Archive Result

Soundfile 20040505GRJHNLTa04

Speaker Gelek Rimpoche

Location Netherlands

Topic Tara

Transcriber Sally Tittmann

Date January , 2021

[prayers] [afternoon session]

So, we come to the point of generating Tara.

Now, according to this short practice, we should be saying TIBETAN, “Light radiates from the TAM at the heart of Tara.”

So, again, here it says, “Light radiating from the TAM,” and if you have a HUM marked by a TAM, then you have to say “Light radiating from the HUM.” So if you have a TAM it might be easier.

[DT]

And I don’t think it is in here also, but you have to generate the mantra circle at the heart of Tara. Oh — before I talk about the mantra circle, those of you who are self-generating, because you are not generating a Tara in front of you, you are generating yourself in the form of Tara.

[DT]

Or, you can generate the front generation, and then leave it there, because what you do, if you look in the detailed sadhana, there should be a refuge tree, and the refuge dissolves or doesn’t dissolve, and then you leave the refuge there. But in this case, if you do it shorter, you can have this Tara as a refuge Tara — I’m talking about only those who are generating themselves in the form of the yidam — so leave that Tara as a refuge Tara. It’s not the reasons why you are leaving here is not because you need a refuge there.

0:04:37.7

[chatter]

Why you are leaving it there, is during the mantra recitation, for those who are generated in the form of the yidam, and this particularly in the clear tantra, you have a system called self-work, and work on the basis of a front. So, in order to fulfill this work on the basis of the front, so you leave this as a refuge. That will also do.

[DT]

Then you have to dissolve yourself into the nature of emptiness, from the emptiness (with OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDO HAM) you rise as youthful, sixteen-year-old Tara, with the beautiful white body, with two hands with the giving and the protection mudra, along with the holding. What she is holding is the utpala flower. It looks like a lotus; it’s not. It’s an utpala flower.

[DT]

0:07:47.6

And, the utpala has three flowers: one is already blooming — in full bloom, one is in the bud, and the other is in the fruit. It is one stem. From one root. One stem. Why three flowers? She is sending a message. The message is that I am the buddha of the past, I am the buddha now, and I will be the future buddha.

[DT]

When I said, “I am the buddha of the future,” it sounds like George Bush! He said, “I made good judgment in previous time, I make good judgment in the future.”

So you yourself are generating in the form of Tara, inviting the initiation deities, purifying and offering. Because offering comes when you are doing yourself. Every offering can be made here. But no offering should be made unless it is pure and good.

[DT]

That is why there are offering blessings. Maybe I don’t have to talk to you in detail about it, because those of you who know, you know, and those of you who are not familiar with that yet, because it will take time to explain.

0:10:48.6

[DT]

Mostly in vajrayana, every offering must have three qualities. The reality, the nature of the offering should be of bliss-void nature. In appearance, it should appear as whatever offering it might be. For example, water for the feet, water for the mouth, flower for … wherever you want to put it, on the head, or incense for the nose, light for the eye, and perfume … to overcome toe-jam! Perfume to satisfy the smell consciousness.

And food. It’s interesting. The food that you offer is food for tongue, not food for stomach. Because it’s a light-nature body, they don’t have to eat. Not like us.

0:14:10.9

So the only thing they do, is taste. Maybe like wine tasters! That’s a joke.

The food is for taste, because, really, they don’t have to fill up their stomach like I do.

[DT]

Music. There are three qualities. The nature of reality quality is itself bliss-void nature; appearance should be as it is — whatever it is. You understand what I mean? As it is, whatever it is. If it is music, it should be music. If it is perfume, it should be perfume, if it is water, it should be water, if it is flower, it should be flower. If it’s light, it should be light. You know, like that. Whatever it is.

The purpose is to bring a joy and bliss — this is more Mahaanuyogatantra, but I think it covers all — and clearly you have use terminology differently, but it is ok. So these are the three qualities. Every offering must have those three qualities.

[DT]

0:16:45.5

And, then the bliss-void nature. The true purifying is naturally dissolving into the nature of emptiness, from the emptiness reappearing as whatever you do. Though in reality, you may have a little offering, but when you dissolve it into the pure nature, it may be empty from the emptiness. It is almost like starting from scratch. That is not small, like a cup of water or a tiny little candlelight burning, but huge, huge offerings.

