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Soundfile: 20131011GRGRGT01Speaker: Gelek RimpocheLocation: Garrison, New YorkTopic: Green TaraTranscriber: Helen BreaultDate: October 19, 2013[ Prayers to 1:40] Welcome here for this weekend. And many of you, you came here not knowing what you're doing here because we did not announce the subject what we're going to talk. But many of you came because when I get here you probably benefit something. With that attitude, hopefully, you have come that way. So, all the time whenever you meet me, wherever, we talk almost the same thing, same message. Constant, same really thing, whether you get in different names, like name of certain teachings, like a combination of all teachings, like a Lam Rim, or something very specific, therefore compassion, love or specifically for wisdom, or maybe certain vajrayana teachings. But theme, almost all you get the same message. And that is really from this ordinary life where we are, and what does spiritual practice mean to me? How and where I move. How do I go? Where I will hope to get? And how I will move. And that was the really, wherever, whatever you talk, and that is the same thing. Here also the same thing.[4:20]In one way, when we talk Tibetan Buddhism in general, particularly where and how I talk and do, whatever I do is the same thing for one goal. The goal is to obtain full enlightenment, to become fully enlightened Buddha. Reasons I always give you: you can, and why you can, how you can, and what is the reason, what makes you sure you can get that. And all of that we talk all the time. But I don't want to take time now talking about that. I just want to introduce the goal is to become fully enlightened Buddha. And way and how you do is really three most important points: point number one: to make yourself free from suffering; and two, to bring compassion and care and love to all beings, make every being free from the suffering; and third: is the wisdom, is know-how, how you do it. So it is wherever, whatever I do, talk, say, anything.[06:16]And that is the only thing I have to say. That is the only thing I hope to gain. That is the only thing I share with you. So whether it is, whatever form it will come, the form depends on the text that you use. Whatever the text that you use, using the text is something quite a tradition, very tradition. Otherwise you'll be simply talking with no basis. So we do use some text. So text normally depends on people's request, what they wanted, and whatever they wanted to do. So sometimes we don't get requests from people. And sometimes we do get requests from people, but not possible to handle. But sometimes we don't. So then we sort of,[7:33:8] between the Program and me, and we put some arbitrary subject somewhere. And sometimes it's right, sometimes it's not right. So here we're not announced, but together here, and I have in mind of talking Tara, and that of Green Tara. Or maybe a little bit of White at the end, but Green Tara. And not as Chittamani Tara, but normal, usual Green Tara. And that is very usual Tibetan praise people say. It's almost everywhere, people will say the same the old prayer, whether it is in a monastery where thousands of monks together, or some old couple in the remote area or village or somewhere. Almost everybody says this Tara prayer. And particularly this Twenty-One Praise of Tara, which we said one time only tonight together; which is a little long, saying Tibetan, which is a little difficult; particularly westerners, when you're not used to it. In old Tibet there are many different monasteries or groups of people or family. They say that.[9:48:0] But they have very different rhymes they use. The monastery, each different have its own one. What I'm used to is the Loseling one. Loseling in Drepung they have their own rhyme for this. And every night, at least twenty-one, thirty, that much, every night they will say it, gathering together they say it. They sort of roll all of them together, sort of goes very fast. Then some people will do almost like we did, sort of chanting style. All the nunneries do that. And then many families, I'm sure they say that within their own little realm they will say it. Almost all Tibetans do say that, this twenty-one Tara prayers. Which is not only praying, this is something where we have difficulties. We say that prayer. When we're enjoying we say that prayer. It is something that you use all the time, whenever, wherever you need it. Whenever you need it. People passed away, we say that. People get sick we say that.[12:01:5] This is when you have difficulties, some threatenings we say that. When you're traveling, if you're threatened by robbers, we say that. I mean this is something like an aspirin-type, whenever you have a headache you take aspirin. It's sort of that style you use that. So that, accompanied by certain prayers which our program people, Hartmut and Kathy, and all brought them together. I was traveling and I remember I talked to Hartmut, put them together. And we have all of them there. And then also, you know, we have this White Tara praise, on page 43 we have this White Tara praise. I do remember I was talking with our Program people on the phone, and talking put them together, and I have difficulty, [13:35:8 ?Tibetan Praise to White Tara] So I meant that is the usual White Tara prayer, but you've got only one verse underneath here. But I said this is also by Gendrun Drup. Look in the collected works of Gendrun Drup. And Gendrun Drup is the first Dalai Lama. He had so many different Praise of White Tara, but what I was thinking was not this one. This is the first time I saw it anyway. When you people are seeing the prayer I'm looking through what is in here. So this is a different one. But it's okay, it's almost the same anyway. So anyway so this time it is mostly Green Tara and that's what we're going to do.Now usual back, motivation. Most important thing is motivation. Motivation, why we're doing this. Why? And all of those. Many of you have been with me for a number of years and I don't really have to repeat or say.