How are you?

James: Never better!

Inquirer: May I present you with some of my thoughts. It is often somewhat unclear and searching in nature, I apologize for this.

James:  Part of my job is clarifying doubts.

Inquirer: I have been doing a meditation every day for some time now. A meditation initiated by you, that starts with a body-scan and leads to the silence of the observer and witness of everything.  It works for me as a direction indicator and a reminder of where I need to be.

But I often struggle with the difference between the person doing the meditation and being a witness. As if there are 2 selves. As if I still have to find something. I can now also see that the person doing the mediation can be observed. Actually, one of those selves has already expired here.

James: The observable person doing the mediation is the reflected self. It is the one that has already expired.  We know this because the one observing never expires because it is unborn.  It is original deathless pure consciousness.  Sometimes we say there is a real self and an apparently real self.

Inquirer: Yet there is no resignation in this statement, there remains a search, unclear knowledge and unrest. Is this normal?

James:  Yes, the unrest is just a seeking habit.  Clear knowledge is “I am unborn existence shining as whole and complete ever-present bliss.”  Affirm this to yourself until it chases out the doubt.

Inquirer: I also sometimes wonder if I knew 100% who/what I would be am, would it make a difference to the person I think I am now? Would anything actually happen, if I knew that I was not the person but the conscious being?

James:  Yes.  When you have doubt-free knowledge, the knowledge purifies the mind of rajas and tamas and the apparent person, the reflected self, becomes very sattvic and radiates peace, joy and confidence.

Inquirer: Is there actually enlightenment for the person and enlightenment of the person?

James: Yes.

Inquirer:  What matters is that everything is perceived (as myself) in the end, right? In former mails you advised me to practice Karma Yoga. Now I can see the value of Karma Yoga and am already making progress in that area. Many thanks to you for your attention, and I really appreciate your response.

James: Karma yoga is taking a stand as awareness, seeing the world and your mind as the original Self sees it.  Keep everything the same…the meditation, etc…. When you are in meditation seeing the reflected Self, look around inwardly and see if there is a second self watching the reflected self. 

You are on the right path.  What you need to know will be made clear in the fullness of Isvara’s time.

Love,

James

James: The word “samadhi” refers to both a state of mind and to the unborn you, existence shining as whole and complete ordinary ever-present consciousness…yourself in short. You can’t meditate on yourself because you are yourself. But you, ordinary awareness can meditate on your mind and its states.

Samadhi is a compound word, sama and dhi, a contracted form of buddhi, the intellect, the part of your mind that thinks. Sama means equal. So samahdi is an intellect that sees no difference between one thing and another. “A yogi in samadhi sees no difference between crow shit and a gold nugget.” It means that the essence of unwanted shit and wanted non-shit is the same. It is just your own consciousness/awareness appearing as what is valuable and what is detrimental.

For a spiritual person it means your likes and dislikes. If you don’t know who you are, you will pander to your likes and avoid your dislikes. It is a terrible job. It is called “samsara,” going around and around as if caught in a whirlpool and never getting free. This is how our likes and dislikes frustrate us. If you realize you are the real or true self, you discover that you are free of the samsara problem, although likes and dislikes may continue for a while, they gradually dissolve, become preferences, and eventually dissolve for good because you are happy with yourself as you are and don’t need things to make you happy.

So, when your mind is in a non-dual state you can pay attention to what it feels like to be non-dual.  It always feels good because that state is just the experience of the bliss of non-dual awareness reflected in the mind.  In this way you get a value for non-duality.  Once you have a value for non-duality you will develop a dislike of duality and you will enthusiastically try to stay in that state.  Of course it won’t work because that state is you, but that’s OK because at some point you will re-discover that you are samadhi, meaning you have non-dual vision.   You are a cyclops.  🙂

I haven’t reached out to you before but will catch you in Bali next month.  My wife and I will be making it there from Australia for the retreat. Must say I read through a few of the reddit comments to folks there and kudos to your patience! 

Would be good to hear your observations sometime on where the traps are that people are falling into. It’s very hard I’ve learnt with neo-advaita half -truths, to find the full truth without a systematic process of logic. Maybe a way to help is to catalog the common logical wrong-notions and create a post detailing the biggest ones you can link to. Would’ve helped me on the journey earlier I’m sure. 