[DT]

And that’s what we have to visualize. That means that whatever actual offering you are making, whatever the best you could you should do.

I went to California, I think in November, and I saw Ribur Rimpoche, and next to that, Lama Zopa Rimpoche’s house is there. So Zopa Rimpoche is not there. So they invited me to the house for tea, and they said, “Do you want to see the inconceivable offering of Lama Zopa Rimpoche?” It is inconceivable, you know? Unimaginable. Really, there is a huge crystal ball, like this ??? you literally can’t lift it up. It fills up everywhere. Everywhere. Every step, staircases, and rooms, everywhere. And light! There is a huge light like this, with the lotus. It probably comes out of Taiwan. The lotus, and glass, and the lights everywhere. Every step, and every room, and everything. It is more light than Orlando!

0:20:20.4

[DT]

You know, in the rooms, there’s not a single open wall. Not even an inch available. Everything is decorated with Christmas lights. There’s not a square inch where there is no light. It’s big house. Not a small house. I don’t know how many bedrooms — maybe four or five, upstairs. They’re all filled with light.

[DT]

There are four nuns, and one nun’s job is filling the water and emptying the water. And she said, she starts at six o’clock and does not finish at nine! I think it is great. We can rejoice. It is wonderful. It is enormous. It is inconceivable. They said, “do you want to see the inconceivable offering?” and it is inconceivable.

[DT]

And we make tea offerings sometimes. You know, the tea offerings, in the middle of the room, is huge, like this. Maybe a gallon of water would go in there. You cannot lift it with just one person. No way.

[DT]

0:22:58.3

So it is inconceivable. But you don’t have to think that way. But reasonably good, you can offer. Then, I understand that the offering is also art. There must have an art presentation. You just cannot just take the balls down and pour the water and have it. Like we do in our families. So, offerings with art.

And, when you are making the offerings, actually it is offering to a deity generated from your own heart, and each deity picks up and makes offerings to you — to you as Tara.

[DT]

And the mudras are different. Here, argham is almost the same as the usual argham. [gesturing] Padyam, with the lotus around it, but padyam will come slightly like this, two little fingers will come down a little bit, and padyam will go like this. In mahaanuyogatantra we do this. Here, padyam looks like this. Puhpe is like this. Like the flower nectar (?). Dhupe is taking out the flower, with incense coming out like this. The best is Aloke. [gesturing, laughter] It doesn’t mean screw you! It is light. Inconceivable, Chinese light all over the place. And Newediye is food offering. It’s the same. And Shabda is the same. You ring a bell or play music.

0:26:32.0

And offering deities dissolve into yourself. And then, praise. Praise Tara. The word that you really say — there are a lot of them — but one of the most important. The first Dalai Lama wrote prayers to Tara. That goes KOa Le, Drul Tare Ma ??? So, the Koale Drul Tare Ma. Dolma means liberator. And what are you liberating from? Koale Drul: “One who limits the individual from Samsara.” That means, the name of Tara: Dolma. That is Dolma or Tara. TarE, same thing. The next word will say, Koale Tuttare Ma Tuttare Ying ji je tur ??? TIBETAN That is Om Tare Tuttare. Tuttare means “One who protects from the eight fears.”

[DT]

So, Tare Tuttare Ture. Ture: “Who liberates everybody from the sicknesses. Who heals all illnesses.” And I bow to the great mother, Tara. That is “Dolme Yume Tschak Tsal Lo.”

0:29:42.2

[DT]

This is important. It gives the meaning of OM TARE TUTTARE TURE SOHA.

I have to talk about the mantra. I might as well talk now. Whether you talk now or later it doesn’t matter.

The mantra of Tara, OM TARA TUTTARE TURE, I already talked about OM the other day, remember? Ah-oh-m, body-mind-speech and all that. I already talked about that. What I did not say the other day, is OM is also known as the jewel mantra.

[DT]

It is the jewel mantra. Why is it called the jewel mantra? What does the jewel do? Wish fulfill. Jewel helps needs to be done. So it is really the essence, it is the king of mantras, is OM. That’s why every mantra borrows OM to start with. The starting mantra. Every mantra borrows OM. You know, OM this, OM that, OM this, and all that.

[DT]

0:32:01.9

TARE, TUTTARE, TURE. So this is actually talking about the four noble truths. When you say, OM TARE TUTTARE TURE SOHA, you are saying the four noble truths.

