 Hello everybody. Welcome to part 8d of the Magdalen manuscript. As always, if this is your first time here, first of all, welcome to the channel. I'm very happy you're here. Second of all, you might want to start at the beginning. There will be a link down in the description box to the full playlist of the Magdalen manuscript, including the Sophia Code and Megan Waterson's book on Mary Magdalen's Gospel. Now, I do have to apologize. They are tearing down a building right beside me as we speak. So if you do hear some banging around, unfortunately, there's not much I can do about that. That's a construction happening next door. I also want to mention that my dog is in the room with me. So if you do hear some moving around closer to me, that's my dog. All right, guys. So let's get started on part 8d. Today, we're going to be talking about Tibetan Buddhist alchemy. This is starting on page 168. Again, if you are new, we are reading from the Magdalen manuscript. Of all the forms of Buddhism, and there are many, I personally find that Tibetan forms to be the most vibrant. Part of this is due, no doubt, to the fact that Tibetan Buddhism is actually a synthesis of both Buddhism and the bond religion. When Siddhartha became the Buddha, the bond had already existed for many centuries. Buddhism also incorporates a lot of Hinduism into it as well. In my opinion, after spending so much time in India, and now being very well educated in the Hindu faith, is that Hinduism and Buddhism are more spiritual philosophies. There's less dogma than there is in more of the Western based religions like Christianity and Judaism. Even Islam, even though Islam is Eastern as well, there's more dogma to those religions. Whereas these far Eastern faiths are definitely rooted more in spirituality and philosophy. The bond were known as master magicians and sorcerers, and today there are still persons practicing this ancient religion. Much of the bond deals with residing spirits of the primal elements, earth, air, sky, and water, as well as spirits and beings that reside in places of power such as mountains and openings into the earth. Openings into the earth meaning leading to Agartha, which we know if you were here for a deep dive into Agartha, you know that the Buddhist castle is an opening down into Agartha. There's many on the earth, but the Buddhist monastery backslash castle is one of them. When Padmasava brought Buddhism into Tibet, he encountered many of these spirits. Some of the beings were quite negative, and Pim, as the Tibetans call him, transformed these demons into protectors of the Dharma, the way of Buddhism, which is why some of the protector deities look so fierce. So we've talked about Dharma before on other channels as well. Dharma is your life path. So Dharma is heavenly spoken about in the Bhagavad Gita, where Krishna tells Arjuna that his Dharma is to be a warrior, so he needs to go be a warrior. Your Dharma is something that's kind of like a major arcana, and the Teterra cards, those would be the major arcanas. Those would be the things you can't change. It's your life path. And that makes sense too, because we know from my friend Cindy, who does demon removal that when the demons are removed, they aren't just thrown into the fiery pits of hell. Realistically speaking, you want to get them into the light to get them healed again. That's the alchemy, right? The transference and the transmutation of energy. I imagine that is due to the bond that the Tibetan forms of Buddhism have so many more deity energy beings than do other forms of Buddhism. And various forms of Tibetan Buddhist alchemy reflect this abundance. The idea of energy beings may seem foreign to Westerners, since these beings are non corporal, meaning without physical form. However, they do have bodies of a kind. They are more energy than mass. And for the most part, we are unaware of them. However, if a person's awareness is refined enough, as through meditation practice, one can not only sense these beings, but can interact with them as well. The attributes of such beings were catalogued by llamas centuries ago in highly secret texts, which, for the most part, have not found their way into the West. In certain types of advanced alchemy practiced by Tibetan hermits in their remote high mountain retreats, some of these beings were utilized in secret tantric rituals. I will speak more on this later, but first I think it would be good to discuss the fundamental insight of Buddhism in general, since this form of the foundation upon which the alchemical practices of Tibetan Buddhism are engaged. Indeed, without this foundation of Buddhist philosophy, the practices of Tibetan alchemy can lead to misunderstanding and abuse. And I do want to say that too, we've spoken about this a lot, that both the light and the darkness use the same tools. They're both using terror cards, they're both using astronomy, astrology, all that kind of stuff. And we talk about sex magic because this book is all about that, really. This is what this book is about. It's about alchemizing yourself through sexual intimacy with a partner. We know there's a positive side and a negative side. We know with the negative side, we get things like the Virgin Mary. We know through the actual missing books, the Bible that Joseph was the father of Yahshua. Because to be immaculate conceived, just as they tell us Mary did, is actually a negative sexual ritual using demonic forces. And so he sounds like he's going to get a little bit