For instance, “The suffering is consciousness and I am consciousness and I’m not a doer so can’t get rid of it” was one that I was stuck in when I took the detour from vedanta and went to neo-advaita for a few years. Ultimately the tree that doesn’t deliver fruits has to be abandoned and I found my way back to Vedanta with double the conviction to not take the shortcut again 

James: I look forward to meeting you in Bali.  This is a good suggestion because you are absolutely right; the modern non-dual guys are deluded dualists who imagine themselves to be non-dual.  They picked one convenient teachingand passed it off as the whole truth, which sounds good to the “have your cake and eat it too” ego but it doesn’t work as you know.  Welcome back to a serious, complete teaching.  

The traps are legion…indulging endless fears and desires for objects to remove fears and desires for objects!…but they all boil down to one big trap…the zero-sum setup into which we are born.  Once you get zero-sum you become qualified for freedom from the person who has fears and desires and are willing to develop the secondary qualifications that make inquiry a great pleasure.  

S:  For instance, “The suffering is consciousness and I am consciousness and I’m not a doer so can’t get rid of it” was one that I was stuck in when I took the detour from Vedanta and went to neo-advaita for a few years. Ultimately the tree that doesn’t deliver fruits has to be abandoned and I found my way back to Vedanta with double the conviction to not take the shortcut again “

James: Well, it takes what it takes to learn what one needs to learn.  This laughable bit of Neo-Advaita non-sense is new to me but not surprising.  Just for fun I’ll break down the fallacies. 

Consciousness doesn’t have equipment…a body-mind-sense complex…that is capable of action and/or suffering.  If we take Maya (ignorance of the fact that I am whole and complete unborn consciousness and that my nature is bliss) into account, then consciousness apparently acquires the capacity to suffer.  But apparent suffering is as good as no suffering since consciousness is unassociated with anything, not to mention that the word apparent itself means unreal.  This is so because reality is non-dual, which means there is nothing other than myself with which to associate.   If there were even the slightest association, then what happens to the equipment would rub off on consciousness and I existence shining as consciousness would be subject to change, which is suffering.  If consciousness jumped out of its “hermetically sealed bubble” and affected its equipment, the equipment would be transformed by consciousness into consciousness, which is absurd for various reasons, the most obvious of which is that something which is unreal can’t be transformed and if it could, it could it could only be transformed into another unreal something.  God bless the poor Neos.  They must be here to drive mature thinking people to Vedanta!  I have one friend who spent 8 years trying to figure out Tony Parsons!  Imagine that.  

Vedanta requires faith in inference, which is a valid means of knowledge.  The teachings expose the unexamined logic of one’s own experience, which is all that is required to remove the ignorance that apparently hides the fact that I am the bliss that makes bliss blissful.

Love,

Ramji

James: Yes.  The verse is chidananda rupam shivoham shivoham.   I am existence shining as consciousness.  The second shivoham is for emphasis.  It means I exist in the form of pure consciousness. 

 And yes, “I am limitless.” (aham brahmasmi).  Or “the I is limitless.” 

Question:  And does unbroken refer to continuous awareness of that thought, despite the fact that other thoughts arise and can be ignored?

Yes.  It means that the I, the referent of the thought I or I am, is “continuous” even though it is out of time.

And yes, as a thought, an inquirer should value it more than other thoughts, in so far as it gives direct access to the I, not that the I (or I am) is ever experientially inaccessible.  You always know (1) that you exist and (2) that you are conscious, which implies (3) your identity as consciousness because people may do things to become unconscious, which shows that they are a priori conscious, but nobody does anything to be conscious.  You don’t wake up in the morning.  You are awoken.

The pertinent information that inquirers need, however, is that the I is limitless.  Limitless doesn’t mean big.  On one hand, it means that (1) the I is unmodified by the thoughts and emotions that present themselves to it by Isvara/Maya, which is a biggie because this means (2) that you are free by nature; no actions are required for freedom, except, of course the “action” of knowledge, which is to say consciously asserting your identity as existence shining as unborn whole and complete ordinary unconcerned awareness.  But it also means “I am an unborn partless whole,” which means blissful.  This is a particularly important bit of Self knowledge because it motivates meditation, which is to say, taking a stand in awareness as awareness, which ideally should go on continuously until it becomes “second nature,” so to speak. 

