<iframe src="https://drive.google.com/file/d/1e9u6qbbZdKx_8Mg5Irh4sbOVROu2osUx/preview" width="100%" height="80" allow="autoplay"></iframe> So tonight we have to try to cover class and a half. So we'll just jump in. I'll read the first verse. We're on page 5. Oh, yeah. We need light to write. Maybe more, I think. Alright. I'll just read it. When we catch up, maybe we'll have people read. but for right now I'll just do the horse race thing. Hatha-lip-dyang-hi-ma-tsyendra-korakshadya-vijan-ati Svatmaram-odhava-yogi-janite-tath-prasad-datha. Basically, at this point, Svatmarama, Yogi Svatmarama says, I'll tell you where Hatha Yoga comes from. And this is also a custom in ancient India, ancient Tibet, that before you give a teaching, you tell who your sources are. You see? So like people ask us, well, where did you learn that asana? And we say, oh, David and Sharon taught us this asana. You know? And then he gives it authority. So he's beginning to explain where this teaching comes from. And this will go on for a few verses. So he mentions here two great yogis from whom the Hatha Yoga came from, Matsyendra and Garaksha. And Chrissy and I thought we would split up the duties here and give you some information about these two great yogis. So I get to do Gauraksha. And I thought I would tell you a little bit about his story. His story is found in the Tengir. Tengir means the ancient scriptures from India, which were translated into Tibet. And his stories are found there, and some of his works are found there. And some very beautiful yogi songs are there. And I think they may be lost in India now. So what I did, what we did for Gauraksha, I'll tell you a little bit, I'll just tell you one story about him. And then we translated one of his songs, just a few lines today, this afternoon, because of John Brady's project. We just got the data about a week ago, and we found it in there. So we'll hit you up later for John Brady's project. But it's a very beautiful song by Goraksha in there. The Tibetans call him Goraka. And his story is this. Go means cow, right? Like Gotama or Govinda. And the English word cow comes from that. And Raksha means protector. So Goraksha means a cow herd. And Gauraksha, as a young man, was a cowherd in India. He was watching cows. And this is typical for great yogis. And like, Jaisam Kappa's teacher was a cowherd, which we'll be talking about in a couple of weeks. But he was watching the cows, and then a great yogi named Minapa came to him. Minapa means the fisherman. And this is another famous yogi in this lineage, in the Hatha Yoga lineage. And he came to him and said, And Gauraksha asked Minapa for instruction. And Minapa said, first you have to do one thing. You have to go take care of someone who I know is ill. And he sent Gauraksha to take care of somebody. This person had been royalty, and there had been a struggle for the throne. And then this person was kidnapped, and his limbs were cut off. his arms and legs were damn cut. And there's this thing in ancient India that if you're somehow crippled or in any way, you can't be a king. So that's just, if you can poke the guy's eye out or cut off his arm or something, he can't become king. And then his body was just thrown out in the forest, and Minapa found him and saved his life, stopped the bleeding. But then he sent Garakshana to take care of this person. Then, Khodaksha said, can you wash the cows while I'm going? He said, yeah, okay. So, Minapha got the cows. Khodaksha went and took care of the prince for 12 years. He bathed his body, he fed him, took care of him. And then, one day when he came back, and you know, yogis are always doing their thing for 12 years. So, 12 years seems to be the magic number. Like, if you're going to do a three-year retreat, you should do four. but anyway he went to he went Gurdwaksha came on the twelfth year and the prince was standing up on his own legs and he had his own arms back and so it was success so Gurdwaksha went back to his teacher oh there's a story that the prince was also learned siddhis and he was flying in the air so he had all his legs and arms and he was flying in the air and he looked down on Gurdwaksha and he said, is this cool or what? And Gaurakṣa said, oh, it's so wonderful. What happened? He said, well, you helped me and then I did the sadhana. I did the daily practice and my arms grew back, my legs grew back. He says, would you like me to teach you the sadhana? And people like us would say, yeah, teach me. But Gaurakṣa said, no, I have a teacher. I have a guru. I already have a guru. So this is a tradition in Tibet that it's better to have one guru that you spend a lot of time around didn't have many gurus that you don't spend time around. You know, it's a custom. And it's better to have one sadhana that you practice your whole life than to get many sadhanas from many teachers and only practice it a little bit. So this is considered, Guraqsha's statement is very famous as an example of, no, I have my guru. Thank you. I really appreciate it, but I have my guru. So he went back to Minapa and Minapa gave him, Then Minapa granted him a sadhana, beyond the sadhana of serving others. So this is a famous sadhana that he did for twelve years. Then he attained a very high state of what we call Mahamudra, which we'll talk about. And his works, and the works of the other Mahasiddhis, are found in the Tibetan scriptures. Beautiful, beautiful songs. And what I'd like to do is, they're in a section of the scriptures called Mahamudra. It's a whole volume in the tenure, about a thousand pages. So I'm going to just read you one of the songs. It's considered good luck if you have obstacles. And this reading destroyed the Xerox machine at Kinko's. No, we did two pages of production song, and it blew up the machine. And they're working on it now. They're trying to get it to you before the end of the class. So, this is called Lungi Dhenyi Gome Menga in Tibetan. I think it's Vayu Tattva Bhavanopadesha in Sanskrit. And it means the emptiness, advice on how to meditate on the emptiness of prana, the emptiness of the inner winds. Lama Namla Chakthalo. I bow down to my teacher. Always the first thing, right? Always the first thing. Then you tickle their feet. Okay. Guraqsha means the cow herd, and a cow herd cares for his cows. He cares for them, and he keeps them from ever drifting apart. They keep the sun and the moon from drifting apart. They mix the sun and the moon together in a single song. Ikarasa. Gorakhani dracheng ki nima dopa sopa moza che. For Goraksha is Rahula. Wondrous, he devours the sun. I'll explain it later. Kelte gyap ki geltsik su. Traktu ching bing nyan jorpe. Ke chik chan ki kamsu dru. A yogi who chains them tight to the backbone flies in one instant to the realm of reality. Shomdume chikune tang, to ni mupanambar saan. Indestructible they become in crystalline-like light, a being of emptiness, clear as diamond itself. Nima dangi dao ni roche pa ni njebhar gya. They keep sun and moon from drifting apart, mixing them in a single song. Gura ka ni drachen ki nima sup amotar che. For garaksha is rahula, wondrous He devours the sun. And that's just the beginning of the song. But you can get the feeling, right? So He's saying, I am the cowherd. And I keep the cows from wandering to Parapara. See, I control the movement of the two side channels, Ida and Pingala, right? And through my yoga, I bring them into the central channel, keep them together in Ekarasa, a single song. And by doing so, I achieve the diamond body. I become an angel who can help all beings. You see, very beautiful song. And he's explaining his own name. He keeps the cows from wandering and brings them together. Next we'll do Matsyendra. Let's see how this works. Does everybody see the word Matsyendra? I'm not going to write it. It's on your sheet. The word Matsya is fish, And Indra is Lord. And matzah comes from the root mad, which means, do you guys remember? To be exhilarated. And it's the word for madhana. It's the word for mead, you know, any kind of alcoholic beverage. And