Koale Tuttare Ma. So it first talks to you about the noble truth of suffering. Meaning, our life, whatever we do, wherever we are, whatever we experience, we are experiencing the nature of suffering itself. So it is really talking about the first noble truth. Everybody knows the four noble truths here, right? Has anyone not heard of them? One? And me! So, two of us. Let’s talk to each other.

[DT]

When Buddha first became a buddha, the first teaching that he gave is the experience that he had. He really gave four points. Point number one is, everything is suffering. Wherever I look, wherever I go, whatever I did, everything is suffering. Even if it looks like pleasure, it is suffering. That is point number one: the Truth of Suffering.

[DT]

Then the second question comes in. If the Truth of Suffering is like this, where does that suffering come from? Does it just pop up? Does somebody give it to you, like God gives it to you? Who made it, and why do I have it? That is the question. The answer comes in: I made it. What Buddha found is, I made my sufferings. I made them through my karma, and I created my karma because of my addictions. My addictions to hatred, obsession, jealousy, and all of that, made me do things that hurt me and others. They become negativities. They become negative karma. That brings the suffering. So, the suffering is coming from the cause of suffering, which is my addictions, my wrong actions, and my negative emotions. It is saying, that is the Cause of Suffering. These two are called the two “bad” truths.

[DT]

0:37:14.4

That is how we got into the mess. Now, the two other things are, how to get out of that mess. The other day, when we were talking about the twelve links, and in the twelve links we said how the first ignorance created the thing and then goes, we made all the twelve this way, from one to twelve, right?

Now, the second point, the opposite of that, is, first you stop the first link — the ignorance — that stops the second link from being created, that stops the third link of the consciousness where you deposit the karma, that stops the fourth, fifth, sixth, which is feeling, name, form, etc., and that stops the eighth, ninth and that stops the birth, the eleventh, that stops death and suffering, twelve. The reversing aspects is called the path, or practice, or fourth Noble Truth.

[DT]

So, when you stop this, at the end of this, the result that you are getting is Nirvana. That’s what we call Cessation, right?

0:40:24.4

So, that is, briefly, the Four Noble Truths. And I repeat this, not only for one or two persons, but everybody benefits from this.

That was Buddha’s first teaching, and Buddha’s teaching throughout everywhere. There is no good buddhist practice which is not within the four noble truths. There is none. Whether is is Vajrayana, Mahayana, Hinayana, wherever you look. It is all within that.

[DT]

Sometimes we get carried away. We say, Oh, I’m practicing this, I’m practicing that. We forget our root, that is the four noble truths. Without the four noble truths, there is nothing buddhism can offer. Nothing. And buddhism is different from any other tradition because of the four noble truths. So we are saying we are doing Tara here. But if we forget the four noble truths, there is no Tara. If you forget the four noble truths, there is no guru. There is no yidam. There is no result. Then we truly become atheists. Until then, we are not atheists. We don’t accept one god, but many gods.

0:43:24.8

So, Tare represents the suffering, because it liberates. Liberates from what? Samsara. Why Samsara? Because it is suffering.

What makes me suffer under that Tare word? Hidden behind the Tare word? Liberate. Why do I suffer? Because we have those fears. Fears of eight different types that we always have.

[DT]

These fears are, if you look in this book you have here, this little Tara book, these fears are actually emotional fears. Like hatred. The metaphor of the hatred is fire. Because fire is not going to sit, it’s going to burn and burn and burn everything. You know, when a fire goes out of control, it goes completely and burns everything until there is nothing more to be burnt. It will go to that extent. The hatred, if you are not able to handle it, it will go to that extent. It will burn ourselves completely.

[DT]

It’s called fear of fire. I’m also remembering the jealousy. The metaphor used for jealousy is a poisonous snake. The snake hides in the dark, wet, areas. So the jealousy hides, too. You don’t want to be exposed. So they would hide, under whatever they could, under sweet talk, or whatever. But what you really want to do is spread your poison throughout so that everyone can suffer. That’s what snakes do, that’s what jealousy does.

0:47:21.4

[DT]

Tug be thuk etc. TIBETAN

“The terrible snake, that really wanted to have the terrible poison placed everywhere so that no one can get around everyone who comes near gets killed.”

