The first keeping the inner vision, the way of seeing, learning how to look, and resting in that way of looking. This is the most important, the crux of the practice. When we have that, everything else is easy. The second pillar, learning to balance our male femaleness. Always keep them in harmony and always keep them richly enhanced.
The third pillar, the illusory body, the illusory nature, learning to dance or celebrate with that illusion, participating yet not participating, being there yet not being there, present yet not really present, Not is and not is not. Then the fourth one, the clear light yoga. Again, each of these if you’re doing them in a traditional way, The gurus generally don’t teach all in one day like this. They essentially make you come for fifteen minutes once a week and do some meditations. And every fifteen minutes when you come, you have to make an offering.
So that way you draw it out over a year, two years, or three years, and you get lots of offerings. Those Tibetans are smart. With each of these subjects in the Tibetan world, volumes are written on each one. Recently, I got one just on the second practice, the energy practices, and it’s probably like eight hundred pages long with every page just discussing different little techniques that that can be done with each of the chakras and various alternate applications of the breathing exercises and so forth. And all these are very useful for super specialists in the system.
Your average man or woman doesn’t really need much more than what has been pointed out today because essentially that really is a kind of a basic the basic technique is there. It’s like the medical tantras. You know, there’s four medical tantras if you study Tibetan medicine. First, you study the root tantra, then you study the explanatory tantra, and then you study the subsequent tantra, then you study the last tantra, it’s called, or the final tantra. One’s bigger than the last and they all say the same thing except they just throw in each one throws in more detail than the last and a bunch of kind of alternate applications to the last.
They say the smartest person only needs to study the first and will know all four. So when they offered medical courses in Darmesula, I learned that and I learned it only took a month to study the first one. I signed up and studied the first one. Then they asked me if I wanted to study the second, third, and fourth one. I says, no.
Thanks. You said the smartest get it all from the first. If I sign up for second, third, or fourth, that’ll be admitting to you guys I’m not amongst the smartest. I don’t consider myself there. So it’s the same with these kind of things.
For those of highest capacity, everything which is needed to know about these applications is there in what we covered today. Those of somewhat duller capacity may need some expansion. Those of even duller capacity, more expansion. And the real dullards will need a lot of great detail here and there to get themselves through the maze of their own confusion. But generally, the technique itself is very plain, pure and simple in its approach.
If we follow simplicity as our guide, we will always get direct easy results. Usually the more simple something is, it’s like a good song, know, anything more than three chords you know the guy is struggling for something to say. They know what they’re doing, they can do it in three chords. If they throw in a fourth, fifth, sixth, you know they’re really not really very happy with what they’re doing. That’s the same I think with spiritual things.
The simpler you keep them, the better results you get. The more complex you make them, the more you tie yourself up in knots and in the conceptual image process. The fourth and final, the clear light yoga, again volumes are written on this because clear light is something that is our deepest nature. It’s similar to the atma in the Hindu school, although we don’t use the same linguistic infrastructure similar to the Christos and for the Christians. And in every spiritual tradition, we have something like that referring to the deepest nature of the mind.
That clear light consciousness, as I mentioned in the talk on love, sex and enlightenment, in the waking state we experience it naturally only at the moment of sexual orgasm. We experience it naturally at the moment of going to sleep, the gap between wakeness and sleepness. We experience it at the time of waking up again as a sixty seventh of a finger snap or forty billionth of an eye blink and then we experience again at the time of death. So in each of those occasions we experience it naturally. On each of those times when we experience it, the same thing happens.
Essentially within the body, the elemental energies, the five prana, the earth prana, water prana, fire prana, air prana and mind prana basically subside. They relax and then when they relax, they’re totally relaxed, clear light consciousness arises. So tantric yoga in the clear light practice is aimed at that. The best or the most common way of using this yoga in the waking state is the Kundalini. Essentially do the breathing, do the Chakranati and when you bring the male female elements into perfect balance and you center them in the heart channel, slow the breathing right down, almost looks like it stopped to an ordinary person.
In fact, a doctor would say you weren’t breathing but the tantricas, they take in air through their ears. It’s what they do. They stop breathing for like a week, two weeks, a month, three months, six months, a very common phenomena amongst the tantricas doing this practice. But they don’t go brain dead. They breathe through their ears.
