<iframe src="https://drive.google.com/file/d/1aIzWRm2sDDjF0u4btRf9jyvGj8_irUrg/preview" width="100%" height="80" allow="autoplay"></iframe> Say Nadi. So that's Nadi. And Nadi literally means, you can say making a sound. Or nada, nadhi, same thing. And a nadhi can be a stream of water, or it could be a hollow tube inside your body through which energy flows. And, you know, in this case it's the latter. It's something that has a flow to it. It's something like a stream or a flow of energy. And the word notes comes from that, Nadine. Notes, yeah. Because as the water flows in the stream and it goes over the rocks and stuff, it makes this tinkling sound. You know, it makes a sound. And as the winds go through your channels in your body, they too make a sound. And that's described a lot in the fourth chapter of Hatha Yoga Padipada, where they're talking about nadara yoga, which is listening to the inner sounds inside your body. They're not just random inner sounds. They're inner sounds that come when the winds rush through your channels. And they sink. The channels sink. So that's nadi. And then, of course, shodhana. It means to clean out. Shodhana means a purifier. Like the na is the er part. So it comes from a root shud, which means to purify. And the word sweet comes from that. And the word persuade, because you're trying to convince someone it's something good. And the word humanism comes from that also. I like those roots. Those cognates. Those are funny for me. In Tibetan, the Nadi Shodhana is called Salam Janwa. Or cleaning out the wounds and channels. Or you can just say Sa Jong. Say Sa. Sa Jong. Sa Jong. That's the Tibetan word Nadi Shodhana. There's one error in the Tibetan on page 2. Dojai Kilchung should be spelled, if anybody knows Tibetan, with a K-R-U-N-G and not a D-R-U-N-G. And for those of you who don't know Tibetan, you'll have to ask your, what do you call those people? Your TA. You'll have to ask your TA because I don't have a whiteboard and it's too late to break it out right now. T.A. is please draw a K-R-U-N-G so people can fix their reading. And the one last thing to say. Well, let me read the next verse first. So we're going on to page three. Pranam Suryena Cha Kushna Purayat Udharam Shanae Vidhi Vats Kumbakam Kutva Kunash Chandrena Vrachayet Then draw the breath again in through the passageway of the sun, filling your abdomen slowly. Freeze the breath there in the proper way and then expel it out again through the passageway of the moon. So this one is talking about kumbhaka or bumbha. Bumbhuchen in Tibetan is the art of retaining the breath. Holding the breath in a capsule, holding the breath in a vase. they say, still in India, they called vases kumbas. You know, so sometimes you see this as the vase practice. But really it's more like a sealed vase. You know, like, normally when we see vases, we're like this. Like, it goes out and then there's an opening there, but this is not really the vase that they're talking about. They're more talking about a vase that has a cover to it, like a picture almost. So they're talking about something that seals itself. Something that you could put water in in ancient India and it would stay pure. Because it has a lid over it. So it's like you're sealing the air inside a vessel. And one thing to say here, we don't advise right now that you hold the breath on an inhalation for any length of time. because that tends to get a lot of tension, especially in your heart area. And it can be very dangerous for Lung. So when you're doing the practice, if you want to practice any kind of retention of the breath, when you're exhaling from your left nostril or from your right nostril or from both nostrils, at the end of the exhale in the Tibetan system, you just pause. just for a few seconds pause at the end of the exhale if you hold your breath on the exhale you won't get so many wound problems so many wind problems so there are two ways of doing this meditation one is holding it on the inhale and one is holding it on the exhale and we advise for now to try and extend your exhale as long as possible and then see what happens if you just you know, pause after it. And then it's not so much of a, you know, it's not like you're going swimming and you're going to take a big deep dive and you're going to have to hold your breath. You know, like Pranayama shouldn't be some kind of tension thing. It should be really natural. So when you're coming in, When you're inhaling, you inhale through your left nostril. And it's almost like at the end of your inhale, you're still pulling in, although you're not pulling in breath anymore. You're just hanging out at that pulling in stage for a little bit. You know, it's not like you go, you know. It's not so drastic like that. It's really natural. And if it's not natural, it's probably you're doing it wrong. It's very gentle. Shanae Shanae. It's very gentle. It's very subtle. So, practice that. Practice mostly on the exhale. And then practice just seeing the pauses between the inhale and the exhalation. There is a natural pause if you wash your breath between an inhale and exhale and between an exhale and an inhale. And you don't have to hold it, you just have to watch it. And it naturally gets longer. So the best advice for doing something like a kumbhaka, because what we want to do is get to a state of kevala kumbhaka, where the breath is being held naturally, spontaneously, where your breath just stops automatically. You don't want to have to hold it. You want