Dear Ann,

Thank you for your question. Yes, you can set up an altar in your living room. It is preferable to have your altar in its own dedicated room in your house, but for most people this is not a practical solution these days. Therefore, you can place your altar anywhere that is respectful (such as not in the bathroom), and in a place that is dedicated for this purpose (in that you do not mix other non-Dharma items with the statues or offerings items).

If you do keep your altar in your living room, as long as you are ok with it then it is fine. This is because even seeing a Buddha images plants beneficial imprints into the mind stream. Therefore when you guests walking near that altar the images of the Buddhas will bless them as well as you and your house. Therefore there is nothing wrong with having the altar in the living room as long as you are ok with yourself, as some people prefer to keep their altar private.

Here is the link to a video which you might find useful as you set up an altar, it also explains how to prostrate properly, and make offerings: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/how-to-set-up-altar-make-offerings-prostrate-to-the-buddha-meditate-etc.html. I hope this helps.

Thanks.

Dear Charlie Klarsfeld,

Thank you for your question, it’s good to see you here. Yes, Buddhists believe that a person has had countless or endless rebirths, and will continue suffering in an uncontrolled cycle of life and rebirth due to ones karma, until one attains enlightenment, known as nirvana.

The Buddhist concept of nirvana is similar to the Hindu concept of moksha or mukti. Nirvana is state that is outside of the cycle of suffering, as such in this state there is no suffering, no ego, no negative emotions. In fact it is an all-knowing state, in which you know everything as the limits to your knowledge have been removed, it is also an all-loving state in that you love all sentient beings still stuck in the cycle of suffering, and want to help them.

The Hindu concept of moksha means liberation, and mukti means freedom. Again it refers to a state in which one is free from the cycle of suffering. However there is a difference, in that Hindus believe that this state is being one with God. You basically return to your real nature which is God. Buddhists however to place emphasis or believe in God, but the transformation of the mind to achieve the state out of suffering. I hope this helps.

Thank you

Dear Doma,

Thank you for your question. Keeping a pet such as a dog will not necessarily bring you good luck or wealth. All sentient beings have their own karma, and this is accumulated from previous lives. Since we have had countless previous lives we are bound to have made some sort of karmic connection with our pets before, and that would have manifested in this life by having this particular pet.

Sometimes if the karmic connection is unique, having a dog would indeed bring you good luck and wealth. This would be because the karmic energy of the dog being around you, would trigger open karmic potentials from previous lives to get these sorts of things. However this is a rare case.

Dogs have both positive and negative energy just like ourselves and all sentient beings in samsara. Therefore having a dog does not always mean that there will be positive energy in our lives.

That being said, dogs are known as man’s best friend for a reason, and that is because as an animal they are said to be emotionally close to humans. But our motivation behind getting a dogs should be higher. Rather than think that by having them, we will get good luck, we should always keep compassion for them in our minds. They have been born in a form that cannot do all the things we are humans can. Therefore, you should care for your dog, treat them well, plant the seeds of Dharma in their minds so that in their future lives the will benefit, and look after them very well. By doing this you become a responsible dog owner, and benefit the pet, as well as yourself as you develop more compassion towards other sentient beings. I hope this helps.

Thanks

Dear Jason,

Thank you for your interesting question. Names are given by a guru during two important events during a person’s spiritual journey. The first is during the refuge ceremony, which is the formal ceremony in which the guru accepts you as a student. The second is a Vajrayana or tantric name, which is kept secret. This is given to a person during the empowerment ritual of tantric initiation. Therefore in order to receive a tantric name you would need to receive the empowerment of a deity and keep the associated daily practice commitments. Before the initiation, you would also need to request the guru to bestow on you a tantric name during the initiation. I hope this helps.

Thank you.

Dear Dongho,

Thank you for your question and it’s nice to see you back here. In regards to Pehar, this is not the first time that I have heard of this prophecy. However Pehar is still highly regarded in the Gelugpa tradition, even though he is a worldly Dharma protector. This is because, even though he is a worldly being he was subdued by a Buddha (Guru Rinpoche) and made an oath to serve the Dharma. In fact he is considered to be on the path of a Bodhisattva, and is highly attained himself. There are even prophecies that he is close to gaining full enlightenment, at which point Dorje Shugden will take his place as the chief protector of the Tibetan people.

