Bhagavad Gita – Chapter 6 – “The Self-Realized Person”
Verse 24: With all thought-motivated desires renounced and the senses restrained by the mind, hold the mind on the Self with great perseverance and think of nothing else. Gain control of the mind by bringing it back to the Self over and over again.
James: “With all thought motivated desires renounced and your senses restrained by the mind…” What does “thought motivated desires” mean? Obviously, you have a desire if you are sitting down to meditate; we want a result. This verse says meditation is renouncing and restraining thoughts of objects, which means discriminating your Self from objects. It doesn’t mean not thinking. Vedanta meditation is not sitting for bliss. There’s nothing wrong with thinking and/or enjoying bliss, but we keep our intellect active and contemplate on the Self according to the words of the teaching when the mind is in a quiet, still state.
“And the senses restrained by the mind…” If you keep the mind on the Self it won’t go outside with the senses and revel in worldly experiences, sights and sounds and so forth. That’s the idea. And how do you do that? With perseverance. Why? Because the mind is going to wander; it’s the nature of the mind. It always has an agenda. In verse 33, Arjuna says, “My mind is a mess and I do not see this yoga of non-duality you speak of. The mind is nothing but agitation, Krishna, an entrenched tyrant. It is impossible to control.”
And Krishna replies, “Yes, yoga is difficult if the mind is not mastered by repeated practice and objectivity,” which means with great perseverance, strength and dedication.
Obviously the lighter your vasana/karma load the easier it is to control your mind. Arjuna is not even close to meditating; he’s totally disturbed. He hasn’t done any work on himself, so his mind is not suitable for meditation. But if you are doing karma yoga and you are a dispassionate, discriminating, a qualified person, it is easier to keep the mind in control. And of course the desire to know the truth should motivate you very strongly to keep your attention fixed on the Self and not let it wander.
It’s a great thing when you learn how to control your mind. It’s amazing; you feel so powerful when the mind no longer controls you. Normally the tail wags the dog, but when the mind is subdued, the dog wags the tail. Normally our minds are pushing us around, telling us what to do, and wherever it goes we go. But meditation is restraining the mind, holding it back, pulling it back to the Self, saying, “No, sorry. I don’t want to go there. You come back here.” You do this until you are the boss.
What is the mind? It is your attention, the flow of your thoughts. You keep it going to toward yourself all the time until the Self is the only thought, making all of your energy go to that one point until you are totally absorbed in who you are and lose your sense of separation, like a singer becomes the music or an actor merges into his character. Krishna says that the fruit of meditation is non-dual vision, merging yourself into the object of meditation – in this case you, the Self. It’s not a mystical state; it’s a state of total focus and concentration.
I often drive long distances because I have a big comfortable truck and it’s nice to get out and just drive. Sometimes – it doesn’t take long – I’ll get so focused on the road that suddenly the car will not be moving; the road will be moving under the truck. It’s very weird. Why? Because my mind is totally absorbed and suddenly time stops and there’s only just this one single, simple experience of one’s Self.
Verse 27: “Indeed, the most exalted happiness arises in the meditator who becomes the Self through Self-knowledge. All impurities are reduced to ash in the fire of Self-knowledge and life is seen to be free of defects. If you remain free from conflicts produced by improper contact with the world and constantly reconnect the mind with the Self until you realize the non-separation of the mind and the Self, unconditioned happiness arises.
You don’t have to sit in meditation to do this. When I was with my teacher we didn’t sit in meditation with eyes closed, except early morning. We were awake and moving all the time. I went around the world two times with him and we were busy all the time, but the mind was totally absorbed. We talked, ate, slept and breathed Vedanta 24/7. It’s a state of total obsession but you don’t know you are obsessed. It is natural.
You know how it is when you fall in love with somebody; but you’re not with them all the time and you have a job to do, whatever it is – like a housewife with a lover outside the marriage. She does the dishes, looks after the kids, answers the telephone, washes the clothes, fixes everything, cleans the house, talks on the phone, but all the time her mind is thinking about her lover. So this kind of obsession with your Self is called non-dual devotion, or bhakti. Nobody knows about it but you.
What’s motivating this is the love for the truth. I love myself. I love the truth. There’s nothing more beautiful than me; I want to think about me all the time. It only takes a small amount of energy to do everyday things. Why should I put my thoughts into small stuff? I act like a zombie but I’m happily elsewhere. So that’s the idea.