to get to the point where you can induce something that happens automatically. So what you do is you just watch that pause between the exhale and the inhale. Or you watch that pause between the inhale and the exhale. And you try and stay with it in your mind. And you don't push anything. And that's what will induce, like, kevala kumbhaka. That's what will induce, like, your breath automatically stopping. And suddenly, you know, you're there and you're watching it and it kind of hangs out for like a minute or two. Cool. That's great. But don't force it. You see? Anyway, this is the tradition from my Holy Rana's to, you know, my experience of 3 to your retreat and then on to you. "Recha-y and not after the inhale. We very, very strongly advise that. You'll get much, much better results like that. Next verse. PANAM CHET IDAYA KIVEN MIYAMITSAM BUHYO MATA RECSAYET PIPPA PINGALAYA SAMMIRAYANA ATO BHAPA CHAJET VAMAYA Drink the breath into the milky channel, restrain it, and then exhale it back again to the other. Then drink in the racing wind with the rust-colored channel. Hold it and expel it through the shaman of love. So the only thing to say about this verse is we get another win. We get a fifth win so far in chapter 2, which is called Samira. Say Samira. And Samira is like, we call it the racing wind. And Samira Na means something that's moved or tossed or thrown around. And so it gives us this sense of how the wind blows, you know, how the wind moves other things, right? Like if the wind is moving something else on the street, and you're watching it and it's doing this dance up in the air, and that's Samira. That's the sense of Samira. And to say one thing about the Tibetan, every single one of these words in Tibetan is loat. So they're all the same word in Tibetan. So that's a problem. That's a huge problem in a Tibetan text. So you don't know what they're talking about. Are you talking about the breath? Are you talking about the inner winds? Are you talking about air in general? Or are you talking about... No, they have no differentiation between any of these words. So that's what's so wonderful about studying the Sanskrit, is you get all these different rashes, you get all these different tastes of the different winds, and, you know, then the Tibetans have certain things that the Sanskrit doesn't. In Tibetan you get very detailed descriptions of the different values and stuff like that that are sometimes not found in Indian scriptures. So you need both. It's nice to have both. Verse number 10. 10b. Surya Chakra Masara Nema Vidhinah Bhyasam Sadah Kan Vata Shuddha Mahi Kanah Bhavanti Yamina Masa Chaya Udvata Keep practicing this way, first through the channel of the sun and then through the lunar channel. Always being careful to do it properly, keeping the breath light. Those who are self-controlled will then be able to clear out the entire system of inner channels. within the space of three months. So can everyone who do this practice and succeed in it in three months? He says no to our self-control. That's the catch, right? That's the small pit in the contract. You can succeed in two months if you are self-controlled. What does Yamina usually mean in these scriptures? You're keeping your Yamas and your Yamas. It means you are self-controlled in how you treat other people. I think in our case, sometimes you work backwards from the external world to your heart. You watch the external world to see where is your karma going right now? What are your major problems in your channels? So as a country, as a people, we have this Iraq thing going on. As a people, we are doing extreme violence. We are shaming our country's name. We should be ashamed. you know, we are an example to the world of someone who's not self-controlled and who can't control themselves who got angry and reacted and it's like if we got if we got into a fight if we did it in a fight but we do it privately but if we did it out front of you guys on the stage it would be like that and so we are not self-controlled as a people but that according to All this idea, according to all this theory, it's coming from where? It's coming from our personal lack of self-control. Iraq is a direct zone of the lack of control of prana and thoughts within each one of us. You see, it's not, we can't blame on Congress or on Bush or on the Pentagon. They are creations of our prana. They are creations of our thoughts. so this is a clue in this verse of how to succeed in your pranayama you know people I hear people they say like I gotta do more we did our first Pilates class today like we needed a break from all these heavy duty classes in New York she says let's go to so and so who's gonna kill me I said no she said let's go to so and so I said too far cause they're also gonna kill me and then there's a Pilates let's try Pilates And you go there and they just sort of exercise your stomach a little bit or something. And for me it was really good today. And you hear people say, "I have front amicromes. Probably I don't have much strength in my stomach yet. Or I need no abdominal. Or my interstitial, intercostal spaces. or the trap is going to be, you know, probably I need to work for them now. No, they were saying that. In the past, they were saying that, you know. And they didn't feel like saying, well, no, you have to stop you off. You see? That's what this verse is saying. You want to succeed in Pālāyāma fast, don't worry about what kind of catheter you're scrubbing up in Moscow, or don't worry