<iframe src="https://drive.google.com/file/d/1uEattwtPFdkRzsUCm0aEk--d4kfCa4Vy/preview" width="100%" height="80" allow="autoplay"></iframe> Thank you. Thank you. Oh Om. お祈りください - Thank you. Oh, these are also, I love to do this. This reminds me of a specific retreat center in California that we used to teach at a long, long time ago, and it brings back on these memories. Amém. 성대신균이 세우할지 Thank you. and you can in your lap, and gently close your eyes, and focus for a minute. Just on your breath, I actually am entering your mind. So focus at the tip of your nose. Now imagine someone who is a holy and lonely angel, perfect feeling, just in front of you, sitting across from you. you are in a room of only this perfect place and you are here to guide you in your practices coming in. they are Thank you. Please turn around to face the same direction of your person and they come to rest at the tip of your head. Then they should be dissolved inside of you down through the tip of your head. You can do this. You can do this. As you stand still with it, I feel it's new life. is done. You will send your head all day to the head, making sure everything continues into your life. Now see the central channel running up from the space between the high-dives, other than Yes, that's an ending that means, meaning. See also the two-sided women's room alongside us, the female and the last women on the right. One is nippy white, one is red red. The second of them is red like a woman. All the missing upper-body's of the living universe. And we are going to push them out with our breath. I'm sorry. other so ... Thank you. Now, the third round, we're going to try and get the meeting further outside the building, the walls, into the speak of the earth. Exhale to the earth. Thank you. Thank you. This long-spin thing is pushing out all of your negativities, and they just dissolve into the air, and into nothing. I'd like to ask, when we do the meditation, even if you don't want to meditate, that you remain perfectly still so that you don't disrupt the other people next to you? I'm pretty strict about this, actually. I yell at people in Arizona all the time about this. They're changed now. Everyone from Dublin and Boston is completely still. No, it's just thoughtful for the people next year. It will help you not get consideration for the people next year. The ability to practice an entire variety of such kapsos enables one to reach an entire variety of spiritual attainment. He's playing on the word variety. We have a similar verse in the sadhana, in the Kavadu, remember? Nato, shimri, nato, shimri, nato, shimri, nato, shimri. Nato, nato, nato. It means "machitra", many different kinds. And then he's going to start to describe tonight capsules, which in Tibetan is "kumbaka". Say "kumbaka". And in Tibetan it's called, the short name is "pumba". The long name is "bong bumbachan". "Bumbachan". I'm debating dialectic, that is a democratic dialogue in Arizona. A kumbha is the most common example in a debate, probably. A kumbha church, and let's talk about kumbhak, let's talk about veins. But what it really means is a water pot. In India, if you live in India, I mean, a lot of Indians, what they do when they get up is they boil their water for the day. even now you can't really drink the tap water and most of the time tap water doesn't work anyway it's just shut off we were in baranasi they just shut it off for two weeks they shut off the seeds and watered out the seeds and uh i don't know anyway it was interesting and there was some riots but anyway uh so you always have a kumbaka in your house in your room and it's this big ceramic pot and it has a lid on it. So, this, and in Tibet, they would have a definition for pot. Do you know what a definition for pot? No, I'm sorry, I don't know. Don't, don't do that. They would have a definition for pot. It should be, it should have a stand on the bottom, It should have a rounded belly and it should function to have a light. At least I hope it did not. But anyway, kumbhakas are a big deal. We spoke about yesterday, we described the kumbhakar. It's where you're bringing up krana from the lower part of the body. And then you're bringing down krana from the upper part of the body. You try to reverse these two krana. The one that normally moves down, you're trying to bring it up. And the one that normally moves up, in a way, you're trying to hold it down. And then you're trying to close the capsule. And in Tibet, they often compare it. You know, when you say Bhumban, you think of something. When you say Ves, you think of something big, like a power vase. But they would say, think of a P. You know, the upper and lower half of the feet. So your visualization has to be small when you do it. And I have a thing about kumbhakashi. There's going to be eight kumbhakashi. It's not that there's eight different ways of holding your breath or holding your tongue. It's that there's eight different ways to get into it and get out of it. And we're going to learn eight different kinds of kumbhakashi. But, you know, when I first started studying yoga, asana, which again, in the Tibetan tradition, they're very weak in. They used to be very strong. They used to be a very strong tradition. And at least in my immediate lineage, there hasn't been kept up a very good lineage. So when we went to study asanas with other teachers, they would try to do kubakas practicing it. And they said, hold your breath. You know, hold your prana. And then they'd go, and they were digitally doing this kind of stuff. It didn't work for me. In fact, it had the opposite reaction. And we'll talk more and more about it. We'll talk more and more about kumbhaka. But don't think of kumbhaka or retention as an experiment in how long you can hold your breath. like when you were a kid, and they said, okay, can you make two lengths of swimming pool underwater, you know? And that's where I got from, you know, to hold your breath. To me, hold your breath means you hyperventilate for a while, and then you go underwater, and you just swim, and you try to get back to the other side of the wall and swim for you. So we think of, when I say hold your breath, you think of that's what comes up in your mind, right? That's what comes up in your mind. But I want to break that. I want you to break that conception. Don't think of it like that, okay? Think of when you're reading a really good book. Like a really sweet book, you know, and it's a beautiful, you're out in a beautiful little town, and you're in this beautiful springtime, and there's all these beautiful oaks and alums around, and the sunlight's coming into the window, and you're up on the second floor, and there's this beautiful wood floor, and you're in this old rock. and you have this book approaching something that you really love, and you're just reading it, and then your breath gets very calm, you know, and then you just get into the poem more and more, and then finally you don't notice it, but your breath does. You stop reading. You know, you're so engrossed in the poem, and you're so contented, and you're so happy that the breath That's a real thing. Get the difference? So we're not going to go. And that's just going to, it will create the opposite effect. You'll have problems with your time. We're trying to get to a place where because the prana and the path are linked inextricably. And today, you know what I'm saying? They are inextricably linked in Canada. Because of that, if you really want to do a kumbhaka, then you have to, what's the reason? Bring the mind down. Bring the mind into some peace of mind. Get the mind, pick up some sweet things. You know, think of your future, beautiful qualities, or like that, your partner, your beautiful. Think of something that is true beauty, and bring your mind down to calm. And then the prana will become. The winds will stop. You can just go in there cooking time. So, you're going to describe all these intentions? I'm very contented, I'm very happy, I'm very peaceful, and it won't be some kind of like under water. You know, like that. And I've had teachers, I've had yoga teachers teach me that way in this moment. I think it shouldn't be done that way. You call me. It's a natural, very natural passage into the end of the breath. As the breath ends, as breathing ends, then what is this thing in the body? What's the thing about it? the kind of body we are meant to have. This is just an interim body. Segway? That was a new word. You think about everybody saying segway. The body is a segway into a body of life. It's temporary. And kukukha is a nice