In regards to the Dalai Lama, we still regard him as the emanation of Avalokitesvara. This is not a claim he made himself, but was recognised as such by many great lamas of the past, including those who practiced Dorje Shugden. In fact, one of his tutors Trijang Rinpoche (himself a great devotee of Dorje Shugden) told his students never to deride His Holiness the Dalai Lama because he is the emanation of Avaolkiteshvara.

Different people have differing views on these issues, however as Buddhists we believe that we are all bound by karma, and a logical extension of that is that we view the world through the filtered lens of our perception and conceptions of how things should be. This even applies to the Buddhas and the Dharma itself. Since we have conceptions about something, when we come across something that does not fit this conception, then we begin to have doubts. For example, sometimes since we hear or read things about the Dalai Lama that does not fall into our conceptions of how he should behave, we start to have doubts. But this is because our minds are not at a certain level to see who he really is or to see the true intentions behind his behaviour. However one thing for sure is that his own tutors, great masters who are also considered emanation of the enlightened beings have stated that his is the true incarnation of Chenresig. This has been mirrored by many other great masters over the course of history.

Since you have already taken refuge under a Sakya teacher, you should go all the way with the practices you have received or will receive in the future. Please be steadfast in your guru devotion and practice as well as you can, transforming your mind for the better. This has been stated by Vajradhara himself.

As for Mahakala Panjarnata, he is an emanation of the Avalokiteshvara. He was the special protector of Nalanda Monastery in India, and is also the protector of the Hayagriva cycle of tantras. The stick he carries is actually an ancient wooden gong. Within the monasteries this was struck to call the monks and nuns to prayers, attend teachings or any other daily activity. However it can also be used as a magical club, which is the form that Panjaranata Mahakala is holding. I hope this helps.

Thank you.

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Dear Eric,

Thank you for your question. Death meditation is indeed very powerful, in fact His Eminence the 25th Tsem Rinpoche has advised his students on numerous occasions to practise death meditation regularly. Doing this lessens ones attraction to samsaric activities and generates a conviction to overcome samsara through the practise of the Dharma. When engaged in properly it becomes a very powerful meditation technique. In fact Tsem Rinpoche advised students to engage in this meditation every day for at least 5 minutes.

That being said, if we engage in death meditation properly and regularly we will see a very significant shift in our lives, to practice the dharma more, and to be more compassionate people. Rather than ‘getting used’ to it, or numb to the mediation, one actually strengthens the conviction to transformation. There is no risk of becoming numb to the meditation. The meditation itself can be changed to become less routine. For example, you can change your visualisation to include different circumstances that death can occur.

Death meditation is one of the foundational practices necessary to have a real transformation in one’s life. The great masters have all taught that we should engage in this practice on a regular basis, and in fact it also forms a major part of Buddhist tantra, albeit in a different form. However, it just goes to show that you don’t become numb to the practice. I hope this will help you encourage your friend to continue a regular death meditation practice.

Thank you.

Dear Joseph,

Thank you for your question. I am very happy to hear that you would like to visit Kechara Forest Retreat. We do have a short weekend retreat at the moment that runs once a month, but it is an intensive programme. It is known as the Inner Peace retreat, and you can find the details here: http://retreat.kechara.com/. We do not have a current programme scheduled that would match you needs but please do keep an eye out on the page above, to be informed if we do have other suitable programmes coming soon. Alternatively, you can contact Kechara House Front Desk if you would like more information about visiting Kechara Forest Retreat. I hope this helps.

Thank you.

Dear Jocelyn,

A retreat is only valid when one engages in an entire retreat session at least once a day. This is the minimum. So every day you need to engage in the entire sadhana of the deity that you are doing the retreat on. So if you are doing a retreat intensively on the weekends, you would still need to do at least one session a day during the week as well, for the retreat to be continuous. Traditionally speaking, close retreats are not done this way, but are engaged in intensively for a periods of time every day until the mantra count or other commitments have been fulfilled. These retreats would necessarily require certain prayers or even rituals to be done to begin and end the retreat. An addition to this would be the fire puja requirement at the end.