into that. So that will be interesting. The next section is called emptiness. From the many insights offered by the Buddha regarding samsara, the word of illusion, perhaps the most penetrating is the concept of emptiness. For when many Westerners hell bent to fill every quiet moment, this concept is strange indeed. But a courtesy glance at quantum physics shows that this modern science is utterly and completely in agreement with Buddha's assessment. According to the quantum view, there is very little solidity to matter. Take your body for instance, it has been estimated that we are comprised of 99.9% space. If all the actual physical matter, if your body was put into a pile, it would fit on the tip of a pen. To our physical eyes, and to our physical touch, we seem solid. But this is illusionary. Smoke and mirror show created by our physical senses. In point of fact, we are mostly emptiness. And I agree with that too. That's kind of the thought behind yoga as well. Yoga for the Tuduna rhoda, no rhoda means emptiness. And we know that if we understand the way that our molecules work to create what appears to us as an illusion of a body, then we can then morph that body to do things like levitate, shapeshift, all that kind of stuff. So I agree with what he's saying here. According to Buddhism, if you go deep enough into the heart of all things, there is only emptiness. And therefore no thing is ultimately real since it is at its heart empty and devoid of form or identity. Take your body again. It has senses through which you can make contact with the world around you. Out of these five senses, you create your experience of yourself and the world around you. That wasn't a typo. By the way, you are the creator of your experiences. Absolutely. You tend to identify with what you like and distance yourself mentally from those things you don't like. Perhaps you like the color of your eyes, but dislike the texture of your hair. When you see your eyes reflect back to you in a mirror, you might pause for a moment to enjoy looking at them. But when you catch a glimpse of your hair, you may find yourself feeling uncomfortable or self critical. These emotional responses to ourselves and the world are experienced as quite real. They have a punch and a power that is sometimes difficult to avoid. However, all of this is based on nothing. For if you go deep enough into the brain, for instance, into the neurons responsible for holding the thought and emotions of self-criticism or self-glorification, you will find that eventually there is nothing. In other words, the deepest levels of the cells, i.e., the atomic and subatomic levels, there is no mass, no solidity, only space and emptiness. Relative and absolute existence. To summarize an essential concept in Tibetan Buddhism, form is emptiness and emptiness is form. Nothing is real or unreal. They are both existing and not existing. It's okay. It's okay, buddy. It's okay. To the Western mind, this may very well seem like nonsense. How can something exist and not exist at the same time? Well, what this statement refers to is both absolute and relative existence. You and I exist at the relative level of creation. We have a common illusion of solidity, but at the deepest level of our very physicality, there is nothing only emptiness. Therefore, at the absolute level of creation, you and I do not exist. We are like mirages, like clouds. We come and go. For a moment, we seem quite real, and then we pass away. Thus, not only are we essentially empty, we are impermanent as well. The cultivation of bliss. This can very well lead to depression, except that to the practice of Buddhist alchemy, we also make contact with another aspect of our instant intrinsic nature, bliss. This is where the hallmarks of Tibetan Buddhist high tantra are alchemy. Through meditative practices, the yogi self-generates bliss. While resting within this field of self-generated bliss, the yogi completes the nature of emptiness. In other words, raised up of feelings of bliss and ecstasy, the yogi thinks about the essential emptiness of all things, including his or her own body. This union of bliss and emptiness generates enlightenment. Again, yoga to Narodaha. Narodaha means nothingness. It's the second sutras of the yoga sutras. The first part of the second sutra, yoga to Pritinarodaha. Yoga is the chittam, the mind. Priti thoughts, nothingness. Creating the nothingness. Funding the nothingness. Absolute nothingness. It's not silencing anything. It's understanding the nothingness of it all. The goal of the Buddhist practice is to penetrate the depth of consciousness called the mind in Buddhism. For when this occurs, one is no longer deluded by the play of the senses or the illusionary nature of samsara. One is then free and aware. In fact, when someone asked the Buddha if he was a God, he said, no, I am awake. The metaphor runs very deep here. From the vantage point of illuminated consciousness, we are all in various degrees of sleep. We think we are awake, but we are actually dreaming. Through the power of Bhad Hicitta, literally Buddha mind, we awaken from the dream and see that we are creating our realities to all that we survey. The power to recognize life as a dream and to awaken from it is an inherent power of Bhutitta. Now, it is important to understand that we all possess Bhutitta, the Buddha mind. We are all Buddha's awakened being in latent form, but some of us due to mental and emotional obscurities or blocks are removed from our blissful