it comes into English in the word amethyst. Because, do you remember why, the story? They thought in the ancient days that sticking an amethyst under your tongue, you could drink as much as you want and not get drunk. So, ah, methyl, yeah? Ah meaning not, and methyl, like alcohol, right? And then indra comes from a root und. And and means to drop down. Like to drop down the rain. Because Indra was supposed to be the god that made the rain. And we get things like watery things from this root, like inundate, like flood someone with something, or undulate, like a wave. So we're going to talk about Matsyendra. Matsyendra is known as the first guru of this lineage, the first human to be granted this lineage. he is Gauraksha's guru. And Matsyendra is very famous in both the Tibetan and the Hindu lineages. He had three very powerful lineages coming through him. He had a Shiva lineage, he had a Shakta lineage, and he had a Buddhist lineage. And in that time in ancient India, They weren't that disparate. People could receive initiation into three different sects because they were all yogis. They were all wandering around in these loincloth things. And they were all doing the same practices, basically. The Indian lineages still understood about emptiness very strongly in their practices. And the Buddhist lineages still understood about yogic practices really strongly. You know, like Hatha Yoga. And then later they sort of became separate things. But this is when the world was one. And we like to say that we're making the world one again. Bringing the two lineages back together. So, yeah, with the help of our lamas. So I get to tell you the story of Matsyendra. Matsyendra was a fisherman. and just like Jonah in the Bible, he was swallowed by a huge whale while he was fishing. And just about that time, it says in the story, the great Lord and his consort were talking. And here, it's very interesting, the great Lord, depending on which lineage you're looking at, according to Matsyendra, whether it's the Buddhist lineage or the Shiva-Shakta lineage, it's either Lord Shiva is the Great Lord, or Avalokiteshvara is the Great Lord. And they were interchangeable at that time. They were one and the same. So the Great Lord asks his consort, you know, what is on your mind? And she says, please teach me about the deep language of the inner movement of the inner winds. The movement of the inner winds. Please teach me those profound instructions. And he said, well, I can't just teach you any old place. We have to go somewhere really private. So being a holy angel herself, she constructed this whole little house down underneath the sea at the bottom of the ocean. And so they went down there to have the teaching on the inner winds. And just so happened that Matsyendra and his fish were sitting right there where she built the house. And he heard the whole thing. So the great lord, perceiving that someone had listened in, decided that he would grant the guy initiation. He didn't let him out of the fish, but he gave him initiation. And he practiced for 12 years in the belly of the whale. And he attained, after 12 years, like Geshe Michael said, it's the magic number, 12 years. He attained these great powers, these great yogic powers. and he was, someone caught the whale and cut open the belly and set him free, and he proceeded to teach a vast number of people, right? Usually, people take this story as a metaphor. Although it's not necessarily the case, you know, right? You never know what can happen. the first thing that we need to learn from this story is that it's not random that he was sitting there when the teaching happened you know we are propelled by our past karma into these situations like we are propelled in this room to study this book you know it's no accident that this very profound teaching has just landed in our laps and we have to see the opportunity when it arises to us and we have to take that and put it into practice and listen. The idea of going inside a whale is sort of like the idea of withdrawing from the world and going inside our own minds and centering on our sadhana practice and not letting ourselves be distracted by outer things. But the other interesting thing about being inside the belly of a whale, it's like pitch dark in there. You're in total darkness when you start the practice, when you start your sadhana. You have no idea what the future lies in store for you. You have no idea what greatness that you are going to attain as a yogi. But you are trusting the advice of your guru, and you're doing it every day in the dark, you know, knowing that it's going to lead you somewhere, right? You have to have that faith. Even when you cannot see the results ahead of you, you have to have an understanding that the results will materialize, right? And the last thing, there's a whole metaphorical language about the idea of water and swimming in water and being a fish in the water. They say in Tibet that a fish swims in the water but doesn't get wet. And this is like swimming within what they say in Buddhism, samsara. Which is like this whole cycle of everything around us. Things good happening and then things bad happening and us having no control over them. And we're just spinning around again and again in this cycle without letting it touch us. We are in the world but we are not of the world. We are swimming amidst people who are trapped in this cycle of pain, but we are no longer within this cycle of pain because we are protected by our sadhana practice. We are protected by our practice. We are surrounded by it. We've got a big whale shield. Right? It's a funny story. It's a sweet story, I think. Mmm. Yeah. So then we go to page 6. We'll read you the verses first. This is where he actually lists the teachers of the lineage, the gurus of the lineage. We'll read it first and we'll talk about it. Let's read it. Shri Adinatha Matyendra Shavarananda Bhairava Charangimina Goraksha Virupaksha Bileshaya What's in the whole language? Mantano Bhargava Yogi Siddhir Pudascha Kantati Karantaka Surananda Siddhapadascha Charpati Kaneri Pudya Padascha Nityanato Niranjana Kapali bindunathascha Kakachandishvara khvaya Alama Prabhu Devascha Gaur Choli cha Tintini Bhānuki Naradevascha Khanda Kapali Katascha Kapali Kastatam this is a very important step in all traditional teachings it's called say param parampara in Tibetan is which means transmitted from lip to ear one to the next. You see, parampara means from one to the next. And the meaning is that to really practice yoga successfully, you must be in an authoritative lineage. It's not something you can learn from a book. You must be learning from someone who has devoted themselves to a teacher, committed themselves to a teacher, and received the lineage through the lineages are not passed on through words so much. They are passed on through feeling and proximity to your Lama, proximity to your teacher, many years in the presence of your teacher. The Dalai Lama was in Tucson, the last time he was in Tucson, and he took questions. And one woman said, how are we to teach our children? And he said, children don't learn so much from words, they just watch what you do. You know, and I think it's really the same for everybody. So, parampara is very important. What is your lineage? What line do you come down from? Has there been this transmission of the blessing from a living person, one lips to ears? You see what I mean? So here, Swatmarama, Yogi Swatmarama, he announces his lineage, and he describes the authority. And in Tibet it's the same. We still, in our own sadmas, we have to recite the name of every teacher down to us. So there are 32 teachers in the tantric lineage, back to the beginning, from around Gaurakshas time. So we have to, every time we do our prayers, we have to state their names. And what he's doing here is the same thing. Oftentimes the names are epithets, the names have meaning. So we've tried to translate them. It's not easy, but we've tried to give you some feeling about what each one's name means. These