so much about your abdominal strength and don't try to get your foot behind your head necessarily. I mean, what can you do to help someone die more? And do you care? And do you think about it? Does it keep you up late at night? Is that a thing? Think. What can you do as an individual to stop that violence? Which is being done in our name, with our money. And which is, it's another thing called shanben. Shanben means pulling my leg down, pulling me down into the mud. It's a disgrace. It's a disgrace for our people and our country. And what are you doing? Are you doing anything? If Iraqis come here in ten years and show you their main children, will you be able to say you did something? Did you contribute to trying to stop anything? Did you help? Or did you just kind of be quiet and hopefully your comments will end it sometime? So you have a choice. You have to do something. Write a letter to somebody. Or refuse to pay your tax. Or do something to disassociate yourself from the karma. Suddenly your parayama will take off. Suddenly you'll be able to get your light up behind your head. You see, it's all coming from these causes. This is the real root of success in the kameyama. Ne diyeyim, nere o kalıcın var. One should practice holding the capsule four times a day, at dawn, midday, in the evening, and at midnight. Do it slowly, at a full 80 rounds each time. So, I don't know, you want to do the first half of the verse or the second half of the verse first? Yeah, let's do the second half first. Okay, so this full half, 80 rounds each time. There's a really funny text in Tibetan where there's a certain panayama where you're supposed to hold your breath and then you circle one knee and you circle another knee and then you do a finger snap. And they say in the text, do like 80 of those before you breathe again, right? So you try it. You try circling two knees and finger snapping 80 times before you breathe out. It's impossible. I mean, it's impossible for the person who just starts out, right? And then the second day, you're supposed to double that count. and you're supposed to keep doubling it for the length of 14 days I believe and this is what it says in the text it's exactly what it says in the text but then you get the oral image you go to India and the refugee Tibetan master mamas are all in South India at Saramay Monsbury and you're like holy mama will you teach me this text and they're like yes and we make them a dollar and then they say well actually they just tricked you this is just a protection in the text for people who get the text without an oral lineage. So they make it completely impossible for you to do it in any practical way to discourage people who just got the text on their own who didn't have an oral lineage to follow. And then he said, okay, I'll tell you the real advice. And then he whispers to us privately I mean, the real advice is of just secret pranayama about the need thing, you know. And so we got the real advice. And we think this is something very similar to that. You know, 80 rounds, it's impossible. Don't try it. I mean, it's not like, you don't want to like, oh, 80 times, 4 times a day, you're going to go bonkers. Seriously, it's really dangerous to do this. So that's sort of our pitch about the 80 rounds. Now, in terms of four times a day, there are very special time periods where you should be practicing your meditation and your khanayama practices. And I hear awesomeness too if you can manage it all, you know, squeeze it all into these special times of day. But dawn and dusk are really amazing times of day because they're when the two, the energies of the two side channels are like male and female energies, right? You know, there's a yam energy and a yam energy. That's the Tibetan word for male and female, right? And during the day, it's primarily male energy. It's the sun energy. The sun is out, and it's sun energy. And it's sun energy all around you, and it's sun energy inside your body. Then during the night, it's primarily female energy. It's female energy all around you is female energy in your body. In fact, it's your body that's creating the day and night. But that's another story. Just for now, you know, there's this energy. And it's inside of you and it's outside of you. And there are certain times a day when these two energies become in balance. Like the yam energy is rising and the yam energy is lowering. And then you get dawn. And there's like an equinox there. And it's kind of like the equinox of the seasons. That's another bigger cycle energy. And that's why those days of the year are powerful. The equinoxes are very powerful because those energies are coming into balance. So dawn and dusk is very important inside your body because inside your body the two energies are in balance. And that's the time most likely when the two nostrils will be breathing out equal amounts of air. Not right now. And so when you do your meditation, already, like the first job of Puanayama is to get these in balance, and then the second job is to get them into the central channel. So you're already halfway there at dawn and at dusk. You're already halfway to getting your wings into the central channel because you're already balanced in your two energies of the two side channels. then midday and midnight are the two extremes you know midday is like the height of the male energy and then midnight is the height of the female energy and you can use the power of the energy at its height in a different way just like you