and compassionate nature than others. And this is precisely the reason for practicing Buddhist meditation, i.e., to remove the obstacles to our essential nature, same again in yoga. There are many schools or lineages within Buddhism. Each lineage has its own way of imparting the essential insights of the Buddha, and each tradition has its own way of imparting the Dharma, likely the way of Buddhism. Our concern here is with the particular type of Buddha's practice that is alchemical in nature. It is called Highest Yoga Tantra and is considered by some to be the rapid path of enlightenment. In this regard, it shares its reputation for the swiftness with Das Oshen, another form of Tibetan Buddhism. The focus of the Highest Tantra is fourfold. One, a secret mantra. Two, alchemical meditation. Three, bliss generated from distilled sexual essence. And four, the embodiment of a Buddha. Secret mantra. First, let us take a look at the secret mantra. The Sanskrit word mantra literally means protection of the mind, mon meaning mind and trot meaning protection. With this practice, the term mantra does not mean words or power as it is normally associated with this word. For instance, the seed of sound, alma, is a mantra, a mantra word of power. By chanting this mantra silently or out loud, once alters awareness, it protects one's mind from delusions of samsara, the world of sensory illusion. That's true, because as I said before, I think a lot of people, especially in our little community here, are very confused about what meditation is. They think meditation is manifesting in visualization. That is not meditation, guys. That is the exact opposite of meditation. And I gave my friend Stephanie the mantra of alma. And I told her to sit five minutes after she practices or works out and just close her eyes or focus her eyes on a dot and just repeat alma, alma, alma over and over and over again. So it's protecting the mind from drifting into the illusionary world that we have created, if that makes sense. All right. He goes on to say, however, the practices of the highest yoga tantra also protect the mind. How do they do this? The dazzling feat of protection is accomplished by keeping the mind free from identifications with the illusions of the mundane. According to the highest tantra, we are in our natures, luminous, blissful beings, utterly and perfectly divine. However, one of the effects of samsara, the illusions of the world, is to defile our minds with the impressions that we are ordinary. We believe ourselves to be mortal rather than divine beings. Thus, secret mantra is a means to remember that we are divine buddhas currently residing in the ocean of samsara. This is a very different strategy from that of the striving to become buddhas. It has vast implications. One, being the rapidity with which enlightenment can take place, and that is correct. That's the thing about the yoga sutras too is that man's suffering. We suffer because we forget who we are. We suffer because we fall into the traps of the ego. The ego is the false sense of self created by the illusionary world. The ego then is what is fearful of death because the soul itself, the essence of who you are, never dies. You can never die, right? It's just the ego that will eventually go with the body. But if we can understand that, if we can start to switch our focus from our false sense of self to our real sense of self, that's when we find that yoga to divert to Narodaha, the nothingness of bliss. That is why the ego is so important to focus on and to learn about within your yoga or any type of spiritual practice because that is literally what you are trying to defeat is your own ego. That is literally what you are defeating. All right, the secret channel. Next, let us consider the alchemical meditations of the highest tantra. The goal of this alchemical method is nothing short of enlightenment, which requires that the mind withdraw or be freed from the sensory illusions of this world. In other words, as long as we are bedazzled by the sensory displays of our embodiment, we will not be able to make contact with our essential bodhichis. To do this, our mind must see still. The yogi within the highest tantra accomplishes this formidable task by driving the winds of their senses inward, away from the objects of their desires and into the inner sanctum of their energy bodies into what is called the secret channel. The net result of this action is that the mind is brought to a deep state of quietude. It is only within this profound stillness that bodhicha can be directly experienced. Correct. We are bringing the senses inward. That is why you keep a drishti in your practice, not meditation. It's different. A drishti, you keep the eyes still. Never close your eyes. You never look around the room because you're trying to bring the attention inwards, not outwards. That is why in traditional yoga, you don't play music while you practice because we're trying to control the senses. We're trying to go in on the senses and not entice them. And so that's something you need to pay attention to if you yourself are looking for a yoga class. Does the teacher play music? If the teacher is playing music, then there is an issue. There's a problem. It's not yoga. It might be yoga size. It might be an exercise based on yoga, but it's not the actual yoga practice. So that's something to pay attention to. The winds are subtle energies that move through the energy pathways of the body called meridians by the Taoist and