lineages, in here there are about 35 names, 30-35 names, which represents maybe normally it would be about a thousand years lineage. The first third of the names, the first ten names, are shared by the yoga lineages of India and the Buddhist lineages of Tibet. Then suddenly there's a cut-off, you see. So from about 800 AD to 1000 AD or 950, there were yogis coming from Bengal, West Bengal, around the area now of Patna, or not far from Varanasi, and there were yogis constantly traveling to Tibet and teaching, and Tibetans were coming down into India. Very difficult, long journeys, three, four years, sometimes ten years at a time. One out of ten survived. Nine out of ten would die from the change in altitude. And it was very famous. And they would go and beg the yogis for teaching. So the lineage passed into Tibet for about 200 years, and then it was cut off by the invasion of India by the Mughals from Iran era. And up until that time, yoga was spreading like wildfire. Goraksha was told by his teacher, Minapa, I'll give you the sadhana, right? And I'll give you the cows back too. but it won't work for you unless you yourself initiate, he said, 100 million people. So, God actually started, you know, and he started just everybody he saw. Every time he met a person, he'd say, I'll initiate you, yeah? And then, Minappa got him, grabbed him, and said, no, no, you can only initiate people who are, we call it, nu means worthy vessel. They must be a worthy vessel. They must have faith. They must have knowledge. They must be fit for the teaching. Tantra can't be passed on to people who are not prepared properly. So, for example, in our lineage, it might take ten years to be prepared. So, he said, now you have to teach only the ones who are prepared properly. That meant you have to travel a lot. And Gaurakshan's teachings spread from Bengal all the way to Afghanistan and Pakistan. There are cities in Pakistan and Afghanistan which are still practicing Gaurakshan's yoga. and towns are named after him in India. Gorakhpur is a famous town. The lineage of kings in Nepal became disciples of, they're called Gorakhs. And this became a huge thing in India. Then the Mughals came, they stayed in India for about 800 years. They physically destroyed all of the places where teachings could take place. All of the, Buddhism was smashed completely, the Buddhist monasteries were destroyed. Buddhism died out. Yoga went underground. And yoga was being practiced by Buddhist and Hindu yogis together for hundreds of years, secretly. Then the British came. And for 300 years they ruled India. And they destroyed it in a different way. I've seen a census that the British took of northern India and how many yogis were not working. They just did a census. They counted how many karpat split-ear yogis there were that weren't working. So they discouraged yoga in a cultural way. And they made people think it was superstitious and no benefit. Then the British left and then yoga has slowly recovered. So because of the efforts of great people like Guruji, Sri Patavi Joyce, and Master Ayanga, they were very brave to start yoga when they did. In their time, yoga was considered foolish, old-fashioned. The British were discouraging it. They were very, very brave. They were broke most of the time. Mazda Yanger was teaching classes for bowls of rice. And they had this courage to recover the traditions. In the meantime, the traditions were continuing in Tibet. After the cut-off, so after about 1000 AD, up till now, the same yoga has been practiced in Tibet. And each tradition has morphed in its own way. Each tradition has evolved in its own way. So now it's very interesting, I think. We're at a historical cusp where the Tibets have been forced out of their country and the great Indian masters have been recovering yoga in India. And now they are meeting again in places like this. So I think you are very special people and these are very special times. and we are seeing a very beautiful rejoining of the lineage. And it was really David and Sharon and Ruth Law who really helped us feel comfortable here and helped us recover the physical part of yoga for our lineage. And that's been a very, very beautiful and historical thing. I think in future times people will point back to these times together and think this was a beautiful renaissance. Okay. Yeah. Yeah. Can I just clip this one so that I can have both my hands, then I can talk and write? so we're going on to verse 9 So, the first word we're going to do here is, is Kala Danda. Kala means time, and it comes from a root Kala, which means to drive or produce something. And we get the word car from this. Kalan and char are two roots that are very similar in nature. So they have the same English cognates. Then danda is a word that means stick or club. And it comes from an Indo-European root, deru, which means to be firm. And it's like a tree. The word tree comes from that. Firm. But if you notice in the verse, there's no word for time in the verse. Because kala, the word for time in Sanskrit, is a code word for death. We think that the things around us are solid objects. You know, we think that this pen is the same from the first moment I look at it to the second moment I look at it. I'm holding the same pen. I'm holding the same pen five minutes later. Right? We think that. We really think that. We really think there are solid objects out here. But what's actually happening is this pen is getting a little bit closer to its destruction every moment. It's like you look at your face in the mirror, and you can stare at your face for five minutes, and you can't see the wrinkles growing on your face. But you know it's got to be happening. You know that you're one inch closer to death every single second. Every single second you stare in that mirror, you've just shifted. You've just aged five more seconds. Your face has just aged five more seconds as you stare at it, and you didn't see it. You know, we can't see it. We think that the face is there, solid. In fact, we have such strange perceptions of ourselves that sometimes we think we're 20 when we're 40. And, you know, sometimes that's a good thing. But that's the reason why time is associated with death. Because, you know, in the ancient yogic scriptures, the fact that we took birth means that we have to die. The process of birth itself means that we're edging slowly towards our death. It's the first moment of our death. You know, you could say that. You could say the birth was first moment of our death, and it's just a matter of time before we get there. So this is the reason why time is so associated with dying. Like they say in the ancient yogic texts, we only have a certain amount of breaths. We are coming into this life with a certain karma that designates a certain amount of breaths in our body. And the reason they say kumbhaka extends our life is because we're not breathing. We're holding back those breaths. We're holding back the certain amount of breaths that we have. So we're extending our life. I mean, it's sort of an artificial way to extend the life. But there's better ways. There's better ways to extend your life than to just hold your breath. It's not the real reason to do pranayama. But, I mean, some people have had that thought. You know, I only have a certain amount of breath. I must save them. And it's true, in a sense. We do come into this life with a certain amount of breath. We do come into this life with a certain karma, a certain length of our life. And when it runs out, we die. The reason that we have these bodies right now is because we're running on good karma. When the good karma runs out, everything goes. And we die. Right? But, um... This time that we talk about, Cuando hablamos de momento que el momento que el face se hace, o momento que el momento que el pen se hace, dicen que el primer momento de el pen es el material causado por el segundo momento de la pen. Como el primer momento de la pen causada por el segundo momento de la pen. Until el de la muerte de la pen. Es el real causado por el