have the summer and winter solstice you know it's the same thing you have the height of the summer you know it's blazing hot it's all this like heat energy it's male energy and it's the same every single day 24 hour day you have a height you have a certain height during the day you have a certain height of female energy of course you know well we should be sleeping during that time but during the time when if you might go into town nobody sleeps at midnight so actually. I mean, it's very auspicious to be teaching at midnight because it's the height of the female energy and it's like there's some sort of chronic apache that you get to and it's the time when the angels are most likely to come. They say that in the Tibetan text. Midnight is the time of the angels. So we did these traditional four sessions in our three year retreat. every day we got up before you even saw a light of day in the sky you know, 3.30 in the morning we were having our tea and then we started our sadhana and we were in deep meditation by the time daybreak happened and then we would do another session again in midday and then we'd do another couple sessions in evening because it's such a darn good time for meditation, and we squeezed in two meditation sessions in the evening. And there was a little break in between, you know. And then at midnight, we were pretty tired. To tell you the truth, we did a very short session at midnight, like 15 minutes or something like that. You know, the other ones are like an hour or two hours, but you did like 15 minutes at midnight. But at least you get it in, you know. But we were doing these traditional sessions. And one thing that we learned during that time period is that your mind switches during these times of day. You wake up at dawn and your mind is crystal clear. It's like sharp. It's almost like a razor sharp. But at the same time, you've just woken up. So you're not really in your body so much. So you can sit in a state of deep meditation for a really long time and be really, really still. Your mind is really quiet. And there's also something to be said for the fact that nobody else is awake at that time. Because although you might not hear it consciously, there are like waves of other people's thoughts that will interfere with your... I mean, I don't know how you meditate in the earth. There's like 90 million people's thought waves going through the air. But when you get up at dawn, you're all asleep. So it's quiet. It's quiet in there. quiet in your mind, and you can be really, really still. Then midday was more like, I found my male energy takes the form of analytical mind, you know, like busy mind or analytical mind. And I just, I directed it. In meditation, you can direct that energy towards, I don't know, I like to meditate on emptiness during midday. You know, I like to do those really heavy analytical meditations on emptiness. I also worked very hard on just getting to meditate in stillness because my mind was so, I don't know, exacting at that point that I could pay attention to, okay, I've been on the breath for 11 and a half minutes and 20 seconds. You know, I mean, I was very, I decided I would work on stillness during the middle point of the day, and it worked for me. And so what I'm saying is that you need to go and do your Pantayama and do your meditation at all of these times of the day, and then see how it works for you, and see the different elements that it brings you. Like evening time, I found those very elaborate visualizations. When I visualized my inner body, for instance, all sorts of powerful visualizations came that wouldn't come at any other time. It was sort of like female energy just gave rise to these amazing pictures in my mind, elaborate pictures. But time sort of slowed down in the evening time. Time went really fast at dawn, and it got slower as the day progressed. So all these things. You need to go into a quiet place. You need to find what is the best meditation time for you. I know you in New York don't have time to meditate four times a day. You barely have time to do 10 minutes or 15 minutes one time a day. But take some time to go and explore what's the perfect time and then build your schedule around it. If you'd like to get up at dawn and meditate, figure out a way you can get up at dawn and then take a nap before you have to go to work. You know? Like, make your meditation and your pranayama important enough that you build your life around it and you don't just squeeze it into any free period of time that you have when you're all rushed and busy and your mind is tired. So, you know, pay attention to the times of day. Pay attention to where your mind is and where you're the best at during those times of day. Our word was true. At the very lowest stage one begins to sweat. At the intermediate stage one's body begins to start to shake. At the highest stage one attains a kind of stillness and then the inner winds are tightly under control. This is just personal experience. The sweating is a sign that your Kutalini is starting to rise. The Tibetan texts distinguish between different kinds of sweating. Some are significant, some are not. Different kinds of heat in the body and some are significant and some are not. I think the kind of sweat you get from a fairly... Breaking a sweat in an asana practice is beneficial. And I think that's a sign that you have some... We would just say you're sweating, right? But actually it's a sign that there's some kind of inner heat building up. Like