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Soundfile 200506120GRAASR21T3

Speaker Gelek Rimpoche

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Topic

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Transcriber Wee Lin

Date Dec 22 2023

Good evening everybody and welcome back. ( Rimpoche spoke on seating arrangement )

0:04:14.4 Q: I am going to start with my group’s questions. The first is about Tara. Question number 1, Could you please explain the quote, “Be fearless, chose love”

Rimpoche: When I first came here, 1988, 89 or 90, we made a first Jewel Heart T-shirt. I am not sure whether anyone remembers now or have you do have copy there. Brenda said Joe wore it all the time. They wanted print something on that T-shirt so what I said was ( Tibetan) translated as Truth transcends Fear. That idea, truth transcends fear, going beyond fear we can explain in two ways. One is ordinary way and another is extra ordinary way.

The ordinary way is even in our normal mundane life if you just tell the truth, whatever it may be, there is nothing to be really afraid of unless like nowadays people twist [ the facts] all the time. Even if you tell the straightforward truth, the [facts] get twisted by all kinds of people with all kinds of motivations so it is little difficult. Otherwise normally when you tell the truth, it is all out there and there is nothing to be afraid of. That is in our ordinary everyday life. Even if you twist it here and there, whatever you do, at the end the truth will really prevail. No matter how great the law is, how they twist here and there, whatever they do, at the end there are always two ends, the end where the society thinks has ended or where the true reality ends. In both levels no matter whatever you twist the truth will remain.

0:08:24.3 For example, Michael Jackson’s case. He got through but each one of these jurors been interviewed by all these networks and they all think he did something but we couldn’t do anything because there is nothing to hold on to. Eight out of twelve said “I think he did something”, so no matter whatever you do, at the end, the truth will prevail even at ordinary level, no matter however people may twist here and there.

Of course people put efforts in the name of protecting their clients that’s what they do. But whatever they may do, at the end [the truth will prevail.] Then the reality from the karmic point of view and karmic consequences, no one can cheat karma at all under any circumstances. No one, not even Buddha or God, can cheat karma. That is something the individual will very definitely experience. So even in ordinary mundane level, truth will definitely go beyond fear.

0:10:20.3 Then the extraordinary way is truth of the reality. When you really realise the true nature of what we are, the fear has no room to play for whatsoever. That is very normal in good spiritual path. In absolute reality when you realise the wisdom it definitely go beyond fear. I don’t want to go on and explain that. That is the basic rule for all these spiritual paths. This is the absolute reality and then when you don’t have the fear, what you are going to replace that is of course, love. That’s how the idea of Be fearless and chose love came from. That’s it. That’s my point, be fearless and chose love.

Q : The second question is , Is Tara a metaphor created by our own mind or does she really exist?

0:13:25.2 Rimpoche: I thought I have been explaining this morning. Tara was originally an ordinary human being, a woman just like all of us and who happened to have the opportunity who happened to have the right terms and conditions and who happened to be able to obtain total enlightenment through a living being. It is an interesting question. In one way that’s [what] she was and in another way, if you read the source of Tara Tantra, it will also tell you that Tara is also the female aspect of the Buddha of love, the Avalokitesvara. While Avalokitesvara was working so much to liberate people from suffering there were times that he thought it was too much work and he needed help. So the tear drop from Avalokitesvara’s eyes just sprinkled out and Tara appeared saying ”I am here to help you and work with you.” That is the myth aspect of Tara and the reality aspect of Tara.

She was a true living being and how she came to this Sakyamuni Buddha’s tenure period as an active [being] that is the Tara mentioned in that. So there are both aspects actual living being, actual enlightenment and also there is a mystical way of looking at it. And above all the most important thing here is when we become Tara and we create our own Tara and our own Tara will become totally fully enlightened Tara. That is also going to be true. It doesn’t contradict. In one way it is reality and [ in another way] it is metaphor. It looks like contradicting but it doesn’t.

0:17:07.7 This is interesting, the Buddhist teachings. 2600 years ago and in the Buddha’s teaching they always tell you that a small little place, the tiniest space can accommodate a huge amount of everything. That is reality for those people who can manage and who can understand. But then that becomes like a faith based talk for a lot of us who cannot understand but that may be truth. What we say is that that is beyond our comprehension. And when the computer pops up then we know we can do that, we can save tremendous amount of things in tiniest little places and so they are all reality. That’s all real, doesn’t contradict. It is reality.