pen. Así que es como, esto shoves esto de la segunda momenta, and this shoves this into the third moment. And there are like three different pens here, right? But how can you really ever fix a moment, a whole moment in and of itself? How can you ever say that there's one moment? What I'm saying is, say that this is a moment, right? So you're looking at the pen, and this is the first moment, and then I snap my fingers, and that's the second moment. But what if you divided that finger snap in half? Then you would have two pence, right? You can always divide a moment in half. That's the problem. You could divide half of the finger snap in half, and you would have four pence. So you could never point, you could never ever point to a moment, a single moment in and of itself. And that's one of the proofs that time itself, we say, is empty. You know, time itself is just a projection of our minds. It's just an illusion. It's forced on us by our karma to see ourselves getting older and to see ourselves dying. And if we could figure out this projection that we're doing, we could stop our death. If we could figure out why everything around us in this world is, you know, edging closer and closer to its decay and death all around us. I mean, from, you know, our children leave us, our job leaves us, our relationships fall apart. Everything is dying around us. Everything goes into collapse and decay. But that doesn't have to happen. Because there's a cause for it. We are seeing that because we created the karma to see that. So, time itself is empty. They say time and space are just projections of our mind running on the two side channels. Once we figure out how to get the winds into the center channel, we stop time. And that's what this word Kaladanda is about. Danda means stick. It's like you're beating time or you're beating death down with a stick, right? But stick can also be a reference to the center channel, right? The, like, incredible straight rod that's running up and down your spine that when you enter it, time stops, right? It's a play. It's this beautiful play on words. so this is the lineage of beings or mahasiddhas who have learned this process all the people that we read about all those names that we just read are all the people who carry this knowledge of how to stop time, of how to stop death. And once you've learned this process, they say you can morph into any figure that you want. Like, these yogis didn't necessarily just live in 950 AD. They are still wandering among us. if they have really learned this process of stopping death, they're still here. They're still here nudging us and pushing us in the right directions, getting us to the place where we're ready to hear these profound instructions. You never quite know who they are, because they can take any form they want to. They are totally in control of their own projections. They're totally in control of their own body. They're totally in control of their own mind. And they will do the very best thing that would help you. They always, that's their raison d'etre. Once you get to be this Maha Siddhi, all you want to do is help people. All you want to do is bring more people to your state. because it's such a beautiful, blissful state of being. So you search for ways, you know. These Maha cities, they search for ways to nudge us up. Geshe Michael always tells a story about, you know, the person sitting in the bus next to you who just irritates you, so that you can practice your patience a little bit further, so that you can be, you know, a little bit more ready for the higher teachings. They'll do anything. They'll step on your foot. But, you know, anything at all. There are some here today. I know. I saw one in the hallway. When I walked by, I said, thank you for coming. Thank you for coming. I know about that one. See, like certain of them, they like show themselves for an instant and then they withdraw again to their normal form. But, you know, in that instant, you've had a glimpse. It's too late. They've let you know. You're on to them. It's true. It's very true. So, one of the beautiful things about this practice is now you have to be on the lookout for all these special beings. And you have to be a little bit suspicious of everybody around you. Because you never know who they might be. so Geshe Michael said this is the best verse in the whole sutra and I took it but it sort of just worked out that way because he wanted to talk about the lineage anyway I took the best verse in the whole sutra. Anyway. Do you want me to? Yeah. We're going to take a break. Just a few things. There's a class being offered in going over the Sanskrit of the verses. is it a free class? Is it? Yeah. Free class. What time? 7? 7 p.m. here in Jiru Mukti, I believe. Yeah? Am I right? Yeah. 7 p.m. at Jiru Mukti, every night. So if you want to come early and get, just review Sanskrit. It's a teacher from Diamond Mountain, North, Arizona, Ian Zarson, who's been trained in very fine universities in Germany in Sanskrit. So it's a good chance to... If the verbal roots really excite you. Because we won't have time to cover everything. We won't be covering every single word. We probably won't even be able to cover the keywords that we picked up. And I'd like to ask Anatole, Jamie, Ora, Christens Berber, and James Conner. to come. We'll have a break. During the break, if you want to come up and say hi, please feel free. Or if you have a personal question, you might ask. If you don't get up tonight, don't get discouraged. Just keep trying. Okay. Thank you. I'm not ready. No. Can you say something first? What? I'm supposed to say something. You have to say something first. I will. I don't know. Chrissy wants me to say something first because she hates to start. I can't think of anything. Catching Michael not being able to think of something to say. I mean, I can't lie, I can't record. There was something about Gaurasha. One more thing. There was one? One more thing. One more thing about Gaurasha. I can't remember what it was. Unbelievable. That's all I understand. Okay. Hmm. so we're on to reading two yay okay oh dear see yes you did have something to say I'm supposed to tell you we'll stop by 11 so everybody who does have a life and has to get up tomorrow it's not going to be that painful Okay. Ashesha Thapa Taptanam Samashrayam Mato Hatha. Ashesha Yoga Yuktanam Adharakam Mato Hatha. The yoga of the sun and moon is a hermitage, the best place of shelter for all those seared by the heat of this life's pain. The yoga of the sun and moon is a hermitage, the best foundation for all those who wish to yoke themselves to the way of yoga. So, the word hermitage is mata, And it's the first of your keywords here. And we're going to go a little fast and not do so many keywords. Because we just got to reading two. You can go to the Sanskrit class if you want to learn more about Mata. But a hermitage is usually a place deep inside the forest or way out in the desert, away from all other humanity, away from TV sets, away from cell phones, away from email. It's a place that you sequester yourself in order to be able to do your practice well. That's a matta. That's a traditional matta. It's a place particularly designed for spiritual practice. So it has certain qualities about it. Certain dimensions. Certain distance away from cities. Certain good locations for matta. and we'll talk about it in the next couple of verses. But here, he's calling Hatha Yoga a hermitage. This Hatha Yoga that we're studying, he's calling our hermitage, right? He says it's a place of shelter for all those seared by the heat of life's pain. And this is what really brings people into this room, if we're quite honest with ourselves, is we've had some sort of a glimpse that this life is pain. We've all had some sort of a clue in that nothing really works in our life. And everything that we try to do, sometimes it works, sometimes it doesn't. Sometimes we're successful, sometimes it fails. We never really know what's going on. We never really know how to make ourselves or other