James:  I hope so.  Consciousness/Awareness is eternal and matter is eternal.  Consciousness is not conscious and matter is not conscious.  But when Maya (Macrocosmic Ignorance) is operating Consciousness and matter together become conscious, which is to say that they appear as conscious beings, first as a unicellular organism, which complexifies by dividing.  This process goes on for approximately 14.67 billion years on the cosmic clock.  This process is called reflected awareness.   Prior to creation of the material world, which provides a reflection for awareness in the form of sattva, the eternal inert material “portion” of Awareness is potential.  It exists, but it is unmanifest. 

At the very end of this process (from our point of view, although the reflection is still expanding and will probably expand for many more billions of years), sometime in the last 5-10,000 years the reflection becomes more subtle and we can say that a very tiny minority of human beings) become aware that they are aware.  Most humans are not aware
that
they are
not
humans.

An equally tiny cohort of this tiny cohort somehow hears about Vedanta, of which an equally tiny cohort understands the value of Vedanta (freedom from dependence) and commits to actualizing said freedom, of which an equally tiny cohort is set free of the notion that it is a created (born) entity.  In short, a very rare few.  One of my friends once said that there probably aren’t twenty five people in the world who understand what I’m talking about, which is is fine with me in so far as I like to make myself useful.    

From this point on Awareness enjoys the option of granting freedom to the created entity.  Keep in mind that the created entity is not non-existent.  It is a living functioning conceptual entity that eventually dies.  So the question becomes, “If I am unborn Awareness and know it, there is no death for me.  So why would I bother blessing a finite entity with a happy life?”  Vedanta’s answer is “Why not?”  It gives three reasons: (1) for the sake of the jiva itself, which suffers various limitations (2) for the sake of the teaching tradition, which taught it that it is free and, (3) for the sake of the world.  One less person with an active Duryodhana factor is a net gain for the world. 

I was listening to your lectures on Pandachasi again and also Swami Dayananda on Aprokshanubuti when a realization occurred that there is no NOT with I AM.  I am this or that is a confusion but I am NOT this or that is also a confusion.  There is no “not” with I Am; everything is because I am.

James:  Yes, indeed.  Reality is non-dual Existence shining as unborn Consciousness.  Even if a “not” appears it is only due to ignorance of the fact that two or more principles exist.

All of this, that, me, you, he, she are pointing to the I AM, which is spposedly borrowing being from AM/IS as names and forms, the one reality of all of which is the AM/IS and the names and forms are materialized on I AM as their locus of existence.

James:  Yes, again.  The word “supposedly” means there is no borrowing.  Borrowing is a necessary but dualistic teaching. 

You always tell me there is a word problem with me, I see words are not pointers to any discrete objects.  Pot has a name/form but its truth is clay, clay is a name/ form but its truth is atom, electron’s truth is a vibration In space, etc. ad infinity… the non-thing, the underlying meaning, that which is the ultimate underlying being is what seemingly allows for all of this, truth , a non-local (locality/nonlocality are also pointers) something real, present, palpably present,  No name, no form, hence no word!

James:  We need words generated from the logic of existence to eliminate misconceptions, not to refer to anything discrete.  Anything separate or discrete is due to ignorance, which causes confusion between the subject and the objects presenting themselves to it, which Vedanta removes.  If there is any object to be known, it is the apparent subject (subject/object are also pointers), Existence shining as unborn Consciousness.  

Yes, Isvara is the Big Doctor who writes cryptic nuggets of revelation, the phenomenon that is the basis of the Upanishads and forms the basis of the sutra literature (Vedanta), commentaries by self-realized people that unpack the meaning of the revelations.  Vedanta is “heard” or “seen,” meaning it comes from Existence, which is “beyond” or “outside” the individual’s world of perceptions and inferences.  You are a proper seer (rishi) now.  You have heard the truth. 

Hope you and Sundari are doing well. 

James:  Couldn’t be better.

I was listening to your lectures on Pandachasi again and also Swami Dayananda on Aprokshanabuti when a realization occurred that is there is no NOT with I AM.  I am this or that is a confusion but I am NOT this or that is also a confusion, there is no “not” with I Am , everything is because I am.

James:  Yes, indeed.  Reality is non-dual Existence shining as unborn Consciousness.  Even if a “not” appears it is only due to ignorance of the fact that two or more principles exist.