way to start the process. You don't need that kind of substance anymore. you have a higher system and then the body changes and the new body is capable of being in many places at the same time. It's a much more advanced version of a body. And then you can help countless people at the same time. So think of kumbhaka like that. It's a calming, the point where I no longer need the system of breath so that my body will transform into the butterfly it was meant to be. And then I will serve other people with many bodies. Countless funds. Think of it that way. Then it's not like this very uncomfortable swimming pool. The eight practices of the capsule are piercing the sun, high victory, drill sounds, cooling and the queen of bees fainting and floating. These are all eight practices that we're going to talk about very shortly and so. There's really nothing to say about this first. This is the name of them. It's the name of the things that we're going to learn. Say Surya Bhedana. Surya Bhedana. Ujjayi. Siddhkali. Siddhkali. Pastrika. Prahmari. Murcha. Slavini. So those are the eights. And we'll get to them. Today and tomorrow. I said, yes, thank you. To the Anaka. When the breath is held inside, then one should perform the lock known as the water catcher. When one is holding a capsule in cases such as where the breath is kept outside, then you should perform the lock of fire and fire. Christy and I are going to split these two. And we're going to explain. These are two, actually, mudras that come in the third chapter. This is not where they are actually presented here. So you've got to come back in September to get done. These are two bandhas. Did you say bandha? Bandha? And bandha means to lock the body into something. English words? United words? Find, bond, bundle because it's tied up. And it's a root that means to tie. And you know that you have a lot of yoga puzzles which are bundled, right? You hold yourself. You tie yourself up. I'm going to do the one called Zalandara. And then Chris is going to do Uddiyana. Zalandara, I like words, you know. I like to understand the words. The Tibetans didn't translate it. Say Zalandara. Zalandara. That's such a button, okay? And there's two ways of understanding the word jala and dhala. There's a very common word called jala dhala. You say jala dhala. Without the end and without the long answer. Jala and not jala. And jala means water. Like Ganga Jal is what? It's holy water from the Ganga River. I used to drink it every day. So Jala, and then Dharam means to hold. So Jala, Dharam, the old word means Chinzin, which is not Chinzin. It means to hold water. And it's a poeticism for a cloud. And it comes in the Glamathajana. Remember? Dharma, and then right, and tree, and then truth. Because a tree was considered firm and steady, and treaties were often conducted under a tree as a sign of steadiness or strength. And dhara became that. Druid comes from that. Druid, one who sees the truth. So that's one way to read Jala Dhani. Another way is Jala Dhani. Say Jala Dhani. Jala Dhani. And that's how it's spelled here. Jala means a net, like a fishing net or a mesh that, what do you call it stuff? If you're strange, you see. Like a colander or a sift. Yeah, that's a Jala. Sometimes a network of light around the holy being, The halo around the Halloween is called a dollar. Because of the network, like a spider's land. And in dollar, it's the same thing. In this case, it's been explained as, you have a certain constriction of the throat. You're bending the net down, and your throat is like catching, it's like a catcher. That's preventing the loss of certain water down to the body, or like that. So that's racist to explain. people have struggled to explain it by the word but Jalandhara is also a very famous area of India lots of yogis come from Jalandhara we were there this summer, last summer, it's the Kuni Valley area where Dhancala is, Palampur where we were that's all Jalandhara and we saw a few hotels called Jalandhara and there are yogis in there called Jalandharapha so Jalandhara might just refer to like a watershed in the Himalayas and then people from there were called Jalandhara and there's a very famous yogi in our immediate lineage named Jalandhara Tha so in the Tibetan tradition they say this practice is made from him because he came from that country in Jalandhara in Tibet this is basically and we're going to have retention on the inhale and then a retention on the exhale. So I get to do the retention on the inhale. So it's basically, you're thinking of it as filling up your lungs and then locking it by bringing, Sharon David likes to say, bringing your chest to your chin. Don't think of it as bringing the chin down to the chest. Think of it as raising your sternum up to your chin. And then you get more of a, you get more of an erect body. the alignment is better. And then the prana and the oxygen should flow better. We did a lot of Jalandhara practice during the senior retreat. And so I just have some personal notes about it. These are not from the text so much. They're just things I've noticed. And they also come from the Tibetan tradition. The Tibetan tradition says, I'll just take a Jalandhara, just try, like, take an inhalation, then try to swallow okay let it out in the tibetan tradition when you take a jamandara you do an inhalation and then you swallow a little bit of saliva and then you bring your chest to your student to your jaw and then you hold the retention and the idea I think I sort of understood it in the three year retreat Do this with me, okay? Take in a big amount of breath and try to hold it in your cheeks and in the top of your head. Like, okay. Okay. Now, we tend to do that when you hold your breath. There's a tendency to hold it in the areas above the throat, above the neck, you know? And if you do that during your three-year retreat, you will soon get numb. Okay? Don't ever do it again. That was their one chance. Don't ever do it again. You'll notice. You're holding it in the sinus. And you're holding it in the cheek. And you're holding it in the throat. And it's not meant to be held there. It's a retention in the lungs. We're going to move around. The location will move around. But try to think of it as bringing the breath in and then pushing it down below your throat so that all the retention is done in the chest, and there's no retention in the upper part of your head. Now try this. Do retention, and then lock your glottis. Lock the thing that closes your esophagus off. Okay? Try that. One, two, three. Now try a different one. Try retention without closing your throat. Just leave your throat relaxed. See what happens. Put your chin down, but don't close your throat. It feels much more comfortable. It's ten times more comfortable. And it doesn't build up any pressure in your head. So I'm just saying, this is a personal thing that I've noticed after years of doing this practice. When you close the glattis, you get this pressure building up. And the thing you want is to reduce pressure. You want to reach some kind of peace in the body. So now we'll try it again. Your back should be really straight. Hands should be relaxed. At the end of the exhale, either swallow a little bit of saliva or imagine saliva being swallowed. And then bend your head like a swan. and all the retention is done in the chest there's no retention in the head all right there's a very cool and of course we even listen to her take she's really good and um she says you don't need to use the muscles of your face and your jaw or your lips to do this particular time okay like it doesn't help those aren't the muscles involved okay it's like get a One last thing about this retention. Do it on your own speed. Do it according to the rhythm of your body. Be like Will. Find the rhythm of your body. Get into your heartbeat. Get into the soul of your breath. Take a few breaths or a few heartbeats. Get into the rhythm of your own body. And then take the retention in the rhythm of your own body. When your body is ready to take a nice inhalation, then do it in harmony with what your body is already doing. Don't force it out of sync with your body, you know? Like, you happen to be exhaling and I say inhale, then wait until your body is ready to do an inhale, and then take it into a minute. Okay, ready? Okay, so look up to your heart, to your end of it. Watch especially your exhale. Thank you. A couple things. When you release the breath after holding it, it's almost as if the holding of the breath is just a continued inhale. It's almost like you don't inhale and then push