So that’s what jealousy does.

[DT]

[looking at Tara book] If you start looking here, they have a beautiful picture of each of those fears. And beautiful color picture of each fear is here. That’s what I like!

So, these are the Tuttare: protecting from those fears. The metaphors are elements and animals together, combined like eight metaphors are there. But in reality, it is our negative emotions.

[DT]

And they create the difficulties for us. So these are the cause of sufferings. Tuttare.

Ture: is, particularly, healing. Healing from illnesses.

SOHA. A number of different explanations comes is “lay the foundation” or “make it possible.”

So, when you say OM TARE TUTTARE TURE SOHA, A-O-M, three letters representing the body, mind and speech of Tara, the enlightened one, and the ??? practitioner non-enlightened one, and in my body, in my speech, in my mind, we have the terrifying sufferings and the cause of sufferings which this enlightened one may liberate, and me, my body, mind, and speech and your body, mind, and speech’s foundation. Or me, my body, mind, and speech and your pure body, mind, and speech may become union or non-separation. Non-duality union. May become one-ness. So you can interpret that this way.

[DT]

0:51:58.9

Good. So that is the OM TARE TUTTARE TURE SOHA, because we have to do the mantra anyway. That is the meaning of the mantra.

So now, when you say OM TARE TUTTARE TURE SOHA, means if you remember what you are saying, the message behind OM TARE TUTTARE TURE SOHA, so then you have total buddhist practice. Total buddhism is within that OM TARE TUTTARE TURE SOHA. It’s all there.

[DT]

In one way, when you look at buddhism, it is so big, so elaborate, so complicated, so many volumes, but on the other hand, if you look at it, it is just one word. So the beauty of this buddhism is, you really get into one little thing like that. That’s it.

[DT]

So, when you say the mantra, when you do the mantra recitations, the mantra recitations do need the basis of the mantra mala. And the mantra male is normally placed, if you are in the form of Tara, it is placed at your heart, when you are not in the form of Tara, it has to be placed at the heart of Tara.

[DT]

0:55:04.2

So the mantra male goes like this: When you are talking about Tara here, or even Tara here, it doesn’t matter. Inside that Tara is sort of… there are no intestines, and all that type of thing, that we have inside, internal organs, they don’t have that. It’s light body.

[DT]

It is empty. It is open. It is hollow. There is nothing there. (Transparent I’m not sure. It could be.)

Tsig ne … TIBETAN…

You can draw in there a chakra — a wheel. It’s called a mantra mala. You can have a wheel, a round wheel, and have eight spokes. At the center of that, there is the hub. And then there is the letter TAM, TAM standing right in the middle. Now we are getting away from the physical aspects of the enlightened beings into the mantra aspects of the enlightened beings. In other words, we are getting into another environment completely.

[DT]

0:57:57.7

So, you have the letter TAM. And right in front of the TAM you have OM. There are drawings you have, but if you go into detail you have the longer mantra: OM TARE TUTTARE TURE MAMA AYUR PUNJE JYANA PUSHTIM KURUYE SOHA. This morning you have been singing that mantra, remember? That longer mantra, if you have it, it stands by itself: OM TARE TUTTARE TURE MAMA AYUR PUNJE JYANA PUSHTIM KURUYE SOHA. That is the inner circle, actually. Even if you can’t meditate, that’s fine, let it be OM there. And then, you have those eight spokes. And each spoke will care TA RE TU TA RE TU RE SO. And then HA at the back of the TAM.

[DT]

1:00:23.2

So, that is your mantra mala. But there are more than that. I don’t know what to do. The short ones… The longs ones have Sanskrit alphabets. Sanskrit vowels have one mala, Sanskrit alphabets have another mala, and then the essence of reality mantra has another circle. I have difficulty here, because I used to do the detailed one, and when you are making the short one, it is something funny. There is nothing wrong, because it is done that way. So, for the majority of the people, OM TARE TUTTARE TURE SO HA (at the back). I think that will do.

[DT]

Then it says, in the sadhana it says,

Tuk ke tam le ru tus com le tsi, tchi tchu tang… TIBETAN

In that short sadhana, it only has generating the essence… (page 19, right?). Oh, you have seven limbs here. That’s right, that’s a problem, too. Anyway, I’m talking about the mantra here.

reading: “Essence of the inexhaustible vitality and powerful blessings of wisdom mind.”