a small amount of inner heat and that's good. Then as your pranayama and asana and meditation gets better, you will find some kind of shaking. there's good shaking and there's bad shaking okay shaking hands you know trembling hands is a bad sign that's a pranayama problem that's a pranayama problem or you're getting room and you feel anxiety you feel nervous and your hands tremble that's a bad sign okay there's another kind of trembling you're trying to hold on your legs out there and it's starting to tremble or I get if you're stretching doing a certain stretch and then the leg starts to tremble that's a good sign that means some prana is moving through a channel that doesn't normally move through that channel that's a good sign so you have to distinguish between sort of a bad trembling of the hands and in a good trembling that a channel is being cracked open then there's a kind of a jolting sensation suddenly you're like, okay, it just comes like this. And those of you who practice more and more, it can even become a distraction. I mean, right, you're in the train to talk to somebody. And that's a jolt of time and moving big time through your channels. And that's a very good sign. So what I wanted to say on this verse, don't be concerned. be happy rejoice it's a very good sign you might find it happening as you fall to sleep one good jolt just as you fall to sleep that's prana shifting rupanya prana in the channels if you get these sudden jolts in your body after you're practicing pranayama for a while or asana for a while that's a really good sign so don't be concerned you will look a little weird and you're acting a little weird people will think there's something wrong with you We should be happy. They might be accompanied by almost like a blackout, like a momentary blackout. There's very commonly an inner sound at that moment. It sounds like you're in a vault and somebody just slammed this huge vault door and it was like there's an implosion in your mind. It's like, you know. And the fourth chapter will describe that in detail, but if you've had it happen, you know. It feels like the air pressure changed, in a plane or like somebody just hit a gun in your head or it's a big thump sound and that's prana. That's the sound of prana being placed in the body. So be happy. Don't be concerned. That's happy. That means your prana is going well and your practice is going well. these occasional jolts, flashes down the spine, like feeling a thrill up your spine, like that, like feeling a thrill up your spine or a jolt. That's a very good thing. That's sort of what we would call an intermediate stage in your practice. That's what he's talking about here. As you progress, then you reach a point of total stillness. The jolting stops. There's a... Your posture changes. Like, it's very comfortable and typical to sit like totally good posture. Like West Point on the first half inch of the chair posture. And that's a good sign. Like, there's a craving in you to sit straight. And you just feel balanced and comfortable. and you don't feel comfortable sitting any other way. There's a hunger, and there's a contentment in being completely erect in high posture. That means the central channel is really straightening out, and prana is moving, starting to move in it, and that's a very good sign. And then that's a company on the higher, that progresses into a kind of inner silence. The booming stops, traveling stars and you're often in a state of total silence. And then Kemalapumbaka. And then you'll be sitting in a library or something or just reading a book and then you realize you haven't breathed for 5 minutes or 10 minutes. And then you're really getting good. Things are really happening there. And you might be on the verge of seeing emptiness So these are kind of progression that you can expect if you do proper asana, proper panayama, proper meditation. Guru-pattishtha-marvena. What? According to the methods granted to you day by day by your correct teacher. Otherwise it doesn't happen. And then you go through the sweating heat process, you go through the jolting process, you go through the silent process, you go see the change in the alignment with the body, and then finally into spontaneous talking of the breath. And then shortly after that, you'll see I'm distracted. If you get there, your life is done. Your life is meaning. Your life has meaning. Human life has meaning. And then within a short time, you'll be like a being who can save the whole world. So, that's cool. Don't touch with this. Really do. Welcome here to saving the world personally. That's really nice. Oh, one thing I didn't tell you about the last verse. If you are doing a deep retreat, and you should all try, you know, even just for a weekend, go away on the deep retreat. Go to some place quiet, and then try and practice those four times a day. you know, get up at dawn then take a nap then do another session at midday, then do another session at evening, then try and do another session it doesn't have to be midnight, you can do it at 11 if you want but something happens when you do the very late night session, you're almost asleep so you get into this state of meditation where you're halfway between waking and sleeping. And then stuff can happen when you do go to sleep. It's like you continue practicing and you do your practice in your dreams. So it's like you're doing your practice 24 hours. That's another reason to do this four times a day. You're just flooring your mental state