That’s how I look at Tara as well both as the mystical point of how she came in this particular Sakyamuni Buddha’s tenure period and how she was originally. So she’s also a metaphor for the individual person to be able to become fully enlightened being as a Tara and that will be Tara too. That may raise more questions but I am not going to ask myself questions but so I think all explanations are there.

0:19:28.5 Q: The third question goes to the Tara mantra. How does saying or chanting the mantra work? What is its function. Are we calling upon her to help us or are we helping ourselves.

Rimpoche: Very interesting question. Answer to this is yes to both. Yes to both. Yes to both, I will explain to you. Did you say chanting?

Q: The first part of the question is how does saying or chanting the mantra work? What is its function and then the second part of the question is, are we calling upon her to help or are we helping ourselves?

Rimpoche: Chanting this Om Tare Tuttare Ture Soha is what we chant here. That system of chanting is not originally from Tibet. Yes Tibetans do have a way of chanting Tara mantra but that is slightly [different]. I have never heard in Tibet people chanting Om Tare Tutture Ture Soha in any tune form, they just keep on saying Om Tare Tutture Ture Soha, Om Tare Tutture Ture Soha, in that manner rather than chanting although the 21 praise of Tara is always very often chanted in the monasteries as well as especially nunneries. The nuns will chant tremendously especially during the prayer festival, Molam prayer festival. There are a couple of nunneries in Lhasa and those nuns will go and sit on the second floor where it is almost dark where you see nothing and the nuns will sit right and left in line and they will keep on chanting this Tara praise very nicely. When I was a young kid like 8 or 9 or 10, maybe 11, when I go through that for …. or for water, probably I must be running, the nuns will either put hands out or their legs out and I would trip all the time. They purposedly do that. ( laughter) So I am trying to forget that. So you had to be careful running there then suddenly you forgot and tub, you fell.

0:23:30.6 But they don’t chant Om Tare Tutture Ture Soha at all. Then when I was in the United States, I think was 1987, the first time when I did a Tara workshop in Omega and when I was going for that workshop I was thinking now how in future are we going to say Om Tare Tutture Ture Soha. That’s not going to work so there must be some tune to sing. I was living in Cleveland in Chondenla’s place. She was cleaning her garage so I helped her to clean up the garage. After cleaning all up I swept the garage again and while I was sweeping [the tune] what we chant this Om Tare Tutture Ture Soha came up in my head. So we kept that tune since then. Now lots of people around are chanting that. This is our own creation, the way we chant.

But for Om Mani Padme Hum lots of people were already chanting that as well as many of those chants that we do , we sort of [go along with that]. Om Ara Padza Nadi chant, all these invocations and seven limbs all of them were all created by Jewel Heart and the people here like Karla, Chris and all. This ara padza nadi, I think Karla did it and everybody else so that was how it worked. That is the chanting aspect of it.

0:25:55.8 Now the main question is are you calling Tara to help or are you helping yourself. I said yes both. We know that Om Tare Tuttare is Tara’s name. You are calling Tara to help and to support. But the way and how we are calling Tara is as mentioned to you this morning. AOM with the three letters representing body speech mind of individual practitioner as well as the Tara and the Soha is laying the foundation from the perfection, from the pure uncontaminated body mind speech of Tara into our ordinary body mind and speech. And calling Tara to help for sure. At the same time, it is also helping ourselves because the message behind the meaning of Tare, Tuttare is the Four Noble Truths. So the recognising , understanding and the meditating and the practising the negative aspects of the Noble truths and the recognising , meditating, practising positive aspects of the truths combined together into a major practice of the individual. That probably is one of the best really helping yourself is. That is a really very solid way of helping yourself. That’s what I think. So that’s the reason why I said yes to both.

0:28:08.2 Q: The 4th question is when would the recitation of mantra be harmful instead of helpful?

Rimpoche: If you push yourself so strong without understanding, without knowing and when you don’t want to do it though it looks like you have to do it and looks like it is the only thing you can do. Pushing yourself when it doesn’t suit you or doesn’t fit you either pushing by yourself or by others whatever that is not going to be helpful. Other than that not only Tara mantra but all mantras and any other spiritual practice, when you do it like what the earlier Tibetan teachers used to say a absolutely dead tired donkey with overloaded dragging up hill. When you are doing in that [way] any positive work or any spiritual work is not necessarily going to be helpful.