TIBETAN…

1:03:03.3

So, now, in your visualization, these mantras are living mantras. They are not drawings. They are not nothing. They are actually living Tara in the form of a mantra.

[DT]

So, radiating light from there, reaching out, to all the universe. So, collecting. I mean, almost collecting everything. Let’s break it into sections.

The first, reaching to all enlightened beings, and making offerings, and making them absolutely happy and in a joy-state of mind and body. And in return, they will give you tremendous amount of blessing. And these blessings are received to the point where the Tara was sitting, and dissolve to the body of Tara and the mind of Tara, and from there we receive. Just by the touch of light from that place alone, purifies all our negativities, all cause of negativities, as well as the result of negativities. All of them are washed away from the powerful nectar of Tara and cleared away by the powerful light of the Tara. That includes the blessings of all the enlightened beings…

1:06:46.6

…and longevity power of all those who had attained longevity siddhihood. And also the spiritual development of all these great spiritual beings.

[DT]

And knowledge of all these great mahapundits, their knowledge. And the majestic power of those great ones who had attained the majestic power. And, the fortune of the great, rich and powerful kings, all of their power and blessing we obtain in the blessing form.

[DT]

And, especially the spiritual development of all these great enlightened beings, we now receive. And you can go on and say OM TARE TUTTARE TURE SOHA, as many as you can.

Two things you have to have: one, you are saying the mantra, and remembering the meaning of the mantra, and the second, the visualizing of the image, the visualization of this particular practice.

[DT]

1:09:35.4

Bringing meditation in the afternoon is not such a good idea. Everybody is deeply meditating! So I will throw this out to questions, if anybody has any.

Question: inaudible

GR: There are three mantra malas. TIBETAN. A mantra is OM TARE TUTTARE TURE SOHA. TA RE TUT TARE TURE SO HA, clockwise. The counter-clockwise is mostly Heruka and Vajrayogini level, but otherwise mostly it’s clockwise. But if you are having the mantra mala with the sanskrit alphabet, then the AA II is clockwise, KHA KHA is counterclockwise, YIDAM BLUE ??? is clockwise. What else is there? That’s it.

When you have the Sanskrit alphabet, it goes this way and then goes that way, so, that is a normal system. That’s what happens.

Question: You were saying … inaudible

GR: TIBETAN Teng nyi… So the first is clockwise, A LI KHA YI YE WO TA, that’s A A I I, then KHA LI MA PU YE WO TA, the KHA LI, KHA KHA KHA goes counterclockewise, YETAMA goes blue clockwise. The first is white, the second is right, the third is blue. Right red color is the only one who goes counterclockwise.

[DT]

1:12:52.8

Question: There is a great deal of common sense when we do the mantra, because we can’t do two things at a time, so at the time that we are doing the mantra, the mind can’t be free to feel either jealousy over there.

[DT]

GR: That’s true. That’s very true. They cut down all the negativity, negative thoughts very strongly because you are very engaged in the mantra. You are a musician. When you are saying the mantras, you are probably thinking with the sound a lot, but, on the other hand, now the recommended visualizations also try to bring them together, and where and how you do — we say bring them together, but if you want to bring two or three thoughts together, it becomes difficult, so you make it turn-by-turn. So, one time you focus for the sound of the mantra, and then the second time you focus on the mantra males radiating light, and then you learn somehow to say the mantra by mouth and it becomes at the same time the mind is busy with the meaning of the mantra, as well as specific visualizations that you try to bring together. So bringing them together is some art that you have to learn, and I think if you do a little bit this, a little bit that, little bit this, little bit that, and there are times that you will be able to do all this, it sort of comes out in your head together, and maybe not so focussed when it first comes out together. And then gradually the very focussed as well as all two or three points coming together. It is possible.

1:15:39.7

[DT]

Question: ??

GR: What happened, is, because OM TARE TUTTARE TURE MAMA AYUR PUNJE JYANA PUSHTIM KURUYE SOHA, when you have the long one, OM here, and HA at the back, and others fill up, so they join together. So when you have OM TARE TUTTARE TURE alone, or only the eight spokes. So, on each spoke one mantra goes, then left is OM and HA, which is front and back of the TAM.

[DT]

[chatter]

1:19:16.0

What about the people over there? The first time you are listening, and how are you doing? What do you feel?