Meditation builds up a tremendous power because your thoughts don’t leak out and drain your energy. A strong aura of attractive energy accumulates and the mind’s extroverted tendencies burn up in that energy. Every other thought is sacrificed for the one thought of who I am. You’re converting your mind to the Self’s point of view.
Whenever the “I-thought” comes up you ask, “Does the ‘I-thought’ belong here with me or does it belong there with the objects? You move it from the many thought objects to the Self “object.” You don’t think, “I’m doing this or that.” You think, “I am This, not that.” And pretty soon all your thoughts are flowing out of the real You. The small conceptual person is not thinking them. And there is a tremendous feeling of happiness. You can’t really talk about it. So “when you realize the non-separation of the mind and the Self unconditioned happiness arises.”
Verse 29: “The one whose mind is resolved by the contemplation of the Self sees the Self abiding in all beings and all beings in the Self. The one who sees Me in all beings and sees all beings in Me is Me.”
In other words – the Self is you. If you enter a country and they ask for your passport they say, “Are you so and so?” And you answer, “Yes, I’m so and so.” What does that mean? Does your attention go awareness/consciousness or does it go to an identity invented by you that refers to a bunch of real or imagined experiences that happened at some time other than now? Who is that person? You say “I” as if it was something real. But can you find it? If you’re a real person, anyone should be able to experience that person apart from the thought of that person. He or she should be present with his or her their experiences so you can experience what really is. Is that how it is? The only person that is always present at every place, in every time and in all circumstances is you, consciousness.
For example, you’re all alone out walking in the mountains somewhere and you see somebody coming toward you. They are getting closer and closer and they stop right in front of you. Normally when you meet a stranger away from civilization you open your mouth and you say something like, “Hi, how are you?” But imagine a situation where you are both mute and can’t say anything, so you just stand there just looking at each other. What do you see?
You see two things: a body and consciousness. No? You don’t see consciousness? You see consciousness. How do you see consciousness? Would the body be standing vertically if there was no consciousness present? No. It would be dead, horizontal. The body is standing because consciousness is there. You don’t see it with your eyes, you infer it. But inference is just as good as seeing it with your eyes.
The next question is, which of those two things is you? Which one is free and which one is not free? Answer: consciousness is free. Why? You don’t have a body unless you know you have one and you don’t know you have one unless you are conscious, and you can’t be conscious unless consciousness is present. But if the body is gone as it is in deep sleep, that doesn’t remove the consciousness, does it? If consciousness is not there, how are you going to sleep?
The body depends upon consciousness, but consciousness doesn’t depend upon the body. You can’t get consciousness out of a material object. As soon as someone says “hi” you’re okay. No identity has been exchanged, has it? The fact that this body can talk means there must be a conscious being inside it, but who or what is that conscious being?
If you reply and say, “James,” you’re still okay. The conscious being there has a name, nothing wrong with it. But when the other person asks, “Where are you from?,” do you say, “Everywhere, I’m not from anywhere,” because consciousness is not from anywhere; everything is from consciousness? Everything comes from me. I don’t come from anywhere. But if I say I come from a specific physical place, I show that I think consciousness is something other than what it is. Why? Because consciousness isn’t located anywhere. Everything is located in consciousness. You want to see consciousness? Just look at the “I.”
I’ll give you a good meditation – I have to demonstrate. Take your ears like this and stretch them waaaay out, okay? And then you pull them around and turn them so they are facing your mouth. Normally your ears are going outward, so you don’t really hear what you’re saying at all. You’re focused on the next thought and are just blabbing stuff. Now in this meditation, heaven forbid, you’re forced to listen to yourself. You have no choice, because your words are coming out and are going right into your ears and right back into your mind. If, as you listen to them you are not more or less disgusted with yourself, I pity you.
Anyway, the words print out on the screen of your mind, “blah-blah-blah-blah-blah-blah – ‘I.’ Blah-blah-blah-blah-blah-blah-blah – ‘I.’ Blah-blah-blah-blah-blah-blah-blah – ‘I.’” Every time the word “I” comes up, hit the “pause” button. And then ask what “I” is talking here, is it limitless, non-dual, actionless, ordinary awareness or is it this petty jiva entity blabbing nonsense. Which is it? And once you have determined which “I” it is – push the little “forward” arrow. “Blah-blah-blah-blah-blah-blah-blah – ‘I.’” Stop; look at it again. You discriminate. No sense stopping the chatter. It’s not real anyway and it’s not the kiss of death. It’s important, however, to know you are talking nonsense. That’s freedom. From what? From the jiva.