Therefore, the sort of retreat you have described will not be considered a close retreat. However, depending on your circumstances and your commitments, it would be advisable to consult with the guru who gave you the empowerment of the deity. This is because the guru would know what would be the best method for you to engage in the retreat. I would strongly suggest for you to seek your guru’s advice. I hope this helps.

Thank you

Dear Jocelyn,

Thank you for your questions. It’s good to see you asking more questions here. For the 64 torma offering to Kalarupa, you don’t actually make 64 separate tormas but one torma, with sections marked off into 64 parts that you use as the offering. You can substitute this for bread and biscuits, in which case, in the centre place one large loaf of bread and around it you place 64 biscuits. The tear drop cuttings are not applicable to this type of torma, as it is a different type of torma than the once that use the tear drop shape. Similarly, it is possible to use a jar of biscuits for the yidam during your retreat.

That being said however, you should consult with the guru who gave you the empowerment of Yamantaka, and if it included permission to engage in the Kalarupa practice from a tantric perspective. This is because the guru would best be able to guide you in your retreat, and sometimes the guru may have instructions for you to engage in the retreat in a more traditional style with actual tormas. This would be for you to create more merit, as it would take you time and effort to make the tormas daily. Please do check with you guru on the above matter to get a proper answer.

Thank you

Dear JC,

Thank you for your interesting questions. Within our tradition, prayer wheels are always rotated clockwise. This is because the mantras are written in a normal manner, hence when rotated in a clockwise manner, if you were to view the syllables of the mantra, you would be reading them in a normal manner. If however, you rotated the prayer wheel counter-clockwise, the mantra would be backwards. Now, when we recite mantras, we do not recite them backwards, so similarly prayer wheels should be rotated clockwise as well.

The practice of the Buddhas would never give off negative energies. The Buddhas, or their sacred mantras giving off negative energies does not make sense from the Buddhist perspective of logic. This is because the Buddhas operate from enlightened compassion, therefore everything they do, and anything associated with them, would necessarily be compassionate and positive. There is no way that it could be negative, or give off negative energy at all.

This may come about from a misunderstanding of tantric practice. In some tantric practices, a certain mantra may be visualised as rotating in a counter-clockwise direction within a larger mantra circle. This is rare but would be done for specific meditational purpose, it is not arbitrary, or negative in any way shape or form.

Therefore, in regards to mantra circles, most mantras of deities would be represented in a clockwise direction, it has nothing to do with if the practice is wrathful or not. If a mantra is visualised in a counter-clockwise direction, it is due to the actual practice itself.

Therefore, when engaged in the practice of Dharma protectors such as Dorje Shugden, or Palden Lhamo, or Mahakala, the mantra circle within the heart of the deity is visualised according the particular practice. This is usually in a clockwise direction. Even if, according to the particular practice, the mantra is visualised in a counter-clockwise direction, it does not give off negative energy, since these Dharma protectors are the emanations of the enlightened Buddhas.

This is the same with mantra recitation using a mala. The mantras are counted in the same manner as all other Buddhist practices, in that the beads of the mala are pulled towards you for each count of the mantra. We pull the beads towards us because we are inviting the energies of the deities into our lives. The energies of the wrathful deities are not something negative but are positive in aiding us to transform our minds on the path to enlightenment.

Since spinning a prayer wheel counter-clockwise does not create negative energy, because the enlightened beings cannot be harmful or negative, there is nothing wrong in doing so. However, since there is way and method of rotating the prayer wheel clockwise, to ensure that the energies from the syllables of the mantra are projected into the environment in its correct order, you should train yourself to be more mindful of rotating the wheel in the correct manner. This is also an effort in mindfulness as it is a personal practice to benefit others.

