On a comfortable seat, one enters into the five points of meditation posture, whereby an alignment of the psychic channels takes place, which ensures that the Prana or the vital winds of psychic energy flow smoothly and harmoniously in the body, so that distracting thoughts tend not to occur.
Consequently, the mind can be tamed and controlled more easily. The positions that represent the essential points of the body are as follows:
1. Sit cross-legged in a manner that regulates and directs the activities of the vital winds in the lower part of the body, especially in the Apana-Vayu, the down winding major wind, which regulates the activities in the lower digestive tract, and the elimination of waste products such as urine and faeces.
2. The spine is just like an arrow that holds the joints and muscles in alignment, as well as the functions of the winds and channels harmonized in their proper places throughout the body, especially concerning the Vyana-Vayu or all pervasive important wind, which allows the muscles to be moved. The four limbs of the body are held tight and firm, but not tense and never loose and limp.
3. The hands are held in the Samadi Mudra, the gesture of balance, the left hand is over the right hand. This gesture regulates and controls the activities of the internal organs of the body. It balances and harmonizes its functions, especially with regard to the Samana-Vayu, the wind important for heat balance, which regulates body heat, metabolism and digestion. In this gesture the left hand rests on the right hand, the thumbs of each hand press against the base of the ring fingers.
4. The neck is tilted forward like an iron hook. This regulates and controls the activities of the language and other functions of the throat, such as swallowing, and especially affects the Udana-Vayu, the upward-moving important wind that governs these operations.
5. The shoulders are a bit bowed like the wings of a vulture that rises into the sky. This regulates and controls the activities of the vital winds in the body or upper body, especially concerning the Prana-Vayu, which regulates the respiration in the lungs and the circulation of the blood from the heart.
In addition, the gaze direction is straight forward, with your eyes open, focusing on the space in front over the top of your nose. The eyes are half closed and one avoids the movement of the eyes or too much blinking. This control of the gaze also serves to regulate the activities of the Prana-Vayu and thus to avoid disturbing thoughts due to the unregulated and restless movements of this vital wind.
Furthermore, the tongue floats and does not touch the palate. There is a gap between the teeth in the mouth where you can make a soft-sounding «aaaah ...».
By sitting in this five-point meditation posture, one balances the physical body and harmonizes the movements and the flow of the vital winds or psychic energies, thereby inhibiting the development of disturbing thoughts. You can also use a meditation belt for extra body support to hold the position for a long time.
We sit cross-legged, our hands resting on our laps, our palms turned upwards, our left hand resting in our right hand, and the thumbs of each hand, pressing against the base of the ring finger, momentarily close and seal the Klesha-Nadi or the psychic channel through which negative provocation of energy from the external environment could gain access to the body. According to the tradition of Tibetan shamanism, through these two channels of the right and left hands, from the tips of the ring fingers to the heart, spirits can enter the body and take possession of the individual. Closing these two channels protects the practitioner in meditation.
When practicing in the state of contemplation or in the natural state, the practitioner should simply relax in a state of inactivity or immobility of body, speech and mind. Otherwise, the activities of one's mind and energy cause imbalances in the psychic channels and the vital winds, and this in turn leads to disturbing thoughts and feelings that interfere in the state of contemplation. In the context of the Dzogchen teachings, contemplation or Samadi refers not only to a calm state of mind (Shamatha) or intense concentration and withdrawal from the senses (Dhyana), but one is in the natural state (Rigpa). For this purpose, there is a special posture where the physical body is bound with the five mudras described above.
Keep the body immobile and prevent physical activity that could disrupt the vital winds and psychic channels. The mind or consciousness is always connected to these subtle winds that move the psychic energies. The mind and psychic energy are linked to each other like a rider with a recalcitrant horse. When the vital winds are unbalanced, the mind or flow of thought becomes unbalanced and distractions arise in consciousness. Gentle deep breathing and silence keep these vital winds motionless. Without the movements of these winds, no discursive thoughts arise. The concentration and fixation of attention on an object of meditation bring about the immobility of the mind. Therefore, the three immobilities of body, speech, and mind still allow the practitioner in the natural state a bright alert awareness. Therefore, this five-point position is very important for meditation.