[15:15:6] But also it's important, but still I don't have to. You all know. You almost know what I'm going to say anyway. But quite a number of you are first time here. (My information they told me, about nine of you for the first time. Is that right? Are you first time in Jewel Heart? Can you raise your hand, those of you who are new for the first time? Okay. Well I can see only three or four hands. But I was told there were… But so that maybe I'll just briefly go.)One of the most important things I pay attention is motivation, why you're here doing it. What is the purpose? What is the goal, really?I have no separate motivation, I have no separate goal than that of Tibetan Buddhism shares. And the goal is to obtain stage of a Buddha. Question is: can I obtain stage of Buddha? The answer is "yes." Very simply, "yes you can." Very simply "yes." Why? Buddha, if you say Buddha, then Buddha looked… That's totally different. To me, when I look at Buddha, what do I see Buddha? I see Buddha as a person with the total knowledge. We call it total knowledge, too. Total knowledge in the sense every ignorance, whatever the individual have, it's gone away, developed perfect sort of expertise on it, which when I look in myself and day by day, I see my own progress of learning or building knowledge or understanding. You see a progress. You see better, I know better than last time. Whatever subject interested and putting efforts and looking.[19:07:07] Which means not knowing part or the confusion part is going down. The clarity and understanding is building up, building up, which you keep on going at til there is no more to go. And since we see the progress on subject or maybe a couple of subjects, whatever we put focus, and we see the progress. And we're getting better and better. I don't know, maybe due to experience, maybe due to some thinking, maybe due to meditation, maybe maturing, maybe building experience. So there will be time, there will be time you cannot go beyond. It will be totally there's nothing more to learn. So when you reach to that level when you have nothing more to learn, then that stage technically from the religion's point of view you just call it "Buddha." But in reality what it is the human being's total progress was made. And then that is possible. And that we can see, we're getting to it. Not getting close, but we're getting to it.[0:21:16] So when you have the possibility of getting and there's total possibility of totally coming. And that's why I said everybody can become total knowledge. Everybody has possibility of becoming expert. Whether you put efforts or not, whether you're interested or not, that is the point. Other than that, you can. So a little mystically you put, and then we call it "spiritual," "become Buddha," and those types of names you give. But in reality that is total enlightenment. Now saying that, some people may say, "Can someone obtain total enlightenment without becoming Buddhist or spiritualist or anything?" And I'm quite sure you can. Honestly speaking you can. May not have to call it "Buddhist" but I'm quite sure you can.[0:23:01:3] Now another mind that popped up, for material experiment and scientific study alone can anyone obtain fully enlightened Buddha? I think they can go very far away, wherever you're going. But can we really clear the internal obstacles? External obstacles we can clear by external materials. Internal obstacles can we clear? I don't know. I'm thinking you cannot. I'm thinking you cannot, because here not only the external material but there's interpersonal internal involvement. That internal involvement we also have negative and positive aspects. And that negative aspects is a problem. Whether can we really clear that negative aspects only by material? Probably not. That is my thinking. That probably needs the internal thing.So in one hand I think everybody can become Buddha whether you're Buddhist or non-Buddhist. Or, even you're religious or not religious; even you're spiritual or not spiritual. But there's a possibility. But again can you clear the internal obstacles, internal obstacles of negative emotions? Negative emotions are sometimes extremely difficult to get. One thing if you're understanding clearly, you see it clearly. And then you try to change it. You can, but then there's negative habit, addictions will pull them back and not possible.