out without breathing out, you know? You inhale and you stop at the inhale. So you're still inhaling when you let go, right? So you raise your, you undo your Jalandhara lock. You undo the neck and you're still inhaling. A little bit, just inhale a slight bit more and then exhale. And it's much calmer on the body to do it that way. instead of going inhale and then like pushing out while you're holding it, you know, you want to keep it, you want to have this sense that you're just continuing the inhale but without breathing, you know, like, you know, you know what I'm talking about. Okay, so that was Jalandhara, which we translated as the water capture, and now you know we had a couple different options for that, right? Now we're going to do Udhyana Banda. Ud means up. And then there's a root D, which is not D, which means what? It's not that one, right? It's not the one that we gave you. It's a retroflexed dog with a long I. So you stick your chin out and you turn your tongue over to the other side and you go, Di! Di! Di! Okay. Udiyana. And di means to fly. Like, sounds like that, right? And we did these verse before. It comes from diu, the Indo-European diu, which means to shine. And we get Zeus and Job, which was the gods of the skies in certain times in history. We get the words divine or divinity or Devi. So all of these are related to Udhyana. And Udhyana, so it literally means to fly upward. And what we do when we do the lock of Udhyana is we want to get the winds, we want to get the apana vayu to go in the opposite direction. Like Jalandharabandha is to get the prana vayu to go this way. And Udhyana bandha is getting the apana vayu to go this way. And then we meet in the middle and we have a capsule and everything is happy, right? And so literally it means flying up. But Udhyana is also a place in India. it's located in northwest india which is it's now pakistan actually it's said to be in this place called the swat river valley and that's where padmasambhava was born and it's also where people like tulopa and lewipa and all those other yogis that we talked about um last year when we were here they they did their holy works they did their holy practices there why because it was supposed to be the paradise of the bikinis, Udyana. Sometimes they call it Odyana. In Tibet, you see a cross from Udyana. Sometimes they do call it Odyana or Udyana, but they also call it Ugyen or Ogyen. And in Tibet, it's a paradise. It's like, there's a lot of different paradises. There's paradises of like the worldly gods we were talking about yesterday that live on on the top of Mount Meru, and they've got their own little heavens. But then there's paradises that are, you know, the ultimate cool paradises of the enlightened beings, right? And this is the ultimate cool paradise of the enlightened beings. It's Udiyana, Ugin. And I don't know, some of you might remember, we were talking in Diamond Mountain about Naropa's life story, And we were telling about all these trials and tribulations of poor Naropa at the feet of his lama, Chalopa, who was just a hard taskmaster. And Naropa goes through all of this incredible task just to find Chalopa. Like he almost kills himself. He goes through such despair. And then when he finally finds him, Chalopa tortures him. I mean, just completely tortures him. And they call him the 12 great trials. But one of these trials, Talopa is usually habitually sitting comatose in the state of meditation for about a year. And Naropa begs and pleads for him to get teachings every single day for the whole year. And then finally, Talopa will open his eyes. Every single test is like this. And just take off somewhere. And Naropa has to catch up and run around with him. This time, Taloka takes him to the top of a really high building, and then he says, if I had a real student, I love that, if I had a real student, he would jump off this roof right now. And of course, Naropa, thinking that he's talking about him, which I think is kind of silly because he's the only one there, of course, he's talking to him. And he jumps, you know, like total guru devotion. He just jumps off the roof. He breaks every single major bone in his body. He's lying there like, you know, in total agony and almost dying and then Tilopa comes up to him and asks him, you know, Naropa, what's your problem? And, um, Tilopa, you know, Naropa's like, um, I'm in pain. And Naropa, and then Tilopa being the great holy master that he is just like touches him and cures every single thing. And then because Naropa was so faithful, and because he jumps off the roof for his holy lama without a second of doubt, Tulopa teaches him. And this particular teaching, it's always related to the test. Because he jumps off the roof for his lama into the sky, into the air, the thin air, without anything to hold him up, He gets teachings on how to reach the angels of Udhyana. This is a long story for to reach the angels of Udhyana, how to talk to them, how to get teachings from them directly. So that's how Naropa first gets in touch with Udhyana. So this is all the story of this wonderful Banda Udhyana. It's got a lot of history behind it. So, the actual bandha is easiest. You can either stand with your legs apart or you can sit down in a comfortable cross-legged position with your hands on your knees, kind of braced like this. And then the idea, this is a bandha that you do in the exhalation, right? At the end of the exhalation. So first job is to exhale all the air out. And there's different little techniques for doing this. You can, ah! There's like, yeah, in the Tibetan Heart Yoga Series 5, there's actually like a little mantra there you're supposed to say. And that's supposed to dispel all the air out of your body, but whatever works for you. You know, just get it all out. You know, even after you breathe everything out, there's got to be a little bit less, and then you just push a little bit harder, and you get the last little bit of air out. So you exhale everything completely, and then it's like a suction cup. You know, because there's no air in there, then the navel automatically draws back towards the spine, and then you pull it, you physically start to pull upwards. So it's like you're taking your diaphragm and just wrapping it around your heart. You know, just pull all the way up. You can get to the point where you pull all the way up that you feel something happening in your throat. You get better and better at it as you practice. But I like the image of your diaphragm wrapping around your heart. When you get good at it, I think that's a very good description of how it feels. A couple things to say about this bandha. It's much, much easier if you're having like a really light diet. And if you're, I don't know, we were in Varanasi, Holy Akashi, Mandala City of the Angels, and of course we were desperately sick. And we had this terrible, terrible diarrhea. Like things were coming out both sides. And we were like 20 pounds lighter. Just in the process of days, we were 20 pounds lighter. But you know, we could do these practices so well. It was so easy to do Uddiyana Vanda when you had like nothing in your stomach and when you were so light. So, yeah, everybody, you know, everybody go to Akashi and go on the crash diet. The diarrhea crash diet. We always thought we would like advertise weight loss programs like trips to India and just like feed them. like really oily roadside thing when they first get there you know oh come with me I know the perfect dinner for you you know and like and then just let it happen on its own they lose 20 pounds they're like so much happier anyway you get a couple of parasites along the way though I have to figure that part out I'm you know anyway So, I'm going to have our holy yoga mama, Anatole, Mr. I-can't do it up here, demonstrate the two forms of Uddiyana Bandha, first the standing one and then the sitting one. Because, I don't want to lift my shirt up, you have to go to Arizona to see that. And, uh, only in this Benhart yoga series. No way, not here. Standing first, yeah. Edith told me the beautiful yoga place today. You should make him do that, too. So you see how it's like all the way up, like into his heart? You know, he pulls it up in, like back to the spine, and then all the way up. So beautiful. Right? At the beginning, it's sometimes easier if you actually use your legs to press down on them. So you get a little bit of, yeah, like you're slightly bending your legs, and then you can kind of brace your arms against your legs, And then it helps you suck the lower stomach in and up. This is