Therefore the Chenrezig mantra prayer wheels give off compassionate and beneficial energy into the environment when rotated in the correct manner they are supposed to be. Rotating in a counter-clockwise direction is not a negative action in any way, but you should be more mindful to rotate it in the correct manner. This will aid your practice in two ways, to develop both compassion and mindfulness. I hope these answers help.

Thank you.

Dear Jocelyn,

Thank you for your question. Traditionally, retreats are when one engages in the various meditations and mantra count continuously, without missing even one day in between. If a day is missed in between, then your meditations/mantra count are not considered part of a retreat. This is even more so with tantric retreats that end with a fire puja. These retreats are engaged specially away from modern day activities, etc. In these retreats one concentrates intensively on the practice in order to gain attainments. This is concluded with a fire puja, and this type of retreat is known as a close retreat.

Now, if you have initiation, and want to progress in your practice, then of course, it is advisable that you spend your weekends engaged in intensive practice. You could even set yourself a mantra count that you could gather over a number of intensive weekend practices. However for a retreat to culminate in a fire puja, the traditional procedures of a close retreat need to be followed. This is not to say that practice of Yamantaka is not beneficial, in fact it will further your spiritual journey greatly.

Here are some links to articles on this site that you might find useful in your practice:

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/ra-lotsawa-the-yamantaka-hero.html

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/advice-to-a-yamantaka-initiate.html

I hope this helps. Thank you.

Dear Susan,

Thank you very much for your question. I am happy to read that you have set up space for a wealth cabinet in your house. This is very auspicious, and should include at least one wealth vase or more, and many offerings. At the moment our Puja Team does not offer the Yangdup Puja on an outcall basis. However, you can contact Kechara House Front Desk on +603 7803 3908, or email Frontdesk@Kechara.com. They do offer a Gyenze Dorje Shugden puja, which is as effective as a Yangdup Puja due to the invocation of the enlightened energies of increase, and has the same effects as a Yangdup Puja when blessing items. You should try to arrange for this puja to be performed to consecrate your wealth cabinet. Alternatively, a very powerful puja that you can have sponsored at your house is the Trusol Consecration puja which is very powerful, and invites the energies of the Buddhas. I hope this helps.

Thank you

Dear Sonam Lama,

Thank you for your comment. It is with the blessings of Manjushri and the kindness of the lineage lamas that we have Dorje Shugden’s profound practice to help us on our spiritual paths. At the moment, there are no plans for the monthly puja to be broadcast. However this is not to say that you cannot join us in prayer. In fact prayers to Dorje Shugden are recited daily, as part of our personal practice.

To gain even more benefit from the practice, we encourage other to include the prayers into their personal practice as well. This way you can join us in our prayers, wherever you are around the world, which you can only benefit from. Here is the link to the daily prayers that people in Kechara recite everyday: http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden.

It is through these prayers, that we engage in daily, that we create a stronger connection with Dorje Shugden, so that his enlightened energies can come through into our lives, aiding us on our spiritual path to enlightenment. I hope this helps.

Thank you

Dear Jessica,

Thank you for your questions. I am happy to see that you are practicing Tibetan Buddhism in Italy. In regards to the preliminary practices, you can follow this blog post to understand more about the preliminary practices, and how to engage in them: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/preliminary-practice.html. You can find a lot of information on this blog, detailing how to perform various practices. I understand that it is hard without a guru, but by following the teachings on this blog if you wish, will help you a lot on the spiritual path.

Even if we are not physically close to the guru, and we accept them in our hearts as our guru, we will receive their blessings. In the Lam Rim teachings, this is stated clearly. In fact if we make offerings on our altar, generate a good motivation, and generate the feeling from out heart that we accept a lama as guru, this person becomes our guru. From that day on we should think strongly that this person is our guru, and follow the principles of guru devotion.