[0:25:57:4] That's what negative emotions do that. Then there's another negative emotion, sometimes the individual's totally confused. I'm not talking about the ignorance of root of suffering and samsara. I'm not talking about that confusion. A simple, normal confusion. That confusion blocks the: a) understanding; b) even you understood or understand, cannot do it. So that is another thing.Then we have something called negative karma. I don't exactly know how it functions but there's a negative karma which is very true. We do. Sort of total knowledge will not become unless those negative karmas are cleared. Because it's almost like one of those negative karmas are sort of eradicated. And then the moment eradicated you gain certain quality within you. Not quality as a personality. But quality as a true quality of a person you gain. And that gaining quality, that eradication of those negativities, whether it can be done through practical, like everyday our star help [?inaudible 0:28:48:1] of our functioning, can that be done? And that is questionable. Maybe not, maybe not. And for which you need compassion, for which you need wisdom. So that aspects might be able to do it, sort of simple straightforward almost like materialistic functioning. To be good person, to be kind person, to be wonderful, to be beneficial for the people, all of them we can do. We can do. But purifying gross negative, yes, we can do. But purifying subtle negative, deeper confusion, all of them, which is that simple may or may not do. So what I'm doing, I'm contradicting myself. In one hand, I'm saying yes we can all become total knowledge. On the other hand, I'm also saying can we also clear this subtle confusion, etc., can we really clear that? I think we can clear that without having religion. But without having wisdom and compassion we cannot.[0:30:43:8] I don't whether you count the wisdom and compassion as religion or not, I think that is the issue for me. The religion will claim that as a part of religion's territory. As a part of individual, individual can be compassionate, gain wisdom, without being religious identity carrier. Buddhist has identity. That identity card is called "refuge." The moment you take refuge, you're called a Buddhist. And that is sort of religion's claim. Now the question really is, can you gain wisdom/compassion without taking refuge? I keep on thinking you can, honestly. That may be against religion's tradition, against religion's teachings, but you know wisdom and compassion is a mental development. Okay, Buddhism will tell us refuge is a base. All right, that's fine. But that's not really say it's a base. It does say "base," but does not say base one must have it, without that you can't get it. Doesn't say that. Base, yes. Makes easier, you have something to believe something to follow, maybe something to hold. Maybe it will help to move much forward faster. But can be.[0:33:23:7] I don't know what I'm talking. I'm talking motivation as far as I know. So the motivation recommended is to become total knowledge, fully enlightened. Everything, whatever we do, we do for that purposes. So if you have one goal, one purpose, so all your energy, efforts goes in that. And that's why it is more effective, more helpful. And that's why the goal is recommended to become fully total knowledge, fully enlightened. Enlightened, knowledge, they're all quite close, interconnected, interconnected. So that is the goal, that is the purpose. So the motivation will also say I would like to become total knowledge. And why you want to become total knowledge? What is the purpose? For what? Why do you need to have it? Why? Because I would like to not only help myself, but I would like to help everybody else. And you sometimes, sometimes there's a lack of knowing what to do. Not only sometimes, but most of the time, we have a lack of knowing of what to do. Everybody. Almost everybody. Truly speaking everybody have lack of knowing what to do. Everybody knows a lot. But still lacking a lot. Much more lacking than what we're knowing. In every field there's a lack of knowledge we have everywhere. Everywhere. The mathematicians have a lack of knowledge. Scientists have a lack of knowledge. That's why you do research all the time, experiment all the time. Spiritual have lack of knowing what to do, that's why you meditate all the time. That's why we purify all the time. That's why we accumulate merit all the time. Everybody. Everybody have a lack of knowing what to do, because you're not enlightened. Honestly. If you're enlightened you don't have that shortage of know-how what to do. You're handicapped. Even you're therapist, if you have different people comes to you and you have to deal with it. You have to deal with it. You do have a lot of knowledge, however you don't have total knowledge. You don't know what to do with certain people. Certain individuals will have certain different problems, you don't know what to do with it. We always have that difficulty, shortage. That is because lack of totally knowledge.[0:37:16:3] And that's why Buddhist and Mahayana Buddhism says, Buddha's teaching says, you should become Buddha. You say I became Buddha because I don't know what to do many things. And that's why I become Buddha. You really have to look from a different window sometimes if you do this.And then all these Tibetan Buddhist teachings, and each one of them, if you take it away from the mystical mystery aspects of the religion's quotes, if you take it away, it's very practical, very normal, and very usual. Tallies exactly like our own life, our own problem. And it's exactly the same thing. The same thing. And that's why know-how is necessary. Specialized persons will non-stop going through, you know, learning more. That's the reason why. It is the same thing for the spiritual path. Those of us who are seeking Buddhahood, not as mystical aspects of Buddha by meditating, suddenly hit on your head tomorrow, become. It never happens anyway and never going to happen that way. It is something gradually built, one after another. Gradually built, life after life, actually. Actually it's life after life. It's not in one lifetime you get. Vajrayana does claim we do it in one lifetime. And even, certain time you say three years and three months and all that. But it never happens like that. So it's a very long process. Long thing, very long, gradually, it really moves inch by inch or millimeter by millimeter. It is really something very very slow and tedious. But you get there, sooner or later. I don't know how may lifetimes, but many lifetimes you get there.