Maybe sometimes the “I” is speaking directly through the body and mind. If so, it’s clear who is speaking. It has a beautiful, confident voice. Ultimately what comes from the person is coming from the Self but it is filtered through Maya, which is to say Self-ignorance. If that filter is clean, then the words are going to be true to the nature of the real “I.” It will be doing the talking. You will feel authentic. But if the knowledge isn’t there, the filter will pollute the words, which will come from smallness, insecurity and inadequacy, and the jiva will own them, take credit for them: “I did this and I did that.” You will feel like a fraud.
Why is it wrong to say, “I did this and I did that”? Why is it wrong for you to say, “I live in Germany” or for me to say, “I live in America”? Because it’s not true. You don’t live in Germany; I don’t live in America. America lives in me; Germany lives in me, doesn’t it? America is an idea that appears in me – in consciousness. Show me America; show me Germany. I don’t see any Germanies. People say, “I am here in Germany.” I don’t see any Germany. I see trees, I see sun, I see earth, I see people. You say, “I’m a German.” I don’t see a German; I see consciousness and a body. Where is the German? Where is the American? But you’re saying, “I’m a man, I’m a woman.” How do you get to be a man or a woman? You’re not a man or a woman. Those are social roles. “I’m a mother.” What does that mean? “I’m a lawyer.” I don’t see any lawyers. It’s a profession. “I’m a father, I’m a brother, I’m a sister. I’m black.” Is it right to say, “I’m black?” Or, “I’m white?” The Self isn’t black or white. The Self doesn’t have any color. It has no attributes. “I’m tall, I’m short.” Think of all the I words that you say in your life. “I’m so sad, I’m so happy, I’m hungry.” Do any of those statements that you make about the “I” actually refer to the “I” at all? What do they refer to?
Think. Please think. Every time I speak I need to look at and see where I am speaking from. Am I speaking from the jiva platform or am I speaking from the Self platform. And if I’m speaking from the jiva platform, do I think it’s real? Wise people will speak like Self-ignorant people, but they know they are acting. They pretend to be a person so as not to disturb others. From the outside it looks like you are walking and sleeping and eating like everybody else. But knowledge destroys that person as your identity.
The shift comes from constant meditation, contemplation. This is a gradual process; you can’t make the shift all at once. It won’t stick. Your tendency to see yourself as this little jiva ego will pull you back, and then what do you do? You discriminate again and you shift it up. And then it shifts back. And then you shift it up and it shifts back. It’s gradual displacement, a sublimation. It’s not going to happen overnight. Why not? Because you’ve been saying “I” and thinking the “I” is the body-mind forever. Do you think that tendency is going to vanish into thin air just because you don’t want it anymore, even if you have a big mind-blowing epiphany?
I met a Japanese guy once, who was quite a famous wealthy guy, and he was skiing down Mount Fuji and he somehow experienced himself as awareness, and he said he was awareness for four years. He said it was the most incredible thing that ever happened to him. His wonderful enlightenment story lasted four years until the “I” shifted back. Some big vasana, maybe loneliness, came up, and what happened? Boom; he was that before-guy once more. I never saw such a miserable person. One of the scriptures says someone who loses contact with the Self is “like a fish out of water” flopping here and there gasping for air.
I met him in India in the ashram of a shaktipat guru, and he was trying to get the experience back. He couldn’t get it back, because he didn’t shift it. It just happened by the grace of God. He never did inquiry after the forward shift. He just enjoyed the bliss, cruising along the enlightenment superhighway looking out the windows enjoying the scenery. Mindless surrender. And for some reason the vasanas were suppressed for those four years. Who knows why? Strange things happen. And then what? When a big unfulfilled vasana came up he identified with it and the party was over. If he had learned that he was ordinary awareness he would have been happy with an ordinary life.