The above post about preliminary practices has a section on Guru Yoga, however His Eminence the 25th Tsem Rinpoche has kindly recorded a video teaching on the Guru Yoga of Lama Tsongkhapa, available for you to watch here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html. This is the main Guru Yoga practised within our Gelugpa tradition. During this practice, we actually visualise Lama Tsongkhapa as the central image. As such, we visualise and generate the feeling that Lama Tsongkhapa is none other than our guru. This is what it means to engage in Guru Yoga, it means that Lama Tsongkhapa is none other than our guru. As for His Eminence coming to Italy, I do not believe there are any fixed plans of now, but anything is possible. I hope this helps.

Thank you

Dear Sangye,

Thank you for your question. There are many ways that a candidate is chosen to become an oracle of Dorje Shugden. The first is that Dorje Shugden chooses the candidate himself, the second is that the lama chooses the candidate, or the third is that candidate approaches the lama and Dorje Shugden with the request to become an oracle. Following this, there is a long process of tantric retreats, to clear the energy channels in the body to facilitate trance of Dorje Shugden. You may even already have a suitable empowerment dependant on the higher tantric empowerment that you received from your lama.

It is not necessary to be ordained as a monk to be an oracle of Dorje Shugden. There are examples of oracles being lay people as well. However, those who are ordained generate merit quicker than lay people, by virtue of holding their monastic vows well. This helps the process. Therefore, although it may be better in the training for the candidate to be a monk, this is not a must.

There are some articles that you may find useful to explain the process, available to read here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/unique-dorje-shugden-oracle-statue-in-kechara-forest-retreat.html. There is an explanation in the article that details the process that the candidate goes through in order to become an oracle.

There is also a video teachings about oracles, available to watch here: https://www.youtube.com/watch?v=4ttZlpjG4N8

As a higher tantric practitioner you should keep the commitments that you took during your empowerment well, and follow the instructions given by your lama. You will progress well on your spiritual path if you honour your teacher by following his or her advice. I hope this helps.

Thank you.

Dear Rainbow,

It’s my pleasure to be able to help in any way I can. I am glad that you wrote back. Generally speaking is it good to have a dedicated room in the house for the altar. But for most people, that is not feasible. The guideline to follow is to place the altar in a place that is respectful and clean. Therefore it should not be placed in the bathroom, and if you have no space and have to place it in the bedroom, you should ensure that it is respectfully placed in a cabinet that can be closed, or a place that can be covered, when engaging in daily activities such as sleeping, changing clothes, etc. I know many people who keep the altar in the living room, in a clean and respectful place. The altar should have representations of the body, speech, and mind of the enlightened beings. Representations would include an image/statue (body), Dharma text (speech), and a stupa (mind). Together with these you can include and make daily offerings, such as water offerings, offering of food, incense, light, etc. There is no specific way the altar should be facing, or how high it should be, etc. As long as you have faith, make offerings and are sincere, the Buddhas will come to reside in your house.

If you do this, as the Buddhas will be present in your house, there is no need to adjust the layout of your house, or to find another house due to Feng Shui reasons. The enlightened energies are very powerful and would get rid of all negative energies, and also bring positive energy into the lives of those who live in the house.

If you are seeking this energy for a specific purpose, the Buddhas have manifested themselves in certain forms with certain practices that aid people in different ways. For example, if you need:

1. Healing energies, you should engage in the practice of Shize Dorje Shugden (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/shize-a-practice-for-healing-and-long-life.html) or Medicine Buddha (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/medicine-buddha-practice.html)

2. Energies to increase prosperity, you should engage in the practice of Gyenze Dorje Shugden (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html) or Dzambala practice (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/sadhana-prayers.html#14)

3. Energies for power and influence, you should engage in the practice of Wangze (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-wangze-for-power-and-influence.html)

4. Energies to overcome very severe negativity, black magic and spirit affliction. For this, you should engage in the practice of Trakze (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html).

Having images of any of these Buddhas on your altar, will bring the energies that they are associated with into your home, and the lives of yourself and your family. I hope this helps.

Thank you.