[0:40:14:4] The Vajrayana probably makes it quicker to a certain extent. But hopefully, you know, death and dying stage is something very unique. Somehow it will make huge progress of something turn over. I don't know, so a million of years of progress turn over a couple of minutes. That is maybe a possibility and that's what this Vajrayana is talking about it. So other than that, truly it is possible, truly it can be. But it is sort of inch by inch it moves. And that progress can be made. When it's made, it becomes total knowledge. Then it's called "Buddha" according to the Buddhist. Then if it's something else, they may call it something else. Because, you know, remember the label is label. Label is label, it is sort of, we cooked them up and labeled them. That's label. So to be going, along, again, that is one thing I can think. But on the other hand, if you totally go wild, crazy, without depending on the experience of many great beings and all of those, we will have no idea where we're going to land at. Our life is only one life we have, honestly. So you cannot gamble and play with that. Maybe sometimes we make good progression, sometimes we go the wrong way. But we really can't afford to gamble. So that's why we lean towards the experience of great masters and Buddhist teachers and accordingly we try to travel. Compare it, and they did make that progress, that much level, that much effort. So am I getting to the same direction or not? Compare it. Comparing is giving you support, base. That's what I'm thinking of a base, earlier. Rather than a base one cannot do without. But it is base, so sort of you can have point of reference, point of showing whether you're going in the right way or the wrong way. Wrong way. So that is the lineage, their experience, and their development is our point of reference. Using that will be much safer than just going crazy, wild. And many people used to ask me, "Can you do it without a teacher?" I have usual religion, the official answer, saying, "No you can't." But if you think about it, you can.[0:44:36:0] You really can. But there's no way of knowing you're going in the right direction, the wrong direction. With someone who knows what to do will make it much easier. You know, someone who knows what to do, looking at that person, that person will show you do this way. That's everything. That's why the teachers teach subject to us, right? It's because the person knows what he or she is doing. They have know-how. Their sharing makes it easier. Otherwise we have to discover each and every one of this, that, it's going to be tremendous. I mean tremendous, you get nowhere. I mean really tremendous. Because that's why peoples' knowledge and the lineage masters' knowledge and that's how we try to share. And that's why I call it "base." Base, on that basis when you go, it is point of reference. Sort of you have a direction, you have a point where you see you're moving right or wrong.But the goal is enlightenment, total enlightenment. Enlightenment. And way is building the knowledge, know-how. That's why spiritual practice to me is learning, meditating. Learning, finding the real refined point and meditating and gaining experience. In Tibetan we call it thur som gom. [46:40 TIb]. Thur som gom. Though we can call it "hearing." But "hearing" doesn't mean somebody's talking and somebody listening. But it's more learning, learning. It's more analyzing, thinking. It's also, you know, learning means to get information. Then you have to find, it's right or wrong, number one. Number one if it's right, then you can think more detailed, refined, and you get better understanding. Better understanding. Sometimes even the Tibetan Buddhists they tell you, wisdom for that follows learning. Wisdom that follows contemplating. The gain realization that follows meditation. These are the three ways of doing it. The first you have to get information. Second, you have to really understand and digest. And third, you gain realization on it. The subject what you do is recommended subject. That's why I said lean on words the traditional learning. Learning. Whether you talk, whatever you talk, it is three most important thing. Seeking your own freedom. We don't have freedom. We're completely controlled of negative emotions.