Clear Light of Bliss. Geshe Kelsang Gyatso
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overlapping loops of each of the flanking channels.
The four places where these knots occur are four of the six major channel wheels. As it will be important later on to visualize these channel wheels clearly, they will be explained briefly here. At each of the six major channel wheels, a different number of spokes, or petals, branch off from the central channel in the same way that the ribs of an umbrella appear to branch off from the central pole. Thus, at the crown channel wheel – known as the ‘great bliss wheel’ – there are thirty-two such petals or channel spokes, all of them white in colour. The centre is triangular with the apex facing forwards. (This refers to the shape of the coiled knot through which the spokes emanate, as seen from the top.) These thirty-two spokes arch downwards, like the ribs of an upright umbrella. A description of this and the three other major channel wheels where knots occur is given in Chart 1.
Chart 1 The Four Major Channel Wheels
Since the heart channel wheel is of particular importance, it will now be described in more detail. Its eight spokes, or petals, are arranged in the cardinal and intermediate directions, with the front being the east. In each spoke, there flows mainly the supporting wind of a particular element, as indicated in Chart 2 (see page 26).
From each of these eight petals or channel spokes of the heart, three channels split off, making twenty-four channels in all. These are the channels of the twenty-four places. They are all included in three groups of eight: the channels of the mind wheel, which are blue and contain mainly winds; the channels of the speech wheel, which are red and contain mostly red drops; and the channels of the body wheel, which are white and contain mostly white drops. Each channel goes to a different place in the body. These places are the twenty-four inner places. When we practise the extensive Heruka sadhana, we visualize the Deities of the body mandala at these places.
The outer tips of the eight channels of the mind wheel terminate at: (1) the hairline, (2) the crown, (3) the right ear, (4) the back of the neck, (5) the left ear, (6) the brow (the point between the eyebrows), (7) the two eyes, and (8) the two shoulders. Those of the speech wheel terminate at: (9) the two armpits, (10) the two breasts, (11) the navel, (12) the tip of the nose, (13) the mouth, (14) the throat, (15) the heart (the point midway between the two breasts), and (16) the two testicles or the two sides of the vagina. Finally, those of the body wheel terminate at: (17) the tip of the sex organ, (18) the anus, (19) the two thighs, (20) the two calves, (21) the eight fingers and eight toes, (22) the tops of the feet, (23) the two thumbs and two big toes, and (24) the two knees.
Togden Jampel Gyatso
Each of these twenty-four channels splits into three branches, which are distinguished by the principal elements – winds, red drops and white drops – that flow through them. Each of these seventy-two channels then splits into a thousand, making seventy-two thousand channels in all. It is important for a Highest Yoga Tantra practitioner to be familiar with the arrangement of the channels since, as will be explained later, it is through gaining control over the winds and drops flowing through these channels that the union of spontaneous great bliss and emptiness is accomplished.
The winds in the body of an ordinary person flow through most of these channels except the central channel. Because these winds are impure, the various minds that they support are also impure, and so for as long as these winds continue to flow through the peripheral channels they will continue to support the various negative conceptions that keep us trapped in samsara. Through the force of meditation, however, these winds can be brought into the central channel, where they are no longer able to support the development of gross conceptions of dualistic appearance. With a mind free from dualistic appearances, we will be able to gain a direct realization of ultimate truth, emptiness. A more detailed explanation of this visualization, and the means for controlling the channels, winds, and drops, will be given later.
Corresponding to the twenty-four inner places of the Heruka body mandala are the ‘twenty-four outer places’, which are located at various points throughout this world. Practitioners with pure karma can see these outer places of Heruka as Pure Lands, but people with impure karma see them only as ordinary places.
Chart 2 The Spokes of the Heart Channel Wheel
THE MOVING WINDS
In contrast to the stationary channels, the inner winds are known as the ‘moving winds’ because they flow through the channels. Some people believe that it is only fluids such as blood that flow through the channels of the body, but this is not so. In fact, these fluids are able to circulate within the body only because of the movement of the winds. If there were no movement of these winds, the other systems of circulation could not function. However, it should be remembered that these inner winds are much subtler than external air.
There are five root and five branch winds. The root winds are:
(1) The life-supporting wind
(2) The downward-voiding wind
(3) The upward-moving wind
(4) The equally-abiding wind
(5) The pervading wind
The five branch winds are:
(6) The moving wind
(7) The intensely-moving wind
(8) The perfectly-moving wind
(9) The strongly-moving wind
(10) The definitely-moving wind
Each of the five root winds has six characteristics by which it can be recognized: (1) its colour, (2) its associated Buddha family, (3) an element for which it serves as the support, (4) its principal seat or fundamental location, (5) its function, and (6) its direction (how it leaves the nostrils upon exhalation). These are summarized in Chart 3 on page 28.
If we become familiar with these characteristics, we will be able to recognize which winds are flowing. This ability becomes important at a later stage of meditation. As mentioned above, each root wind serves as the support for a particular element. The first wind, which is also known as the ‘wind of the water element’, is responsible for the increase of blood, sperm, and other liquids in the body. In a similar fashion, the second wind, the ‘wind of the earth element’, is responsible for the growth of the bones, teeth, and nails; the third wind, the ‘wind of the fire element’, increases the bodily heat; the fourth wind, the ‘wind of the wind element’, increases the flow of the wind element through the channels; and the fifth wind, the ‘wind of the space element’, causes an increase in the size of the internal spaces and cavities of the body and so is related to growth.
As for the five branch winds, these are so called because they all branch off from the life-supporting wind, which resides in the heart centre. They each flow to the door of a particular sense power, thereby enabling the awareness related to that power to move to its appropriate object. The colour and function of each branch wind are summarized in Chart 4 on page 29.
Chart 3 The Root Winds