the sitting version. Yeah, traditionally it's done in a full loader. And you get all the around. And your arms are perfectly straight against your knees like that. And you also do a Jalan Vara Bandha here when you're doing video Vibhava. And after a while, thank you so much. Isn't it beautiful? After a while, it just becomes natural. Like these very uncomfortable looking things become habitual to you. It just takes practice. Everything is just practice. But what happens if you practice this for a while is your impanavaiya starts to naturally just shift upwards. and you get those things like Geshe was talking about like Shirobindis when you poop those little tiny things it's a very good sign that is actually a very good sign and also all the energy in your lower chakras like your sexual energy and stuff like that all starts to rise up and you can start to use it for a spiritual practice You know, it's no longer going to be like a distraction to you. You know, you just channel that energy to higher things. That's part of the Apana Vayu pulling upwards job is raising that energy up so that we can channel that really, really powerful creative energy to higher things. Let's try it. We all saw Anatole to do it. Well, that's not necessarily true. So everybody gets in a cross-legged position where both of your knees are on the floor. So one can't be up like this. So you have to find a seat where both of your knees could be pressed down into the floor because that's what you're doing with your hands. So we're only going to stay here for like a minute. So if you want to do full loaders, we're not going to kill you. You can do it for a second. and then place your hands on your knees close your eyes for a minute just focus on your breath as it's looking at your knees And then remember why we're doing this. What's the real reason to do this video in Abundant? Is it so that we can look like a yogi? Or is it so that we can turn into that angel of light? We imagined ourselves earlier and saved every little thing. So get your intention. And then inhale. As your lever take a exhale, long exhale, get all the air out. Now more, more and more and more. Then lock your chin, draw your lower abdomen back and your abdomen up towards your heart, hollowing out your belly. And there you go. Oh, dear. Obrigada. Just try this. Don't try and pull your abdomen in or up. Just exhale the air and see what it's like just to hold the air out on the exhale just for a minute. So close your eyes. And when you're ready, breathe all the air out. And just hold gently, just for a couple seconds. And breathe. Did you notice when you did that, that there was sort of a natural suction that happened? There's a natural suction that happens at the end of the exhale. And you're just, when you do a dhyana bandha, you're just feeding that natural suction. But you don't have to do it so strongly as Mr. Edithall Yogi over there. Thank you. Yeah, it's just in the... What's the door of the camera? Usually they're right here. I don't know. It's the upper opening of the camera. I think it's just in the... Hmm... What we wanted to remind you now is that if you don't have a low condition, if your hands don't shake, if you don't have insomnia, if you don't get irritable frequently, If you don't get headaches, you know, sometimes all day, if you don't have room, the disorder of the prana body, and you want to get room, this is a great way. The retentions are the best way to get room. If you don't have room already, this is a – we were in a yoga class the other day, and the teacher was really good. And right in the middle of the asana, she said, now, place your mind on the person next to you. You're all like, just like, think how they're doing to pose. It's better than you, isn't it? Keep bad thoughts to them. Maybe they'll fall out of it. Maybe you can nudge them. You know what I mean? But it's like that. If you don't have lung now, if you don't have any of those symptoms, we gave you like 100 symptoms, right? In medical school, when you get that many symptoms, everyone decides they have that disease, you know? And this is the best way to get it. So what we thought to do right away is to talk about how not to get lung during retention. What's the most important thing, important way to not get lung during retention? Guru Padi Shasta Margena Say, Guru Padi Shaka. Agradeço. problem for 30 years. So be very, very, don't do it without a teacher. Don't try. And don't not listen to it. Don't not listen to it. Okay? Because everyone does that. Every disciple in history has not listened to the instruction. You could be the first to listen to the instruction. But don't try it without a teacher. those are enough someone to guide you it's a lot more fun wonderful things start to happen the process of being with the teaching is fun uh the process of surrendering to a teacher which is so foreign to americans we are so independent we so much value stubbornness and independence and and oh i'll do it on my own you know self-sisting self we're so good at that that it's such a It's such a relief to surrender to somebody. It's such a relief to say, you're the teacher. Just tell me what to do. And of course, in the Buddhist tradition, that requires first of all, checking out the teachers carefully. You don't walk into a young class and lay down $12. They qualify the teaching you tell them. You check them. The process of checking, you check their background, and you check in policy time, you check how are they trained. A very great way to check is to meet their other students and say, you know, tell me how is this teacher? Can they really teach Pālāyāma? There's a master. I read a book. It was written by a master. It was about Pālāyāma. And then over the course of studying this master, I found out that their mama refused to teach them Pālāyāma. And they snuck into this room and they watched their teacher do it for a couple of minutes once. And that's all. And they've been teaching time around for many years. So this is something you have to check out with the people, students, if their teachers are still around, talk to their teachers. But you're trusting your life, right? It's like a heart operation, way of a surgeon. It's like you wouldn't just walk into any office on the street and say, okay, I need a heart operation, you know. You have heart operation written on the top of your sign there. You know, it's not enough. I mean, you're risking your life, right? And if you make a mistake in time, you could carry it for many years. It would make you crazy and make you nutty and make you cranky and you wouldn't be happy. So don't, find a good teacher. Find someone who really knows how to do it. Someone who's been trained properly. That's number one. Number two, yukhtam yukhtam. Yeah, gradually or within your capacity. Honor your capacity. Honor your capacity. Learn your capacity and honor it. It could be in a heartbeat. It could be in minutes. It's whatever your teacher said your capacity was. Ask your teacher, what's my capacity? How far should I go? And then we said before that a good teacher will push you beyond your capacity, but not enough to hurt you. There's this little border between beyond your capacity and in the part where it starts to hurt you. And a good teacher is keeping you in there. It's an uncomfortable place to be. Every good teacher is doing that. Every good teacher is, they're not interested in the place from starting up to the beginning of their capacity. They never drop you there. They take you up to your capacity and you'll hurt. But they're wise enough not to break your arm or to give you room or to make you crazy. So you want to live in this no man's land between the beginning of the end of your capacity and then the beginning of how it will start to hurt you. And the more time you can spend there in discomfort imposed by a master, you will progress. That's progress. And we can't do it on our phone. We can't do it on our phone. Third thing. Proper diet, right? I guess for us, America, it's the first thing to say. 67% of all Americans are overweight. 