They basically move the energy and keep the brain alive with just a touch of oxygen in that extraordinary way. But if we do it by the Kundalini practice essentially it takes great yogic application and skill. The other thing is the other way in the waking state, so this is the way we do it in training. The way it happens naturally in the waking state is by means of sexual orgasm. So the easy way to practice clear light yoga in the waking state is in the sexual context.
Celibates do it purely through the yogi yogic application and lay people can also do non celibates can also do it through the yogic application. But for those with good girlfriends and boyfriends readily at hand and who prefer a more comfortable meditation setting than their meditation cushion, they practice the clear light yoga essentially while making love. And it’s a can be put to be to put it very simply, essentially what they do, what we do, or what you should do to do this practice is that as you make love, you start the process very, very slowly. You make love very slowly. And the male has to exert strong control.
So ladies, you have to teach your boyfriends, you have to teach your husbands or whatever how to do this properly because men, you know, they’re a little bit like whirlwinds, you know. They’re like slow pacing isn’t their forte with most of them. So you have to make them slow down a little bit and make love very slowly and you try if you do it as a beginning practice, you try to make love for rough roughly an hour to an hour and a half, two hours without stop. And the male during that time doesn’t release any seed. And essentially what happens, what you’re trying to do is watch the natural process.
You’re essentially practicing a special mindfulness of your physical energy transformations. The power point of tantra is that we use the body to transform the mind. Sūtra mostly just goes directly to the mind and doesn’t do much with the body other than ethics and morality and this sort of not such exciting stuff. Whereas tantra, we’re using the pleasure of the body to transform the mind, the pleasure factor. So essentially what you do while you’re making love very slowly over that period of time, an hour, an hour and a half, two hours, three hours, is you make love very, very slowly and you increase the pleasure factor.
As the pleasure factor increases, the five main pranas will naturally begin to subside or relax. And as they begin to subside or relax, the conceptual mind will begin to subside and relax. That is you’ll stop thinking. You stop worrying about yesterday and thinking about tomorrow and, you know, some people are making love and in their mind they’re like, you know, putting together the grocery list for a party tomorrow night. We want that kind of mind space to stop.
So you keep the mind, you remember the vision, you remember the vision, you remember the energy application, you remember the illusory training. And keeping those three pointers, as you make love, you keep the mind in that non conceptual radiant sphere correctly poised distance wise between the lover, the loved and the act of making love. As the energies move, consciously feel them move, feel the pleasure of the movement, arise, ride on that wave of pleasure. Again, there is the energy moving, you the perceiver of the energy moving, and the energy that is moving. Find the correct place between these three circles.
You’re not the mover, you’re not the moving, you’re not the moved. Feel the right space, find and claim that right space as the energy increases, increases in the love making act. Now for the female it’s quite different for the man. What the man wants to do here is about every fifteen or twenty minutes you want to bring the drop down. You bring it slowly.
You feel it moving. At first your love making is very conceptual so it’s quite crown chakra based as we put it in tantralingo. Then it becomes a little bit more emotional. It moves to the emotional meaning rich in a kind of a vivid way, in a kind of visual, inner visual way. Moves down to the throat chakra, becomes much more quiet, pacific, centered, moves to the heart chakra.
Then as it moves to the lower chakra, essentially the building of the joy or the bliss and the intensification of the sense of radiance increases. We want to follow that process very, very closely and learn. I mean, ladies, don’t be angry at your fellows if they don’t get it right the first night. You know, guys are like dogs. They take a lot of training.
So you have to get the the drop down. And as it moves down, you have to essentially let it come right to the tip, right to the tip. As it comes to the tip, when it arrives at the tip, you essentially reverse the energy. You remember what you felt when you went like this. You apply that same movement of your bodily energy except you apply it beginning right in that chakra place, right where the drop is.
As long as the drop remains in that chakra you will remain in a state of orgasmic ecstasy. That radiance, the clear light mind will be there very very powerfully and the presence of bliss will be there very very powerfully. Now when Tsongkhapa writes of this, founder of Gelug School, he says that when this occurs, when this occurs there’s two things that happens. Advanced practitioners immerse the mind in Mahāmudrā which means emptiness or infinity because the nature of that radiance is something formless, a sense of total infinity. If that seems a little difficult, You don’t see you know, you put the mind in the infinity thing.