Spiritual practice is I call it spiritual but dharma practice is absolutely necessary important and helpful however you have to do it [ in the way that is] suitable to you, do it with happiness, with excitement and when all these are done in that way then it is very helpful. When it becomes like the tired donkey business [then it won’t be that helpful]. Some people may have commitments and may have to just do them but then [ do them ] as short as possible just so as not to break the commitment, that would probably more helpful than pushing yourself. Because it is development of mind and the individual.

When you develop the individual you are developing your mind and you cannot develop the mind by force or by pressure. Because the mind will reject and sometimes it rejects terribly and then the individual person becomes the loser. So what you have to do there is something called skilful way. That’s the language. Skilful way to make it soothing, make it suitable, make you happy, make you joyful and something to look forward to and along with that have fun and along with that the reduction of negative emotions. You developing your mind is the way you are reducing the negativities, negative thoughts and negative emotions. When those are reduced the positive development automatically comes up. I used to say that this it is just like children playing on a seesaw. When it is heavy on this side the other side will go way up and when the weight comes to the other side this one goes way up. That’s exactly how you work with you mind because you cannot work with your mind by putting electricity through or using gadgets to twist them round. You can’t because mind doesn’t have form.

Mind is formless. If it is form then we can bring all our gadgets and we can deal with that. It is formless so therefore anything whether through chemical, mechanical or electronic cannot do much because there is no form. It is formless. So anything you have been using to deal with form can’t work. It is formless but not thoughtless. Formless but not feelingless. Very sensitive, has tremendous feeling so therefore you have to be very gentle and very soothing and wonderful and that’s why all kinds of things. If you are not monk or nun and if you don’t have vows of not singing, dancing and all those, then all of them are helpful. Anything wherever whatever you can apply that and work through. That’s what I look in and that’s the reason why I say both, you are calling the individual person for support and help. You are not asking the individual person to make it right, do it but I think we are calling for support, blessing and if there is something called divine intervention we are seeking that. And the real thing is we are working by ourself to deal with that. If we just say Om Tare Tutture Ture Soha without knowing anything there will be [just] the benefit of saying mantra. However when you understand that is the four noble truths and when you understand the four noble truths is the basic structure of our life functioning and that it is the basic foundation of how we can transform our life from negative points into positive points that’s how I think it works. So therefore the answer to this [question] is yes to both.

0:36:31.3 The fifth question is people within Jewel Heart are practising various Tara practices, White Tara, Cittamani Tara , Green Tara, do these practices need to be kept separate. How much can we personalise a Tara practice. For instance can we mix and match the visualisations we like for instance in White Tara could [ inaudible] Cittamani Tara or whatever.

Rimpoche: It’s very important question. Very important question. We do mix and match a lot. That’s how the New Age was born. Very true. When we practise, you know all Taras are Tara whether it is Cittamani or the White or the Blue or the green or Rainbow or Red, Yellow or whatever colour. However each one of them appeared to us in this world for a purpose. As I had said earlier tantra means you have to have three things, deity, mantra and the tantra. Tantra itself is not what everybody said. It was [spoken by] a fully enlightened person like Buddha. The official Buddha has the official job of opening the tantras, making statements, introducing the yidam deities, introducing the mandala, introducing its activities, practices and its mantra. Then later practitioners added up a little bit here and there. That is how it has come.

0:39:16.5 When Buddha introduced Cittamani Tara, Buddha introduced Cittamani Tara in the form of Maha anuyoga tantra. And Buddha introduced White Tara in the form of Kriya tantra. Now for example, when you are doing the Cittamani practice, if you want to eat meat, fine. But if you are doing White Tara practice, before you do the White Tara practice you are not supposed to eat meat. Things like that are there. So since it’s been separately introduced with separate ritual with separate sadhana with separate everything [we should] not mix them. That is important. However much much later on they are all same thing. They are all same thing. White is Green, Green is White, Yellow is White, Yellow is Green. At the end they are all the same thing. But they function as same thing to those individuals who are capable of seeing [them as the same.]

I made this statement with hesitation. That may be true but then many of us would like to decide that I am capable of doing it so I am going to do it. Then I think we may getting into trouble, buying trouble. That’s what I would like to say. If you know that you really have perfect not only understanding but perfectly knowing emptiness, then you can do anything you want to. True. Even your sadhana commitments will become just enough with the letter OM. OM is enough. No matter how many [commitments] you have, ten or fifteen sadhanas, just one OM will do everything.