All of this, that, me, you, he, she are pointing to the I AM, IS ….supposedly borrowing being from AM/IS as names and forms, the one reality of all of which is the AM/IS and the names and forms are materialized on I AM as their locus of existence.

James:  Yes, again.  The word “supposedly” means there is no borrowing.  Borrowing is a necessary but dualistic teaching. 

You always tell me there is a word problem with me, I see words are not pointers to any discrete objects.  Pot has a name/form but its truth is clay, clay is a name/ form but it’s truth is atom, electron’s truth is a vibration In space, etc. ad infinity…

the non-thing, the underlying meaning, that which is the ultimate underlying being is what seemingly allows for all of this, truth , a non-local (locality/nonlocality are also pointers ) something real, present, palpably present,  No name no form hence no word!

James:  We need words generated from the logic of existence to eliminate misconceptions, not to refer to anything discrete.  Anything separate or discrete is due to ignorance, which causes confusion between the subject and the objects presenting themselves to it), which Vedanta removes.  If there is any object to be known, it is the apparent subject (subject/object are also pointers), Existence shining as unborn Consciousness.   

Yes, Isvara is the Big Doctor who writes cryptic nuggets of revelation, the phenomenon that is the basis of the Upanishads and forms the basis of the sutra literature (Vedanta), commentaries by self-realized people that unpack the meaning of the revelations.  Vedanta is “heard” or “seen,” meaning it comes from Existence, which is “beyond” or “outside” the individual’s world of perceptions and inferences.  You are a proper seer (rishi) now.  You have heard the truth. 

Each technique leads to a change in understanding, a ‘cognitive shift’ so different techniques are used at different stages as one grows on one’s journey.  But we need to always keep the goal in mind.  What is the goal?  It is the direct, immediate recognition of and abiding as Being shining as Consciousness.  It is my inherent but overlooked nature: Pure Presence of Being, unconditioned Awareness, complete Fulfilment, permanent Peace, absolute Happiness.  This forgetting or overlooking…let’s say ignoring…is call Maya or Isvara in Vedanta.

So we get what we already have by gaining knowledge, which removes ignorance.  The gain of knowledge is a cognitive shift in which “That”, which is always and already present, but thought to be remote, is revealed to be “This,” my inherent always present unborn nature, ordinary awareness.

Cognitive Shifts

The spiritual path is a series of gradual shift or insights.  In primary school, we play with water, learn to be careful with it and how to swim in it.  In secondary school, we learn water is made of two gases, a cognitive shift based on knowledge.  But when we drink it, we do not experience it as two gases; we still experience a liquid which slakes our thirst.  There is a difference between knowledge and experience.

At university, we gain another level of understanding; knowledge about its atomic structure and the changes in its atomic configuration enabling it to exist as solid, liquid and vapour.  But when we drink it, we do not experience atoms flowing in the mouth; we still experience it as a life giving fluid.  At the post-graduate level, we gain knowledge of water at the quantum level, another cognitive shift. For each level of cognitive shift, different methods are used to gain and confirm the results of the respective shift.

It is the same with Self-recognition. The methodology used to progressively grow in understanding of our true Self is:

• Karma yoga, the technique of doing action in a certain spirit to purify the mind.
• Upasana yoga, meditation techniques to concentrate and focus the mind.
• Jnana yoga, techniques to gain knowledge to overcome ignorance.  Jnana Yoga, which is knowledge yoga, is composed of three stages.

     (a) listening (sravana)
     (b) reflecting or removing doubts (manana)
     (c) assmiliating, meaning living from the non-dual platform (nididyasana)

Techniques (1) and (2) get us to the ‘starting line,’which is to say that they integrate the thinking and the feeling functions, the head and heart, and make the mind ready to progress further.  The three stages of jnana yoga lead us to recognize and abide in our true nature, existence shining as consciousness. 

Knowledge Yoga (jnana yoga)

“When I am born I think I have only one body and I identity with it.”

               Duality

• The first cognitive shift is understanding that there is more than one body.  Yes I have a  physical body, but I also have an energy body, a subtle body and a causal body, a sub or unconscious mind.  These four bodies make up my personality, its qualities and limitations.