The trouble is when you put the mind in the infinity or your mindfulness in the infinity, very often the sensation decreases. The bliss factor drops. The radiance factor drops. It’s sort of like, you know, when you take away the finite aspect and you put it in the infinity, the thing kinda melts. What thing melts?
The thing kind of melts. Your intensity melts. So then, know, Tsongkhapa says, if that’s what happens, check your own be honest with yourself, you know, just check what your own progress, check your own process. If that happens you leave the mind on the bliss factor. You just simply experience the bliss, nothing more, nothing extra needed, nothing.
That you just simply remain in that bliss. He says, the way Tsongkhapa puts it is, remain in the non conceptuality mind in a state of bliss. So just simply allow yourself to simply rest in that bliss holding the drop there. The experience will stay with you for fifteen seconds, twenty seconds, thirty seconds, a minute, a minute and a half, generally not much longer than that, then the drop will want to move. You have to consciously yourself do that and it will be brought back inside.
When the practice develops a little deeper, essentially what it means then is you can move more into the light, less into the bliss. More into the radiant factor, less into the bliss factor. And that’s essentially what you want to do. That’s the direction you want to take it. Now with that orgasmic ecstasy what happens with the male quite naturally is the drop gets there and this is kind of a slight advantage men have in the practice.
The disadvantage men have is it’s difficult getting it there, it’s difficult stopping it there, it’s difficult holding it there and it’s difficult to reverse it when it is there. Difficulty. Their advantage or their strength is that if they can get it there, if they can hold it there and stop it there and retain it there and reverse it, the reversal naturally pushes the orgasmic energy in the right direction. In other words, carries it back up through the chakras, naturally forces it in this way. This is what we want from the practice.
Now, the strength of the female process is it’s much easier for her to once the orgasmic process sets in and arises it’s much easier for her to remain in the orgasmic process unlike the male if she gets it wrong the drop doesn’t just flip out and it’s all over. So for her, orgasmic process for the female is far superior. It arises, it endures, it kind of goes up in a peak like this and then when the orgasmic process passes it sort of comes back to a plateau, continues at a plateau but is very easily pushed back up over the peak and back into the orgasmic state. So many many females, every woman’s body is different. Some females actually only have an orgasm every year or two, some have them like every twentieth or thirtieth lover, some have them like ten times every time they make love.
So every female body is very different, it’s not a matter of superiority or inferiority. The important thing is you ride the pleasure from the beginning. Ride meaning you rest your awareness in the pleasure. Resting your awareness in the pleasure, try to become increasingly aware of the radiance as it arises. The pleasure itself gives rise to the radiance.
The pleasure itself induces the arresting or the absorption of the prana, of the vital energies. The pleasure itself does that. As the energies withdraw or absorb or melt essentially from the pleasure comes greater awareness of radiance. As the radiance builds, follow it. Follow the pleasure, follow the radiance.
Stay right inside of it. Often it helps to do things like you imagine yourself as a tantric deity Buddha like a Vajrayoginī or Naro Khacho or any of these highest tantra mandala deities. You You imagine your your lover as being a tantric male deity and yourself as essentially in union, being the union of the male and female tantra deities. That helps just because we’re trying to rest in the bliss and the radiance and the ordinary sense of self often makes a problem. We start thinking about the shopping list and what the kid’s doing with the babysitter and stuff like this.
So we try to rest in the bliss, rest in the radiance. Now the weak the strong point with the female is the orgasm itself is more easily utilized. The weak point or the handicap or the challenge with a male is very difficult to control but if he controls it the energies will naturally move in the right direction. If they don’t he can’t reverse it. The very reversal of the drop indicates that the energies are moving in the right direction.
So this is the male strength. For the female, the orgasmic experience is superior but where the energies go is not determined. She doesn’t have to do that same forceful pushing to control the flow of the drop. Hers all move naturally and they move in a circular pattern. So her challenge is when the radiance and the bliss arise, what to do with it?
Where to put it? And I know none of you ladies are interested in that so I’m not gonna go further on that subject. How you do this practice as a nighttime practice before going to sleep is that essentially you take the whole world. You imagine you sit down, you put yourself as a your mandala deity if you’re a if you do any it’s okay which tantra you do, Taras or Chenrezig. It’s best if you do a highest yoga tantra, because that’s where this teaching comes from, but, they’re all shared, so it doesn’t matter.