with this kind of practice and you're not doing anything else. And it's wild how radically you can change. And, you know, like Geshe said, if you're doing something like this, especially where you're doing practice four times a day, then when you fall asleep, you know, something like a jolt can happen in your spine or some amazing things can happen to you as you watch yourself fall asleep. Okay, next verse. Jala Nishrama Jaltena Gata Marjanam Achavet Dhrdhapta Lagutta Java Tena Gattasya Jayate You should make a habit of taking the sweat that drops off you from your efforts and massaging it back into your limbs. It will make them strong and light. so you know this kind of sweat that we're looking at you know in asana practice the sweating starts as a method of removing toxins from your body right and it's really good to break a sweat if you're doing an asana practice and you're not breaking a sweat then you know you might want to try a little bit more challenging asana except for these days when Yetzel wants to do Pilates. We didn't break him up today. But he wanted a day off and an hour of Pilates is better than nothing, so I'll pick it. But in general, it's really really good to get the toxins out of your body. It helps to, it's a part of getting that draw out of the elements, right, that we were talking about before. When you're talking about, when your body starts getting more and more pure, say you've had an asana practice for quite some time, what you're getting more than toxins is just, there's like a light sheen that happens on your body. you break a sweat but it's not like you're dripping it's like there's just this shame over you and it's a radiance and it's a kind of pure there's a pure element that's coming out of your body and at this point it's like I don't know we went through a retreat and I started to notice that the smell of my body changed you know and as your practice gets purer and purer you start to smell less and less accurate and more and more sweet you know, you're just like, you have this sweet smell to you, and that's when you know that your body is purifying itself, and that your sweat is like, actually like this holy thing that's coming off of you, you know, so, you know, one thing to say, you shouldn't, I don't know, we have this experience where, you know, people are asking us about gym room yoga, Like, should we go to this, like, really hot room and, you know, to us, that kind of overt drawing out of the liquids of our body is a little bit draining to us, you know, and it's a little bit artificial. Like, you should do it with your own body and not, like, from outside source. When we were in a three-year retreat, at the beginning of a retreat, we were trying to do the awesome practice in the sun, in the wash. We had this little empty river. You know, it was just sand. And we would put our yoga mats there and we'd try to, in the middle of the day in the sun in the desert, it's just not the right thing to do for your awesome practice. But we had to learn, right? We tried everything. That's the great thing about through your retreat. You can try everything. We have so much time. So we tried it and we realized that it just exhausted us. It drained our energy. It exhausted us. So it's not so much that you want to just sweat so that your energy all pours out of your body. You want that kind of light steaming. You know, that kind of... And the same kind of thing will happen in your pranayama. That happens in your asana practice. And along with that kind of purifying of the body, that's a sign that your body is slowly turning into light, by the way. you know, your sweat is starting to smell sweet like a Buddha. They say that the Buddhas have this incredibly sweet smell to them. And, you know, even if you're blind, you would be attracted just by your nose, you would start following the smell because it's so alluring. And it's the smell of their body and it's a purity. And then, you know, along with that, you start to get a lightness and agility to your body, like with no more pains. And that's all a sign that the winds are getting pure. The dross is getting burned out of your body. And you feel like dancing, like on next Friday. Right? Okay. You better do this. I didn't get to myself on the next one because I was afraid of Karen Janet. Probably Karen baby. And, uh, but she's not here. she um this is Laura I'm in front of you guys there's this verse that says we should eat milk and butter I was like no way I'm not doing that I'm not doing that first you have to do that first I think we should stop there. One thing to mention, I don't think we were here yesterday. Thursday night is special. We had a guest speaker who was in our country. We had a lot of people who were on the show. And he was speaking about about how to find a teacher and how to keep it to God. So I was really encouraging to try to become a family member. And then the other important class is a week from Friday, which is a special dancing class. And we're going to have a grand tour party to celebrate the 20th anniversary of our project through St. April. I got the CD today. It's very beautiful. Everyone will get on the free run. It has thousands of thousands of pages of English on it. So, be ready to party up front. I'll bring you a friend. We'll just cut. We'll have a little, we'll... Let me get a friend. We're going to have a little bit of coffee for you. And then we'll get a friend. So don't see that. We'll do a prayer. 이승시 내 사랑 그 아리신에 내게 말 Thank you.