0:42:16.9 I must share a story here. A few years ago when I was reading through the collected works of Kyabje Trijiang Rimpoche who was the junior tutor to his Holiness. As I was reading through his letters there were [some from] a Rinpoche, a very learned and very wonderful Rinpoche in Switzerland. He was also very senior. Now he must be in his 80s, Rara??? Rinpoche. Rara Rinpoche kept on writing to Kyabje Rimpoche saying that we are in Europe and we can’t say these prayers, the commitments are so long and the difficulty so how can I make it shorter. There were like five or six correspondence between them with Kyabje Rimpoche replying and Rara Rinpoche asking on how to make them shorter, simpler , easier and good way. However at the end I stopped seeing [correspondence of] Rara Rinpoche asking the same question thereafter.

At the end Kyabje Rimpoche had said “well if you really know what you are doing, you know the letter OM is enough. You don’t need anything more”. Ha ha ha . So no more enquiry from Rara Rinpoche thereafter. That is from the collected works of Kyabje Trijiang Rimpoche. You can still read in Tibetan. It is available there, printed.

0:44:10.7 The Tibetan lamas have that system of putting their correspondence in their collected works. Some of them have a complete volume of correspondence between the individuals. However they did not print confidential things. They have an interesting way of writing. The major purpose today, if it is spiritual thing like this, they will print it, but if its materials have some problems, they will put lots of XXX and that’s it. Ha ha ha. Even in printed books you will find XXX because that’s how it has been working in Tibetan culture for couple of hundred years or maybe a thousand years. So when you read, you can read all these correspondence later when they printed the collected works. Kyabje Rimpoche’s collected works has that Rara Rinpoche’s question which he finally replied, “if you know, just OM is enough. So you make your choice.”

0:45:46.6 Q: I am very new. How do I begin to help myself as you said I should.

Rimpoche: Great! It is a very important question. My understanding is. Let me talk with the four noble truths here. Again since we are talking Om Tare Tutture Ture Soha so four noble truths. The first question that comes up in our mind is, do I need help? Do I need help? That is the question. A number of people may think, No I don’t. In reality one does want help. I presume and that’s why you are here. But it is important to ask your own mind, do I need help?

And if you acknowledge that you are already beginning helping yourself. If you are rejecting that you are not giving room to help yourself. I am sorry this is a rather harsh statement but it is coming from my heart deep down. So don’t take it personally but since I don’t know who asked that question, that is advantage so I can say that. If you think I don’t need help, I just need a little bit of information here and there, you are giving a double message to yourself. When you say, I help myself, I don’t mean do you need others to help you, I mean do I need help by myself for me. That’s the question, I should have said clearly. So if you get the answer, sure I do, the moment you have that answer, you have slightly gone away from the denial. Denial is the biggest problem we face for everything. We deny our sufferings, pain, misery and problem. We deny our illness, we don’t want go see doctor, say I will be alright, blah, blah, blah, our usual thing. That is denial. The moment you want to help yourself, if you cut the denial down and that is the beginning of helping yourself.

0:50:18.2 Second point is on what? It is naturally suffering of some type then the question arises, what is the antidote for that? What can I do? Let’s say, I am very short tempered and I am angry all the time so I need help. Then you begin to look for what reduces anger, what is the antidote of anger and how do I get that, how do I sell that very antidote thing to my mind, how I can sell to my own mind without having rejection from my own mind and that is the method how you apply. For example, the direct antidote of the anger or rather hatred will be love and the compassion and direct antidote of anger is patience and sort of look in that manner and what do I need. That is the general system. Yet the true reality is we as an individual person, we have a tremendous amount of variety of different negative emotions and negativities which torture us all the time. And its result, its consequence torture us all the time. So how do we handle them in general?

0:53:07.4 So this seven limbs that prayer we say in the morning, you are going to have explanation of seven limbs one day within the Tara explanation. If not detail enough I will try to talk on that here and there without taking the major time. Seven limbs is a beautiful practice. (Tibetan) According to Shantideva, a great Indian sage and scholar, he said the Buddhas thought for aeons on what best to serve and help people and they drew the conclusion of the Seven Limbs or seven Branch prayer. [Whether] all of the seven limbs are completely relevant to us or not but most them are extremely helpful. It is simple and easy, it is really far reaching. You know if you are like me who had spent 60 years in Tibetan Buddhist background where we do have a lot of practices, lots of rituals, lots of those and everywhere there are the Seven Limbs. There is not a single one [practice] which doesn’t have Seven Limbs.