Otherwise, in a non-Buddhist, practitioner, you just take whatever kind of divine form you think you are. The best in the Hindu world is Shiva because he’s blue all over, and he’s got a cobra snake on his shoulder and the moon in his hair. Who could compete with such a man? Otherwise, Krishna is not bad. He plays a flute and he made love to sixteen thousand women during his lifetime.
He’s also blue all over. You know, the reason why those two are blue is because the early Aryan invaders of India were white people from Central Asia and the earlier inhabitants of India were Dravidians and earlier slightly more olive colored people. So actually, you know, they were also Caucasian technically, are Dravidians, but more olive colored. So some of the invaders when they married Dravidian women they produced kids that looked a little blue. Not really blue, it’s just that they were Aryans interbreed with the old Dravidians so they looked a kind of a of a dark olive.
So they always come out blue in their paintings which is very cute. But anyway, so some of the gods are are patented after them or designed after them. But those two are especially good for tantric practice because in all Hindu tantra emanates from Shiva. He is the lord of the tantric practices. And Krishna is in particular the lord of the sexual yoga practices.
None of the other gods could keep his peace basically. And if you do Christian or anything like that, then I don’t know. Just see yourself as a nice person looking in your best. Some Tantric texts say to imagine yourself as you were when you were fifteen or sixteen years old with that kind of mid teen kind of vitality and vivaciousness, a kind of intense radiance. Because at that age your sexual energies are just bursting out of every pore of your body essentially.
You know, so you’ve got this tremendous kind of sensuality and sexuality. So it’s good to do in that kind of a way if you don’t have a deity practice or a mandala practice to see yourself as a like fourteen, sixteen year old and totally sort of dripping with that intense sensuality. You send out lights from your heart, at the center of your heart the mantra syllable if you like to put a syllable you put otherwise just imagine like a straight up and down blue line, little zig zaggy perhaps. Up and down blue line at your heart. This is your quintessential nature.
It sends out lights, fills all the universe, touches the inanimate matter. The inanimate matter dissolves into light and dissolves into the living beings who are gods and goddesses or Buddhism, Bodhisattvas, Dakas and Dakinis. They dissolve into light and dissolve into one’s body. One’s body dissolves into light and from the head down and feet up dissolve into light into one’s heart chakra at the center of which is this little blue light. This is clear light because this is a clear light practice because all those phenomena one experiences, how does one experience them?
Only on the basis of one’s clear light mind. Take away one’s clear light mind and there was no experience of any of those things because there’s nothing to experience those things. All those arise and fall within the basis of one’s clear light mind. All phenomena occur within the sphere of one’s clear like mind. So when one reminds oneself of this that really all those phenomena there are just my own dream phenomena.
There is no Glenn, there is no Jack and Jill, there is no up, there is no down, there’s just my dream, this endless universe, my dream. And I pull the dream into my heart chakra, that whole world comes from my heart chakra. I put my body into my heart chakra. My body comes from my heart chakra. If it were not my clear light mind, how would my body be experienced?
What would there be to experience? Other than our own primordial mind, there is no basis for experience. Without mind, there is no mind. Without seeing, there is no seen. So we dissolve in to remind ourselves on that and we do it in the heart.
If we’re doing dream yoga we can move it then up to the throat chakra or down to the navel or secret chakras to affect the dreams accordingly. Then we lie down, men lie on the right side and go to sleep like this, and ladies lie on the left side and go to sleep like this. On the right side for men, because the left side is the female side of your body. So men want to make their female side stronger during sleep. Women lie on their left and leave their right side up, just when you’re going to sleep it doesn’t matter what happens after you’ve gone.
Cause they want to leave their male side up to bring some of the energies from the male side of the body into their to amplify them. And then watch slowly the process. If you studied your orgasm well during your lovemaking you will see that very same process happen in going to sleep. What happened to you in orgasm is now going to happen to you as you go to sleep. The same movement of prana and energy in your body will happen.
The same dissolution of earth energies, water, fire, air into mind. As you get into mind, the same movement between the white, the red, the total darkness and the flash of clear light. So follow the energies processes carefully and just feel the natural radiance. You lay down in a state or an awareness of total infinite radiance. Don’t think I’m here, this is there.