35% are obese, meaning dangerously overweight. In fact, it's the most in the world. I guess the first thing to say, and it's been hard for me, I used to be overweight until I met a certain teacher. But it's hard. It's hard in our culture. Because everyone, we live in a culture of overfeeding. We live in a culture which you're constantly told to eat and eat more. And then your friends honor you by taking you out to dinner or getting you extra donuts. And like, we live in a culture where food is considered a treat. When we had a junior retreat, we tried to do a Thanksgiving dinner one. And we wrote a long list of them. Like, we had six weeks to think about it, right? And we want vegetarian gravy. We want macacayos. We want peas. We want corn. We want biscuits with butter. We want steak turkey. We want dressing. We want apple juice. We want steak eggnog. We want this long list. And then they brought it on, you know? And we've been eating very wisely, very carefully for a year, you know. And then we just, at least I do, we just ate everything. And it was really uncomfortable, and it felt really bad, and it didn't bring any happiness at all. So the first thing is, you know, I almost did the elephant practice. But spontaneous elephant practice. But, well, just eat nice. You don't need two meals a day. We have like a year and a half a day. It's fine. Months, my tradition, I kept the month's tradition. When I started to do yoga, I needed to eat in the evening. I didn't eat after 12 hours for many years, 15 years. And you just don't need it in the evening. And you feel happier and you feel better. The main thing is don't eat so much. And then get lots of protein. Because most of us are vegetarian and you don't get enough protein. And then when you hold capsules or you hold pretensions, you'll find that you're more likely to have more. I would say 75% of vegetarians in this room don't get enough protein. And suddenly your whole mindset will change if you suddenly have enough. So try it. Find ways to get more protein. And then obviously if you need sugar or lots of carbon hydrants or carbonated drinks, I'm really done. Coffee and tea are out of the question for you. Any caffeine in tea or coffee, just forget it. Okay. I read another master, this master. Yeah. He said, here's how I learned how I am. I did it every single morning for an hour. But I have difficulty in the first 20 years getting into progress. I would wake up and my wife would make me my mysore coffee. And I'd have a couple cups. And then I'd try to do the time. And it just wouldn't come. And then we're reading this book and we're like, duh. You can't forget coffee and tea. If you expect to do these practices, it won't work. Unless you're under 20 or something. First of all, I have to say, eat well, eat lots of greens, greens have your food, for Paniyama. But the idea of Paniyama is something that makes you light and strong at the same time. It's this paradox that puts us in the practice. You are very, very strong, and you are very, very nice. Thank you. a specific Tibetan technique for not hurting yourself when you're doing something like a kumbhaka practice, when you're doing something like an inner wind practice. So if you're ever going to do any kind of inner wind practice, or even I would suggest right before your asana practice, it's a really, really good habit to get into, to just close your eyes for a and see your body as this hollow shell, like really light color, blue sky, really light as air, you know, not weighed down by anything. And then, you know, the Tibetans say you're less likely, if you visualize that beforehand, you're less likely to get prana stuck in weird places in the body. Because you don't have anything for it to get stuck in because you're hollow. Right? No, it's true. Your mind is a very powerful tool. If you see your body as hollow, then the winds will more likely react that way. As if your body was, you're getting, what you're doing is you're getting in touch with your subtle body and you're kind of getting away from this heavy body of flesh and blood. And you can't live in both worlds at the same time. You know, like, I don't know. When I'm in the subtle body, I can't eat food, for instance, because it's too gross. It's like, it's another world. It's a grosser world. It's like a lower world, you know. So when you go into this experience of your subtle body, then, you know, go there fully. Don't like do some half and half thing where you're still in your gross material body, but you're trying to hold a kumbhaka because it's not going to work. It's just going to hurt you. And then it will just be like that swimming pool thing that Kesala was talking about. It's just going to be like you holding your breath. It's not going to affect the subtle body in any drastic way. You have to get to the subtle body first. So the very first thing we have to do is that sky blue light body. And very, very helpful to visualize the outside of this hollow shell as a body of light, as an already enlightened being coming to save the universe, body of life. Right? So, those are two meditation helps for not getting lung and tumbleca. When technique helps, when you're holding the capsule of wind, if you're doing it on an inhalation, don't picture yourself holding the wind at your heart, but draw it down to the navel area. You're much less likely to get looms if you're focusing on your navel. Keep everything low. Even if your stomach is already embracing your heart, still picture when you picture something. Oftentimes when you do Kumakas, for instance, you picture a very subtle object like at your chakra or something like that. You know, like a point of light. Sometimes people will have you visualize it here. sometimes people will have you visualize it at the heart. We're suggesting whatever, drop it down to the navel. Whatever visualization you normally do, if it's at the heart, drop it down to the navel. So when you're doing this practice, any kind of inner wind practice, you're, you know, like even the practice we did of Blue World Goat Truth, where we were exhaling the wind out one knockout, you're always bringing it back down to like below your navel. And that's a really important thing, especially on an inhale, right? So the inhales are the most dangerous thing, but at the inhale you're at the navel, so it's like you're safe. Another thing. How you hold a capsule is directly related to how well your mind is able to concentrate, how well you're able to focus. The more clearly you focus at any particular point, the more naturally you're going to be able to hold a capsule of weight. In fact, I would say instead of trying to force it from the outside, let your concentration be the thing that sucks you into the capsule. So you are, say, focusing on your Nehutakra or something like that. And you're getting deeper and deeper and deeper into your focus. And it's just like that good book that Geshe-la was talking about, but it's in your inner body. and you're getting deeper and deeper into it and your breath starts to stop and you let the focus stop the breath. And, you know, do we really need to breathe to stay alive? I mean, what is keeping us alive? Karma, right? It's karma. It's a good deed that we did in the past for other people. has nothing to do with the physical process of breathing air in or out of our body. Absolutely nothing. That's impossible unless you're doing really good virtues with your breath, which the Tibetan's recommend, right? I mean, every single breath practice that you've ever done that's a Tibetan breath practice has some kind of virtue linked to it. But normally our breath is neutral. It's not like we're hurting anybody by breathing, and it's not like we're helping anybody by breathing. And so we can't be getting – life can't be the result of that. Because life is a good thing for us. We like life. We want to keep life. And so unlike a neutral action could never produce a good action, it's illogical. It's completely illogical. You have to do a good action to produce a good action. You have to protect someone's life to get more life. So breathing has nothing to do with staying alive. So, you know, when your concentration starts to get really good, like at that point at your navel or something like that, you have less and less of a need to breathe because you are toggling less and less off of your object. If you're thinking really hard about your navel chakra and you forget to breathe, it's not a real big deal, actually. It's only when we think that we need to breathe, right? I teach a class at Diamond Mountain. It's a meditation class, and I have them write their meditations down every day in this book. It's a good exercise. And then I get to read them all, which is a hard exercise for me because there's a lot of people in my class. But I learn a lot from people's books. And there were one or two people who were describing when they were meditating on a certain object, they realized later that they were holding their breath. And they weren't doing it consciously. They were just doing it because it was helping