nadis by the yogis. My experience is that if I listen to the movement of life energy through the subtle pathways, the sound is very akin to the sound of wind. According to the Tibetan anatomy, the wind are responsible for the five senses. And when he talks about winds, guys, he's not talking about gas. Let me make this clear. If you are a gassy person, you're eating something that's not good for you. You should not be gassy. You just should not be gassy. That shouldn't be a thing. If you are gassy, it's your body. As we have told you, you're eating something your body can't digest. So let's just make that very, very clear. Having a gas problem is a problem. It's not normal. Normally, if you have a healthy digestive system and you're eating foods that your body can digest, you don't have gas. I don't have that. Two of the guys I've dated didn't have that issue either because they were aware of RU VEDA and they ate for their body types. So that shouldn't be a thing. Each sense has its own particular type of wind. When the wind stops, the corresponding sense ceases. Death from this perspective is a dissipation of the winds. As a result, the death process is one of the successive disconnections from the five senses. They're actually 10 senses. Ultimately, with no input from these senses, there is only consciousness and with no sensory object to focus upon, the consciousness forces upon itself. For a moment, depending on the clarity of the individual, there is a spontaneous arising of bliss and clear light, light without attributes. If one has been trained in the yoga of the bardo, a state of being, especially those in death realms, it is possible to remain in a clear light without the need to be re-embodied with samsara. Tibetan alchemical yoga, such as the highest hantra, are an attempt to accomplish this feat of self-realization while alive by driving the winds inward into the secret channel. The subtle energy channel runs through the center of the body from the perineum up to the head. By sending the winds into this channel through the power meditation, the senses cease to generate sensory experience and the yogi experiences pure mind without dying. Repetition of this radical shift in perception eventually results in the high degrees of spiritual illumination and ability to remain aware during death and after death experiences of the bardos. Sexual essences, the red and white drops. Another stage in highest yoga tantra involves the distillation of sexual essence into bliss. One way this is accomplished is through a specific form of psychic fire. In this form, one focuses on a sound, ah, like concentrating on the navel will chakra. This action causes a psychic fire to rise up the secret channel into the head. Here at the heat of the psychic fire causes the red and white drops to fall down the crown will or chakra. The red drops are related to the sexual and spiritual essence of one's biological mother and the white drops to one's biological father. As the two drops join, bliss is generated. The longer the practice is engaged, the more powerful the bliss. As the bliss arises with one's mind, one contemplates the essential emptiness of all things. This union of bliss and emptiness produces a type of enlightenment. So if you all remember correctly, if you were here for Magdalene Revealed, she does talk about this in this book as well, Megan Waterston, when she's going through Magdalene's Gospel. There are dangers with this practice according to Tibetan medicine. Nectar gathering practices like this can create imbalances in the subtle bodies due to an overabundance of fire elements. For this reason, it is traditionally stated that this form of alchemy should only be undertaken under the guidance of one's tantric guru or teacher. I don't say this to discourage anyone from experimentation, but to be responsible in how it is shared. If you wish to try this practice and you do not have access to a qualified tantric master, I strongly suggest you at least read some of the available texts on type that in Tantra. I agree with him. You should definitely, especially if you're new to all of this, you should definitely have a teacher. There are so many dangers that could arise without having an actual teacher, including the danger of narcissism. If you are practicing a spiritual practice without the guidance or the watching over of a person that's gone down this road before you, you can fall deeper into the traps of the ego and fall into narcissism instead of going the opposite direction. It walks a very fine line in this practice. And so part of the teacher's job is to be there to see your blind spots and to keep you humble. Okay, so I would absolutely suggest find a teacher. In the manuscript, Magdalene shares a meditation that has striking similarities to the nectar gathering practices just described. In this case, however, the blissful states are used to strengthen the calm body rather to contemplate emptiness. The goals are somewhat different, but the methodologies are uncannily similar. Sexual essence, initiations and practices. The concept of sexual energy as being tied to the attainment of enlightenment shows up in the highest tantra in other forms. For instance, one of the first initiations is called the vase initiation in which sexual fluids of a deity and his or her consort or our imagines. This then is poured over the head of the initiate for the purpose of generating bliss. And other type of initiation are particular mandala, a specific geometric