[0:48:55:2] Some are even more, you can't help it. Some are too far, we call it crazy. Some are a little not crazy yet, but some are over there. And many of us are half crazy. A couple of screws always loose, anyway. That's why we're here, you know. Honestly. Everybody. So, anyway…So learning, analyzing or contemplating. And then refine understanding and meditating. What does meditation do? It becomes part of you, adapting. It really becomes part of you. At first you keep on thinking. Then you're talking. Then it becomes part of you. It becomes your character. It becomes your way of living, thinking, functioning. It becomes your destiny. And that's what the meditation does. One sitting, just sitting, once alone is not enough. Whatever mostly known meditation among us is the simply sitting and counting breathing or whatever we do. It's just simply providing a little time to breathe in our crazy, busy mind. Time to breathe. So a little relaxation, people feel good. Because mind is not so driven and and driven and getting a little relaxed. Now many of you, I mean "us"--I'm included-- not only driven our mind, along with our mind our physical also driven, Here there, here there, here there, you know have to get everywhere, do everything else. Not only the mind driven. Mind driven was easy. You don't have to move. Mind is traveling with the thought speed. Wherever you think, you get there. Mind does that. But now we not only drive the mind but we drive our physical body almost like mind. So the physical body doesn't have the capability of the moment you think you don't get there. You have to drive that whole big fat body everywhere.[0:52:18:7] On scooter. On my little scooter. Or on plane. On Car. Or everywhere. You know, from here to there, we have to drive tremendously which is a little taxing on us for sure. For sure. But, if you give a little relief for a short time, of course, your physical body appreciates that. Likewise the mind, if you give you a little relaxing, not going driving, driven, sort of a little hold-back and that gives a little relaxation. That's sort of known meditation mostly in United States today. But when we talk about spiritual people, serious spiritual person talking about meditation, I think we're talking more than what's simply sitting or relaxing; not necessarily relaxing, simply sitting. It's more active than passive. More active, more analyzing, more digging deeper and finding a sort of refined point. And once you've found that, and that becomes subject of your meditation, so that it becomes part of you. So that it becomes your destiny.So that's why learning and contemplating and meditating are the three ways of entering on anything spiritual path, or anything. Let's say spiritual path. So in our cases, we have to learn a little bit. You all know something about love. You all know something about compassion. You heard something about the wisdom. But our opportunity point is whatever you heard about this love, make it a little more clear. Whatever you heard about the compassion, making it a little more clear. And try to get a little deeper in the, what we talk about the wisdom. And then bringing those three together, utilizing them for our life, for our living purposes.[0:55:30:5] Whether you're going to call it "spiritual," or whether you're not going to call it "spiritual," or whatever you're going to call it, that's what the TIbetan Buddhism shares with you.Now this weekend we're going to utilize Green Tara as base and information what you're going to do is the Green Tara's little activities. Each one of those yidams, I call it "yidams", some people refer to it as "deities" some refer by their name, whatever, but it is "yidams." It is mental commitment. Mental commitment. It's not only you made up and made a commitment. But there is from the both sides. From our angle we made up one; from their angle, from the wisdom-original point-of-view is also point. So meeting those coming from the other side and these, what we made up, meeting together, and becomes individual mental commitment. It is really a yidam. And Tara is very well-known female Buddha and all that. And also, we have been doing the White Tara so many times. We have been doing Chittamani Tara, a little more secretive, but it is very important we do. But sort of this Green Tara, normally known, we haven't done that at all. So it is very common, a lot of people will almost like worship, worship. So we try to become so that as subject and try to build relationship and try to have something for you to think, something for you to pray, something for you to do by yourself. Prayer is one[0:58:25:4] thing, requesting is one thing. Another thing is utilizing by doing something, is another thing. The quality, the beauty of the Vajrayana. This is, whether you like it or not, it is the Vajrayana. Quality and the beauty of the Vajrayana is not only simply wish and rely, but the individual personally moving and doing it. Not simply saying and praying, which is easiest first step, but also think a little more deeper, a little more usage. So that's what we wanted to follow.This is the text. Originally there is a Tibetan text which I think Ujjen-hla brought this. And when I was in New York I had to ask Ujjen-hla to walk into my library and select the right book. And you put a lot of efforts to finding it. I presume, hope, yes…He did get that.[1:00:19]This is [TIb. 1:00:21:00]" "[long quote in Tib][1:00:53] You know it's very funny. Green often referred to as blue in Tibetan. It's not that TIbetans are color-blind. But all the blue lights are called green lights. Is it green light or blue lights? What is it? When you're driving you have yellow, red, and green lights, right? So, many times I said, "blue lights." It's because of the culture that made me. I don't think I'm color-blind either. So according to this, so we're going to work tomorrow. This begins with the twenty-one, but I have the invocation here and all of them here. This twenty-one first. [ 1:02:50 to 1:03:15:9 Tibetan ](So I thought that what we'll do tomorrow onwards. And did you get from Sean anything?Hartmut: No answer yet.And we do have lot of musicians in Jewel Heart. And one of them, I have been last two years asking them to work out some rap or hip-hop version of these Twenty-One Taras. And recently I heard one and it sounds quite good. But I don't think he had recorded yet. So I asked Hartmut to check, but he hasn't heard yet. So may come tomorrow, may not. Okay, so whenever it comes, it comes. That's how it is.) Any questions anybody?