Even those of you who do one or two sadhanas, three at the most or four, each one of those sadhanas has the seven Limbs. They may not call that Seven limbs [but they will be there] giving respect, making offerings is act of generosity, purifying wrong deeds, negativities, rejoicing great deeds done by others instead of getting jealous and dedicating it. Even if you don’t do requesting for teachings and longevity and all that these five are extremely important. If one individual starts doing that every day, spending a few minutes and beginning the simple general meditation is also extremely helpful. Just the simple meditation, giving yourself time to relax and time to watch your mind or count your breath, take in and out and then spend about five six minutes to do the seven limbs with good motivation. If you do this it is very far reaching, very far reaching and maybe that much is enough

And then also if you are in the group if you talk to the group leader and wherever you are, which area you are, there will be somebody else who can guide you, help you a little bit and in general from the Jewel Heart also can support you with your practice. We will be very happy to do that. That’s our job.

0:58:12.7 Q: How and when do I go from Sutra practice to tantric practice?

Rimpoche: When the cows come home Ha ha ha . I am sorry I am just joking. Truly the tantra practice is actually completely based on emptiness. Without wisdom, without understanding of emptiness, tantra is just imagery. Imagery practice. It is really based on wisdom and compassion. The solid foundation like a house, the foundation is the compassion, bodhimind and wisdom. That is where actually you move at that time. But in the Tibetan Buddhist culture, old system, after a little while when you have some understanding of sutra path then they somehow give you the opportunity to look into tantra. Tantra has such restriction that without proper authorisation which is actually giving the empower initiation to be able to look into it without which you cannot. That’s why it is old culture and custom of great masters. They give the initiation and when you get the initiation, when you have basic understanding of sutra path even you don’t have development but if you have basic comprehension of sutra paths, then you don’t want to waste the opportunity and so they always provide the opportunity of looking into tantra.

1:01:05.1 Looking into tantra will require authorisation which requires practice and all these sort of baggage drag in. Actually why they give those initiations is give you opportunity to be able to look in. Then cases like Kalacakra and all of those they just basically make it public which is somehow very special opportunity which according Kalacakra tantra says so. That’s why it is made public. So actual transition from sutra into tantra is [not made by anyone.] The practice itself will make it. Until that is made by the practice itself even you say your sadhanas , even you say your mantras, even you meditate, all these you are still within the sutra path. You are not on the tantra path even though you have taken initiation, even though you say sadhanas, that’s my understanding, true forward and philosophically it is not right, practically that’s what it is.

1:02:46.4 Q: Rimpoche you said refuge protects against imprints of delusions. What are imprints and how does this refuge protect against them.

Rimpoche: The imprints of delusions as I said earlier this morning, are not like seeds of delusions. Seeds when the conditions are right they can grow again. The delusion imprints that we are talking about here even if the conditions are right though conditions cannot be right, but even if they are right , the imprints cannot grow because they lost the power of regrowing. That is power of regrowing that’s what it is. But what does this do? This imprint is capable enough even though they are not able to bring the negativities back but they are capable enough to obstruct the individual person from becoming fully enlightened because they block certain things. Now how to explain what imprint is?

The example given by earlier Tibetan masters, the negativities , negative emotions , negative karma etc they give the example like garlic. Imprints are like the garlic smell. Even when you remove the garlic, you wash the plates the garlic smell remains. That is exactly how those negative imprints [are like]. Somehow it is so deep, so much and almost in our nature that it is affecting and that’s why imprints are very hard to get rid of. I do not know how to give better example than garlic and its smell. Thank you.

1:05:30.8 Q: These question are regarding bodhimind. You said when someone hits your cheek, instead of turning the other cheek it may be better to run away.

Rimpoche: That’s half a joke.

Q: How do we know when to do what.