[DT]

Maybe not the first time, but you are keeping very quiet in the middle there.

Question: [In Dutch, then translated] It’s a bit strange that we purify all negativities, and still there are so many negativities that are left in the world, and still, we have purified. How can that be?

GR: Interesting question. What do you think? Sometimes we wash our hands, but it doesn’t clean. We have to get something more. We get soap. Sometimes that doesn’t work, so we have to get… nail polish remover? Something! So, like that, yes, we do purifications, but when we purify, just one simply “I purify” doesn’t really purify that much.

[DT]

1:21:46.1

And constant, continuous efforts of purifying, repeatedly, makes the difference to the individual. Say if you keep on purifying, say, hatred, the person keeps on purifying hatred, it makes a change to the individual, and the hatred of the individual becomes much less, much more difficult to grow. That’s how it affects. It’s a very, very slow process, but very steady. And when it’s finally purified, it does finally purify. It purifies so well.

[DT]

Besides that, when we purify, ourselves. When you purify, or when I purify, I purify my negativities, you purify your negativities. You will think we purify environment and everything, but what really affects, the effect we get is to ourself, not so much for the environment or anything else. But when we become pure, at that moment we gain some kind of power to be able to purify environment and all of those. I think it is a big, gradual process, and that’s why there’s a lot of impurities left. That’s why people keep on creating more impurity, and so it constantly, continuously grows and gets worse, than before. Because people keep on adding to it. We all keep on adding, with so many. When we purify, we purify for two minutes, we add up 24 hours. Even ourself we do the same thing.

[DT]

1:25:07.0

And it’s also sounds like, sounds like purification is some kind of religious exercise, not really happening much. And that probably is not true. Because, you know, when you keep on adding it, you keep on making a difference. The example given is, no matter how many clouds there are, today we may never see the sunshine, but it will be there tomorrow: the clouds will move. It is impermanent and i???. It’s there.

[DT]

And the person who could not do anything today, but then there comes a time when all of a sudden the person is capable of doing a lot. And all of those changing taking place within the individual. I believe it is based on the purifications.

[DT]

Question: [in Dutch, then translated] What you told about the Four Noble Truths, went a little bit too fast. Could you say something on that again?

GR: Okay. The first two Noble Truths is, cause and result of bad ones. You got that ok, right? Did that one go too fast? or is it the second one? The second one. When you look at the four Noble Truths, the third one is called cessation, and the fourth one is called the path. But what really happens is the path should come first, and then the path brings the result, like… It’s also funny. In the first Noble Truth, suffering comes first and then cause of suffering, second also, the cessation comes first and then the cause of cessation.

[DT]

1:28:48.4

So, the cause for the cessation is actually any practice you do. Any work you do. Any good cause, work you do, anything: practice, meditate, or work for the environment, work for helping people, whatever you do with the right motivation, with the right action, and it brings the result of the cessation. Cessation means exhaustion of pain, emotions, and sufferings.

[DT]

They tell you there’s an eightfold path, and five paths, and all of those, but in reality, whatever we practice, they all become the path. Particularly meditating on compassion, or trying to develop wisdom, or … all of them. Or meditation on the Lam Rim. This is a very very good one. Really good one. So all of them bring you the cessation: exhaustion of the cause of suffering. Exhaustion of suffering is really cessation. Because negative karma causes suffering, when the negative karma is no more, there will be no more suffering, and that is called cessation. And how I can get to where there is no more negative karma, is because I’m working against that negative karma, and it finishes. And then I get cessation. Does that help?

[DT]

1:32:52.4

It reminds me of when I was a kid, you know. I used to memorize books, and then I’d fall asleep, and then the book memorization would go from the beginning to the end without any interruption. So this is what I’m doing: falling asleep, answering his questions!

[DT]

And then my teachers made me stand up. Nothing’s wrong. All things going through, perfect, so they made me stand up. And even standing up I’d fall asleep and do the same thing! Then they put me on the window. On the window I’d have to stand there and say it. It is sometimes a little strange. If you really fall, you know, you’re going to break your head down there, for sure, no question. There also I found a way. And I’d lean toward the thing, and started wherever they told me to start the book and then I’d go to the end where it finishes. That’s my little secret!

So we’d better stop here today.

[migtsema]