• Next we understand the fifth factor, Consciousness, and how it is different from the mind-body person. The mind-body persona is matter, which is inert, changes and undergoes six modifications from birth to death.  Consciousness is diametrically opposite matter.  The personality is a “who.”  Consciousness, the true Self, is a “what.“   

• Then we learn to identify as Consciousness, “I am that Consciousness; I am not the mind-body person.”  I pervade and enliven the mind-body, causing it seem to be sentient and alive so it can think, speak and act.  This knowledge produces a profound 180-degree change, a complete reversal in my definition of myself, from personhood to impersonal Consciousness.  I reinforce this understanding with Vedantic meditation, asserting my identity from moment to moment and the continued study of Vedantic texts like the Bhagavad Gita and Upanishads.

• Next I recognise the Consciousness that I am pervades and enlivens all life-forms.  I see that you are not actually different from me. At this level of understanding I still see two principles, Consciousness and matter. I define myself as Consciousness, the ever-present witness as matter.
  
  

Seeming Duality – The Real and the Apparent

• Then I recognise that all forms, animate and inanimate, are merely appearances or manifestations of Consciousness.  This means that the inherent nature of everything, the substance or substrate of all names and forms, is Consciousness.  Only consciousness is present.  The inanimate elements, the sentient beings and the powers that create them is really ever-present unborn Consciousness.  It is is-ness, am-ness, beingness.  In the twilight a coiled rope may appear as a snake.  Humans give names corresponding to forms to distinguish them so we can communicate about them, but we take the names and forms to be real and get lost in them. 
  
  

Non-Duality

• It is almost over when we come to the understanding that there are not actually two principles.  There is only one principle without a second…me.  That Consciousness, I am, here and now.  It is the reality as which I live life with a mind-body instrument.  There is nothing else but Me, Consciousness, one seamless whole, present everywhere, omnipresent, all-pervading. What an expanded vision, an understanding of ourselves, of myself!!!

• When there is no doubt about my nature as non-dual ever-free always satisfied existence shining as consciousness, the teachings that got me there, the means, dissolve into me as water merges into water, light merges into light.  I live without breathing. 
  
  

What about the Teaching?

But wait!  There’s more.  I am not whole because wholeness implies parts.  I am not satisfied because satisfaction implies dissatisfaction.  I am not complete because completeness implies incompleteness.  I am not present because present implies absence.  I am not free because freedom implies bondage.  I will not think I have reached the goal because the end implies a means.  I am not a knower because knowledge implies ignorance. I am not immortal because Immortality implies mortality.    

I will never say it because it is self-evident,
               but if asked I speak the truth when I only
           say “I am” and fall silent.

These “shifts,” realizations, insights and recognitions are the process that leads to the truth of myself.  They are a deepening of my understanding of the relationless relationship between the seeming parts of myself and my essence or “Heart.”  To use a physical simile, the recognition matures from the head, through the heart into the bones: “I feel it in my bones”!!  

This process is ongoing unconsciously even when the conscious mind is engaged in activities of daily life.  Commit yourself completely to Vedanta and you will progress step by step until there are no steps.  The Bhagavad Gita guarantees it.

The more I reflect on the camera and the picture metaphor, I realize, I am both! There is no other way.  Moonlight is there because of sunlight and the reflective material.  No moon, no moonlight.  It makes no difference to sunlight which is still present.

Mind with its “moods” (gunas) are reflectors of the light of knowing.  I, the supreme principle, can’t even claim to be a knowing principle as that implies the presence something other than me to be known. That is why I asked you last week whether the presence or absence of mind (sattvic or not, contemplating or not) had any bearing on me, existence/awareness. 

This brings up the fact that there is no point of view in awareness/existence, but all apparent points of views are mine.  I don’t need to claim anything.Can you reflect on this please, perhaps in the satsang today or later via email?

Ram: Yes, it is a good topic for the Sunday night satsang.  The answer is an emphatic YES!  Now you’re talking.  No claiming is necessary.  Only knowledge is required.  So, if you were inclined to speak about yourself you would say, “I am” backed by the following knowledge.

”There is no sun and no moon, no Self and no Not-Self.  These ideas are teaching tools.  There is just me, the silent knower of both.  Yes, I am both in so far as they exist, but I am not them.  If “I am not them,” is not included, it may mean that you think there is an actual connection between the sun and the moon, the Self and the subtle body, the non-eternal jiva.  The unborn sun was there before the moon and it will keep shining when the moon is gone.  It is eternal and independent.  Even to say it is independent implies dependency.  All you can say is “I am (existence shining as whole and complete unborn consciousness).  “There is nothing else.”