Rimpoche: If it hurts a lot, ha ha ha ha. Get out of it. And also sometimes even if it doesn’t hurt you, it may even force you to pretend you are not angry. You know people sometimes like to say no matter how it hates me I maintain cool and even though you don’t show anger you become passive aggressive. Before it reaches to that situation, better run away then be passive aggressive. Passive aggressive is act of anger. Even though you try to smile there and try to make that other person feel his shame or pain or try to maintain your cool and try to show you are superior whatever. It is not truth or maybe you think it is my practice so I have to maintain no matter however I cannot lose [my cool[ . Well you cannot lose that’s fine but it is truth. And you have been manipulated and that’s not good. Better run away.

1:07:52.9 Q: Rimpoche, you said enlightenment is very logical and doable that we need willingness and confidence and that bodhimind gives you that. And it is a must. We understand willingness but how does bodhimind give us confidence?

Rimpoche: Did I use wisdom there too? Wisdom understands it is the interdependentness. And when the conditions are right, things work and that gives us confidence.

Q: Next question. What is the logical reason for repaying the kindness of other sentient beings who had been our mothers?

Rimpoche: Well logical reason is very simple and straight forward. When somebody’s been good to you then you’ve got to be good to that person but sometimes no matter how good you have been to that person that person gives you more not cool but cold [shattered?] down and hardship then you question yourself, do you think that person is a good person? You will find your answer, no. You perceive from that, you’ll find that. Spend a little time, follow the thoughts, it will lead you.

1:09:50.5 “All mother beings” is, I don’t want to say political language, but is Buddhist political language. We don’t know it’s all mother beings. We don’t know if the person who is sitting next to me had been my mother sometime or another. They may be younger than me, anyway most of you are younger than me. So how do I know you had been my mother? We don’t know that. But we just simply use the word because it is politically correct language in Mahayana Buddhism. And so in practice very practical purpose, we don’t know that. What we do know is if somebody’s been good to you, you know and you appreciate that. And if somebody’s been not so kind to you, you also know. And you do not appreciate that. And that is sort of human nature. That is humanly, we understand that. When somebody’s been good to you and if you can’t do something good for them we feel bad, we know it is not right. The human mind has that capacity to be able to pick up. We may not know what is right and wrong completely very well but we know that much. I don’t know whether you call it intuition or whether you call it common understanding or whatever you call it, these are the crude signs how one individual needs a good heart.

1:12:07.2 Q: Rimpoche you said when expressing compassion for another, that is not really a compassion when you do it in a way that undermines them. Can you expand what you mean by that.

Rimpoche: Oh poor you, you are suffering. There are a lot of ways to do you know. As I said this morning some people said I know how you feel. But you really don’t know how that individual feels. Lots of complicated sufferings that individual goes through. But we really don’t know. And whatever makes that individual feel looked down or something, I mean I don’t have to explain that. We look into your own personal experience you have plenty of them. Honestly, plenty of them. So whatever hurts me or self, the same thing hurts the other person too. Sometimes we don’t understand that so that is the problem. Whatever hurts ourself, if you do the same they others feel the same way.

I always say whatever you cannot use it, if you give away to the others, it is not kind generosity. Like if it doesn’t fit, like the size or something, then you give it away, if it is good quality, that’s fine. Because that’s what I do, ha ha ha. That’s fine because I did that. Ha ha ha ha. Other than that, if it is not useful for you, it is not useful for the others. The basic [principle] is, if it is not good enough for you, it is not good enough for others. And that is basic principle of generosity.

And likewise whatever hurts you that hurts others too. So when somebody condescends to you, look down on you, give you a pity feeling and that hurts you so if you do the same thing it hurts others too. That tells you it is not a compassion act. It is something else. We use ourself as a Guinea pig. How do I feel? We don’t have capacity of reading others’ mind so the best point is how I feel when that happens to me when somebody said this and when somebody does this, how do I feel. Take that as an example and learn from that. The others are the same human beings with same pride, with the same everything and will feel the same thing.

1:16:50.0 Hopefully we will be able to begin tomorrow with 21 Taras and the you do have the 21 Tara praise in English. So I don’t know how to read English So I am going to read through the Tibetan and going to explain it. Each verse and then introduce the each deity and try to go through the way and then each one of them has its own commitments, not commitments that you have to say something. No they have taken vows I will do this and that and we try to see and from that angle we can able to see if you call help or if we pray or we practise mantra or something and we have to learn from that. There are lots of variety of visualisations and all of those and whatever I could share with you, try to share with you. And in the practice of the White Tara, that transcripts available, the book available so I will and many of you know already , I try not to spend much time on that. And try to bring other things in. So that’s how I will like to proceed tomorrow.