people happy. And everything that we take refuge in, in our lives, like our jobs or our friends or our families, every single thing that we cling to will be ripped away from us in the end. And somehow we've gotten some sort of clue that that's going to happen. And somehow that's what's propelled us into this room right now. We are aware that all of our safeties, all of the things that we stand on are completely unsolid. You know, they're just going to be ripped out from under us one day and we're just going to be left falling with nothing. there will be no one we can turn to for help. You know, the day that the karma for this life starts to fade away and our own senses start to be ripped away from us, like we start to lose our sight and we start to lose our ability to feel things and we start to lose our ability to even connect with the outside world. There's no family member or friend that will be able to help you that day. You know? So this idea of shelter is a very big idea. And what he's saying in this verse is that our practice is our shelter. Our practice is what's going to protect us. It's like Jonah or Machander and the whale. Our practice is going to surround us and keep us from getting wet in this world, in this sucky world, you know? It's true. Okay. That's not really a curse word. Okay. I'm like in trouble now. Okay, anyway. I'll get it later. So that's the idea of our practice as a shelter, right? Protecting us. Because our practice is the only thing that's going to get us out of this place. our practice is the only thing that will propel us out of this terrible cycle that we're in of birth and pain and death over and over and over and over again so what they say in the second stanza we have to yoke ourselves to yoga it's a pun it's yoga yuktanam in the Sanskrit and we put the word yukta in as a key word. It means to join, to connect ourselves, to marry ourselves to our practice. Just bind yourself inescapably to your practice. And what is our practice? This is Hatha Yoga we're talking about. Mato Hatha. The hermitage is our body. It's the outer cause. It's a safe haven for us, this body. It's a place that we can reside daily. We don't really have to rack our brains so much and think about higher reality all the time, 24-7, we can use this practice of hatha. We can relax into the practice of physical asanas and pranayama. And we do it, we just get up and it's like brushing our teeth. Some holy lamas told me it's like brushing your teeth. You just get up and you do it every day and you don't even think about it. And it's your protection that way. You don't have to be a brain surgeon to get up and do your asana practice every morning. And that's how we'll take refuge in our practice. It's a safety for us. It's something we can just relax into. It's something that gets deeper and sweeter the more we practice it. And it gives us more back the more we put into it. Those of you who have a steady asana practice for many years know this to be true. You know, it gets deeper and richer as the years go by. You have more and more to glean from it. And then you start to understand what he means by, wow, it's a place of shelter. It's a place I can put my heart. It's a place that I can rely on. And it's the best foundation for getting to yoga, right? the way of yoga which in its highest form is getting the winds to enter into the central channel and seeing ultimate reality directly I remembered the thing about the rush time in that little poetry which I said, did you get it during the break or is it coming later? In his song he says, I am Rahula. And I wanted to explain that. Rahula is considered like a tenth planet or something? Like it's considered the dark planet. It's one of the planets. And when there's an eclipse of the moon or the sun, in ancient India it was believed that Rahula was actually devouring the sun. And then the sun would come back out later, you see? So Rahula was considered this dark planet. So in the poetry by Gauraksha, in his song, he says, I am Rahula, and I am eating the sun and the moon, you see? And you have to know that Rahula is a code word for the Sushumna, for the central channel. So sometimes it's called Rahula in the ancient books. Because our goal is to devour the two sun and the moon channels, our goal is to take all the energy out of the sun and the moon channels. The goal of yoga, the goal of every twist you ever did, is to get prana flowing through the side channels and into the central channel. So, in that case, Rahula devours the sun and the moon. You see, so, Gauraksha is saying, I'm Rahula, I'm devouring the sun and the moon. So it's very beautiful, if you know that part. Okay, here we go. Hatha vidya parangopya yogina siddhini citta bhavet viryavati guta nir viryati prakashita. The practice of the yoga of sally moon is something that should be kept hidden completely from others by any yogin who hopes to achieve high spiritual goals. The practice is powerful when it is hidden, and loses its power when it is revealed. Again, in the Buddhist tradition, yoga is a secret practice, it's part of tantra. And you're not allowed to do yoga for many years. It's considered very secret. And then people ask me why, you see. It's so beneficial, why keep it secret? Why was it secret? Why was it kept secret? the main thing is that yoga moves tremendous amounts of energy through your body yoga is meant to release energy prana through the two side channels and direct it into the central channel and so it's as if huge amounts of water are going through a garden hose or something as you do yoga and if you're not trained properly you can damage the channels very badly, very seriously. So it's like tremendous amounts of water passing through a garden hose and then suddenly somebody kinks it and then it builds up pressure and then something breaks, you see. So I think if you've been doing yoga for a long time you know that sometimes it can make you more tense than not doing yoga, you see. Sometimes if you're tight as you do your yoga, it builds up pressure. And actually, we believe it can damage the channels for a very long time. And obviously it can cause physical injuries, but the channels are very subtle, very fine energy channels, and if yoga is not done properly, then it can damage you. So the custom of keeping it secret meant that you would never be doing yoga without a qualified teacher. A teacher wouldn't teach yoga to a disciple until they felt they were ready. And then the only way you could get yoga was to demonstrate to your teacher that you were ready, that you were, they call it ripe or mature, paka. And there's a measure of what it is to be ripe. What does it mean that a disciple is ripe for yoga? And in the old days, it was kindness. If this person demonstrates that they can be kind to other people, then they are a worthy vessel. They're called a worthy vessel for yoga. So a teacher would watch you, Or they would send you to take care of some handicapped guy for 12 years, right? And they would check your kindness level. And then if you demonstrated that you had the right motivation, which is nothing less to save every living creature, okay? And there should be no other reason or lesser reason for you to be here, okay? You don't need to have any lesser motivation to sit in this class than, I want to save countless beings from pain and death. You know, you can, you will. There's no mistake you're in this room right now. There's no mistake you're listening to this particular book right now. You have the capacity. And you've been on a career path for thousands of lifetimes. and it's ripening now, and you have this capacity. So, it was kept secret from people who didn't have that, who weren't quite up to that level yet. Why? This book is very, very sacred, very holy. When I say you're going to become an angel, you're going to save people on countless planets. If I said, oh, I can see it, then some people who don't have enough karma they would say oh that's nice are there any more refreshments left? or they might the worst thing is