, and knows how to sever the right artery, he will be able to kill the animal quickly and painlessly, even if his only instrument is a tiny needle; but, if he lacks skill, the slaughter may turn out to be a long and bloody affair. In a similar fashion, the completion stage meditator who wishes to bring the winds into the central channel will be successful if he or she can penetrate the precise points skilfully. As a result of such skilful practice, the meditator will acquire supreme attainments without difficulty.
To become familiar with the channels and with the method for penetrating the precise points, and also to correct all the defects of the elements of the vajra body, we should place strong emphasis on training in the paths of the channels. We need to do this for several days, or until we experience a clear visualization.
VISUALIZING AND