Don’t think of objects, just total infinite radiance in your mind as you go to sleep. When the clear light mind of sleep arises, blend the two. Blend them, just simply mix them. Rest one within the other. The longer you can stay in that radiant clear light sleep consciousness the better will be your sleep.
Tibetan texts say staying in that clear light consciousness for one minute is like, more valuable than a full day of ordinary meditation. Staying in it for a day is equal to a hundred years of ordinary meditation. Ordinary meditation, you contemplate the infinite, you don’t experience the infinite. You contemplate love and compassion, you don’t experience love and compassion. You contemplate emptiness and vastness, you don’t experience emptiness and vastness.
When you simply rest in your own clear light radiant nature, you experience all those things directly, non conceptually, naturally. So Tsongkhapa says, don’t add anything to the practice, don’t take anything away, simply go to sleep. You rest there for a while and eventually the energies will move. The energies will move, something in your body will move. Maybe you’re like, there’s a pea under your mattress, ten mattresses down, it’ll put a sensation in your legs so the earth energies will move.
Something from your day will come up, an unresolved issue from your day will arise. You so it’ll start clicking around and you’ll start so physical energies, mental energies, the lungs, the pranas begin to move. You exit from the clear light of sleep into dream. As you exit, you try to follow that process, try to be present. Tibetans say, Buddhists say, Tantricists say, if you can’t do sleep dream yoga well, you can’t die well.
Look at your, way you clear light of sleep, you’ll know the clear light of death. Look at your dream, you know you’re Bardo, you’re after death state. You get good dreams, that’s a good sign for your after death state. You get bad dreams, that’s a bad sign for your after death state. You cannot be aware in your dreams, you cannot be aware in the after death state.
Lost and confused in your dreams, lost and confused in the after state. You want to know death? You want to know after death? Look at your sleep, look at your dream. It’s written right there with you.
It’s with you every day. Hark, the hearted drops of the Dakinis flown across the universe, dropped and scattered in the human world, gifts from the angels carried and transmitted from the masters of ancient times brought down to us today. Those who pick them up, those who drink them it is said, if you drink well, you achieve enlightenment in one lifetime. You drink poorly, you misuse, it turns into your own indigestion. The Dakinis, the great female mystics of ancient times, transmitted from one generation to another.
They came to male teachers, passed back forth between male female over the generations. Thousands in the past have achieved enlightenment by means of these methods. Thousands in the future will achieve enlightenment by these methods. Some today will apply themselves to these methods and achieve enlightenment. May you be amongst the fortunate.
An hour or so away. Those people want to leave, bye bye, run along. Anyone else wanted to ask a couple of questions and chitchat about anything, we can do that for ten or fifteen minutes. In what? What kind of meditation?
Sitting meditation. We do sitting meditation, walking meditation. We do talking meditation, gardening meditation, making love meditation, mantra meditation, looking meditation, being looked at meditation. No what? Aside.
We say four times a day it’s good to sit down quietly but we don’t say to meditate because if you say meditate it means you’re not meditating at other times. So then you create a duality in your mind. Do you meditate? I’m just confirming your message. No.
No. Do you meditate? No. Do you do you not meditate? Yes.
How do you know when you’re ready to ride the wild horse? When do you In Tantra? You know. How do you know that you have enough of a foundation or you’re ready or you’re a suitable vehicle in order to do these things? Sometimes your guru will push you into it.
Sometimes you’ll be like the blind man being chased by bandits and he’s running along a cliff running along a mountain. He falls over a cliff and he just happens to fall back back to front on the back of a donkey and go racing off into the distance. In either of those cases, you know you’re ready. I’ve never heard of a third. But generally I think the sooner one practices the better.
Every day left when you don’t practice is a day too late as far as I’m concerned. You know people talk a lot about foundations, this foundation, we all infinite past lives, know. We just have to really bring those elements from our past into the present very intensely. The best is during tantric initiation. If you have a really great master, you just put the initiation vase on the table and it just gathers.
It’s like raking up leaves in the backyard. They go through ten thousand lifetimes and rake up the leaves of your past efforts from ten thousand lifetimes, put them in a pile and there you’ve got them, off you go. Otherwise, you know, you just sort of stumble along slowly, do a little bit of sūtra stuff, a little bit of tantra stuff, little sūtra stuff, little tantra stuff, and just make it as best you can. But my feeling is the sooner people do it the better, but particularly for Westerners I think tantra for us is destined. Essentially, also I think tantra for us is quite easy.