them concentrate more. You know, and that's the point that you need to get to. That's a really, really good point. Where, like, you just want to be so still and so on your object that the breath is too gross and it's getting in the way. It's getting you off your object. So, you know, it gets subtler and subtler as you concentrate deeper and deeper. And then finally you're just, you know, stopping your breath because you're so fixated on your object. That's a very good way of doing a kumbhaka. It's not, it's, it's a proper way of getting into the breath retention and you're not going to get blown from it. Last one, and it's probably the most important one. How many do you have so far? Have you been riding? Six. Who's had six? Yay. Six or seven. I think you could count the hollow body light thing as one, or you could count it as two. You have eight? Uh-oh. You've got to talk to somebody else. Is it a sign of blue? Just kidding. You guys should just mention, this really, really sweet Tibetan Lama in the monastery, he would always tell these really, really, like, jokes at your expense, kind of like we just did. And then at the end he would go, just kidding. In a way that you knew he might not be just kidding. You know? And then he'd give you this big smile like he can read your mind and then go on. Anyway. So, most important thing. Your motivation is the most important. Single most important thing to not getting alone during any kind of wind practice, especially doing kumbhaka practice. Are you doing this to save every living being on the planet, or even just one other being on the planet? You know, at this point, I'll take anything. Just anyone besides yourself. Are you doing it for someone besides yourself? Right? If you notice, we were talking about how the breath is neutral. All the Tibetan Kranayamas turn it into something else. All of them turn it into a virtuous thing. You know? You're pushing out your negative deeds. Or there are meditations. There are really sweet meditations with your guru in front of you where you're just making offerings with one exhale. And then you're getting blessings on the inhale. And it's just like every single breath is a virtue. And that's what we try to do with the Tibetan Heart Yoga Series. You try and get into this thing where you train yourself so every single breath is a virtue. And, you know, imagine if every single breath you took was like an incredible good karma. That would be a really good way of prolonging your life. But we need to open our heart. We need to open our heart in order to do these practices. It can't just be about some kind of physical thing. It has to be about really wanting to have somebody else. You know, really feeling the pain around it. I don't know. I have a mixed experience of the New York City Mandela. I think this is a holy place. This is a really powerful holy place for me. But I still see pain. I still see something. We were on the subway the other day and we were waiting for the train and there was this guy who I think, I don't know what he tried to do, but then there were three cops pushing him up against the wall and he was arguing with them. And I didn't know who was right, but all I could feel was this anger and tension and violence. It's the violence in my own mind, but it's still painful to see. You could turn your back on it and just ignore it, or you could look at it like some sort of interesting show, or you could really sit and think about where this is coming from. Like, this is the seed in me that's causing all the violence in Iraq. I mean, and I'm seeing it here in small ways. And this is what I have to stop with my pranayama practices and with my asana practices. This is why I chose to be a yogi in my life and not to be blind to these things. You know, and you use the people around you every day that you see to perfect your world. and you use it for your practice. Every single person can be this impetus for your practice. Every single face that you see on the street, kind face, sad face, can, you know, children who haven't had that pain yet in this lifetime, who are all hopeful and joyful and you know they're just going to, it's going to fall, you know? They're going to have that rude awakening one day when they realize it's not, everything's not going to be perfect. And wanting to protect them from that. And, you know, all of these thoughts throughout the day, it can't just be like, oh, I'm going to save every living being. Because it's so vague. It's so ethereal and not real to us. Use the people sitting right across from you on the subway. Use the person, every single person that you see. Don't shut yourself off to them. Open your heart to them. Give your practice for them. For like David's life, he says, put them on the front of your mat. Put them on the front of your mat and do your practice for them. And that's what we need. That's what we need to make these kind of practices a success. And this is the ultimate way to never have any lung problems in your practice. If you're constantly doing it for other people, it's the opposite of lung. It's exactly diametrically opposed to lung. Because lung is all about me. It's all about selfishness. It's all about closing off here in your heart. It knocks in your heart. And you just, you know, open. We have this mission. This mission that we're trying to accomplish. We wrote this book, about doing business through good karma. and then we got this phone call and they said there were these two ladies on television today I told you this story, right? They were on that Today Show I don't know what it's called Good Morning America or something and these two women in New York who quit their lousy jobs as secretaries at ad agencies and then they started an ad agency in their apartment and now that agency is uptown, they own a They do a billion dollars a year, these two ladies. So they had them on Good Morning America and they said, "How did you do that in a couple of years?" And she held up the diamond-cutter book. And she said, "This is how we did it." And somebody called us and said, "You should talk to these ladies." And we went to talk to them. And they said, can we do anything for you? We owe you so much. Can we do anything for you? And we said, give us like a four-hour free session with all your top people. With the CFO, the CEO, COO, all the C's in the O's. Give us a free session about how we can run our organization. So, well, what do you sell? And we said, well, we don't sell anything. We just give it away. But what do you want to do? What's your product? Our product is idea. Like what? Like what? Well, our product is we're trying to convince people that the way they treat other people directly creates their physical reality. Like the way you treated other people is responsible for a part of the law that's even looking to them. Okay? Like that. Like a direct correlation. Like I was sort of, I don't know, grabbed to somebody. - Mediocre. - And then you don't say-- - But the ceiling, we did the ceiling too. - But you don't say, oh, you don't say they picked a long collar. You don't say they. There's no they anymore. I created this color. You see, as you get higher and higher in yoga, as your thinking gets more and more pure, you stop saying that. You stop blaming anybody for anything. This color is my, I mean. Maybe I should spice up my talks like that. You know, I don't know. Like that. So I said, that's our product, just these ideas. Well, what do you want to know? He said, we want to know how to get these ideas out in the world. How do you spread these ideas? And then we had a long, beautiful talk again. But the idea that we have is that let us identify populations that we can reach. And people here are teachers, right? I mean, the purpose, why do we charge money for this thing? Why do we charge money for this and not the better money? We wanted to try and restrict it to, you know, consistent email. No, we don't charge for any other classes we do. But we thought we could attract hardcore yoga people and hardcore yoga teachers if we made it feel like a yoga training, you know, like that. And we made a conscious decision. We had a meeting and we said we're going to charge money so we limit the audience to serious yoga people and serious yoga teachers, you know. So we're trying to get you, we're trying to infiltrate the yoga community, and we did, right? It was conscious. It was conscious that we had a meeting two years ago. We put down, we covered the floor with all the yoga books written in the world in the last 40 years. And we studied them, and we studied