that if you give a very high teaching to a person prematurely they might disrespect it they might say oh that's bullshit let's go that was much worse than mine that's it it was much worse I'm not kidding I'm really trying I'm not kidding I've been good I'm really good but they might say that that's a stupid teaching or foolish teaching and then they would collect and I really tried I am it's not good to use yeah really At least it's not good. So they might say or do something that disrespected each other. Then that is a very tremendous bad karma. You see, it's a very tremendous good karma. If you have any tiny little seed in your heart that says, maybe what he said is right. Maybe I am going to become something higher. Maybe I'm like a caterpillar who's about to turn into a moth. If you have any feeling like that, it's tremendous good karma. Then if you have some feeling like, I could never do it, or I'm just a regular shmuk, or I could never get there, I'm not like that. I couldn't get there. That's not why I go to yoga. That's disrespecting the teaching. So it was kept secret for those reasons. So why are we teaching? A couple of reasons. One is that this book is spread everywhere, you can buy it in many yoga studios, it's everywhere. It's not secret anymore. And we thought that one of our motivations, and our teacher said that, was to maybe clarify the book further for people who might use it. Another reason is that in the Tibetan tradition, like the Daya Lama gives a tantric initiation to 5,000 people, that he's never met, you know. And it's called, we call it Mindopi Saban. Mindopi Saban means you plant an unstoppable seed in a person by giving them a glimpse of the mandala. You give them a glimpse of the secret world. Just a glimpse. Like two minutes during that weekend when he gives that initiation, he opens the secret world. People see it for a few seconds. And then it plants some kind of seed in everyone's heart. So you're allowed, by tradition, to plant unstoppable seeds. Just show a little bit, and then plant that seed. The last thing we feel, and our Tibetan lamas have encouraged us to teach people these things, which are secret, is that they perceive, and they have told us, I mean, with tears, right? That they perceive that something is happening in our country and in the Western countries. The sudden interest in yoga, the sudden interest of millions of people in a tantric practice, which tantric means in one lifetime you can reach the angel. They feel that the sudden interest is the opening of an ancient seed in the hearts of each person who is doing yoga now. And you know, I tell this joke, we heard this from them, and then we said, no, this is Cancer Rinpoche, right? No, Rinpoche, they just want to lose weight, you know? And he's like, he's like, no, no, you don't understand, you know? They are compelled by their past seeds as yogis in thousands of lifetimes. When they see yoga studio, Class on Thursday, you know, $13 or something. They come. They have to come. And it's not a mistake that they come. So, if there's a way to harness this tremendous energy of people are being compelled, impelled from their past lives into yoga, then do it, you know. Then in a way, you know, we're teaching secret courses in Arizona. People have to do, I don't know, five to fifteen years of preparation. But in a way, this is an open secret. What we're doing here is the highest part of that course. So we call it open secret. Open secret means people who have the goodness right now are having, they call shri, up their spine. They're getting flashes up their spine. and they're goosebumps. They have the good karma. They'll like come out of here and say, they are handing us in two weeks the keys to save the world, you know. And I'm going to help, you know. And you come out feeling like, wow, this is it, you know. This is what I was born for, you know. And then, so for those people, the secret was revealed. And then some people will say, God, I've been sitting on my butt for two and a half hours. You know, I've got to work in the morning. It's hot in here. You know, at least they can get to the asanas already, you know. And then they don't have so much karma. They have some karma to be here. But for them, the secret is not revealed. You see? So in a way, the secrets of yoga keep themselves. And the only way to see them all is to be kind enough to other people. And then the initiation will come automatically. shilagni jala varjate ekante maki ka matye statavyam hatha yoginam Here is the kind of place that one who practices the yoga of sun and moon should stay in. He or she should dwell in a land which is well governed and where things of the spirit are respected. Food should be easy to find there and it should be free of danger. Your hermitage should be the length of a lung wall and away from falling rocks or fear of flood or forest fires. And in this hut you should stay alone. So he goes from telling us that our matta or our hermitage is our own body and our own practice to actually describing the physical hermitage that we need to go out and find once we want to do this practice. And he just kind of jumps into it. He doesn't try and convince us of anything. But, you know, you guys might not be so ready to jump into your mata just about now. So we're going to do a little, I don't know, reasons why you might want to go into a deep retreat. The mind in this state of being in the world is not so strong, it's not so powerful. It's splitting from one object to the next. You know, someone comes up to you and then there's no time to stop and really think about what we are doing. And raw karma is created by the mind. And the winds and the thoughts are connected. So the stronger we're able to have our thoughts and our intention, the more powerful our practice is going to be. And that's one of the reasons why it's so hard to practice something like this, which is so deep, when you're out in the world in your daily life and you have a job and you've got all these friends and you've got all these distractions. Because your mind is not going to be on your practice. your mind is going to be on tons of other things. Even during your practice, your mind will be on other things. You know, even during your asanas, you're thinking about, oh, what am I going to do at work? Who am I going to see after blah, blah, blah? You know, you're making little plans. The tradition is you go into this deep retreat and you go into a state of solitude. You cut yourself off from the outside world and you cut off those distractions. It's like trying to force your mind inside. You have to start out small because it takes practice to be by yourself. It takes practice to have that much time on your hands to think. Some people say, oh my God, I'd go crazy with my own mind. They talk about us and doing three-year retreat and I could never do it. You can do it. You can do it. But you have to start small. We started with, you know, weekends away and then, you know, a week long retreat and then maybe two weeks long retreat. I urge everybody to go out and find a place, find a beautiful place that is away from your normal life. It gets you out of your normal habits. That's another reason. We're so ingrained in our normal habits of the day that we can't change very well. You know, it's like the same groove of a record over and over and over again. And we have to, sometimes we have to put ourselves in a physically different place to have a physically, like a mentally different state of mind happening. To create the space to have different thoughts running around in our head and to create the space to make any progress in our practice. She agrees with me, I think. And then the physical isolation will force us into a state of mental isolation where we will stop being distracted by the outside thoughts and our mind will naturally go in. And that's the practice of this book. That was the whole description of the four chapters, pushing our mind slowly inside. And taking ourselves to a physically isolated location is a way