pattern is used called the vagina mandala. This association of the feminine with enlightenment shows up in many forms of tantra. The implication is clear. Without the aid of the feminine principle of consciousness, liberation cannot take place. One of the tools of the tantric Tibetan Buddhism is the bell. The bell is a symbolized thunderbolt or diamond. It is held in the hand and used as a device for accumulating energy. Metaphorically, the bell is associated with the feminine, the concept of emptiness. The dorji is associated with the male, the concept of right method. When the emptiness and the right method are joined together, we create illumination. But back to bliss. It is quite frankly one of the fundamental energies sought after by the Tibetan Buddhist tantric yogis. The reason for this pursuit of bliss is what it is part of our bojita or Buddha mind. When joined with awareness of emptiness, enlightenment begins to dawn. Thus bliss is sought after not for its own sake, but as a part of a larger alchemical pursuit. In an exotic form of bliss generation and aspect of deity yoga, some yogis call their chosen deity into vivid manifestation within their minds. They then imagine having sexual intercourse with these highly refined beings. One result of such merging is that they take upon the qualities of that being. I would never do that guys. I just, that is not a good idea to me. I mean just the implication spiritually. You yourself are good enough. You yourself have all these qualities. You don't need to become anyone else. That's a form of mirroring which is seems a little bit dark cult to me. But also just, I don't know, maybe I'm boring. I don't know. I just never understood what people pretended to be someone they weren't. Like if I'm going to get into bed with you, it's because I want to be with you. I don't want to be with you pretending to be somebody else. I want to be with you. Yes, I do have a type that a guy that I am attracted to for sure. But beyond that, it's more the person's energy and our chemistry together as people, like I've said before, I would never date a man who didn't work out or take care of himself like that. I've been doing this for 15 years, getting up every single day and sweating my ass off. You too can get up and do the same thing. I don't care if we do the same thing. I just need you to take care of yourself. But with that being said, I'm not looking for perfection in a body. That's not what I'm looking for. I'm looking for somebody that is interested in taking care of themselves and they're, it's I don't care if they have a little dad pooch, what they call dad bod, like I don't care if they got a little beer belly or whatever. I don't care about that. As long as they're taking care of themselves, I don't care about those, you know, those things, right? That's body stuff, whatever. I'm more interested in the person themselves. But with that being said, because of that, like, what? I would never want you to pretend to be somebody else with me intimately. And then I wouldn't want you to want me to pretend to be somebody else in intimacy. I'd want you to be with me because of the same reason, because it's me, if that makes sense. So, you know, like some couples will like go to hotels and pretend to be other people. And I just never understood that. Like to me, that's just disaster. It's like, why are you pretending to be other people? Like if you want to be with another person, then there's an issue in your relationship. And I don't know. But maybe I'm just approved. I don't know. Anyway, up in the high mountainous and remote areas of Tibet, there were reputed hermits who cultivated bliss through a type of sexual interaction and energies being known as the donkeys. The donkeys are feminine beings who exist in the subtle realms of existence, but who have the ability to manifest quasi-physically, especially at high altitudes. The donkeys are acknowledged by the Tibetan Buddhism as a reality. But some of the stories and legends about them stretch the imagination, sexual intercourse with the donking, reportedly impart special powers and unusual abilities to the practitioner. But it is a practice fraught with danger. The practice of Deity Yoga, as described above, is much safer in this regard. Oh my God, because here you go, guys. I'm not. Listen, listen, listen, listen. I know I was in the priestess of ices in the past life. I have a lot of memories now because of certain things that have happened. I have been forced to face that. I know exactly who I was in that life. But even in that life, I had one consort, one consort. And when we were in union, it was him and it was me. That was it. I wasn't trying to generate any special powers. I was only, you're only trying to awaken your own powers for yourself, for you and with your partner as a special magical experience for both of you, especially when you're twin flames. In that lifetime, when I was the priestess of ices, I was with my twin flame. So it was a different experience. I haven't been with a twin flame in this life. So I can't say what's happening in this body. But I just don't use sex as a tool to manipulate or to harness anything that's not yours. Sex is extremely powerful and it's extremely sacred. And it should be that way between you and your partner to make you a better person, not so you can go like, you know, shoot lightning bolts from your hand or anything like that for your own, your own understanding of your own divine nature. I hope that makes