How do you identify the location of your I? You ask yourself if you believe your fears and your desires. If you take your desires to be real it means you’re at the ignorance level. From the Self’s point of view your desires are meaningless. If you take your fears seriously you’re looking at reality from the ignorance level too. The “small I” believes its fears and its desires are real. It believes what it thinks. It believes what it believes. With all due respect, but that’s funny. Fears and desires come and go. I don’t. I’m always present. Fears and desires are objects known by me. They can’t be me. So when they are present, you should question desire. Say, “What can you do for me?” And if it is being truthful, desire will answer, “Nothing, because you are already full and complete.” We call this Vedanta meditation. “You want that!??? FORGET IT. I don’t need that.” Or, “That can’t hurt me. I can’t lose.” And as soon as you think like that you find yourself sitting here, in yourself.
The only access to yourself is through this knowledge. Why is that the only access? Because you already are this. Ha ha. If you weren’t this all along every minute of the day then there may be some other access to it; but you can only get access to yourself by knowing who you are. Because you are who you are. So this ignorance is always working to distract me and make me think, “I am this limited, inadequate, incomplete entity,” this jiva.
You may not feel full, but that’s okay; don’t trust your feelings. Your feelings are not a legitimate means of knowledge. Knowledge is a legitimate means of knowledge – NOT feelings. What’s that needy feeling born of? It’s not coming from you, because you are whole and complete. So you’ll never feel right when you think something is missing.
As soon as I become conscious of the need, it’s an opportunity to switch to the I, to the Light in which that feeling is appearing, and identify with the Light and affirm your identity as awareness. I am the Light of awareness. “I am full, I am complete, I’m always shining. Everything shines after me. I don’t need anything. Everything depends upon me. I don’t depend upon anything.” See the thinking.
This is how enlightened people think. They are not in some special state. They experience the same states that everyone is every day. They walk, they talk, they eat, they sleep, they dream, they get up, they do everything that everybody else does. At the lunch break I went out, had a nice lunch and took a nap. I am not in any special state at all. The mind gets cranky, the mind gets happy, the mind does its thing. It’s the same for me as it is for you; exactly the same. I just don’t believe the jiva voice. I think it’s funny because I know it’s not the truth. I know it’s not the truth.
That’s called living the knowledge, standing in awareness as awareness, not standing in awareness as something other than awareness. This is meditation. You can do it sitting down quietly in a chair or you can do it walking around or anywhere; it doesn’t matter. The job of a meditator is to shift that I. With me it took a year-and-a-half; a little more, but I was at it full-time. I didn’t have a job or a relationship or any worldly duties. I was immersed in Vedanta 24/7. When I first started, about half the time I was thinking from here and about half the time I was thinking from there. After a year, 80% from here and 20% from here. After a year-and-a-half, I let go of the last little doubt that was bothering me, then I shifted back for the last time, and the world stopped for good. Silence, peace, bliss has been my constant companion for 50 years. I knew I’d never go back to thinking I was a person again. Every day I ate the knowledge, walked it, talked it, slept it. I only think thought like that. But it was a gradual movement.
We don’t want to work, that’s the problem. This is why the instant-enlightenment gurus are so popular, the McDonalds Gurus, I call then. You just drive into the satsang and get your Happy Meal, pay with a credit card and wolf down your enlightenment burger as you drive off. They don’t tell you what meditation actually is, even those who claim to be meditation teachers, do they? Mostly they don’t tell you anything useful. They just tell you, “There is this wonderful state called the Self and all you have to do is get it. Just listen to me and you’ll get it. Raise your kundalini.” Or they tell you to be a good little boy or girl and just sit and wait for your enlightenment until the whole world is enlightened, or some such nonsense. Or “watch your breath” until the cows come home. If it takes more than two minutes to get breath-knowledge, you need a bit of help. Or they say, “Don’t think.” That’s rich. A person who is thinking tells you not to think? The no-mind people are truly insane. I haven’t been to a guru since I was with my guru, so I don’t really know, but people tell me what they’ve been told by their gurus. So it’s the same old story. I don’t want to do anything. I just want a big experience. I think that some sort of experience will shift my “I” up to the Self. It would be a funny story if it weren’t so sad.