You know we’re a very sexy society, it emphasizes the use of sexual energy. We’re a very indulgent society, it emphasizes indulgence. We’re a very proud arrogant society. It gives methods for using pride and arrogance for divine immersion. So I think tantra is perfect for westerners.
We are perfect for tantra. I think sometimes Asians need a lot more preparation because generally their background tends to be more puritanical and more they don’t have much education, most of them. Central Asians, you know, they can’t read and write before they join the monasteries and stuff. So much of their preparation is learning to read and write, learning a bit of philosophy, learning how to think, how to think, you know, like that. So I think most Asians have to spend a lot more time preparing for tantra than we do.
For us, we generally got twenty years education before we even hear the word, you know. Plus our Christian background, Christian morality is pretty good in terms of not killing, not stealing others. I mean, forget the Catholic condom business. That’s kinda silly. But you know, the original teachings of Christ, if you look what he said, don’t kill, don’t steal, don’t harm others, be nice, be good, this sort of stuff, you know, useful.
So we’ve got that as a good preparation for tantra, a basic morality of goodness. We’ve got the Christian teaching on love, compassion, if you can love your neighbor as well as you like yourself. In old times that was okay. Most in America that doesn’t work. Americans hate themselves, so they hate their neighbors.
If we can try to love ourselves, then love our neighbors like ourselves. And I think from Christian world we’ve got a good background. If we can leave out the nonsense that a lot of the churches throw in and look at actually what the Christian mystics were doing and what they were saying, leave out a lot of the the the kinda, you know, theological stuff. But just look at the simple things in Christianity and mostly they’re a good preparation for anything. And basically if you do Tantra, if you follow Christ said love your neighbor as yourself, you’ll never hurt anyone with it.
You’ll never hurt yourself with it. In fact, if you do or don’t get realization or great accomplishment, big deal. At least you’re practicing bliss and freedom. You know? You could do worse.
And if by living a life of bliss and freedom you also make some spiritual progress, do some goodness for yourself, do some goodness for the world, to yourself. Make a contribution to the world. Okay. If you also become a Buddha, great. But if you don’t, big deal.
You know, you got bliss, you got freedom. At least you didn’t like tie yourself up in knots. Yeah. I think of the heart drops of the Dakinis. See, my Indian friend sitting at the back, he was he’s from South India, and he was mentioning to me during the break that a lot of the tantric stuff comes from the pre Aryan, pre Buddhist period known as Dravidian, and I completely agree with him.
I think much of the Tantra stuff is forty, fifty, sixty thousand years old, at least around Central Asia. But even the word Dakini as a Dravidian word, it’s from the Dravidian culture, the mystical cults of the Himalayas and also widely spread in South India. In the early days, I think it was mostly in the Himalayas and spread south. After the Aryans invaded India and took it over and it became a Hindu, the Aryan religion, basically the Hindus kinda either wiped out or out populated the Dravidians in the north and kinda slowly pushed them south. So much more Dravidian ethnic stock people live in the south.
But the language, the word Dakini comes from Dravidian language and all of those ancient techniques passed by the female mystics, the Dakini culture in the days when tantric spirituality was largely passed through female mystics and learned by men from the females. There were many healing lineages. My own favorite is that known as I don’t think there’s an illness on earth which couldn’t be cured with it, if it was done correctly, but there may be some illnesses which couldn’t that I don’t know about. But I think certainly the Chakranadi practice are a great healing practice. Our sexuality is the strongest contributor to our antibody immunity system.
So simply through keeping our sexual energies high and keeping them balanced, we become immune to ninety percent of all illnesses just to begin with, is my belief, my take on it. You’re a doctor, so you probably don’t like me like just throwing statistics off the top of my head in percentages but that’s the way I feel about it. And I think in terms of mantra healing, even if people can’t reverse the illness, reverse the disease, they can develop a relationship with the disease which makes the disease part of their spiritual growth rather than part of their affliction or suffering or weakening. But in terms of the healing yogas my favorite is the Amitayus Hayagrīva lineages coming from the great Dakini Sukhasiddhi, mystic of tenth century Nepal, a Dravidian woman. Okay guys, that’s it.
Bye bye, run along.