Good for you, Peter.  Perseverance furthers.

Love,

Ram

I really enjoyed the Videos from Trout lake and hopefully someday I’ll join you in one retreat. So here are my questions about Trout Lake lectures: 

Does the self need the experience of objects?

Ram:  No.  It is whole and complete and it is not an experiencing entity.  It is just existence shining as ever-full consciousness.  It is experience itself so it has no needs.

Why does the self, I, experience Maya?   

Ram:  I doesn’t experience Maya, unless it is apparently deluded by ignorance of its completeness.  It is being, experience itself.  Nobody knows why.  And you can’t experience Maya like you experience and object.  However, if you are not experiencing complete satisfaction you are experiencing Maya, meaning ignorance of your nature.  The I is always satisfied.

Ram:  Nobody knows why.   We only know that it thinks it needs to experience things when bliss is its nature.  If you say you want this or that because it will make you happy, without knowing that happiness is your nature, then you are experiencing ignorance, which Vedanta calls Maya.   

Ram: You are satya, the self.  Mithya doesn’t affect you.  If it does you are ignorant of your ever-free nature.  Freedom means that nothing affects you.  If mithya, experiences, affected you, you wouldn’t be free.  Free means free of experiences.  There are not two or more experiences unless you are under the spell of Maya.  

What is the propose of mithya and the relation of the self?

Ram:  Mithya…the world…hides the self.  It depends on the self but the self doesn’t depend on it.  But the question isn’t right because fascination with what is hides keeps your attention away from your self.

If I am already free, what is the whole point of experiencing the apparent reality?

Ram:  There is no point.  It is just entertaining, like a movie.

Can you explain the idea that “experience and the self are the same”?

Ram:  When you experience something you are just experiencing your self.  There is nothing else to experience.  Maya/Mithya/ignorance makes it look like you are experiencing something different from you.

Experience is a limited situation, right?

Ram:  No.  Experience is limitless existence shining as consciousness.  It is sat, being. It seems to be limited situations when ignorance is present.

So how can it and experience be the same as existence?

Ram:  See the sentence above.

At least it’s part of existence as jiva is part of the self and Maya part of Isvara…?

Ram:  Yes, if you think that experience is limited, meaning a lot of different experiences that are different from you.  But all the different experiences you have are different in name only.  They are just experience experiencing itself, which is statement that you shouldn’t take literally.  Experience is consciousness so it is not an experiencing entity.  .

If action creates ignorance and vice versa

Ram:  Action doesn’t create ignorance.  Ignorance creates action.  Action reinforces ignorance, meaning it make the self think it is a doer doing actions.     

How can I remove ignorance of the self without doing sadhana?

Ram:  You can’t by doing sadhana, unless the sadhana is listening with a clear mind to Vedanta unfolded by a qualified teacher.  Other sadhanas than those recommended by Vedanta reinforce ignorance.

Is there some kind of balance between ignorance/knowledge and action?

Ram:  Ignorance causes action.  Knowledge removes ignorance of your wholeness. Action can make the mind ready for knowledge. 

What’s your definition of experience, how do you define it, is it momentum or out of time?

Ram:  Experience is Awareness plus a thought in the mind.  Awareness is out of time, thoughts are in time.  Experience is satya and mithya but mithya isn’t real so it is just satya.

I’m asking because you’ve told us that an experience is finite from the jiva point of view, but the self is experience itself.

Ram:  I said individual experiences are in time.   They happen one after another.  Some are short and some are long.  Experience is Being, what is, so it is out of time.  It doesn’t change.

Regarding the difference between the voice of the self and the voice of jiva, is there any tool or advice that you could share about how to differentiate them?

Ram:  The tool is Vedanta because it makes the difference clear.  The jiva thinks it is small and incomplete so it tells you that you are small and incomplete.  It makes you worry.  It is not your friend.  The self is your best friend.  It loves you so it tells you that you are wonderful, that you don’t have to worry, that it has your back. 

Thank you so much, I don’t know how many times have you answered these  questions but I really really appreciate your time.

Ram:  It’s OK.  It is my duty.  I really appreciate you, Linda.  🙂