sense. Okay. And if you're trying to use sex as a way to become something else, then you probably need therapy because there's something wrong. You need to do your shadow work. Sex, drugs, rock and roll, any of that stuff is not going to fix that. You need to fix that within yourself. All right. In some forms of Tibetan Buddhist tantra, a yogi would engage in these practices of an actual physical consort, but such practices were forbidden for renuncias such as mucks and nuns. As intriguing and outlandish as some of these esoteric sexual practices are, they need to be placed with the greater context of Dharma the way of Buddhism. Without the tempering of these practices by the sobering task of attaining enlightenment, they can become seductive traps, rather than portals of liberation. Ding, ding, ding, ding. Thus, those undertaking these esoteric practices are first strain and sutra practices, the teachings of the Buddha as well as moral codes of conduct. Without this underlaw understanding and personal ethics constraint, the more esoteric sexual practices can be quite dangerous. Yes, I agree. I absolutely agree. So maybe if you want to give it on this path, you should start just with yoga in general for yourself before you start engaging in this kind of stuff, because absolutely. Signs of progress. There is one final element that needs to be added here. It arises spontaneously when bliss is joined with emptiness. Somehow, as the two are drawn together with the alchemical container of the mind, there is a reaction. Something new emerges. Although one is still embodied, one is increasingly free. One being to see through the smoke and mirror shows the senses. One becomes less attached to things for one sees clearly that all is emptiness and nothing is worth losing oneself over. That's true. I mean, I've never really been much of like a hoarder or anything like that. I've never, I mean, I grew up in a really, really nice house. I grew up with nice fine things, but I never really was somebody that a woman that like shocked a lot and had like a closet full of clothes. And she's always really never me to begin with. But however, since 15 years of this deep intense yoga practice, I've become even more of a minimalist because I just don't feel the need to have things. I don't feel the need to have all this exterior stuff. And I've noticed that this is a common trait amongst a lot of people who are heavily engaged in these types of practices. They become very simple in their life. I don't need a big house. I don't even really have the desire to own a house. If my husband wants Wednesday, wants to own a house, that's fine. But I don't feel that desire within me. I just want to keep things very, very, very simple because I'm more interested in spiritual pursuits anyway, not physical pursuits, if that makes sense. But there's also a strange paradox. Although one begins to see more clearly and awaken somewhat from the dream, one still loses sight of it and falls back to sleep again and again. From this struggle with one's own obscurities, one develops compassion for others. We are all the same boat. We are all lost on the ocean of samsara, yes, believing ourselves to be real and fighting each other over illusions. We are like floating clouds for a moment so vividly real and then passing away into nothing. For those lost in the samsara sea of illusion, this passing away of all things and nothing can be quite painful and terrifying. But for the yogi who is awakened from the dream, there is an arising of unfettered bliss and unabound compassion and then there is laughter. A friend of mine once had the honor of preparing tea for two llamas who had not seen each other in a very long time. They had been in the same monastery in their youth and now their work took them all over the world. They had been friends all those years and they were happy to be reunited. She said they sat for the longest time in silence and then chuckled seemingly at nothing. This went on for some time. Then one of them pointed to a blossoming red bud tree not far from where they were sitting and they called out a tree, one of them said, and at which point they both started howling and slapping their thighs. As consciousness reveals its natural bliss and compassion life becomes inherently amusing. The horrors of samsara still exist but they are counterbalanced by the unimaginable and unfathomable bliss of botita. Perhaps by the time one reaches this level of alchemical attainment life must seem very odd indeed. Can we even imagine the inner life of such a person? What must it be like to know oneself as unabounded consciousness while still living in body that is tethered to time and space? If you look at a Buddhist practitioners who have attained the highest yoga tantra, a clue can sometimes be found. They often have smiles on their face. Absolutely, and we're going to end it there. We'll start back up next week with the alchemy of relationship. Again, we're doing this in small chunks because with stuff like this, especially if this is new to you, you do need time to kind of integrate these ideas. And of course, if you don't have this book and you can afford to get this book, I would suggest getting it because then you could reread it yourself over and over again. And as he said in this, I would definitely, as always, suggest to please, please, please find a teacher that will be your greatest ally in this path. So all right, guys, I hope you're having a wonderful day. I'll talk to you soon. Bye.