(Oh also, tomorrow, we have a nice small group. Can you move up a little bit tomorrow? It's a little too far you're sitting and since we have a nice small group, we can be a little more friendly and I don[t know how it's going to go. But, over a little bit tomorrow.)Q & A:Sarah: If this isn't the exact right question, then no worries. But I've been wondering quite about, I guess the relationship of Tara. I guess the question is about feminine power and feeling comfortable with that and allowing that?Rimpoche: I heard you said, "power, what?" Did you say "healing" or "feeling"?Sarah: Feeling. Like feminine, the sort of power that Tara has.Rimpoche: Well, I said that Tara is female Buddha. And I really do consider that Tara is the figure from that feminine principle point-of-view. And if you look in the Tara's life, Tara's story, in one way, in one story, it is the teardrops of Buddha of Compassion becomes Tara. On the other hand, it is just like Buddha, Buddha Shakyamuni, Buddha. There was a woman, almost eons ago, there's a woman who just ordinary, kind, compassion person like us who would like to be helpful. Who would like to be serving people. And who would be looking for ways and means of helping people through your own development. And finally become fully enlightened, technically called Buddha. Doesn't become that Buddha, but becomes buddha. Buddha as in general name, not in specific person's name. So become Buddha. [1:08:12:5] And at that time, with the Indian culture, they urged her to change her physical body into the male body. And then say, "you vow to become fully enlightened Buddha, why don't you change your physical body into male body?" And she chose, saying, "No, thank you, but no thank you. I contemplated, I generated my motivation in the female form. And all difficult work of contemplation's done in the female form. Now it's become fruit time, I would like to remain as a female and function as female enlightened one." And ever since then, there's a tremendous story of Tara. Every path of the world today, if you look at it. If you don't just draw the religion's curtain, if you took that out and in the west, earlier, there is Mother Mary, and all of them, this is the female Buddha, female enlightened being functioned. And when you look in the Chinese culture, there is a [Quining Posah?1:10:03:3 Inaud.] or whatever name they used, it's there. If you used [1:10:16 ] look in the Japanese culture, there is a tremendous amount of this canon. Tremendous functioning in there. And if you look in the Northern India-Tibet, there's a Tara of the Dolma [1:10:43] and all that. Tremendous functioning on that.And then even some places, she had functioned as a fully enlightened official thing. Some places, even some kind of, I don't want to say witch, but wise woman functioning everywhere, every part, every corner of the world at the different level,different time has functioned. And then also the feminine energy is sort of comfortable energy. It is not really you know..it is a little comfy area. And also, so kind, no matter how much mistake we keep on doing it, don't get easily annoyed. And very forgiving. And then also is known as a quick nyurma [?1:12:24:5] ? heroine quick functioning. All this. Many times, you know particularly there's a Tara's version protecting from the eight fears. There are emotional fears, but with the metaphor of forest and animals and elements. And very often, like there's a fear of snake or tiger or elephant or thief, all that. And suddenly you find Tara appearing here, protecting individual this way, that way. It's almost like the story of Princess Zena, honestly. Very similar to that. So it is, if you remove this sort of religion's curtain, and remove the culture curtain out, it functioned throughout earlier, for thousand years been functioning everywhere. And also it's interesting. I saw a Tara picture hanging on extreme remote area in Italy. Oh, Tara here. Or in Arkansas. Honestly. And one time I was in Arkansas because Carol was working for Wes Clark's campaign, so went to some sort of little remote area. There's a huge Tara picture there, just near the door, standing there. So, some would say, "Oh you're here too. What have you been doing here?" It's almost like that.[1:15:23:4] So it really functions throughout everywhere, everywhere. In the form of bird. In the form of animals. In the form of human beings. In the form of wise woman. In the form of deity. In the form of everything. So this is Tara, is something extremely unique. Sort of we're lucky we could do that. And it's very nice to have White Tara practice. Very nice Chittamani. Very nice with the Green Tara without sophistication of Chittamani or complication of Chittamani, without that. Also, if you look the other way around, Chittamani without restriction. And all this very, very fortunate. We're looking forward to these two days, or one day, whatever.Any other questions? (So maybe we can have a little dedication and then that's it. [1:16:00 Instructions and dedications]).