all the other schools. We said, how do we bring this idea into the yoga community? How do we infiltrate this idea that you are creating a reality into the yoga community? How can we convince people in yoga schools that whether they get healthy from yoga depends only on whether they take care of sick people and not on what pose they do or anything like that? It has no relation to the poses. Nothing. Same people can do the same poses. One person will get hurt for their life. They'll have to have a back operation. And the other person will get strongly in line and have work. And the difference is only that one person has been helping others and one person hasn't been helping others. So really it all comes down to helping other people. So we consciously made a decision. Can we get yoga studios and yoga practitioners to think like this? And that was part of our goal. And then we defined, then we thought, oh, we'll teach teachers. We'll charge a lot of money and only teachers will be able to come. And we'll hold it at 8:30 nights and they're done with their clients. You see, no really. And then we'll try to convince them. And then that's the best way that we can reach out into the world, these ideas. And this is, these are from these advertising companies, right? Then they said, what other populations are there? What other groups are there? Where, where can you give talks? They said, well, we can give dharma talks, you know. There's a certain population that wants to listen to Buddhism. You know? And so we have an organization that does Varmatop, ACI. And then they said, how about business talks? You know, your book is like crazy. Your book is required reading in New York City, in the university. Go out and teach business people. Tell them about time. So we started a business thing. We started EBI and GWI and all these other artists. And they teach, they just teach business people. We were at the Hong Kong, the former chairman of the Hong Kong Stock Exchange and then now we got a new idea. It was like relationships. Our editor said, how about relationships? You got this relationship, so talk about relationships. So we did this talk called spiritual partners. And what do we tell people? Take care of those people. If you want to have a good partner, then honor other people's partners. Don't fool around. That's rule number one. And it's stuff like that. We're just pitching the same, what do you call it? My teacher used to go into 7-leaven. I'd say, "What kind of thing do you want?" "What do you want to eat?" He said, "Zehit bogahade." It means it's all the same crap in a different package. And it's all sugar, flour, water, and you know, in different colors, in different wrappers. So we just have the same idea. What you do to others brings you a reality to you. And so we're applying it to business, to partnerships, to yoga, to Buddhism. We're doing some Christian stuff. Why am I bringing this up? We call it in Buddhism, tulpa. Say tulpa. Have you heard of tukku? Tukku? His Holiness is a dialogue with the tukku. Dukkhu means it's one person based in one body who has the ability to show himself differently throughout the world. That's what a Dalai Lama is. All the Dalai Lamas are one person, just showing themselves in different... Zeki-Tobapade, different packages since God. Same guy in different packages. And then as Buddhists, as a spiritual people, you must develop this profession. You must learn to do this thing. You must learn to speak. What did you understand? Sarva Buddha You must learn all the languages of the world. When you reach a certain city, you can speak all the languages of the world. You want to be able to speak to everybody. You want to be able to walk into an Irish bar in New York and say, how are you doing? You know what I mean? No, I didn't want to be able to get up in a yoga thing and say, do your funder, cut your car, you know? And if you are spiritually minded, if you want to save the world, what I'm saying, if you want to save the world, we are trained to think you must be able to morph. You must be able to morph. You must be able to get up in front of a stock exchange with a tie and tie your hair back and talk about income projections and stuff like cash flow. And then you've got to be able to get up in the other class and talk about funding. And then you've got to talk about hugging on the couch with your special partner. When do you do that? No, when you've got to be able to do that. You mean doing computer on the couch with your special partner? I don't get any hugs. I get computer. At least we sit on the couch. Right? It's okay. I love computer. I love my computer. But, uh... Yeah, do you have diamond mums? We have a senior university. We have a senior university. I didn't say bill because there's nothing there, but anyway. It's a thousand acres of science. We're trying to train people in these poor things. Could you learn some more? Could you be more than a yoga teacher? Could you also teach Dharma? Could you be qualified to teach people about relationships? Could you help them with their duties? Could you help them seriously with their meditation? We call it a big toolkit. In Tibet, we call it a big toolkit. Can you expand your toolkit? And then when you go out in the world, you've got all these tools. Oh, this person's screwed up here. They need this. You know what I mean? And then somebody else needs a fire. Somebody else needs a hammer. And if you just know how to teach yoga, then you're very limited, you see? So we have all these programs. I'm going to tell you about right now. And then I think almost all of them are free. If you would like, I think, A yoga teacher who knows how to talk to people about their relationships with their partners is a powerful weapon in doing good in the world. You see, like when Lady Ruth, I can imagine her sitting down and saying, No, what would you say about this new life? And she has this skill. She has been trained. She has watched. She has learned something. If you want to learn about spiritual, teaching people about spiritual practice. There's talks at the three girls on 4th and 9th. I think Friday night, starting March 23rd. It's going to be James Conner and Gisad Garcia. Nancy Karen, who's the director, is going to hand out these two pieces of paper. And there's no charge. You just come and the idea is that you would learn as a yoga teacher to morph into a marriage counselor. The idea is you could double the amount of help you give people. You could double the amount of help that you give people. Secondly, they're having free drama courses. This is the whole philosophical underpinning of everything we've been teaching here. You won't get it from the Indian yoga text. They were designed as mnemonic aids, memorization aids. They weren't meant to have details. They weren't meant to explain the deeper things. You need a different lineage for that. And you can get it. And so they have, I think, one, two, three, four, five. They have six, seven, eight, nine. They have ten different kinds of meditation courses going on. Train you as a yoga teacher how to teach people meditation responsibly and correctly. and even authentically. And how to explain karma to somebody authentically based on the ancient, our yoga lineage is 41 generations old. And I can recite we know 41 generations. We know our lineage. We know every teacher. Nothing has been lost. You need something authentic. You can train yourself. It's free. It doesn't cost you to do it. I said, "Business." You guys got some notes, Dan Dali. You got any postcards? Tonight? Yeah, okay. So Dan Dali, Michael Brody, and Rob Paul are teaching a business course. It will go on for two years. You come like one month at a time. Two nights a week for a month? Like that. Two nights a week for a month. Three times a year. And you get trained in the diamond kind. The teaching of the diamond kind. And this is what we, you know, my lama sent me out. He said, go raise money for Tibetan refugees. And I said, I don't know anything about this. I mean, nothing. I have a degree in religion. He said, you go to the business and we'll make money for refugees. And we made a $200 million company. Based on, only on Not anything about business experience. Nothing. You mean nothing. But it's a $200 million company now, a year. Based on spiritual experiences. Based on spiritual experiences. Based on those other courses. But to be able to give that to someone else, to be able to train business people, is, imagine if you're a yoga teacher who knows how to teach meditation authentically, dharma authentically, give