I was in India and I went out to crowded internet shop. There were two rows of people sitting facing each other waiting for the computers. A beautiful young woman came in and sat down opposite me. I didn’t want to stare at her, and anyway I was busy; I was reading one of my scriptures and I was thinking. And after a while I felt that somebody was watching me, and I look up and she’s sending me vibrations. She was smiling and looking at me, and I was thinking, “Are you kidding me? You’ve got the wrong person, because I’m a chubby old guy, and you’re 30-something and gorgeous.” I ignore her. When the person next to me got a computer, she moved to the chair next to me, butts into my energy field and starts looking at what I’m reading. So I acknowledged her and she said, “Can I talk to you?” And I said, “Sure.” Then she said, “I don’t know why I’m talking to you actually, but I just feel that I need to tell you something.” Maybe she had heard about me. I don’t know, because I wasn’t well known then.
Here’s her story. She had been with this guru and she realized the Self. And the guru said, “Now you are enlightened.” He was a fairly famous guru. And he said, “Now you’re finished. You’re cooked.” That was the language in those days. His devotees, or whatever they were, thought that was a really cool way to tell people they were enlightened. One of them told me he was cooked, and I told him that I was the fire that cooked him, and I got an enemy for life. The fact was she wasn’t cooked and she knew it. This guru – I won’t mention names but you probably know who he was – was a great cook. He cooked up this “you are enlightened” story because he wanted to make himself feel big by telling people they were enlightened when they were just having some kind of epiphany or experience. But at any rate, for a little while she felt that she was actually the Self, and she was amazed. Like they say in this verse, exalted happiness arose in her. She didn’t want anything, she didn’t need anything but everything that she did need came automatically. She was just so happy. And then she had to go back to her native country even though she didn’t have money to live there. India, okay. Europe, not okay. Her brother got sick or something, and she had to look after him. And she said the money came, she found a place for her brother and she was able to get everything she needed. Things happened beautifully. She said, “I understood who I was and what enlightenment was and everything was amazing.” She took everything as a gift from God. Well, God gives everything whether or not you are “enlightened.” God doesn’t know about enlightenment. There is only God. But it’s a nice story – so far.
Then one day this beautiful man of her dreams came, and she took it as prasad. Ha! She said, “Within six weeks, I was the most miserable human being.” She mistook aloneness for loneliness, and the vasana pulled her right down into her emotions: her feelings, ego, the doer. Her intellect got clouded with all that passion. Like the Japanese guy, she didn’t stay alert. She had never really done any sadhana. The people who were attracted to that guru didn’t know what inquiry was, although they spoke as if they did. They were all pleasure-seekers. She just had a big experience, and what happened? It went south and she was trying to get it back.
The point is that inquiry – meditation – is a gradual thing. It is daily, hourly, week after week, month after month. You have to keep working on your “I,” watching, paying attention, discriminating. You need a simple lifestyle and you need a way of dealing with your vanasas. This big guru, who claimed to be a “master,” didn’t teach her karma yoga, because he didn’t know what it was. He did try to get into her pants, however. He knew what that was. His vasanas were never taken care of. Just get high on the energy and celebrated life.
Question: This was obviously an experience. So when is it not an experience?
Answer: Well, it’s always experienced because it is the experience of your ever-present being, which is bliss. But the final shift is in terms of knowledge. It is the result of the knowledge. Or if you have an epiphany you should meditate on it until you are clear that your nature is awareness. You are always experiencing yourself as awareness – but you don’t know that what you are experiencing is you, because it appears as an event. So, when the knowledge is firm, the experience is permanent. But until the knowledge is firm it is just an experience.
It’s very difficult to draw the conclusion that “I am awareness” from an experience. This is why we need teaching. If meditation was enough, then there would be no need for Vedanta. Why did God reveal and evolve Vedanta? Because experiential enlightenment is not enough. Meditation is a particular discipline that causes results, some helpful and some not so helpful. Or it just happens. Her mind was arrested and she surrendered to it, but she didn’t ask any questions. Enlightenment that comes goes. It is the law of karma. She actually thought this experience was happening to her, but the experience never belongs to the person. Experience always belongs to the real person, Awareness, an experiencing entity that is not affected by what it experiences.
Question: So can we say liberation is knowledge-based?
Answer: Yes.
Question: That is the fundamental point?
Answer: Yes.
Question: And when it is firm – you will have – you will stay in that, in that…?
Answer: Ha ha. See the experiential language? “I stay in that place, remain in that state, merge into consciousness, transcend the mind,” etc. These statements don’t work, do they?