to force that process, is a way to draw the mind inside so that our practice can be really, really powerful. I mean, every single asana can be done with this incredibly strong motivation. And then it could give you a tremendous result. Right? So, about the verse. We should dwell in a land that is well governed. First of this, this means that we should dwell in a land that will allow these practices. that there's no sense of like religious persecution going on. And this is actually very rare in this day and age to have such freedom to practice anything and everything that we want to do. We're in a country that is so supportive of anyone's spiritual practice. And we don't appreciate it because we were born here. But if you look in history, it's such a rarity that someone is not trying to force you to believe what they want you to believe or to believe what the king believes. You know, it's illegal in so many other countries to practice these things. So we're in a good place. We're in a good place for that. Where things of the spirit are respected. Now, this, I don't know if this country is so good with the second part. You know, things of the spirit are respected. We go to India and we go to retreat and we tell people that we're going to be in Mauna or silence. And they say, oh, you know, and they're like, oh, can I get your food for you? Can I cook for you during your retreat? And they have this natural respect for anybody who's trying to practice holy things. They don't know us from Adam. They've never met us before, but we tell them that we're doing some sort of sadhana practice, that we're doing some sort of retreat. And automatically their minds go, like, they've been trained in their hearts to respect people who do these practices. And this is not the case in this country. You know, you tell people you're going for a retreat, they think you're crazy. You know, they think that you're out of the loop. You know, you're not with it. You're not going to know the, like, we went into a three-year retreat and I lost all of the pop songs. And I don't know what's on the radio anymore. I haven't watched TV for like 10 years, and I have no idea what the most popular sitcom is. And my God, the most important things in this country are so shallow. And we have to, so in this case, we sort of have to fight against the stream in this country. So in one sense, we're very lucky. We're lucky in the sense that we've got circumstances like we're free of danger, you know? We've got a good governmental system where people don't normally accept in New York, like go out and attack each other. And, you know, even now in New York, it's so much better than it was. And, you know, we're safe because we've got a system of law to protect us, you know. And that's also rare. You know, in ancient times, it was like the biggest person won. You know, if I was bigger than you, I got what I wanted that you had. And that was just the way it was. And we don't have to live that way anymore. We live in a country that allows us this freedom of being able to relax and not having to defend ourselves. then you should practically, your hermitage should be built in a place that's conducive to your practice, right? You shouldn't have to worry about anything. One of the things about setting up your retreat cottage is you don't want to have to think about much. You want to just have your cottage and then just forget about it. It should be seamless. It should be there, and you don't have to think about it. You don't have to worry that the roof is going to collapse because you built it out of adobe with your own two hands, and you didn't bother to ask any county regulators. You shouldn't have to worry about stuff like that. You should go with the governmental authorities on how to build your mata. This is more of an Arizona thing. We're actually building them out in Arizona. We're planning to do a three-year retreat in 2010. And we think about maybe, I don't know, we thought maybe 50 would come, but you guys, there's a lot of people in this room. We would like to invite people to come for shorter periods of time. You don't have to commit to all three years. But it's a very important step in your spiritual progress to just isolate yourself and commit your time fully. And not just be hedging, you know? Like, we're sort of hedgers in a way, you know? We're like in the spiritual world, but we're also in the material world. And we're keeping our jobs, and we're keeping our relationships, and we're keeping our families. And we're hedging it, you know? Like, what would it be like to totally throw ourselves into it? What would it be like to totally release your heart and just say, I'm just totally going to focus myself on my spiritual practice and just forget the world for a while? What would that be like for you? What kind of freedom would you gain from that? So we'd like to offer people that freedom. And we would like to invite people to think about maybe coming for six months or coming for two weeks or whatever you can, you know. And we will be slowly but surely training people how to do retreat before we get there in 2010. So think about it. Think about it. Okay. Oh, you have to talk about this. Oh, there's one small homework thing. It says food is easily available or something like that. Yeah, food is easy to find. The word is subhiksha. Say subhiksha. Subhiksha. And su means good, you know, from sukha, right? Comes from an old Indian European ESU, which meant good. And in Greek, the S drops out and it becomes EU. like euthanasia or euphemism, good, something good, right? Then bhikshā means, it comes from an old root, bhaj, which means to have a share or to enjoy a share of something, bhaj. And the word Bhagavad Gita comes from Bhagavad. Bhagavan means the one who has the most share. that's Kelwatan Demba in Tibetan and it means the Lord the Lord has the lion's share of goodness so Bhagavat but it also is found in the Buddhist word for a monk a monk or nun monks were called bhikshu and nuns were called bhikshuni and it means someone who goes and tries to get their share of the food by begging So bhikshu in ancient India meant a beggar, and it became the word for a month. Which brings me to the finance of retreat, you see? We meet a lot of people, they say, look, you know, I like what Christy said about giving him my job, and coming out even for two weeks, or three weeks, or six months, but I just can't afford it, you know? I don't have a job because I like it. I have a job because I have rent to pay, and I have bills, and I have old debts, and, you know, it's not that I want to. I don't think I could do it financially, you see. And so we wanted to talk about that. Because it's a concern of people who are planning for 2010 also. And think about it, you're ready, okay? Even if you come for a few weeks, and we'll train you for free. You're nothing, no money thing. Just help you. and we're trying to raise an endowment for the cost but how are you going to do it, you see? How can you get there by 2010? So I'll tell you a story. We're out at Diamond Mountain. While we were in a three-year retreat doing our advanced yoga, our students bought a piece of property to do the three-year retreat on. And we had a policy before three-year retreat that we didn't buy anything. we've never bought property we've never owned property I've never owned anything even a car so we were like you know, we came out of retreat and they said, we found the place for the retreat center great, and it's a million dollars you know, we're like and you know, we were like happy and shocked at the same time it's a beautiful place, you know But, you know, so we had to have meetings about how we're going to pay this mortgage, which I've never even dreamed of having a mortgage. And so I lived in a single room, eight feet by six feet, for 20 years while I was studying. And I never had any desire to own anything more. So anyway, they're like, we're like, how are we going to pay for this? So one day, one of the board members sends an email to all the rest