marriage counseling, and make them, you know, people in New York, they do business. And the most intelligent people are often the business people. Imagine if you were in a position to also give them good advice about their business life, and how to be a successful business. Then you're sort of like an integral yoga, they call it, right? Then you're like a whole yoga teacher. You can cover everything that people need in their life. And the point is not to make any money off them. The point is what? Make them successful in everything. Health, strength, energy, intelligence, meditation, business, partnership, relationships. Make them successful in every part of their life. And that's a real teacher. That's a complete teacher. So we're just trying to give you the tools to do that. Why should we do that? We have to do it. There's no choice. We have to teach it. We have to give it to people for free. We must. No choice. Because we learn that that's the way to be happy. So it's cool. So try to think about that idea. And they'll hand out some papers. And then what we suggest to people is pick the, you have this choice, right? Dharma, relationship, yoga, business, that's anything. That's a Christian style. But the pick one, we often say in the monastery that the Lama will say, pick the one that interests you. Pick the one that is most foreign to you. Like, you sent me to business. I have no interest in business. I don't know anything about business. I don't care about business. My Lama said, you must go to business. You must go work in a business. and then you balance your you balance your being you learn the thing that you don't know you say it's a very powerful thing so think about going to Ben Balmy's classes rather than or maybe you can go to both but we're going to hand out these papers and then come and learn some different ways to save the world you need more than one way in your pocket looks like a blank and you mosey on back eventually Thank you. - Oh, God. - I was like, I was like, Thank you. - Say, "Jara and then reversing the natural product direction and then your body doesn't get old anymore the point though is that you won't be able to do this unless you make the karma unless you make the karma you'll go up the lower rib and then you'll just get sick and you'll try to hold down that after a while and you'll just say, "you're not really" by giving away money, right? If you give away in an intelligent way, in a knowledgeable way, you could build a $200 million company in record time in New York City to help refugees. You could do that. If you understood the right, he said that in his book. And then somebody comes up and says, "It doesn't work." He says, "What do you mean?" He says, "I tried to type away, and I didn't get rich after rich after stuff for, and I had money." You know, I didn't like that. And then he says, "But you need to do it at home." He says, "No, I did." He said, "No, you didn't." He says, "I did." He says, "No, I didn't." "I did." He says, "No, you didn 그리고 If you were, you wouldn't go there. You wouldn't have any... To the degree to which you're older in the last 10 years, it's a reflection of how your classes are in service. That's all. That's what I'm buying. And that's just the way it is. We don't do it. And we are really proof. I'm dying proof that we are not doing it. And I don't know if you can convince somebody, because you have to be. You have a child's choice. Because you're always a guy. Everyone will march around the world and die. Well, I didn't. I didn't know. I didn't know. I didn't know. Well, how come the faith is? you know, he keeps his hair short, but he's still, he keeps his hair, he can't be loose more, and he gets up there and up there, and he's going down on the knees almost, and, but if the guy and mama can't do it, he'll have to do it, and I'm doing that, you know, and I've got, it doesn't always have to do that long. Don't forget that karma, don't leave it, it's, yoke, yoke, yoke, yoke, right? If you aren't doing enough to help on the people who are blind, who are sad, who are poor, who are being bombed on by certain countries, if you're not doing enough to stop that, you'll see more death in your soul. And you will see more in your world in the world. Get it? It's a power. You are a four-eighteen in the mirror. And because you don't believe the Holy Spirit of the planet, you'll see he'll get over it. Because you're not protecting lies now. You're not taking attention. You're ignoring all these people who are suffering. And you wouldn't ignore yourself. You were born. Or you were sick. Right? Or somebody was bombing your house. You wouldn't speak up. Right? But it's somebody else. That proves you're a liar. That proves you're a liar. You're not just as interested in protecting their house from bombing that far or protecting the habit of their house. Then it's not others. It's not equal. You must age. How do you reach the point where you can treat someone as much concerned that you treat yourself? You must stop. You will stop. And, you know, according to the good of Buddhism, your goal is just like, oh, I'm not going to get it. It's like, you know, you have to go back. You have to be born again. You have to go over again. You're going to see if you get it. Do you treat others the way you are? It's very simple. It's very simple. The people in the people in Baghdad, the people in Baghdad do not have their house. And then until you worry about, until it keeps you up and lay, it's not about how their house is falling. Until you stay up on that ground, because you're not treating everybody. You're not treating everybody. You're not doing it. It's not like bringing up something that's just going to stop down. The only way that you can put it down is to start talking. And you go to jail. You look in the mirror and you say, "I'm going to see you in the mirror." That's all. You bundle. You know, you don't do it. You see the person in order, then you're not doing it. You see his wholeness? You see that, you know. You don't know how that is, you know? We can't tell. Maybe you've just been there before. You don't know. One of the high qualities of a yogi, a young yogi, that he can't judge others. You have no idea what he says. You don't know. I don't know. I haven't done enough. I'm having an interesting question. A lot of things are younger and younger. But it's not tough. And I know that. And I have to be honest to myself about it. You don't have to judge yourself. You don't have to judge yourself. So that's about it. Say, you don't have to judge yourself. You can do it. You can do it. Thank you. like you're just doing a little anxiety. I just want to say that for those looking at me, which is very scary, remember that you have had to produce the holy teaching. And you are more secure of what could get you out of the cycle. You know, you've got karma to have a step-by-step path, and all you've got to do is you still these simple instructions, and you'll be out of here forever. You know, we've got perfect teachers, we've got perfect whole teams, and we're in a space financially where we've got time to practice, and spiritually where we've got a mind that wants to practice. All of this is because of you. All of this is because of your effort, past. So you've created this holy, holy space. You've created these holy, holy teachings. You've created every single word that we have said in the past week and a half. And you will create your own enlightenment. You will create your own light that never has to get over and never has to die. You are so close. If you're creating this, if you're creating these, if you're creating these teachers, and I'm not talking just about us up here, but there are many teachers in this room. and there are many people who told me that if you're creating that, then, you know, they say, uh, it's like shooting an arrow through a bunch of flower petals that are attached onto a target, and you're like, you know, you're like a second flower petal that's far away from reaching the turtle, so. So your arrow has already gone all the way out, away from your hand, like, you're like, this close, you know, this arrow is, This close to the target. And that's where we are now. We know we've spent endless, endless lives in total ignorance of what we were doing, cycling around, never hearing the word karma, never understanding what this is. And now we've got the scientific teachings, and all we've got to do is put them into practice to, you know, that era, like, that much farther. We're so close. So close. So close. Now I can let you go home.