But even the Gita talks like that. Soon we will see Krishna talking to Arjuna, “Yad gatva na nivartante tad dhama paramam mama.” He says, “Once you go there you won’t come back.” Who’s going there and who’s going to come back? What it actually means is that Self-knowledge is permanent. But he’s putting it in experiential terms, so it looks like this person is going to “go” to someplace and establish himself there and “not come back” to here. He speaks that way because Arjuna is an extroverted person. Everything is about doing and getting, going and coming.
Have any of you read Atmananda, the putative founder of the modern Direct Path teaching? He ws a brilliant guy and a wise person, but you can’t read him without getting the wrong idea, because he presents knowledge in the language of experience. You can present knowledge in the language of experience, but only if you take the implied meaning of the words, not the ostensible meaning. The ostensible meaning is wrong. You’re going to need a guru for that one because a guru is going to point out that if reality is non-dual, then how could you “go there” or “return here”? If you’re the Self, which is all there is, you’re not going or coming.
So that whole journey metaphor is incorrect. A lot of people actually think that they “went there.” The going is only in terms of ignorance. When ignorance goes you see that you have always been the eternal, unborn, limitless Self. You see your reflection in the mirror of your mind. How far away is the reflection from the mirror? Are they the same, the mirror and the reflection? Well, no, they are not the same, but if you look at the reflection you’ll know that’s you, won’t you? If you see somebody else you’ve been smoking too much weed. Ha Ha. Yes, it’s a reflection but it’s as good as you. So there’s no going. You have to be very clear about this. This is the language of duality, the language of experience, the language that assumes that the subject and the object are different. Okay?
There were ten men going on a pilgrimage to a temple in a forest in India. They came to a river that was in spate. It was not impossible to cross but it was dangerous. However, they had so much faith and were so committed to going to this temple that they decided to swim across the river. So they all waded in; after a few minutes they gathered on the shore. And the leader said, “Okay, everybody line up here because I want to count to make sure we didn’t lose anybody.” So they lined up, and the leader started counting, “…six, seven, eight, nine. Six, seven, eight, nine? Nine! There were ten of us!!! Where is the tenth man? We lost somebody in the river! Let’s go find him!” So they all went downriver looking for the tenth man, and yet they couldn’t find him. They were totally miserable because they thought he drowned. The leader was distraught and blamed himself. He thought, “How could this happen? I’m responsible for these people.”
Then an old man came walking along and said, “Hey, what’s wrong? You guys look pretty miserable. What’s up?” And the leader replied, “We were 10 and we tried to cross the river and now we are only nine. We lost one of our people and we are just so unhappy.” The old man laughed and said, “I can produce the tenth man for you.” And the leader said, “Great! Please show us where he is.”
They assumed that he had seen the tenth man somewhere, and they lightened up a bit. So the old man said, “Okay, line up here.” So they all lined up, and then he said to the leader, “You get in the line too,” because the leader was standing off to the side thinking about the tenth man. And the old man counted, “…eight, nine, ten!” Was the tenth man ever not there?
Is there a way to get to the Self if you are the Self? There’s no karmic way you can move from where you are to the Self. Action will clean up your mind. Action will change your lifestyle and your habits and all that sort of thing. So the only access to the Self is through knowledge.
In other words, it’s purely an ignorance problem; and the ignorance is always in the form of the meaning of the word “I.” If I hold up my hand and ask what you see, you will say, “I see a hand.” It’s true, but it’s not all you see. You see light and a hand. If there is no light, you won’t see the hand, but you ignore the light. Or you see a chair; you only say you see a chair. You’re only experiencing wood, but you tell me that it’s a chair. Can you show me the chair? You can’t produce a chair, because there’s only wood. There’s wood appearing as a chair. Now, is the chair real or is the wood real? Come on.
Question: It’s transient?
Answer: If it’s real, we should be able to separate it from the wood, shouldn’t we? It should have an independent existence. You should be able to remove the chair, weigh the chair and then subtract the weight of the chair from the wood, right? When you take away the chair, the wood stays exactly the same, but if you take away the wood, where is your blessed chair?
So how are you going to separate the reflection from the Self? How are you going to separate this person, this jiva-reflector, from awareness? You are not going to physically do it. The only way you can separate it is by understanding the difference – that’s it. That’s called meditation, or discrimination.