of us. Given Geshe Michael's teachings, Christi's teachings, we've decided that we'll follow worldview in fundraising for the land. And in order to finish the mortgage, the board has decided to give away half the money that we have. So anyone who wants to suggest a charity, we're open. You know, so she handed me this email and I'm like, my heart's like, you know, and I'm like, are they crazy, you know? And then, I think we were in Argentina, I don't know where we were. And then, like two minutes later, I'm like, yeah, it's Susan Stumpf, David Stumpf, if you know them. And then I'm like, yeah, that's right, we should take half of all the money we have for the mortgage and give it away. You know, and we did. Okay? And it was a lot of fun. And we're still doing it. I mean, every year we give away. And then checks just started. I just got a check during the break. No, $1,000. Some guy just handed me $1,000. Checks start coming in. Some guy said, I'll get $50,000. Just like that. And then all these students show up. And they say, we'll assume part of the mortgage. And then the mortgage is all assumed now. We don't owe any more money to the owner. And, so that's what bhikshu means. You see? That's what bhikshu means. Suphikshu. How do you live in a place, how are you going to get in 2010 a nice little retreat cabin out in Arizona and food, right, for however long you're there? Who's going to take care of that? You are. Well, how? You're going to start giving away serious money. Serious money. Those of you who are starting new projects, starting new... A lot of people trying to start yoga centers, the financial foundation is to give away money. And it has to be done responsibly. It can't be done lightly. You can't sign a check for United Way and sit and wait for the money. It doesn't work like that. It has to be given from the heart. you have to be there if it's given to somebody poor people, like to feed people you fly to India you go to the refugee camp you sit there for six months you get diarrhea you live with them and then you help them with your own hands this is the proper way to give and you think for months about how to give and you might find that the person who needs it the most is someone in New York who already has a lot of money and not some Tibetan refugee. You might find out that the best place to invest your money is in a person who just needs someone to be nice to them. You see? So think of, it's a great art, dana, the art of giving, right? It's a beautiful, beautiful practice. And you can start now for your retreat cabin, okay? I'll do one more, then we'll stop. This is short. I hate this one because it doesn't really come out. Nishesha Chantujjitam. Say Nishesha. Chantujjitam. Those of you who care about Sanskrit, that's the only J-H you'll ever see in your life. Okay? Jantu means bucks. And Jitam means get rid of them. And, you know, we were joking, but to me, this line proves that the author had done retreat. You know, he's telling you what your hermitage should have. Small door means the place should be small. In the previous verse, you know, you do dhanarasana, right? Dhanarasana. It means long ball, six foot ball. And your retreat cabin, ideally, is six feet. It's as long as a dhanu. Six feet long. Some translations say, should be away from dangerous things as far as you can shoot an arrow. So you can take it two ways. Anyway, the place should be small. No windows. Why? two reasons. One is just bugs and flies. If you ever try to do deep retreat, flies are your biggest enemy. Right after that are mice. I remember our kind teachers came and they taught us in one of the yurts that hadn't been kept up so well. And one day a mouse jumped at one of them and I was so embarrassed. So, mice are extremely destructive, famous in India for trying to ruin your meditation and your practice. So you want to have a place that doesn't have them. The second thing about windows is you start looking out there. And you start, the minute you look out, your mind is thinking, what's going on back in New York? And we can tell you, we did it, you know. And we closed our windows for three years. We just closed them. We put a cloth over them and we never looked outside. So, ideally, you should try not to be looking out. Now, as I say that, it's a practice in deep retreat that if you start to go loony, you go outside and you stare at the sky and you stare at the stars and it fixes you. But you shouldn't be looking out to see who's walking around or there shouldn't be anybody walking around. That's why we've got a thousand acres. You'll be away from other people. No holes or cracks for mice. Ceiling not too high, which is hard to heat, and you'll freeze in the winter, and not too low, because you'll feel claustrophobic. These are just all experiences we've been through. Then you should take all the cow pies you could find and smear the walls with cow pies. Now, if you've been to India, you see women collecting cow pies with their hands, and kind of gooey. Cows' urine, and human urine, and cows' pies are considered antiseptic in India. And they are. Like, I've seen, I lived with a Mongolian monk who had diabetes, and he got gangrene. And he applied urine every day. And the doctors were amazed. Like, for 20 years, he didn't have to use antibiotics or anything. They wanted to amputate. I tried to talk him into amputating his leg. He said, no, I'd rather die. And he just kept putting calcium and urine on it. And he stayed. He stayed until he died of old age. And the doctors were like, freaked out. So it's a very antiseptic. It has an antiseptic calling too. Free of insects means bugs, etc. Yeah. I think we'll stop there. We'll stop there. The point of him going through how to build your retreat, heart, is what? You're supposed to do a retreat. I mean, sometimes you miss that when you're translating, right? I gotta talk about how big the door is. But happily, slowly, think about retreat. Jiva Mukti has a nice place. We were there. Start doing small retreats. There's Godstone, it's nearby here, there's other places. Start. doing small ones. Things happen to you in retreat that you can never experience otherwise. Especially in long retreats, fundamental changes in your brain occur. Fundamental changes in your spiritual life. Your channels change drastically. The whole world becomes like an apple pie after that. You can do things you never imagined. and you cannot get there without retreat. Impossible. So, I'm just planning to see, think about it. There are levels that you reach that stay with you years later. We're three years out of retreat now, but they haven't gone away. There are certain things that happen to you that you can never get otherwise. But it has to be done well. It's like yoga asanas. You wouldn't try to do Guruji's second series without ever having Dhammasana, right? You hurt yourself. So retreat is a very serious practice. You need, there's a tradition, there's a lineage, there are oral teachings you need. And if you do it right, then oh man, great things. If you can catch up with the course out in Arizona, we'll be covering retreat, I think, next year or something. But it's a deep practice. There are ways to protect yourself, for example. There are special practices for spiritual protection that you have to do before you start retreat. If you don't do them, you probably won't succeed in retreat. So these are all deep, deep, beautiful things you have to learn. We'll talk more about retreat tomorrow, and I think Thursday, I've asked Renaud Boelli, who's in charge of our three-year retreat, Speggs. She's the director of the retreat center. She's going to show some photos and talk about the mud houses. I'm not allowed to call them mud, they're earthen houses. And stuff like that. So we'll cover that on Thursday. We'll do this karma giveaway thing. If you don't know the prayer, then just fake it. I did it in the monastery for years. You just look... You look saintly. and just kind of make this sound okay sure Thank you. Thank you. by show. Thank you. Good night.