Dear Lukes B,

Thank you for your question. From a Tibetan Buddhist perspective, we all have a gross body which is our physical body, and we also have a subtle body, which you could term to be an astral body or body made up of energy. Our chakras are part of this subtle body. Within Tibetan Buddhist tantra, one would utilise meditations on the chakras and psychic energies of the subtle body to bring about spiritual realisations and ultimately gain enlightenment. The major aspect of this process is to have a calm and steady mind, therefore as with all Buddhist practices, we refrain from taking intoxicants (recreational drugs, alcohol, etc.). This is to ensure that our mind, and our thought processes are not clouded, so that we can think straight and are able to function well enough to engage in the higher meditations and we have enough control of our minds to not engage in non-virtuous actions.

Now, our minds, the core of our very being cannot be destroyed, because we all have the potential to become a Buddha, an enlightened being. The information and memories from our previous lives are not stored in our subtle/astral body, but are contained within the mind. So even if something happens to our subtle body then our minds, and all the information, etc., is not destroyed or damage. Buddhists believe that at the time of death, even the subtle body dissolves back into the elements, and what actually moves on to the next life is the mind. It is not the subtle body. Therefore, this damage or destruction of the subtle body does not mean the end of the memories, or knowledge from previous lives. The way to access the mind, and through that, spiritual evolution is via a steady practice of meditation. The focus should not be on the subtle body, but the mind. We all need to develop a calm and stable mind to progress on the spiritual path.

Sometimes however, due to our physical form, this ability to calm the mind is not possible, due to whatever medical reasons. In these cases it is necessary for some people to be on medication that stabilises the mind so that a person can think properly. Therefore modern medicine does not conflict with spiritual evolution. Do not get me wrong, here I am talking to medicines that actually help people, not drugs which are damaging to a person’s mental health and wellbeing. If our bodies and gross minds are not well, we cannot focus on the internal mind and engage in the meditations necessary to calm the mind and evolve spiritually. The key here, is to work with the mind. I hope this helps.

Thank you.

Dear Jason,

Thank you for posting your question. I am very happy to read that you have taken Higher Yoga Tantra empowerment. You should treasure the practice you have received as it is considered a very rare opportunity to really progress in your spiritual path towards enlightenment. Following your commitments to your lama, and the practice, as you would have taken during the empowerment is crucial to gaining results.

The tantric items you have received from your lama should be viewed as an extremely rare blessing. You should not feel bad, or un-qualified to have received them, in fact you should feel very honoured. After all, within tantric practice, we should view our lama as the Buddha, therefore to have his or her practice items is a very big blessing. That you feel that you are not qualified to accept such items, shows that you have great respect for your lama, but you have been given them so that means you should humbly accept them.

Depending on how they were given to you or what your lama said at the time of passing the holy items to you, you can either do two things. The first is to use them as objects to generate merit, as your lama would have used them, therefore you can treat them as the holy objects of your lama. The other, is to use them in your own practice, but this would depend on what you lama told you when he or she bestowed the items to you.

I cannot give you a definite answer to what it means, but it is definitely the case that your lama bestowed these items on you as a blessing for your practice. If you view the items as a blessing rather than thinking any other way, you are definitely going to benefit from receiving them. I hope this helps.

Thank you

Dear Nithul,

Thank you for your question. I am very sorry to read that you and your family are going through this very tough situation at the moment. But rest assured that there are ways that you can be rid of the black magic and negative energy. Within Buddhism there are many methods to solve all of the problems we face in our lives.

I would like to suggest that you engage in the practice of Trakze. This specific deity is the wrathful form of Dorje Shugden, who is a great Dharma protector. He may look very scary but he has manifested in this way for a reason, and that is so that he can battle with the black magic and negative energies, and win. Therefore he manifests in this form out of his compassion and love for us.

You can find more information about Trakze and his practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html

Many people have benefited from this practice, especially those who suffer from very serious black magic and negative energy. The key to this practice is consistency. It’s just like when we meet a person for the first time, the more we spend time with them, the more we talk to them, the closer we get. In the end we become very good friends, and we know that they will always be there for us when we need their help. Similarly, our daily practice is also like this. The more we connect with Trakze, the more he will be able to help solve our problems. Please do read the above post, and if you have any further questions, then you are always more than welcome to ask here. I hope this helps, and you are soon free of your problems.

Thank you.